Pesach Sheni

Posted on April 28, 2010. Filed under: 5769, Jewish History, Jewish Miracles, Jewish traditions, Jewish vocabulary, Pesach, Pesach 2009, Pesach 5769, Pesach 5770, Pesach Insights, Shavous 5769, Shavuos, Shavuot, Shavuot 5769, True, Truth, Uncategorized, What? | Tags: , , , , |


We got the following 2 articles from

Another Opportunity Granted

Pesach Sheni (“the Second Pesach”) is celebrated on the 14th of Iyar, a month after the eve of Pesach. The Torah1 re lates that in the first year after the Exodus, when the Jewish people were preparing to bring the Pesach sacrifice:

There were [certain] men who were impure because [they had come in contact with a] human corpse and they could not bring the Pesach offering on that day. They came before Moshe… and said, “We are un clean… [but] why should we be held back from bringing the offering of G‑d in its time?…”

And Moshe said to them, “Stand and hear what G‑d will command concerning you.”

G‑d said…, “If any man be impure… or on a distant way [on the day of the Pesach offering]…, he shall sacrifice the Pesach offering to G‑d, in the second month, on the fourteenth day at dusk….”

Anyone who did not bring a Pesach offering, whether be cause of impurity or even because he had willfully trans gressed G‑d’s will, was thus given the opportunity to com pensate for his shortcoming by bringing an offering on Pesach Sheni. 2

“It’s Never Too Late!”

The Previous Rebbe explained3 that, “Pesach Sheni teaches us that ‘Nothing is ever lost: it’s never too late!’ Our conduct can always be rectified. Even someone who is impure, who was far away and even desired to be so, can still correct him self.” There is no justification for despair. Every individual, no matter what his situation, always has the potential to make a leap forward (the literal translation of the Hebrew word Pesach) in his service of G‑d.

Given the significance of Pesach Sheni, one might ask: Why was it instituted a full month after Pesach, in the month of Iyar? Wouldn’t it have been better to atone for our defi ciencies at the earliest opportunity, in Nissan?

We can answer this question by comparing the spiritual characteristics of Nissan and Iyar. Nissan is the month of revelation, the month during which G‑d revealed His great ness and redeemed the Jewish people despite their inadequa cies. Iyar, by contrast, is the month of individual endeavor, a quality that is exemplified by the mitzvah of Sefiras HaOmer. 4 The theme of Iyar, self-refinement initiated by the individual himself, is in keeping with the nature of Pesach Sheni, the festival in which an individual who was not motivated by Pesach is given an additional opportunity to elevate himself.

Pesach and Chametz Together

The different stages of divine service represented by Pesach Rishon (the first Pesach) and Pesach Sheni are reflected in one of the halachic differences between them. On Pesach Rishon, all traces of chametz must be obliterated; on Pesach Sheni, although we eat matzah, one may have chametz in one’s possession.5

On Pesach Rishon, hoisted aloft by the Divinely-initiated revelations of the month of Nissan, we strive to reach new heights of spiritual freedom by stepping beyond the limits of our own personalities. This necessitates leaving behind our chametz, i.e., our egotism. Then comes the month of Iyar, with its demand for individual spiritual homework. On Pesach Sheni, accordingly, we concentrate on rectifying and up grading our current levels of conduct.6 And since in this kind of avodah we have to deal with all the current components of our natures, the possession of chametz on Pesach Sheni is permitted.

The Desire Within Our Hearts

In light of this, we can explain why the mitzvah of Pesach Sheni came about in response to the sincere request of indi viduals who were impure. One of the goals of Judaism is to draw holiness — downward, so to speak — into the world. A more important goal, however, is to elevate the world and the worldly aspects of man, to transform all aspects of our being, and bring to the surface the essential G‑dliness within us.

The institution of Pesach Sheni was prompted by the heartfelt desires of those who, despite their impurity, pro tested, “Why should we be prevented from bringing the offer ing of G‑d?”7 The mitzvah was given, not as a commandment from above, but as an expression of man’s inner need to establish a bond with G‑d.

This need exists in potential in every Jewish heart. Man’s plea for “one more chance” reflects the mode of divine serv ice called teshuvah (repentance; lit., “return”). For everyone, even a person who is “on a distant path” possesses a Divine potential which always seeks to realize itself.

Stepping Above Time

The concept of teshuvah helps us understand another difference between Pesach Sheni and Pesach Rishon. Pesach Rishon lasts seven days (and eight in the Diaspora), while Pe sach Sheni is celebrated for only one day.8 A week repre sents the cycle of change that governs our material world. The spiritual experience of Pesach Rishon requires a full week be cause it encompasses the entire cycle of growth and change which must take place within the framework of our worldly existence.

The service of teshuvah, however, requires us to reach be yond our limited, worldly frame of reference and express the unbounded potential of the G‑dly spark within us. This po tential, which transcends the restrictions of the natural world, cannot be confined within the limitations of time. The celebration of Pesach Sheni for one day symbolizes transcen dence. Here, the number one is not the smallest number; in stead, it represents a unity which transcends all numerical values.

The time-transcending quality of teshuvah is exemplified by the Talmudic account9 of R. Eliezer ben Durdaya. Although he had led a wanton life, when he felt compelled to do teshuvah he experienced an internal transformation so in tense that his soul departed from his body as he wept in re morse. When R. Yehudah HaNasi heard this story, he too wept, exclaiming, “There are those who attain [their share in] the World [to Come] after many years [of divine service], and there are others who attain [their share in] the World [to Come] in one moment.”

Chassidic thought explains that R. Yehudah HaNasi was reacting with a positive form of envy, for he realized that R. Eliezer ben Durdaya’s teshuvah surpassed his own spiritual heights.

Continuous Growth

Although Pesach Sheni was initially instituted for those who had not offered the Pesach sacrifice in its proper time, its spiritual expression in our divine service is relevant to all Jews, even those who have celebrated Pesach as completely as possible.10

The Pesach sacrifice was intended to motivate every in dividual to leave his personal Egypt, to make a radical depar ture from his previous spiritual state and approach a new, higher, level of divine service. The departure from Egypt is a continuous process;11 we must constantly proceed forward. No matter what heights a person has reached, he should not remain content with the level he has attained and must always seek to advance further. For the G‑dly potential within us is infinite.

In the month of Iyar, therefore, the offering brought on Pesach Rishon becomes insufficient. Since the passage of time has afforded us the opportunity of reaching greater heights in our divine service, it is necessary for us to bring another offering on Pesach Sheni.

The necessity for constant spiritual striving is illustrated by reference to the laws regulating ritual purity.12 There are several successive states of purity and impurity. For example, and in ascending order, someone who is considered pure with regard to Chullin (non-sacramental food) may be deemed impure with regard to the more stringent demands of Maaser Sheni (the Second Tithe, which must be eaten in Jeru salem only while in state of purity). By the same token, someone who is considered pure with regard to Maaser Sheni may still be impure with regard to Terumah (the portion of grain given to the Kohanim). Similarly, one who is pure in re gard to Terumah might still be impure for the purpose of partaking of the sacrifices offered in the Beis HaMikdash.

These categories are paralleled in our divine service. Though an individual may have been “pure” at his level of divine service on the 14th of Nissan, his progress since then renders his previous status unsatisfactory. Relative to his pre sent level of attainment, his previous state is “impure”, and he is therefore obligated to bring a second Pesach offering.

We find that a pattern of continuous growth — “They shall proceed from strength to strength” — is associated with “appear[ing] before G‑d in Zion.”13 May the personal growth motivated by Pesach Sheni prepare us for the time when the Beis HaMikdash will be rebuilt and we will partake of the Pesach offerings and the other festive offerings.14 And may this take place in the immediate future.

Adapted from Likkutei Sichos, Vol. XVIII, Parshas Behaalos’cha; the Sichos of Motzaei Shabbos Parshas Emor, 5738

“It’s never too late. There’s always a second chance.” This, according to Rabbi Yosef Yitzchak Schneersohn (the sixth Lubavitcher Rebbe, 1880-1950), is the message of Pesach Sheini, the biblically ordained “second Passover” for those who fail to bring the Passover offering on its designated time.

We all relate to a statement like, “There’s always a second chance.” It soothes our harried souls, and fits nicely on the December 31 page of an Inspirational Sayings Desk Calendar. But how does it mesh with real day-to-day life? I took a small neighborhood survey.

“Well,” said Sarah L., a neighbor, “I missed the 6:22 coming home yesterday evening and spent 35 minutes in the station reading a two-day-old newspaper — time I would have used to tell my daughter a bedtime story, if I’d gotten home in time. I’ll make that train today (I hope) but yesterday’s 6:22 ain’t ever coming ever again…”

“Well,” said Jeffery H., a successful divorce lawyer, “twenty years ago I knew a wonderful girl that I wanted to marry. At one point, the words were at the tip of my tongue, and I just knew that she’d say ‘Yes’. But the moment passed and I never did pop the question. I have no regrets — I’m happily married today — but that moment will never come back… Not in this lifetime, anyway.”

“Well,” said Forrest G., a business tycoon I know, “back in high school I had a friend who asked me if I thought he ought to go into politics. Now, this is the last guy in the world you’d want as head of state and commander-in-chief of a superpower. But I didn’t want to hurt his feelings, so I said, ‘Sure, go for it.’ I don’t have to tell you what a mess this guy made of our world during the eight years he was in office. That’s one decision that’s too late to change…”

What do we mean when we talk about a “second chance?” Is it the ability to step into a capsule, be transported to a previous point in time, jostle aside our previous, misguided self, and do it the right way this time? But if that’s all there’s to it, what has been gained? We could just as well have done it right the first time!

The Torah’s idea of teshuvah (“return”) is not just the undoing or correcting of a past error. Rather, teshuvah is about transforming the past. It means reaching back to change the significance and the consequences of what happened, so that the end-result is better than what would have been had it not occurred.

Sarah L.: “You know, if I’m honest about it, the truth is that even if I would have made that train, I would have sat and read through that bedtime story as quickly as I could, just because I’d promised my daughter that I would. My mind was on other things that day. But the fact that I missed the train and broke my promise made me realize how much my daughter needs me — and not just my physical presence, but also my attention and mindfulness. Tonight, I’m going to sit with her on her bed and really talk — something that we haven’t done for longer than I care to remember…”

Jeffery H.: “You know, there is nothing that I value more than my marriage. I believe that the woman I married is my destined soulmate, the one who is truly the only person in the world for me. The more I think about it, the more I see that ‘missed opportunity’ in my past as a perpetual challenge to experience — and surpass — that degree of yearning and hope in our own relationship. I say to myself: If I was able to see such promise and depth of feeling in that false lead, how much more so in the real thing! It makes me fall in love with my wife all over again every day of my life.”

As for my business tycoon friend, instead of retiring (as he planned to do at 65), he’s been working day and night to fix the mess that guy made. Let’s see what he comes up with.

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Some info about: Birkas Hamazon (AKA: Birkat Hamazon or Grace After Meal or Birkhas Hamazon or Birkhat Hamazon, Bentchin’ or Bentching or Bentch) , birkat hamazon with translation

Posted on June 29, 2009. Filed under: Bentch, Bentchin’, Bentching, Birkas Hamazon, Birkat Hamazon, birkat hamazon translation, birkat hamazon with translation, Birkhas Hamazon, Birkhat Hamazon, Grace After Meal, Jewish Customs, Jewish traditions, The Truth, Torah, Torah is THE Truth, True, Truth | Tags: , , , , , , , , , , , , , , , , |


We’ve been getting some questions, requests and searches regarding Birkas Hamazon (AKA: Birkat Hamazon or Grace After Meal or Birkhas Hamazon or Birkhat Hamazon, Bentchin’ or Bentching or Bentch) and  birkat hamazon with translation

So, we’ve searched the Net for some information that we’d like to share with you as follows:

We found the following texts on (Http://

What is Grace after Meals?

by Rabbi Mendy Hecht

A. Hey, just ate something? Feelin’ good? Go ahead—say “Thank you!” to G-d for lubricating the ecosystem that got that stuff on your plate. Birkat Hamazon (pronounced BEER-kaht hah-MAH-zone), commonly translated as Grace After Meals, is what Jews say when they’re done chowing down. Thanking G-d for what you eat is Positive Mitzvah #19. However, Grace after Meals is a faulty phrase in that it sounds too religious. There’s no mindless obeisance in Judaism, and the appreciation expressed to G-d after a hearty meal would be better simply titled just that: Appreciation.

B. Birkat Hamazon is a series of prayers to G-d recited in Hebrew, from a Siddur, (for online text: and only after a meal that contains bread. When a group of three or ten people eat together, introductory statements are recited as well. Also known as bentching, from the Yiddish bentch, or bless, Birkat Hamazon takes about three minutes to do.

…if you do lunch at Frank’s and the food is funky and the fried fish is fabulous, you’ll say, “Thanks, Frank—the food was funky and your fried fish is fabulous!”

C. Birkat Hamazon has almost as many nus’chaot, or formats, that one find in Tefillah, or prayer. However, they all follow the same essential layout, consisting of around nine paragraphs.

1. How do I thank G-d after I eat?

Luckily, The Rabbis asked that question long before you did, and they answered it as well! They instituted a four-section set-format thank-you to be recited after every meal.1 Birkat Hamazon may be easily found in your Siddur’s Table of Contents.

2. The Idea Behind It

If you do lunch at Frank’s, you’ll thank Frank when you leave: you’ll say, “Thanks, Frank!” If you do lunch at Frank’s and the food was funky, you’ll say, “Thanks, Frank—the food was funky!” And if you do lunch at Frank’s and the food is funky and the fried fish is fabulous, you’ll say, “Thanks, Frank—the food was funky and your fried fish is fabulous!” Bottom line is, the more you enjoy it, the more details you add. And that’s why Birkat Hamazon is not a one-liner—there’s a lot to thank G-d for.

3. What It’s All About

In Birkat Hamazon, one will find many expressions of gratitude for having food to eat, as well as for the land of Israel, the Exodus from ancient Egypt, our Jewishness, the Torah, the good things in life that we have, and of course, the food. And while you have your host’s ear, you may as well as for a couple of favors. That’s why the majority of Birkat Hamazon actually consists of prayers for redemption, the return to Israel, the rebuilding of Jerusalem and the Holy Temple, health and well-being, sustenance, and dignified self-sufficiency.

Also read about ‘What is the Prayer Al HaMichyah’

Who composed the Grace after Meal?

by Rabbi Naftali Silberberg

The obligating to express gratitude to G-d after eating a satiating meal is stated clearly in the Torah—“and you will eat and be sated, and you shall bless the L-rd, your G-d, for the good land He has given you.”1

The Talmudic Sages2 extrapolated3 from this verse that the grace must contain three components.  It must include gratitude to G-d for

a) the food consumed,

b) the Holy Land, and

c) Jerusalem.4

Thus the first three blessings of the Grace are a biblical obligation.5 Originally, however, every person worded these blessings in whichever manner he saw fit. There was no standard text, or even a set general structure for these blessings.

When the construction of the First Temple was completed, King Solomon added to this blessing mention of the Temple; Jerusalem’s crown jewel

Structure – i.e. which general concepts must be included – was added to the first three blessings in stages:

•    When the Manna first came down from heaven, Moses developed the first blessing—thanking G-d for sustenance.

•    When the Jewish people entered Israel, Joshua structured the second blessing—thanking G-d for the Land.

•    When King David was coronated in Jerusalem, he composed the basic outline of the third blessing—thanking G-d for Jerusalem. When the construction of the First Temple was completed, King Solomon added to this blessing mention of the Temple; Jerusalem’s crown jewel.

When the Men of the Great Assembly instituted a standard prayer text, they did the same with the Grace After Meals. They developed a basic text for these three blessing, the text which is in use to this very day.

The fourth and final blessing of the Grace is wholly rabbinic and was instituted – structure and text – by the Sanhedrin in the city of Yavneh in 3908 (148 CE). This blessing, praising G-d for being “good and beneficent” was instituted to commemorate the tremendous miracle which occurred when the Romans allowed the dead of Beitar to be buried. See What is Tu b’Av? for an account of this miracle.


  • 1. Deuteronomy 8:10.
  • 2. Berachot 48b.
  • 3. See “What exactly is the Oral Torah?”(,2065791/Who-composed-the-Grace-after-Meal.html)
  • 4. Although Jerusalem isn’t mentioned by name in the Five Books of Moses, it seems that the biblical obligation is to thank G-d for choosing a city wherein He would rest His Name—a concept mentioned numerous times in the Pentateuch. Eventually it became clear that this hitherto nameless city was Jerusalem.
  • 5. There is an opinion that the requirement to recite three blessings after eating food is not biblical—the biblical mitzvah is satisfied by saying one blessing. Rather, it is a rabbinic institution which received added credence when the biblical verse was found to allude to this requirement (Beit Yoseph Orach Chaim 191).

Can you tell me the blessings we recite on different foods?

by Rabbi Naftali Silberberg

Food made of flour from wheat, barley, spelt, rye or oats: 1-2.
Wine/grape juice: 3.
Fruit: 4.
Vegetables: 5.
Everything else: 6.

1. Before eating bread, Challah or Matzah we say:1

Baruch Atta Ado-noy Eh-lo-hay-nu Me-lech ha-oh-lam, Hamotzee lechem meen ha-aretz.
[Blessed are you, L-o-rd our G-d, King of the universe, who brings forth bread from the earth.]

The Grace After Meals is recited at the conclusion of the meal. (Click here for an online translation, transliteration or Hebrew/English PDF).
2. Before eating a food (other than bread) which was made of wheat, barley, spelt, rye or oats – such as cake, cookies, crackers, pasta or cereal – we say:

Baruch atta Ado-noy Eh-lo-hay-nu Me-lech ha-oh-lam, Bo-re mee-nay me-zoh-not.
[Blessed are you, L-o-rd our G-d, King of the universe, who creates various kinds of foods.]

Afterwards we recite the “Abridged” Grace After Meals; a.k.a. the “Al HaMichyah.” (Click here for online translation or Hebrew/English PDF (blessing on p. 96))
3. Before drinking wine or grape-juice we say:

Baruch Atta Ado-noy Eh-lo-hay-nu Me-lech ha-oh-lam, Bo-re pe-ree ha-ga-fehn.
[Blessed are you, L-o-rd our G-d, King of the universe, who creates the fruit of the vine.]

Afterwards we recite a slightly different version of the “Abridged” Grace After Meals; a.k.a. the Al Hagefen. (See above links).
4. Before eating fruit of a tree we say:

Baruch Atta Ado-noy Eh-lo-hay-nu Me-lech ha-oh-lam, Bore pe-ree ha-etz.
[Blessed are you, L-o-rd our G-d, King of the universe, who creates the fruit of the tree.]

Afterwards we say:

Baruch Atta Ado-nay Eh-lo-hay-nu Me-lech ha-oh-lam, Bore ne-fa-shot ra-bot ve-ches-ro-nan al kol mah she-ba-ra-ta le-hacha-yot ba-hem ne-fesh kol chai. Baruch chey ha-o-la-meem.
[Blessed are you, L-o-rd our G-d, King of the universe, Creator of numerous living beings and their needs, for all the things you have created with which to sustain the soul of every living being. Blessed is He who is the Life of the worlds.]

This after-blessing is for all fruit aside for grapes, figs, pomegranates, olives and dates. Since the Torah praises the Land of Israel with these fruits (Deuteronomy 8:8), we recite for them a special after-blessing–yet another version of the “Abridged” Grace After Meals, a.k.a. the Al Haperot. (See above links).
5. Before eating vegetables we say:

Baruch Atta Ado-noy Eh-lo-hay-nu Me-lech ha-oh-lam, Bore pe-ree ha-ada-mah.
[Blessed are you, L-o-rd our G-d, King of the universe, who creates the fruit of the earth.]

The after-blessing for vegetables is the same as the after-blessing for fruit.
6. Before eating all other foods or drinks – e.g. meat, poultry, fish, eggs, dairy products, water, juices, alcoholic beverages and soft drinks – we say:

Baruch Atta Ado-noy Eh-lo-hay-nu Me-lech ha-oh-lam, She-ha-kol nee-hi-yah bee-de-varo.
[Blessed are you, L-o-rd our G-d, King of the universe, by whose word all things came to be.]

The after-blessing is the same as for fruit and vegetables.


  • 1. When we recite this blessing over a piece of bread/Matzah at a meal it covers all the other food/drink we will eat during that meal, with the exception of wine/grape juice and dessert.

Why do we wash our fingertips before Grace after Meals?

by Rabbi Naftali Silberberg

Prior to Birkat Hamazon (Grace After Meals), one is obligated to wash Mayim Acharonim, the “Last Waters.”  Before blessing G-d, we sanctify ourselves by washing our hands, removing any food remnants which may have remained from the meal.

In times of old, many Jews were illiterate. Furthermore, prior to the invention of the printing press, even those who were literate often lacked even the most basic books, such as a Siddur. Therefore, when people ate together, it was common practice for one person to read the Birkat Hamazon, while everyone else would listen and answer Amen after each blessing, thus fulfilling the Mitzvah of Birkat Hamazon.

Since the primary reason for washing Mayim Acharonim is sanctification before blessing G-d… it is proper for every person to be meticulous in the observance of this washing

Since these people would not actually utter G-d’s name in blessing, it would seem that they would be exempt from Mayim Acharonim. The Rabbis instituted, however, that the listeners, too, should wash Mayim Acharonim, due to the pernicious “Sodomite salt” which was prevalent in the foods of olden times. This salt caused serious injury when it came in contact with the eyes.

Today, Sodomite salt is not to be found in our foods. Therefore, there are those who are lenient with regards to washing Mayim Acharonim. However, since the primary reason for washing Mayim Acharonim is sanctification before blessing G-d – and the Sodomite salt reason is the reason why the listeners must wash – it is proper for every person to be meticulous in the observance of this washing.

[Rabbi Jacob Emden, renowned 17th century scholar, writes that in Talmudic times people generally ate with their fingers. Today however, since most people eat with flatware, Mayim Acharonim isn’t as obligatory as it was then.

He concludes by saying, “perhaps this is why women today do not wash Mayim Acharonim, for they are more careful than their male counterparts in eating with spoons [forks and knifes]!”]

See also How do I wash Mayim Acharonim?

How do I wash Mayim Acharonim?

by Rabbi Naftali Silberberg

– Water is poured once on the fingers of each hand. The waters should reach at least the second joint of the fingers (the joint closest to the knuckles) – for that is the area which becomes dirtiest during the meal. The fingers should be pointed (slightly) downwards during the washing.

– Chabad custom is to wipe the lips of the mouth with the still-moist fingers.

– Birkat Hamazon should immediately follow Mayim Acharonim, without any interruption. It is, however, permitted to utter two or three words between Mayim Acharonim and Birkat Hamazon.

We recommend that you visit them for more info…


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*** We WANT Moshiach, Now!!! ***

By the way, You, too, can help hasten the coming of Moshiach, by doing ONE more Mitzvah. ***

*** We WANT Moshiach, Now!!! ***

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Happy Shavu’os / Shavuot / Shavuos 5769

Posted on May 28, 2009. Filed under: Holiday of Shavuos, Holiday of Shavuot, Jewish Customs, Shavous 5769, Shavu'os 5769, Shavuos, Shavuot, Shavuot 5769, The Ten Commandments, The Truth, Torah, Torah is THE Truth, True, Truth | Tags: , , , , , , , , , , , , , |


I want to wish you a Happy Shavu’os!

Also, I want to remind you, ALL the following:

I want to remind you re: Shavu’os which falls on TONIGHT on May 28th at night and continues on May 29th-30th by day for the first and second day of this holiday.

So, make-sure, tonight go to all-night learning some-where and tomorrow to go to hear the Ten Commandments.

PLUS, I want to remind you to put-on T’filin EVERY day, BESIDES on Shabbos & Chag, as well as reminding your wife to light candles for EVERY Shabbos & Chag!

IN case, you need to find-out more about this JEWISH holiday of Shavu’os, by going to the following website of:

AND to find a FREE holiday gathering to hear the Ten Commandments, in your area, you can look-up this address:

Of-course, as might know, they have many parties for Shavu’os for children, adults, young adult, middle age adult, old-adults and other Jew who moves!!

Have a Sweet one!



We recommend that you visit them for more info…

*** *** *** *** *** *** *** *** *** *** *** *** ***

*** We WANT Moshiach, Now!!! ***

By the way, You, too, can help hasten the coming of Moshiach, by doing ONE more Mitzvah. ***

*** We WANT Moshiach, Now!!! ***

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We recommend that you visit them for more info…

*** *** *** *** *** *** *** *** *** *** *** *** ***

*** We WANT Moshiach, Now!!! ***

By the way, You, too, can help hasten the coming of Moshiach, by doing ONE more Mitzvah. ***

*** We WANT Moshiach, Now!!! ***

*** *** *** *** *** *** *** *** *** *** *** *** ***

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A Parsha Story by: Rabbi Tuvia Bolton Parshat Bamidbar 5769

Posted on May 21, 2009. Filed under: A Parsha Story, a Rabbi Bolton Story, a Rabbi Tuvia Bolton Story, Bamidbar, Jewish Customs, Jewish traditions, Parshas Bamidbar, Parshas Hashavua, Parshas Hashavuah, Parshat Bamidbar, Parshat Hashavua, Parshat Hashavuah, Rabbi Bolton Stories, Rabbi Bolton Story, Rabbi Tuvia Bolton Story, Story by Rabbi Bolton, The Parshah Story, The Truth, Torah, Torah is THE Truth, True, Truth, Weekly Parsha, Weekly Parshah, Weekly sedra, Weekly Sedrah | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , |


A Parsha Story by:

Rabbi Tuvia Bolton of OhrTmimim.Org/torah

On this week’s Parsha:

Parshat Bamidbar 5769

Join Rabbi Bolton on FaceBook & Twitter!

In this week’s Torah portion, G-d tells Moses to count the Jews and then begin the journeys in the desert.

The birth, independence, identity and existence of the Jews depended on miracles. Their origin from Abraham, the Exodus from Egypt, the receiving of the Torah and their sustenance in the desert was all totally above nature.

But in addition to this, their life in the desert and later in Israel centered around an edifice called the Holy Temple (in the desert it was portable and was called the “Mishkan”) where they were reminded of these miracles constantly and served the Creator who made them.

But the Temple service was in the hands of the Levites.

At first glance it is not so clear why each person couldn’t just do it himself? Why did there have to be a special class for serving G-d?

To understand this, here are two stories (Ma ShSiper Li HaRebbe vol. 2 pgs. 90 and 82)

The Fourth Rebbe of Chabad, Rebbe Shmuel, nicknamed the Maharash, was perhaps the most mysterious of all the chain of seven Rebbes.

On one hand he surrounded himself with pomp and riches, golden vessels, ornamented clothes and a fine carriage drawn by the most expensive horses.  But on the other, it was obvious that he was doing it all for supernal purposes.

Everyday the Rebbe would tell his driver to hitch up the horses to his magnificent carriage and take a ride into the woods.

It was inconceivable to the Rebbe’s Chassidim that the Rebbe would just go for a pleasure ride, they were sure that there must be some deep mystical practices the Rebbe did there in the woods far from the human eye. But the only one that knew, besides the Rebbe, was his driver and the Rebbe warned the driver to never tell anyone what he saw.

The driver was no fool. He knew that one word would get him fired and the pay was good. So anytime any of the Chassidim asked him anything he would simply turn and walk away.

But the curiosity of the Chassidim and their desire to learn was stronger than the driver’s opposition and they devised a plan.

I just so happened that one of them, who was friendly with the driver and had done him several favors with no thought of remuneration, had a birthday or some other occasion and had invited the driver to come.

The other Chassidim took advantage of this, bought several bottles of vodka, and made sure that anytime anyone made a ‘L’chayim’ the driver would be included.

Then, when everyone was inebriated, and the driver many-times so, each began telling personal stories until it became the driver’s turn.

He stood, cleared his throat, took another L’chayim, sat down and began to talk in a quiet voice.

“You know, you fellows have a very wonderful Rabbi! But he is also very strange. Very strange person.” Everyone was listening.

“You know, I take him everyday to the woods. Deep, deep, deep into the woods.” He paused, took another L’chayim and continued. “You know what he does? We stop in the same place every day. There is a big log there. The Rebbe sits down on this log and starts to cry. That’s right. He cries and cries like a baby. And while he’s crying, ants begin to pour out of these holes in the ground and cover his body. Big ants that bite. Until his whole body is covered. And he cries and cries!

“Then, suddenly, all at once after a few minutes, all the ants leave! He doesn’t do anything but cry and for some reason they all leave him.

“Then, the Rebbe stops his crying, returns to the carriage and we leave. But I can’t understand it! I can’t figure it out. I mean, your Rebbe has a beautiful house, nice horses, a good driver, a fine wife and children. He has a good life! What has he got to cry about?! Why is he crying? And even more I don’t understand those ants. How they know when to leave him? I mean, he doesn’t do anything to make them leave! They just all leave at once! It’s like he is their boss or something.”

The second story:

Once the Rebbe Maharash was on a long train ride and one of his Chassidim by the name of Rav Yaakov Reshel got on the train near nightfall at the city of Dvinsk to accompany him. His intention was to accompany the Rebbe for less than an hour till he went to sleep and then get off at the next stop and return to Dvinsk.

But, to his surprise, a few minutes into the ride, the Rebbe asked him to stay till the morning.

Rav Yaakov was honored by the request and couldn’t refuse. It was, in fact, a great pleasure to be with the Rebbe. But he hadn’t brought his Talit and Tefillin (prayer shawl and phylacteries Jews put on for the morning prayers).

He paid for an adjoining compartment and when the Rebbe lay down to sleep he left the Rebbe’s room and went to his. Early the next morning the Rebbe, who had woken even earlier and had already finished praying, sent a porter to call Rav Yaakov to his room. When he entered he saw that the Rebbe was sitting with eyes closed laughing.

He didn’t have a chance to sit down before the train came to a stop and a well dressed, clean shaven young man got on, asked the conductor something and then headed straight for the Rebbe’s compartment. But when he entered and saw the Rebbe sitting there, smiling with eyes closed and Rav Yaakov standing there he seemed confused and just sat down opposite the Rebbe.

The train began to move and five minutes later when they were outside of the town the Rebbe suddenly opened his eyes, stared deeply into those of the young man and said “Why do you possess a dangerous item? What have you got in your pocket? Show me!”

The young man turned pale and began to shake. He stuck his trembling hand into his pocket and pulled out…a small pistol! He handed it to the Rebbe who opened the window and threw it out into the passing bushes.

It seems that the Maskilim (Jews that wanted to uproot Judaism and replace it with more ‘modern’ ideas) had planned to assassinate the Rebbe because of all the troubles he made for them at government levels. But when the young man saw the Rebbe was not alone and then felt his holiness, he changed his mind.

The Rebbe gave his Talit and Tefillin to Rav Yaakov who left the Rebbe and the young man alone and went to his compartment to pray. When he returned the Rebbe took the Tefillin and said to his young companion “Would you like to pray?”

Suddenly, the young man began to frown and then burst out in awesome tears as he took the Tefillin. The Rebbe comforted him: “Don’t worry, one who is forced to sin is not a really a sinner”.

At the next stop the young man got off and the stop after Rav Yaakov parted from the Rebbe and also got off.

This answers our question. The reason G-d chose one particular tribe to be in charge of holy things is that there has to be someone totally separated from the world and devoted totally to G-dliness who can ‘raise’ and inspire those ‘normal’ people who are occupied with more mundane things.

Just like the Rebbe in our stories; the reason he cried and invited the ants was because he was a totally holy person: as we see that he ruled over the ants and knew what the young man was thinking. But on the other hand he suffered in order to raise and purify the world. That is why he opposed the ‘Maskilim’ and put himself into danger because his ‘job’ was to raise and purify others; as we see he did to the young ‘assassin’.

But in the future, when Moshiach changes man’s priorities, all Jews will be at the level of Levites; their only occupation will be to know and assist the entire world in Knowing the Creator (Mimonidies, M’lachim 12:5).

But it all depends on us to do just a little more, even one more good deed to bring Moshiach even one instant earlier….

Moshiach NOW!!

Copyright © 1999-2009 Rabbi Tuvia Bolton of Yeshiva Ohr T’mimim (OhrTmimim.Org/torah) in PO Box 232, K’far Chabad, 72915 Israe-l

All rights reserved. No unauthorized reproduction or copying of this material shall occur without prior permission.

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Chassidic Dimension: Pesach 5769

Posted on April 7, 2009. Filed under: Chassidic Dimension Pesach, Jewish Customs, Pesach 2009, Pesach 5769, Pesach Insights, Sichos In English, The Truth, Torah, True, Truth | Tags: , , , , , , , , , |



The Chassidic Dimension – Volume 4

Interpretations of the Weekly Torah Readings and the Festivals.

Based on the Talks of The Lubavitcher Rebbe,

Rabbi Menachem M. Schneerson.

Pesach 5769

Published and (c) Copyright by:

Sichos In English

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“Poor Man’s Bread”

The Maggid – the section of the Haggadah for Passover wherein the

actual tale of the Exodus is recounted – opens as follows: “This

[Matzah] is the bread of the poor that our ancestors ate in the

land of Egypt. Let all those who are hungry come and eat with


A number of things must be understood. Why do we use the expression?

“This[1] is the bread … that our ancestors ate” when it is not

the actual bread, but merely something similar? Additionally, this

passage seems merely to serve as an invitation for anyone who is

hungry to join in the Passover Seder. How does this relate to the

tale of the Exodus?

Moreover, as this is the first passage in the Maggid, we understand

that it contains a message that is crucial to the entire tale of

the Exodus. What is this message?

Our Sages inform us that in every generation, [2] and in fact every

day, [3] we are to see ourselves as if we are departing from

Egypt. [4] In keeping with this theme, the matzos we are eating,

baked as they were before Passover, are actually the matzos “that

were eaten in the land of Egypt.”

This explains why this passage begins the Maggid, for it informs us

that, to as great an extent as possible, we are not only to recount

the tale of the Exodus, but to actually relive the Exodus; we are

the ones leaving Egypt.

But how is this message related to the “bread of the poor”? And how

does this connect to the sentence that follows: “Let all those who

are hungry come and eat with us….”?

As long as a person is aware of himself, he has yet to leave Egypt,

or Mitzrayim, which in Hebrew means straits and limitations, and so

it is impossible for him to truly relive the Exodus. After all,

thousands of years have passed since the original event; how can he

be expected to relive it in a different century and living under

completely different conditions?

In order to truly relive the Exodus, a person must be able to

transcend the bonds of time and space in which he finds himself.

Only then will he be able to feel that he is actually leaving


This is accomplished when a person realizes how truly insignificant

he is; that he is indeed poor, and the food he is eating – that

which is responsible for his very existence – is “poor man’s

bread.” Eating “this very bread” enables him to become

appropriately humble and thus relive the Exodus.

This is also the connection to the passage in which we invite total

strangers to partake in our meal. As long as we think of ourselves

and our needs first, it is difficult to share with others, since

this means having less for ourselves. However, by acquiring the

humility necessary for reliving the Exodus, one will also become

able to share his meal.

The passage that starts “This is the bread…” concludes with:

“This year we are here. Next year may we all be in Eretz Yisrael.

This year we are still slaves. Next year may we all be free.”

What connection does the final section have with the sentences that

preceded it? According to the above, the connection is clear:

Eretz Yisrael is “a land that is constantly under G-d your L-rd’s

scrutiny; the eyes of G-d your L-rd are on it at all times.”[5] As

such, it is only by attaining the humility commensurate with eating

“poor man’s bread” that we are able to acquire “Eretz Yisrael.”

For as long as man is an entity unto himself, G-d will not reside

within him, for “G-d only resides within an entity that is

nullified to Him.”[6] Only when a person achieves a state of total

self-abnegation – “poor man’s bread” – will he attain the ability

to have G-d reside within him at all times – the level of Eretz


The same is true regarding the statement: “Next year may we all be

free.” As long as a person is confined within his own limitations,

it is impossible for him to be free. By achieving total

self-nullification – “poor man’s bread” – he rises above all

limitations and becomes truly free.

Based on Likkutei Sichos, Vol. VII, pp. 259-263.


1. See Shulchan Aruch Admur HaZakein 473:14.

2. Mishnah, Pesachim 116b.

3. Addition of the Alter Rebbe at the beginning of ch. 47 of Tanya.

4. Ibid.

5. Devarim 11:12.

6. Tanya, ch. 6; see also ibid., ch. 19.


“A Belted Waist, Shod Feet and Staff in Hand”

Among the laws unique to the first Paschal offering was the

obligation that it be eaten “with your waist belted, your shoes on

your feet and your staff in your hand.”[1] This indicated the

Jewish people’s readiness to leave Egypt and their belief in their

impending freedom.[2]

Every detail in Torah serves as a lesson in a Jew’s life.[3] This

is especially so with regard to something as encompassing as

remembering the Exodus, an “important fundament and a mighty pillar

of our Torah and our Faith.”[4]

What lesson are we to derive in our own spiritual exodus from the

above-mentioned law?

Among the most important elements in a person’s life are his

achievements, particularly his spiritual and moral

accomplishments.[5] One should strive to attain these achievements

in the most complete manner possible.

It goes without saying that in order to embark on this path, a

person must first free himself from all his negative

characteristics and tendencies – elements that hinder, or at least

sharply limit, one’s ability to strive toward a life of spiritual

and moral accomplishment.

There are three specific areas in which people strive for

accomplishment, achievement and completion: with regard to oneself,

with regard to one’s immediate environs, and finally, with regard

to the greater world.[6] The way to achieve success in all these

areas is alluded to in the verse quoted above.

Spiritual and moral attainment with regard to a person himself

encompasses one’s entire mode of conduct, both with regard to

refraining from evil and to doing positive deeds, performing Torah

and mitzvos to the best of his ability.

The verse alludes to this by stating “with your waist belted.” We

readily observe that the mid-section keeps the entire body

upright.[7] In other words, the verse is telling us that we should

always behave in a proper and upright manner.

The second area in the struggle for achievement and completion

pertains to one’s relationship with his fellow man and immediate

environs. The individual seeks to help all those with whom he comes

in contact, seeking to enhance their lives, as well as generally

striving to imbue his surroundings with holiness.[8]

This is alluded to by the words “your shoes on your feet.” It is

specifically the feet that come in contact with the ground, which

is rife with objects that may harm the one who treads upon them.

Rugged protective garments are a must if someone is to walk in a

place that may be fraught with danger.[9]

So too when a person leaves his own spiritually comfortable

setting, his own spiritual “space,” and tries to influence his

surroundings – surroundings that may seek to rend, tear and gouge

his spirituality. In order to be sure that he effectively

influences others and is not himself influenced to the contrary, he

needs an extra spiritual protective layer[10] – “your shoes on your


The third area in a person’s life pertains to that part of the

world that seems so distant from him, either physically or

spiritually, that he has no idea how to reach out to it.

Nevertheless, “Each and every individual is obliged to say: ‘The

entire world was created for my sake,’ “[11] i.e., one’s

responsibility extends far beyond one’s immediate confines.

The way in which one extends his grasp and reaches out to the world

as a whole is through the “staff in your hand.” This staff will be

either the “staff of kindness” or the “staff of sternness,”[12]

whatever is most appropriate and effective. In all events, the

staff is a symbol of dominion, whereby an individual extends his

might and influence.

Although this task is daunting, the festival of Pesach, with its

concomitant spiritual empowerment, enables us to succeed. We then

merit that “I will satiate him with long days, and show him My

deliverance,”[13] with the speedy arrival of our righteous


Based on Hagaddah Shel Pesach im Likkutei Taamim, Minhagim

U’Biurim, Vol. II, pp. 775-784.


1. Shmos 12:11.

2. Commentators, ibid.

3. See Radak, Tehillim 19:8; Gur Aryeh, beginning of Bereishis; Zohar,

Vol. III, p. 53b; HaYom Yom, p. 52.

4. Chinuch, Mitzvah 21.

5. See Tanya ch. 29 (36a), beginning of ch. 32; Commentary of Radvaz

on Rambam, Hilchos Mamrim 2:4.

6. See Shabbos 54b.

7. See Igeres HaKodesh, Epistle I, Or HaTorah p. 306ff.; Hemshech

VeKachah 5637, ch. 4.

8. See Tanya, ch. 36.

9. See Hemshech VeKachah, ibid., ch. 113; Taanis 23b.

10. See Toras Chayim, Beshallach, p. 221b ff.; Or HaTorah, Shir

HaShirim, Vol. III, p. 987ff.

11. Sanhedrin 37a; Rambam, Hilchos Sanhedrin 3:12.

12. See Zechariah 11:7. See also Sanhedrin 24a; Hemshech VeKachah,

ibid., ch. 116ff.

13. Tehillim 91:16.

14. See commentaries on this verse.


Moshiach’s Feast

One of the most important elements of Pesach, the festival that

celebrates the freedom of the Jewish people, is that it serves as

a preparation for the complete and eternal Redemption through our

righteous Moshiach.[1]

Thus the verse states:[2] “I shall reveal wonders [at the time of

the final Redemption that are] similar to [those that were

revealed at] the time of your exodus from Egypt.” In fact,[3] the

exodus from Egypt made all subsequent redemptions possible, the

final one as well.

More specifically: the first days of Pesach relate mostly to the

exodus from Egypt, while the last days are more closely connected

to the coming Redemption.[4] This is also to be seen from the

Haftoras read during the final two days, dealing as they do with

the theme of each day:[5]

The Haftorah of the seventh day of Pesach is the Song of David,[6]

since on that day (as well as on the final day of Pesach) there is

a connection to Moshiach, a descendent of David.[7] Particularly

so with regard to the Haftorah on the final day, which speaks

directly about the coming Redemption.

During these two last days of Pesach, the greatest emphasis on the

final Redemption is found on the final day, Acharon Shel Pesach,

when the Haftorah speaks openly and at length about the coming

Redemption, and about the personality of Moshiach himself,[8] the

conduct of the world at that time,[9] and the ingathering of the


The relationship between Acharon Shel Pesach and the coming

Redemption was revealed to an even greater extent by the Baal Shem

Tov,[11] who instituted a special third and final Acharon Shel

Pesach meal, naming it “Moshiach’s Feast” because “this day is

illuminated by a ray of the light of Moshiach.”[12]

Even before the Baal Shem Tov instituted this special additional

meal, Moshiach was commemorated by the special Haftorah recited on

Acharon Shel Pesach. What is the significance of celebrating

something as lofty as the future Redemption with another physical


Commemorating the coming Redemption in such a fashion also causes

its radiance to permeate the individual not only in his thought

and speech (something accomplished by reciting the Haftorah), but

also in his physical body. Thus this concept is assimilated within

the person’s actual body.

Additionally, celebration and commemoration by a meal points to

the holiness that will permeate the entire physical world when

Moshiach comes. For at that time “the glory of G-d shall be

revealed, and all flesh shall observe….”[13] This permeating of

the material by the spiritual is best realized by the

sanctification of food.

For a Jew eats even an ordinary meal with the intention of

bringing holiness into this world, and how much more so with

regard to a meal on a holy day! Surely, then, the special

once-a-year Acharon Shel Pesach “Moshiach’s Feast” enables us to

better realize how all of physicality will be imbued with holiness

at the time of the Redemption.

The effect of this special event is, of course, not limited to the

day of Acharon Shel Pesach itself. Rather, the idea is that it

should affect the Jew throughout the year, so that all he does in

relation to the mundane world will be permeated with holiness and

spirituality, like the spirituality that will permeate the world

upon Moshiach’s arrival.

The lesson of Acharon Shel Pesach, however, is not limited to

man’s relationship to the physical world; it also relates to each

Jew’s inner spirituality. For the level of Moshiach is at the core

of every Jewish soul. Acharon Shel Pesach enables each Jew to

reveal this core throughout the year, thereby serving G-d with

every fiber of his being.

Based on Sefer HaSichos 5748, Vol. II, pp. 384-386.


1. See Haggadah Shel Pesach im Likkutei Taamim, Minhagim U’Biurim p.


2. Michah 7:15; cf. Or HaTorah, Nach, on this verse (p. 487).

3. See Sefer HaMaamarim 5708, p. 164; Sefer HaMaamarim Melukat, Vol.

II, p. 37ff.

4. Sefer HaSichos 5700, p. 72.

5. Shulchan Aruch Admur HaZakein, Orach Chayim 480:5-6.

6. Megillah 31a; Tur and Shulchan Aruch, Orach Chayim 490:8 Shulchan

Aruch Admur HaZakein, ibid. sub-section 13.

7. Likkutei Dibburim, Vol. IV, p. 701a.

8. Yeshayahu 11:1-3.

9. Ibid., verses 6-9.

10. Ibid., verses 11-12.

11. See Likkutei Sichos, Vol. VII, p. 273ff.

12. HaYom Yom, p. 47.

13. Yeshayahu 40:5.


End of text – The Chassidic Dimension – Volume 4 – Pesach



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L’Chaim Weekly Magazine for Parshas Ki Tisa / Ki Sisa 5769 (ISSUE # 1062)

Posted on March 13, 2009. Filed under: Jewish Customs, Jewish traditions, Ki Sisa, Ki Tisa, L’Chaim Weekly, L’Chaim Weekly Magazine, L’Chayim Weekly, L’Chayim Weekly Magazine, Lechayim Weekly, Lechayim Weekly Magazine, Parshas Hashavua, Parshas Hashavuah, Parshas Ki Sisa, Parshas Ki Tisa, Parshat Hashavua, Parshat Hashavuah, Parshat Ki Tisa, The Truth, Torah, Torah is THE Truth, True, Truth, Weekly Parsha, Weekly Parshah, Weekly sedra, Weekly Sedrah | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , |




L’CHAIM – ISSUE # 1062


Copyright (c) 2009

Lubavitch Youth Organization – L.Y.O.

Brooklyn, NY


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Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.


March 13, 2009 Ki Sisa 17 Adar, 5769


The Three Essential Food Groups

We all know that there are three essential food groups: carbohydrates, proteins and fats.

Each of these food groups supplies us with energy, but we require each of them for a different purpose.

Let’s start with carbohydrates. These are our main source of energy.

There are three types of carbohydrates: sugar (which comes in two forms)

– the quick energy food; starches – slower, provides long term energy; fiber – we can’t digest these.

Then there’s protein. We also get energy from protein, but it has another function. Proteins are the “growth and maintenance” food. They keep the cells functioning. Proteins also help us digest food and fight off infection.

Then there’s fat. Fat stores energy. Fat also insulates the body against cold. We all know that too much fat is bad for us, but we need some fat, and the right kind can prevent disease.

Just as the body needs all three food groups to survive and prosper, so, too the soul needs its “three essential food groups.” We can see the three essential “spiritual” food groups in the following expression of our Sages: “The world stands on three things: on Torah, on Divine Service (prayer) and on acts of loving-kindness (mitzvot – commandments).”

These three areas of human activity, upon which the world depends, correspond to the three food groups upon which the human body depends, as we’ll explain.

Acts of loving-kindness (mitzvot) correspond to the carbohydrates we eat. How so? Unless we’re on a special diet, most of our energy comes from carbohydrates. Similarly, unless we are a rare individual who spends all day in study or all day in prayer, most of spiritual activity is expressed in mitzvot – performance of the commandments. And like the three types of carbohydrates, we can classify three types of mitzvot.

Sugar, the quick energy, the most common form – these are the mitzvot we do every day.

Starches, the slower, longer lasting energy, less common – these are the mitzvot that occur occasionally, (like matza on Passover) that sustain us for longer periods of time.

Fiber, the indigestible carbohydrate are the prohibitions, the command-ments we fulfill by not acting.

Torah corresponds to protein. It is through Torah study that we grow.

Through Torah we maintain our connection to G-d, that is, we gain (or

absorb) inspiration. Torah heals us, enables us to fight off spiritual diseases, enables us to understand “what’s going on” with the mitzvot, In short, Torah keeps us functioning.

Divine Service, or prayer corresponds to fat. A little goes a long way.

A long, long way. Not only that, prayer insulates us, keeps us spiritually warm, excited about Judaism and G-d. It protects us against the “cold,” that freezes our fervor, chill our enthusiasm for things spiritual (like mitzvot!).

And yes there are “bad prayers” – prayers that, like fat, are “saturated.” That is, a prayer that is “saturated” with the person’s ego has no room for G-d. Such a “saturated prayer” just increases a person’s arrogance, harming one spiritually, interfering with one’s relationship with G-d.

An “unsaturated prayer,” on the other hand, indicates a state of self-nullification, where the ego is put aside and the person makes room for G-d within himself – as G-d commands in regard to the Tabernacle:

“make Me a sanctuary and I will dwell within them” – that is, within the individual.

So make sure that when checking your diet for the three essential food groups, you also check your spiritual diet for the three essential spiritual food groups.




This week’s Torah portion, Ki Tisa, contains an interesting exchange between Moses and G-d. “Show me, I pray, Your glory,” asks Moses. G-d replies, “You cannot see My face…you will see My back, but My face shall not be seen.”

The Torah is obviously speaking in symbolic terms. “Face” refers to a clear revelation of G-dliness, in much the same way that an individual’s face reveals his inner self; glimpsing a person’s “back” reveals far less about the person. But what did G-d show Moses?

The great commentator, Rashi, explains that G-d showed Moses the knot of His tefilin (phylacteries). What kind of answer to Moses’ petition was that?

In order to understand, we must first place the exchange in its proper context. Moses made this request after the Jews sinned by making the Golden Calf. After such a grave sin, how could they ever be forgiven?

What possible merit did the Jews have for G-d to absolve them of idolatry? Rashi explains that G-d’s answer was to teach Moses the proper way for a Jew to pray for Divine mercy.

Sin itself defies logic. How could it be that a Jew, a member of a nation described as “believers, the children of believers,” should sin?

How can a Jew, who believes in his innermost heart that G-d created the world and continues to sustain it every minute of the day, denies this by transgressing G-d’s will?

The answer is that all sin stems from forgetfulness. It is only when a Jew forgets the true nature of the world that he transgresses; when he forgets that G-d is the only absolute reality he strays from the right path. The minute a Jew is reminded of this, there is no room for sin and it ceases to exist.

This, then, is the significance of the knot of the tefilin. If sin is only the result of a Jew’s forgetfulness, he need only be reminded of G-d and he will not transgress. This is accomplished by the tallit and tzitit (ritual fringes), whose purpose is to remind the Jew of his task in life, as it states in the Torah, “And you shall see it, and remember.” The tefilin serve the same purpose: “And it shall be as a remembrance between your eyes.”

Most specifically, it is the knot of the tefilin which symbolizes this, as a knot serves both as a reminder (such as when one ties a knot around one’s finger to remember something), and as a symbol of the binding knot between G-d and the Jewish people.

By showing Moses the knot of the tefilin, G-d was instructing him how to seek atonement, for if we always bear in mind that there is nothing but G-d, there is no room for sin.

Adapted from the works of the Lubavitcher Rebbe.




Rabbi Dov Oliver and David Yair

Imagine that you are twenty-one years old, overseas for the first time in your life, sitting on a bus and driving through Israel in the midst of wartime. Nearby is a burly, bearded rabbi from Australia putting tefilin on your new roommate.

There are 50 people on the bus. A few hours ago you knew none of them.

Jason, to your left, is boasting about how much money he raked in at his bar mitzva. Amidst a messy and bumpy game of poker, Richard, to the right is divulging that his real name is something totally unpronounceable in Yiddish that sounds distinctly like what your grandparents shouted at each other when the chicken burnt.

This is all followed by some playful Jewish boys club-style banter until the rabbi gives you a hearty slap on the back and exclaims, “And what name did you score on the big day?”

“Big day?” you ask, your mind trying to wrap itself around what the rabbi could possibly mean.

“You know, when you were just a wee lad, eight days old…at your brit (ritual circumcision)! What’s the name they gave you at your brit?”

“Huh, brit?” you stammer, wondering if you were supposed to have already picked up Hebrew two hours into your trip. “Oh… that..” you reply, as it suddenly dawns on you what he is referring to. “Umm, well I never exactly did have one of those.”

“No worries at all, mate,” shoots back the rabbi you have now learned is Rabbi Oliver.

“Well, I sort of did,” you offer. “It’s just it was sort of no frills, not that I remember much, but I know it was done in a hospital by a doctor, does that still count?” you ask, figuring the answer must be yes, because it would appear this is a once-in-a-lifetime type of procedure.

“Well, now that you ask, no, not really mate, it doesn’t really count,”

Rabbi Oliver responds.

“Uh-oh,” you reply.

“I think you mean oy vey,” chimes in Richard.

“Not a case of oy vey at all,” protests Rabbi Oliver. “First of all, with or without a proper brit you are still just as Jewish as Moses, King David, King Solomon, me or Adam Sandler. Secondly, we can arrange a retroactive brit for you at no cost, no hassle, almost no pain and with a big smorgasbord! So what do you reckon?” beams the Rabbi.

Suddenly the poker players are in full cry. “All in, ante up. Come on, go for it Dave,” your new “friends” start cajoling you. “That rocks dude, having your brit on your first trip to Israel, come on, go for it, and we’ll all get a party!”

“Um, well… okay,” responds either a deep spiritual voice from within your soul or a standard peer group pressure concession.

“Good on ya, mate!” booms the rabbi, and the rest, as they say, is history.

A few days before the end of your incredible Mayanot Taglit-Birthright Israel experience in Israel the “brit” takes place. It’s actually known as a Hatofat Dam Brit – a procedure where a single drop of blood is taken.

After arriving in Jerusalem, you and Rabbi Oliver meet the mohel (ritual circumcisor), a very warm and friendly man by the name of Rabbi Kremer.

Sensing your apprehension, he calmly explains the procedure to you as well as explaining the significance of a Brit Mila, answering all your questions and steadying your turning stomach. In the end it’s not painful, in fact you are waiting for the pain, when he informs you it’s all over, phew!

Later that day, you and a group of other students from your bus, Mayanot 36, receive your official Jewish names. You receive your name, David Yair, after being called up for an aliya to the Torah at the Western Wall. This is followed by a celebratory meal made all the more special by the guest performance of a highly talented young Chabad singer named Moshe Hecht.

That night you sleep with a certain satisfaction and increased sense of belonging. Being Jewish is not always easy, you have to do things that go against the grain, you have to be brave, you have to take a stand, and today you did.

A brit literally means a covenant, a sign between you and G-d. A Mayanot Birthright trip is precisely that, but on this trip you “doubled up” on the sign, you went all in and you won!

Rabbi Dov Oliver and his wife Shevy are the co-directors of Hillel

of Rockland County, New York. Mayanot is one of the most sought

after trip providers for free Taglit-Birthright Israel trips to

Israel. For more info and to sign up
visit Http://




Birkat HaChama: Blessing of the Sun

Once every 28 years a special prayer – Birkat Hachama – is recited blessing the sun. The Talmud explains that at this time the sun returns to the position that it was at the time of Creation. The next time this once-in-28-year-mitzva (commandment) will occur is the morning of April 8, 2009 (14 Nissan, 5769). A number of booklets containing the full text and translation of the prayer service recited at that time have been published by the Kehot Publication Society, the text can be found at: For more info about this special mitzva visit Http://

Pearls for the Shabbat Table

A collection of thoughts on the weekly Torah portions and Jewish Festivals, Pearls for the Shabbos Table will stir the minds of anyone gathered for the Shabbat or holiday meal. Its easy-to-read style is designed to be accessible to children, while its powerful messages are sure to inspire deeper discussion even amongst the more seasoned scholars. From the teachings of the Lubavitcher Rebbe, adapted by Rabbi Y.Y. Alperowitz




Freely adapted and translated

12 Menachem Av, 5712 (1952)

It pained me to learn that you are still in a downhearted mood, and according to my understanding this is the mood in your household as well.

I don’t want to go on at length and enter into a debate as to whether your attitude is correct or not. Understandably, it does not take much contemplation to appreciate why you are all in such a frame of mind after the tragedy that occurred – may we all never know of such events again.

The above notwithstanding, Jews in general and chassidim in particular as “believers” are expected to unequivocally cleave to G-d, keeping their relationship with Him open, as the verse states, “And you who cleave to the L-rd your G-d are all alive today.”

Life, true life, does not mean simply marking time, it means that one’s life lacks for nothing, with both the person and his family possessing their entire spiritual and material needs.

Since the possibility exists that – G-d forbid – they have not earned this generous bounty from G-d, therefore the holy Zohar (II, p. 184b) tenders the advice: “They – this physical world and man in general – exist by the ‘radiant countenance’ [i.e., the joy and positivity,] that is emitted from below. In like manner they then draw down upon themselves the same qualities from Above. Man’s joy draws down a corresponding measure of joy from Above.”

Concisely stated: When one strengthens himself in his bitachon [trust] in G-d that He will surely provide those matters with which a person can be in good spirits, happy and joyous, doing so in such a powerful manner that his bitachon affects his daily life, then one draws down this Divine beneficence from Above. One then verily sees that his bitachon was justified.

May G-d help that you, your wife, and your entire family experience this as quickly as possible and in as discernible a manner as possible.

* * *

11 Nissan, 5701 (1951)

… Surely you are correct in writing that you have already suffered enough; it is high time for everyone to be helped in all that they require, particularly with regard to good health, and I hope you will be able to convey to me glad tidings regarding your improved health.

I wish to note the following, although I am not entirely sure whether this is wholly germane to your situation:

Quite often, a person’s feelings of self-assurance and security are dependent on something outside of and higher than himself – in simpler terms, [they are dependent] on his feelings of faith and bitachon in the Creator of the world as a whole and man’s personal world in particular.

After the earthshaking events of our generation, which have shaken various spiritual foundations and torn away many individuals from deeply rooted family and national traditions, it affected many people and caused them to think that they were left hanging in the wind; [i.e., without something to which they could anchor their lives].

I am referring here even to those of them who are believers; their faith became something that was disconnected from their practical everyday life. They would think about their faith, recite Shema Yisrael or Modeh Ani, often thinking about the meaning of the words, and yet they would go around the entire day with the thought that they were entirely alone, each of them drawing conclusions from these thoughts according to their nature and personality.

The most realistic manner of helping such individuals regain their equilibrium is by revealing within them their familial and ancestral traditions that even now remain concealed within their souls.

They will then perceive that man is not alone. Moreover, they will realize that man is the master of his lot only to a certain extent; for the most part it depends on G-d.

Consequently, the person need not place all the burdens of his life on his own shoulders, feeling a tremendously weighty responsibility for everything that happens to him. Surely he need not be filled with despair regarding specific matters or specific situations.

When such individuals are connected with their fount of faith and bitachon, which without the slightest doubt remains deeply rooted in them, this will lead to their peace of mind and will enable them to live their lives in a healthier manner and better be able to fulfill the unique tasks that each and every individual has in life. …

From Healthy in Body, Mind and Soul, compiled by Rabbi Sholom

B. Wineberg, published by Sichos in English




Preparations for Passover

Our Sages state that 30 days before a holiday, we should learn the laws pertaining to it. It is just about 30 days before the holiday of Passover and we should begin studying the laws of the upcoming holiday.

Learn to conduct your own Seder, find out what constitutes “chametz”

(leavened products), get the real scoop on the difference between Passover cleaning and spring cleaning. Call your local Chabad-Lubavitch Center and sign up for a Passover class today!

In memory of Rabbi Gavriel and Rivka Holtzberg and the other

kedoshim of Mumbai



Rabbi Shmuel M. Butman


This week we read the third of the four special Torah portions, Parshat Para.

Parshat Para describes the offering of the red heifer (the para aduma) and begins, “This is the decree of the Torah.” These words indicate that the significance of the red heifer relates to the Torah and its mitzvot in its entirety.

The mitzva of the red heifer reveals two tendencies in a person’s G-dly

service: a yearning to cling to G-d, known as “ratzo” and the willingness to carry out G-d’s will in this world, known as “shov.”

These two qualities are fundamental thrusts of Torah and mitzvot.

The burning of the red heifer with fire represents the thrust of ascending upward – ratzo. Fire is characterized by activity and a constant upward movement. The use of “living water in a vessel” which was combined with the ashes of the red heifer refers to the service of shov, for water naturally descends from above to below. Furthermore, when found on a flat surface, water remains in its place, reflecting the quality of tranquility.

Ratzo and shov are fundamental thrusts in Torah, not merely because of the unity they can bring about within the world, but because these two tendencies reflect positive qualities which must be emulated in our service of G-d. A Jew must possess the quality of ratzo. He must not be content with remaining at his present level, but must always seek to advance further. He must always be “running to fulfill a mitzva.” Even though he has reached a high level, he must always seek to attain higher heights.

In contrast, ratzo alone is insufficient and it is necessary to internalize all the new levels one reaches, making sure that they become a part of one’s nature. This is reflected in an approach of settledness (shov). It does not, however imply complacency. Rather, the internalization of one level produces the desire to reach higher peaks.

After reaching those new peaks, one must work to internalize them, which, in turn produces a desire to reach even higher peaks.

May we all grow in both areas of growth and tranquility, ratzo and shov until we reach the highest height of all and actually greet Moshiach.




This they shall give…half a shekel (machatzit) of the shekel of the Sanctuary (Ex. 30:13)

The Hebrew word “machatzit” is spelled mem-chet-tzadik-yud-tav. The letter tzadik, which also means a righteous person, is exactly in the center. The two letters nearest to the tzadik are chet and yud, which spell “chai,” meaning alive. The two letters furthest from the tzadik are mem and tav, which spell “meit,” or dead. From this we learn that being close to a tzadik imbues us with life, and that giving tzedaka (charity, symbolized by the half-shekel) saves us from death.

(Sifrei Chasidut)

* * *

The shekel is an allusion to the soul; the gematria (numerical

equivalent) of “shekel” is the same as for “nefesh” (soul). Every Jew is given “half” of his soul from Above; his obligation is to elevate the other “half” under his control to the same level as the first, through serving G-d and performing good deeds.

(Rabbi Chanoch of Alexander)

* * *

The Tablets were written on both their sides (Ex. 32:15)

The two sides of the Tablets are an allusion to the two aspects of Torah, the revealed (nigleh) and the hidden (nistar). If a person publicly denies the Divinity of the Torah’s mystical teachings, it is a sign that inwardly, he also denies the sanctity of the revealed portion.

(The Chatam Sofer)




Reb Yerucham was never much of a breadwinner. Instead, he devoted all his time to Torah-study and prayer while his wife, Leah went to the marketplace to conduct business.

She would make small purchases which she would in turn, sell to her neighbors at a small profit. The arrangement worked well, for although they never had much, they both felt very privileged to be able to serve G-d by devoting themselves to His Torah.

In the winter, though, when the roads were blocked with snow and ice, and the farmers couldn’t make it into the market, Leah didn’t fare so well.

She was forced to sustain her family on the few coins she had managed to squirrel away during the previous months. Every time she had to dip into her meager “capital” her heart fell.

When only a few pennies remained, she decided it was time to go to her husband. “Yerucham, what are we going to do? How are we going to feed our children?”

Reb Yerucham lifted his eyes from his tome and replied, “Have faith. Our Heavenly Father has never forsaken us before, and will not forsake us now…”

“What good is faith on an empty stomach!” the poor woman said bitterly.

“I can’t bear to see my children starving! What am I to say to them when they cry for bread tomorrow morning?”

“Don’t worry now – till tomorrow morning there is ample time for G-d to provide for our needs. Put your trust in Him, Leah; He won’t forsake us.”

Poor Leah left the room very troubled, but a little comforted by her husband’s assurances. Reb Yerucham went outside, and as he was about to come back in, he spotted something lying in the mud.

He picked it up and brought it into the house. He washed it, and sure enough, it was a silver coin!

Now, his wife would be happy and they would be able to manage a little longer. But then another thought passed through his mind, “If G-d had wanted to send them sustenance, couldn’t He find a better way than throwing him a muddy coin?

No, He doesn’t want me to accept it this way; He is only testing our faith in Him.”

So Yerucham decided that in the morning he would put the coin into the tzedaka (charity) box.

Yerucham became so engrossed in his study that he was startled by his wife’s cry of joy when she spied the silver coin on his table. “Don’t get too excited; it’s not ours!” he said quickly.

“What do you mean?”

“I have already donated it to charity.”

Looking into his wife’s shocked eyes which were already filling the tears, he continued explaining, “Imagine if I were to give you a present and throw it into the garbage heap, saying, ‘Go pick it up, dear.’ You wouldn’t want it anymore. Well, I believe that G-d has sent this coin to us as a test of our faith in His readiness to provide for us. Be strong in your faith, and you will see that I’ll be proven right.”

Leah walked out of the room, shaking her head. She knew that her husband was a scholar and a saintly man, but there was not one morsel of food in the house. Meanwhile Reb Yerucham sat by the light of a candle studying into the wee hours.

Late that night two tired merchants were travelling through one of the persistent snow storms that had enclosed the little hamlet.

Exhausted, they saw a faint glimmer of a candle in the pitch, black darkness. They knocked on Reb Yerucham’s door asking for accommodation.

He agreed, but very apologetically, since he had very little to offer them.

The men were just happy to have a place to sleep. They spread out their bountiful food supplies on the table and invited their hosts to join them in a feast fit for a king.

During the meal, the conversation took a scholarly turn and the merchants saw that their host was no country bumpkin, but a very learned and wise man.

One of the merchants turned to his companion and said, “Why should we trouble ourselves to travel all the way to Lemberg to mediate our dispute when we have a great scholar right here.”

“Yes, I agree,” said the second, and he proceeded to explain.

“We are not only partners, but also close friends, but we have a disagreement which we want to present before a great rabbi. We were about to continue to Lemberg, but we feel that you are a person very qualified to judge the problem, and G-d has brought us to your door. We will be happy to pay you the same amount we would have paid the Rabbi of Lemberg.

Reb Yerucham didn’t usually involve himself in judgements or arbitrations, but under the circumstances, since the two men were so anxious to settle in a peaceful fashion, he agreed to take up their case.

The following morning, Yerucham and his guests made their way to the synagogue for the morning prayers. Yerucham slipped the silver coin into the charity box, thanking G-d for not forsaking him and his family in their hour of need, and sending him generous sustenance in an honorable and worthy manner.




The redemption of Israel is likened to a process of “sprouting” and “flourishing,” – tzmicha. One of the names in the Bible for Moshiach himself is Tzemach, “the sprout,” as it is written: “His name is Tzemach and from beneath him [from the earth] he will flourish.”



END OF TEXT – L’CHAIM 1062 – Ki Sisa 5769


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Parsha Story by Rabbi Tuvia Bolton for Parshat Ki Tisa (AKA: Ki Sisa) 5769

Posted on March 13, 2009. Filed under: A Parsha Story, a Rabbi Bolton Story, a Rabbi Tuvia Bolton Story, Jewish Customs, Jewish traditions, Ki Sisa, Ki Tisa, Parshas Hashavua, Parshas Hashavuah, Parshas Ki Sisa, Parshas Ki Tisa, Parshat Hashavua, Parshat Hashavuah, Parshat Ki Tisa, Rabbi Bolton Stories, Rabbi Bolton Story, Rabbi Tuvia Bolton Story, Story by Rabbi Bolton, The Parshah Story, The Truth, Torah, Torah is THE Truth, True, Truth, Weekly Parsha, Weekly Parshah, Weekly sedra, Weekly Sedrah | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , |


A Parsha Story by:

Rabbi Tuvia Bolton of OhrTmimim.Org/torah

On this week’s Parsha:

Parshat Ki Tisa (AKA: Ki Sisa) 5769

This week’s Torah portion contains the most embarrassing story ever told; the Golden Calf fiasco.

The Jewish people had just left polytheistic Egypt amidst miracles and wonders to become the ‘Chosen People’ of G-d and bring monotheism to the world: to rid the world of selfish idolatry and convey the message of G-d’s goodness and Oneness and bring blessing to all mankind.

But instead they did the opposite! Just 40 days after they saw and heard G-d tell them not to worship idols (in the Ten Commandments) …… they worshiped one and brought punishment and curses upon themselves.

But what is even more interesting is the Haftorah.

The ‘Haftorah’ is a portion, usually from the prophets, read aloud in Synagogue immediately after the regular Torah reading on Shabbat that has some connection to the Torah portion.

But this week the Haftorah seems to convey exactly the OPPOSITE message and actually encourages idolatry!

This week’s Haftorah (Kings 1:18:1) tells us of a similarly shameful episode in the history of Judaism. It was about six hundred years after Mt. Sinai in the days of the first Holy Temple when, despite the fact that all of the Jews were living in the Holy Land and holiness was everywhere, almost all the Jews worshipped an idol called ‘Baal’.

G-d sent His prophet Elijah to wake the people up…. But it didn’t work. It seems that Jews had (and still have albeit to a much lesser degree) a surprising affinity to idolatry.

Finally Elijah had no alternative then to call for a public showdown on Mount Carmel between him and the Baal worshipers. The rules were; whoever could bring fire from heaven onto his sacrifice would be the winner.

The Haftorah tells us that the prophets of Baal made an altar of stone, slaughtered upon it oxen, prayed, invoked, danced, screamed and even gashed their flesh for a few hours but…. No supernal fire.

Then came Elijah’s turn; he stepped up to his altar, turned to the people and said “How long will you waver in belief? If G-d is the L-rd worship only Him but if Baal is right then worship him!” (18:21)

He then raised his hands to heaven, called out “Answer me G-d, Answer me!” And fire burst forth from above and devoured his sacrifice together with all the stones in the massive altar he built and the people fell on their faces and yelled “G-d is all, G-d is all”

In our portion G-d and Moses tell the people don’t worship idols and here Elijah is telling everyone “If Baal is right ….. SERVE the BAAL!!”

Even more, how could such words come from the mouth of holy Elijah the prophet?? How could he suggest that Jews should worship Baal? (G-d forbid!)

To understand this here is a story. (HaGeula weekly page #446)

Rabbi Levi Vilmovski, today the manager of all the Torah institutions in the city of Migdal HaEmek has hundreds of interesting stories to tell but there is one that stands out.

It occurred some thirty years ago when he ran the Chabad House in Holon shortly after the Lubavitcher Rebbe ordered his Chassidim to go from house to house and explain how the Mezuza, besides being a commandment of G-d and a blessing, protects the home and those in it like a helmet protects a soldier.

So Rabbi Levi and his partner decided to follow the Rebbe’s orders and advertise their Chabad House at the same time by offering to check the Mezuzot on people’s houses for free.

He took young men from a local Chabad school, gave them thousands of pamphlets, told them to distribute them to every home in Holon and in a short time hundreds of responses arrived.

But one pamphlet caught his eye; it had the words ‘URGENT URGENT’ written on it in large letters and underlined twice.

Looked important.

He called the phone number written there, introduced himself and the voice on the other end said, “Chabad? Wow! Am I happy to hear from you!! Yes! I’m Ben Tzion S…. and it is very urgent. My wife is very ill and …. Well I thought that maybe the mezuzot…..”

That evening Rabbi Levi visited the home of Ben Tzion and heard a sad story. He was the owner of a successful factory in Tel Aviv but over a year and a half ago his wife came down with a severe case of depression and his life had been turned upside down.

At first he thought it would just pass but it didn’t. In fact it got to the point that she was unable to even get out of bed the entire day. He’d taken her to almost every doctor and professor whether conventional or alternative listed in the phone book but so far, except for losing his money, nothing worked. The doctors said she was too far gone.

So when he saw the pamphlet on Mezuza from the Chabad House he knew he had to give it a try.

Rabbi Levi immediately removed the Mezuza of the front door, opened it, removed the parchment and began checking the letters to see if they were whole and complete. It wasn’t hard to find what was wrong. To his shock he saw an entire word; the word “Nafshechem” ‘Your Soul’ (Deut.11:13) almost completely rubbed out!

When he showed it to Ben Tzion he almost fainted. Could it be that this had something to do with his wife’s ‘soul’? He didn’t ask questions. He bought a new mezuzah on the spot, Reb Levi put it on his door and took the rest of the mezuzot to be checked properly.

A day later Rabbi Levi called Ben Tzion and heard that his wife’s state was slightly better; she was talking a bit, but she still refused to get out of bed.

So Rabbi Levi paid him another visit and they called the office of the Lubavitcher Rebbe in New York for a blessing for his wife.

Two days later Rabbi Levi called Ben Tzion again but this time he didn’t want to talk on the phone. “Rabbi, you have to come over!” he said excitedly.

When he got to Ben Tzion’s house he couldn’t help feeling that something had changed. First of all there was the smell of food and the house seemed much tidier.

“Let me tell you what happened” Ben Tzion said excitedly as he offered the Rabbi a seat. “Yesterday morning I woke up and made myself breakfast before going to work, like I do every day. But when I came back I smelled something burning or cooking! The first thought that crossed my mind was ‘Oh no!! I must have left the fire burning from this morning! Who knows what damage has been done! Thank G-d the house didn’t burn down.’ But when I ran into the kitchen I got the surprise of my life… it was my wife!! She was cooking!! She hasn’t cooked for over a year and she was standing there cooking!

“But do you know what got her out of bed?! You know what she told me! Here, I’ll call her and let her tell you herself.”

Ben Tzion called his wife and she entered the room, said hello and thanked the Rabbi for his efforts and told him what happened. It was the first time the Rabbi had seen her, up till now she had been hidden in her room.

“It was the most amazing thing!” She said. “Yesterday I woke up feeling a little better but I was too miserable and afraid to get out of bed. I was just about to go back to sleep when suddenly this old man with a white beard appeared in my room!

“I was really surprised, but he wasn’t scary at all. He just stood next to my bed and said. ‘Get up! Get out of bed!’ For some reason I couldn’t refuse him and I got up but as soon as I did he disappeared! Since then I feel that I returned to myself! It was like I woke from a long deep sleep.”

Rabbi Vilmovski took a card out of his pocket with the Rebbe’s picture on it and showed it to her. “Oh!” She exclaimed. “That’s him! He’s the one I saw!”

Shortly thereafter they all flew to the Rebbe to thank him and to this day, thirty years later, they are still in touch and the woman’s depression has never returned.

This answers our questions.

The reason given in the Torah that the Jews bowed to the Golden Calf was that they thought that Moses was dead. (32:1 see Rashi)

Moses taught and inspired the people to be aware of and feel G-d all the time. And without Moses Jews feel only themselves ……. like sheep without a shepherd.

This false egotism is the source of idolatry, war, sickness and all bad things… including depression.

Indeed, this is the reason that in the days of Moshiach there will be none of this negativity; because Moshiach will teach the world to think about G-d (Rambam, M’lachim 12:5) even more successfully than Moses did.

And this is the point that Elijah the prophet was making. Often a person continues being an egotist and an idolater because he has good qualities as well …. like the Jews he was speaking to; they worshiped both G-d AND idolatry.

That’s why he told them to consider worshiping ONLY Baal (G-d forbid).

He knew they would never dream of denying G-d (denying G-d was almost unheard of until only the last few hundred years) but on the other hand they liked idolatry as well and their belief in G-d made them overlook this.

So Elijah told them; ‘Stop fooling yourselves! If you really think it’s okay to serve Baal and be an egotist then don’t think G-d agrees with you; your good deeds don’t lessen your mistake!

But our generation is different. Ours is the generation of Moshiach! The day is very close… even today… when we will be aware of our Creator constantly and we will awaken our true ego… our G-dly soul (as explained in the second chapter of Tanya). Then the world will be perfected with no more war, strife, hunger, pain or disease. It’s all up to us to do just one more good deed and bring….

Moshiach NOW!!

Copyright © 1999-2008 Rabbi Tuvia Bolton of Yeshiva Ohr T’mimim (OhrTmimim.Org/torah) in K’far Chabad, Israe-l

All rights reserved. No unauthorized reproduction or copying of this material shall occur without prior permission.

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*** We WANT Moshiach, Now!!! ***

By the way, You, too, can help hasten the coming of Moshiach, by doing ONE more Mitzvah. ***

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Purim: When, How, What?

Posted on March 10, 2009. Filed under: 4 Mitzvahs for Purim, 4 Mitzvos for Purim, 4 things you need to do on Purim, A Miracle in Our Times, Al Hanissim Prayer, Ester, Esther, Haman, How is Purim celebrated, Jewish Customs, Jewish Miracles, Jewish traditions, Mishloach Manos, Mordechai, Parshas Mishpatim, Purim, Real, Seriously Dude!, Shushan Purim, sweet, The Truth, Torah, Torah is THE Truth, True, Truth, We WANT Moshiach NOW!!!, What?, What’s Purim, Wow! | Tags: , , , , , , , , , , , , , , , , , , , , , |


Hey everbody!  It’s Purim Today!!!

Do you know what Purim is?

How do we celebrate it?


We had a question IF it’s OK to marry on Purim

So, we asked a Rabbi on who said that we do NOT marry on Purim since we do NOT want to MIx the two Simchos together, as to NOT to take away from the significance, the importance & the holiness of Purim!!!


What is Purim?


A. Purim is a Jewish holiday celebrating G-d‘s problem with one ancient anti-Semite’s Final Solution. The story of Purim is the subject of the Scroll of Esther, one of the 24 books in the TaNaCH. Purim is one of two Jewish holidays enacted by the Sages in contrast to the biblical holidays commanded to Moses. (The other is Chanukah.)

B. Purim is the plural for lots in Persian. Haman (pronounced Hah-mahn), the chief of staff of the Persian Empire, attempted the ethnic cleansing of the kingdom’s Jewish population. He cast lots to determine what date would be best to wipe out the Jews, came up with the 13th day of the Hebrew month Adar, dispatched an imperial Jew-annihilation order to every government office, and sat back to take a drink. Little did Haman know that the recently coronated Queen Esther was Jewish and the cousin of his arch-nemesis, the Jewish government official Mordechai. Through his palace contact Hatach, Mordechai begged Esther to intervene, which she did—greatly annoying her royal hubby Ahasuerus (AKA: Achashverosh) who was rather ruffled to hear that someone wanted to murder his wife and her whole extended family. “Who’s the slob?” snarled the king. “He’s sitting right in front of you,” sobbed Esther. “‘Tis Haman!” Haman and family were hung, the annihilation order was countered with a Jewish self-defense provision (which resulted in empire-wide street combat between the Jews and their enemies), and the Jews triumphed.

Jews were the doctors and lawyers of their day. They were successful… they climbed all social ladders, they were Persians. But somewhere, somehow, they forgot about G-d

C. To mark this great miracle, Mordechai and Esther instituted that every year the 14th of Adar, the day the Jews rested from battle against their foes, be celebrated with feasts and rejoicing.1

D. Purim is more than just a dramatic true story. While outwardly an ethnic celebration, its inner significance is its hidden spiritual side–the restoration of the Jewish people’s tarnished spiritual identity. At the time of the Purim story, all the world’s Jews made their home in the contemporary superpower, the Persian Empire, which stretched from India to Ethiopia. They were the doctors and lawyers of their day. They were successful–profoundly, proudly successful. They were doing great. They identified with their host society, they fit in, they climbed all social ladders, they were Persians. But somewhere, somehow, they forgot about G-d. When their prestige, position and powerful connections failed them in the face of Haman’s hate, when even their own sister in the palace did lunch with their main malefactor, they turned all their hopes to Heaven and rushed headlong into the open arms of their Fathers’ faith. The resulting spiritual renaissance so reinvigorated and revolutionized Jewish society that in a few short years, the Second Temple was built and the 70-year Persian Exile came to a close


1. Esther 9:20-32. In Shushan, the Persian capital, the Jews continued to defend themselves on the 14th of Adar and rested on the 15th. The 15th of Adar is also a holiday. See “What is Shushan Purim?”

How is Purim celebrated?

1. Take a Scroll

Go to your local synagogue and listen as the whole story of Purim is read from a hand-written scroll of parchment called a Megillah. The Megillah is read once on Purim eve and a second time the next morning, Purim day. During the reading, make sure to make lots of noise when the name of Haman is mentioned. You might want to get hold of a “gragger” a special noisemaker for the occasion. (If you are unable to make it to synagogue, contact your closest Chabad Center. It’s quite likely they can get someone to come read the Megillah for you.)

…to celebrate in a way that you’re coasting on a plane that takes you beyond your natural inhibitions and constraints. Let loose and celebrate

2. Food Gifts

Send a gift of at least two ready to eat food-types to at least one friend on Purim. See Mishloach Manot: Who What Where and When?

3. Gifts to the Poor

Give a monetary gift to at least two poor people. It is best to give directly to the poor on Purim but if that is not possible, give to a charity organization or place money in a charity box. See Why do we give charity on Purim?

4. Eat

Some time on Purim day, have a great feast. The Talmud instructs us to get so “spiced” (drunk) that we know not the difference between blessed is Mordechai and cursed is Haman. Obviously this does not apply to minors or those sloppy with their drinks. The idea is to celebrate in a way that you’re coasting on a plane that takes you beyond your natural inhibitions and constraints. Let loose and celebrate. (Remember: Purim practitioners drink responsibly. Don’t drink and drive.) See If getting drunk is inappropriate, why is it a Mitzvah to get drunk on Purim?

5. Thank G-d

We add a short section of thanksgiving to the Amidah and to the Grace After Meals. See Where can I download the prayers for Purim?

***   This is ONLY the additions for Purim, HOWEVER, for the FULL Text for the Grace After Meal, you can go to:

Where can I download the prayers for Purim?

Actually, Purim has the least prayers of all Jewish holidays. (Perhaps we are intended to spend the day rejoicing and uniting with our fellow Jews, not holed up in the synagogue).

We do, however, add a short section to the Amidah and to the Grace After Meals. Click here for the text of this prayer — in Hebrew and English.

***   This is ONLY the additions for Purim, HOWEVER, for the FULL Text for the Grace After Meal, you can go to:

Al Hanissim Prayer:

Text and Translation for the “Al Hanissim” prayer said on Purim during the daily prayers and grace after meals.


When is Purim?


Purim is on the 14th day of the Hebrew month of Adar.1 [During a Leap Year, Purim is on the 14th day of Adar II.]

For the year 2009, Purim starts at nightfall, Monday, March 9th, and ends at nightfall, Tuesday, March 10th.  [Click here for the exact times of nightfall for any location.]

Purim celebrates the salvation of the Jewish nation over Haman‘s decree of annihilation. Click here to read more about What is Purim? , How is Pruim celebrated?, and also What is Shushan Purim?.

The following are the beginning dates for Purim for the next few years:

2010 — nightfall, February 27

2011 — nightfall, March 19

2012 — nightfall, March 7


1. In certain cities in Israel, Purim is observed on the 15th of Adar and is known as Shushan Purim. See What is Shushan Purim?


What is Shushan Purim?

David: What is Shushan Purim?

Rabbi Marcus: Shushan Purim refers to the day after Purim. It commemorates the day when the Jews of Shushan, the Persian capital, finally rested after defeating their enemies.

Rabbi Marcus: The Book of Esther1 records that in the rest of the kingdom, the Jews fought and beat their enemies on the thirteenth of Adar and rested on the fourteenth. That’s why Purim is celebrated on the fourteenth. But in Shushan, due to a special request by Queen Esther, the Jews received special dispensation from the king to continue fighting on the fourteenth—hence Shushan Purim, which is celebrated on the fifteenth of Adar.

David: I heard something about walled-cities and Shushan Purim?

Rabbi Marcus: Indeed. Shushan was a walled city. So in order to commemorate the celebration of the Jews of Shushan, other walled cities celebrate Purim on the fifteenth as well. Now, because Shushan was the capital city, it was considered prestigious to celebrate Purim on the same day as Shushan. The problem with that was that at the time that Purim was established, all the cities of the Land of Israel lay in ruins. So in order to grant some prestige to the Land of Israel, the sages said that inhabitants of any city that had a wall around it in the days of Joshua—even if now it lay crumbled—should celebrate Purim on the fifteenth like Shushan.2

Rabbi Marcus: In this way the Land of Israel was honored in the commemoration of Purim. If a city did not have a wall in the days of Joshua but had one in the days of Purim, its inhabitants would read on the fourteenth (except Shushan, which did not have a wall in the days of Joshua).

Rabbi Marcus: The Rishonim point out the connection between Joshua and Purim: Haman was a descendant of Amalek, the perpetual enemy of Israel. Joshua was the first to wage war against them (see Exodus 17:9). Thus the celebration of Purim is associated with Joshua.

Rabbi Marcus: Today, Jerusalem and Shushan are the only cities that are considered walled-cities as far as Shushan Purim is concerned. There are other cities in the land of Israel about which there is some doubt. The inhabitants of such cities, like Safed, observe the fifteenth as well “just in case.” (I.e., they read the Megillah but without saying the blessing.)

[Read the sequel to this chat: How do un-walled cities celebrate Shushan Purim? ]


· 1. Esther 9:16-18

· 2. Talmud tractate Megillah 2a-b. Maimonidies laws of Megillah 1:4-5

David: How do un-walled cities celebrate Shushan Purim?

David: I’m back again with another question…

Rabbi Marcus: My pleasure! What’s on your mind?

David: How do un-walled cities celebrate Shushan Purim?

Rabbi Marcus: Well, it is a festive day, which is celebrated with a bit of feasting, though not as much as Purim proper. We omit the Tachnun prayer as we do on Shabbat and holidays. You can’t fast on Shushan Purim; and if there is a funeral, we shouldn’t know from it, no eulogy is said. You don’t say the special prayer for Purim (v’al Hanissim).

Rabbi Marcus: Good news, though: if you want to get married on Shushan Purim, you can! (Though you can’t on Purim, since we don’t mix one joy with another. That’s why you can’t get married on a Jewish holiday. You have to give each celebration its own platform and date.)

Mishloach Manot: Who, What, Where and When?


Everyone is required to send a food package to at least one Jewish acquaintance on Purim. This package is called Mishloach Manot — distribution of [food] portions. The package(s) must consist of at lease two different ready-to-eat food items and/or beverages.

Here are some Halachot pertaining to Mishloach Manot:

1) This Mitzvah must be performed during the daylight hours of Purim day;1 preferably after hearing the daytime Megillah reading.2

2) If you have little children, make sure they too send Mishloach Manot to their friends.3 It’s tons of fun, and educational to boot!

3) It is customary to send the Mishloach Manot via a third party. Little children make great, enthusiastic messengers! Also, have some treats handy to give out to those children who will be delivering Mishloach Manot to your home, and remind them to recite the proper B’rachah.

4) For reasons of modesty, men should send Mishloach Manot to male-friends, while women should give to female-friends.4 Alternatively, one family can send Mishloach Manot to another family.

5) It isn’t proper to send Mishloach Manot to a mourner. This includes anyone who has, G-d forbid, lost a father or mother within the last twelve months, or someone whose spouse, brother, sister, son or daughter has passed on within the last thirty days.5

6) Though we are required to give Mishloach Manot to only one person, someone who gives to more people is called “praiseworthy,” and this is a traditional opportunity for expressing our gratitude and friendship towards others. Nevertheless, it is better to spend money on giving Purim charity than on elaborate Mishloach Manot.6

7) The Mishloach Manot must consist of Kosher food. Now, duh…

See also Why do we give away food on Purim?


· 1. Kitzur Shulchan Aruch 142:5

· 2. One should have in mind Mishloach Manot and Charity to the poor, when hearing the Shehechiyanu blessing for the Megillah reading. (See Siddur Yavetz on Purim).

· 3. Pri Megadim Orach Chayim 695:14. See also Shevach HaMoadim laws of Purim 11:6.

· 4. Kitzur Shulchan Aruch 142:4

· 5. Kitzur Shulchan Aruch 142:7. A mourner however must give Mishloach Manot. S/he should give someone something basic (just to fulfill the Mitzvah) but not a lavish basket etc.

· 6. Kitzur 142:1

The above info was found on Http://

We recommend that you visit them for more info…

To find a Purim event in a city near you, please go to the following address:


We recommend that you visit them for more info…

*** *** *** *** *** *** *** *** *** *** *** *** ***

*** We WANT Moshiach, Now!!! ***

By the way, You, too, can help hasten the coming of Moshiach, by doing ONE more Mitzvah. ***

*** We WANT Moshiach, Now!!! ***

*** *** *** *** *** *** *** *** *** *** *** *** ***

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L’Chaim Weekly Magazine for Parshas T’rumah 5769 (ISSUE # 1060)

Posted on February 27, 2009. Filed under: 17337154, 17337730, Jewish Customs, Jewish traditions, L’Chaim Weekly, L’Chaim Weekly Magazine, L’Chayim Weekly, L’Chayim Weekly Magazine, Lechayim Weekly, Lechayim Weekly Magazine, Parshas T’ruma, Parshas T’rumah, Parshas Terumah, Parshat Hashavua, Parshat Hashavuah, Parshat T’ruma, Parshat T’rumah, Parshat Terumah, T’ruma, T’rumah, Terumah, The Truth, Torah, Torah is THE Truth, True, Truth, Weekly Parsha, Weekly Parshah, Weekly sedra, Weekly Sedrah | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , |




L’CHAIM – ISSUE # 1060


Copyright (c) 2009

Lubavitch Youth Organization – L.Y.O.

Brooklyn, NY


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Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.



February 27, 2009       Parshas T’rumah             3 Adar, 5769


Spiritual Genetics

Have you heard of the Lemba tribe in Zimbabwe? They have a tradition that they are one of the ten “lost tribes” of the Jewish people.

According to their tradition, about 2,500 years ago they left Judea (the period prior to the second Temple). After a stay in Yemen, one group migrated to Ethiopia, and a second continued farther south to where the Lemba eventually settled.

They have several practices that resemble Biblical Judaism. Among other things, they are monotheists, they have a holy day (like Shabbat), they consider themselves a chosen people, they don’t eat certain foods or combinations (milk and meat) prohibited in the Torah, they have a form of ritual slaughter, they practice circumcision, and put a Star of David on their tombstones. They even have a form of conversion.

Furthermore, the man who led them, Buba, was a kohen – and they have a priestly class. This becomes important later.

They also have “language markers” – words that don’t belong in the African language they speak.

In 1998 geneticists in the U.S., Israel and England examined the “y”

chromosome of Lemba men. Why? Because in 1997 scientists found a genetic marker of Jewish priesthood on the “y” chromosome. The “Kohen Gene” was quite distinct; other Jewish men didn’t have it, but kohanim all over the world did. It was genetic proof of Jewish tradi-tion, or at least a critical part of it.

And the descendants of Buba, the Lemba priests, shared that marker. This meant that their oral history had some basis, that at some point there was strong evidence of a connection to the Jewish people.

Why is this significant?

Well, for one thing, it gives greater weight to oral tradition. It’s a scientific nod to Yehudah HaLevi who, in the Kuzari, explained that one way we know the Torah is true is because there has been an unchallenged chain of transmission.

It’s significant for another reason. We declare that we are children of Abraham, Isaac and Jacob, that our Jewishness is part of the very fabric of our being. What these genetic markers tell us is that we carry within us the information of our ancestors. We are a living history.

There’s another interesting aspect to all this. Information gets encoded because of encounters with the environment. Science tells us that our genes “learn” from experience; the kohen gene gets passed down from father to son in an unbroken chain. But our actions also influence what gets passed on.

In simple terms, when parents perform mitzvot (commandments), consistently, this becomes part of the “family genetics.” It gets passed down from generation to generation, not just as an oral tradition, but as part of what that family does, and therefore, who they are.

In a sense, then, we encode our spiritual genes with mitzvot, and pass on that “spiritual genetic code” to our children, and they to their children, and so on.

And since spiritual genetics are also influenced by the environment, we can gain the “mitzva gene” (as converts do), by our actions. So not only are we a living history, we can acquire and pass on, as surely as we do blood type or eye color, a spiritual genetics, an inheritance of mitzvot and G-dliness.




This week’s Torah portion, Teruma, opens with G-d’s command to Moses:

“Speak to the Children of Israel, that they may bring me a contribution, from every one whose heart prompts him…gold, and silver and copper.”

As we find out further in the Torah reading, the Jews responded in droves, donating much of their wealth for the purpose of erecting the Tabernacle in the desert. Vast amounts of precious metal were amassed, necessary for making all of the Tabernacle’s many implements. Obviously, a donation of gold is at a higher level than one of silver or copper – commodities that are worth far less. Our Sages interpreted the contribution of each metal as symbolic of the different levels that exist in the giving of tzedaka (charity).

The Hebrew word for gold is zahav, an acronym for “he who gives in fullness of health (ze hanoten bari).” This refers to the highest level of charity, when one shares his wealth with others solely to fulfill the commandment of tzedaka (charity). Kesef (silver), stands for k’sheyesh sakanat pachad – when a person gives tzedaka because he is fearful, hoping that the merit of his charity will prevent evil from befalling him. This level of giving tzedaka is lower than the first, for the giver is motivated by the desire for personal gain. The lowest level of charity is that of copper – nechoshet, the letters of which stand for netinat choleh she’omer tenu – the charitable donation of one who is ill. This person, motivated by the desire to alleviate his own suffering, remembers to fulfill the mitzva of tzedaka only when he himself is in pain, hoping thereby to alleviate his misery.

On a deeper level, the differences between gold, silver and copper symbolize the differences between the First, Second and Third Holy Temples. Gold, the most precious metal, alludes to the First Holy Temple, the most perfect and complete of G-d’s dwelling places. Silver, although valuable, is worth far less than gold. This alludes to the Second Holy Temple, which was missing five items present in the First, among them the Ark of the Covenant.

These deficiencies reflected the fearful state of the mind of the Jewish people at that time, who worried that the Holy Temple would once again be destroyed. Indeed, history proved that their fears were legitimate.

Lastly, copper is symbolic of our present state of being, while we yet suffer the pains of the exile. Like one who is stricken with any other illness, we must cry out to our Father in Heaven, begging Him to establish the Third Holy Temple that will last forever.

Adapted from a talk of the Lubavitcher Rebbe, Vayigash 5752




An Angel Came to the Funeral

by Asna Wise

I live in Toronto and recently lost my mother, who lived in Israel. I am an only child with no husband or children. My mother was my entire family, my ally and my counselor, my one true friend who loved me and worried about me.

I had to travel to Israel quickly to arrange her burial. I had no idea how things were done there – who to deal with, where she would be buried, legal formalities. I was too distressed and confused to think straight. I asked the Rebbetzin at my Chabad synagogue, Rebbetzin Goldie Plotkin, to recommend someone in Israel who could help. She suggested her brother in Jerusalem, Rabbi Kasriel Shemtov.

My Mom had been raised in an Orthodox home. Her father was a rabbi and she had two brothers who studied in the great yeshiva in Ponevizh before they were murdered by the Nazis. This had to be done right for my Mom, and I knew that if Chabad got involved it would be.

I phoned Rabbi Shemtov from Ben Gurion Airport, and without hesitation he set things into motion. He contacted the Chevra Kaddisha (Holy Burial

Society) and found out where my Mom was, where she would be buried, and who was looking after her. He made sure everything was done according to Jewish law, and even promised to attend the funeral.

My Mom’s funeral was an ordeal for me. As soon as it was over people started to leave. Just then Rabbi Shemtov drove up with his son, Mendy.

He asked everyone to stay just a few more moments, and gave a beautiful eulogy about my Mom’s background, how she moved to Israel and how committed she was to the country. I had told him only a few details about her and yet he managed to deliver this beautiful, touching speech.

He was the only one who spoke. Her other friends looked anxious to go and seemed to scatter as soon as his speech was done. I had come to the funeral in a taxi and now someone drove me back to my Mom’s apartment.

I was alone. I sat in my mother’s silent home, surrounded by her things, her pictures, and my memories, and felt a grief that was unbearable. Yet in this darkness G-d remembered me. There was a knock on the door and Rabbi Kasriel Shemtov came in. He said, “Why are you sitting here alone?”

I said, “I don’t know. Because no one came with me.” I had never sat shiva before and had no idea what to expect or what I was supposed to do.

This angel said, “I am going out to get you candles.”

Half an hour later I heard footsteps on the stairs and saw Rabbi Shemtov and Mendy dragging bags and bags of food – up to the third floor of a building with no elevator, in the midday heat. He filled up my refrigerator; two weeks later I was still eating the food he’d brought.

Rabbi Shemtov set up five candles for me. We lit them and he told me what blessing to say. Then he set up a tzedaka (charity) plate and gave tzedaka. He found a small, low bench for me to sit on, he covered the mirrors and told me all the rules and customs of shiva (the first seven days of mourning). I asked him to arrange for Kaddish to be said for my Mom at a yeshiva in Jerusalem, which he immediately agreed to do.

Then he asked how Kaddish was going to be said for my mother during the week of shiva at her home. I did not know ten men in Israel for a minyan (quorom). I did not live there and most of my Mom’s friends were old ladies. We went out together to find a synagogue and found an Ashkenazi synagogue a block away. Rabbi Shemtov spoke to the gabbai (sexton), explained my situation and arranged for the gabbai to say Kaddish and Kel Mallai Rachamim for my mother. The gabbai opened a private room for me near where the men daven. I could cry there as much as I wanted and not be embarrassed. Rabbi Shemtov even bent over pages of a prayer book for me so I would know which parts to say. That evening, the gabbai shared a Torah thought in honor of my mother.

As we left the shul (synagogue), Rabbi Shemtov gave me the blessing for mourners and his son Mendy also said the blessing. By now it was dark, and he still had a three-hour drive from Kiryat Bialik, where my Mom lived, back to Jerusalem. This man – to whom I was a stranger – had spent an entire day looking after me, plus six hours of driving.

Now, Rabbi Shemtov is not a man with spare time. First, he has a family with seven small children. Furthermore, he is the executive director of two yeshivos and has other obligations. This man is not a millionaire.

Gasoline costs money, and he shopped for me like he would shop for his own sister.

Rabbi Shemtov did all this for a person he did not know who needed help at a difficult time. There are angels walking the earth and one of them is Rabbi Kasriel Shemtov.

Reprinted with permission from the N’Shei Chabad Newsletter




New Torah Scrolls

A new Torah scroll was completed and dedicated at the Chabad House on Montezuma Road in S. Diego, California. Nizhny Novgorod, Russia’s fourth largest city, recently dedicated a Torah scroll for the first time in over 100 years. The Federation of Jewish Communities of the CIS Jewish Community Center in Nizhny Novgorod dedicated the Torah. The FJC Jewish Community Center in Krasnodor, Russia, also recently held a celebration for the dedication of a new Torah scroll. Until now, the community has been using a borrowed Torah scroll. The Moshiach Center of Chicago, Illinois, celebrated the dedication of a Torah scroll written in memory of a young child, Menachem Mendel Fine, who passed away. The Beis Menachem Synagogue in Petersburg, Russia, dedicated their second Torah scroll this year. In the Chabad synagogue in the settlement town of Adam, Israel, a new Torah scroll was dedicated. A new torah scroll was also dedicated in the Chabad House of Ein Kerem, Jerusalem, Israel.




Freely translated and adapted

Adar 1, 5714 (1954)

From time to time I inquire about your wellbeing and receive news about your welfare from your children. I am surprised by the fact that on a number of occasions they have told me that your mood is not as it should be.

In general, each and every one of us, when we search and ponder our lives, even during the last few years when matters do not seem to be going so well, will observe G-d’s kindness and goodness, up to and including matters that were not at all expected.

In fact, the individual sees these things to an even greater extent than does another – as each person knows in his or her own life.

This should lead the person to recognize and acknowledge the blessings and goodness that he has received from G-d, and quite possibly, on more than one occasion, the person has received these blessings without any effort on his part.

This leads to the inevitable conclusion that if there do exist matters that are contrary to a person’s desires, then it may very well be one of two things:

Firstly, quite often a person does not truly know what is best for him and if that which he desires will indeed bring him true benefit or possibly the opposite.

Even when the individual concludes that he knows with one-hundred-percent certainty that the thing is good for him, he still cannot possibly know the reasons why he has not been granted these matters for the time being.

This is analogous to the business world: A good and experienced businessperson will not sell his merchandise at an inopportune time. And this is the case even when he can realize a profit, but that he reckons that by selling his merchandise at a later date he can realize a far greater profit.

The same is so with G-d’s goodness. If it is delayed, it is in all probability because at a later time G-d’s beneficence will be in a much greater manner in both quantity and quality.

This is particularly true in your case, where G-d has blessed you with true nachas (pride) from children, something which is not so often found …. Since you and your wife can anticipate even more nachas from your children, your going around unhappy (something which can be interpreted as dissatisfaction – G-d forbid – with the manner in which G-d conducts your affairs) defies understanding. Moreover, to a certain extent this is an expression of ingratitude to G-d.

It is self-understood that I am not writing to you in order to admonish you but to convince you that even according to the way you look at your life, the good things in your life are incomparably greater and more significant than those matters that you think are – temporarily – not as they should be.

Bear in mind that when a businessman makes an accounting, he does not consider each item individually, but makes a total accounting of the inventory as a whole. And so too regarding the “balance sheet” of events in your life.

It is my hope that the above few lines will move you to reconsider the “calculation” that you are making. I am sure that when you will do so, you will reach a much happier conclusion than you have reached until now. …

* * *

26 Adar 1, 5717 (1957)

… Surely I need not explain at length to an individual like yourself that there is no room for feeling downhearted from your encountering some difficulties in the course of fulfilling your true task in life, that of “I was created to serve my Maker.”

Such feelings are from the machinations of the evil inclination that seeks to bring the person to a crestfallen state. In point of fact, the entire purpose of the evil inclination lies in man’s vanquishing him.

Indeed, this, i.e., that the evil inclination be vanquished, is also the desire of the evil inclination itself, as is to be understood from the holy Zohar, quoted in Tanya,ch. 29.

Ultimately, even those matters that presently conceal and obscure goodness and holiness are themselves transformed into good – and not only in a manner of “All that G d does, He does for the good,” i.e., that goodness will eventually result, but in a manner of “This too is for the good,” i.e., that the matter itself becomes good.

This difference is to be understood from the story itself of Nachum Ish Gam Zu, wherein the transformation of the earth into weapons served as overtly revealed goodness, as opposed to the expression “All that G d does, He does for the good,” wherein it was merely “for the good” but it was not transformed into actual goodness.

This is particularly so as we are now commencing the days of the month in which there is the joyous festival of Purim, about which our holy Torah states: “The month” – i.e., this is true of the entire month – “that was transformed for the Jews into a month of joy and Yom Tov.”

Now, the concept of “transformation” during this month means that the entire month is propitious for transforming those untoward events into a form of “joy and Yom Tov” that is palpably revealed to us.

From Healthy in Body, Mind and Soul, translated and compiled

by Rabbi S. B. Wineberg, published by Sichos in English

* * *

… I surely need not emphasize to you that a true businessman is not one who can manage his affairs when conditions are favorable and matters are running smoothly and successfully, but also, and even more so, when he demonstrates that he knows how to deal with adversity and the occasional setback.

Indeed, facing up to the challenge of adversity makes one a stronger and more effective executive than before, with an added dimension of experience and a keener acumen, which can be put to good use even when things begin to turn upwards.

Sometimes, a temporary setback is just what is needed for the resumption of the advance with greater vigor, as in the case of an athlete having to negotiate a hurdle, where stepping back is necessary in order to facilitate a higher leap.

From a letter of the Rebbe, dated 25 Shevat, 5736




Maintain Your Jewish Name

Our Sages stated that one of the reasons the Jews merited the redemption from Egypt was that “they did not change their names.” They continued using Hebrew names throughout the entire exile. Find out what your Jewish name is (a Jewish name can be Hebrew or Yiddish) and your mother’s and father’s Jewish names. If you were never given a Jewish name, chose one yourself after consulting your rabbi. Consider slowly switching to using your Jewish name.

In memory of Rabbi Gavriel and Rivka Holtzberg and the other kedoshim of Mumbai



Rabbi Shmuel M. Butman


It’s Adar, be happy! This is the basic theme of the Jewish month in which we find ourselves. “When Adar begins, we increase in joy,” our Sages teach.

But why should we be so happy just because it is Adar? In Adar we celebrate the joyous holiday of Purim, commemorating the time when the unity and prayers of the Jewish people brought about the nullification of Haman’s wicked plan to annihilate the Jews.

Our Sages declared Purim a day of festivity and rejoicing; of sharing our joy with our fellow-Jews. As Purim is the central holiday of Adar and the “theme” of the month, the entire month is permeated with our pursuit of joy and happiness. The Talmud describes Adar as having “a healthy mazal.”

It is a month which brings the Jewish people strength and true health.

In the month of Adar, G-d’s blessings for a good and sweet year are renewed, intensified, and increased. These provide more good reasons to rejoice!

In our day and age we have another reason to rejoice when Adar begins.

Jewish teachings explain that “Joy breaks all boundaries.” As we stand literally on the threshold of the long-awaited Redemption of the Jewish people and the entire world, the Rebbe has suggested that our every action be permeated with joy in the hope that this will break through the last boundaries of exile.

May the joy we experience in these, the last days of exile, hasten the coming of the ultimate joy, the coming of Moshiach. May we join one Redemption to another and connect the redemption of Purim to the Messianic Redemption. May it take place imminently.




And they shall take for Me an offering (Ex. 25:2)

The word “offering” has two meanings: something set aside for a special purpose and that which is picked up and raised. An offering made to G-d achieves both of these objectives. Setting aside one’s money to do a mitzva (commandment) elevates the physical object that is bought with the money, transforming the material into holiness, as it says in Tanya:

“G-d gives man corporeality in order to transform it into spirituality.”

(Likutei Sichot)

* * *

Speak to the Children of Israel, that they may bring Me a contribution (Ex. 25:2)

“The fool gives, and the clever man takes,” states the popular expression. What does this refer to? The giving of tzedaka (charity).

The fool thinks he is parting with something belonging to him; the clever man realizes that whatever he gives, he actually receives [its reward].

(Rabbi Yisrael of Rizhin)

* * *

They shall make Me a sanctuary, and I will dwell in their midst (Ex.


It is taught in the name of Rabbi Tarfon: How great is the significance of human labor and practical action! From the above verse we see G-d did not cause his Divine Presence to rest in the Sanctuary until Israel had performed the tasks connected to its erection.

(Avot D’Rabbi Natan)

* * *

According to Maimonides, this positive commandment refers not only to the erection of the Sanctuary, but the building of the First, Second and Third Holy Temples as well. When Moshiach comes and the Third Holy Temple is established, the original Sanctuary built by Moses will also be revealed, for a special connection exists between the two. Just as the Sanctuary was built in the desert, by an individual who himself never set foot in the Holy Land, so will the Third Holy Temple reflect the good deeds we have performed and our service of G-d throughout the present exile.

(Peninei Hageula)




The Rizhiner Rebbe had thousands of Chasidim in Ukraine while Czar Nicholas sat on his throne. It was during this period that the opponents of Chasidism made terrible accusations against Chasidim which reached even the highest gentile authorities.

One time the Czar was told that the Rizhiner Rebbe considered himself a king, and that he did not recognize the authority of the Russian crown.

Incensed, the Czar decided to dispatch an infiltrator to make an investigation.

The infiltrator was a high-ranking officer, a renegade Jew happy to turn informer. Arriving in Rizhin, he asserted that he wanted ask the tzadik (holy, righteous person) for his blessing for business endeavors. To ingratiate himself with the Chasidim, he bought refreshments. Then he began discussing his business, attacking the government for making laws and restrictions. The infiltrator was surprised that not one voice was raised in his favor. He repeated this performance several times, but each time was met by total silence from his listeners.

One afternoon he was ushered into the Rebbe’s room. The spy began to tell the Rebbe how, as a wealthy merchant, he was suffering from the terrible decrees and regulations imposed by the government.

The Rebbe looked deeply at his visitor and said, “I will tell you a story.

In a small village lived a Jewish innkeeper who had an only son named Yossel. Because the village was so isolated, Yossel had no Jewish friends. His best friend was Stepan, the son of the gentile handyman who worked for his father. Stepan had a quick mind and enjoyed sitting in on Yossel’s Torah lessons. In fact, Stepan was quicker than Yossel to grasp the lessons.

Years passed, and it was time to look for a bride for Yossel. A matchmaker came to the little village to interview him. Stepan sat together with Yossel as the matchmaker questioned him on Jewish topics.

Each time a question was posed, however, Yossel was silent, while Stepan supplied the answer. It was clear to the matchmaker that this boy was not a good prospect and he left. The innkeeper decided to separate his son from Stepan.

After much thought, he decided to send away both father and son. When the handyman heard, he protested: ‘Why should I be punished on account of my son? Let him go out into the world.’ And so Stepan left the inn.

For many months Stepan went from one study hall to another masquerading as a Jewish orphan and receiving hospitality from Jews wherever he went.

Eventually he tired of that life and decided to move to a large city, where he enrolled in a university and excelled in his studies. When he completed his courses he began searching for a good opportunity.

One day, arriving in a very distant city, he heard that the citizens were about to choose a new ruler, something they did every three years.

All candidates were to present themselves at the palace where their suitability for kingship would be determined. Stepan rushed to the palace. With his outstanding intelligence he was chosen king.

Soon after his coronation the new king inexplicably began making terrible decrees against the local Jews. The most devastating was that the Jews would have to leave the realm at the end of twelve months!

The Chief Rabbi declared a public fast, during which the people begged G-d to soften the king’s heart. On the fourth day, he called a meeting of the seven most prominent members of the community at which he related to them his strange dream. He dreamed that in a faraway land there was a young innkeeper named Yossel who would be able to change the decree of the king. Strangely enough, each man present had had the exact same dream.

Messengers were dispatched at once to bring the innkeeper to their city.

They related their strange tale and begged him to accompany them and Yossel agreed. The prominent Jews of the city managed to arrange a meeting with the king, and Yossel was ushered into the royal throne room. Stepan was overjoyed to see his old friend, and they embraced each other warmly.

“What is this I am told about the evil decrees you have made against the Jews of this realm?” asked Yossel.

“I really don’t have anything against the Jews,” Stepan replied. “In fact, they have always treated me very kindly, but as soon as I became king, I felt that I had to make these new decrees. I don’t entirely understand why.”

The Chief Rabbi explained: “Your majesty, our Torah teaches that the hearts of kings and rulers are in the hand of G-d. When Jews keep the Torah they fare well. But when they rebel against G-d, He hardens the heart of their king and they fall prey to evil decrees. Nonetheless, they do not pray for another king, for they know that it is their own actions that shape their destiny and not the will of the king.”

Having concluded his story, the Rizhiner looked into the eyes of the informer and said: Go and tell those who have sent you that the accusations against the Jews are untrue. They are loyal citizens and pray for the welfare of their rulers and the country in which they live.

Adapted from Talks and Talesn




Everyone should realize the ability they have to affect others. This is closely connected with the idea of Hakhel (the year following the Sabbatical year in which all Jews would gather in the Holy Temple to hear the king read the Torah) to influence all men, women and children in taking on a greater commitment to Judaism. One shouldn’t think, “I can always begin later on…” On the contrary, haste is of the utmost importance, and one must begin as soon as possible. The efforts expended on positively affecting others will hasten the fulfillment of Hakhel in the plain sense, with the arrival of Moshiach.

(The Lubavitcher Rebbe, 29 Elul, 5747-1987)


END OF TEXT – L’CHAIM 1060 – Terumah 5769


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Rabbi Tuvia Bolton Parsha Story for Parshat Terumah (AKA: T’rumah / T’ruma) 5769

Posted on February 27, 2009. Filed under: A Parsha Story, a Rabbi Bolton Story, a Rabbi Tuvia Bolton Story, a Rabbi Tuvia Bolton Story | Torah, Jewish Customs, Jewish traditions, Parshas T’ruma, Parshas T’rumah, Parshas Terumah, Parshat Hashavua, Parshat Hashavuah, Parshat T’ruma, Parshat T’rumah, Parshat Terumah, Rabbi Bolton Stories, Rabbi Bolton Story, Rabbi Tuvia Bolton Story, Story by Rabbi Bolton, T’ruma, T’rumah, Terumah, The Parshah Story, The Truth, Torah, Torah is THE Truth, True, Truth, Weekly Parsha, Weekly Parshah, Weekly sedra, Weekly Sedrah | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , |


A Parsha Story by:

Rabbi Tuvia Bolton of OhrTmimim.Org/torah

On this week’s Parsha:

Parshat Terumah (AKA: T’rumah / T’ruma) 5769

This week we begin the month of Adar; the “Month that transforms sadness to joy, mourning to festivity” (Esther 9:22). We also read this Shabbat the Torah portion “T’ruma” which explains the building of the Holy Temple.

The reason that Adar is called the ‘month’ that changes sadness to joy is because it contains the holiday of Purim; the happiest holiday in Judaism. But, seemingly this is no reason to call it the happiest MONTH.

Also the idea of a Holy Temple doesn’t seem to fit the message of Judaism that G-d is omnipresent and infinite?

G-d is everywhere! Why do we need a holy Temple?

To understand this… here is a story. (HaGeula weekly page #445)

Mrs. Nechama Dina Bernstein took her pupils for an outing.  Why not? It was one of the eight days of Chanukah when Jewish schools of all sorts take vacations and make special programs. But this outing was special. She took the girls to a local shopping center in New Jersey to light, not Chanukah candles but Jews.

It was an invention of the Lubavitcher Rebbe; to go into public places, search for uneducated/ uninspired/ unattached Jews and give them a taste of Judaism.  In this case it meant telling them about the holiday of Chanukah and its laws, customs and deeper meanings.

Mrs. Bernstein was a very responsible, precise teacher and she demanded the same from her pupils; tardiness or disorder of any sort was out of the question.

So when they agreed that the girls would split up into groups of three to cover as much area as possible and would meet back at the bus in an hour and a half it meant no later than an hour and a half!

The girls took pamphlets and Chanukah candles and set off in different direction while she took what remained and went alone to search for Jews in a different direction.

After almost an hour of successful wandering about and talking to women about the holiday she looked at her watch to see that forty minutes remained, enough for two or perhaps three more discussions.  She noticed several women and a young man sitting around the table of an outdoor restaurant and approached.

“Anyone here Jewish?” She asked the women with a smile. Two women raised their hand in good spirits and a lively conversation ensued.  She told them about the holiday, they asked questions, she answered, they replied and the conversation continued for several minutes. Meanwhile the other women, who were just saying goodbye when Mrs. Bernstein appeared, left while the young man, who obviously was not Jewish, sat and listened to the discussion.

Suddenly Mrs. Bernstein looked at her watch and exclaimed. “Oh, my goodness! We’ve been talking for forty five minutes! I must go!!! I’m already late!”

She shook hands with the women, they exchanged telephone numbers, left some of the pamphlets and candles with them and ran off to her pupils and the bus.

But she stopped. A voice inside of her was saying she shouldn’t have completely ignored the young man, ‘You should have at least asked him if he was Jewish’. But then she thought again. ‘Why, that’s foolish! I’m late! And he didn’t look at all Jewish! I’m not going back!”

But the first voice won.

She turned around, walked briskly back to the table, approached the young man who was now sitting alone and said “Excuse me but, by the way, are you Jewish?”

She never would have expected his reaction. His eyes filled with tears, he began trembling so severely that the food fell from his fork on his shirt leaving a large stain and he began to cry.

Mrs. Bernstein was confused, she apologized handed him a few napkins and apologized again.

“Why did you ask me that?!” the young man said between sniffles. “Why did you come back and ask me that!?” He said again drying his eyes and blowing his nose a few times.

“I don’t really know.” She replied. “I can’t really explain it. I just did. But why are you crying? What happened? I’m sorry. But please tell me, are you Jewish?”

“I’ll tell you.” He replied. “I don’t think you understand what a miracle just happened now.” He invited her to sit down and began to talk.

“First of all my name is Fred (pseudonym) I was born to a Jewish mother, so that makes me Jewish, right? But my father is not Jewish. To you that probably isn’t important because I’m still a Jew but to me it meant confusion.

“My mother wasn’t at all observant, I mean she did marry a gentile, but for some reason she insisted that if they had children they would be given an orthodox Jewish education. Doesn’t make sense but my father agreed and when I was born… I became that child.

“When I was three they enrolled me in a real Jewish school and by the age of five I not only could read the Torah, I looked and acted like a religious Jew with a yarmulke, locks of hair at the sides of my head, Tzitzis, on the four corners of my garments; the whole business!

“But you can imagine what a feeling I had everyday when I went back to my totally non-religious home. And although my parents didn’t bother me about my Jewish appearance the kids in school bothered me about my home. They were just little kids and, well you know how kids can be cruel sometimes. But they mostly made fun because of my appearance. I looked exactly like my father; blond hair, blue eyes, small bobbed nose in other words like a total gentile and every once in a while even the teachers made remarks.

“Anyway, it made me confused and miserable and when my parents saw how it was ruining me they talked it over and when I got to the fifth grade they decided to move me to a normal public school.

“After the move it only took a few days till I removed all the signs of Judaism, made new friends and almost forgot the whole episode but deep in my heart I knew I was different.  What I had learned in the Jewish school stuck with me, but so did the negative experiences.

“Sometimes I even would talk to G-d and ask Him why He put me in this confusion but I didn’t get any answers; only more confusion.  So I tried to take my mind off it and just live life like everyone else.

“But once in a while I had attacks of identity and one of them was just now. When you came and asked everyone except me if they were Jewish my heart broke; all the frustration, anger and sadness came back to me.  Then, when you walked away I decided to have my final talk with G-d.  I said ‘G-d, if that lady comes back here and asks me if I’m Jewish then….. I’m Jewish. But if not….. I’m never going to think about it or talk to you about it again!’

“So if you are wondering why you came back… now you know; it was G-d answering my prayers!”

This answers our questions.

When someone decides to make a real change in life it doesn’t just mean just changing appearance, attitude or personality. These are only from the soul outward.

True change means changing oneself to reveal one’s soul and live according to the truth; according to the will of the Creator.

Like Fred when he prayed and risked being different and Mrs. Bernstein when she returned to the table and risked missing her bus. Both were interested only in one thing; what does G-d want from them. And when they made the decision it changed their lives and certainly the lives of those around them.

That is why the miracle of Purim, when the Jews refused to deny their Judaism and escape Haman’s decree of ‘Destroy all the Jews’, effected the entire month and the Holy Temple, where Jews devoted themselves totally to the Creator, effected the entire world.

Because when one makes that decision to live only according to the will of the Creator it can connects the infinite to the finite; all time and space.

This is why one of the main accomplishments of Moshiach will be to change the priorities of all the Jewish people (like it was in Purim) and build a Third Temple (like in our weekly Torah portion).

Because through these changes the entire creation; all time, space and consciousness, will be PERMANENTLY purified to reveal the TRUE oneness of G-d.

It’s all up to us, to change ourselves and do all we can to bring….

Moshiach NOW!!

Copyright © 1999-2008 Rabbi Tuvia Bolton of Yeshiva Ohr T’mimim (OhrTmimim.Org/torah) in K’far Chabad, Israe-l

All rights reserved. No unauthorized reproduction or copying of this material shall occur without prior permission.

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