Please say Tefilot

Chanan Velvel Simcha Ben Bryna a dear friend- the mohel from our community in Berkeley California who is in the ICU

The Keruvim were facing eachother during the burning of the Beit Hamikdash

The keruvim-angelic cherubs, which stood atop the Holy Ark, maintained a back- to- back position all through the period before the Destruction, signifying Hashem's anger with us. Yet as soon as the Churban began, they turned around and faced each other. This was a revelation of great love from Hashem. (www.naaleh.com, Rebetzin Tzippora Heller drash)

This teaching gives me chills. Many feel during this time period of the 3 weeks that Hashem is hidden and that it is particularly challenging to connect to him. I feel that Hashem may may be a little more obscured during this time because he wants us to seek him with all our intensity.. Perhaps during tragedies Hashem contracts on some level, but we have to know and feels that hashem is always with us and that the contraction felt is necessary for us to yearn for him and get reconnected. Perhaps at some point in this life or a past life we may have abandoned Hashem when we thought he was not present for us which may be also playing out during the three weeks to give us the opportunity to heal this place. We may have falsely assumed that because of our national and personal suffering that Hashem abandoned us.

I just heard on Shabbat someone say that there were those during the Holocasut who felt completely abandoned by Hashem where others felt Hashems presence continually and saw miracles all around. Perhaps the work of the 3 weeks and Tisha B'Av lies here. To try to feel Hashem's presence within the pain of the personal suffering. To forgive Hashem for what we could not understand.... To acknowledge that we will not be able to see the whole picture until Moshicah comes. By doing this we allow Hashems light to repenetrate. It is our choice. May we be blessed to use this time of Tisha B' Av to really speak 1:1 to Hashem. To ask for forgiveness for the areas that are inhibiting our fullest connection... to ask Hashem to make his presence known to us, and then to bring his presence into all of our being.

Profound Teaching: Revealed Good vs Concealed Good

"HaShem saw the light, that it was good."

That verse, according to kabbala, establishes the equivalence of light and good. More light means more good; and more good means more light.

The question then becomes, experientally, what is the difference between good that is outside creation and good that is inside creation. And that’s the key to our month. For only once good has entered the bounds of our world and integrated itself into a vessel, only then does it become visible. Only then does it become subject to sight (the special sense of this month). Only then is it perceptible as good. Before that it is hidden light, which means that it is hidden good. Hidden light appears as its opposite, i.e. darkness, hidden good appears as its opposite, i.e. bad and suffering.

Tanya, in chapter 26, explains the implications of these ideas. It begins with the premise that G-d is good, which means that every interaction HaShem has with creation is necessarily an expression of good. And so, there are two categories of good:

Revealed Good, which is what we pray for, say mazal tov about, and wish upon our children; and

Concealed Good (or suffering), which we try to avoid, say G‑d forbid about, and if it comes anyway, we say “Blessed is the True Judge”.

It is true that HaShem is pure, simple Oneness. Yet, when Divinity interacts with creation He manifests a hierarchy of attributes from above to below; from the inner, higher, essential and concealed realms to the outer, lower, superficial and revealed realms.

It follows, says Tanya, that revealed good derives from the revealed levels of G‑d (i.e. the outer, lower, and more superficial modes of Divine Presence). Conversely, concealed good (i.e. suffering) must then come then from G‑d’s inner, higher, more essential and concealed Self.

The implications of this teaching are profound. It means that in suffering one is encountering HaShem at a level of depth and intimacy that is beyond all previous experience. This revelation of light (and good) is “bigger” than anything one has ever known. The “vessel” of one’s life is too small right now to receive and perceive this new increment of good (and G‑d). It must stretch beyond itself to accommodate the new light, which is forcing its way in. The process is painful. The dilation hurts. One sees only darkness. But in retrospect, when the work is done and the growth integrated, the event takes on a different meaning. It gets refram ed, and from this new and slightly expanded perspective, it is even perceived as a blessing in disguise. When hidden good finally becomes visible as revealed good, it is called a blessing in disguise.

Depending upon the magnitude of the suffering, this process can take days, years, and even lifetimes. Yet we will eventually grow into our suffering, and on that day, whether in this life or another, whether in this world or the next, every cell in our body, will thank HaShem for the wondrous and precious gifts that were the underside of our pain.

Though weather-beaten and battle-weary, there are newfound treasures in our grasp. One has deepened, wisened, and actualized potential. One has entered a new level of relationship with G‑d. Some aspect of Divinity, previously beyond one’s grasp, is now consciously accessible. Concealed good (i.e. suffering and its pangs of growth) has become revealed good (i.e. the peace and quiet joy that accompanies actualized potential and expanded relationship with G‑d). The pain slowly eases, while the treasure of light remains as a permanent resource in one’s life (and in one’s soul).

This is how we learn to see in the dark. Through our stumbling and our suffering HaShem trains us to see the good that hides in the ordeals and dark pits of our life. He sensitizes our palate (or perhaps I should say retina) to even minute concentrations of hidden good. It is easy to see God in the dramatic fire of Sinai, but it is a whole other level of maturity to see Hashem in the darkness. It is possible that the sin of the calf was a heavenly set-up, for the purpose of forcing us to develop this priceless gift.

(Taken from) A Teaching for the Month of Tammuz, Sarah Yehudit Schneider

*bold added

by A Still Small Voice http://www.astillsmallvoice.org/

Hashem is always rocking us- 17th of Tammuz

The passuk in Zechariah says כה אמר השם צבקות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה - the fast of the fourth month (Tammuz) and the fast of the fifth month (Av) and the fast of the seventh month (Tishrei) and the fast of the tenth month (teves) will be for the house of Yehuda for joy and gladness.

The classic question that is asked is that we understand that they will be days that are no longer sad, but why will they be joyous?

The answer is that these days are only sad because they represent opportunities lost. The 17th of Tammuz would have been the day of the consummation of our relationship with Hashem if we had not sinned with the Golden calf. But this does not mean that the potential for that relationship was completely lost. This day still holds within it that very light that did not end up being revealed. This day is still the fortieth day from Shavuos, and still represents the relationship that will one day indeed be made complete with the advent of Moshiach. Thus this day will be a day of incredible joy and gladness. http://geulahperspectives.blogspot.com/2009/07/17th-of-tammuz-and-moshiachs-lost-light.html


At the Kotel last night...I felt Hashem's presence so soft and peaceful rocking me and the Jewish people. Earlier in the evening at an event of women I learned from a speaker a Rav, a kabbalist that the schechina (the feminine aspect of Hashem that is with us in the world) is still with us at the Kotel, it is just in contracted state (due to the state of the Jewish people). It was special to experience this on a body level..that despite the state we are in Hashem is always holding us and rocking us and that we retain this connection to Hashem like a bride beloved to her groom. It is as if our groom is sending us love letters before we get married (or I guess re-married in this metaphor). I want to bless all Am Yisrael on this day of 17th of Tammuz that the full expanded reunion of bride and groom will occur soon- bmheira byameinu.

refuah shleima

Please say tehillim and give tzedokah for the refua shelama of 4 year old Avraham Moshe ben Miriam Toba who has cancer that spread to his brain and spine.

Put Effort Into Preparation Not Prediction of Moshiach's Arrival Emphasizes Rabbi Lazer Brody

By: Rabbi Lazer Brody

The editorial page of Breslev Israel's English website More on the Yetzer’s desensitization process The difference between speculation, that is, predicting the date of Moshiach's arrival, and between anticipation and preparation for Moshiach, is like the difference between light and darkness. The former is forbidden, and the latter is an absolute obligation. The Yetzer Hora, or EI (evil inclination) wants to convince you that they're both the same. He desensitizes us to believe that any mention of Moshiach is forbidden. Why? The arrival of Moshiach marks the beginning of the Yetzer's end. A Jew begs Hashem three times a day for redemption, Moshiach, and the rebuilding of the Holy Temple in Jerusalem, and that's without birkat hamazon and Kaddish. In Kaddish we say "b'agala u'bzman kariv", in other words, that Hashem's kingdom on earth should be established speedily and in our days. In Aleinu, we beg Hashem to bring down the Divine Monarchy to this earth, and to wipe away all evil. So, after everything an "observant" Jew says every day, if he or she is not eagerly anticipating the Geula (Moshiach, salvation, the building of the Temple, and the establishment of G-d's reign on earth), then they are either totally desensitized by the EI, or else they have no idea what's in their liturgy. On Shabbat, we all cry out from the bottom of our hearts during Kedusha, "When will You reign in Zion? Speedily in our days, shall You dwell anong us forever!" We yearn for Moshiach, because his arrival marks the beginning of Hashem's reign on earth. So, when a person says Kedusha during the repetition of the Amida, and he's not waiting for Moshiach, he's being downright dishonest to The Almighty. That's pretty cheeky... The very same Rambam who codified the Gemara's curse against those who speculate on the time of Moshiach's arrival (Hilchot Melachim 12:2), also lists in the thirteen tenets of our faith (see Rambam's commentary on the Mishna, tractate Sanhedrin, 10:1, principle number 12), "I believe with perfect faith in the coming of Moshiach, and even though he tarries, I'll await him any day (whenever) he may come." Does that make the Rambam a "Moshiach Monger"? If so, I'm happy to be in the Rambam's company… Movies, TV, and the Web are all agents of the EI's desensitization process. The EI doesn't want you praying, learning Talmud, Rambam, or Shulchan Aruch, and certainly not saying thank-you to Hashem or doing an hour or more of hitbodedut every day. Why? You might discover that when you finish your go-round on this earth, one of the first things the Heavenly Court justices will ask you is (Talmud Bavli, tractate Shabbos, 31a), "Did you anticipate yeshua (salvation, i.e. Moshiach)?" How will you be able to answer that question? Why do we need Moshiach? The Yetzer has so desensitized worldwide Jewry that most don't even feel the spiritual holocaust that's destroying our people all over the world this very minute. We must fight to the finish against the heresy, assimilation, and the 21st Century golden calf - the mad race after materialism - that's killing our nation. So, speculation no, but anticipation and preparation yes! The future of the Jewish people depends on it. The Yetzer (Evil Inclination) used to employ Cossacks and Nazis to kill our people. Now, he does it with money, toys, and laytzanut - scoffing at our pure faith of old, especially by self-hating Jews. The distance between laytzanut and epikursis (denial of faith) is a short jump. Anticipation of Moshiach demands preparation, namely Torah and Tshuva. With Torah and Tshuva, we will win the war against epikursis and expedite the redemption of our people. If we spiritually stimulate ourselves to return home to Hashem, then we won't need such harsh wake-up calls like the natural disasters that all the meteorologists and geologists are talking about. It's time to turn off the TV and the computer and open a Gemara or Tehillim (Psalms). A soldier can't prepare himself for battle by playing Monopoly. But, don't take my word for it; listen to the giants of this generation, from Rabbi Ovadiah Yossef to Rabbi Chaim Kanyevski, with the Kabbalist and Chassidic Rebbes concurring, may they all have long and healthy days. Our esteemed brothers in Chabad coined the term, "Moshiach Now!", but really, every human on earth should be yelling it. All "Moshiach Now" means is "Tshuva, now!!" Tshuva means "returning to Hashem" - for a Jew, it's the big 613 commandments and for a non-Jew, it's the Seven Noahide Mitzvas. Since we don't know exactly when Moshiach will come, we have to be on 24-hour round-the-clock preparedness. That means that we all must return to Hashem this very second. The instant Moshiach comes - if a person hasn't made Tshuva - then it's too late. To paraphrase the old tuna commercial, he or she will be told, "Sorry, Charley..." Now's the time to resensitize; for our own welfare and for the future of our offspring for generations to come, this is the moment to come back to Hashem - Jews and non-Jews alike. (We invite you to visit Rabbi Lazer Brody’s award-winning daily web journal, “Lazer Beams”)

***" The Talmud states that history as we know it is only meant to last 6,000 years (Sanhedrin 97a) (we are now in the year 5769) by which time Moshaiach will have come and rectified the world. There will be no need for Moshiach after the year 6000. Geulah BRachamim Pinchas Winston p 39 So... we are on the eve

Powerful Video on the Power of Gratefullness

Lazer Brody teaches that saying thank you to Hashem can undo the ungrateful crying and complaining of the Sin of the Spies that we are still living out today. Very powerful messages to strengthen emunah (faith).

See here http://www.breslev.co.il/video-stream/asx/brody28.asx