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

The Tikkun (Rectification/Healing) of the Sin of the Spies

The Arizal revealed that the souls of the Jewish people at the end of history will be the same souls of the Jewish people from the beginning of our history. One main reason for this will be tikkun, that is rectification of the sin that they committed.

We already saw how four fifths of the Jewish population in Egypt died in the Plague of Darkness for not wanting to leave Egypt. However millions died over the course of 39 years for not wanting to go into Eretz Yisrael, and it is those souls that return at the end of history to make amends for that tragic sin.

(Rabbi Pinchas Winston Geulah Brachamim p 31-32), emphasis added

You must understand that the people of Israel did not deserve to enter the Land because they tested the Holy One Blessed be He many times. However through his abundant mercy and kindness, G-d placed in their hearts the desire to send men to spy out the land. Had they performed the mission properly, Hashem would have brought them into the land (because of this merit) and afterward, slowly but surely would have taken retribution for their previous sins. ...

Hashem commanded them to send their princes, meaning their greatest sages... Moshe was hinting that they should praise Eretz Yisrael so that the Jews would yearn to enter the Land. Then they would merit to enter therein.

...This teaches that simply yearning for and desiring the Land makes Israel worthy of inheriting it...

The holy Zohar and the Shelah explain that selfish motives caused the spies to do this. They feared that they were meant to be princes only in the desert, but once they entered the Land new princes would be appointed.

Let this be an instructive lesson. Even the greatest gadol in Torah and righteousness should not trust himself when he opposes the movement to build the land. He should not feel that his intentions are fully for the sake of heaven, for he is certainly no greater in Torah and righteousness than the princes whom Moshe sent. Consider and study this well and you will see that it is truth.

In any event, we see that Hashem motivated the Jews to send men to Eretz Yisrael for Israel's benefit. He wanted to awaken within them a yearning and desire for the good Land, so that they would be worthy to enter the Land.

There is no doubt that the Holy One Blessed be He, Who always has our best interest in mind placed this desire for the Land of our forefathers into the hearts of our Jewish brethren (who have learned the ways of the nations during this long and bitter exile), so that none of us will be banished.

( Eim Habanim Semeicha 258-259), emphasis added

Through the Merit of Jerusalem I am splitting the sea (Mechilta BeShalach3)

© Boris Ganzelevich, http://www.jerusalemshots.com/i/misc3/Jerusalem-of-Gold.jpg

In parshat BeChukotai it is written And I will remember my covenant with Yaakov and also my covenant with Yitzchak, and also My covenant with Ya'akov, and I will remember the Land (Vayikra 26:42). Rashi comments:

Why were the Patriarchs listed in reverse order? it is to tell us: Ya'akov, the youngest is worthy of this (to bring about redemption); and if he is not sufficiently worthy, behold Yitzhak is with him; and if he is not sufficiently worthy, behold Avraham is with him

We can now take this one step further. Even if all of them are not worthy (in the eventuality that the merit of the patriarchs has run out), still I will remember the Land. That is that the merit of Eretz Yisrael will deliver us from distress (a concept that the Baal Ha Tanya spoke of). thus we have a pure source that the merit of Eretz Yisrael stands above all other merits. It is even greater than the merit of our forefathers...

The Mechilta comments of the verse Why are you crying out to me? Speak to the Children of Israel that they should travel (Shemot 14:150) "R. Yishmael says , "Through the merit of Jerusalem I am splitting the sea" (Mechilta BeShalach 3) This seems incomprehensible! What is the connection between Jerusalem and the splitting of the sea? The mreit of Eretz Yisrael is always by our side in times of need to deliver us from distress. Chazal tell us that Eretz Yisrael is occasionally referred to as Jerusalem, since Jerusalem is its center (Esther Rabbah 1:9). The Zohar similarly points out that all of Eretz Yisrael is included in Jerusalem (1:114a)

Source Eim Habanim Semeichah Harav Yisachar Shlomo Teichtal p 34-35

Yesod of Yesod, Bonding in Bonding

To cultivate your capacity to bond, even if you have valid reasons to distrust, you must remember that G-d gave you a divine soul that is nurturing and loving and you must learn to recognize the voice within, which allows you to experience other people's hearts and souls. Then you can slowly drop your defenses when you recognize someone or something you can trust

The Counting of the Omer by Rabbi Simon Jacobson

Lag B Omer- Hod of Hod, Humility in Humility, Ahavat Yisrael

The holy Zohar states that even the sinners of Israel hold on to the right side and are rooted in holiness. It is, therefore forbidden to degrade or curse them. On the contrary, it is a mitzvah to love them and bring them near.


The Talmud states that Beit Shammai was strict while Beit Hillel loved peace, pursued peace, and brought people closer to the Torah (Shabbat 31a). This does not mean that Beit Shammai was unjustly strict (G-d forbid). rather Beit Shammai would distance those who legitimately deserved such treatment. Beit Hillel on the otherhand was extraordinarily humble, and he brought people close even when the law did not call for it. that is to say that he befriended those who by law would have been distanced. And the halacha follows Beit Hillel (Chatam Sofer's words)



When the Moshiach arrives the Jews will repent. In the meantime it is of utmost importance that the Jews love one another. One must love even the lowliest of Jew as himself. One must engender unity and keep far away from anything that causes disunity. The salvation of Israel during times of trouble depends on this. (Rebbe of Belz)



The Kabbalist R Issac of Komarno discussing the Jews of Germany reminds us that the klipa strengthens during bitter times. He states surely we should embrace anyone who bears the name Israel and invoke merit and love upon him....I swear by the Eternal G-d that the wicked Jews, especially those in Germany are like infants kidnapped by Gentiles. They act under duress and speak out of ignorance. In an instant they would all be willing to spill their blood like water with love, happiness, and joyful dancing-for the sanctification of G-ds great name.

*Quotes taken from Rabbi Teichtal's brilliant work Eim Habanim Semeichah p104-106

We have to learn from our past in order to rectify our future. We are reminded with the death of Rabbi Akiva's students the lesson of Ahavat Yisrael which seems to be very integral to our future redemption. As our temple is not rebuilt yet, we need to investigate and act deeply to rectify the reason why the second temple was destroyed (hatred among Jews) which we are still in the wake of. Just today I saw a non religious looking teenager (no kipa, tzitzit,) kissing a mezuzah on entering a store. Only Hashem knows what is truly in our hearts. Lets have humility with one another. We are Am Yisrael, and we need Each other.

On the Swine Flu, Homeopathy, and Emunah

Homeopathy works on a dynamic or energetic level. Hahnemann used the term "vital force" to describe the spirit–like energy force that maintains the life of the individual. Without the vital force, the body dies. When the vital force is in a state of balance, health exists. A cat (or any living creature) with a strong vital force (not to be confused with immune system because they are two different things) will be able to withstand exposure to certain disease stimulants with little disruption. One with a weak vital force, however, will be pushed to a state of imbalance with the slightest provocation. http://www.blakkatz.com/homeopathy.html

Susceptibility is the key here: Exposure becomes a problem when there is an unhealthy individual who is susceptible, or their repeated exposure becomes too excessive for their immune system to fend off. But, believing exposure was the cause is ludicrous. If we believe exposure is the cause then according to the news we should have all died from the highly resistant specialized flu’s coming out of Asia, many times over by now. (How many times today were we already exposed to viruses or bacteria? Every time we eat? Every breath we take? Every time we touch our eyes, etc.? Did all those exposures make us sick? Of course, not. Our immune systems handle our exposure and even becomes stronger with exposure and rest.) Exposure plays a fairly minor part in illness. By believing exposure is what causes us to be ill, we set ourselves up to be victims with no responsibility or capability to heal, develop resistance, and increase vitality. The belief of exposure as cause to our ailments to our society has become more devastating and life debilitating then any flu virus. (Homeopathic definition)

There has been a lot of chatter of fear and panic surrounding the Swine flu. The above quotes from Homeopathic theory show the dangers of developing a narrow and fear based approach to illness. As I saw a couple of posts reminding people to wash hands well, not to go to public places etc., (linking disease to only one variable of exposure) it seems that focus on this information solely may be slightly misguiding to the public approach of health and true healing. This approach in isolation absolves one of their deeper personal responsibility for their physical hishtadlut/ effort (strengthening internal factors of health) and from spiritual hishtadlut/effort of (prayer, self work, and emunah strengthening). I have experienced that these approaches when practiced with a balanced depth will truly strengthen the vital force.

I had my own opportunity to struggle with these concepts as my 3 year old daughter had a serious virus last week (it could have been the Swine flu for all we know) with 4 days of high fever and other flu like symptoms. Because Swine flu was all over the news I became a little caught up in the "fearful wave" and like the rest of the world began "googling" the symptoms of swine flu. Though I also did my physical hishtadlut sponging, teas, massage, etc. which helped a little, the anxiety was still present. The more I fought this by staying on the computer, googling every treatment option, attempting to control the healing process, the more I was pulled very far out of my state of center. What I needed to do was to trust that I was doing the most I could and then turn towards my spiritual efforts for the rest.

With the distractions gone I could hear my internal voice which said Do Not Worry, and that the fever would drop in the evening. It did. Also while listening I could get a vague insight of something Hashem might be teaching me through my daughter's illness and how to focus my prayers. The following day I was filled with such a deep sense of inner peace, that some deep work had been completed.

The message for Am Yisrael? to remember that every illness and especially this illness is a wake up call and an opportunity for deep internal work leading towards more emunah. If the Swine Flu was arousing fear within us, perhaps fear and true emunah is an area we need to strengthen, to make our "vital force" so strong that no invaders whether physical or mental can penetrate. . Perhaps Hashem is saying use this information as a practice run, an opportunity to know our vulnerabilities, to see where our spiritual armor (created by emunah) may have some big holes in it. If we are panicked now, how will we be chas ve shalom if we are threatened with something worse like a nuke? Yes we need to watch and be aware of whatever signs and "plagues" Hashem may be sending to the world, and do our physical hishtadlut (washing hands, sleeping, eating well, etc) without getting fixated on the fear and neglecting our Spiritual Hishtadlut which may be the real test of the illness.

Iyar is the acronym for Ani Hashem Rofecha. One can see the Swine flu as a Chesed in the range of wake up calls (as of yet not too many deaths) We should keep in mind that this was the same period of time that Rabbi Akiva's students contracted the plague and died. (By the way the Sephardic Chief Rabbi declared Thursday a guarding speech and fast day). Thank G-d they are recognizing the depth of our true OPPORTUNITIES for healing .

Chief Rabbis Call Fast Day To Stop Swine Flu

"It is everyone's duty to examine his conduct... and to return to God with all his heart and to engage in the study of the Torah... and God will then pardon us."

Fast and pray against swine flu: Israeli rabbi
Times of India

Jerusalem – Israel's chief Sephardi rabbi on Monday called on Jews to observe a day of fasting and prayer to battle the swine flu which has
reached the Jewish state.

"We urge everyone who is able to take it upon himself to fast on Thursday... and make many prayers and supplications that day," chief rabbi Shlomo Amar wrote in a letter.

"It is everyone's duty to examine his conduct... and to return to God with all his heart and to engage in the study of the Torah... and God will then pardon us."

Referring to the Talmud book of Jewish teachings, Amar quoted a rabbi who when told that "there is a plague among the pigs, immediately ordered a fast on the public because the bowels and digestive system of pigs are similar to those of men."

Israel, which confirmed on Sunday a fourth case of swine flu, has imposed strict controls at airports and border crossings to monitor travellers returning from Mexico in an effort to prevent further infections.

The Hallel Debate: Sephardic Perspectives on Yom Haatzmaut

Every year there is a major debate amongst the religious community as to how much emphasis Yom Ha'atzmaut should be given in the synagogue. In most prayer books there are special prayers to be said on the evening of Yom Ha'Atzmaut which includes parts of Leha Dodi and tehillim, one sung to the tune of the HaTikva.

While many Ashkenazi haredim will not acknowledge Yom Ha'Atzmaut, amongst the Sephardim the debate is more about the nature of the day. During the day there is a debate amongst Sephardim about whether to say Hallel with a blessing or without.

While many Ashkenazim antagonists of Zionism will declare that we can not celebrate such 'secular' events, this appears to have little basis for this in historical fact. There have always been many days added throughout Jewish history where the authorities have instructed they be commemorated in prayer and with the recitation of Hallel.

In the US, two of the oldest synagogues in America (both Sephardi), Mikveh Israel of Philadelphia and Shearith Israel of New York, actually omit tahanun (another significance of a joyful day) and recite Hallel.

Amongst the Sephardi authorities in Israel there is almost complete agreement that Yom Ha'Atzmaut is a joyful day which should include prayers of thanks and gratitude.

full article here http://cgis.jpost.com/Blogs/sephardiperspective/entry/the_nature_of_i_yom

Monday May 05, 2008

Posted by Ashley Perry (Perez)

* Note Comments at the bottom of article are quite insightful as well.

Anyone who lives in Eretz Yisrael is considered a Tzaddik

In honor of Yom Hazikaron and Yom Haatzmaut I wanted to include some words honoring all Am Yisrael who have fought hard for the ability for me and my children to be here in Eretz Hakodesh. The excerpts are taken from the amazing work Eim Habanim Semeichah, 1943 authored by Rabbi Yisachar Shlomo Teichtal an Orthodox Rabbi writing while in hiding during the Holocaust

Anyone who lives in Eretz Yisrael is considered a tzaddik (righteous individual) even though it does not seem that way. For if he was not a tzaddik, the Land would vomit him out as it says, And the Land vomits out its inhabitants (VaYikra 18:25) Since the Land does not vomit him out he must be considered a tzaddik, even though he is presumed to be wicked 114

114 Chesed LeAvraham, Ma'ayan 3, Nahar 12 * It seems to me that there is a Talmudic source for the words of this divine Kabbalist whose every utterance was said with Ruach HaKodesh. It can be found in Avodah Zarah (26a) in the statement," Come and see the difference betwee the theives of Babylonia and the highway robbers of Eretz Yisrael..."

Nachal LeYisrael written by a great Torah scholar for Eretz Yisrael cites this Chesed Le Avraham and adds the following

Thus, it is cleast that we do not properly understand the true nature of the inhabitants of Eretz Yisrael with our physical eyesight. For man sees what his eyes behold while Hashem sees the heart. Therefore we cannot judge or degrade specific individuals and certainly not the entire community even those who do not find favor in out eyes and do not act in a manner befitting our nation

The author adds that we see from Chazal that the omnipresent is pleased by the acts of today's builders (reffering to the Chalutzim as he demonstrates in length in chapter 3 of his book), then it is certainly forbidden to slander them. Hence he who is not careful to guard his tongue about this, does not guard his soul from troubles. He will be included in the decree all who provoke me shall not see it (Be Midbar 14:23). May Hashem protect us from them and their associates. (Eim Habanim Semeicha page 27, 28)

Autistic boy Dani brings down Hashems message to Am Yisrael on our participation in Birkat Hachamah

Mike Horton http://www.jerusalemshots.com/com_en9_8763p8.html

Am Yisrael, Hakadosh Baruch Hu is so happy with all the prayers that took place at Birkas Hachamah (the blessing of the sun), seeing that throughout the world, thousands upon thousands of Jews streamed into the streets, stood in the street early in the morning and made the bracha - it showed Hashem that truly a lot of Jews are awaiting the coming of Moshiach. Thus in very central places throughout the world; Jerusalem, Bnei Braq, New York, Los Angeles, Lakewood, Monsey, London, in all the places the sun was bright and easy to see and particularly in Jerusalem the sun was strong, pleasant and spiritual, one could sense a certain unnatural element, a Heavenly element. But Am Yisrael, open your eyes well; it's all over. continued at link below

http://www.dani18.com/index.php?show=P108E

The beginning part, until the its all over line was very inspiring. I know that I experienced Birkat Hachama with such joy, and also felt that the sun had a special brightness and warmth that day. I davened that morning completely out loud with such a different exuberance. It is special to even imagine that Hashem was smiling back at us, and as we are still human, a little acknowledgment when we are on the right path is helpful .(Not to negate the subtle acknowledgment that Hashem sends daily to show us that we are on the right path if we are attentive). To wake up and bless Hashems creations with such a full heart and then at night during the Seder.. to thank Hashem for his wonderous miracles...what a better day could exist? It felt like some small percentage of the joy that we will experience when Moshiach comes. May we hold onto all the light from all of our experiences of Hashems revelation and use it to break through the klipot of darkness

We were all there - Words for Yom Hashoah

Holy yidden, as I sit here in Yerusahalyim 20 minutes before the sirens on Yom Hashoah with much pain and grief in my heart I want to offer everyone a reminder to take some time out on Yom Hashoah for reflection. Just yesterday I told someone that I was feeling a little distant from the commemoration of Yom Hashoah until I pulled of my shelf the book Eim HaBanim Semeichah (for those of you who have not read it, it deeply inspired my Aliyah 4 years ago and its words written during the horrors of the Holocaust hold just as much Truth today).

I know that there are a variety of approaches as to how to commemorate the day, including the concept not to mourn on Nissan and that we commemorate in connection with Tisha B'Av, however my internal reality is nevertheless saying Stop and contemplate.

Either as descendants of holocaust survivors or as descendants of soul of Am Yisrael, we as a nation have an obligation in personal and national healing from this collective trauma.... To take to heart what the spiritual lessons of the times may have been... To put an intention towards Healing and Rectification (Tikkun).

After lighting a candle in memory my tears flowed. Underneath the tears the words Hashem Hashem kel rachum vchanun erech apayim rav chesed be emet (the line from the torah that Hashem gave Am Yisrael to do teshuva following the golden calf) kept coming to me.

Hashem please cleanse us from our past...From not knowing you, trusting you, and our own intuitions. For wanting to fit in so much with our surrounding cultures that we forgot to place you and torah wisdom first...for not running home to Eretz Yisrael...Please Hashem forgive us for closing off and believing you had abandoned us. Please assist us in our teshuva. Please strengthen us to follow in you ways of Emet next time.

On true freedom

Confine me not in cages
Of substance or of spirit.
I am lovesick,
I thirst, I thirst for G-d,
More than the deer for water brooks.
Rav Kook

Freedom

To sing and dance with Hashem. No boundaries.... from ourselves... or others. Hashem is our only true guide. No human limits from reaching our G-d given potential. Freedom to be who and what Hashem intended for us. To seek our Emet and Hashems Emet. To soar high above Olam Ha Sheker until we reach Olam Ha Emet. To sing amd dance with Hashem.

We got in a discussion at our seder table about what it means to be truly free and how being a "servant" of Hashem can constitute true freedom.

Shomo Carlebach in his book Lev Hashamayim, thoughts on Pesach, offers some profound insights. He says that even though we got our freedom as a present from Hashem it is something that we need to work on daily.

He says that there is something in every man that pushes him to be a slave of someone or something. The question he asks is who are you a slave/servant to? Because only a servant of Hashem is truly a "Ben Horin", a Free man. Only a person who is a servant of Hashem is completely free to be who and what they are meant to be.

Rabbi Nachman says that man needs to ask himself all the time this question. Am I servant of Hashem or of man. You can't be both he says. Chazal teach that when you toil in torah you are the freeest man in the world. Why? because you know how to distinguish because what is good and what is not. Therfore you don't have to listen to anyone from the outside who tries to push you from what you know, you just need to listen to your neshama and what it tells you is true. Says Shlomo, if you are a slave to man you are under the whim of what they see fit so you are truly a slave. Only if you are a servant of Hashem are you truly free.

And the greater the freedom , the greater will be the level of holiness. "I will rejoice in the Lord, I will exult in the G-d of my salvation" (Hab. 3:18) Rav Kook The lights of Penitence, the Lights of Holiness, The Moral Principles, Essays, Letters and Poems

These 5 factors will redeem us again

R' Elazar said, Five factors led to the Israelites redemption from Egypt:

1) suffering: "The Israelites groaned because of their work"
2) repentance: "and their cries reached Heaven...";
3) mercy: "G-d saw the Israelites";
4) the merit of the Forefathers; and
5) the end of the time limit which He had set: " and He knew" (Shemot 2:23, 25)

It will be the same in the future as well: When you are in distress (1) In the end of days (5), you will finally return to Hashem your G-d (2) He is a merciful Power (3) He will not forget your fathers' covenant (4) (Devarim 4:30-31)

All 5 of these components lead to redemption. For example if there was complete repentance, even before G-d's appointed time redemption would follow: "Today if you listen to his voice" (Tehillim 95:7) Yet in an age where there is no complete repentance all five factors are needed for the redemption to come.

The Chafetz Chaim asks how our generation is going to merit being redeemed when previous generations were so much more devoted to G-d. The simple answer he says is that previously the proper time had not yet arrived, and also perhaps their suffering had not reached the climax it has now. He says that as we can hope that all the other aspects of redemption have been already met with a little arousal to repentance we can anticipate that the redemption will approach.

The merit of our repentance will cause G-d to take pity upon us, and to recall His covenant with the Avot and redeem us forever "You will return to Hashem your G-d and obey him. He is a merciful G-d... and He will not forget the covenant of our ancestors." (Devarim 4:30)

He emphasized that each of us on his own must arouse himself to repent and those capable of doing so must arouse others (See also Chomas Hadas, Chaps 1,6)

He also sites a source from The Ramban ( Hilchot Taanit):

Those who do not cry out to G-d over misfortune attributing it instead to chance have developed a cruel attitude. Such people become entrenched in their own evil ways, and further misfortune visits them. "If you remain indifferent to Me, then I will be indifferent to you with a vengeance"

*Source Chofetz Chaim Hagada Let my People Go page 72-73


Am Yisrael, we have to wake up. Reading this Hagadah from the Chofetz Chaim, it as if he is still living and speaking directly to us. The fact that he has come to several Rabbis in their dreams to say that Moshiach is right around the corner, helps us link his words of urgency then to even more urgency now, as we are many more years closer to Moshiach's arrival. Hashem wants us to return to him... to cry out... to ask what we can do to get closer. We do not need any specific tefilot, we just need open hearts and have a desire to connect. Pesach is a time for this prayer as the complete exodus is recreated. If we open our hearts with full longing and desire Hashem will do the rest and may even split the sea for us once again. Am Yisrael there is no time to wait.

Tefila for Pesach (an excerpt link to follow)

I beg of You, my Merciful Father, draw us to You so that we will serve You with a powerful desire, with true longing. On this night, let my soul yearn to race after You, my heart and flesh will pine for You and sing to You. Every fiber of my being will rejoice on this day that You draw me out of exile. You will enclothe me in a pure body from Gan Eden, just as the faithful shepherd Moshe was enclothed in a pure body when You sent him to release Your children from bondage. And when his body returned to its original state, his heart was completely devoted to you. He was drawn after You like water until he ascended to receive the Torah, until he ascended to Your holy chambers.

I beg of You, Hashem, Lord of hosts Who does wonders and knows all, You send down the dew of resurrection on this night to atone for all of our sins and return us to Gan Eden, our source. Oh, Hashem, that we would only really pray on this night, the night when Adam HaRishon called to his children and revealed his secret to them as he trembled! It is a day on which You send down the dew of resurrection, which can cancel out the decree of death. He said, “Please, merciful and beloved children that shine like the very heavens, have mercy on me as well as yourselves. Have mercy on all the coming generations and make your prayers your sacrifices. Pour out your hearts like water before the One who dwells on high.”

If you would like access this incredible prayer written by Ha Rav Elizer Berland shlit"a for
Pesach http://shuvubonim.org/pray2.html . Thanks Zhus Avos Yagen Aleinu

An Important exchange

A life changing letter from the Rimnitzer Rebetzin to Jonathan Pollard. Take a couple minutes to read, her poignant words can speak volumes to every Jewish soul. Thank you for locating and posting this,  Shirat Devora http://shiratdevorah.blogspot.co.il/2011/04/pollard-and-moshiach.html

1st Halacha of Pesach- Giving to the Poor

Shlomo Carlebach in his book לב השמים says that giving donations for Matzah and food for the seder is the 1st halacha of Pesach, and reminds us that we begin the seder all who are hungry come and eat. He says that Pesach is the Chag of Avraham Avinu, and that Avrahams unique characteristic is that he always wants us to understand how much Hashem loves us. He says that the more Tzedakah you give before Pesach the larger your vessel will be to receive the light of Pesach. This giving he says creates an echo in Shamayim, and allows Hashem's light to flow easier. On Pesach Hashem wants to transmit to us such Kedusha, merely as a gift that is not even dependent on our merits. In fact we should remember that redemption itself was a gift. We should hold all this inside of us when giving tzedakah.

On this Chag of Pesach we need to emualte our father in Heaven who gives with us with pure Chesed, knowing no limits. We need to see no differences between ourselves and our fellow Jews, that "our money" is theirs, and their tefilah is ours. The more we can see that the "poor schlepper's" prayers are really holding up Am Yisrael we will see the true Emet in the world, and merit our Redemption quicker. We need to give Tzedakah while holding the space inside that Hashem loves us so much and that we are passing on his money and blessings to our fellow Jew. May we be blessed that our Tzedakah like Avraham Avinu should know no boundaries.

* To see a beautiful video about a Jerusalem resident who is living by his tefilot alone and see a list of worthy charities visit Mystical Paths

Birchat Ha Ilanot in Kiryat Moshe Jerusalem

*Picture taken in my neighborhood of Kiryat Moshe in a private home garden open to all Jews to come and recite Birchat HaIlanot. It is amazing to see all colors of Jews filtering in and out throughout the day, praising Hashem together in public.

Rosh Chodesh Nissan (this year: March 26) officially ushers in the Spring season when we may recite Birchat Ha'Ilanot, the blessing upon seeing fruit trees in bloom. This special blessing is recited only once a year. In it we praise G-d's ongoing renewal of creation. The blessing is as follows:

Boruch Ata Ad-o-nay, E-l-hainu, Melech Ha'olam,
sh'lo hasair b'olamo kloom,
ubara bo briyot tovot v'eilanot tovot,
leihanot bahem benai adam.

"Blessed be You, G-d, our G-d, King of the Universe,
that His world is not lacking anything,
and He created in it good creations and good trees
for the pleasure of mankind."

(Readings for before and after the blessing are found in some prayer books.)

It is desirable to seek the opportunity to recite Birchat Ha'Ilanot as soon as possible in the month of Nissan (unless Rosh Chodesh Nissan falls on Shabbat). It is said only upon seeing a tree in bloom for the first time. The growth of leaves alone is not sufficient to allow one to say the blessing; there must be flowers (or buds, according to some authorities).

One who saw fruit trees in bloom during Nissan, but forgot or neglected to recite the blessing, may then recite it only until the time that the fruit of the tree has (begun to have) grown.

Ideally, Birchat Ha'Ilanot should be made outside of the city limits, and only on at least two trees, and the more the better (as in an orchard). There are those who hold that these trees should be of at least two different species. Also, it is desirable that it be recited with a minyan of 10 males if possible, so that it can be followed by Kaddish.

* * *

According to Kabbalah, this blessing has special significance. When Jews make this blessing they are able to redeem souls who have been re-incarnated in the vegetal realm, making it possible for them to continue or complete their tikun (soul rectification). It should therefore, be said with intense concentration and kavanah (intention).

Also, it is desirable to follow the blessing with a donation of three coins to tzedakah (charity), corresponding to the three soul levels of nefesh-ruach-neshama.

"See (said Yitzchok of Yaacov), the fragrance of my son is like the fragrance of a field that
G-d has blessed." (Gen. 27:27) It is interpreted that this verse applies to anyone who recites Birchat Ha'Ilanot with the proper intention.

(produced by Yrachmiel Tilles, for Ascent of Zefat,
Rosh Chodesh Nissan 5760
based on Shulchan HaShalem,'Ohalei Tsaddikim, and Kaf HaHayim)

Through the merit of the righteous women the Jewish people will be redeemed

From Parshat Sh'mot:

19 And the midwives said unto Pharaoh: 'Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.'

20 And God dealt well with the midwives; and the people multiplied, and waxed very mighty.

21 And it came to pass, because the midwives feared God, that He made them houses.


I heard a drash on Jewish women and Geulah that spoke about this last line in Shemot- Hashem made them houses. In the drash the Rav said that the Jewish women understood how to bring the Redemption through understanding the key essence of themselves and the nation. The Gra says that this "ability to see what is going to be in the far future is Jewish women's power that is built into Jewish women's bodies." The foundation of the Jewish people is the Jewish home, filled with Hashem consciousness. When the family unit is based on a clear emunah in Hashem, the Jewish nation will prosper and will merit Redemption. This is why it says in Sotah that in reward for the righteous women the Jewish people were redeemed. Because the Jewish women feared G-d, invested in the Jewish people, and put their life on the on they were rewarded with "houses", a reward to give them Koach to continue in this holy work. It is brought down that a Jewish women has the ability through her home to create such a holy sanctuary through mitzvot that she is building a holy home both in this world and the next.

As obvious from the above, we can never underestimate our foundational role in the Redemption of the Jewish people as Jewish women and home makers. Every Shabbat meal we prepare, all the tzedakah we give, the Torah we teach our kids, and the kindness to our husbands, are all the holy pieces of Redemption. As long as we can use our bodies and intuitions to keep the end goal clear at all times, the women of our generation too will merit to bring the redemption. Back to cleaning....Chag Kaasher v sameach

Children of Kings... What is the impediment?

Rabbi Kalonymus Kalman Shapira in his book Conscious Community A guide to Inner Work (p 12,13,14) states that we must understand that We are the children of the King; we have an intimate bond with our father a private and personal relationship. He states that there are 2 basic limitations that keep us from living this reality.

1. We are blocked emotionally- He says that when we feel either excitement or sorrow we become immediately more open and alive. Even if we are moved just a little bit we have already transcended our mundane physical concerns. But when our hearts are constricted we cannot fathom thoughts that transcend our physical needs and perceptions. He says that this is especially true when we are anxious. He says that anxiety itself is a kind of obstacle. The Rav Schneur Zalman of Lyadi wrote that when you feel as if your heart could break on Yom Kippur, indeed your heart and mind are wide open. But the rest of the year when day-to day anxieties overtake you, you loose touch with the immediacy of the power of your heart and mind.

2. Our power of concentration is inadequate- ....He states when a person with developed awareness has moments of powerful clear perception he can see what the Israelite prophets saw: the presence of G-d. This person even after the moment of inspiration has passed can maintain the former perception and clarity. With the capacity for mindfulness and attention he can reawaken the initial inspiration at any time. If we have not developed this faculty of attention we are constantly limited by the lack there of. Since our sensitivity is blocked we focus on mundane considerations potatoes, bread and work. Any inspiration descends on us from above as it does on Yom Kippur. When it falls on us to awaken spirituality from below, that is where the difficulty lies.

*Stay tuned for the Peasetzna Rebbe's advice on how to work on these areas

U tube video not functioning properly

Viewers, sorry if the videos veered off from Rabbi Yitzchak Scwartz's tehillim into some unkown realm. Discontinued temporarily.

Pikuach Nefesh Appeal

Sounds like time is of the escence.

Sensing "Amalek" -Continuation of Yin Yang Jerusalem and America

In continued reflection on the last post I was pondering the concept of Amalek* and the fact that the descriptions of what "Amalek" tries to impose on a Jewish soul was very similar to my feelings of disconnectedness, challenge to spiritual passion, etc., that I experienced recently while in America.

Rabbi Winston, in his book Geulah B'rachamim says that Amalek comes to confuse us to create doubts in our minds as to the extent that G-d is involved in our every day affairs (p 109) .The name Amalek itself connotes a power of disconnection as it has the Gematria of the word 240 "safek" meaning doubt. In Devarim verse 17 אשר קרך בדרך (that he happened upon you on the way) the word קרך has been interpreted as "spiritual impurity", "coldness", and "chance. "

My own personal experiences seemed to reflect these descriptions of Amalek almost exactly, even to the point of feeling a subtle sense of "coldness" and "stuckness" in my being while experiencing a not so subtle environmental attitude of dispassion, lack of emunah, and infiltration of all types of impurity. The attempt to "cool off" my passion for Hashem and my connection to Israel ( Amalek's forte) always challenges me and is a reminder of how these subtle forces seem to dominate outside of the Land of Israel, and how on guard one needs to be so as to not fall into them.

*Amalek is the source and root of the seven evil nations, yet he is seperate from them (Reishis Goyim Amalek)

After I wrote this I opened up Rav Kook's Orot and found his words expressing similar ideas.

It is impossible for a Jew to be faithful to his thoughts and visions outside of the land in the same way that his is faithful in the Land of Israel. Manifestations of holiness of whatever level tend to be pure in the land and outside mixed with dross. Howevere in relation to the longing and attachment of a person to the land of Israel, his thoughts become purified by the virtue of the air of the land. (Rav Kook, Orot p 91)


The imagination of the Land of Israel is pure and clear and suited for the appearance of divine truth...ready for the explication of prophecy and and its lights for the shining of divine inspiration and its brightness. The imagination that is in the Lands of the Nations is murky, mixed with darkness, with the shadows of impurity and pollution. It cannot ascend to the heights of holinessand cannot be the basis for the influx of the divine light that transcends the lowness of worlds and their straits. (Rav Kook, Orot p 92)

Yin and Yang: America and Jerusalem

America Jerusalem

easy intense

stuck spiraling, movement

distant intuitive, reflecting
flashy falsehood revelation, magnetism
earthly spiritual
external yearning
preoccupied challenging
contracted expansive consciousness
cold fire
dulled sparkling
empty connective
stuck moving, spiraling
outside ones self being
worry emunah
falsehood Truth clarifying
ALONE Hashem


The Jewish soul yearns to be home with its Abba. To experience all that it was created for. Eretz Yisrael is unique in that the land, the people, even the air filled with prayer reflect back the holiness of the soul. When it is stuck on foreign lands the soul feels alone. The soul does not know where to go. It can always reach to get sustenance from Hashem and other G-d fearing Jews, but the rest of the space is devoid. Devoid space is a breeding ground for the yetzer hara. Yes Jews are responsible for lifting the sparks in the whole world, but we can never forget that Only Eretz Yisrael can provide the Jewish soul the ability to fulfill its potential and is ultimately home.

Parshat Ki Tisa- Points for good Intentions??

It is brought down from the Shem Mi Shmeul in Rabbie Hershel Reichman's shiur at Na'aleh the question of whether there were good intentions behind the sin of the golden calf and whether noble intentions are looked upon favorably by Hashem.

In the case of the golden calf only .5 % of the Jews who participated died after drinking the ashes of the calf that were supposed to weed out who were true idol worshipers. What about the rest? The commentaries say that for the majority they did not decide to abandon the 10 commandments and the Torah and make idols. One reason addressed is that perhaps they were worried that Moshe had died and that they might be alone in the desert. They were used to relying on a leader, the revelation at Mt Sinai was not deeply ingrained yet. They thought the miracles in the dessert were related to Moshe. Ramban brings down that the golden calf was an inspiration connected to the visions of G-d's throne that they had experienced during the revelation of the Torah. The throne of G-d had a calf representative of a spiritual force they thought they could access through divination and this would get them through the desert. The consensus seems to be that they were never rejecting Hashem. Nevertheless it was still idol worship and we are still paying for the spiritual ramifications of their act today.

The Shem Mi Shmuel brings down that at times certain sins may have have a good motive but a very negative action that is clearly a violation of Torah law. The question is what is the Torah attitude toward good intentions? Do they hold any weight. He says that Hashem does give credit, if the intention was good. The source he brings down is during Korach's rebellion against Moshe and Aaron when Korach persuaded 250 of the greatest Torah scholars to join him. Moshe says Hashem will decide who is the true Cohen - Aaron or one of the 250 men. The test being that they would all put fire in a pan with incense and see who would get the heavenly fire from G-d that comes down to accept the sacrifice. Fire came down to burn up the sacrifice of Aaron and then killed all the 250 men. Hashem says to take the pans that were used in the sacrifice and use them as a cover for the holy altar to remind people of the sin. The question is how could the vessels used by sinners for their sin now be sanctified and become part of the holy altar. The Torah says 'take them because they are holy'.

The answer is that these 250 men meant well. They all had this passion and desire to become
closer to Hashem, to become a high priest in fact. Their goal was in fact noble. Were their actions right? Definitely not. They were not following the dictates of Hashem as set out by
Hashem and Moshe. They were obviously reprimanded to the full degree because they died, but he says that their intentions remained good. Therefore the vessels were sanctified. Therefore the Shem Mi Shmuel says that if a person's intention is good Hashem will purify it from the sin and have it for the credit of that person.

This can be applied to our interactions. What about our own Jews who spend years in Indian Ashrams, our "Buddhist Jews", or any other Jews following a spiritual philosophy which they hope will bring them connection to a higher power. I agree that they should be looked upon with compassion and even admiration for their desire for holiness. We should emulate Hashems ways in trying to see their noble intention while simultaneously encouraging them to find what they seek in the Torah.

Lighten the burden of Pesach Cleaning- Harnessing spiritual Will Power

Even the average Jewish person cannot foretell his potential for spiritual feats- the simplest of people would never be a
ble to accomplish any other time during the year what he does during Pesach...This is because the necessity and desire to perform this service now fill his consciousness and willpower and take control of his body. The latter with their free will then channel into his physical system a greater amount of energy. (To Heal the Soul, Rabbi Kalonymus Kalman Shapira)

With the grace and will of Hashem I was guided to this beautiful quote after having had many such experiences. Even yesterday morning, on Purim, I woke up very exhausted, and felt some anxiety as how to accomplish trying to finish cooking the meal, setting the table, hearing the megila, sending out mishloach manot, cleaning the house, doing some dishes, and attending to my two little ones before the guests arrived, all while feeling a little sick. On the spiritual plane my neshama was hard at work as well, a familiar Purim recurrence, doing its own spiritual preparation...releasing something from a deep place connected with the concept that Hashem did in the past and will again, save us from annhiliation.

Tov, where to start. After a good healing cry I put my energies into the tasks at hand. It seemed the physical and spiritual disunity of the morning was shifting and I could easily harness it into physical preparation for the meal. It did not stop there. The tiredness vanished and I began to receive more and more light until I felt giddy and high. After sharing my words of Torah where I felt so impassioned to remind my guests and myself what an INCREDIBLE GIFT IT IS TO BE A JEW. My friends even asked what I was drinking ( mango shpritzer of course).

The day after, the high and the light is still here, and my davening feels different. It reminds me exactly of the day of my wedding when I woke up in the morning after having slept only 1 hour, I hought I was going to have to move the wedding. Then too, Hashem gave me Koach through the wedding and beyond, into the whole week of Sheva Brachot. The lesson being if we are doing a Mitzvah or an action aligned with the will of Hashem there will be boundless energy available for it. Sometimes we just need a reminder to tap into it.

May we all keep this in my mind as we head into our Pesach cleaning.

Lessons of Purim- for us Today

Check out Shirat Devora's blog message on How To Nullify a Decree. Very important message for our times. We need to remember the lessons of Purim always. Shirat Devorah

Get drunk on Purim (Shlomo Carelbach)

Refuah Shleima - Weekly tefila kavvanah (intention)

Moshe Rafael Ben Aliza Young man critically injured in terrorist attack

Womens work

A Purim Mantra in Haiku, 1996

To discern G-d's voice
Admist throngs of imposters,
This is women's work
(Purim Bursts, 2000 Sarah Idit Schneider)

The Shem Mishmuel teaches (Based on the writings of Chaim Vital) that mans existence in the physical world is expressed via the 3 levels of the soul

Neshama- machshava (thought)
Ruach - Dibbur (speech)
Nefesh- Maaseh (action)

Mordechai, channeled the power of Kedusha and used the three levels of the soul to save the people

Thought- discern the heavenly decree
Speech- pray for salvation
Action- mourning actions

Haman channeling the power of Evil (Amalek) directed the forces of tumah (impurity) against the Jews allowing him to use the three levels of the soul for sinning.

Thought- Plotted against the Jews
Speech- Spoke to convince Achashverosh of plans
Action- Bribery with money plans for gallows

As we see from above in the physical world there was a standoff between the forces of kedusha and the forces of impurity that is until..... Esther took the scene.

Esther had the ability to utilize a higher level of the Jewish soul called chaya. With this she was able to pull reinforcement from the heavenly sphere, Hashems upper realms where forces of darkness and impurity can never reach. It was also the Heavenly power of chaya that Moshe Rabbeinu harnassed to defeat Amalek in the past. In the past using the energy of the lower spheres our enemies (Bilam and Balak) were defeated, but this required something more Because Amalek personifies evil it had to be combatted with the strongest ammunition possible. Moshe stood on the peak and he did not move and he did not make plans. He used this weapon of chaya.

Jews need to know that we have this power from Hashem to draw on that Amalek can never touch. We need to look inside, dig deep, and harness all our energies for Kedusha. With that, like Malkat Esther we will bring the redemption.

Derived from a shiur from Rabbi Hershel Reichman on Amalek, Purim and Chassidut www.Naaleh.com

Working with our inner "Amalek"

As a follow up on healing techniques I found a section in Sarah Idit Schneider's book Purim Bursts where she states the the war with Amalek is a spiritual practice and offers her technique. She states:

Become mindful of the stream of thoughts that pass through awareness. Identify those that are spiritually corrupt and label their flaw (i.e jealous, vengeful judgmental, etc.) Find the truth that undermines its fallacy and formulate it clearly. For example if you are working on jealousy you could compose a prayer that would go something like this.

Hashem knows my life's mission even better than I. He designed it, He wills it, and He is bound by an irrevocable covenant to assist its fulfillment from cradle to grave. Not a moment passes where he fails to provide the resources required for my next step in personal and spiritual growth. The blessings that I covet in other peoples lives would only be an obstacle to mu soul;s work. This moment is perfect. It has all that I need . I KNOW that this is true.

KNOW she states that you are drawing down a beam of light that is dissolving evil at its root. By exposing the lie at its core, the ground crumbles beneath it, for the bedrock of existence is truth. Purim is a time of grace when forces align to facilitate this work.

(Purim Bursts, 2000)

Event Announcement Jerusalem: A Creative Preparation for Purim

B”SD

A Creative Preparation for Purim

One Session Creative Writing Class
with Shifrah Devorah Witt, M.A., M.F.A.
Author of Inside Secrets to the Craft of Writing

Join me this Thursday in a Creative Preparation for Purim

We will write our stories, share our work, and give constructive feedback to each other. This unique class is designed to attune your creative Self to Purim.

When: Thursday March 5
Where: Nachlaot, Jerusalem
Time: 10:30-12:30p.m.


For More Information Contact Shifrah Devorah Witt, M.F.A. at 054-801-8483

Purim and Tikkun (Healing)

In a shiur on Purim, Rabbi Green of Birkat HaTorah discusses the connection between feeling Hashem's unconditional love and Purim. In the story of Purim, because of Haman's decree it was the most dangerous time for Jews. Thank G-d we had the merit of our righteous tzaddikim Mordechai and Esther to guide us, because it does not seem that we merited our survival without them.

We see again and again how much Hashem loves us unconditionally and allows us to continue on to serve him despite the fact that we blatantly ignore his laws and disregard his providence. In his shiur, Rabbi Green illuminates the fact that the relationship is 2 sided - just as Hashem loves us unconditionally we need to reciprocate, and forgive Hashem for times where we felt deeply wronged because we could not see the whole picture. If we don't, the repercussions are much more devastating than the temporary wounds.... causing a permanent severance in our relationship and connection with Hashem.

Where to start the repair? First recognizing this wounded place inside of us...second undoing old negative beliefs.. and finally letting go and forgiving Hasem. We spoke in a previous post that Emunah is connected with simcha. How are we ever supposed to have simcha and emunah if somewhere deep down we are harboring anger at Hashem?

I have witnessed that many Jews are angry at Hashem and have some subconscious erroneous belief that Hashem does not fully love them and the Jewish people.

Where does this come from? Perhaps this is a remnant of our dark history that became part of our collective unconscious (Purim, Inquisition, Holocaust). The specific root is not so important. What is important is that some part of the Jewish Neshama inside all of us needs to be healed. Otherwise this negative dark hole of pain mixed with lack of emunah from our collective past will attract similar negative beliefs from our personal traumas. Any feelings of anger, terror, betrayal we felt in our lives can easily be filed with the same heading: "Hashem does not really love us (me and the Jewish people)". This causes us to disconnect ourselves from Hashem even further and the cycle continues.

How to break the cycle? This takes continual inner work. Awareness being the first step. We should be strengthened by knowing that this is the work of all of Am Yisrael and that we are not doing it alone. The rewards are so great, for when we forgive and let Hashem back in we can have more love for ourselves, G-d and the Jewish people. This is a crucial part of bringing Moschiach consciousness, which is the consciousness of Purim. May we merit to do this work easily.

*Check out healing links for guides to inner work