http://www.revealtheessence.com/forum/ Tue, 06 Jan 2009 15:55:47 -0700 MyBB http://www.revealtheessence.com/forum/showthread.php?tid=391 Sun, 04 Jan 2009 16:28:45 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=391
Dear group,

Like so many people in the U.S., I am presently unemployed; my former employer “let me go” about four weeks ago. A few dedications for our emails paid my rent rent, but I still need to feed myself, my dear wife, and our cute baby daughter, Sheina Rochel.

In addition to searching through almost an endless stream of ads in multiple papers – both in print and online -, making phone calls to family and friends, and networking with members of my community, I am investing a tremendous amount of time in learning about computers. G-d willing, I hope to be knowledgeable enough to get certified in computer repair. (Kudos to Lee Mitchell, of http://www.lmservers.com, for his continuous help in this)

My main passion, knowledge, and experience, is of course in Jewish education. In fact, I still work as the Pastoral Councilor of the school I taught at last year. That school offered me a job this year as a teacher about six months ago, but I chose to make translating (Maimonides Book of Mitzvos) my full time job because it would enable me to better provide for my family.
In addition to Semicha, I hold a BA in Communications, and an AA in Liberal Studies. If you or anyone you know might be interested in benefiting from my services, please do not hesitate to contact me here at: Chassidic1@aol.com. I would be happy to provide anyone interested with my professional resume.

Thank you, and have a great week.

Sincerely yours,

Rabbi Dovid Wolkenfeld]]>
Dear group,

Like so many people in the U.S., I am presently unemployed; my former employer “let me go” about four weeks ago. A few dedications for our emails paid my rent rent, but I still need to feed myself, my dear wife, and our cute baby daughter, Sheina Rochel.

In addition to searching through almost an endless stream of ads in multiple papers – both in print and online -, making phone calls to family and friends, and networking with members of my community, I am investing a tremendous amount of time in learning about computers. G-d willing, I hope to be knowledgeable enough to get certified in computer repair. (Kudos to Lee Mitchell, of http://www.lmservers.com, for his continuous help in this)

My main passion, knowledge, and experience, is of course in Jewish education. In fact, I still work as the Pastoral Councilor of the school I taught at last year. That school offered me a job this year as a teacher about six months ago, but I chose to make translating (Maimonides Book of Mitzvos) my full time job because it would enable me to better provide for my family.
In addition to Semicha, I hold a BA in Communications, and an AA in Liberal Studies. If you or anyone you know might be interested in benefiting from my services, please do not hesitate to contact me here at: Chassidic1@aol.com. I would be happy to provide anyone interested with my professional resume.

Thank you, and have a great week.

Sincerely yours,

Rabbi Dovid Wolkenfeld]]> http://www.revealtheessence.com/forum/showthread.php?tid=390 Fri, 02 Jan 2009 10:45:05 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=390 Parshas Vayigash
Giving of Ourselves to Others
This week's post is dedicated by Rabbi Amiram and Rebbetzin Esther Markel in honor of the
birthday of their grandson Yisroel Hillel Markel; Le'Torah, uLe'Chupah, u'Lemaasim Tovim.
This week’s Parsha begins by describing how “Yehudah approached Yosef,” ready to do anything – even fight to the death, if necessary – to get his brother Binyamin back. Yosef had taken Binyamin to be his “servant” after he “discovered” his goblet in Binyamin’s bag, where he had told his guards to plant it. Why did Yosef set his brothers up like that?
The false accusation would remind them of their having kidnapped (“stolen”) Yosef, and the embarrassment they would feel would atone for having done so. Also, it would afford the brothers an opportunity to sacrifice themselves to save Binyamin.
In Midrash, we learn about how Yehudah attempted to intimidate Yosef into returning Binyamin to him through various feats of strength. Yosef and his sons outdid Yehudah, until he was forced to concede that he was not as strong as they. Additionally, Yosef commanded the entire Egypt! Why then, did Yehudah approach Yosef with the willingness to fight him anyway?
The answer, as Yehudah himself says to Yosef is: “Your servant has taken (personal) responsibility for the lad,” and that leaves no room for backing down, no matter what.
The word for “responsible” – Arav, is singular for “Areevim” as in “Kol Yisroel Arevim Zeh Ba’Zeh” – “all of Israel is responsible for one another,” as the Talmud teaches. This means that, we as a people are so connected (All possessing One Father) that we must be willing to sacrifice ourselves to help our fellow, materially, and how much more so spiritually, despite all “odds.”
Following Yehudah’s speech, in which he shows unwavering dedication to his brother Binyamin, Yosef could no longer contain himself; he burst into tears, told his brothers everything and they were all reconciled together. Similarly, on a macro level, when G-d sees love between one Jew and another to the extent that will give of themselves for each other, it brings Him the greatest joy, and the greatest desire to reunite them (and everyone else) with Him.
Here is short story I heard more recently, from Rabbi Yossi Jacobson, that I think demonstrates how so many times G-d’s salvation comes specifically through the vessel of love for our fellow.
One cold, dark night, during World War II, a few burly Nazis (may their names be erased!) brutally pushed a group of Jews into a cattle cart headed for a concentration camp. In the cart sat one old man who complained bitterly because of the cold. He asked a young boy next to him if he would rub his back, so that he would not feel the freeze as much. The boy was filled with pity for the old man, and complied.
After a few minutes the boy began to feel tired, but the old man begged him to continue, so he did. After about an hour, the boy felt faint enough to collapse where he was standing, but the old man sobbed that the cold was literally unbearable, and the boy’s heart went out to him. Hour after hour passed, slowly, as the boy fought with every fiber of his being to not succumb to his deep sense of sleep; his hands and legs hurt badly, and his eyelids felt so heavy…but the old man persisted, and the boy felt he could not refuse.
Finally, after what felt like ages, the cattle cart came to a stop. The door opened, and the first rays of the sun entered the cart. As the boy looked around, he noticed that he and the old man he had been massaging for so many hours were the only survivors; everyone else had frozen to death. The old man had heat coming to him, and the young man too had heat from his supplying some for the old man. Together, they had actually managed to save each other’s life.
The Mishnah writes that “In the way a person interacts with their fellow, [Heaven] interacts with them.” The truest reason to practice kindness towards our fellow is because it is G-d’s will, and we are family. However, at the least, we should realize that doing so directly benefits ourselves, and our own family and community. By infusing another with life, we are enlivened.
May G-d Almighty help us to succeed in helping each other; in the merit of showing Him how important our global family is to us, may He speedily reunite us all with each other and with Him in our third and final home together in Yerushalaim, with our righteous Moshiach.
Good Shabbos,
Rabbi Dovid Wolkenfeld

Sources

1. Moreover, through this – among other ways, Yosef let the brothers know that someone in the palace was aware of their having sold him (All these reasons, adapted from Orach Chaim on Gen. 44:2; see also Sforno, loc. Cit.).

2. Bereishis Rabbah, 93:7

3. Yehudah actually promised his father Yaakov that if he would not return with Binyamin, that he would forfeit his share in the World to Come (Rashi, 44:32).

4. Adapted from Lekuteh Sichos Vol. 1, p. 83.

5. Shavuous 39a.

6. Tanya, Ch. 32.

7. Bereishis 45:1.]]> Parshas Vayigash
Giving of Ourselves to Others
This week's post is dedicated by Rabbi Amiram and Rebbetzin Esther Markel in honor of the
birthday of their grandson Yisroel Hillel Markel; Le'Torah, uLe'Chupah, u'Lemaasim Tovim.
This week’s Parsha begins by describing how “Yehudah approached Yosef,” ready to do anything – even fight to the death, if necessary – to get his brother Binyamin back. Yosef had taken Binyamin to be his “servant” after he “discovered” his goblet in Binyamin’s bag, where he had told his guards to plant it. Why did Yosef set his brothers up like that?
The false accusation would remind them of their having kidnapped (“stolen”) Yosef, and the embarrassment they would feel would atone for having done so. Also, it would afford the brothers an opportunity to sacrifice themselves to save Binyamin.
In Midrash, we learn about how Yehudah attempted to intimidate Yosef into returning Binyamin to him through various feats of strength. Yosef and his sons outdid Yehudah, until he was forced to concede that he was not as strong as they. Additionally, Yosef commanded the entire Egypt! Why then, did Yehudah approach Yosef with the willingness to fight him anyway?
The answer, as Yehudah himself says to Yosef is: “Your servant has taken (personal) responsibility for the lad,” and that leaves no room for backing down, no matter what.
The word for “responsible” – Arav, is singular for “Areevim” as in “Kol Yisroel Arevim Zeh Ba’Zeh” – “all of Israel is responsible for one another,” as the Talmud teaches. This means that, we as a people are so connected (All possessing One Father) that we must be willing to sacrifice ourselves to help our fellow, materially, and how much more so spiritually, despite all “odds.”
Following Yehudah’s speech, in which he shows unwavering dedication to his brother Binyamin, Yosef could no longer contain himself; he burst into tears, told his brothers everything and they were all reconciled together. Similarly, on a macro level, when G-d sees love between one Jew and another to the extent that will give of themselves for each other, it brings Him the greatest joy, and the greatest desire to reunite them (and everyone else) with Him.
Here is short story I heard more recently, from Rabbi Yossi Jacobson, that I think demonstrates how so many times G-d’s salvation comes specifically through the vessel of love for our fellow.
One cold, dark night, during World War II, a few burly Nazis (may their names be erased!) brutally pushed a group of Jews into a cattle cart headed for a concentration camp. In the cart sat one old man who complained bitterly because of the cold. He asked a young boy next to him if he would rub his back, so that he would not feel the freeze as much. The boy was filled with pity for the old man, and complied.
After a few minutes the boy began to feel tired, but the old man begged him to continue, so he did. After about an hour, the boy felt faint enough to collapse where he was standing, but the old man sobbed that the cold was literally unbearable, and the boy’s heart went out to him. Hour after hour passed, slowly, as the boy fought with every fiber of his being to not succumb to his deep sense of sleep; his hands and legs hurt badly, and his eyelids felt so heavy…but the old man persisted, and the boy felt he could not refuse.
Finally, after what felt like ages, the cattle cart came to a stop. The door opened, and the first rays of the sun entered the cart. As the boy looked around, he noticed that he and the old man he had been massaging for so many hours were the only survivors; everyone else had frozen to death. The old man had heat coming to him, and the young man too had heat from his supplying some for the old man. Together, they had actually managed to save each other’s life.
The Mishnah writes that “In the way a person interacts with their fellow, [Heaven] interacts with them.” The truest reason to practice kindness towards our fellow is because it is G-d’s will, and we are family. However, at the least, we should realize that doing so directly benefits ourselves, and our own family and community. By infusing another with life, we are enlivened.
May G-d Almighty help us to succeed in helping each other; in the merit of showing Him how important our global family is to us, may He speedily reunite us all with each other and with Him in our third and final home together in Yerushalaim, with our righteous Moshiach.
Good Shabbos,
Rabbi Dovid Wolkenfeld

Sources

1. Moreover, through this – among other ways, Yosef let the brothers know that someone in the palace was aware of their having sold him (All these reasons, adapted from Orach Chaim on Gen. 44:2; see also Sforno, loc. Cit.).

2. Bereishis Rabbah, 93:7

3. Yehudah actually promised his father Yaakov that if he would not return with Binyamin, that he would forfeit his share in the World to Come (Rashi, 44:32).

4. Adapted from Lekuteh Sichos Vol. 1, p. 83.

5. Shavuous 39a.

6. Tanya, Ch. 32.

7. Bereishis 45:1.]]> http://www.revealtheessence.com/forum/showthread.php?tid=389 Thu, 25 Dec 2008 20:11:02 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=389 Parshas Miketz
“We were like dreamers…” (Tehillim 126:1)

The one who dedicated this post asked not to be named (I know who he is). May G-d Almighty bless him materially and spiritually in all his holy endeavors.

In last week’s Parsha, the Torah talks about Yosef the righteous’ vision of greatness; his sharing those dreams; and, his ultimate descent to Egypt as a result. Also mentioned there, is how Yosef is framed for a crime he did not commit and sent to jail. He acts as G-d’s dream interpreter for Pharaoh’s Butler and baker.

In this week’s Parsha, we learn about how Pharaoh’s butler informs him of Yosef’s successfully interpreting his dreams. Pharaoh calls Yosef to interpret his own dreams; is pleased with his interpretations; and, elevates Yosef to viceroy of Egypt. We see then, that Yosef’s dreams are the cause of both his descent to, and also his ascension over, Egypt. What role do dreams play in our lives, in our own exile and redemption?

We dream when we are asleep, lying with mind, heart, and liver – representing our intellect, emotions, and instincts – all on the same plain. As the conscious mind recedes, our instincts are more strongly activated. We enter a state of confusion in which it is hard to differentiate one thing from another, and we are able to dream even the impossible.

This state of mind symbolizes our awareness in exile. Intellectual contemplation on the True Reality (G-d) gives way to an incessant struggle for survival. Yet, our needing to work so hard itself – which seems like the ultimate conceptual descent - makes every ascent to G-d possible. For, only in engaging the world (e.g., at work) do we gain the opportunity to use it for its ultimate purpose: to reveal G-d’s Unity; to show how its seemingly diverse elements are as notes in His cosmic sympathy.

Two people can work at the same place, for the same time, and do the same job. Yet, their intentions can be totally different, and those differences define their experience. One can be concerned only with self-preservation, while the other’s focus is THE goal. The latter want to make money too, only so that they can provide themselves and (G-d willing) their children with the best Jewish education, with good Kosher food eaten in honor of Shabbos and holidays, etc.; that intention makes every step they take in that direction down to stapling papers in an office, etc., holy and special.

In fact, “the greater the descent, the greater the ascent” – the more our work is overtly mundane, the greater the innovation created when we use our work to reveal G-d’s presence in that “uncharted” area – through intending to, and through acting in that context according to Torah Law (i.e., Halacha). We show people that banking, teaching, and fixing computers, and everything else is not separate from the realm of holiness, is not separate from the service of G-d.

Yosef the righteous, and the Torah leaders of every generation, are blessed by G-d with the ability to help each of us with better understanding our unique place in G-d’s Masterpiece; how the diverse elements of our life are really designed to be united in the direction of the Divine service. By studying and applying their Torah teachings, and consulting their students, we share their vision of greatness and inspiration. In the merit of working to do this, may G-d help move from exile to redemption – personally, and as a people – and thereby merit bringing global redemption - speedily, swiftly, and permanently.

Good Shabbos,
Rabbi Dovid Wolkenfeld

If you or anyone you know would like to dedicate a Parsha post on behalf of yourself, your family, friends, or community; or, in memory of someone who has passed on, feel free to email me here at: Chassidic1@aol.com for details.

Sources

Bereishis 37:5-11.
Bereishis 40:8-20.
Lekuteh Sichos, Vol. 1, Parshas Miketz (p. 75).
Shaar HaYichud (A.K.A “The Gate of Unity: http://www.TrueKabbalah.com) Ch. 30.
Tanya, Shaar haYcihud ve’haEmunah, Ch. 1. http://www.chabad.org/library/article_cd...pter-1.htm
Derech Chaim (A.K.A “The Gate of Return,” http://www.TrueKabbalah.com), Ch. 1. This is a common theme in Chassidus.]]> Parshas Miketz
“We were like dreamers…” (Tehillim 126:1)

The one who dedicated this post asked not to be named (I know who he is). May G-d Almighty bless him materially and spiritually in all his holy endeavors.

In last week’s Parsha, the Torah talks about Yosef the righteous’ vision of greatness; his sharing those dreams; and, his ultimate descent to Egypt as a result. Also mentioned there, is how Yosef is framed for a crime he did not commit and sent to jail. He acts as G-d’s dream interpreter for Pharaoh’s Butler and baker.

In this week’s Parsha, we learn about how Pharaoh’s butler informs him of Yosef’s successfully interpreting his dreams. Pharaoh calls Yosef to interpret his own dreams; is pleased with his interpretations; and, elevates Yosef to viceroy of Egypt. We see then, that Yosef’s dreams are the cause of both his descent to, and also his ascension over, Egypt. What role do dreams play in our lives, in our own exile and redemption?

We dream when we are asleep, lying with mind, heart, and liver – representing our intellect, emotions, and instincts – all on the same plain. As the conscious mind recedes, our instincts are more strongly activated. We enter a state of confusion in which it is hard to differentiate one thing from another, and we are able to dream even the impossible.

This state of mind symbolizes our awareness in exile. Intellectual contemplation on the True Reality (G-d) gives way to an incessant struggle for survival. Yet, our needing to work so hard itself – which seems like the ultimate conceptual descent - makes every ascent to G-d possible. For, only in engaging the world (e.g., at work) do we gain the opportunity to use it for its ultimate purpose: to reveal G-d’s Unity; to show how its seemingly diverse elements are as notes in His cosmic sympathy.

Two people can work at the same place, for the same time, and do the same job. Yet, their intentions can be totally different, and those differences define their experience. One can be concerned only with self-preservation, while the other’s focus is THE goal. The latter want to make money too, only so that they can provide themselves and (G-d willing) their children with the best Jewish education, with good Kosher food eaten in honor of Shabbos and holidays, etc.; that intention makes every step they take in that direction down to stapling papers in an office, etc., holy and special.

In fact, “the greater the descent, the greater the ascent” – the more our work is overtly mundane, the greater the innovation created when we use our work to reveal G-d’s presence in that “uncharted” area – through intending to, and through acting in that context according to Torah Law (i.e., Halacha). We show people that banking, teaching, and fixing computers, and everything else is not separate from the realm of holiness, is not separate from the service of G-d.

Yosef the righteous, and the Torah leaders of every generation, are blessed by G-d with the ability to help each of us with better understanding our unique place in G-d’s Masterpiece; how the diverse elements of our life are really designed to be united in the direction of the Divine service. By studying and applying their Torah teachings, and consulting their students, we share their vision of greatness and inspiration. In the merit of working to do this, may G-d help move from exile to redemption – personally, and as a people – and thereby merit bringing global redemption - speedily, swiftly, and permanently.

Good Shabbos,
Rabbi Dovid Wolkenfeld

If you or anyone you know would like to dedicate a Parsha post on behalf of yourself, your family, friends, or community; or, in memory of someone who has passed on, feel free to email me here at: Chassidic1@aol.com for details.

Sources

Bereishis 37:5-11.
Bereishis 40:8-20.
Lekuteh Sichos, Vol. 1, Parshas Miketz (p. 75).
Shaar HaYichud (A.K.A “The Gate of Unity: http://www.TrueKabbalah.com) Ch. 30.
Tanya, Shaar haYcihud ve’haEmunah, Ch. 1. http://www.chabad.org/library/article_cd...pter-1.htm
Derech Chaim (A.K.A “The Gate of Return,” http://www.TrueKabbalah.com), Ch. 1. This is a common theme in Chassidus.]]> http://www.revealtheessence.com/forum/showthread.php?tid=388 Thu, 18 Dec 2008 22:04:45 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=388
This post is dedicated by Rabbi Shimon Markel in honor of the birthday of his brothers Yaakov Yosef Markel and his cute little son Yisrael Hillel Markel, as well his friend Rabbi Dovid Wolkenfeld – in honor of our birthdays.

Uniting Heaven & Earth

This week’s Parsha begins by telling us that “Yaakov settled in the land of his father’s sojourning, in the land of Canaan.” The Mezritcher Magid explains that the “land” represents materiality; the word for “Sojourn”-Megureh can also denote “collecting”- Ogar; and, the “father” alluded to here, on a deeper level, is G-d. This verse teaches us that Yaakov purposely engaged the world, in order to collect the “sparks of holiness” that G-d vested in it, and which He wants revealed.

A spark is a bit of light, a metaphor for revelation. Creation is the means G-d chose to reveal His Essence to us. Every entity in it is a unique tool to be used to achieve that purpose, and does, when we use it in the way that G-d instructs to in the Torah, written and Oral.

Last week, we looked at how Yaakov our father left the study hall of Shem and Ever to apply the Torah he learned for so long to reveal G-d in the corporate world as Lavan’s Shepard, and on the battlefront in his fight to avoid Esav. This week, we will look at Yaakov’s son Yosef, and some of the ways he applied his Torah learning to (achieve success in) the world.

Our Sages teach us that everything Yaakov learned under the direction of Shem and Ever he passed on to Yosef, and that Yosef was exceptionally wise. Without getting into all the nitty-gritty of it, the bottom line is, Yosef was compelled by Divine decree to descend to Egypt, as a slave. Like the land his father Yaakov worked in (Charan – alluding to Charon Af Makom – a place of Divine wrath), Egypt was a spiritual wasteland. In fact, Yosef himself later refers to Egypt as “the profanity of the land.”

Notwithstanding, Yosef, like his father before him, was able to reveal G-d’s presence tremendously. He abided by G-d’s laws, maintaining the highest ethical standards, despite his unfortunate situation; surroundings; unbelievable moral tests put to him by his employers wife; and even wrongful imprisonment!

Yosef’s employer and the warden at the jail in which he was imprisoned could not help but notice his relationship with G-d. Even Pharaoh, no doubt more immoral than any of his subjects, could not help but exclaim to his workers when he set eyes on Yosef (described in a later Parsha) “Have you seen a man such as this in whom the spirit of G-d rests?”

The bottom line, put so aptly by the holy Bal Shem Tov, is this: “Jew must know that when he goes from one place to another, he is not going on his own, but is being directed from Above. And the intention and purpose in this is ‘to cause His Name to dwell there’ that is, to make G-d known in his (that Jew's) locale." How does one "make G-d known"? With a B'racha and a verse of Tehillim."

By speaking about G-d, by bringing Him into the picture wherever we might be, we give purpose and meaning to our visit; we fulfill His intention in bringing us to that particular place, at that particular time. And in this merit, may He help us fulfill His desire that “The entire earth shall be filled with the knowledge of G-D as the water covers the ocean floor,” bringing all of humanity redemption!

Good Shabbos,

Rabbi Dovid Wolkenfeld

Sources:

Bereishis, 37:1.
Ohr Torah, Parsha Veyeshev.
Lekuteh Sichos, vol. 1, Parsha Vayeshev.
Onkelos, Bereishis 37:3.
Bereishis: 42:9
Bereishis 37:28; 39:1; 39:7; 39:20.
Bereishis 39:3; 39:23.
Bereishis 41:38.
Hayom Yom 18 Elul.
Isaiah 11:9.]]>
This post is dedicated by Rabbi Shimon Markel in honor of the birthday of his brothers Yaakov Yosef Markel and his cute little son Yisrael Hillel Markel, as well his friend Rabbi Dovid Wolkenfeld – in honor of our birthdays.

Uniting Heaven & Earth

This week’s Parsha begins by telling us that “Yaakov settled in the land of his father’s sojourning, in the land of Canaan.” The Mezritcher Magid explains that the “land” represents materiality; the word for “Sojourn”-Megureh can also denote “collecting”- Ogar; and, the “father” alluded to here, on a deeper level, is G-d. This verse teaches us that Yaakov purposely engaged the world, in order to collect the “sparks of holiness” that G-d vested in it, and which He wants revealed.

A spark is a bit of light, a metaphor for revelation. Creation is the means G-d chose to reveal His Essence to us. Every entity in it is a unique tool to be used to achieve that purpose, and does, when we use it in the way that G-d instructs to in the Torah, written and Oral.

Last week, we looked at how Yaakov our father left the study hall of Shem and Ever to apply the Torah he learned for so long to reveal G-d in the corporate world as Lavan’s Shepard, and on the battlefront in his fight to avoid Esav. This week, we will look at Yaakov’s son Yosef, and some of the ways he applied his Torah learning to (achieve success in) the world.

Our Sages teach us that everything Yaakov learned under the direction of Shem and Ever he passed on to Yosef, and that Yosef was exceptionally wise. Without getting into all the nitty-gritty of it, the bottom line is, Yosef was compelled by Divine decree to descend to Egypt, as a slave. Like the land his father Yaakov worked in (Charan – alluding to Charon Af Makom – a place of Divine wrath), Egypt was a spiritual wasteland. In fact, Yosef himself later refers to Egypt as “the profanity of the land.”

Notwithstanding, Yosef, like his father before him, was able to reveal G-d’s presence tremendously. He abided by G-d’s laws, maintaining the highest ethical standards, despite his unfortunate situation; surroundings; unbelievable moral tests put to him by his employers wife; and even wrongful imprisonment!

Yosef’s employer and the warden at the jail in which he was imprisoned could not help but notice his relationship with G-d. Even Pharaoh, no doubt more immoral than any of his subjects, could not help but exclaim to his workers when he set eyes on Yosef (described in a later Parsha) “Have you seen a man such as this in whom the spirit of G-d rests?”

The bottom line, put so aptly by the holy Bal Shem Tov, is this: “Jew must know that when he goes from one place to another, he is not going on his own, but is being directed from Above. And the intention and purpose in this is ‘to cause His Name to dwell there’ that is, to make G-d known in his (that Jew's) locale." How does one "make G-d known"? With a B'racha and a verse of Tehillim."

By speaking about G-d, by bringing Him into the picture wherever we might be, we give purpose and meaning to our visit; we fulfill His intention in bringing us to that particular place, at that particular time. And in this merit, may He help us fulfill His desire that “The entire earth shall be filled with the knowledge of G-D as the water covers the ocean floor,” bringing all of humanity redemption!

Good Shabbos,

Rabbi Dovid Wolkenfeld

Sources:

Bereishis, 37:1.
Ohr Torah, Parsha Veyeshev.
Lekuteh Sichos, vol. 1, Parsha Vayeshev.
Onkelos, Bereishis 37:3.
Bereishis: 42:9
Bereishis 37:28; 39:1; 39:7; 39:20.
Bereishis 39:3; 39:23.
Bereishis 41:38.
Hayom Yom 18 Elul.
Isaiah 11:9.]]> http://www.revealtheessence.com/forum/showthread.php?tid=387 Fri, 12 Dec 2008 02:47:49 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=387 some sources say that one should not give tzedaka if he's in debt, while other suggest to do 'the opposite of logic', and that tzedaka will somehow fix the debt.

What is the Chassidic point of view?
Thanks!]]> some sources say that one should not give tzedaka if he's in debt, while other suggest to do 'the opposite of logic', and that tzedaka will somehow fix the debt.

What is the Chassidic point of view?
Thanks!]]> http://www.revealtheessence.com/forum/showthread.php?tid=386 Thu, 11 Dec 2008 22:25:31 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=386
Dear group,

A close family friend inspired me to give each of you the opportunity to be my partner in sharing these beautiful Parsha lessons with our many brothers and sisters – both on our list, as well as on the other email lists who receive these inspirational emails. Feel free to write me any time at this address to dedicate a post for yourself, your family, friends, and community, or a relative who has passed on.

This week’s post is dedicated by Rabbi Amiram and Rebbetzin Esther Markel, in honor of their wonderful children and grandchildren – Yaakov Yosef Markel, Rabbi Yehudah Shimon and Rochel Chana Markel and their cute son Yisroel Hillel Markel, Rabbi Shaul and Chaya Feiga Teller and their lovable daughter Chana Rochel, Rabbi Shmuel Leib Markel, and haBachur haTamim Dovid Markel – in appreciation of Rabbi Dovid Wolkenfeld for all of the wonderful work he is doing in spreading the light of Torah and Chassidus.

The Jewish Approach to Problem Solving

Imagine yourself a farmer. Lying before you is a large, fallow, field. Your family’s food and animal’s fodder depends on the crops cultivated in it. There is only one problem: there is, as yet, no water! What can you do about that? Nothing; but, you can work the land so that when G-d sends rain, the field will fill with food, sustaining your family and livestock. Without this work, the rain would actually ruin the field. From this we see that “G-d’s blessing does not rest “on an empty vessel.”

In last week’s Parsha, the Torah describes how, after studying Torah for fourteen years in the academy of Shem and Ever (the sons of Noach), our father Yaakov worked as a Sheppard for his uncle Lavan. Lavan was extremely dishonest; he changed Yaakov’s wages (which they agreed upon earlier) over one hundred times. Could Yaakov stop Lavan from doing this? No; but by investing himself in learning Torah so strongly, he was able to withstand the test of “retaliating” with dishonesty. Instead, he remained totally straight, and worked so diligently that – just as in studying Torah –he hardly slept!

In this week’s Parsha, we learn about how Esav tracked down Yaakov, to kill him. Yaakov prayed to G-d, and followed this with attempts to persuade Esav - through gift and gab - to establish peace between them; he also divided his family into groups to better ensure their escape in the event that Esav would insist on fighting.

Once again, we see Yaakov take a dual approach to problem solving: spiritual preparation backed by physical actions – Torah study and hard, honest work; prayer, and persuasion and strategizing. “G-d’s blessing does not rest “on an empty vessel: we must do all we can to create a natural means for the expression of G-d’s supernatural assistance. Why does G-d seek to hide His presence ? So we can choose to reveal His presence on our own initiative. That is the true definition of a servant of G-d.

By increasing our commitment to the study of Torah and prayer, as did our father Yaakov, we better ensure our success against the Lavan’s and Esav’s of our day, in our lives. This is the approach of Jewish problem solving: we must do our best, and trust G-d will do the rest. May G-d smile upon our efforts to better succeed in serving Him, and bless us with the ultimate rest – the “day that is all Shabbos,” the World to Come, following our immediate redemption.

Good Shabbos,

Rabbi Dovid Wolkenfeld

Sources

haYom Yom 2, Adar 2.
Rashi, Bereishis 31:7.
Rashi, Bereishis 31:40.
Bereishis 32:4-11.
Tanya, Shaar HaYichud veHaEmunah Ch. 7.
Tamid 7:4.]]>
Dear group,

A close family friend inspired me to give each of you the opportunity to be my partner in sharing these beautiful Parsha lessons with our many brothers and sisters – both on our list, as well as on the other email lists who receive these inspirational emails. Feel free to write me any time at this address to dedicate a post for yourself, your family, friends, and community, or a relative who has passed on.

This week’s post is dedicated by Rabbi Amiram and Rebbetzin Esther Markel, in honor of their wonderful children and grandchildren – Yaakov Yosef Markel, Rabbi Yehudah Shimon and Rochel Chana Markel and their cute son Yisroel Hillel Markel, Rabbi Shaul and Chaya Feiga Teller and their lovable daughter Chana Rochel, Rabbi Shmuel Leib Markel, and haBachur haTamim Dovid Markel – in appreciation of Rabbi Dovid Wolkenfeld for all of the wonderful work he is doing in spreading the light of Torah and Chassidus.

The Jewish Approach to Problem Solving

Imagine yourself a farmer. Lying before you is a large, fallow, field. Your family’s food and animal’s fodder depends on the crops cultivated in it. There is only one problem: there is, as yet, no water! What can you do about that? Nothing; but, you can work the land so that when G-d sends rain, the field will fill with food, sustaining your family and livestock. Without this work, the rain would actually ruin the field. From this we see that “G-d’s blessing does not rest “on an empty vessel.”

In last week’s Parsha, the Torah describes how, after studying Torah for fourteen years in the academy of Shem and Ever (the sons of Noach), our father Yaakov worked as a Sheppard for his uncle Lavan. Lavan was extremely dishonest; he changed Yaakov’s wages (which they agreed upon earlier) over one hundred times. Could Yaakov stop Lavan from doing this? No; but by investing himself in learning Torah so strongly, he was able to withstand the test of “retaliating” with dishonesty. Instead, he remained totally straight, and worked so diligently that – just as in studying Torah –he hardly slept!

In this week’s Parsha, we learn about how Esav tracked down Yaakov, to kill him. Yaakov prayed to G-d, and followed this with attempts to persuade Esav - through gift and gab - to establish peace between them; he also divided his family into groups to better ensure their escape in the event that Esav would insist on fighting.

Once again, we see Yaakov take a dual approach to problem solving: spiritual preparation backed by physical actions – Torah study and hard, honest work; prayer, and persuasion and strategizing. “G-d’s blessing does not rest “on an empty vessel: we must do all we can to create a natural means for the expression of G-d’s supernatural assistance. Why does G-d seek to hide His presence ? So we can choose to reveal His presence on our own initiative. That is the true definition of a servant of G-d.

By increasing our commitment to the study of Torah and prayer, as did our father Yaakov, we better ensure our success against the Lavan’s and Esav’s of our day, in our lives. This is the approach of Jewish problem solving: we must do our best, and trust G-d will do the rest. May G-d smile upon our efforts to better succeed in serving Him, and bless us with the ultimate rest – the “day that is all Shabbos,” the World to Come, following our immediate redemption.

Good Shabbos,

Rabbi Dovid Wolkenfeld

Sources

haYom Yom 2, Adar 2.
Rashi, Bereishis 31:7.
Rashi, Bereishis 31:40.
Bereishis 32:4-11.
Tanya, Shaar HaYichud veHaEmunah Ch. 7.
Tamid 7:4.]]> http://www.revealtheessence.com/forum/showthread.php?tid=385 Fri, 05 Dec 2008 11:29:56 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=385
Article #1: Mubai Reaction

Title: When Kindness Kills

This morning I woke up to the words, "They where murdered."

A wave of anger burned up from my chest to my head.

I immediately thought of the importance of the first thought of a day, how it sets the character of everything that happens that day. And I wondered what kind of day it would be.

I intend to use this e-mail to go through various examples of the point of last week's e-mail: how uniting opposites reveals a higher, truer Reality.

So often we are faced with conflicting ideas or beliefs. We tend to think we need to pick one or the other. If not, we think some sort of balance or compromise is best -- 50/50 75/25.

The correct approach, however, is 100% of both.

______________________________
__________________________

Today I want to examine kindness and stricture, or love and hate.

Our society (Western Christian society) believes in kindness and love. Many will even go so far as to say that G-d is love, or some such thing.

We are taught that kindness is good, love is good. Stricture is bad, hate is bad.

I'm not going to get into it this week, but the very idea of saying something is good or bad is just flat out wrong. Something can only be good for something or bad for something. It can't just be "good" or "bad." If there is no goal or purpose, then there is no value or meaning. No reference point for measuring good and bad.

In America (and the entire West) we are afraid of blood and war. We think that war is bad.

It's not.

(As the Rebbe put it:) War is surgery. It is hard and painful. But it is often necessary. The worst thing you can do is to start a surgery and then stop in middle because you get squeamish from the sight of blood. Then, go back and try again, but then stop in middle. Again and again.

Surgery is dangerous. It hurts the patient. It exposes him or her to deadly infection and other complications. If you're going to do a surgery, you need to do it once and do it right and that's it.

The world is at war with terrorism. Terrorism is a deadly cancerous lump, it grows and kills humanity. It must be cut out and destroyed. Every moment that it is left to sit, it spreads. It converts more and more of the human body into cancerous cells like it. It is the epitome of death and it must be destroyed.

Would anyone oppose a life-saving procedure to remove a tumor?

Yet, in America we are taught that war is bad, that toughness and stricture are bad. This makes us think that war and harshness are only proper when we are angry.

After 9/11 America was angry, so it when to war.

But now, things have calmed down, the anger subsides, and we start feeling guilty. We start thinking that we are bad.

War is not bad, anymore than a scalpel is bad. It is a tool. It can be used for good and it can be used for bad.

We do not need to go to war because we are angry and hateful. We can go to war because we are kind and loving. Because we love humanity and care for humanity. It may be tough, but sometimes it is the right thing to do.

Imagine a parent having to bring their child to surgery. It is hard, it is painful, it is scary. But it is necessary.

One more point: It's also best for the terrorists.

Imagine a parent that went insane and was about to kill his or her own children. Wouldn't the parent what to be stopped? What parent wouldn't rather die than be the instrument of their own child's death.

There is no kinder deed you can do for a person than to save them from destroying their own humanity.

================

Article #3: Mumbai Reaction


Continuing the theme of last week's e-mail, I want to say a few words about the Torah's approach to war.

War is a serious thing. It's no joke. You can't do it half way.

As a child I took karate, and I remember our instructor taught us, "Don't get into a fight unless you are willing to kill the person. Otherwise, run away, or avoid it somehow. Fights are serious, and should only be used as a last resort of self-defense."

This is the Torah's approach to war:

If no aggression actually started yet, you:

1. Seek a peace treaty, but one that does not compromise your safety or other essential needs.
2. You send a warning, that you are going to wage war, and anyone that does not agree with their leaders, and does not wish to enter war, risking their lives, should leave.
3. Then, you wage war.

When, waging war you:

1. Surround the enemy from three sides (leaving one side open for escape).
2. Use psychological tactics to scare away the enemy, preventing or lessening the battle.
3. You kill all remaining adult men, and take women and children captive, having them work and educating them in the ways of peace.

This is the ONLY way to fight a war if you care about human life (of both you and your enemy), and want the war to be quickly and decisively resolved.

This way, anyone that does not want to take part in the war doesn't. There is much pressure put on the leaders to reconsider the war. And such a war serves as a lesson that prevents others from considering war as an option.

------------------------------------------------

Terrorism must be fought against with these tactics.

If terrorists come from a certain town or region or country, there is a mixture of good and bad, of supporters and opposers.

It is vital that we uproot the source of the terrorists' power. This comes from their supporters.

The leaders actively train and educate people to be terrorists, because they want to use them for their political or personal gain. We need to uproot this source of support.

The civilians support and celebrate the terrorists as martyrs. This gives many terrorists a reason to die. They are failures, they are insecure. Now, they get to be national heroes. This needs to be uprooted.

The town or region or country must be given an ultimatum in three stages:

1. Turn over, punish, caste out, or prevent all terrorism from your region.
2. If not, we will wage war on this region to uproot the terrorists. Anyone who does not support them and does not wish to die, leave.
3. Surround them on three sides, announce that if they don't surrender everyone in the area will die.
4. They surrender and you never have trouble from them again.
5. You set an example, so that no one else will ever make trouble for you again.

(America and Israel only fail at this because they are afraid to make such an outright ultimatum. They are afraid to even threaten to kill "everyone." And because of that, many many more die. Fighting door to door is INSANE. If that's how you feel, if you're insucure and don't feel justified in waging war, then don't. Then just leave and surrender. But if you want to stand up for your people and their right to live, then you must fight a war. And war means that anyone who does not flee the battleground is dead.)

This is the simple truth of war. It is a very powerful tool when properly used.

And when properly used it SAVES LIVES. It ENDS VIOLENCE.

This is the purpose of war, at least the way it is meant to be.

And in the event that anyone remains to fight, they obviously are so bent on continuing their evil that they will die and kill others in the end, so better let them die now and save many innocent lives from fear and pain and death.

--------------------------------------------------

The Rebbe advised Israel to give just such and ultimatum during the first Lebanon War. And the Rebbe promised that if they give the ultimatum -- that if the town didn't surrender, they would kill everyone left in the town. They would not have to kill anyone, because they would surrender, and they would never have problems from them again, until Moshiach comes.

--------------------------------------------------

Now I know that you are not leaders of countries or armies, so why do you need to know this? At least if people's views change, it will influence the leaders.

As for us, we must fight the terrorists in a different way: By doing the EXACT OPPOSITE OF WHAT THEY WANT!

When ever terror strikes, we must not fear. We must REDOUBLE whatever we were doing that the terrorists want us to stop.

This way we send a message that their attacks only make us stronger and only hurt their goals.

I believe that this is one of reason's why the Rebbe's response to one terror attack was, "Comfort will come through building."

We must answer terror with building and expansion. Whatever was destroyed must be rebuilt bigger and better. We must only grow and grow.

May we all have true world-wide peace and comfort,

May truth prevail in the war of minds, so that we need not fight wars with guns,

By Rabbi Benyomin Walters
Posted by Rabbi Shmuel Pollen]]>
Article #1: Mubai Reaction

Title: When Kindness Kills

This morning I woke up to the words, "They where murdered."

A wave of anger burned up from my chest to my head.

I immediately thought of the importance of the first thought of a day, how it sets the character of everything that happens that day. And I wondered what kind of day it would be.

I intend to use this e-mail to go through various examples of the point of last week's e-mail: how uniting opposites reveals a higher, truer Reality.

So often we are faced with conflicting ideas or beliefs. We tend to think we need to pick one or the other. If not, we think some sort of balance or compromise is best -- 50/50 75/25.

The correct approach, however, is 100% of both.

______________________________
__________________________

Today I want to examine kindness and stricture, or love and hate.

Our society (Western Christian society) believes in kindness and love. Many will even go so far as to say that G-d is love, or some such thing.

We are taught that kindness is good, love is good. Stricture is bad, hate is bad.

I'm not going to get into it this week, but the very idea of saying something is good or bad is just flat out wrong. Something can only be good for something or bad for something. It can't just be "good" or "bad." If there is no goal or purpose, then there is no value or meaning. No reference point for measuring good and bad.

In America (and the entire West) we are afraid of blood and war. We think that war is bad.

It's not.

(As the Rebbe put it:) War is surgery. It is hard and painful. But it is often necessary. The worst thing you can do is to start a surgery and then stop in middle because you get squeamish from the sight of blood. Then, go back and try again, but then stop in middle. Again and again.

Surgery is dangerous. It hurts the patient. It exposes him or her to deadly infection and other complications. If you're going to do a surgery, you need to do it once and do it right and that's it.

The world is at war with terrorism. Terrorism is a deadly cancerous lump, it grows and kills humanity. It must be cut out and destroyed. Every moment that it is left to sit, it spreads. It converts more and more of the human body into cancerous cells like it. It is the epitome of death and it must be destroyed.

Would anyone oppose a life-saving procedure to remove a tumor?

Yet, in America we are taught that war is bad, that toughness and stricture are bad. This makes us think that war and harshness are only proper when we are angry.

After 9/11 America was angry, so it when to war.

But now, things have calmed down, the anger subsides, and we start feeling guilty. We start thinking that we are bad.

War is not bad, anymore than a scalpel is bad. It is a tool. It can be used for good and it can be used for bad.

We do not need to go to war because we are angry and hateful. We can go to war because we are kind and loving. Because we love humanity and care for humanity. It may be tough, but sometimes it is the right thing to do.

Imagine a parent having to bring their child to surgery. It is hard, it is painful, it is scary. But it is necessary.

One more point: It's also best for the terrorists.

Imagine a parent that went insane and was about to kill his or her own children. Wouldn't the parent what to be stopped? What parent wouldn't rather die than be the instrument of their own child's death.

There is no kinder deed you can do for a person than to save them from destroying their own humanity.

================

Article #3: Mumbai Reaction


Continuing the theme of last week's e-mail, I want to say a few words about the Torah's approach to war.

War is a serious thing. It's no joke. You can't do it half way.

As a child I took karate, and I remember our instructor taught us, "Don't get into a fight unless you are willing to kill the person. Otherwise, run away, or avoid it somehow. Fights are serious, and should only be used as a last resort of self-defense."

This is the Torah's approach to war:

If no aggression actually started yet, you:

1. Seek a peace treaty, but one that does not compromise your safety or other essential needs.
2. You send a warning, that you are going to wage war, and anyone that does not agree with their leaders, and does not wish to enter war, risking their lives, should leave.
3. Then, you wage war.

When, waging war you:

1. Surround the enemy from three sides (leaving one side open for escape).
2. Use psychological tactics to scare away the enemy, preventing or lessening the battle.
3. You kill all remaining adult men, and take women and children captive, having them work and educating them in the ways of peace.

This is the ONLY way to fight a war if you care about human life (of both you and your enemy), and want the war to be quickly and decisively resolved.

This way, anyone that does not want to take part in the war doesn't. There is much pressure put on the leaders to reconsider the war. And such a war serves as a lesson that prevents others from considering war as an option.

------------------------------------------------

Terrorism must be fought against with these tactics.

If terrorists come from a certain town or region or country, there is a mixture of good and bad, of supporters and opposers.

It is vital that we uproot the source of the terrorists' power. This comes from their supporters.

The leaders actively train and educate people to be terrorists, because they want to use them for their political or personal gain. We need to uproot this source of support.

The civilians support and celebrate the terrorists as martyrs. This gives many terrorists a reason to die. They are failures, they are insecure. Now, they get to be national heroes. This needs to be uprooted.

The town or region or country must be given an ultimatum in three stages:

1. Turn over, punish, caste out, or prevent all terrorism from your region.
2. If not, we will wage war on this region to uproot the terrorists. Anyone who does not support them and does not wish to die, leave.
3. Surround them on three sides, announce that if they don't surrender everyone in the area will die.
4. They surrender and you never have trouble from them again.
5. You set an example, so that no one else will ever make trouble for you again.

(America and Israel only fail at this because they are afraid to make such an outright ultimatum. They are afraid to even threaten to kill "everyone." And because of that, many many more die. Fighting door to door is INSANE. If that's how you feel, if you're insucure and don't feel justified in waging war, then don't. Then just leave and surrender. But if you want to stand up for your people and their right to live, then you must fight a war. And war means that anyone who does not flee the battleground is dead.)

This is the simple truth of war. It is a very powerful tool when properly used.

And when properly used it SAVES LIVES. It ENDS VIOLENCE.

This is the purpose of war, at least the way it is meant to be.

And in the event that anyone remains to fight, they obviously are so bent on continuing their evil that they will die and kill others in the end, so better let them die now and save many innocent lives from fear and pain and death.

--------------------------------------------------

The Rebbe advised Israel to give just such and ultimatum during the first Lebanon War. And the Rebbe promised that if they give the ultimatum -- that if the town didn't surrender, they would kill everyone left in the town. They would not have to kill anyone, because they would surrender, and they would never have problems from them again, until Moshiach comes.

--------------------------------------------------

Now I know that you are not leaders of countries or armies, so why do you need to know this? At least if people's views change, it will influence the leaders.

As for us, we must fight the terrorists in a different way: By doing the EXACT OPPOSITE OF WHAT THEY WANT!

When ever terror strikes, we must not fear. We must REDOUBLE whatever we were doing that the terrorists want us to stop.

This way we send a message that their attacks only make us stronger and only hurt their goals.

I believe that this is one of reason's why the Rebbe's response to one terror attack was, "Comfort will come through building."

We must answer terror with building and expansion. Whatever was destroyed must be rebuilt bigger and better. We must only grow and grow.

May we all have true world-wide peace and comfort,

May truth prevail in the war of minds, so that we need not fight wars with guns,

By Rabbi Benyomin Walters
Posted by Rabbi Shmuel Pollen]]> http://www.revealtheessence.com/forum/showthread.php?tid=384 Fri, 28 Nov 2008 12:05:36 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=384
Fearing of G-d and Loving Our Fellow

This week’s Parsha begins: “These are the children of Avraham, Avraham gave birth to Yitzchak.”[1] The word for children – “Toldos,” can also mean the product of something;[2] so, we can read this verse: “Yitzchak is the product of Avraham.” These forefathers represent the traits of love and fear, as in “give kindness to Avraham,”[3] and “he [i.e. Yaakov, our father] swore by the fear of his father Yitzchak.”[4] This passage teaches us, then, that part of showing G-d love is being afraid of displeasing Him.[5]

To ensure that we do what G-d wants and avoid doing what He does not, requires Torah study; especially, study of the details of His laws (i.e. the study of Halacha). Yet, this study of the letter of the law, and all its fine nuances, must necessarily be accompanied by the spirit of the law. For, G-d “increased Torah and Mitzvoth” in order “to refine Israel.”[6] This means that G-d’s ultimate goal is an intimate relationship with each and every Jew; the Torah just makes (really: reveals) this connection.

The true measure of our love for G-d is, not only in how fearful we are of displeasing Him by transgressing any of His laws, G-d forbid, but also by how careful we are to protect the wellbeing of our fellow Jews, His children.

May G-d Almighty help each and every one of us, through pleasant means we can appreciate as such, to deepen our relationship with Him and our fellow; and, in this merit, bring us to our home together in Yerushalayim, speedily and permanently.

Good Shabbos,

Rabbi Dovid Wolkenfeld



--------------------------------------------------------------------------------

[1] Bereishis 25:19.

[2] See, for example, Bavah Kamah 2b. There, the Talmud analyzies a Mishnah which speaks of primary categories of damage, and states “[The word] Avos-primary categories, implies Toldos-sub-categories.”

[3] Bereishis 31:53.

[4] Micha 7:20.

[5] Tanya Ch. 41

[6] End of tractate Makoks]]>
Fearing of G-d and Loving Our Fellow

This week’s Parsha begins: “These are the children of Avraham, Avraham gave birth to Yitzchak.”[1] The word for children – “Toldos,” can also mean the product of something;[2] so, we can read this verse: “Yitzchak is the product of Avraham.” These forefathers represent the traits of love and fear, as in “give kindness to Avraham,”[3] and “he [i.e. Yaakov, our father] swore by the fear of his father Yitzchak.”[4] This passage teaches us, then, that part of showing G-d love is being afraid of displeasing Him.[5]

To ensure that we do what G-d wants and avoid doing what He does not, requires Torah study; especially, study of the details of His laws (i.e. the study of Halacha). Yet, this study of the letter of the law, and all its fine nuances, must necessarily be accompanied by the spirit of the law. For, G-d “increased Torah and Mitzvoth” in order “to refine Israel.”[6] This means that G-d’s ultimate goal is an intimate relationship with each and every Jew; the Torah just makes (really: reveals) this connection.

The true measure of our love for G-d is, not only in how fearful we are of displeasing Him by transgressing any of His laws, G-d forbid, but also by how careful we are to protect the wellbeing of our fellow Jews, His children.

May G-d Almighty help each and every one of us, through pleasant means we can appreciate as such, to deepen our relationship with Him and our fellow; and, in this merit, bring us to our home together in Yerushalayim, speedily and permanently.

Good Shabbos,

Rabbi Dovid Wolkenfeld



--------------------------------------------------------------------------------

[1] Bereishis 25:19.

[2] See, for example, Bavah Kamah 2b. There, the Talmud analyzies a Mishnah which speaks of primary categories of damage, and states “[The word] Avos-primary categories, implies Toldos-sub-categories.”

[3] Bereishis 31:53.

[4] Micha 7:20.

[5] Tanya Ch. 41

[6] End of tractate Makoks]]> http://www.revealtheessence.com/forum/showthread.php?tid=383 Tue, 25 Nov 2008 22:25:19 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=383 Boone in July launched a public campaign , said to be funded with $57 million of Boone’s money, to wean the U.S. off oil imports through a massive investment in wind energy and conversion to natural gas for vehicles.]]> Boone in July launched a public campaign , said to be funded with $57 million of Boone’s money, to wean the U.S. off oil imports through a massive investment in wind energy and conversion to natural gas for vehicles.]]> http://www.revealtheessence.com/forum/showthread.php?tid=382 Fri, 21 Nov 2008 06:26:40 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=382 Dear group,

I trust you will enjoy this outstanding piece I pasted from SichosInEnglish.org.

Have a great Shabbos!
"Entering Into the Days"
In the Torah portion Chayei Sarah, the Torah states: "Avraham was old, ba bayamim, advancing in days."[1] The Torah seems to imply that it was at this stage of Avraham's life that he became old. However, in a statement made about Avraham and Sarah about 41 years earlier, the Torah already says[2] that "Avraham and Sarah were old, ba bayamim, advancing in days."[3]
The literal translation of ba bayamim is not "advancing in days," but "entering into the days." It thus does not so much describe the person's age as it does his way of life. For a person's days and the events that transpire therein have a permanent effect on the individual - he "enters" his essence and soul into everything that happens to him.

We may accordingly say that the repetition of the statement "Avraham was old, ba bayamim, advancing in days," was not intended to highlight the Patriarch's advanced age but the aspect of ba bayamim.

It is human nature that the older a person becomes, the less he tends to be affected by the events that swirl around him, either because he has become more mature and settled, or because he has already lived so many years that he is not so easily fazed by events; life holds fewer and fewer "surprises."

The Torah therefore informs us that, although many years earlier, Avraham was already considered "old", many years later, he was still ba bayamim - the events of the intervening 41 years had a profound effect on his life. He "entered" into those days. Especially so, since in this span of time, his son Yitzchak was born, and his wife Sarah died.

With this interpretation of ba bayamim, we will better understand the comment of the Zohar[4] on the verse "Avraham was old, ba bayamim, advancing in days," that all of Avraham's days were complete in his service to G-d; he did not fail to serve G-d for even one day of his life.

In light of the earlier explanation of ba bayamim, we understand that the Zohar's interpretation is not merely mystical, but also thoroughly grounded in the simple context of the verse: not a day in Avraham's life passed without something meaningful happening. Rather, each day was infused with spiritual content - ba bayamim; he "entered into" his days, engaging in the particular spiritual service necessary on any given day.

Thus, according to the simple meaning of the verse, ba bayamim relates how the events of Avraham's life affected him - each day and event resulted in change. The Zohar, the inner aspect of the Torah, comes to inform us about the inner meaning of Avraham's life, how Avraham had an impact on his days, not only physically but in the spiritual sense as well.

In light of this explanation, we can better understand the opening verse of the portion Chayei Sarah, which states: "The life of Sarah was 100 years, and 20 years, and seven years - the years of the life of Sarah."[5]

Generally, when the Torah recounts how long a person lived, the expression used[6] is "His days were..." or "His years were..." Why does the Torah use here the expression "The life of Sarah was ..."?

As our Sages inform us,[7] the verse recounting Sarah's days informs us that all of Sarah's days were filled with Divine service in the best possible manner - "All her years were equally good."[8] But how can this be, when her 127 years encompassed such extremes - living in the Promised Land, and being forced to spend time in the homes of Pharaoh and Avimelech?

Nevertheless, with regard to the life of Sarah, i.e., regarding the spirituality, holiness and Divine service that truly made up her life, it can genuinely be said that they were all equally good. For Sarah's true existence was spiritual. These true moments of her life were "all equally good."


Based on Likkutei Sichos, Chayei Sarah 5751



Notes:

(Back to text) Bereishis 24:1.

(Back to text) Bereishis 18:11.

(Back to text) See Klei Yakor and Abarbenel concerning this verse in Chayei Sarah.

(Back to text) See Zohar, Vol. I, p. 129a, 221b ff., 224a. See also Torah Or, Chayei Sarah 16a, Mishpatim 79b et al. Cf. Likkutei Sichos, Vol. IV, p. 1194; Vol. XX, p. 315ff. and sources cited there.

(Back to text) Bereishis 23:1.

(Back to text) See for example, Bereishis 9:29, 25:7,17.

(Back to text) Bereishis Rabbah beginning of Chayei Sarah.

(Back to text) Rashi beginning of the Torah portion.]]> Dear group,

I trust you will enjoy this outstanding piece I pasted from SichosInEnglish.org.

Have a great Shabbos!
"Entering Into the Days"
In the Torah portion Chayei Sarah, the Torah states: "Avraham was old, ba bayamim, advancing in days."[1] The Torah seems to imply that it was at this stage of Avraham's life that he became old. However, in a statement made about Avraham and Sarah about 41 years earlier, the Torah already says[2] that "Avraham and Sarah were old, ba bayamim, advancing in days."[3]
The literal translation of ba bayamim is not "advancing in days," but "entering into the days." It thus does not so much describe the person's age as it does his way of life. For a person's days and the events that transpire therein have a permanent effect on the individual - he "enters" his essence and soul into everything that happens to him.

We may accordingly say that the repetition of the statement "Avraham was old, ba bayamim, advancing in days," was not intended to highlight the Patriarch's advanced age but the aspect of ba bayamim.

It is human nature that the older a person becomes, the less he tends to be affected by the events that swirl around him, either because he has become more mature and settled, or because he has already lived so many years that he is not so easily fazed by events; life holds fewer and fewer "surprises."

The Torah therefore informs us that, although many years earlier, Avraham was already considered "old", many years later, he was still ba bayamim - the events of the intervening 41 years had a profound effect on his life. He "entered" into those days. Especially so, since in this span of time, his son Yitzchak was born, and his wife Sarah died.

With this interpretation of ba bayamim, we will better understand the comment of the Zohar[4] on the verse "Avraham was old, ba bayamim, advancing in days," that all of Avraham's days were complete in his service to G-d; he did not fail to serve G-d for even one day of his life.

In light of the earlier explanation of ba bayamim, we understand that the Zohar's interpretation is not merely mystical, but also thoroughly grounded in the simple context of the verse: not a day in Avraham's life passed without something meaningful happening. Rather, each day was infused with spiritual content - ba bayamim; he "entered into" his days, engaging in the particular spiritual service necessary on any given day.

Thus, according to the simple meaning of the verse, ba bayamim relates how the events of Avraham's life affected him - each day and event resulted in change. The Zohar, the inner aspect of the Torah, comes to inform us about the inner meaning of Avraham's life, how Avraham had an impact on his days, not only physically but in the spiritual sense as well.

In light of this explanation, we can better understand the opening verse of the portion Chayei Sarah, which states: "The life of Sarah was 100 years, and 20 years, and seven years - the years of the life of Sarah."[5]

Generally, when the Torah recounts how long a person lived, the expression used[6] is "His days were..." or "His years were..." Why does the Torah use here the expression "The life of Sarah was ..."?

As our Sages inform us,[7] the verse recounting Sarah's days informs us that all of Sarah's days were filled with Divine service in the best possible manner - "All her years were equally good."[8] But how can this be, when her 127 years encompassed such extremes - living in the Promised Land, and being forced to spend time in the homes of Pharaoh and Avimelech?

Nevertheless, with regard to the life of Sarah, i.e., regarding the spirituality, holiness and Divine service that truly made up her life, it can genuinely be said that they were all equally good. For Sarah's true existence was spiritual. These true moments of her life were "all equally good."


Based on Likkutei Sichos, Chayei Sarah 5751



Notes:

(Back to text) Bereishis 24:1.

(Back to text) Bereishis 18:11.

(Back to text) See Klei Yakor and Abarbenel concerning this verse in Chayei Sarah.

(Back to text) See Zohar, Vol. I, p. 129a, 221b ff., 224a. See also Torah Or, Chayei Sarah 16a, Mishpatim 79b et al. Cf. Likkutei Sichos, Vol. IV, p. 1194; Vol. XX, p. 315ff. and sources cited there.

(Back to text) Bereishis 23:1.

(Back to text) See for example, Bereishis 9:29, 25:7,17.

(Back to text) Bereishis Rabbah beginning of Chayei Sarah.

(Back to text) Rashi beginning of the Torah portion.]]> http://www.revealtheessence.com/forum/showthread.php?tid=381 Sat, 15 Nov 2008 16:28:30 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=381
Please, can any one let me know about this dream.

Thank you very much!]]>
Please, can any one let me know about this dream.

Thank you very much!]]> http://www.revealtheessence.com/forum/showthread.php?tid=380 Sat, 15 Nov 2008 16:26:02 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=380
Now that I have read the Tanach until Exodus I have got a need on to know how does work the meditation into Judaism. I think one must focus on each letter...but, well would be nice if someone could let me know how is performed the meditation.

Thank you.]]>
Now that I have read the Tanach until Exodus I have got a need on to know how does work the meditation into Judaism. I think one must focus on each letter...but, well would be nice if someone could let me know how is performed the meditation.

Thank you.]]> http://www.revealtheessence.com/forum/showthread.php?tid=379 Fri, 14 Nov 2008 10:53:43 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=379
It's about how many things in life aren't smooth and steady progressions. These things don't seem to change much. That is, until they reach a certain point, when BOOM, everything changes.

Think of the winter. It gets colder and colder. Temperatures drop from hot summer 90s to 80s, 70s, 60s, 50s, 40s. It gets colder and colder, but nothing really changes. Then, it hits that magic number – 32 degrees Fahrenheit. All of a sudden, everything is white. Rain transforms to snow. At 33 degrees, it was still rain. But at 32 degrees it's something completely different.

The same thing goes with an atomic bomb. Some Uranium atoms gets heavier and heavier and nothing really happens. Then, it reaches a "critical mass" and BOOM! And the world changes forever.

This same principle applies to epidemics of disease, and to fads and trends that suddenly spread like wild fire.

This is the proverbial "straw that broke the camel's back."

The Rebbe often refers to this concept from Maimonides: We must always see ourselves as being in a state of even balance – and equilibrium. If we do even one small act of good, we reach that magic tipping point. And once the scale tips, it tips all the way. That's the magic of a true balance scale. If the two sides are not perfectly balanced, it will quickly tip to the extreme.

At every moment we are the way we are because we have reached equilibrium, a certain balance that keeps us where we are. But all it takes is one tiny, tiny act. Any act, and we tip the scale. We shift the weight, and everything begins to move in a different direction, rapidly accelerating, and growing with an exponential the snowball effect.

(For example, if you keep doubling something, at first is grows slowly, but it very soon becomes massive. If you fold a piece of paper in half fifty times, it would be so thick it would reach from Earth to the Sun. One more fold, and it would be thick enough to go there and back!)

Maimonides applies the same thing to the world: we must realize that the world too is in a state of perfect balance. Even the slightest act will tip everything, and change the entire world.

I find this concept encouraging and vital when considering our efforts to bring Moshiach. It seems like we are progressing and doing and doing, and there is a lot of steady growth and change. But when we look out at the world, we just don't see it. Where is Moshiach. We don't even seem close (in many ways). All of the wars and lies and hate and suffering. Where is all of the good we bring?

I think that the answer is the Tipping Point. The world needs to cross a certain line, which is the point of no return. Once we do, the change will be rapid and sweeping. We have been slowly inching forward, doing more and more. But until we reach this point, the change is not drastic and dramatic, but slow and paced. Then, suddenly, we will tip the world. We will not continue at this tortoise's pace until we reach every person and change the whole world. G-d set things up that we need only do our small part, and then everything is set in place to tip and rapidly finish the job for us.

This week is Parshas VaYeira. It is the first parsha where Avraham lives as a Jew after his Bris with G-d. That bris was the tipping point in his life, opening him up to new possibilities of having children. It was also a tipping point in history. The Jewish people were now inevitable. We didn't yet form as a nation, but once the bris was made, it rapidly accelerated until it happened. It was really all over.

Happy tipping and a good Shabbos!

Rabbi Benyomin Walters
Posted by Rabbi Shmuel Pollen]]>
It's about how many things in life aren't smooth and steady progressions. These things don't seem to change much. That is, until they reach a certain point, when BOOM, everything changes.

Think of the winter. It gets colder and colder. Temperatures drop from hot summer 90s to 80s, 70s, 60s, 50s, 40s. It gets colder and colder, but nothing really changes. Then, it hits that magic number – 32 degrees Fahrenheit. All of a sudden, everything is white. Rain transforms to snow. At 33 degrees, it was still rain. But at 32 degrees it's something completely different.

The same thing goes with an atomic bomb. Some Uranium atoms gets heavier and heavier and nothing really happens. Then, it reaches a "critical mass" and BOOM! And the world changes forever.

This same principle applies to epidemics of disease, and to fads and trends that suddenly spread like wild fire.

This is the proverbial "straw that broke the camel's back."

The Rebbe often refers to this concept from Maimonides: We must always see ourselves as being in a state of even balance – and equilibrium. If we do even one small act of good, we reach that magic tipping point. And once the scale tips, it tips all the way. That's the magic of a true balance scale. If the two sides are not perfectly balanced, it will quickly tip to the extreme.

At every moment we are the way we are because we have reached equilibrium, a certain balance that keeps us where we are. But all it takes is one tiny, tiny act. Any act, and we tip the scale. We shift the weight, and everything begins to move in a different direction, rapidly accelerating, and growing with an exponential the snowball effect.

(For example, if you keep doubling something, at first is grows slowly, but it very soon becomes massive. If you fold a piece of paper in half fifty times, it would be so thick it would reach from Earth to the Sun. One more fold, and it would be thick enough to go there and back!)

Maimonides applies the same thing to the world: we must realize that the world too is in a state of perfect balance. Even the slightest act will tip everything, and change the entire world.

I find this concept encouraging and vital when considering our efforts to bring Moshiach. It seems like we are progressing and doing and doing, and there is a lot of steady growth and change. But when we look out at the world, we just don't see it. Where is Moshiach. We don't even seem close (in many ways). All of the wars and lies and hate and suffering. Where is all of the good we bring?

I think that the answer is the Tipping Point. The world needs to cross a certain line, which is the point of no return. Once we do, the change will be rapid and sweeping. We have been slowly inching forward, doing more and more. But until we reach this point, the change is not drastic and dramatic, but slow and paced. Then, suddenly, we will tip the world. We will not continue at this tortoise's pace until we reach every person and change the whole world. G-d set things up that we need only do our small part, and then everything is set in place to tip and rapidly finish the job for us.

This week is Parshas VaYeira. It is the first parsha where Avraham lives as a Jew after his Bris with G-d. That bris was the tipping point in his life, opening him up to new possibilities of having children. It was also a tipping point in history. The Jewish people were now inevitable. We didn't yet form as a nation, but once the bris was made, it rapidly accelerated until it happened. It was really all over.

Happy tipping and a good Shabbos!

Rabbi Benyomin Walters
Posted by Rabbi Shmuel Pollen]]> http://www.revealtheessence.com/forum/showthread.php?tid=378 Thu, 13 Nov 2008 22:03:37 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=378
Inviting G-d into our lives

Parshas Vaera



For several years, the young Rebbe Shalom Dovber, the fifth Lubavitcher Rebbe, would enter the study of his grandfather, the Tzemach Tzedek, the third Lubavitcher Rebbe, for a private audience. One year, after entering his grandfather’s study, the Rebbe Rashab (as he was known for short) burst into tears. He had recently learned that “G-d appeared to Avraham,”[1] and he wondered why G-d had not likewise revealed Himself to him in this manner as well. His grandfather answered “When a Jew ninety-nine years old resolves to circumcise himself, he is worthy of having the Holy One blessed be He reveal Himself to him.”

We are all the children of Avraham our father, and we all have an inner longing to deepen our relationship with G-d. Many times we inwardly wonder how we can make this happen, and here and there may even shed a few tears about it. This short but profound story gives us the answer: “circumcision” - working to remove any barriers we face in growing closer to G-d, through increasing our observance of Torah and Mitzvos.[2] With this, we will merit the Divine assistance we need to see G-d more in our lives.

The fable is told of a young goat who sought to eat the moon, as it appeared to him to be cheese. The goat exerted itself tremendously climbing a steep, rocky, cliff to get close enough to eat the moon. Once it reached the top, it realized that it was not close enough to the moon, and began to cry. An older goat noticed this, and asked: “Hey kid, why the long face?” “I worked so hard to climb high enough to eat the moon,” replied the young goat,” “and now it looks like it will be a lot harder than I thought.”

The old laughed, and replied: “Young goat, no matter how hard you work, you will never reach the moon; it is just too high.” The young goat began sobbing more heavily, “at least before I had hope.” The old goat comforted the young goat: “Listen kid, when G-d sees how much you want the moon, He will bring it to you.”[3]

Let us never despair of experiencing G-d’s presence in our day-to-day lives. True, He is Infinite, Omnipotent, beyond our grasp, etc. At the same time, He can reveal Himself to each and every one of us, and more importantly, He wants to reveal Himself to us, as He revealed Himself to Avraham our father. All we have to do is circumcising our hearts, working to remove any barriers we face in following in his footsteps, in learning, teaching, and living Torah.

May G-d grant us all profound success in revealing His presence in our lives and the lives of our fellow, thereby speedily meriting the global revelation of G-d through joy!

Good Shabbos,

Rabbi Dovid Wolkenfeld

--------------------------------------------------------------------------------

[1] Bereishis 18:1

[2] Adapted from Lekuteh Sichos, vol. 1, p. 21

[3] Adapted from a story I read in my friend Rabbi Walters translation of “The Gate of Unity”]]>
Inviting G-d into our lives

Parshas Vaera



For several years, the young Rebbe Shalom Dovber, the fifth Lubavitcher Rebbe, would enter the study of his grandfather, the Tzemach Tzedek, the third Lubavitcher Rebbe, for a private audience. One year, after entering his grandfather’s study, the Rebbe Rashab (as he was known for short) burst into tears. He had recently learned that “G-d appeared to Avraham,”[1] and he wondered why G-d had not likewise revealed Himself to him in this manner as well. His grandfather answered “When a Jew ninety-nine years old resolves to circumcise himself, he is worthy of having the Holy One blessed be He reveal Himself to him.”

We are all the children of Avraham our father, and we all have an inner longing to deepen our relationship with G-d. Many times we inwardly wonder how we can make this happen, and here and there may even shed a few tears about it. This short but profound story gives us the answer: “circumcision” - working to remove any barriers we face in growing closer to G-d, through increasing our observance of Torah and Mitzvos.[2] With this, we will merit the Divine assistance we need to see G-d more in our lives.

The fable is told of a young goat who sought to eat the moon, as it appeared to him to be cheese. The goat exerted itself tremendously climbing a steep, rocky, cliff to get close enough to eat the moon. Once it reached the top, it realized that it was not close enough to the moon, and began to cry. An older goat noticed this, and asked: “Hey kid, why the long face?” “I worked so hard to climb high enough to eat the moon,” replied the young goat,” “and now it looks like it will be a lot harder than I thought.”

The old laughed, and replied: “Young goat, no matter how hard you work, you will never reach the moon; it is just too high.” The young goat began sobbing more heavily, “at least before I had hope.” The old goat comforted the young goat: “Listen kid, when G-d sees how much you want the moon, He will bring it to you.”[3]

Let us never despair of experiencing G-d’s presence in our day-to-day lives. True, He is Infinite, Omnipotent, beyond our grasp, etc. At the same time, He can reveal Himself to each and every one of us, and more importantly, He wants to reveal Himself to us, as He revealed Himself to Avraham our father. All we have to do is circumcising our hearts, working to remove any barriers we face in following in his footsteps, in learning, teaching, and living Torah.

May G-d grant us all profound success in revealing His presence in our lives and the lives of our fellow, thereby speedily meriting the global revelation of G-d through joy!

Good Shabbos,

Rabbi Dovid Wolkenfeld

--------------------------------------------------------------------------------

[1] Bereishis 18:1

[2] Adapted from Lekuteh Sichos, vol. 1, p. 21

[3] Adapted from a story I read in my friend Rabbi Walters translation of “The Gate of Unity”]]> http://www.revealtheessence.com/forum/showthread.php?tid=377 Tue, 11 Nov 2008 01:22:01 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=377 How should one treat a person who is dumb and misbehaving, so that he doesn't even understand the troubles he's creating to people, and simply doesn't get any kind of rebuke?

Thank you very much]]> How should one treat a person who is dumb and misbehaving, so that he doesn't even understand the troubles he's creating to people, and simply doesn't get any kind of rebuke?

Thank you very much]]> http://www.revealtheessence.com/forum/showthread.php?tid=376 Fri, 07 Nov 2008 13:58:26 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=376
The Torah was given in the third month.

The Torah has three parts -- Torah, Neviim, and Kesuvim (The Pentateuch, Prophets, and Writings).

The Jewish people divide into three groups -- Kohanim, Leviim, and Yisroelim (Priests, Levites, and Israelites).

What is significant about the number three? Well, often in life we are faced with a conflict. Conflict means duality -- two opposites that fight and oppose and contradict each other.

Then, there is the third way. The third way, the Torah's way, is to always find something higher that unites the opposite two. This is the higher G-dly Essence that is the source of everything, and unifies everything.

There are many examples of this. The entire Torah is examples of this. But for now, let's look at one example from Rambam (Maimonides) about the proper approach to learning Torah itself.

Rambam (Maimonides) describes three types of people that learn Torah. (This is from his introduction to Perek Hachelek, which deals with Moshiach and the resurrection of the dead.)

The first group, which are the simple masses, understand everything simply and literally, and believe it with a simple faith. They believe it even if it doesn't make sense to them, and does not seem to conform to reality. By doing this, they make a mockery of the Torah, preaching ridiculous things in the Torah's name.

The second group, which are the intellectuals, also understand everything simply and literally, but they simply don't believe it. In their opinion the Torah is simply wrong (although they may be afraid to admit their doubts) and doesn't make sense. Their reason and experience leads them to reject the Torah, or preach heresy.

The third group, which cannot really be described as a group, since it is only a few people in a generation, realize that the Torah is the absolute wisdom. They realize that the Torah and the world are not two realities. They realize that faith and reason are not two realities. Rather the truth unites and pervades everything. Therefore, they seek to understand the words of the sages. They look deeply into them and study them well, until they grasp their true meaning. After this labor, they discover how the words of the sages are absolutely true, make perfect sense, and describe reality with perfect precision. There is nothing in the Torah that must be ignored or altered, or taken with blind faith despite reason and experience.

The Torah has many deep secrets and difficult subjects and obscure teachings. We can't expect to understand their depth on one foot, with a quick glance, and without a firm background in the fundamentals and key sources.

We need to be committed to finding the third way. If we ever feel a conflict between our belief in the Torah's truth, and our understanding, or our experience, or our perception of reality, we need not choose sides. The correct response is not to ignore the issue.

The Rebbe is a great example of this. The Rebbe is never afraid to ask tough questions -- to challenge the usual, simplistic understanding and say, "this just doesn't make any sense."

Why is everyone else afraid to ask? Because deep down they feel a conflict between their understanding of reality and the Torah's statements. They are afraid to ask, because they don't believe there is an answer, or at best, don't believe that they can find the answer.

We must learn from the Rebbe. We must never be afraid to ask. We must beleive that there is an answer. If we don't ask, we definitely won't get the answer.

Of course, we shouldn't let these questions hold us up until we find the answer. But we should register them, and keep an eye out for the answer. Eventually, if we keep looking, we will find it.

Wishing you all a good Shabbos!

P.S. This week is parshas Lech Licha, the third parsha in the Torah. In this parsha Avraham discovers the Third Way, and leaves his astrology and all of his limitations behind. He enters a covenent with G-d, and becomes the first Jew! Because this is what the Torah and Judaism is all about!]]>
The Torah was given in the third month.

The Torah has three parts -- Torah, Neviim, and Kesuvim (The Pentateuch, Prophets, and Writings).

The Jewish people divide into three groups -- Kohanim, Leviim, and Yisroelim (Priests, Levites, and Israelites).

What is significant about the number three? Well, often in life we are faced with a conflict. Conflict means duality -- two opposites that fight and oppose and contradict each other.

Then, there is the third way. The third way, the Torah's way, is to always find something higher that unites the opposite two. This is the higher G-dly Essence that is the source of everything, and unifies everything.

There are many examples of this. The entire Torah is examples of this. But for now, let's look at one example from Rambam (Maimonides) about the proper approach to learning Torah itself.

Rambam (Maimonides) describes three types of people that learn Torah. (This is from his introduction to Perek Hachelek, which deals with Moshiach and the resurrection of the dead.)

The first group, which are the simple masses, understand everything simply and literally, and believe it with a simple faith. They believe it even if it doesn't make sense to them, and does not seem to conform to reality. By doing this, they make a mockery of the Torah, preaching ridiculous things in the Torah's name.

The second group, which are the intellectuals, also understand everything simply and literally, but they simply don't believe it. In their opinion the Torah is simply wrong (although they may be afraid to admit their doubts) and doesn't make sense. Their reason and experience leads them to reject the Torah, or preach heresy.

The third group, which cannot really be described as a group, since it is only a few people in a generation, realize that the Torah is the absolute wisdom. They realize that the Torah and the world are not two realities. They realize that faith and reason are not two realities. Rather the truth unites and pervades everything. Therefore, they seek to understand the words of the sages. They look deeply into them and study them well, until they grasp their true meaning. After this labor, they discover how the words of the sages are absolutely true, make perfect sense, and describe reality with perfect precision. There is nothing in the Torah that must be ignored or altered, or taken with blind faith despite reason and experience.

The Torah has many deep secrets and difficult subjects and obscure teachings. We can't expect to understand their depth on one foot, with a quick glance, and without a firm background in the fundamentals and key sources.

We need to be committed to finding the third way. If we ever feel a conflict between our belief in the Torah's truth, and our understanding, or our experience, or our perception of reality, we need not choose sides. The correct response is not to ignore the issue.

The Rebbe is a great example of this. The Rebbe is never afraid to ask tough questions -- to challenge the usual, simplistic understanding and say, "this just doesn't make any sense."

Why is everyone else afraid to ask? Because deep down they feel a conflict between their understanding of reality and the Torah's statements. They are afraid to ask, because they don't believe there is an answer, or at best, don't believe that they can find the answer.

We must learn from the Rebbe. We must never be afraid to ask. We must beleive that there is an answer. If we don't ask, we definitely won't get the answer.

Of course, we shouldn't let these questions hold us up until we find the answer. But we should register them, and keep an eye out for the answer. Eventually, if we keep looking, we will find it.

Wishing you all a good Shabbos!

P.S. This week is parshas Lech Licha, the third parsha in the Torah. In this parsha Avraham discovers the Third Way, and leaves his astrology and all of his limitations behind. He enters a covenent with G-d, and becomes the first Jew! Because this is what the Torah and Judaism is all about!]]> http://www.revealtheessence.com/forum/showthread.php?tid=375 Thu, 06 Nov 2008 20:30:22 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=375
Parshas Lech Lecha - Journeying towards G-d

This week’s Parsha opens with G-d’s commanding Avraham our father: “Go, for yourself – from your land, from your birthplace, and from the house of your father, to the land that I will show you.” Our sages state that this was counted among “the ten tests with which Avraham our father was tested.” The other tests include being threatened by King Nimrod with death by burning for refusing to renounce G-d’s Oneness, being asked by G-d to sacrifice his son Yitzchak our father, etc.

Why does the Torah mention the a smaller test first?

One answer is that Avraham’s journey describes the cosmic adventure that G-d invites each and every one of us to embark upon with Him.

The stations in Avraham’s journey represent aspects of the self:

1) Your land: The word “land”- Aretz, is related to the word Ratzon – desire, representing our materialistic wants.

2) Birthplace: This refers to our natural thought processes, and the values “born” of it.

3) The house of your father: This refers to our upbringing and environment.

Our own journey towards G-d

Avraham is the father of all people’s, and G-d’s command is equally relevant to every one of us right now. “Go to the land that I will show you” – create an environment conducive to Torah and Mitzvoth; work on developing Torah’s perspective and values through studying it, and revealing the inner desire to do G-d’s will through living it (i.e. through doing Mitzvoth).

G-d will bless us with success

As G-d promises Avraham in the very next verse “I will bless you,” and the same applies to us. About the Torah we read, “Her ways are ways of pleasantness, and all her paths are peace.” By working to create a Torah environment, internally and externally, we will be assured of G-d’s material and spiritual blessings for ourselves and our children after us.

Redemption: our final destination

Rambam writes that the world is in a balance; each and every act of goodness and kindness that we do, or thought we have, tips the scales in the favor of merit. When the measure is met, and the Torah leaders of our time are clear that it is practically there, we will merit to “go to the land that I will show you” in the literal sense: we will all go together to Jerusalem, to be reunited with Him in the third temple.

Good Shabbos,
Rabbi Dovid Wolkenfeld

(The above is adapted from concepts found in Lekuteh Sichos, Vol. 1, Parshas Lech Lecha).

Sources:

Bereishis 12:1
Avos 5:3
Bereishis 12:2
Mishleh 3:17
Concept adapted from Mishnah Torah, Laws of Teshuvah 3:4]]>
Parshas Lech Lecha - Journeying towards G-d

This week’s Parsha opens with G-d’s commanding Avraham our father: “Go, for yourself – from your land, from your birthplace, and from the house of your father, to the land that I will show you.” Our sages state that this was counted among “the ten tests with which Avraham our father was tested.” The other tests include being threatened by King Nimrod with death by burning for refusing to renounce G-d’s Oneness, being asked by G-d to sacrifice his son Yitzchak our father, etc.

Why does the Torah mention the a smaller test first?

One answer is that Avraham’s journey describes the cosmic adventure that G-d invites each and every one of us to embark upon with Him.

The stations in Avraham’s journey represent aspects of the self:

1) Your land: The word “land”- Aretz, is related to the word Ratzon – desire, representing our materialistic wants.

2) Birthplace: This refers to our natural thought processes, and the values “born” of it.

3) The house of your father: This refers to our upbringing and environment.

Our own journey towards G-d

Avraham is the father of all people’s, and G-d’s command is equally relevant to every one of us right now. “Go to the land that I will show you” – create an environment conducive to Torah and Mitzvoth; work on developing Torah’s perspective and values through studying it, and revealing the inner desire to do G-d’s will through living it (i.e. through doing Mitzvoth).

G-d will bless us with success

As G-d promises Avraham in the very next verse “I will bless you,” and the same applies to us. About the Torah we read, “Her ways are ways of pleasantness, and all her paths are peace.” By working to create a Torah environment, internally and externally, we will be assured of G-d’s material and spiritual blessings for ourselves and our children after us.

Redemption: our final destination

Rambam writes that the world is in a balance; each and every act of goodness and kindness that we do, or thought we have, tips the scales in the favor of merit. When the measure is met, and the Torah leaders of our time are clear that it is practically there, we will merit to “go to the land that I will show you” in the literal sense: we will all go together to Jerusalem, to be reunited with Him in the third temple.

Good Shabbos,
Rabbi Dovid Wolkenfeld

(The above is adapted from concepts found in Lekuteh Sichos, Vol. 1, Parshas Lech Lecha).

Sources:

Bereishis 12:1
Avos 5:3
Bereishis 12:2
Mishleh 3:17
Concept adapted from Mishnah Torah, Laws of Teshuvah 3:4]]> http://www.revealtheessence.com/forum/showthread.php?tid=374 Sun, 02 Nov 2008 05:56:54 -0700 http://www.revealtheessence.com/forum/showthread.php?tid=374
Yad Yehudah's work never ends. Money needs to be collected to pay for the food donated and plans are in the making for the Pesach already.
Click on the link to give generously http://sites.torahindex.com/Yad_Yehudah/en/index.htm

thank you!]]>
Yad Yehudah's work never ends. Money needs to be collected to pay for the food donated and plans are in the making for the Pesach already.
Click on the link to give generously http://sites.torahindex.com/Yad_Yehudah/en/index.htm

thank you!]]> http://www.revealtheessence.com/forum/showthread.php?tid=373 Fri, 31 Oct 2008 13:22:34 -0600 http://www.revealtheessence.com/forum/showthread.php?tid=373
This year 5769 from creation, we bless the sun. This is done only every 28 years, when certain astronomical arrangements return to their original position at the time of creation.

Twenty-eight years ago, the Rebbe discusses America's energy crisis and the need for energy independence. He calls for America to use all of its G-d given resources so that it will not be pressured by other countries and can freely fulfill its mission of stopping evil and spreading good in the world.

In addition to tapping America's oil, coal, and other natural resources, the Rebbe encourages America to tap its solar energy.

I encourage you to watch these two video clips where of the Rebbe's talk from that time. How current it sounds! Only twenty-eight years ahead of the times.

http://www.chabad.org/multimedia/livingt...Part-1.htm

http://www.chabad.org/multimedia/livingt...Part-2.htm



Here is a little piece on why solar (and natural) resources are the way to go. It was partially inspired by an ad saying, "Maybe one day we'll find a big ball of energy somewhere, but until then…" My jaw dropped from the shear absurdity of the statement. Try looking up. J



Question: How many forms of energy do we currently use?

Answer: Just one… solar.

People don't seem to realize, or at least they don't talk about it much, but here on earth we really only have one source of energy—the sun.

All fossil fuels are just energy from the sun that plants stored up as chemical energy. Then, when these plants die, this chemical energy gets compacted and becomes coal, oil, and natural gas. These are all just more dense (and efficient) forms of burning wood or plants.

The same thing goes for all of the food we eat! All of the energy in food, that's right all of those calories, comes from the sun! The plants just turn the sun's energy into sugars, starches, proteins and fats. Again, these are all just chemically stored solar energy. This chemical energy is what powers all plants, animals, and people.

What about other forms of energy, like wind and water? Well those are just solar energy turned into kinetic energy, or motion. The sun heats air and makes wind. The sun heats water, which evaporates and then rains, collecting into rivers which can be dammed, like the Hoover Dam near Niagara Falls. It's all from the sun!

(The only natural exceptions are tidal energy, which comes mostly from the moon, and some thermal energy from the earth's core.)

Now, efficiency comes from skipping unnecessary steps. The fewer the steps, the more efficient it will be, and the more steps, the less efficient it will be.

Therefore, ideally, we want to tap solar energy directly.

The only problem is that the sun doesn't shine at night, which is when we use most of our electricity at home, and cars need a lot of energy to run.

Therefore, we need some way to store or save this energy for later in a very dense and efficient form.

Does this sound familiar? The best way is to store solar energy as chemical energy? But this what the plants already do for us!

(So what's the problem with fossil fuels? The only real problem is if we use the energy faster than the plants can make it. You may think that the waste, like carbon emissions are the problem, but they really are not. The world is already designed to recycle this waste and reuse it to store more energy. The only problem is if we overload the system, but creating too much waste too fast. Remember, plants breathe in carbon emissions, extract the carbon, and release oxygen for us to breath.)

The only reason to pursue alternative energy sources is if we can do it more efficiently than the plants, but we should definitely model our system after theirs.

(Oh, and just for the record, battery powered cars are a hoax. A battery is just an energy container, not an energy source. Where do you think the energy for your battery will come from? Right now, it will come from coal. That is not an alternative form of energy, just what we already have. It only hides the source and the pollution from you.)

Basically, they may not have the technology right now, but if they are going to develop an alternative to fossil fuels, it's going to be solar energy stored chemically with a closed reaction that recycles all waste (just like the plants do). It really is the only alternative. Anything else is indirect and less efficient.

For example, if a small corner of Texas was converted to solar fields, it would harvest enough solar energy to power the entire United States. Add a few more fields in other key locations on the globe, and you could power the entire world. The main issue is set up cost, and developing efficient safe ways to store and transport the energy. And for that, chemical energy is the way to go. (In the end, they will probably end up using a carbon based system, like good old Mother Nature does. Just instead of dumping all of the used carbon in the air, they will save it and reuse it to store more energy.)

(Check out this chart about solar energy placement: http://en.wikipedia.org/wiki/Solar_energy. The black dots show areas where, if covered with solar panels, could replace the entire world's energy supply.)

http://upload.wikimedia.org/wikipedia/co...d_area.png

This is definitely the way of the future.

(I also favor this over nuclear. Why? Because the sun is already a giant nuclear plant, only it is safely placed millions of miles away, and we already have a radiation shield protecting us (the atmosphere), so why would be want to build one down here on earth. It's just asking for trouble, in my opinion. Besides, the fuel for a nuclear plant is not a renewable resource. In fact, it is less renewable than fossil fuels. So investing in nuclear energy is really just asking for a bigger energy crisis down the line.)

Let's hope Washington listens this time.

Moshiach now!]]>
This year 5769 from creation, we bless the sun. This is done only every 28 years, when certain astronomical arrangements return to their original position at the time of creation.

Twenty-eight years ago, the Rebbe discusses America's energy crisis and the need for energy independence. He calls for America to use all of its G-d given resources so that it will not be pressured by other countries and can freely fulfill its mission of stopping evil and spreading good in the world.

In addition to tapping America's oil, coal, and other natural resources, the Rebbe encourages America to tap its solar energy.

I encourage you to watch these two video clips where of the Rebbe's talk from that time. How current it sounds! Only twenty-eight years ahead of the times.

http://www.chabad.org/multimedia/livingt...Part-1.htm

http://www.chabad.org/multimedia/livingt...Part-2.htm



Here is a little piece on why solar (and natural) resources are the way to go. It was partially inspired by an ad saying, "Maybe one day we'll find a big ball of energy somewhere, but until then…" My jaw dropped from the shear absurdity of the statement. Try looking up. J



Question: How many forms of energy do we currently use?

Answer: Just one… solar.

People don't seem to realize, or at least they don't talk about it much, but here on earth we really only have one source of energy—the sun.

All fossil fuels are just energy from the sun that plants stored up as chemical energy. Then, when these plants die, this chemical energy gets compacted and becomes coal, oil, and natural gas. These are all just more dense (and efficient) forms of burning wood or plants.

The same thing goes for all of the food we eat! All of the energy in food, that's right all of those calories, comes from the sun! The plants just turn the sun's energy into sugars, starches, proteins and fats. Again, these are all just chemically stored solar energy. This chemical energy is what powers all plants, animals, and people.

What about other forms of energy, like wind and water? Well those are just solar energy turned into kinetic energy, or motion. The sun heats air and makes wind. The sun heats water, which evaporates and then rains, collecting into rivers which can be dammed, like the Hoover Dam near Niagara Falls. It's all from the sun!

(The only natural exceptions are tidal energy, which comes mostly from the moon, and some thermal energy from the earth's core.)

Now, efficiency comes from skipping unnecessary steps. The fewer the steps, the more efficient it will be, and the more steps, the less efficient it will be.

Therefore, ideally, we want to tap solar energy directly.

The only problem is that the sun doesn't shine at night, which is when we use most of our electricity at home, and cars need a lot of energy to run.

Therefore, we need some way to store or save this energy for later in a very dense and efficient form.

Does this sound familiar? The best way is to store solar energy as chemical energy? But this what the plants already do for us!

(So what's the problem with fossil fuels? The only real problem is if we use the energy faster than the plants can make it. You may think that the waste, like carbon emissions are the problem, but they really are not. The world is already designed to recycle this waste and reuse it to store more energy. The only problem is if we overload the system, but creating too much waste too fast. Remember, plants breathe in carbon emissions, extract the carbon, and release oxygen for us to breath.)

The only reason to pursue alternative energy sources is if we can do it more efficiently than the plants, but we should definitely model our system after theirs.

(Oh, and just for the record, battery powered cars are a hoax. A battery is just an energy container, not an energy source. Where do you think the energy for your battery will come from? Right now, it will come from coal. That is not an alternative form of energy, just what we already have. It only hides the source and the pollution from you.)

Basically, they may not have the technology right now, but if they are going to develop an alternative to fossil fuels, it's going to be solar energy stored chemically with a closed reaction that recycles all waste (just like the plants do). It really is the only alternative. Anything else is indirect and less efficient.

For example, if a small corner of Texas was converted to solar fields, it would harvest enough solar energy to power the entire United States. Add a few more fields in other key locations on the globe, and you could power the entire world. The main issue is set up cost, and developing efficient safe ways to store and transport the energy. And for that, chemical energy is the way to go. (In the end, they will probably end up using a carbon based system, like good old Mother Nature does. Just instead of dumping all of the used carbon in the air, they will save it and reuse it to store more energy.)

(Check out this chart about solar energy placement: http://en.wikipedia.org/wiki/Solar_energy. The black dots show areas where, if covered with solar panels, could replace the entire world's energy supply.)

http://upload.wikimedia.org/wikipedia/co...d_area.png

This is definitely the way of the future.

(I also favor this over nuclear. Why? Because the sun is already a giant nuclear plant, only it is safely placed millions of miles away, and we already have a radiation shield protecting us (the atmosphere), so why would be want to build one down here on earth. It's just asking for trouble, in my opinion. Besides, the fuel for a nuclear plant is not a renewable resource. In fact, it is less renewable than fossil fuels. So investing in nuclear energy is really just asking for a bigger energy crisis down the line.)

Let's hope Washington listens this time.

Moshiach now!]]> http://www.revealtheessence.com/forum/showthread.php?tid=372 Fri, 31 Oct 2008 08:58:25 -0600 http://www.revealtheessence.com/forum/showthread.php?tid=372
Spirituality and job security

Parshas Noach

Why does our loving G-d allow us to sometimes experience financial anxieties?

In this week’s Parsha, we learn about how G-d floods the world in response to global corruption. Was this merely a punishment, or was there perhaps a deeper reason G-d brought this flood?

The Lubavitcher Rebbe explains that the flood can be likened to a global Mikvah (ritual immersion bath) spiritually purifying the world of corruption. The flood’s lasting forty days parallels a Mikvah’s forty Se’ah of water requirement to be Kosher and effect purification of those immersing in it.

Similarly, work related worries can be likened to a sort of spiritual Mikvah, only on the micro lever. For, both function to help us achieve transcendence through sublimating our selves. The letters spelling immersion-Tevilah, can be re-arranged to spell haBitool – total sublimation. Work related worries have the same inner purpose – to help us transcend our selves, becoming a vessel capable of containing G-d’s greatest blessings.

Through increasing our observance of Torah and Mitzvoth on our own, we make work related worries unnecessary. We will achieve the calming of body and spirit from the get-go, the way G-d wants it. May it be His will to help each and every one of us do just that; and to speedily merit the time when “the job of the whole world will be nothing but knowing G-d all day.”

Good Shabbos,

Rabbi Dovid Wolkenfeld

PS. My good friend Rabbi Binyamin Walters recently started an email list featuring short, inspirational teachings from Chassidus. I enjoyed his post and joined his list, and I would encourage everyone to do so too. His email address is: Chassidus@gmail.com

Sources:

Bereishis, 6:11-13, 17.

Lekuteh Sichos, Vol. 1, p. 5. This point is based on the Alter Rebbe’s “Torah Ohr,” Parshas Noach, title “The Many Waters”

1 Se’ah = approximately 8.3 liters, according to Shiurei Torah. The reason a Mikvah requires forty Se’ah is because that was the measure our sages determined through experimentation would fulfill the Torah’s requirement that “all the flesh” of the person immersing be submerged (Vayikrah 15:16, Chagiga 11a)

The footnotes in the volume I am adapting from cite “The Siddur, at the end of the intentions (pertaining to) immersion” as the source. I assume this is the Siddur arranged by the Altar Rebb]]>
Spirituality and job security

Parshas Noach

Why does our loving G-d allow us to sometimes experience financial anxieties?

In this week’s Parsha, we learn about how G-d floods the world in response to global corruption. Was this merely a punishment, or was there perhaps a deeper reason G-d brought this flood?

The Lubavitcher Rebbe explains that the flood can be likened to a global Mikvah (ritual immersion bath) spiritually purifying the world of corruption. The flood’s lasting forty days parallels a Mikvah’s forty Se’ah of water requirement to be Kosher and effect purification of those immersing in it.

Similarly, work related worries can be likened to a sort of spiritual Mikvah, only on the micro lever. For, both function to help us achieve transcendence through sublimating our selves. The letters spelling immersion-Tevilah, can be re-arranged to spell haBitool – total sublimation. Work related worries have the same inner purpose – to help us transcend our selves, becoming a vessel capable of containing G-d’s greatest blessings.

Through increasing our observance of Torah and Mitzvoth on our own, we make work related worries unnecessary. We will achieve the calming of body and spirit from the get-go, the way G-d wants it. May it be His will to help each and every one of us do just that; and to speedily merit the time when “the job of the whole world will be nothing but knowing G-d all day.”

Good Shabbos,

Rabbi Dovid Wolkenfeld

PS. My good friend Rabbi Binyamin Walters recently started an email list featuring short, inspirational teachings from Chassidus. I enjoyed his post and joined his list, and I would encourage everyone to do so too. His email address is: Chassidus@gmail.com

Sources:

Bereishis, 6:11-13, 17.

Lekuteh Sichos, Vol. 1, p. 5. This point is based on the Alter Rebbe’s “Torah Ohr,” Parshas Noach