A letter from the Lubavitcher Rebbe about intermarriage.

From: Letters from the REBBE volume 2 letter 19

B.H.
Erev Succos, 5727
Brooklyn, N.Y.
Blessing and Greeting:

I am in receipt of your Express letter, and although it is Erev Yom Tov and not very convenient for correspondence, I will reply as briefly as possible in view of the importance of the matter and your understandable anxiety, I leave it to you're discretion whether to show this letter to your sister, or convey to her its contents.

For a Jewish person to marry a non_Jew is one of the greatest calamities, and not only from the religious viewpoint. Nor is it entirely a personal matter affecting the person involved, for it concerns the whole Jewish people, and there are few transgressions which affect the whole Jewish people as an intermarriage, G-d forbid. It is a transgression also against one's elementary honesty, for it is exceedingly unfair to the other party, from the viewpoint of each, and it is also unfair to their respective good friends, who wish to see their near and dear one lastingly happy, an not otherwise.

It has often been pointed out that marriage in general, even between two persons of similar background, entails a certain risk as to eventual adjustment and compatibility. Even if the two had been acquainted for some time, it is no sure criterion as to what the relationship will be when the acquaintance is turned into a marriage, where the two will be thrown together under one roof for 24 hours in the day, day after day, and week after week, etc.

But when the background is entirely different, and where this deference dated back for scores of generations and consequently of a deep and lasting quality - the chances of adjustment and compatibility are negligible as to be non-existent. Especially, where the difference is of a definitely antagonistic and hostile nature, as has been evidenced by the pogroms and persecutions of Jews in Every land where Jews sojourned in the past 2000 years. Moreover, modern science recognizes the hereditary nature of character traits, particularly deep[rooted ones over generations.

Thus, if one is honest - in the plain sense of the word - one would not wish to drag another party into an alliance which is doomed from the start. And if one truly loves the other, and not in a selfish way, one would certainly not wish to involve the other into such a misfortune,and would readily forgo the prospect of immediate and short-lived pleasure in order to spare the other the inevitable result. Otherwise, the professed love is nothing but selfish and egotistic.

Should there be children from such a union, there is the added consideration of the tragedy of the children having to witness constant friction, and worse, between their parents, which are bound to follow in the natural course.

There is no need to elaborate on this very painful subject.
Needless to say, I am aware of the "argument" that the percentage of intermarriage is a considerable one and many of them seem to last. But it is sure unnecessary to point out that married people try to put on the appearance of a "happy" marriage, being ashamed to confess failure and to reveal the frictions and indignities, etc., suffered at home. In an intermarriage the sense of shame is even greater, knowing that many friends had warned them against it, and they had maintained that their marriage would be different. But as a matter of fact and statistics, the percentage of separations and divorces are incomparably grater than in non-intermarriages.

And another point. In the vast majority of cases, those that enter into an intermarriage are very emotionally invalid. Were thy themselves to be asked about others contemplating such a step, they would counsel against taking a step which would commit each other to possible lifelong misery. Indeed, they would consider it irresponsible to take such a step in an emotional state of mind.

As a postscript I wish to add, that according to Jewish Law the child goes after the mother. Therefore where the mother is Jewish, even if the father is not, the child is Jewish and duty-bound to fulfill all the Mitzvos, etc. Further details may be obtained from any Rov.

Wishing you and yours a happy Yom Tov,

With blessing,
(signature)

Shavuos

B”H

There is a dispute in the Gemara over which day the Jews received the Torah from Hashem in Sinai, whether on the 6th day or the 7th of Sivan. All agree that the Torah was given on Shabbos. In the inner dimension of Torah, there are two main ways we serve Hashem: starting from our initiative, or responding to Hashem’s influence on us (from below to above or vice-versa). Receiving the Torah was a spectacular, awesome, stupendous, tantalizing, heart-pounding, indescribable influence from Hashem on us. We responded, “we will do then we will understand”! After all the glitz and glamour, we have to “put our money where our mouth is”, to put on Tefillin, give tzedaka, etc. all the mitzvas. This is the bottom line, what the whole show of Matan Torah was all about. Not to go up to the heavens, rather to bring the heavens down here, make this physical world the abode for G-d Almighty himself by fulfilling his commands and desires. According to Rabbi Yossi in the Gemara, on the 7th day is when we received the Torah because that is when we actually started the service of Hashem which is from below to above, pushing ourselves and toiling ourselves to please Hashem and do his will. As it says in the Torah, “return to your tents…” According to the Rabbis in the Gemara (the other opinion), just the fact that Moshe went up to heaven and brought the Torah down here, already showed this level of service. (Likkutei Sichos) This Shavuos we received the Torah all over again, as if for the first time ever. As we say the blessing before studying Torah, “…Blessed are you H’, who gives us the Torah”. Every time we learn Torah, we have to do so like we are receiving it from Hashem on Sinai. Now that we just experienced Shavuot, how much more so do we need to “be there right now”. We even get special help, because Hashem confuses the Satan and he’s out of the picture just like on Rosh Hashana. By staying up all night and studying Torah on the first night of Shavuot, we show Hashem our love, awe, and respect we have for the Torah and him. The Torah says, if you leave me for one day I will leave you for two days (G-d forbid). And we know that “mida tova meruba me midat puranut” (a good merit is rewarded multiple), so the Torah will be with us the entire year and through this we will merit to reveal the master of the world, Alufo shel olam, with the complete and ultimate redemption of the entire Jewish people and all the worlds NOW!

The Yarmulke Obsession

Tuesday night I was at a wedding of a man that was almost single handedly responsible for me and my father’s return to observant Judaism. I say almost because, as chance may have it…there was a certain Rabbi whom I had met two years prior as a cadet in military school, who would come every Sunday. The Rabbi would bring BBQ potato chips, and cinnamon buns, and divrei Torah…and even a portable sukkah. Eleven years had passed since that year in military school, and now this Rabbi, none other than a Chabad Shliach, was at the wedding, being that he is the bride’s uncle. Ok so far everything sounds nice and sweet…your typical pareve L’Chaim magazine kind of stuff. Now let me get to my point. When I lean over to tell the Rabbi who I am; before any introductions were possible he noticeably stared at my yechi yarmulke. I mean it’s a crown heights wedding, so it’s not like it’s a big chiddush or that I stick out or anything. Anyways…you might be thinking “OK, big deal.” and for now I’ll agree, but wait there’s more. The Rabbi is so excited to claim me as his baal teshuva and starts introducing me to all of his friends and his wife. So I play along to give credit where credit is due. Before I go any further with what is about to happen...I want to say that the Rabbi was genuinely happy...and I could feel his sincerity. He and his wife were mamash excited…and really remembered me and are extremely dedicated to their shlichus in their community and the cadets for at least two decades. In general I want it to be known that I’m not writing to be political, or to bad mouth anyone. Back to the story….the first Rabbi that I’m brought to tell my ”cadet” story to, introduces himself as “where did you get your yarmulke from?”
“The gartel gemach in 770” I replied

“It turns me off to Judaism”

“Rabbi if my yarmulke can turn you off to Judaism, then maybe you need to strengthen your foundation.” I answered with a sweet innocent smile.

“Take it off”

“Ok” I took it off jokingly, hoping he’ll realize he’s being stupid, and put it back on.

“You shouldn’t be wearing it…do you wear it to the bathroom?”

“Yes”

As this dialogue goes on with a perfect stranger…I’m also trying to tell anther perfect stranger how his friend brought me to Judaism…while the other friend continues…

“How can you wear such holy words to the bathroom?”

“It’s not a Torah verse...it doesn’t mention any names of G-d, what’s the problem? Maybe it’s like Modeh Ani” (I was about to start darshining chassidus to him about Moshiach and yechida. This will suffice for the understanding ;)

“How many times a day do you say Shema...How many times do you say yechi….”
This many times for this and that many times for that blah blah blah…this guy is not worth my time.

This is just one such example of many. I haven’t decided how many to share yet…..because I don’t think there are enough rocks for these Rabbis to hide under. But here is my point: ARE THESE PEOPLE OUT OF THEIR MINDS???

First of all...if I told you the story happened with a misnagid then no one would be surprised. That’s normal because for the most part we don’t expect them to know better.

Second of all...I’m telling him how his friend got me to start wearing a yarmulke…and he is telling me to take it off because obviously he doesn’t agree with what is written on it.

Third of all…we don’t know each other from a hole in a wall…and he’s asking me about my bathroom practices, and my fashion tastes in religious head garments, and the consistency of my prayers.

Bottom line...he thinks I’m nuts…and stupid…I’m just a silly baal teshuva wearing a yarmulke that says that his dead rebbe is my living one…whatever.

And I think……..
This is the introduction to my new series...I hope you enjoy and stay tuned.

by Velvel Kutsy

Moshiach Flag on Front Page of Washington Times

The link here

The source for having flags in the Chumash is in last weeks parsha Bamidbar. Chumash with Rashi for Bamidbar Numbers 1:1-4:20 2. The children of Israel shall encamp each man by his division with the flag staffs of their fathers' house; some distance from the Tent of Meeting they shall encamp. Rashi with the flag staffs: Heb. בְאֹתֹת. Every division shall have its own flag staff, with a colored flag hanging on it; the color of one being different from the color of any other. The color of each one was like the hue of its stone, set in the choshen [worn by the Kohen Gadol], and in this way, everyone could recognize his division. Another explanation: with the signs

About the picture (taken during parsha Bamidbar). Matisyahu  wrapped Tefillin on the leader of the pro-palestine group after the leader admitted he was Jewish. The whole group then disbanded.  

The Washinton D.C. S.W.A.T. Team now has a Moshiach Flag in their headquarters.

A SWAT member who is a flag collector said it was the greatest flag he ever saw so he took it to put up in the office. An interesting thing that happened was that the SWAT team took away all the other flags and such because the long poles are potentially dangerous, the only flag that for what ever reason was left, was the huge Moshiach flag.

Moshiach Now!!! And a Good Week everybody!!!

When will the Prophet Eliyahu come to announce the redemption?

The prophet Eliyahu is supposed to come before the redemption and announce that tomorrow Moshiach is coming! So if today I didn't hear his voice making this announcement, does this then mean that Moshiach cannot come tomorrow? This seems as a contradiction to the fact that we have to await every day for Moshiachs' coming.

The Rebbe says an unbelievable thing in a sicha parhas Brocha 5751:

Eliyahu HaNovi literally comes every single day to Tiveria (Tiberias) and announces that tomorrow Moshiach will come. And if a person is holding on the right level then he will hear his voice.
Therefore, there is no contradiction that some or most people haven't yet heard Eliyahu's voice, nevertheless, Moshiach can come any and every day!

Signs of Moshiach in the News

Salary.com's 9th Annual Mom Salary Survey Reveals Stay-at-Home Moms Would Earn $122,732 in the U.S. the full story by following this link.

A mother is not valued by how she competes with men. Real feminism shows the power of a woman in her womanhood, raising the next generation of children. Also, economically speaking, the children who are raised by moms who take care of them are generally better assets to society later on and are more well adjusted individuals.

Happy Lag B-Omer Everyone!

the world is burning with a spiritual fire tonight!

Hadar Hatorah Bal Teshuva Yeshiva in Crown Heights New York Shabbaton Poster

come learn some Torah and enjoy a good time in a friendly environment. perfect for those with little or not so little knowledge in Torah.

the Inner lag baOmer by Sagi Shukrun

Omer - Achievement

We are 26 days along the count and 8 days away from Lag BaOmer. The counting of the Omer is an important commandment which G-d commands us to do each year in preparation of receiving the Torah which includes all of G-d’s commandments in order to be able to observe the commands of the commander-in chief, G-d Almighty himself. We can all learn something from this strong word – command. When was the last time you commanded something or someone? You might have suggested or implied, but commanded? What we need to realize is, that besides for following G-d’s Torah and Mitzvahs (commands) haphazardly and “trying” to be a good Jew, we have to command ourselves to be the best we can. In Hebrew the word for command (mitzvah) means also to bind and unite. By doing the mitzvahs we unite with G-d. By commanding ourselves we unite with ourselves, the real you. We have to realize that our main mission in life is to fulfill the commands of G-d in the best way possible in quality and quantity. Not to remove ourselves from worldly matters such as the finer things in life or other interests and act like angels; rather we have to use the best the world has got to serve G-d. The Holy temple was decked-out in gold, so too we can be. But this is all in order to elevate the world to be a fit home for G-d to come and live with us here. This is our purpose, carried out in our own individual way. We have to command ourselves to carry out this mission. This serves as our ultimate will. Next, we must constantly meditate on what and how we can fulfill this mission. When we get a strong “hunch” and insight into practical action we must begin to carry them out immediately with the aid of proper advisers. We must imagine that we have already accomplished the mission and feel as if we are there now. This is what counting the Omer is all about. We rise above our basic emotions and selfish feelings, a meaningless 9-5 existence, a “he who dies with the most toys wins” worldview, and connect to the Creator himself. We follow this up by taking practical action. We create an image of what we need to be and begin to make it a reality. On the way to achieving success, we receive a giant bonus from G-d in the form of insight and rise to infinitely higher levels. This is Lag BaOmer. We receive the secrets of the Torah, the holy book called the Zohar. In the Zohar it tells us to envision our ultimate goal, see and feel ourselves already there, and work practically to achieve it while keeping ourselves fit and in-line to realize it at any moment. Then we keep working to receive the Torah, the holiday of Shavuos…

by Sagi Shukrun

If not now then when? A story about the commissar and the farmer.

at times ill ask myself why not study some Torah? why not give a bit more tzedaka and ill answer myself, when i have time, when i have more money.. i will learn, i will give tzedaka, now its not possible because it's too difficult.

they tell a story, one time back in russia... the commissar, a russian official comes and asks the farmer, comrade he says to him - if you had a cow would you donate it to the kolkhoz? the collective farm?... for the cause? of course says the farmer. good answer says the commissar. and if you had a tractor would you give it to the kolkhoz? definitely yes says the farmer. good and proper answer says the commissar. and if you had a whole factory what about that? in an instant says the farmer. great! says the commissar. so says the commissar what about chickens? if you had chickens would you give those to the kolkhoz? chickens? asks the the farmer. No way, never would i give chickens! how could this be asks the commissar, the cow, the tractor, the factory you would give but mere chickens you wouldn't give? never would i give chickens says the farmers. because cows, tractors and factories are all things that i don't have so i don't mind to give them away but chickens i have!

so whats the moral of the story? many of us are willing to give away money when we'll be rich, to learn when we have time, to help a friend when we become more compassionate because all those things we don't have at the moment. The real challenge, test, and the thing which makes the difference to the world and to G-d is to give of what we do have, to give now and not to wait until tomorrow. This way G-d will not wait until tomorrow either and he will bring the Moshaich today and now and he will take us out of exile and bring us into the true and complete redemption today. Until when can we wait already?

funny clip of goyim freeing the yidden from slavery

The Colbert Report	Mon - Thurs 11:30pm / 10:30c
Birkat Hachama - Stephen Frees His Jews
colbertnation.com
Colbert Report Full Episodes Political Humor NASA Name Contest

media negativity

something must be done about the bad news media conspiracy. when i read the news (almost every day) unfortunately it always depresses me. what do "news" agencies report on? deaths, crashes, war, bad accidents, crimes, all kinds of nasty occurrences. all these things are for some odd reason called news!? why do i have to know about all the nasty horrible murders happening all around the United States? I am much better off not knowing about most of them. By hearing about all these horrible events we get so desensitized and start thinking that such a world is normal, G-d forbid! Our newspapers have to report about people giving charity not people stealing. About babies being born. About people being healed. About people making peace between each other. About people learning and growing and building a good world. This is real news the garbage that papers report on these days is yesterdays news! gone, our of here, out of sight our of mind. This is a call to all media to start reporting on reality, not insanity.

Moshiach Now Tree!

mazel tov on realfakeworld's 50th blog post!

they're trying to build more prisons!

the jails in the USA are overfilled. it's not proper to put a person in jail and not let him do anything with his life while he wastes away for months or years. besides, after the person completes his sentence he does not become a better person because of the prison. on the contrary, it can make him worse. jails should only be for people who are too dangerous to be with others and cannot be put to death for their crimes at the moment for whatever reason.

otherwise penalties should be instituted like paying fines, damages, paying for financial support for the victim if he can no longer make as much money etc.

see link: cost of locking up americans

the bite

I once heard from Tzvi Freeman this vort. He brought down, in the name of the Baal Shem Tov, and said that we should spread out this teaching far and wide. 

The Baal Shem Tov said, it is not the bite of the snake that kills, but the venom that follows.

In spiritual speak this means that it is not the sin that kills the man, but the thoughts that follow that do him in.He sinned, fine.  So now pick yourself up and go on, start anew; persevere. But here comes the poison and starts filling our minds with guilt, how could I? It's such a terrible thing that I did! I am so low, so sick, so terrible. These thoughts can literally kill a person.  In our times we cannot be involved with any negative thoughts at all. In fact, a person might think that since he has felt guilty then that is enough of an atonement for the wrong he has done, in front of G-d or man. The only way to undo a wrong is to change our behaviour, not by thinking of the sin. 

So remember, it's not the bite that kills, it's the venom that follows.

short Purim post about the Megilla and what i think it means about Moshiach

i heard a word from a mashpia one time, i don't remember how it went for sure - so don't take this one too seriously i dont know how one hundred percent it is but this is what i remember and a few of my own thoughts on it concerning Moshiach!; if you hear the megillah out of order (last part first and then first part last) you are have not fulfilled the obligation. meaning what? meaning that G-d runs our lives, and the world. so each and every day and moment is from his Divine Providence. We have to see every event in the Megilla, even when it looks like its for the worst as part of G-d's plan to free His people. If a person comes along and waits until the good times have come, until he is out of his troubles, until Moshiach has arrived fully and only then he says "aha now i see G-d's hand in creation - such a person is not otzi - he hasn't fulfilled his obligation to believe in G-d's perfect providence as in extends to each and every person. Each and every day G-d does miracles for us and we should see it as it is happening. Same way many people are waiting for Moshiach's full revelation in the world, with the Bais HaMikdosh, and the return of all the exiles etc. and only then they claim "I'll believe in Moshiach"!

Comes along the Rebbe and says open your eyes, the Moshiach is already here now! If you recognize him later when you have no choice, in a small manner you haven't really fulfilled your obligation.

Happy Purim everybody!!!

put on your thinking caps - it is the real fake world.

                                         So what does the name of this blog mean anyways??

       While I was in Yeshiva, I used to frequent the 'tzmanim charts,' the chart that has all the times for the day that are needed to be a frum Jew:  What is the latest time to say the Shma, when is the earliest you can daven shacharis, when does shabbos start and end?  I was at first suprised by all of the different opinions- there are 2 or 3 opinions for every legal time.  One of the more famous times is 'Rabbeinu Tam's' Shabbos, which many chassidishe folk follow and end up keeping shabbos much longer than the rest of us.
      Anyways, I was surprised to see that many of the opinions there are labeled 'Gra and the Baal HaTanya.' - meaning to say that the Gra, the Vilna Goan, and the Alter Rebbe, also known as the Baal HaTanya, share the same opinion on, say, how late you can say the Shma in the morning.  I was struck back, because I thought that those two Jewish Sages disagreed on many points in Judaism.  In fact, my Litvishe friend told me that they actually do agree on many legal points, though we shall see that they differ from one extreme to the other on a major concept in Kabbalah.  
     The Ari Zal revealed to us the doctrine of the "Tzimtzum."  The disciples of the Ari Zal disagreed on what the tzimtzum actually was, and this dispute continued through to the days of the Alter Rebbe and the Vilna Gaon, the Gra.  In general, the tzumtzum means that G-d removed Himself from this world, His creation.  There are two main fundamental points of the tzimtzum that are matters of dispute:  1.Whether or not to take the words of the Ari Zal literally.  In other words: did Hashem remove Himself from our world entirely, or did He just conceal His presence from our human eyes, when in fact He is still here.  Secondly, does this tzimtzum apply to G-ds  essence, or just his 'light.'  Thus it comes out that there are 4 possible ways of understanding the Ari Zal's 'Tzimtzum':  1. Hashem removed his essence from the world 2.Hashem removed his light from the world 3. Hashem concealed his essence from the world 4. Hashem concealed his light from the world.
     Now we see how the Alter Rebbe and the Vilna Gaon disagree from one extreme to the other:  The Gaon holds that Hashem removed his essence from our world, while the Alter Rebbe holds that Hashem didn't remove anything, he just concealed.  And furthermore, He only concealed His 'light,' and not His essence.  In a famous saying, the Alter Rebbe proclaims that, "The Illuminator is revealed, and therefore even children know Hashem."
     [I always found it very intriguing that Judaism allows for different viewpoints, and perhaps at a later time I can elaborate on this fascinating concept, with Hashem's help.]
      Now, the Gaon's point of view, that Hashem removed His essence entirely from this world, actually does go a long way towards answering common difficulties with the faith.  For instance, why do bad things happen to good people?  How can there be multiplicity in a world that comes from a perfectly One G-d?  Or, perhaps more fundamentally, how can anything happen contrary to Hashem's will?  The Torah itself seems to indicate that just such tings happen, as it delineates scores of laws that Hashem wants humans to follow, and yet even the Torah itself recounts many occurrences of people transgressing Hashem's laws and will.  All of this would imply a lacking in Hashem's omnipotence only IF Hashem is right here in this world, the place of transgression. But, with the Gaon's approach, there really is no difficulty at all, because Hashem removed his essence from this world.  Indeed, the world is a place where spiritual transgression is possible, but this has nothing to do with Hashem.  Hashem looks upon it much the same way that a King would gaze out from his palace window at a dumpster.  The King, Himself, however, is totally unaffected.
       Oh, and if you were wondering how the Vilna Gaon would explain the statements of the Zohar that "Now place is empty of G-d," the Gaon would simply say that the above statement refers to Hashem's providence, ie, that Hashem's providence and influence permeates all.
       On the other hand, the Alter Rebbe's view would have a problem: how can things happen contrary to Hashem's will if He is to be found right here in the apparent 'trash can' that is our world?  Now, the full answer is beyond the scope of this particular blog, but there are two fundamental points to answer the above question: 1. Hashem creates those things that are against His will in an entirely different fashion that the way He creates the rest of the world.  True, He does, ultimately, create them, but He does so in the same way one would feed a captured enemy: by throwing the food over your back in disgust.  This means to say that Hashem is not truly found in those places and things on Earth that go against His will.  Secondly:  We are forced to invoke the doctrine known as "The Mystery of the Exile of the Shechinah.'  Even Rashi mentions this seemingly very kabbalistic concept in his very straight-forward commentary on the Torah.  Rashi claims that a particular verse is to be read as follows: "And The L-rd will return with the Jewish people [out of exile.]"  Furthermore, Rashi even goes on to say that Hashem needed to write a verse of redemption for Himself in the Torah.  In other words, Hashem does get 'stuck', so to speak, in exile when someone goes against His will.  Or, at least what is known as the Shechinah gets stuck.  To sum up with the words of the Alter Rebbe in Tanya:  'When one sins, you take the Head of the King and shove it in the toilet."
    And all of the above does not contradict Hashem's Will, ultimately, because even sins themselves can be converted into merits [in line with G-d's will] with the incredible power of Teshuvah, "repentance, Jewish Style.'  And the Rambam ensures that 'That Torah promises that ALL Israel will eventually do Teshuvah.'  -Whether in this reincarnation or another.   Furthermore, G-d desired Teshuvah from the outset of Creation, thus the power of Teshuvah will bring all those things that were against His will back in line, eventually.  
    Before we go further, I just want to note what it says in HaYom Yom, and to paraphrase:  The Alter Rebbe is a legal authority whose rulings will follow in lieu of other opinions in both both revealed, purley legal, dimension of Torah AND in Kabbalistic doctrine, as well.  So from here on out, we will focus on his version of the Tzimtzum....
    So, to return to the origional question:  What does 'RealFake world' mean, after all?
    The answer lies in the manner in which the world is created.  To preface:  as noted above, the Vilna Gaon's view on the Tzimtzum answers a lot of questions one might have regarding G-d's omnipotence and man's free-will, and the apparent contradiction these two ideas tend to pose.  Now, the Alter Rebbe learns out from the Ball Shem Tov's famous saying regarding the verse from Psalms:  'Forever, oh L-rd, your word stands firm in the firmament[or heaven.]"  "The utterance, 'Let there be a firmament in the Heavens...' that very saying and those divine 'words' stand firm in the heavens to create the firmament and the rest of the world continuously.'  For, as the Alter Rebbe explains, " ... were the letters that created the world to depart for even a moment, the world would return to naught and nothingness, the way it was before Hashem created the world from nothingness."
     In other words, we Jews know and believe that Hashem created the world.  That means to say that the world used to be nothing, and now it exists.  It went through a very fundamental change.  Just like someone may say to a former friend, 'I made you who you are, kid.  Without me, you'd be nothing!'  So too, Hashem can say, "I literally made you.  Without Me, you'd be literally nothing!"  Now, the Alter Rebbe's view that Hashem did not make the creation as a separate entity implies that the world is still dependent on Hashem to retain its existence and not revert back to its natural state of nothingness, much the same way a light bulb goes dark the moment the electricity is turned off.
    Ok, now, since we are being brought into existence continuously, and our whole existence is dependant on Hashem, the question arises:  how do we feel ourselves to exist as separate, individual, identities?  For example- have you ever wondered why it is embarrassing to have to accept charity in public?  Or have you ever felt uneasy when asking your parents for money?  Implicit in existing is to exist as your own, unique, separate self; not being dependent on others for your sustenance and well being.  Having to be totally dependent on someone else for one's sustenance or pleasure detracts from our sense of self, and that's why it hurts.  In fact, the best way to give charity in Jewish Law is when the one who is giving does not know to whom he or she is giving charity to, and the recipient does not know from whom he is receiving the charity.
   We can now restate the question as follows:  If G-d is creating us at every moment out of nothingness, and 'were the eye permitted to see, we would not perceive the created world at all, but rather we would only see the 'word of the L-rd' that enlivens and creates the world continuously... then how do we feel ourselves and the whole world to truly exist??  [ as a side point- I've got a feeling that the law of charity and the way Hashem enliven the world are actually intrinsically related, and perhaps I will share my humble ideas on the matter in a later letter, with Hashem's help]
   The analogy for this is the ray of light from the sun, that is perceived by all to exist here on Earth beneath the sky.  Now, if the sun can illuminate so far away, how much more so must it be illuminating in the very place of the sun-globe itself.  Therefore, the ray of light must be there, in the very local of the sun itself, except that there, in the sun, the ray of light cannot be said to exist on its own, because the existence of the sun, the ray's source, overpowers the ray of light itself.  Only the sun can be truly said to exist in the space occupied by the sun, whereas the ray of light there is secondary and null before its source.  Only here on Earth, outside of the Sun, can the ray of light be said to exist as an entity unto itself.
   The creation is compared to the ray of light from the Sun, and Hashem, the Creator, to the Sun itself, which creates the ray of light.  Our physical eyes and brains do not comprehend Hashem directly, and we thus fail to see the source of our being.  Our course bodies will not allow us to readily perceive Hashem.  That being so, we perceive our selves and the world around us to exist, just like we see the ray of light existing down here on Earth.  
    Nevertheless, here the analogy starts to fail, for the ray of light does not truly exist in the actual place of the Sun.  [Because only the Sun is there, and furthermore, the sun is the source of the ray, and, perhaps even more so, the ray is infinitesimally small when compared to the sun.]  However, we and the world are 'in the Sun,' so to speak.  As explained above, Hashem is right here with us, in the physical world.  True, we do not comprehend His presence overtly, but the fact remains:  we are as naught before our Creator, Who is to be found right here on Earth.  We are like the ray of light within the Sun itself, so how do we, ultimately, feel our own separate existence?
    To answer this, the Alter Rebbe brings down the verse from Psalms which proclaims that "Hashem, G-d, is a Sun and a Shield."  Just like we cannot comprehend how Hashem creates from nothingness, i.e. how Hashem acts like a Sun, so too we cannot comprehend how He hides Himself from us, to allow our own existence.  In other words, we are like the ray of the sun within the sun itself, so seemingly we should not feel our own separate existence.  However, imagine that the Sun has a futuristic cloaking device from Star Trek to make itself invisible.  Or maybe the Sun is wearing a 'ring of invisibility' from the Lord of the Rings.  Now the ray can exist, because its source is not there, and the ray can feel its own, separate identity, much the same way a teenager feels independent upon moving to college away from overbearing, controlling parents.  
     [Hang on now, because we are close to explaining the Real Fake World name:]
     So too with our world:  we ARE 'in the sun'- Hashem is right here with us and in us bringing us into existence at every moment.  So we really would not feel our own separate identities were it not for Hashem's divine power of concealment.  In other words, G-d has divine powers we cannot comprehend.  One of these is the power to conceal the source of our lives from us.  G-d acts as a shield for our fragile sense of self.  He shields our existence from Himself, in order that we should feel ourselves and have the free choice to voluntarily and willingly annul our existence to Hashem.  [Or in the language of Chabad Chassidus, 'Hashem creates something from nothing, and we take a something and turn it back into nothing.]  
    Now we can imagine two contrasting ways in which the 'sun' can be concealed from the ray of light.  1.)  The Sun could go buy a magical 'ring of invisibility' off of eBay.  The Sun would really be there, you just couldn't see it.  Alternatively, the Sun could wear a special Sci-Fi force shield:  this shield would really, truly, shield the existence of the ray from the overbearing control freak Jewish Mother that is the Sun.  If the Sun just wore a magical ring of invisibility, the ray would feel its own existence, even in the very place of the Sun, but the ray's existence would just be an illusion.  The Sun is really there, you just can't see it because of the magic ring.  The sun is there, it is just invisible.  On the other hand, were the Sun to wield the Sci-Fi force shield, the rays existence would be true, and not just an illusion.  Because that is what this special shield does- it guards the existence of the ray from the sun!  
   It turns out that this special shield is the Tzimtzum.  The Tzimtzum is just like that very special shield, who's job it is to shield the world's existence from Hashem's overpowering presence.  Therefore, the world really does exist, from our point of view.  Perhaps with this we can comprehend a famous conclusion in Chabad Chassidus that, 'The world exists and is not an illusion.'  Hence, the world is 'real.'  In fact, is is real in the ultimate sense of the word, because G-dliness is 'in' the world, and G-d is the most real of all.  
   On the other hand, from Hashem's point of view, the shield does not actually hide the world from Him.  The tzimtzum seems to act like a one-way mirror:  we look and see ourselves, but Hashem sees right through it, and right through our existence.  So it comes out that, from Hashem's point of view, the world does not exist as a separate entity unto itself.  So now we can understand the name RealFake World:  it is real from our point of view, and 'fake' from Hashem's point of view.  But isn't Hashem's point of view the only thing that matters?  It turns out that there verse praises Hashem by saying "G-d is the L-rd of Opinions."  Hashem is not like those guys you see arguing all the time, intolerant of another's view on politics and what not.  He can see and validate both our and His point of view with regard to the existence of the world.  The world is both real and fake, so to speak.  
   There is a lesson to be learned from this all:  Often times, and especially when talking about Judaism, one can get a little intolerant of another Jew's viewpoint on Jewish Law or philosophy.  Amazingly enough, orthodox Judaism does allow for great legal disagreement, all within the umbrella of 'Orthodox Judaism.'  [I am obliged to make a distinction between a 'dispute for the sake of heaven', like the great legal battles of the Sages Hillel and Shamai, and 'disputes that are not for the sake of heaven.'  I'm talking here about the disputes that still fall under the umbrella of Orthodox Judaism, like the many opinions marked on the Time Charts.]  One may feel so passionate about his point of view that he may want to forcefully show his fellow Jew 'the real truth.'  In fact, it is known that Rebbe Akiva's students perished because they did not accord honor to their fellow's opinion.  Rebbe Akiva was on an infinitely higher plane than his students, and thus his disciples had differing interpretations of his teachings.  But how can REBBE AKIVA's students have a problem with loving there fellow Jew?  Isn't Rebbe Akiva the one who said, "Love your fellow as yourself-- this is the Great General Principle of the Torah!"?!  It turns out that his disciples wanted to force their interpretation of Rebbe Akiva's words onto their fellow out of love!  After all, one might think, I just must show my fellow the real true interpretation of the Rebbe's words, how can I let my friend go on with a false interpretation?  The answer is that G-d is in us all, and just like G-d tolerates different, even opposite viewpoints on reality, so too we must respect our fellow Jew's viewpoints [when it falls within the pale of Orthodox Judaism.]  Furthermore, just like G-d holds back His great Light, placing it on the side so that we may feel our own existence, so too one must give a fellow Jew his 'space.'  Even when you think you are going to force your opinion on another out of love, you must hold back and 'that which you dislike, do not do unto your fellow.  The rest of the Torah is just an explanation of this great principle.'- Hillel

writen and sent in by Benyomin Patzik!

Tell us how you liked it; we are always looking for good constructive criticism.  Just give me some space, lol!!

"the smell of gan eden" - a Berditchever story.

submitted velvel kutsy - amateur writer

Once upon a time, there were two chassidim travelling to see their Rebbe. The famous Rebbe, Rabbi Levi Yitzchok, lived in Berditchev. It was a cold winter night, and they were still several hours away, so when they came upon a little inn they decided to stay the night. However little did they know that the hostesses had intentions of their own.
Once they had been checked in and shown to their rooms..the enticing maids began to try and seduce the two chassidim. Perhaps to later demand payment, or perhaps just the thrill of the challenge. The two men were of course upright individuals on a holy journey to see their Rebbe, would not be swayed by the women's vain attempts. However the women insisted, and tried various tactics to make the pious men succumb to their temptations.
Men are only men, and soon they realized that this is going to be an uphill battle. Becoming aware that within minutes this could all end very tragically for their souls. How would they be able to face their Rebbe afterwards? They quickly ran out of the room,and decided that they needed to purify themselves in the mikvah as soon as possible. Mikvah? Where are they going to find a mikvah in the middle of the night in the middle of Russia? Quickly thinking, they ran to the bathroom, and without hesitation completely immersed themselves toilet's feces-filled trough.
As they came out of the bathroom...the women were so disgusted and outraged by the behavior of these two chassidim that they kicked them right out into the cold winter night. So having no other choice...they walked until morning and arrived at their Rebbe's shul just in time for shacharis.
When they entered the shul..they saw that the minyan was already assembled, and everybody was just waiting for the Rebbe to arrive. In the shul there was a fireplace, with a newly lit fire warming up the room. The two men went to warm themselves from their cold wet journey, and needless to say the congregants were not very happy. As the fire carried the smell all across the holy place of prayers, the rest of the chassidim started to become more and more upset. "According to Jewish law it is forbidden to pray with such a smell" they exclaimed to each other and were just about ready to kick the two men right back out.

All of a sudden Rabbi Levi Yitzchok, entered the shul..took a big sniff...smiled and said "Ah..that's the smell of Gan Eden"

the power of being happy and joyous

everybody should be blessed with a good week.

a certain group of chassidim in Russia were incarcerated in a jail cell there was also a chabad chosid in the cell jailed for "crimes" against the govt or whatever. . the jail guard was a very strict and evil man who made all the prisoners sit quietly and would scream, warn and then beat the prisoners if they made any noise. this group of chassidim came in and started singing and acting very joyously and lively. the guard came warned them sternly and as soon as he left a few feet the chassidim started again with their song. the guard came back right away, opened the jail cell and told them "all of you get out of my jail immediately". later the chabadnik was released and met up with one of the chassidim room the group and asked him what happened? how did you know to do that? the chosid replied to him it says in a verse ki besimcho tezeu - with joy you will go out! so we knew that by being really happy we would be let out of jail so were full of joy and that's what got us out.

and so may it be with us that G-d should take all of us out of exile and with joy and happiness and heads held up high we will go out to redemption.

when ever we meet a tough time we must remember that joy will get us out especially in the joyous month of Adar, when the Torah says we must increase in simcha, joy and happiness.

one who has found a wife has found good

they tell a story that the great sages would stand outside the city where the new grooms to be would be escorted to their wedding canopy. there the man would marry his new wife. on the way the sages would tell his if you have found your wife you have found goodness and if you haven't then life will be a living nightmare for you. comes a question, why are the sages telling the groom right before he marries his new wife that if he found a wife then he has found goodness?

The answer goes... that the sages are talking about after the marriage has taking place. If the man looks at his new wife and says I have found my wife, then he has found goodness. But if, even after his marriage he is still wondering, maybe it should have been this one, or maybe that one or it could have been like this or it could have been like that, then he has not found any good and life will be a living torment.

Maybe everybody be meritorious that with G-d's kindness and his and her own hard efforts we shall all be blessed with wonderful and peaceful home.

Beautiful old drawing

okay fine so this drawing doesn't have too much to do with torah or mitzos but i like it anyway so i put it up... i do believe the artist was thinking about G-d when he was drawing this though...

thank you to my good old friend Mr. Tepo for sending me this old rare drawing.

Conlusion of Moshiach Shiruim That Everyone Should Know

lesson 11

lesson 12

lesson 13

lesson 14

lesson 15

More Rabbi Avtzon Moshiach Classes

Continuation of short shiurim about moshiach, listen to all of them. Just click on the shiur number.

lesson six

lesson seven

lesson eight

lesson nine

lesson ten

Moshiach Audio Shiurim!

If you don't know these shiurim then you don't know Moshiach. First 5 of 15 Moshiach shiurim by Rabbi Gershon Avtzon. The straight path to bringing Moshiach is learning about the Geula (redemption) and the Moshiach! Each one is a gem. Enjoy!

Moshiach Audio Lesson One

Moshiach Audio Lesson Two

Moshiach Audio Lesson Three

Moshiach Audio Lesson Four

Moshiach Audio Lesson Five

picture "kiddush"