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"

A hero for our times - another Holtzberg story you'll love!

Okay, since so many people got interested in the last Rabbi Holtzberg h.y.d. story, I'll post one more that many probably have not heard yet. This story was given over in 770 during the last hei teves farbrengen by Rabbi Shalom Jacobson. A close friend of Rabbi Holtzberg asked him after he went on shlichus, how much money it will take to buy a building for a Chabad House in Mumbai(Bombay). He told him that in India it is impossible for a foreigner to get a mortgage and the only option was to pay in cash, a sum in the millions of dollars! His friend told him such an amount you have to fundraise, hire help, etc. Such a thing could take many years! Holtzberg replied to him "We don't have the time for all of that" Moshiach is Coming Now!

May it be today!!!

Yechi HaMelech!

a drawing from yeshiva

you know what they say, "its art if you say its art"

great new story from Holtzberg h.y.d.

Yesterday I heard a story from a good friend about Rabbi Holtzberg h.y.d., the shliach in Mumbai (Bombay), India. He came to his uncle in a dream and asked him, why aren't you dancing in the streets? since all the signs of Moshiach are here, you should be dancing in the streets!

this is what I heard from a friend.

time to start dancing! it's not so easy to dance when every one is sleeping, huh?

I checked with my source of the story again today feb 18th, he said that Gavriel Noah Holtzberg h.y.d. told his uncle why aren't you dancing in the streets? Moshiach is already here! ...

unreal artwork from Daniel Weinstein

waiting for the sun

from: www.jklaynberg.com/

change place change mazel

the most important thing in the world is health and mazel (luck). everything else is just hard work, i guess, or something like that. anyhow, we have to make a world for G-d which means that every jew has to get off his/her butt and do an extra mitzva today, like give tzedaka to a needy person, put on teffilin or light the shabbos candles. this way we will put more light into the world and overcome all the heavy percieved darkness around us. the world is ready, now we have to do our part.


and the study of torah is equivalent to all the mitvos!

dovid chaim

drawing "one"

Chanukah Miracles

so whats the miracle of chanukah all about? the jews saw that the greek culture was overtaking the jewish people, so a few brave men who were led by an old brave and wise leader took on the fight with the world's superpower! and what happened? G-d showed the world that when you act like he wants you to act even when it goes above human reason then G-d responds in turn. and the jews won and got the temple back and the land and lit the chanukah menorah, and that's when the main miracle occurred, oil that was according to the laws of nature as described by physics and chemistry was only supposed to be lit for one day maybe a day and a few hours actually burned for a full eight days! showing the world that G-d made the laws of nature and He himself is not at all bound by them.

And what would be the miracle in our times, when each person decides to change his or her own life and do an extra good deed, or a commandment from G-d, showing that the world is a G-dly place and is ready for the coming of Moshiach!

chanukah menora

Happy seventh night of Chanukah!!!

whats all the noise about

Oy  i am tired, why is the shamash candle higher then all the other candles? because the person who helps to light up the soul of another person gets elevated even higher then the one whom he helped.

Moshiach Now!!!

5th night of Chanukah!!!

Rambam's Sea

In the last law of the Mishne Torah the Rambam writes that in the time of Moshiach the world will be filled with the knowledge of G-d as the waters cover the sea beds.  The analogy is teaching us that the sea, which is full of all kinds of creatures and hidden things, is completely immersed and unnoticeable under the waters. The same way soon when Moshiach comes, the whole world and everything in it will exist, but it will be unnoticeable compared to the knowledge of G-d which we will all posses.

After this we go back to the beginning of the Mishne Torah and read the first halachah which stated: the the beginning of all beginnings and the cause of all causes is G-d, so our knowledge is heightened and we realize that there is nothing besides G-d.

real fake world

The stock market is a real fake thing. It is so volatile now that no one knows what will be with it soon. All goes to show that G-d is in charge and all the fake number crunching of the last couple of decades was in fact greedy and false. Now what? who the heck knows. Just days now before Moshiach comes.

the lubavitcher rebbe's letter on intermarriage and assimilation (one of many)

The threat facing Jewry today is that of assimilation. The Rebbe explains the urgency of the situation and outlines the Chabad approach to stilling the problem through Ahavas Yisroel.

5724 (1964)

New York, N.Y.

Greeting and Blessing:

I am in receipt of your letter, and of the preceding one. For certain reasons, I am replying in English, though your letters were written in Hebrew.

With your indulgence I must begin with some prefatory remarks which may partly be repetitious, as I believe I touched on the subject during our meeting. However, there are words which must be said even at the risk of repetition, rather than be left unsaid altogether.

I am referring to the concluding lines of your letter, where you speak of philosophy, psychology and various attitudes in general.

Parenthetically speaking, many aspects of your points of interest have been dealt with in books, not only in Hebrew but also in English. About these books you probably know or can find out. There are also similar sources which deal with Chasidus in general and Chabad in particular. However, this is mentioned only by the way.

The essential purpose of my writing is an attempt to clear up what is to me a puzzling thing: It is many months since we had our personal encounter, yet it seems that the discussion we had at that time, and my subsequent effort to help you find yourself, so to speak, have been fruitless so far. However, inasmuch as the reasons which impelled me to take up our discussion in the first place are still there, and perhaps have even grown stronger than before, I must restate my views even at the risk of some repetition.

1) There may be valid differences of opinion among men as to what activity or interest in the daily life should have priority over others. But this may be justified only in normal circumstances. When an a emergency arises, however, all theoretical differences must be put aside in order to deal with the emergency. To illustrate my point: It is one thing to debate what type of house - if it caught fire - is worth saving, or by what method, and by whom. It is quite another thing when one is actually facing a burning house with people trapped therein, old ones, younger ones, and children. At such a time there can be no difference of opinion as to the imperative need to fight the blaze and save the trapped ones. This is the duty of everyone who is nearby, even if he is not a trained firefighter, and even if those trapped inside the burning house are strangers. The obligation is immeasurably greater, of course, if those inside are one's own relatives, and especially if one has had experience and has been successful in fire-extinguishing activity.

2) Where a doubt exists as to what is good for an individual, or a group, or a nation, it is sometimes quite illuminating to consider what the enemy desires; especially if the enemy has shown persistent effort to attain his end. For then it would be clear that the opposite of what the enemy desires is good for that individual, group or nation.  

In our generation, we have seen with our own eyes what the arch-enemy of our people - Hitler and his followers - desired, plotted and unfortunately succeeded to a considerable degree, in regard to our people. He made no secret of his fiendish plan. His avowed intention was to exterminate the Jewish people and, above all, to eradicate the Jewish spirit. Therefore, his first victims were the Jewish books and synagogues, spiritual leaders and Rabbis.

There are several methods whereby our enemies hope to attain our annihilation, G-d forbid. To Hitler's twisted mind the obvious method was to simply send Jewish men, woman and children to the gas chambers and crematoria. But the method of spiritual cremation involving not the Jewish body, but the Jewish soul - through assimilation, intermarriage, etc, - is just as devastating.

The crematoria where Jewish bodies were incinerated, are a thing of the unforgettable horrible past. Thanks to the grace of the Almighty, these butchers were stopped before their work of destruction reached its goal. But the spiritual  crematoria, where Jewish souls are being consumed, are to our great distress still ablaze, and more fiercely than ever. The House of Israel is on fire (may G-d have mercy), and the young generation, as things now stand, is largely trapped. You are surely not unaware of the "dry" statistics of intermarriage and assimilation in this country, and the situation is similar in other countries. The subject is too painful to contemplate, and much more so to write about at length.

In a sense, the danger of "spiritual crematoria" is graver than that of physical genocide; for the heinousness of the latter can be understood without too much philosophical inquiry, while for the spiritual extermination there are certain groups which do not recognize this as a calamity, and some groups even champion it in the name of "freedom," "equality," integration," and other misconceived "ideals".

In light of the above preface, let us - you and I - consider our position. Surely, in the face of the situation as it now exists and is deteriorating, all debates and philosophical speculation must be set aside. The existing emergency demands immediate action to save Jewish souls, of the old, middle-aged and the young. This is the primary obligation of each and every one of us who desires to counteract the Hitler objective. This obligation is particularly imperative in regard to one's immediate environment where one has been raised, and to whom one owes a debt of gratitude, for many benefits. More compelling still is this duty to one who has tried his ability in the field of education and has met with success. So obvious should this be to the thinking and conscientious person, that it is puzzling if such a person fails to see it. I can only explain it as follows:

If the Yetzer Hara (our internal enemy) should come to a thinking person and tell him, "Forget about those spiritual crematoria; instead, go out and have a good time, give yourself up to the pleasures of the flesh!" - this line would not work, of course. But the Yetzer Hara has a better tactic, which is more "discreet" and "diplomatic." It follows in the opposite direction, something like this: "for a person like you, mundane pleasures are too trivial. You should think in terms of universal ideas, ideas which embrace the whole of mankind, based in the most profound philosophies, etc. Here you will find fulfillment of your soul's mission, for in saving the whole world you will save its part also," and so on, and so on. Unfortunately, this deception often succeeds with many a well meaning individual, and induces him to concentrate his attention on some utopian ideas, to the neglect of the immediate environment.

All that has been said above - in the hope of your kind indulgence - is, of course, not intended, G-d forbid, as a rebuke or argument for the sake of arguing. I simply want to understand how it is possible for a young man, who contemplates what is happening around him, to fall into such a misconception. Surely the daily newspapers cannot delude one into thinking that all is well and normal. The reports on juvenile delinquency and crime; the promiscuity among college students; the rising tide of intermarriage and assimilation, etc., surely must be a constant challenge to the decent and right-thinking young man, and should "sting" him into doing something practical, rather than engaging in some abstract topics, or in some research which, as all will agree, could at any rate wait for a while; whereas, the boy or girl in college cannot be left to wait, and unless helped and guided immediately, might soon be swept and irretrievably lost, G-d forbid, by the tide of intermarriage and assimilation.

3) Chabad exemplifies the right approach, and this will answer one of your questions, namely, what does Chabad aim at?

One of the basic tents of Chabad is that of Ahavat Hashem, namely unity with G-d, who is not only the Creator of mankind, but also the Creator of the universe, is synonymous with Ahavas Yisroel. And Ahavas Yisroel is not necessarily expressed in an attempt to save the whole Jewish people, but in helping even a single individual. Remember: "He who saves even one soul, is deemed to have saved the whole world." our Sages declared. Indeed, the founder of Chabad himself showed an example of it: When a poor woman gave birth at the far end of town, R. Shneur Zalman, we are told, took off his Talit and Tefillin, and went to her dingy hut to light the fire, and prepare some food for her. The Alter Rebbe saw no contradiction in interrupting his prayer to G-d (and be it remembered that the prayer even of an ordinary Jew, if it is sincere and wholehearted, achieves unity with the Creator of All) in order to help a woman in need; on the contrary, such help is the best expression of being attached to G-d. How can you - and I say this with all due respect to you - sit by idly in this city, surrounded by thousands upon thousands  of fellow Jews who are starving for guidance and direction towards the right path in life, the way of the Torah, Torat Chayim? Can you turn a deaf ear towards the cries of the Jewish children who, if denied immediate help, may be consigned to a spiritual crematorium, G-d forbid? Surely you should wish to dedicate all you energies and capacities to this life-saving work.

It is my prayerful hope that from now on, at least, you will open your eyes and heart to what I have said and written to you; that you will, without further procrastination, fully utilize the gifts and capacities which Divine Providence has bestowed upon you in helping to guide Jewish children and adolescents towards the path of Torah and Mitzvot, to help save them from the clutches of complete assimilation.

Moreover, as explained in Chabad in which, I am glad to see, you are interested, this sacred work will give you new insights into Ahavat Hashem and all that goes with it, and will help clear up many of the problems, enigmas, and conflicts which disturb your peace of mind at present.

I hope and pray that my words, coming form the heart, will find the proper response in your heart.

With blessing.

(Signature of the Rebbe)

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