Rebbe-God Blog

Generation of the Redemption ( Dor HaGeula) with English subtitles.

2010-01-16T15:08:00.001-08:00

Mumbai Attacks - Tribute Song By Yacov Young

2008-12-05T11:15:00.001-08:00

Deeper Reality (English with Hebrew subtitles)

2008-06-20T14:53:00.001-07:00

About - A Deeper Reality
* What is the Kabbalah?
* What does science think about the existence of G-d?
* What is the purpose of life and the world?
* Why is there suffering in the world?
* What can I do to feel fulfilled?
Join us for a fascinating journey - both mystical and practical - on
the Kabbalah’s look into the future. From the beginning of time through
our current technological revolution, take a deeper look into the
energy stored in sub-atomic particles, the new global community, the
future of the Internet, and where man’s intelligence is leading the
world.
FEATURED SPEAKERS
* Rabbi Butman - director Lubavitch Youth Organization
* Rabbi Dr. Dovid Gottlieb - Ohr Somayach in Jerusalem
* Rabbi Simon Jacobson - Meaningful Life Center
* Rabbi Shais Taub - teacher, speaker
* Rabbi Garelick - speaker
* Rabbi Homnick - speaker, teacher
* Rabbi Yossi Paltiel - teacher United Lubavitch Yeshiva, Machon Chana
"The Zohar, book of Kabbalah, predicted that in 1840 the wellsprings of
information will open up…"
- Rabbi Simon Jacobson
"We now have the power to destroy ourselves, what are we going to do
with that power?"
- Rabbi Dovid Gottlieb

Jewish Tours in New York City

2008-05-22T01:53:00.001-07:00

Moshiach in Arabic Remix , Al-Masīḥ المسيح

2008-05-16T16:07:00.000-07:00

Moshiach in Arabic Remix , Al-Masīḥ المسيح - The best video clips are right here

The Lubavitcher Rebbe on Israel's Security

2008-04-04T14:22:00.000-07:00

This video is a 45 minute long compilation of statements by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, on the subject of the Land ... all » of Israel and it's security concerns. The statements are culled from public talks as well as exchanges with various Israeli and other figures, from the 1980s thru 1992. The video is from www.sos-israel.com and is in Hebrew and Yiddish, with English subtitles.

Especially the fast of Esther....

2008-03-20T13:07:00.000-07:00

Subj:
Especially the fast of Esther....

Date:	3/20/2008 8:41:18 AM Eastern Standard Time
From:	jewishwomenunited@msn.com
To:	Rabbi Ariel Sokolovsky
File:	psak-WhoCanPasken[1].doc (45056 bytes) DL Time (TCP/IP): < 1 minute
Sent from the Internet

B”H

Note: For a stunning sicha of the Rebbe Melech HaMoshiach at the time of the completion of the Sefer Torah for Moshiach, please open the attachment.

“And specifically in these days,--the days of Moshiach that we are in now, and we only have to open the eyes and then we see that the true and complete Redemption is here in actuality.”

- The Rebbe Melech HaMoshiach, 20 Kislev 5752

“All of these fasts in the future will be nullified to Yemos HaMoshiach…especially the Fast of Esther.”

- The Rebbe Melech HaMoshiach, Sefer Hisvadius, Vol. 2, p. 1027

“Especially the Fast of Esther”

Dear Friends:

Purim Sameach!

For thousands of years we have been observing the Jewish holiday of Purim with the utmost joy. The miracle of Purim was a true Geula. The great leader of the generation, Mordechai haYehudi,--Mordechai the Jew, who would not bend the knee or bow down to anyone other than Hashem, ignited this same level in everyone of the generation. Men, women and children displayed a supernatural strength in the face of annihilation and were able to vanquish their enemies.

What is the difference between Purim now, and Purim in the past? Always, we remember the self sacrifice of Queen Esther and how she fasted for three days before risking her life to appear before the King in order to save her people. We commemorated her courage by fasting the day before Purim.

However, the Rebbe Melech HaMoshiach tells us a most astounding and wondrous thing in the time of the Geula, Yemos HaMoshiach, in which we are now. The Rebbe Melech HaMoshiach says that according to Rambam, all fasts in Yemos HaMoshiach will be nullified (as per the first stage of Yemos HaMoshiach[1]), and will turn over into days of “sasson v’simcha” (in the second, supernatural phase[2]). In Sefer Hisvadius 5743, Vol 2, P. 1027,

“And specifically in these days,--the days of Moshiach that we are in now…”

the Rebbe Melech HaMoshiach emphasizes that nullifying the fasts is particularly important when it comes to the fast of Esther:

And so too the purpose and completion of all fasts it to turn them over to holidays and days of joy and gladness (as the Rambam said in the end of the Laws of Fasts) that “All of these fasts in the future will be nullified to Yemos HaMoshiach. And not just that, but they are in the future to be holidays and days of joy etc. This is emphasized especially in the “Fast of Esther” for it is through her hand that it was affected the aspect of “vena hapach hu,” that it was turned over.

And again in Toras Menachem 1991, p. 288, the Rebbe Melech HaMoshiach, in discussing the nullification of fasts in Yemos HaMoshiach, places special emphasis on nullifying the fast of Esther, as we see below:

And it shall be His will that there should be no more need of fasting and thereby there will be no need in redeeming the fast because the undesirable elements that cause the fast will be nullified. As in the Psak Din of the Rambam, all of the fasts are in the future to be nullified to Yemos HaMoshiach, including and especially the fast of Esther (on erev Purim) that is connected to Purim and to Pesach, for the fast at the time of Esther the first time was on Pesach for both (Purim and Pesach) are tied with the Redemption. As our sages say, “From Redemption to Redemption.”

This Is the Time

After the Redemption of Purim, we were still slaves to Achashveros. And our suffering at the hands of the nations continued for thousands of years. All through this time the Jewish nation has remained whole, sticking to the Torah and its commandments, to fix and transform the world and bring the Redemption. Now, in our time, the Rebbe Melech HaMoshiach says the work of exile has been completed. Therefore we will never again go through this kind of suffering.[3] We will never again experience another Inquisition, another pogrom, another Holocaust. Now the Jews are free to keep the Torah and its commandments. Shouldn’t we acknowledge this time with joy and gratitude? The Shulchan Aruch does.

“And specifically in these days,--the days of Moshiach that we are in now…”

The Shulchan Aruch recognizes that there will be a time when certain prohibitions of the time of exile will be removed. This time the Shulchan Aruch refers to as “AZ…” (THEN…as per Psalm 126, “Then our mouths will be filled with laughter…in other words, the time of the Redemption).

The Rebbe Melech HaMoshiach says that AZ is NOW. The following is the way the prohibition against joy in the exile appears in the Shulchan Aruch:

Laws of Remembrance of the Destruction of the Holy Temple

We are permitted to gladden the bride and the groom with our mouths and instruments, however we should not rejoice too much. And it is forbidden to a person to fill his mouth with laughter in this world (Exile) even in the joy of a mitzvah. As it is said, “Then (AZ – only at the time of the Geula) our mouths will be filled with laughter.”

Here is the way the Rebbe Melech HaMoshiach tells us that this is the time:

And this that it is forbidden to fill our mouths with laughter in this world (Exile), what are these words saying when we are talking about a moment before the revelation of our righteous Moshiach? But in our subject matter, since the leader of our generation was the Moshiach of our generation and he has been revealed with all the might, not only have we been granted permission but even more so, there is an obligation to conduct ourselves in a manner of filling our mouths with laughter and our tongues with joy.

The Shulchan Aruch Says the Fasts Will End

The Shulchan Aruch makes it clear that the laws of the fasts are not meant forever but only for the time of the exile. As it says in the Shulchan Aruch at the end of the laws of fasts:

In the future (the Redemption), Hashem will turn them over into days of joy and gladness.

However, the Rebbe Melech HaMoshiach tells us that the Shulchan Aruch does not deal with the laws of Yemos HaMoshiach and that for this, we have to go to the Rambam.

“And specifically in these days,--the days of Moshiach that we are in now…”

Rambam’s Psak Din L’Halacha for Yemos HaMoshiach

In the era of the Redemption, the Rebbe Melech HaMoshiach tells us that it is the Psak Din of the Rambam that goes into effect. This Psak Din declares that immediately upon the advent of Yemos HaMoshiach, the fasts are nullified.

This is in the halachic category of Dinim Mi L’Chatchila, as the Rebbe Melech HaMoshiach explains:[4]

And moreover since “…all the words of the Torah we are commanded to do forever” (Rambam, Hilchos Yesodos HaTorah 289) – therefore it was necessary to say that

these fasts, their law is from the beginning (from their inception) (Dinam Milichatchila) that in the future they are to be nullified to Yemos HaMoshiach.

Two Stages

Two stages in the Redemption are implied by the way the Rambam words the halacha about nullifying the fasts:

All of these fasts in the future are to be nullified to Yemos HaMoshiach and not just that, but in the future they will be holidays and days of joy and gladness.[5]

First the fasts are nullified, then they turn over to days of joy and gladness.

The Rebbe Melech HaMoshiach, based on the Rambam, goes into more detail about the two stages of the Redemption.[6] In the first stage there is no difference between exile and Redemption except that there is no more subjugation to the nations. It is a time when the world continues to be ruled by the natural order of things. The only change is that governments no longer persecute the Jewish people and punish them for keeping Torah and mitzvoth.

“And specifically in these days,--the days of Moshiach that we are in now…”

The second era embraces the supernatural wonders such as revival of the dead and the Third Beis Hamikdosh coming down from the sky.

It is in the first stage (the onset of the Redemption) that the fasts are nullified, and only in the second stage do they turn over into an amazing joy.

After nullifying the fasts, the Rebbe Melech HaMoshiach tells us that then they turn over to days of sasson v’simcha.[7] By listening to the Rebbe and nullifying the fasts, we bring the days of sasson v’simcha closer.

This brings us to a very important point that the Rebbe Melech HaMoshiach has said many different times and many different ways.

We Are Partners in the Redemption.

In the shocking sicha of 28 Nissan 5751, the Rebbe Melech HaMoshiach gave over the work of revealing the Redemption to us. Two months later, on the 28^th of Sivan, the Rebbe Melech HaMoshiach made it perfectly clear what he wanted from us:

A Jew with his body and soul simply becomes a partner to Hashem in a manner of unification in all of Hashem’s aspects, including and especially in bringing the true and complete redemption. In order for Hashem to accomplish this in its entirety He needs (so to speak) the participation of every single Jew, specifically as a soul within a body. It is through our deeds and work that the redemption comes, and it is needed, so to speak, that

a Jew should agree and want and even more so, that he should desire and proclaim,--not just that the time of the redemption has arrived, but that the redemption is actually here.

Our partnership is to say that the Redemption is here in actuality (b’pashtus).

“And specifically in these days,--the days of Moshiach that we are in now…”

Feasting Instead of Fasting

Just as Queen Esther had bittul to Mordechai, and through following his instructions ended up saving the Jewish people, so we can emulate her. We don’t have to risk our lives. By feasting and not fasting, we show that we

really believe the words of the Rebbe Melech HaMoshiach that we are in the Redemption. And this will accelerate the revelation of the wonders and miracles of the second stage of the Redemption, and what we all want…

“No longer shall thy Teacher hide Himself…but thine eyes shall see thy teacher.” (Tanya). And as the Rebbe Melech HaMoshiach says, this is the main prophecy of the Redemption (Vayera 5752), and this is Hashem revealing himself to us in utmost completion.

“And immediately in our time Moshiach will come and he will redeem his first son the Jews from the Yidden and AZ we shall sing before him a new song, ‘Hinei Elokenu Zeh” (Igores Kodesh, Volume 15, p. 321).

A freilichen Purim!

- Jewish Women United for the Redemption

P.S. Since the whole world will be filled with the knowledge of G-d in the Redemption, the Rebbe Melech HaMoshiach has asked that we publicize the Seven Noahide Laws to the nations. Enclosed is a 7 Laws brochure. Please give it to someone.

[1] Likutei Sichos, Vol. 15

[2] “ “ “

[3] Parshas Vayigash 5752; also Parshas Tetzaveh 5752

[4] Likutei Sichos Vol. 20, p 353, End of Footnote 17

[5] Rambam Laws of Fasts, Chapter 5, Halacha 15

[6] Likutei Sichos, Vol. 15, pg. 417 (1976)

[7]

Hang the traitors!

2008-03-05T03:41:00.000-08:00

B"H
Dear readers!
In honor of the upcoming holiday of Purim let's all contribute money to donate gallows 50 amah high (see Esther 7:9):

to the State of Israel to try and hang the dirty traitors who are endangering our people in the Holy Land
and worldwide by cooperating with murderers and bowing down to the pressure of the public opinion instead of defending their citizens from terrorism.

As Rabbi Shalom DovBer Wolpo explains and many others have pointed out in the past this is a violation of the Israeli law banning any aid to the enemies of the Jewish people and the state of Israel. This constitutes treason and is the only crime punishable by death penalty by hanging under Israeli law.
See:

Please donate and, or publicize this appeal widely to increase the awareness of this disgusting betrayal of our brothers and sisters in the holy land of Israel by the post-Zionist gang of corrupt burocrats and politicians still allowed to remain in power doing next to nothing to stop this Holocaust from continuing.

We cannot simply sit back ignoring the cry of our brothers and sisters to do somethign waiting for more Devine retribution after the fact:

We must stop this nonsense. We cannot allow these traitors continue giving away parts of Erretz Yisrael to terrorists who enjoy singing about the "flesh of the Jews being carried away in black bags":

Small print:

If the State of Israel doesn't accept our money for the gallows it will be spent for the benefit of the residents of Sderot and other areas attacked by terrorists to help them protect themselves.

An urgent appeal! Please help!

2008-02-26T09:06:00.000-08:00

By the grace of G-d
Dear readers!
Can you please be so kind and donate money to help the poor woman described in this post:
Hard Luck Story
http://lukeford.net/blog/?p=2325
If you'd like to donate online by credit card or bank account transfer thru PayPal
click here
click
here
PS. I gave almost $200 myself but more is needed to help her get out of this mess see the LukeFord post above.

Investing in Charity

2008-02-26T04:31:00.001-08:00

Sefer Torah

2008-02-08T01:09:00.001-08:00

La historia de un Sefer Torah
Sefer Torah Judio Jew Jews

Judios - Jews

2008-02-08T00:59:00.001-08:00

Todo Judio debe ver este video

Kinderlach - Moshiach

2008-02-08T00:35:00.001-08:00

The Kinderlach performing "Moshiach" on the Ma Kashur show on 06-05-2007
http://www.youtube.com/watch?v=mG7_WDUo2kI

Rebbe-Almighty's emisary for he security of he land of Israel speaks:

2008-02-03T20:20:00.001-08:00

http://www.youtube.com/watch?v=ED8zXpRH8Ec

Rabbi Sholom Dov Wolpo recently (winter of 2007) made some comments about Ehud Olmert that resulted in a media smear campaign against Rabbi Wolpo. What did he REALLY say? In this short video Rabbi Wolpo explains his statements and points out the danger that Olmert's plans pose for the Jewish People.

A Life Changing Sermon

2008-02-01T13:25:00.001-08:00

http://www.youtube.com/watch?v=PuQJqFGG_xc

A telling story that teaches us what a true Jewish unity is all about.
I have posted this clip here hoping that my fellow Chassidim and everyone else reading this will learn from the Rebbe-Almighty's example to work together even with people we have strong disagreements on fundamental issues when something positive can be achieved.

Ambassadors sign a proclamation to observe 7 Noahide Laws

2008-01-01T19:21:00.001-08:00

On Yud Shevat, a big event was held in Tel Aviv, in honor of the Rebbe Shlita King Moshiach. Rabbi Binyomin Edery, Chabad Tokyo, flew in especially to talk at this momentous occasion.
Ambassadors from six different countries came to take part in the gathering and declare in the name of the states they represent, their support of the Sheva Mitzvos Bnei Noach. They represented; Poland, Latvia, Mexico, Panama, Ghana, and Japan, they were part of a special program organized by Harav Boaz Kali.

Harav Kali spoke shortly about the work being done to spread the message of the Sheva Mitzvos Bnei Noach, followed by a short video on the importance of the Sheva Mitzvos. To the amazement of the audience at the Kinus, the embassadors signed a special proclamation which calls for all mankind to follow the Sheva Mitzvos Bnei Noach and to accept the everlasting kingship of the Rebbe Shlita as Melech HaMoshiach (King Moshiach).
http://chabadjapan.org/blog_e/?p=3
Послы подписали призыв о соблюдении «Семи Заповедей Бней Ноах»
Послы Польши, Латвии, Мексики, Панамы, Японии и Ганы были почетными гостями на собрании для встречи Мошиаха 30 января 2007 года в Тель-Авиве. Рав Боаз Кали, руководитель организации «7 для 70» http://www.7for70.com , рассказал послам о 7 заповедях и показал им видео-запись встречи Ребе Короля Мошиаха с миллионером Д. Чейзом во время которой Ребе говорит о важности и необходимости распространять эти заповеди среди народов мира.

После этого послы подписали призыв о соблюдении «Семи Заповедей Бней Ноах».
http://moshiach.ru/bneinoach/events/consul_7for70.html

אבינו מלכנו 770

2007-08-13T10:47:00.001-07:00

Yesh Din veYesh Dayan

2007-06-26T16:56:00.000-07:00

יש דין ויש דיין

There is a Judge and the Judgment (Yesh Din VeYesh Dayan)

Produced by the World Committee for the Jewish People and the Land of Israel (HaMateh HaOlami Lema'an HaAm VeAaretz) http://www.sos-israel.com/eng/eng_index.asp, this impressive ... all » documentary shows how the present debacle of Israel's Kadima government started with the catastrophic mistake known as the "Disengagement". Surrendering parts of the Holy Land brought neither peace nor security, and placed the perpetrators in eternal shame.

May the lesson be learned, and the horrors of land surrender, and of depraving Jews of their rightful place in the Land of Israel, never again be repeated!

I place this video online, and fully and completely endorse its message and content.

http://rafvrab.blogspot.com
Category News & Politics
Tags: Hitnatkoot hitnatkut Sharon Israel Gush Katif Eretz Yisrael HaShleima Wolpo

President Sarkozy Discusses Sheva Mitzvos

2007-05-21T15:43:00.000-07:00

B"H
President Sarkozy Discusses Sheva Mitzvos

The newly elected president of France Nicolas Sarkozy, met with the Shliach of the Rebbe Melech Hamoshiach to Neuilly, Rabbi Dovid Zaoui, who presented the president with literature on the Sheva Mitzvos Bnei Noach. The bond between Sarkozi and Rabbi Zaui began about 12 years ago when Rabbi Zaui opened the Beis Chabad in Neuilly "Sarkozi always showed support for all Chabad activities, and he always seeks my advice before any important steps" Rabbi Zaoui told Chabad.info. Rabbi Zaoui offered him to write to the Rebbe by way of the Igros Kodesh...

...and he always received unbelievable answers.

Recently, after Sarkozy was elected as president of France, he has not forgotten his close friend and confidant, who he shares an ongoing relationship with.
Video:
http://chabad.info/php/videonewp.php?lang=he&vid=374

Moshiach Makes Miracles

2007-04-29T01:13:00.000-07:00

B"H

Recently signs were placed on Eged buses all over Eretz Yisroel with the words: Moshiach Oseh Nisim (Moshiach Makes Miracles) and a phone number which people can call to ask for Brachos (blessings of the Rebbe-Almighty) through the Igros Kodesh.

To promote the campaign, R' Avi Piamenta and his son have recorded a song to be used in Lag Baomer parades, radio and television advertisements, and much more. The song was composed spontaneously by a group of Temimim Farbrenging in Kfar Chabad...

Click Here: http://chabad.info/audio/shonot/MASHIACH%20-%20FINAL%20JINGEL.mp3 to play the song.

More pictures of bus campaign here: http://chabad.info/index.php?url=article_en&id=8881

A Chess Lesson

2007-04-27T10:20:00.001-07:00

A good Russian fire

2007-04-27T10:13:00.001-07:00

Where Faith and Science Meet

2007-03-09T03:01:00.001-08:00

Hakiruv.blogspot.com

2007-03-07T01:48:00.001-08:00

Fasts Are Nullified in the Days of Moshiach

2007-03-01T18:16:00.000-08:00

B”H
To learn more about this issue see: http://BitulHaTzomot.com
"Boruch Merkur"
boruch@...

From: Basha Botnick [mailto:bashaoka@...]
Sent: March 1, 2007 12:12 PM
Subject: Fasts Are Nullified in the Days of Moshiach...

Purim Sameach!

It is known that in Yemos HaMoshiach [days of Moshiach] the laws of the fasts are automatically nullified. May the following quotes from the Shulchan Aruch and the Rebbe Melech HaMoshiach who lives forever keep you healthy to serve Hashem with joy.

As background, it is important to note that there are two stages in the Geula. In the first stage, the world continues in its usual way. The only difference is there is no subjugation to the nations. Our sages eagerly awaited this first stage because the Jewish people would be free to learn Torah and do mitzvot. In the second stage there is a change in the natural order, revival of the dead, and a novelty in the Creation. It is in the second stage that the Beis Hamikdosh comes down from heaven. In the first stage, according to the Rambam, the fasts are nullified. In the second stage, they are transformed to an amazing joy.

- Jewish Women United for the Redemption

P.S. Just this week from Dvar Malchus, Parshas Tetzaveh, we learn from the Rebbe Melech HaMoshiach who lives forever that there will never be another Haman! In the Rebbe Melech HaMoshiach’s words: There will never be (this kind of) suffering again.

A Prohibition in Kitzur Shulchan Aruch with Admor Hazakan

Laws of Remembrance of the Destruction of the Holy Temple

We are permitted to gladden the bride and the groom with our mouths and instruments, however we should not rejoice too much. And it is forbidden to a person to fill his mouth with laughter in this world (Exile) even in the joy of a mitzvah. As it is said, “Then (AZ – only at the time of the Geula) our mouths will be filled with laughter.”

The Rebbe Melech HaMoshiach Addresses This Prohibition, Parshas Ki Tsetse, 1991 (Time of the Gulf War)

And this that it is forbidden to fill our mouths with laughter in this world (Exile), what are these words saying when we are talking about a moment before the revelation of our righteous Moshiach? But in our subject matter, since the leader of our generation was the Moshiach of our generation and he has been revealed with all the might, not only have we been granted permission but even more so, there is an obligation to conduct ourselves in a manner of filling our mouths with laughter and our tongues with joy.

“All Fasts Nullified to Yemos HaMoshiach…Especially the Fast of Esther…”Sefer Hisvadius 5743, Vol. 2, P. 1027

And so too the purpose and completion of all fasts it to turn them over to holidays and days of joy and gladness (as the Rambam said in the end of the Laws of Fasts) that “All of these fasts in the future will be nullified to Yemos HaMoshiach. And not just that, but they are in the future to be holidays and days of joy etc. This is emphasized especially in the “Fast of Esther” for it is through her hand that it was affected the aspect of “vena hapach hu,” that it was turned over.

“Especially the Fast of Esther That Connects Purim to Pesach…”Toras Menachem 1991, p.288

And it shall be His will that there should be no more need of fasting and thereby there will be no need in redeeming the fast because the undesirable elements that cause the fast will be nullified. As in the Psak Din of the Rambam, all of the fasts are in the future to be nullified to Yemos HaMoshiach, including and especially the fast of Esther (on erev Purim) that is connected to Purim and to Pesach, for the fast at the time of Esther the first time was on Pesach for both (Purim and Pesach) are tied with the Redemption. As our sages say, “From Redemption to Redemption.”

These Days of The Actual True & Complete Redemption…General Yehidus, Motzoi Yud Kislev, 5752

In these times—the days of Moshiach—in which we find ourselves now, we only have to “open the eyes.” Then we will see that the true and complete Redemption already exists in actuality. All the Jewish people, “with our youth and our elderly etc. with our sons and our daughters” are ready in all the details and the details of the details “to approach and sit at the table,” a set table with all delicacies and all good, beginning with the essentials of the Redemption—Livyosan, Shor HaBor and Yayin Meshumar. And more so, and mainly, “to know G-d,” “the earth will be filled with the knowledge of G-d as waters cover the seas.”

The Law of the Fasts: From Their Inception They Are Meant to Turn Over…Likutei Sichos Vol. 20, p 353, End of Footnote 17

And moreover since “…all the words of the Torah we are commanded to do forever” (Rambam, Hilchos Yesodos HaTorah 289) – therefore it was necessary to say that these fasts, their law is from the beginning (from their inception) (Dinam Milichatchila) that in the future they are to be nullified to Yemos HaMoshiach.

Menachem Is His name…Parshas Mishpotim 5752

And specifically to our generation, that the acronym of MiYaD alludes to the three periods connected to my sainted father-in-law, the leader of our generation: in the order closest to us. Moshiach (Menachem is his name), Yosef Yitzchak, Dov Ber (the second name of the fifth Lubavitcher Rebbe).

And all the explanations of “mamosh” (really), and above all, immediately in the literal meaning of “mamosh,” really really really.

Lessening of the Fasts of “Behab” A Precursor to Yemos HaMoshiach - Toras Menachem 1988, p. 259-260

And from now we come to more explanation in what we mentioned before about the conduct of most Jews, that they do not “behab” (fast on Monday, Thursday, Monday after the holidays of Tishrei and Nissan) in our generation specifically, the last generation:

In the end of the laws of fasts, the Rambam writes: “All these fasts are in the future to be nullified in Yemos HaMoshiach. And not just that, but even more so….in the future they are to be holidays and days of gladness and joy.” As we mentioned quite some time about the two stages in the words of the Rambam, the nullifying the fasts, and turning them over to holidays, -in accordance with the two eras in Yemos HaMoshiach.

And there is to say that since we find ourselves very close actually to Yemos haMoshiach – it has been already done like an example of this in reference to the fast of behab, also in reference to nullifying the fasts, and also to an addition of good and joy, (just like a Yom Tov, physically and how much more so in spirituality.)

The Actual Redemption - Motzai Yud Kislev, General Yehidus 5752

And specifically in these days – the days of Moshiach that we are in now, and we only have to open the eyes and then we see that the true and complete Redemption is here in actuality.

A Jew Is Partners With Hashem in Bringing the Geula – 28 Sivan 5751

A Jew with his body and soul simply becomes a partner to Hashem in a manner of unification in all of Hashem’s aspects, including and especially in bringing the true and complete redemption. In order for Hashem to accomplish this in its entirety He needs (so to speak) the participation of every single Jew, specifically as a soul within a body. It is through our deeds and work that the redemption comes, and it is needed, so to speak, that

a Jew should agree and want and even more so, that he should desire and proclaim,--not just that the time of the redemption has arrived, but that the redemption is actually here.

The Physicality of the World Is Completely Refined and Purified…Parshas Vayeitze, 9 Kislev, 5752

It is therefore understood that now the situation is already one in which the physical body, and even the physicality of the world is completely purified and refined. It is a “vessel” ready for all the lights and spiritual aspects, primarily the light of our righteous Moshiach, the light of the true and complete Redemption, until also the revelation of the simple essence of Hashem as it becomes revealed in the simple essence of Moshiach Tzidkenu, (which is higher than the aspect of Yechida and from all the names and levels and influences, etc.)

And the only thing missing is that a Jew should open his eyes as he should and he will see that all is ready for the Redemption. We already have the Shulchan Aruch (the Set Table); there is already the Livyosan, the Shor HaBor and the Yayin Meshumar. The Jewish people are already sitting by the table, “the table of their Father” (“the Holy One Blessed Be He), together with our righteous Moshiach. (As stated in holy books that in every generation there is “one descended from Yehuda who is qualified to be Moshiach”). In our generation this is the leader of our generation, my sainted father-in-law. And now forty years after the passing of my sainted father-in-law we also have already “a heart to know and eyes to see and ears to hear.”

The Chayis of Every Jew in the Inyan of Moshiach…Brings to Yemos HaMoshiach Parshas Toldos, 1992

And there is to add in the preciseness of the language “to bring to Yemos HaMoshiach” – “to bring” specifically, and not the usual lashon “lerbos” (to make more, to multiply, to add), and “to the days of Moshiach” lashon rabim (language in the plural) – that when the chayis (the vitality) of every single one of the Jews is in the inyan of Moshiach, as mentioned above, this brings (automatically) to a position and situation of Yemos HaMoshiach, that the essence of Yisroel shall be in revelation b’ poel mamash

(actually) and with this actually to Yemos HaMoshiach….and there is to say that this hints to the two general eras that are in Yemos HaMoshiach.

Long live our Master, our Teacher, our Rebbe King Moshiach forever and ever.

Prophecies of the Lubaitcher Rebbe King Moshiach (Messiah)

2007-02-26T13:31:00.001-08:00

B"H
Public, documented prophecies of the Lubaitcher Rebbe King Moshiach-Almighty (Messiah)being fulfilled over 50 years (Hebrew)
You are welcome to write translation in comments to this video for other blog readers. I would do it myself, but have no time right now.

http://www.youtube.com/watch?v=eCpO2qwFZO8

For the readers of "Rebbe as G-d" new haAretz.com article.

2007-02-13T03:11:00.000-08:00

B"H
Dear HaAretz.com readers and "talk back" commenters!

Talmud Bava Bathra 75b English Translation:

And Rava said in the name of Rabbi Yochanan :
In the future the Tzadkim(Righteous) will be called by the name of the Holy One Blessed Be He as it is said "All that are called by My Name and for My Honor have I created them, I have formed them and I have even made them"(Isaiah 43:7) and Rabbi Shmuel Bar Nachmani said in the name of Rabbi Yochanan 3 have the Name of the Holy One Blessed Be He called upon them and these are them, Tzadikim, Moshiach and Yerushalaiim Tzadikim as already stated; Moshiach as it is written "And this is My Name that they will call him Hashem Tzidkeinu"(Jeremiah 23:6) and Yerushalaiim as it is written "surrounding 18 000 and the name of the city since the day, HaShem is its name"(Ezekiel 48:35?)… (Talmud Baba Batra 75b)

Rabbeinu Gershom's commentary on this says :
"Hashem mamash yikrahu" they will literally call Him (Moshiach) Hashem (G-d).

So who exactly is the hereitic here?
Me ? Rabbeinu Gershom? Rabbi Yochanan? Yeremia haNovi (Prophet Jeremia) , or perhaps the Lubavitcher Rebbe who quotes this in reference to himself in a footnote to a Sicha (talk) part of Dvar Malchus ( Word of the King) Parshas Mishpotim 5752 (this week's parsha (Torah portion) 15 years ago in 1992)
Why can't all these so called Chabad Rabbis who commented here calling me names and playing shrinks just admit they don't believe their own Rebbe and put on knited yarmalkas and call themselves Modern Orthodox or something or stop these silly denials.
With respect and blessing to all of you.
Rabbi Ariel Sokolovsky
Bais Moshiach Chabad Lubavitch Center
of Greater Boston and Portland Oregon

The part of haAretz article quoted bellow originally had 3 mistakes the author of the article Saul Sadka corrected 2 but refused to correct the most important misquote just took it out of quotation marks to point out that is his understanding of my words not a direct quote. However it is still unfortunate and dishonest on his part as due to my past experience dealing with the media I refused to be interviewed by him until he promised to show me in advance how I will be quoted in the article and the only quote in my name he promised to print is the one in quotation marks in bold letters in the corrected quote from his article bellow:

Lubavitcher Rebbe as "G-d"

This misquote from Isaac Watts, along with a link to a Chabad Web site, appears on a billboard. Not a real billboard, but a Photoshopped one that appears on the Web site of a Chabad activist in the U.S.

Rabbi Ariel Sokolovsky is a Moldova-born Chabad rabbi in Portland, Oregon, and a more amiable soul would be hard to find.

Yet Sokolovsky maintains a blog he entitled "Rebbegod" and refers to Schneerson as "Rebbe-Almighty" among other adulatory sobriquets.

Drawing on rabbinical sources, he attempts to show that this is not as revolutionary as it sounds. He concedes that there are few people like him who will openly call the Rebbe God. He claims, however, that many people believe it, but do not say so openly for fear of scaring people away from Chabad altogether.

"The Rebbe King Moshiach is the revelation of the essence of G-d in human image and thus is called by His holy name"

He recounts an incident in which he confronted his teacher - a senior Chabad rabbi from the former USSR - as to why he would not openly declare the Rebbe to be God. According to Sokolowsky, the senior rabbi jokingly warned him: "there can be many gods but only one Moshiach."

The rest of the article plus talk backs are here (the article itself is also highly deceptive and inaccurate in many ways just like the quote attributed to me):
http://www.haaretz.com/hasen/pages/ShArt.jhtml?itemNo=824393

Sadam is dead - another prophecy fulfilled

2006-12-31T06:25:00.000-08:00

By the grace of G-d

On Shabbos Parshas Bo Nun-Aleph (January 1991) the Rebbe King Moshiach Shlit"a spoke of the destruction of Bavel (Babylon, Iraq), "May it be the will of Hashem that the nations of the world will continue to destroy and destroy, until the true victory". At that time the Rebbe instructed not to widely publicize the Sicha, for "the time will yet come"....
The whole Sicha and other articles on this subject can be found here http://www.torah.5u.com/moshiach.html

Iraqi authorities hung the former dictator just before dawn on Shabbos after he was convicted in a months-long trial of being responsible for the 1982 killing of 142 men and boys in the town of Dujail. Saddam led his country into multiple conflicts that cost over a million lives. He launched 39 Scud missiles on Israel unprovoked during the 1991 Persian Gulf War and financed Palestinian terrorist groups among other things.
PS.It's interesting to note that the war in Iraq started on the 16th of Adar 5763 the day exactly 12 years after the Rebbe King Messiah spoke about the future victory of America in it's war against "Basra" (Iraq) like it says in Isaiah 63 "Who is that coming from Edom in crimsoned garments from Basra etc.")(majority of war casualties on our side primarily among the British soldier were in Basra specifically ) . Sadam was captured on 19th of Kislev (Chassidic new year
- day of liberation from prison of the 1st Rebbe of Chabad ) he was brought before the judge the 1st time on 12th of Tamuz the birthday and the day of liberation of the 6th Rebbe of Chabad-Lubavitch (the father in law of the Rebbe King Moshiach) from the Soviet internal exile in 1927 and his final appeal was denied on 5th of Teves known as "didan notzach" - we won the day celebrated by Chabad Chassidim since 1987 when the federal court found that priceless books stolen from Chabad library by a relative of the Previous Rebbe of blessed memory who claimed they belong to him as part inheritance belong to all the Chassidim and must be returned to Agudas Chassidei Chabad.
And finally Sadam was executed by hanging this Shabbat 9th of Tevet the day preceding the 10th of Teves the start of the siege of Jerusalem by the Babylonian emperor king Nevuhadnetzer that led to the destruction of the 1st temple of Somomon and the 70 year old Babylonian exile.
PPS. There are those who don't fast on his day as the Rebbe King Messiah said in 1991 that Rabbis should decree that these fasts no longer apply since Messiah is finally here and we are in the process of redemption when as the sages teach these 4 fasts associated with the destruction of the temples shall be turned into days of rejoicing.
May we soon see the rebuilding of the holy temple in Jerusalem with complete and final redemption when all nations will serve G-d in one accord.
With respect and blessing.
Rabbi Ariel Sokolovsky
Moshiach Info Center,
Bais Moshiach Chabad Lubavitch Center of Greater Boston and Portland Oregon
6173722312
http://www.Moshiach.tv

http://www.Moshiachtv.blogspot.com

From Exile to Redemption in My Life

2006-12-12T07:20:00.000-08:00

By the grace of G-d

From Exile to Redemption in My Life

THE SEEDS ARE PLANTED

It all started when I was at my friend’s house in Crown Heights the weekend of Gimel Tammuz 1994. I asked her why some Lubavitchers were singing and clapping, at what seemed to be a levaya? She answered, “It says Moshiach will appear to die before he comes.” Woohoo! I went home with the bas mitzva present she had just given me, a clock with a picture of the Rebbe, eagerly awaiting the Rebbe to take us out of Galus… Throughout the years I got very discouraged that the Rebbe hadn’t taken us to Yerushalayim that day, even making fun of the whole thing. But I still felt very sentimental about that clock, which I brought with me everywhere. My high school principal wouldn’t help me apply to a Lubavitch seminary; my seminary principal discouraged me from doing Lubavitch shlichus the next year; a Lubavitch seminary wouldn’t hire me as a madricha for my 3rd year in Eretz Yisroel; and the 4th year Chabad of the Cardo said they might need me but never called. In a shiur we had on Moshiach (during my 2nd year of seminary), the rabbi said there will be a T’chiyas HaMeisim for tzaddikim before Moshiach comes. One girl asked my rav if Moshiach can be one of those tzaddikim who come up from it. He made some faces, gnarled, “I suppose so,” and changed the subject. Hmmm… One Shabbos (about two years later) in a friend’s caravan in Bat Ayin, her Lubavitch mother asked why I’m so into Breslov. When I told her it’s because Breslov is so into simcha, she said Lubavitch is too. And that Chabad is more intellectual, Breslov more emotional; so since I seem more intellectual, I should try Chabad. What impressed me very much was that chassidus Chabad has the same foundation as the mussar vaad I belonged to. A different friend in Bat Ayin joked, “I could see you running around shouting ‘Yechi’ – just don’t let them convince you the Rebbe’s still alive!” I reassured her that there’s nothing to worry about, since I was actually at the levaya. Baruch Hashem I had too many jobs in Yerushalayim, so Machon Alte had to wait almost a year. What gave me the final push to just drop everything and learn about Lubavitch, was when a Litvish friend (whose Breslov rebbetzin told her to learn Tanya every day) told me all these contradictory things about Lubavitch: On the one hand, Lubavitch women are very learned and make the best Bais Yaakov teachers; on the other hand, “There’s a whole book about the g’dolim’s issues with Chabad,” etc. I just had to get to the bottom of this, reminding myself that what Lubavitchers do can’t stop me from learning the chassidus. And hey, Moshiach’s whole origins are so intriguing and unusual, so that the Satan won’t realize how kadosh he is, and therefore won’t bother stopping him. Maybe everyone hates Chabad davka because it’s so true, because the Rebbe really is Moshiach!
CURIOSITY KILLED THE CAT
I made a one month commitment to try Machon Alte, no matter what. Those first two weeks I felt the tension between myself and the Lubavitchers. They thought I was some spy or something, reporting back to Litvish-Land. I also started attacking them after some rabbi with a really smushed hat said our generation has an obligation to learn chassidus. How can he diagnose my g’dolim with a disease to which chassidus is the only cure? Is he saying my g’dolim aren’t serving Hashem properly? This same rabbi tried spooking us out that the Rebbe is in the classroom with us, and made the “ridiculous” claim that the Rebbe is our Moshe and has nevua! He said if we learn what Moshiach is and learn about the Rebbe, we’ll see it’s identical. One girl commented, “But he died.” He exclaimed, “I can’t believe this is being asked in these four walls! The Rebbe said this is the last generation of Galus! The Rebbe said the Beis HaMikdash will come down on 770 first!” He must be “one of those” that book warns about – I’ll have to be mekarev him. In the meantime, there was also tension from everyone back in Yerushalayim, including my rav, whom I really needed and respected. I justified being in Machon Alte by telling him I can’t be anti-Chabad if I don’t know what Chabad is! He couldn’t believe I was there already a whole week and still hadn’t figured it out, so he dropped the subject. I would lie awake most of the night coming up with all sorts of refutes for everything I had learned that day and wake up already thinking of new questions. And reading “that book” wouldn’t help because Lubavitchers had already put out another book refuting it. I would often go meditate on the mountains, calling out to Hashem, “In the z’chus of Rebbe Nachman, give me clarity!” Baruch Hashem there was one ex- Lakewooder there, Basya Richburg, my island of sanity. She would tell me how she also went through all these questions, and reassured me how peaceful I would feel when the struggle would be over. But I still had to fight it out myself – how do I know she didn’t fall for the same stuff all those other Lubavitchers are falling for? The real action started when I signed up to have a chavrusa. I wanted to know the deal with the Rebbe being Moshiach: he certainly could have been, and maybe will be, but what makes Lubavitchers rule everyone else out? The chavrusa asked how I came to Lubavitch, and before I could even finish telling her about the weekend I got my precious clock, she interrupted: “He didn’t die!” She sat there like a peaceful chassid while I yelled at her about everything you would imagine someone from a mussar vaad to. Despite all my “ingenious” refutes to her “flimsy” Torah sources, I was touched by how passionate she is about the Rebbe. I had never seen anyone care so much about a Torah leader. I met with her the next day to just listen – no arguing; just listening to why the Rebbe means so much to her. She said this is her life – she can’t fully explain it, but agreed to try. I sat there with my mouth open as she told me all these nissim the Rebbe did for her, even after Gimel Tammuz. I tried to overcome the magical feeling I got, like she had injected some spirit in me, by telling myself that this is how cults work, and I have to make a decision based on truth, not some “feeling.” One conversation I probably won’t ever forget was my “convincing” this chavrusa that a Rebbe gets in the way of us and Hashem. She closed her eyes and promised me, from a very deep place within herself, that the more mekushar you are to the Rebbe, the more connected you are with Hashem, and offered to teach me the “V’Ata Tetzaveh” maamer (which explains there’s an extension of Moshe in every generation whose role is to bring out our emunas Hashem.) But I knew her tricks – that when you see something in print it has a powerful effect on you, and she was already brainwashing me enough... By hashgacha pratis, a certain rebbetzin who was close with the biggest opponent to Chabad was visiting Tzfat. I tried arranging a meeting with her, because so far Lubavitchers seemed to really know what they’re talking about, so I was looking for more information to bring up with them. I was also hoping to show her where she’s wrong, because so far nothing my Litvish friends said about Chabad is true or relevant. She sent a message back with someone saying that once someone’s been in Machon Alte “that long” there’s no talking to them; and the Rebbe can’t be Moshiach because of Gimel Tammuz. I couldn’t believe she passed the opportunity to save my soul and recruit me to her seminary! About two weeks into Machon Alte, it was once just me, the smushed hat rabbi and his wife. I told him I figured out my real problem with chassidus: learning all these fancy kavanos and getting a high from connecting to Hashem takes away from doing a mitzva lishma (meaning, just because Hashem says so, regardless of the spiritual results.) When he gave me the answer I had been looking for the whole time but was waiting for a Lubavitcher to tell it to me on their own – that you need chassidus in order to fulfill the mitzvos to know, love, and fear Hashem – all barriers were broken. He was now my hero, and I was now chassidishe. The only question from then on was: Chabad or Breslov? Around the same time, after speaking to my chavrusa on a regular basis, it started to really sink in that although halacha does leave room for Moshiach dying, since halacha goes by what you see, there’s still no way to get around all those other sources (such as Yalkut Shimoni, Ramban, Rebbe Nachman, etc.) that say Moshiach will live forever, physically; that Moshe’s neshama is always mislabesh in the Nasi HaDor’s guf in the physical world (Likkutei Sichos, Vol. 26, page 7); that the Nasi HaDor is compared to the Even HaSh’siya, which is always found in the physical world without any change or being stored away (sicha of Shoftim 5751); and that the world can’t exist without the Nasi HaDor being physically alive (Chassidus 101, Tanya). Add to this the Rebbe’s outright statement that the uninterrupted eternal life of neshama in a guf is starting with him (Seifer Hisvaaduyos 5749 vol. 4, p.148). What does a Yid do when the Torah says one thing but her personal experience shows her the opposite? Baruch Hashem, Rashi already prepared us for this phenomenon by explaining that even though the Mitzrim embalmed Yaakov, he merely appeared to die, while in truth Yaakov lives forever. (By the way, “Nasi” stands for “Nitzutz Shel Yaakov Avinu.”) I guess the Arizal (Shaar Hagilgulim, perek 13) and Rashi (Daniel 12:12) knew what they were talking about when they said Moshiach would first be somewhat revealed, and then concealed before he’s fully revealed? That Lag B’Omer night in Meiron was the first time I was ever really happy R’ Shimon Bar Yochi revealed the Zohar to us. It was also the first time I was torn between wanting to hang out by the Na Nachers and moving on to the Lubavitch section! There were these two guys dancing and doing cartwheels with big Moshiach flags, blasting “HaRabbi Mi’Lubavitch, hu Moshiach.” I felt so proud to be part of the Rebbe’s people. On my way out of Meiron the next morning, I obtained my first little Moshiach flag. My chavrusa also brought me to my first Lag B’Omer tahalucha later that day. When my month commitment to Machon Alte was almost up, I had to decide if I would stay at the expense of losing my madricha job in the Heritage House in Yerushalayim. I was thinking about it on one of my long walks around Tzfat, when I felt as if the Rebbe put his hands on my shoulders. I heard the Rebbe tell me, “Nechama, zai shtill.” I understood the Rebbe wanted me to stick around Machon Alte. So I did. But it still gnawed at me that maybe my rav knows something I overlooked, which would make me rethink becoming Lubavitch. He got annoyed that I called to talk about it: “Look, I’m not going to try to talk you out of it; you like it, so good.” I wasn’t satisfied with that lame answer after all his hockening me about going there to begin with, so I pushed for a real reason. He asked if they think the Rebbe’s Moshiach. When I told him they have their sources, he said, “They’ve gone mad! He died. Gamarnu!” (Mind you, this is the same rav who, three years earlier, said he supposes Moshiach could come from the dead.) He got defensive when I tried clarifying if there’s a real hashkafic/halachik issue, or if he just thinks they’re silly. Finally he quipped, “If you have any more questions, turn another page in the sicha or fax a letter to the Ohel.” I still gleefully follow my rav’s advice to this day! So basically, the Litvaks I know have no solid, Torah-based reason to stay away from Lubavitch, and Lubavitchers have every good reason to come closer. It was sad and disappointing to realize this about the people I respected, but at the same time, relieving to know I finally found the emes I had been toying with the past eleven years.
HONESTY IS THE BEST POLICY
One thing that surprised me throughout my stay in Tzfat was Lubavitchers who thought the Rebbe’s being Moshiach is a secret. Here I am, putting my life on hold to find the truth, and they’re hoarding information from me. I felt so deprived and left out. Why is the smushed hat rabbi and chavrusa the only ones open about the Rebbe’s own words and actions? Why must we hide the psak din that some other chassidishe rebbes signed, paskening that the Rebbe is Moshiach? Why did one rabbi insist it’s bad to say “Yechi,” when I see videos of the Rebbe encouraging it publicly? What makes the Moshiach flag a “chillul Chabad”? If it said, let’s say, “Torah,” would that be a “chillul Chareidim”? Many months later I was finally granted the privilege of learning that there was a time the Rebbe used to be very against chassidim publicizing him as Moshiach. That even though in 5751 the Rebbe was very pleased with the seifer Yechi HaMelech and then even gave his explicit approval of Yechi HaMelech HaMoshiach (whose goal is to explain the p’sak din regarding Moshiach), at first the Rebbe was the opposite of pleased, to say the least. That although we saw the Rebbe encouraging “Yechi” day in, day out – including the Yud Shvat 5753 live worldwide satellite broadcast – the Rebbe did get very upset earlier on when chassidim sang a niggun with the words “HaRebbe Moshiach Tzidkeinu” at the Shabbos Bereishis 5745 farbrengen. That even though Kehos got the Rebbe’s clear permission to print “Rebbe shlita Melech HaMoshiach” in their introduction to Besuras HaGeula, and the Rebbe himself openly discusses Moshiach’s identity in sichos he personally edited for newspaper publication, this was uncharacteristic of the Rebbe in the earlier years. And that all the stories of the Rebbe approving shluchim’s advertising him as Moshiach (such as those documented in V’Hu Yigaleinu/And He Will Redeem Us) came only after many famous stories of the Rebbe strongly reacting the opposite. Oh, I also learned that at first the Rebbe was opposed to becoming Rebbe. These two role models (smushed hat and chavrusa) who changed my life are able to help me because they are proud of everything the Rebbe says. They have emuna in and rely on the Rebbe, trusting that if the Rebbe becomes open about something, then certainly we have nothing to fear. They also really live with the Rebbe on a constant basis, are more passionate, happy, and peaceful. There’s a certain aura they radiate, stemming from pure emuna and hiskashrus with the Rebbe Melech HaMoshiach.
SATISFACTION BROUGHT IT (THE CAT) BACK
While visiting the Heritage House in Yerushalayim one Shabbos (five weeks into my stay in Machon Alte), I had a really bad nose bleed. Baruch Hashem, someone stopped it for me, but I still felt a major loss of oxygen and very weak. At one point I was alone in the house for about two hours. I finally lied down on the couch to die, said Shma, told Hashem I love Him and am sorry for making fun of the Rebbe. I was glad to at least leave this world as a chassid of the Rebbe. Maybe this was even my entire tafkid? Suddenly it occurred to me that I might live, and I remembered learning that one way to hold on to an inspirational experience is by taking on something concrete, which would make you relive the inspiration every time you do this thing. Nothing really appealed to me, until Hashem gave me a brilliant idea: I made a deal with Hashem that if He saves me from this with no brain damage, I would be bittul to the Rebbe shlita Melech HaMoshiach. I would even wear a sheitel after I got married (as opposed to those comfortable funky tichels I had my heart set on), would have a million kids, and would even leave Eretz Yisroel if the Rebbe sends me out. I would do anything and everything the Rebbe says. Within minutes I was feeling strong enough to go upstairs to get dressed and daven! I couldn’t find a Nusach Ari Siddur, but switched as soon as I got my hands on one. The next day, Erev Chag HaShavuos, I called the rabbi from Machon Alte to ask what to do different over Shavuos, now that I’m dedicated to Lubavitch. We officially finished the conversion when I got back to Tzfat. After going through some differences in minhagim and halachos, he told me what it means to be a Lubavitcher chassid: Be mekushar to the Rebbe, have a lot of Ahavas Yisroel, and do everything with the kavana of bringing Moshiach. I decorated my first Chitas cover with a quote from a Musar Seifer by Rav Yerucham Levovitz ZT”L, in the name of the Alter of Chelm: “The Rebbe said!” – and after that, nothing further is required… The goal of all the wisdom and understanding that passes between Rebbe and Talmid … is the student’s giving himself over, emuna in the Rav.
WHAT ABOUT BRESLOV?
I still love Rebbe Nachman and have a lot of hakaras ha’tov for the simcha and strength his teachings gave me when I needed it. And the Rebbe’s being Moshiach doesn’t retroactively undo the fact that Rebbe Nachman sent one of his Chassidim the petek (Na Nach note). I still appreciate the kabalistic principles that a) the tenth song will be a four-letter tzaddik’s name built up one letter at a time (like Me Mena Menach Menachem) and b) doing that to a tzaddik’s name increases his kochos in the world. The truth is one doesn’t have to choose between Rebbe Nachman/Keter/Likkutei Moharan, and the Rebbe/Malchus/Sichos, because the Rebbe’s neshama klalis includes Rebbe Nachman; his sichos and Igros Kodesh include Likkutei Moharan (since the Rebbe learned Likkutei Moharan, even making a direct reference to it twice); and Malchus is both rooted in Keter and is the Keter of the s’firos below it. Even their names are the passive and active forms of the same shoresh. That’s why you’ll notice a petek necklace next to my Moshiach pin, and a big Na Nach sticker next to my Lubavitch s’farim.
RETURNING TO LITVISHLAND AS A LUBAVITCHER
Early on in my search through different hashkafos, a friend tried helping by telling me to think of our g’dolim. Since when you follow a gadol you end up with them, so if they’re wrong you’ll be in Gehinom with them. The thought of my g’dolim in Gehinom tickled my brain, and comforted me that “of course, Chareidi Litvaks are right.” After my commitment to Chabad, this friend asked what Lubavitch gives me that nothing else did? I told her it can’t be their systematic approach to learning and Yiddishkait, because we already had that in the Musar vaad we were part of for three years. And it can’t be chassidus, because I already had Breslov books and meditated regularly. The answer is, “The Rebbe.” She asked me to explain, and it was then that I started to understand why my chavrusa (who is now my mashpia) said she just couldn’t explain the concept of Rebbe; it’s our whole life. And thanks to those two role models, I can confidently say that I’d rather go to the Gehinom of a chassid than any gadol’s Olam HaBa. The story doesn’t end here. The stronger my emuna and hiskashrus, the stronger the Satan. Throughout my “shana rishona” of being Lubavitch, many people have showed me many things to make me seriously reconsider being a chassid of the Rebbe, chas v’shalom. To get clarity I tracked down people who could give me details of what that B’nei Brak rosh yeshiva said; but either they didn’t really know specifics, or they weren’t willing to tell me. I found that extremely frustrating: if a gadol openly says something, who are they to cover up for him? I thought we’re supposed to have emunas chachomim, and be proud of our g’dolim’s (and Rebbe’s!) announcements. I even hunted down that rebbetzin (who avoided me in Tzfat) and met her in her house. She tried turning the tables, asking me all sorts of questions, avoiding it, finally admitting she doesn’t really know what he said, absolutely refusing to refer me to those who do. She commented that I looked so pained, how someone so young shouldn’t have to carry such a burden. I let out my frustration: “It pains me that the whole world is against Chabad and doesn’t even know why! How come no one can tell me that gadol’s issue?” When I shared this with a Litvak, she was surprised, and referred me to a website that would spell out “all the problems with Chabad.” It had some pretty shocking things different g’dolim said about the Rebbe, in addition to a paraphrasing of a certain sicha from 5710 suggesting avoda zara, ch”v. I realized that the bottom line is: either the Rebbe is a tzaddik and his sichos are emes, or the opposite, chas v’shalom. So I called a really big rav who is known for his ahavas Yisroel, deciding that whatever this future gadol says will be it. He said he’s not qualified to answer if the Rebbe is a tzaddik or not, but offered to tell me that “the Rebbe never said he’s Moshiach, and certainly never said he would be after he dies, and it’s questionable if saying that the Rebbe is still alive is part of Torah.” (He also added that he’d still accept me even if I stay Lubavitch.) I clarified that I’m Meshichist because of the Rebbe’s sichos, and that’s why I want to know if he’s a tzaddik and his sichos are emes. He said he doesn’t know; he never learned the Rebbe’s sichos. Since I called to listen and not to debate, I thanked him very much, amazed at how he knows what the Rebbe never said – in those sichos he never learned. Over the next few months I did some research regarding the information on that website. Most of the stories and “quotes” from different g’dolim turned out to be not only untrue, but to be the opposite of how those g’dolim actually regard the Rebbe. I also learned that regarding that “avoda zara” sicha – this blogger obviously never learned the whole sicha, and very much misunderstood the one or two paragraphs he did read. However, the website did do a magnificent job showing how the Rebbe himself made it clear to us he’s The Final Moshiach, encourages “Yechi,” allows people to call him “Rebbe shlita Melech HaMoshiach” to his face, was pleased with the woman who handed him the “Yechi” tambourine, etc. I informed the website owner of the inaccuracies, and thanked him for spreading the Rebbe’s sichos all over the internet.
NO TURNING BACK – EVER!
The stormier the Satan’s wind of doubt, the stronger my enthusiastic devotion to the Rebbe burns, baruch Hashem. I still can’t get over how the Rebbe Rashab picked me, out of all my friends and family, to be Lubavitch. I certainly didn’t do anything to deserve it! You can’t even compare life as a Lubavitcher to the old world. It’s like going from Exile to Redemption, literally. Amen!
Yechi Adoneinu Moreinu V’Rabbeinu Melech HaMoshiach L’olam Va’ed!
Long Live our Master our Teacher and our Rebbe King Moshiach Forever and Ever!

Why call someone G-d?!

2006-12-12T06:38:00.000-08:00

B"H

ואין לתמוה אם ניצוץ מהארת שכינה, נקרא בשם שכינה
There is no need to wonder at a spark of the radiance of the Shechinah being referred to (in Tzavaat HaRivash) as Shechinah.

דהא אשכחן שאפילו מלאך נברא נקרא בשם ה׳, בפרשת וירא, לפירוש הרמב״ן

For we find that even a created angel, which is not a spark of the Shechinah, is referred to by G‑d’s Name in Parshat VaYeira, in the verse,59 “And he said, ‘Lord, do not pass by your servant,” according to the commentary of R. Moses Nachmanides (the Ramban);

וכמו שכתוב: ותקרא שם ה׳ הדובר אליה וכו׳, וכהאי גוונא טובא

and as it is likewise written,60 “And [Hagar] called the name of G‑d Who spoke to her...,” where we are explicitly told that we are speaking of an angel; and many more [passages] like this.

* * *
http://www.chabad.org/library/article.asp?AID=7970
The above quote is referenced in a footnote in the biography of the Alter Rebbe

http://store.kehotonline.com/index.php?stocknumber=EAR-RABB.H&deptid=&parentid=&page=1&itemsperpage=10

the 1st Rebbe of Chabad as an explanation as to why Chassidim sometimes call their Rebbes G-d which was one of the accusations against them.
(The Biography was compiled by Rabbi Nissan Mandel and edited by the Rebbe King Moshiach himself. It was published by Kehot main Chabad Lubavitch publishing house almost 40 years ago and has since been republished a number of times with this passage and footnote left in.)
See here:

6.In some passages of the book of the Karlinists the terms "thought",speech", and "vitality" are used to personify the Creator. This is contrary to the Jewish faith. Moreover ,they write that a person may sometimes be in unity with the Creator,hence they call their Rabbis "G-d."

Note that in his accusation against the Chassidim quoted above Avigdor calls them Karlinists because at that time Karliner Chassidim were popular in that area and this term was used regarding Chassidim in general.

It's explained in the Midrash commenting on Yeshiahu (Issiah) 52 that King Moshiach (Messiah) will be exalted even above angels thus it shouldn't be surprising that he too is called by G-d's name.

Rabbi Mordechi Eliyahu, the past Chief Rabbi of Israel after his visit to the Rebbe-Almighty said. "I saw that no secret is hidden from him, and I mean that simply and explicitly. He knows all of the Talmud, Poskim (legal precedents) and in the Mystical works his understanding is VERY VERY deep. He is the master of light. He is a master of all the Torah. And is an expert on everything that is happening in Israel. His face shines like an angel of G-d and he himself is higher than any angel. He is the greatest Torah master in our generation and no one is even close to him. And together with this he worries for every Jew in the world."

(Post in progress check back later)

Moshiach and Rashbi

2006-10-31T09:04:00.000-08:00

By the grace of G-d

The Rebbe quotes the Talmud about Moshiach being called Hashem Tsidkeinu - (G-d our Righteousnes (a translation according to rationalist commentaries) or G-d our Righteous One ( translation according to mystical-kabbalistic commentaries )
And explans the connection with Rashbi (Rabbi Shimon Bar Yochai author of the Holy Zohar see his short bio at the bottom of this post.) being called Pney Adon YHVH - Face of G-d )

or check it out in full context http://www.moshiach.net/blind/hebrew/dm44.pdf page 11 footnote 81 and two notes under it with asterisks next to them.
Again all of this should be understood on many levels and explained based on the level of the student and 70 panim leTorah-Torah has 70 faces...:-)

Rabbi Shimeon Bar Yochai (Rashbi) - (80-160 CE)

"With this book (Zohar) of yours, the people will be redeemed from exile with mercy" (Zohar III, 124b)

“In the sixth century of the sixth millennium, the gates of the supernal wisdom will be opened, as will the springs of the earthly wisdom, preparing the world to be elevated in the seventh millennium”
(Zohar I, 117a)

Rabbi Shimeon is the author of the classic Kabbalistic work, the Holy Zohar (‘Book of Splendor’), first published in 1558. Transcribed by his student R' Abba, the Zohar lays out the foundations and core principles of mysticism and contains, often in cryptic form, the deepest cosmic secrets. An extraordinary scholar and miracle worker, Rabbi Shimeon was renowned for his mastery of both the revealed and the hidden dimensions of Torah.

Biographical Highlights:
~ 80CE: Born in Israel shortly after the destruction of the Second Temple (67CE).
~As a young boy studies in the great academy of the scholars of Yavneh, founded by Rabbi Yochanan ben Zakkai.
~ His principal teacher is Rabbi Akiva whose academy is in B’nei Brak. Rabbi Akiva calls him “my son.”
~ Due to persecution against Jews led by the Roman Emperor Hadrian, R’ Shimeon is sentenced to death for defying the government. Forced to flee, he hides in a cave for thirteen years together with his son, R’ Elazar, where they study Torah day and night. A carob tree and a spring of fresh water miraculously spring up at the entrance to the desert cave and they are sustained until the Emperor dies and the decree is annulled.
~ Establishes an academy in the town of Tekoa. The greatest Torah scholars gather there including Rabbi Yehudah HaNassi who compiled the Mishnah
~ 160CE: Passes away on 18th of Iyar in Meron, a village near Sfat, Israel. On Lag B’Omer (the 33rd day of the Omer count), the day of his passing, thousands of Jews make a pilgrimage to his grave where they pray and celebrate. There is also a tradition to light bonfires. At R’ Shimeon’s request, Lag B’Omer is a day of great celebration and an opportune time for miracles.

Published Writings:
Zohar
Sifre (Midrash)
Mechilta of Rashbi (Midrash)

Resources in English:
The Zohar, originally written in Aramaic, has been translated into Hebrew and English (5 volumes. Soncino Press). A new English edition has recently been released, published by Fiftieth Gate Publications. It includes selections translated and annotated by Moshe Miller.

The Rebbe foresaw everything

2006-07-25T18:13:00.000-07:00

By the grace of G-d
Shalom everyone!
The Rebbe-Almighty predicted this war in 1991:
In the Sicha that predicts current war in Iraq at the end it says:
Moreover, [the destruction of Babylonia] will lead to fullness in the realm of holiness. As our Sages declared, "If this one (Jerusalem) is full, this one (Caesarea) is empty." Correspondingly, "Tyre received fullness only because of the destruction of Jerusalem." It thus follows that the destruction of Tyre [and its like] leads to the fullness of Jerusalem. [...] (Tyre is an important city in Lebanon http://menachemmendel.blogspot.com/2006/07/jews-and-tyre-lebanon-i.html )
See:
http://www.sichosinenglish.com/books/counsel-given-concerning-babylon/01.htm
See also Timeline of Moshiach and redemption
May we merit complete redemption very very soon.
Rabbi Ariel Sokolovsky

Welcome Eved Moshiach 770!

2006-05-29T17:08:00.000-07:00

B"H
Shalom everyone!
There is a new blog in English that expresses similar ideas as this one in different words the author calls himself "Eved Moshiach-(servant of Moshiach) 770 enjoy:
http://www.evedmoshiach770.blogspot.com
http://blog.360.yahoo.com/evedmoshiach770
If you have a blog on this topic or know of one please send me a link or post it in comments.

Truth

2006-04-02T03:49:00.000-07:00

By the grace of G-d
"When I have a difficult subject before me -- when I find the road narrow and can see no other way of teaching the truth except by pleasing one intelligent man and displeasing ten thousand fools -- I prefer to address myself to the one man and to take no notice whatever of the condemnation of the multitude." (Maimonides, Guide of the Perplexed)

New Road Sign

2006-02-26T15:44:00.000-08:00

RebbeGod Blog FAQ

2006-01-31T10:49:00.000-08:00

By the grace of G-d
Frequently Asked Questions
1) Q. Do I believe that G-d created the world clothed in the Rebbe King Moshiach's body while dressed in the silk kapotah and gartle in particular since in my previous post I point out that the Rebbe says G-d combines the opposites is not limited by anything even the 13 principles of the Rambam ( see http://rebbegod.blogspot.com/2006/01/rebbe-moshiach-g-d-vs-rambam.html )?

A. A 5 year old child or a simple person who lacks ability to imagine an abstract G-d is allowed to believe and can be taught this may but he is later taught on a higher level of understanding see what the Rebbe-Almighty says here :
Sicha Parshas Lech Lecho 5732 and footnotes there pages
79 http://www.otzar770.com/library/display_page.asp?nBookId=97&nPageNumber=79&cPartLetter=B
80 http://www.otzar770.com/library/display_page.asp?nBookId=97&nPageNumber=80&cPartLetter=B

2) Q. Is one allowed to pray to the Rebbe?

A. One is allowed to pray to G-d imagining G-d in the Rebbe King Moshiach's image somewhat similar how one is allowed to pray to G-d imagining Him clothed in the Sefirah of Chessed or Chochma etc. (see Derech Mitzvoisecho Shoresh Mitzvahs haTfliah and Sicha Acharon Shel Pesach 5710)

3) Q. In the Talmud Bava Basra 75 B that you quote it doesn't only say that Moshiach will be called by G-d's name but also tzadikim and Yerushalaim (Jerusalem) and in the Zohar Rabbi Shimon Bar Yochai is called "face of G-d" (pnei adon YHVH ) and visiting him on Peisach Shvuos and Sukos fulfills seeing face of the Lord your G-d three times a year (which originally meant going up to the Holy Temple in Jerusalem.) There are many other quotes of various righteous people being called G-d (see for example http://torah.5u.com/Atzmus.pdf ). So how many "G-ds" does Judaism have?
A. This is already answered in previous questions.

4) Q. Why doesn't this violate prohibition to worship anyone or anything other than G-d Himself?
A. This doesn't violate the prohibition because the person is not worshiping the Rebbe or those other tzadikim you mentioned who were called "G-d" the person is worshiping G-d revealed thru them, they themselves being totally nullified to the spirit of G-d animating them just like a kapotah is nullified to the person wearing it. When you hug the king who is fully dressed you are honoring the king not his clothes.

5) Q. We could often see Rebbe King Moshiach Shlit"a praying in 770 and other places. If the Rebbe is G-d who did he pray to, himself?!
A. The Rebbe prayed to G-d as G-d is revealed to him while we pray to G-d imagining G-d on the level He is revealed to us "at that time each every human being will comprehend G-d to the maximum of his ability" thus some people relate to G-d as He is revealed above the sefirot with no image at all some have a mental image of G-d as a great king or merciful father etc. while some see G-d in revealed thru the Rebbe King Moshiach Shlit"a - Hashem Tsidkeinu.

6) Q. It's documented and well known the Rebbe encouraged the public proclamations of : Yechi HaMelech! -Long Live the King! (Sicha Beis Nissan 5748 see video clip here http://video.moshiach.ru/events/yechi3.rm ) and Yechi Adoneinu Moreinu veRabbeinu Melech haMoshiach LeOilom VoEd! -Long Live our Master our Teacher and our Rebbe King Moshiach Forever and Ever! see for example this clip from 15th of Yiar 5751 http://216.53.71.16:8080/ramgen/770live/likutim/first-yechi.rm
(see long 25 min videos with many interesting clips on this topic here http://torah.5u.com/Rebbe-King-Moshiach-Shlita-Uncensored-Video-at-Moshiach.tv.html )
but we never heard the Rebbe encouraging what you say "Yechi Hashem Tsidkeinu!" -Long Live Hashem (G-d) our Righteous One! or what your friends in Milwaukee (Rabbi Alexander Milchtein Shlit"a Sinagogue for Russian Jews congregation "Moshiach NOW", Israel parts of Crown Heights and elsewhere say: "Yechi Eloheinu Moreinu veRabbeinu Melech haMoshiach LeOilom voEd!"-"Long Live our G-d our Teacher and our Rebbe - King Moshiach Forever and Ever!" or "Yechi Boreinu Moreinu veRabbeinu Melech haMoshiach LeOilom voEd!"-"Long Live our Creator our Teacher and our Rebbe - King Moshiach Forever and Ever!"
A.The proclamations Yechi haMelech and Yechi Adoneinu! are meant to identify the Rebbe as Moshiach and cause the masses as well as each individual saying this to become aware of the new reality of the time of redemption we are living in to engrain in our hearts that we have leader the Rebbe King Moshiach the greatest prophet and sage whoever lived and by following his instructions and studying his teachings we are ushering personal and general redemption and resurrection of the dead. The expression Yechi Hashem Tsidkeinu! follows from the statement in Yeremia discussed in the Talmud and quoted and explained by the Rebbe King Moshiach that Moshiach will be called "Hashem Tsidkeinu!"-"Hashem (G-d) our righteous One! The purpose of saying it is to reinforce within each of us and spread to the whole world the reality that the presence of G-d has been revealed here on earth-dirah leHashem be'tachtonim- dwelling for G-d in the lower worlds in the image of Rebbe King Moshiach Shlit"a

Rebbe-Moshiach-G-d vs the Rambam.

2006-01-28T23:23:00.000-08:00

By the grace of G-d
Shalom everyone!
Since the publication of my new article "Rebbe-Moshiach-G-d?" (reprinted here: http://RebbeGod.blogspot.com under the title "Joy to the world the Lord has come." about a month ago it has been read by thousands of people according to my statistics and has been quoted and reviewed on many sites and email lists.
It has atracted more comments and phonecalls than any previous article I have writen.
While there have been some positive comments many among the readers have expressed an opinion that views expressed in it are clearly heresy and idol-worship.
They say that an idea that a particular human being even Moshiach is "G-d" as he chose to reveal Himself to us clearly violates at least one of 13 principles of the Rambam (Maimonides) that G-d has no Body or likeness of a body and whoever believes he does is a "min"-heretic.
Some of the people who attacked and cursed and threatened me with earthly and heavenly punishments on the phone and online for writing this article are fellow Chabad-Lubavitch Chassidim including some Chabad Rabbis.
Some people even tried to hack my blogs trying in vain to prevent me from publicizing this message online.
In some cases they have changed their views after I presented more quotations from the words of the Rebbe-Almighty and the words of the sages of previous generations.
In other cases however my words didn't yet seem to have the desired effect clarifying the issue for them.
An honest person an honest Lubavitcher should ask himself is he attacking me because he truly disagrees with my position (as he understands it anyway...since many misunderstand what I actually teach and believe ...) on principle or are they afraid of the effect widely publicizing the Rebbe's statements showing that He doesn't hold by the Rambam on these issues but according to those in opposition to the Rambam those who believe that G-d combines opposites and is inherently above all limitations including the limitations inherent in the 13 principles of faith of the Rambam. (See Sefer Hisvvadus Tav Shin Mem Vov Krach Beis page 827

http://www.otzar770.com/library/display_page.asp?nPageNumber=827&cPartLetter=B&nBookId=26
None of the people arguing with me thus far was able to present a logical explanation why my translation/interpretation of the Rebbe's teachings is suposedly a perversion of Chabad Chassidism or for that matter prove that such beliefs are outside Orthodox Judaism. See for example the recent book by Mark Shapiro proving that the 13 principles of Maimonides have never been completely accepted as the foundation of Jewish belief bringing many statements from the contemporaries of Mimonides as well as the famous Rabbis in recent history disagreeing with many of the principles including the supposed prohibition to believe that G-d can be revealed in human body. (
The Limits of Orthodox Theology: Maimonides' Thirteen Principles Reappraised (Littman Library of Jewish Civilization (Series).) (Hardcover)
by Marc B. Shapiro
http://www.amazon.com/gp/product/1874774900/002-3536622-2317660?v=glance&n=283155 )

I'd like to conclude with the following quotations from the words of our sages mentioned in the book above disputing the Rambam's principles and asserting that the Devine Wisdom - The Torah is above human logic :
R' Moses Taku

They are issuing a decree to the Creator as to how He must be. By doing so they are degrading themselves

R Nachman of Breslov (as reported by disciple)

"He mentions that it says in their [the philosophers] books "It is possible that a triangle can be a rectangle?" Our master said "I believe that God can make a rectangular triangle. For the ways of God are hidden from us; He is omnipotent, and no deed is beyond Him"

PS. Mark Shapiro and others also point out that even the Rambam himself disagreed with 13 principles in his later statements and it appears that he concealed the Torah view on these matters out of fear of Muslim persecution of the Jews for holding such beliefs which the Muslims considered akin to idol worship thus we see that many European sages living in Christian countries at the time of the Rambam and even after him have disagreed with his arguments that G-d can't be revealed as a human being.
With respect and blessing.
Rabbi Ariel Sokolovsky
617-372-2312
Moshiach Info Center International
Beis Moshiach Chabad Lubavitch Center of Greater Boston and Portland Oregon
http://www.BostonChabad.com

Long Live the Rebbe G-d Almighty forever and ever!

Loving Ariel Sharon...

2006-01-05T18:53:00.000-08:00

By the grace of G-d
Shalom everyone!

Like many of you I used to have and still do have a great admiration for Ariel Sharon after reading about his life his accomplishments for the benefit the Jewish people and the warm regard the Rebbe-Almighty has had for him all these years arguably more so than for many other Israeli politicians.
At the same time looking at his bahaviour in recent times I couldn't feel sadness after the report of his 1st stroke I felt it was a Divine punishment a consequence for the man undoing a lifetime of many good deeds in one year: destroying the Jews settlements on liberated territories in Gush Katif and reportedly ( doing it for selfish reasons The Royal Family, Corruption, and the Expulsion Plan http://www.professors.org.il/corrupt.html ) directly hurting almost 10 thousand of our Jewish brothers and sisters and creating a tremendous chilul Hashem in the process and placing the lives of the rest of the Jews in Israel and worldwide in even greater danger.
I couldn't bring myself to pray for his health, but deep within me I wasn't sure if this is how a Jew in a particular a Lubavitcher should think and behave.
I asked a question of the Rebbe Almighty thru Igrot Koidesh http://www.Igrot.com
the answer was about the need to emulate the example of the Previous Rebbe (Rabbi Yosef Yitzhok Schneerson ) caring for all Jews even those who openly rebel against G-d and his Torah.
I hope that by publishing this I'll help others to also cause themselves to have greater love for our fellow Jews by understanding what the Rebbe-G-d expects of us.
May we all merit the immediate redemption with the rebuilding of the Beis haMikdash and eternal joy for all our people and for all those who love and fear G-d.
Thus I call upon all of you to pray for refua shleima - complete recovery for Ariel Sharon - Ariel ben Devorah and for the immidiate redemption with the complete revelation of G-d's glory to the whole world when all people shal be united to serve G-d in one accord..
With respect and blessing
Rabbi Ariel Sokolovsky
617-372-2312
Moshiach Info Center International
Beis Moshiach Chabad Lubavitch Center of Greater Boston and Portland Oregon
http://www.BostonChabad.com

Portland Moshiach Center Chanukah Party Friday

2005-12-28T17:58:00.000-08:00

On Chanukah, Cheese Was the Norm, But Then Came the Potato

2005-12-25T19:23:00.000-08:00

By the grace of G-d
The Story of the Ever-Evolving Latke
On Chanukah, Cheese Was the Norm, But Then Came the Potato

The Food Maven
By Matthew Goodman

According to the Oxford English Dictionary, which knows about this sort of thing, the first published reference to latkes in the United States dates to 1927, specifically to the phrase "luscious potato latkes — pancakes made of grated, raw potatoes," from an article in H.L. Mencken's monthly The American Mercury. The OED goes on to note several subsequent citations, mostly from cookbooks, but among them an aside from the great 1964 comic novel "To an Early Grave": "I make a few latkes, I paint the kitchen chairs." Though surely of limited etymological use, the citation is delightful nonetheless, if only for the notion of the Oxford English Dictionary quoting Wallace Markfield.

In any case, by the third decade of the 20th century, when The American Mercury first announced them to the general public, latkes were already commonplace in Yiddish literature — as in, for example, Sholom Aleichem's 1900 story "Khanike Gelt" (Chanukah Money), which begins: "Can you guess, children, which is the best of all holidays? Chanukah, of course. You don't go to school for eight days in a row, you eat latkes every day..." The reason for the time lag, needless to say, is that "latke" is Yiddish, and like most immigrant parlance took a while to find its way into the pages of English. The Yiddish word is thought likely to derive from is the Russian oladka, the diminutive of oladya, defined as "a flat cake of unleavened wheat dough." (Alternatively, it may come from the Belarussian aladka, a word with a similar meaning.) The etymological sources agree that the word seems to have descended from the Middle Greek eladion, an oil cake (the American Heritage Dictionary prefers to define it as a "little oily thing"), derived from the Greek elaion, meaning olive oil.

The distance from the Yiddish latke to the Greek elaion is about as vast as Diaspora itself, but the relationship is interesting because the first latkes were little cakes made from curd cheese and fried in butter or olive oil. (Eating cheese on Chanukah is said to refer to the Apocryphal story of Judith, who fed salty cheesecakes to the Syrian general Holofornes to make him thirsty, and then plied him with wine until he was so inebriated she could chop off his head with a sword; this symbolic connection, though, was not made until many centuries after the first cheese latkes.) As Jews began to migrate eastward into Eastern Europe, butter and oil grew increasingly precious and expensive, and poultry fat became the chief frying agent; this made the use of cheese off-limits, and so by the Middle Ages latkes were most often made not from dairy ingredients but rather with a simple batter made from buckwheat flour (recall the original Russian meaning of "a flat cake made from unleavened wheat flour").

As for the potato, it was certainly not finding its way into any latkes at that time, because potatoes were unknown in Europe until the late 16th century, when they were shipped back from the New World by Spanish conquistadors. Further complicating matters, potatoes were rumored to be a carrier of typhoid and leprosy and were not widely planted in Europe until disastrous harvests of the staple grains left farmers no alternatives. This happened in stages throughout the continent, beginning in Germany in 1720 and culminating in Russia by the 1840s; it is only at this time, the mid-19th century, that we first start to see references to latkes being made from potatoes. Sometimes the latkes were made with potato flour, after the earlier buckwheat version, but more often they were made in a new way, by grating the potatoes and frying them in rendered chicken fat or, more luxuriously, goose fat. Geese, which were fattened in summer and fall and slaughtered when the weather turned cold, were especially plentiful just before Chanukah, and so it is no surprise that latkes fried in goose fat would become a trademark of this holiday celebrating fried foods; often the latkes were served with the roasted goose, which would be a worthy feast for almost anyone, but for impoverished shtetl peasants it must have seemed a glimpse of paradise.

Even without a crackling roast goose alongside them, potato latkes are about the most satisfying food imaginable — hot, crispily browned, slightly salty, shimmering with a patina of oil. Though their pedigree is shorter than we might have suspected, by now potato latkes have become the very embodiment of Jewish-American holiday food, and the subject of impassioned debate about the best way to make them. The intensity of these arguments recalls those about the making of matzo balls, the other Jewish-American holiday food nonpareil, but while I tend to be a middle-of-the-roader on the matzo-ball question, when it comes to potato latkes I am a Maccabee-like partisan.

The latke must be thin rather than thick (if the fryable surface area is too small, the latke will never attain the necessary crispness) and must be made from starchy Russet potatoes (not the waxy red-skinned variety; and though Yukon Gold are said to work, the idea of it seems to me a bit precious). If at all possible, the potatoes should be hand grated; only hand grating can create the chunky texture that defines the genuine potato latke.

Still, as we have seen, latkes were made for a long time without potatoes, and now they are being so once again, thanks to a new wave of latkes made by modern chefs. In these latkes, the potatoes have been replaced — or sometimes supplemented — with sweet potatoes, carrots, parsnips, turnips, celery root, cauliflower and almost every other form of gratable vegetable. To my mind there is no improving on perfection, but even I don't want to eat potato latkes (as Sholom Aleichem's schoolchildren did) for eight straight days, so I'm happy for a good alternative — such as, for instance, beet latkes. These pancakes, vegetally sweet, are made just as one would the potato variety (though you should use more flour, as beets are less starchy than potatoes, and it's also nice to add some grated orange zest). In this case, I recommend replacing the traditional sour cream topping with goat cheese, because its salty creaminess goes astonishingly well with beets, and never more so than when the beets are piping hot from the frying pan, causing the goat cheese to melt lusciously into them. It is, as Wallace Markfield might say, a mechaiah.

* * *

Latkes de Patata (Mexican Potato Pancakes with Carrots and Corn)
This is the classic Chanukah dish as made by Talma Scheerson's family in Mexico City. Said Ms. Scheerson: "They're a hit every time. Often there are none left to bring to the table, because everyone comes into the kitchen to try 'just one.'" I love them: the latkes come out a vibrant orange-yellow, and taste like a cross between potato pancakes and corn fritters.

2 pounds Russet potatoes
1 red onion
1 carrot
1/2 cup canned or thawed frozen corn kernels
3 eggs, lightly beaten
1/2 cup matzo meal
1 tsp. salt, plus more for sprinkling
Freshly ground black pepper to taste
Vegetable oil for frying

1. Preheat oven to 200 F. Peel and grate the potatoes by hand or in a food processor. Place the grated potatoes in a colander with a plate beneath it. Sprinkle salt on the potatoes, cover them with a layer of paper towels, and then place a heavy object (such as a heavy bowl or can) on top. Allow the potatoes to drain for 10 minutes.

2. While the potatoes are draining, peel and grate the onion and carrot. Set aside.

3. In a large bowl, combine the potatoes, onion, carrot, corn, eggs and matzo meal and season with salt and pepper. Mix well.

4. In a large, heavy skillet, add oil to a depth of a quarter inch and heat over medium-high heat until hot but not smoking. Drop a heaping 14 cup of the potato mixture into the hot oil, flattening with a spatula. Fry the latkes until deep brown on both sides.

5. Drain the latkes on paper towels (pat them with the towels on both sides) and keep them warm in a single layer on a baking sheet in the oven until all of them have been made. Serve hot, with applesauce and sour cream.

Makes about 15.

reprinted from FORWARD

Rebbe-Almighty saves Slovenia.

2005-12-20T14:42:00.000-08:00

From a recent address by Rabbi Ariel Haddad Chief Rabbi of Slovenia at the public presentation of a Torah scroll to the Slovenian Jewish community in Ljubljana.

When the Holy one created the first man, He took him and led him round all the trees of the Garden of Eden and said to him: “Behold my works, how beautiful, how splendid they are. All that I have created, I created for you. Take care, therefore, that you do not destroy my world, for if you do, there will be no one left to repair what you have destroyed.
Midrash, Kohelet (Ecclesiastes) Rabbah

The above sentences could be read as a summary of the Jewish thought concerning the approach of Judaism to the world we live in. A world that we share with other nations, other cultures, other languages, and other faiths. I suddenly realised that the word I have just uttered – “other” – is the key word to understand what is happening today. Today, in this place, we are putting together people, languages and cultures that are at the same time “the same” and “other” to each other.

The G-d of Abraham teaches humanity a more complex truth than simple oppositions particular/universal, individual/state, tribe/humanity would allow. We are particular and universal, the same and different, human beings as such, but also members of this family, that community, this history, that heritage. Our particularity is our window to universality, just as our language is the only way we have of understanding the world we share with speakers of other languages. God no more wants his or her children to be the same than a loving parent wants his or her children to be the same. That is the link between love, creation and difference.

I would like to go back to the year 1991, the year of independence of the Republic of Slovenia, and share with you a story.

Among the nations demanding freedom during those confusing times was a small country wedged between Italy, Austria and Croatia, called Slovenia. But when Slovenia made this demand, communist Yugoslavia immediately responded by declaring war. The situation was bleak for the fledgling state. The Yugoslavian army was planning an attack to crush their adversary.

It so happened that in Toronto, Canada, there lived a Slovenian Jew called Marjan (Meir) Furlan. He was married to a woman from Israel and one night the Slovenian government contacted him through their Canadian ambassador, hoping that perhaps his wife could secure arms or ammunition through some Israeli connection. He replied that although he could not help them in that area, perhaps he could arrange a blessing from the Lubavitcher Rebbe King Moshiach (King Messiah-Almighty), the most charismatic Jewish leader I have ever known. Having heard that the Rebbe-Almighty does "miracles," and thinking that nothing short of a miracle would save Slovenia, the Furlans volunteered to ask the Him for help.

The Furlans decided to travel to the King Messiah in Brooklyn, New York, and deliver two impassioned letters for help; one from the Slovenian ambassador, and the other from the priest of the Slovenian Church in Toronto. The priest included in his plea a request to the Rebbe-Almighty that he save Slovenia from communism just as Moses saved the Jews from the evil nation of Amalek when they left their imprisonment in Egypt.

When they finally arrived to New York, it was June 7, 1991, at 4 p.m. Slovenian time. The Rebbe-Almighty heard the story from Mr. Furlan and accepted the letters. He then gave his blessing to Slovenia that the fighting should cease and that there would be peace and prosperity. At the very moment the Rebbe-Almighty was blessing Slovenia, the Yugoslavian army received orders not to attack. The Yugoslav government requested a cease-fire and granted independence to Slovenia. The date was Sunday, June 7, 1991. The Rebbe-Almighty's blessing saved an entire nation.
Shortly thereafter, Slovenia printed a booklet in honour of their newly gained statehood. On the last page of the booklet is written. "A Slovenian Jew personally delivered to New York a number of letters from the Slovenian community to the world Jewish leader Rabbi Menachem Mendel Shneerson, and on the very day that he blessed the Slovenian nation, hostilities ended." A few months later, the Lubavitcher Rebbe King Messiah instructed me to come to Trieste, Italy, which is five kilometers away from the Italian border with Slovenia, and today we are all here together. A lot of things have changed for Slovenian Jewry since 1991.
A pioneering effort of translation from Hebrew of traditional texts to the Slovenian language has led to the publication of the "Haggadah of Ljubljana"; a copy of this book is being presented to all religious representatives that are here today. Almost four years ago, we celebrated the first community-wide kosher Passover here at the Grand Hotel Union. Since that time, this celebration has become a regular event for the community and for the Grand Hotel Union.
A Torah scroll arrived on January 18 this year to our community. With its new Torah scroll, the Jewish Community of Slovenia is now able to hold the complete religious services for the first time after sixty years. The temporary synagogue that we are currently using is the first in Ljubljana after nearly half a century.
I am grateful to the Alm-ghty who gave me the opportunity to take part in all of this. I have a debt of gratitude to a lot of people; if I should list them, it would take another hour. To all of them, to those who are here and those who are not, goes all my gratitude and my friendship. To all of you I want to say: the same way you were there for me when I was in need, please remember that I will be there for you whenever you are in need. A thought must also go to my wife and my children; they are my strength and my courage. And, closing this very long speech, I must say to everyone here: we have traveled a long way until this day, but a much longer travel is ahead of us, so let us do it together.

Rabbi Ariel Haddad, a native of Rome, Italy, is the Chief Rabbi of the Jewish Community of Slovenia. He is also the director of the Museum of the Jewish Community of Trieste "Carlo e Vera Wagner" and contract Professor of Hebrew Language at the University of Trieste.

Mitzvah Tanks of Redemption

2005-12-16T11:58:00.000-08:00

By the grace of the Rebbe - G-d Almighty
Shalom everyone!

Tanks of Redemption
Documentary on Mitzvah Tanks to celebrate the Lubavichter Rebbe-Almighty's 103 birthday. mms://216.53.71.16/Ohrtmimim/Noahide/337-Mitzvah%20Tank%2026.wmv

In 1974, a new apparition began to make its appearance in the streets of Manhattan. Even in that hubbub of crowd and clamor, this strange vehicle attracted attention.
It was a standard van of the “U-Haul” or “Ryder” variety. It’s back door was rolled up, showing a cargo of one large wooden table, two wooden benches, and a dozen young men with beards and black hats. From a loudspeaker taped to its roof issued forth a medley of Chassidic songs played on high volume—that is, high enough to make itself heard above the din of a Manhattan street corner. Large posters taped to the sides of the moving van proclaimed: “MITZVAH TANK”, “Teffilin on board” and “Mitzvot On The Spot For People On The Go.”
The Rebbe-Almighty had sent his tanks into the battle for the soul of the American Jew.

If a large part of American Jewry had ceased to come to shul each morning to don tefilIin and pray, the Rebbe-Almighty was going to bring the tefillin to them. He was going to send one of His students to stop the American Jew on a city sidewalk. “Excuse me, sir,” the lad would say. “Are you Jewish?” If the answer is affirmative, the young man would continue: “Would you like to put on tefillin today? It’s a mitzvah.” The American Jew will be invited to step up onto the truck, roll up his left sleeve, bind the tefillin to his arm and head and recite a short prayer.
If the American Jew is a she, she would be offered a free kit containing a small tin candlestick, a candle, and a brochure with all the information necessary to light Shabbat Candles that Friday evening—the proper time (18 minutes before sunset), the blessings in Hebrew and English, and a short message on the importance of ushering Shabbat into her home. He or she would also be offered literature on the Rebbe-Almighty’s other “mitzvah campaigns” or assistance in anything from having a mezuzah checked to finding Jewish school for their child.
Eventually, the Ryder vans were replaced with mobile homes equipped with shelves for books and comfortable seating for a quick discussion or even an impromptu class. But the concept remained the same: Go out there and get a Jew to do a mitzvah.
* * *

“Mitzvah” means “commandment”. A mitzvah is one of the 613 divine instructions to the Jew contained in the Torah. The word also means “connection”: a deed that connects the human being who performs it with the Rebbe-G-d-Almighty, who commanded it.
Before the Rebbe-Almighty’s “mitzvah campaign”, the mitzvah was a private deed, performed by the “religious” Jew at home or in the synagogue. So it was only natural that the Rebbe-Almighty’s approach raised many an eyebrow: “Tefillin on a hippie?” “What’s the point of doing one mitzvah on the way to lunch in a non-kosher restaurant?” Mitzvot were seen as the details that made up a religious Jew’s lifestyle—pointless when not part of the whole package.

The Rebbe-Hashem Tsidkeinu saw things differently. As a connection between man and G-d, as a bridge between Creator and creation, a mitzvah is a deed of cosmic significance, a deed of infinite value unto itself. Citing Maimonides, the Rebbe-Almighty repeated time and again:

a single person performing a single mitzvah, could be the deed that tips the scales and brings redemption to the entire world and all of creation.

To support Rebbe-Almighty's Mitzvah Tank programs to cheer up and encourage our brothers in the Holy Land of Yisrael check out http://www.ChabadIsrael.org
To help me launch a Mitzvah Tank programs in Portland Oregon please donate a vehicle fitting for this purpose similar to the ones above or to donate cash click here
or send your donation to:

Rabbi Ariel Sokolovsky
Chabad Lubavitch
Moshiach Center Boston
270 Babcock St # 1-B
Boston, MA 02215

American Money

2005-12-12T14:43:00.000-08:00

By the grace of G-d

American Money

Do you know why American money is so successful? Because it has written on it, "In G-d We Trust."
Not just "Believe." "Trust." Furthermore, the money even tells you its purpose: Upon it is written, "E Pluribus Unum." The purpose of all your dealings with money is to make from many a Oneness. And if that is truly your purpose, then you will rely on the One Creator to provide your needs.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman

Seven Dollars - As told by Moshe Chazan

2005-12-11T03:04:00.000-08:00

By the grace of the Rebbe Almighty
Seven Dollars

As told by Moshe Chazan

I was born in a settlement in Northern Israel to my father, Rabbi Shalom Chazan of blessed memory. In his youth, my father attended the Chabad Yeshiva in Morocco, and even then everyone predicted that he would grow up to be a great Rabbi and teacher in Israel.

After immigrating to Israel, my father held a number of rabbinic positions. For a long time he served as dean of Yeshiva Od Yosef Chai in Haifa, where he merited to educate many students. Later, he was appointed as Rabbi in the town of Shlomi, a position he held for the rest of his life.

With his great wisdom and understanding, he quickly gained the trust of the local people, who loved and appreciated him immensely. While in the prime of his life, at the height of his communal activities, my father suddenly fell ill. He underwent a full series of tests, at the end of which he was told that the doctors had found a malignant growth. He suffered intensely as the growth continued to spread; his condition was grave.

My father gathered the last of his strength and traveled to the great Kabbalist, R. Israel Abuchatzeira, known as the Baba Sali.

My father informed him of his condition and asked for a blessing for a complete recovery.

The Baba Sali knew my father well, and had expressed his esteem for my father more than once. He thought for a few moments, then said: "I only have the power to add one more year to your life. If you wish to be granted additional years, you must travel to the Lubavitcher Rebbe
shlita who lives in New York. As the righteous man of our generation, he can certainly intervene for you in heaven to grant you long life."

My father lost no time. He hurried to a travel agent and reserved two airline tickets to New York - one for him and one for me. He chose to give me the honor of accompanying him on his trip to the Rebbe-G-d-Almighty.

When my father entered the Rebbe-G-d-Almighty’s office for a private audience, I went in with him. I will never forget the sublime feeling that swept over me in those moments. The Rebbe-G-d-Almighty’s deep gaze penetrated my body. The Rebbe-G-d-Almighty listened attentively as my father described his condition. Afterwards he handed my father seven dollars for blessing and success. The Rebbe-G-d-Almighty also handed me seven dollars, and thus the audience ended.

My father was ecstatic. He felt that the Rebbe-G-d-Almighty’s blessing had infused him with new life. Medically speaking, his condition was very severe and the doctors had given him only a few months to live. However, my father believed with full faith that the Rebbe-G-d-Almighty’s blessing would remove the illness completely.

A few days after we returned from our New York trip, my father paid another visit to the Baba Sali and told him about his audience with the Lubavitcher Rebbe-G-d-Almighty. The Baba Sali encouraged and reinforced my father’s belief that the Rebbe-G-d-Almighty’s blessing had healed him and would lengthen his life.

With G-d’s great kindness, my father was indeed healed of his illness. His rapid, unanticipated recovery confounded the doctors, who deemed it a medical miracle. My father made sure to inform the Rebbe-G-d-Almighty immediately that the doctors had pronounced him completely well. He then proceeded to throw all his energies back into his communal activities and writings.

During the subsequent years my father gave himself no rest. He felt that he had merited a divine gift of life, and he strove to be worthy of this gift through using his talents to the maximum to enhance the honor of G-d and His Torah.

Exactly seven years after our audience with the Rebbe-G-d-Almighty, when we each received seven dollar bills, my father returned his soul to heaven. He passed away just one week after completing his commentary "Koh Lechai" on the Passover Hagaddah, and after seeing the completion of a new Mikveh built in Shlomi, a project in which he had invested great efforts over the years. My father merited to receive a powerful blessing, and also merited to make himself into a fitting vessel to receive it.

From: Chabad.net Editorial Staff

The Jewish People - Sons and Sheep

2005-12-07T04:15:00.000-08:00

By the grace of G-d
The Jewish People - Sons and Sheep

The portion of Vayeitzei relates at length how Yaakov, while sojourning with Lavan, was involved with sheep. He was both shepherd and sheep owner, for he received sheep as payment for some of his years of service.

Every detail in Torah serves as an eternal lesson for all Jews at all times and in all places. This is especially so with regard to the actions of the Patriarchs, since these serve as an antecedent to the spiritual service of their offspring.

Surely this is so regarding the lengthy story of Yaakov’s involvement with sheep. What spiritual lesson is to be gleaned from sheep?

The Midrash speaks of the relationship between G-d and the Jewish people in the following manner: "He is unto me a father, and I am unto Him as a son; He is unto me a shepherd and I am unto Him as sheep."

Obviously, the relationship between father and son goes far beyond the relationship between a shepherd and his flock. Once the Midrash states that Jews are like G-d’s children, what additional bond is the Midrash hinting at when it states that G-d loves the Jewish people as a shepherd loves his sheep?

Describing Jews as G-d’s children implies that they are looked upon as a distinct entity. Although every Jewish soul is inseparably bound to G-d - unlike a physical father-and-son relationship, which can be broken - the very fact that a Jew is called "son" implies that he is another entity - he is not the Father.

Therefore, while as "children" of God our existence and our love for our Heavenly Father is important to Him, we remain created beings; entirely different from the ineffable Presence that is G-d. With regard to this essential state the verse states: "He has no son...."

This unbridgeable gulf is better described by likening the Jewish people’s relationship with G-d to that between a shepherd and his sheep; there is no comparison at all.

Nevertheless, this latter relationship also serves as an illustration; there is a fondness between the Shepherd and His flock. But in this context, our belovedness stems from the intensity of our self-nullification rather than from our state of being.

This self-effacement is alluded to in the metaphor of sheep, for we observe that sheep possess a greater degree of self-effacement than do other animals.

The two descriptions of the Jewish people - sons and sheep - allude to two forms of spiritual service:

The level of "son" results from the service of Torah study, which involves an individual’s comprehension. Though increased Torah learning brings increased closeness to G-d, it also brings increased awareness of the fundamental and unbridgeable distance between created and Creator.

The level of "sheep" is attained by purifying, refining and elevating the physical world. For the Hebrew word for sheep, tzon, is related to the word yetziah, or departure, referring to the "departure" from one’s intellectual self and the occupation of one’s body with worldly matters in order to transform the world into a dwelling fit for G-d.

It is specifically this manner of service that evokes true self-nullification to G-d, for in this form of service, the Jew serves not for his own benefit and spiritual elevation, but strictly for the sake of realizing the Divine goal of transforming this world into a dwelling place for G-d.

Based on Likkutei Sichos (Edited collection of Talks of the Rebbe-Almighty) Vol. XV, pp. 252-254.
Reprinted from Lubavitch Networks http://www.KingMessiah.com

S a l v a t i o n

2005-12-07T03:50:00.000-08:00

By the grace of G-d

“S a l v a t i o n
cannot come from those who follow
the beaten track, but only from
those who break new ground!

… Everybody is in a rut, following a course of dull mediocrity, and as you know there is nothing worse than conformity. To be carried away by the current. What is needed is someone to start swimming against the current. I am not preaching, …revolt, only protest against the set pattern of conformity.

If the present set-up has turned into a prison, one must find ways to break away from it. That does not mean breaking the law, but fighting against the law. …

Our youth are asleep without even knowing it, and those who address it with speeches are surprised at their not hearing.

… What are the words of our youth? I cannot tell. Their words will follow with the inner force of the imperative. They must come from deep inside. The main thing is the awakening, of the pioneering spirit. ”

–The Rebbe-Almighty, in an interview with Geula Cohen 1964, Originally Published in Maariv. And Translated and re-published in Challenge, an encounter with Lubavitch-Chabad in Israel, by the Lubavitch foundation of Great Britain, (1973) ISBN 0901927058

Menorah - A Symbol of Thanksgiving

2005-12-01T01:50:00.000-08:00

By the grace of G-d

Sichos In English

Menorah - A Symbol Of Thanksgiving

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On Yud-Tes Kislev, 5747, the Rebbe-Almighty addressed the issue of public menorahs in the U.S. and abroad. Showing how the themes of Yud-Tes Kislev and Chanukah emphasized the victory of the forces of righteousness over evil and the resultant need to publicize such miracles, he explained how the American holiday of Thanksgiving actually signifies the same idea. Thus, when the President of the U.S.A. supports the Seven Noachide Principles and the setting up of public menorahs, he is fostering a very American idea.
The Rebbe-Almighty blessed President Reagan with continued good health and many vigorous years to continue to increase his benevolent deeds for America and humanity.

What is the remedy for lawlessness and rebellious behavior in society? The faith of the menorah eliminates the rebellious footsteps. A "Moment of Silence" to meditate on the Holy One, Blessed be He -- whose all-seeing eye and all-hearing ear watches and hears human actions, will inculcate fear of G-d into America's children and raise a healthy, righteous generation who will personify the motto: "In G-d We Trust!"

Faith in G-d -- Made in the U.S.A.

It is appropriate to reiterate that the character of this nation is based on faith in G-d. And we speak not of an abstract Super Being; but of G-d, Creator and Master of the world.

One can profess belief in a Creator while failing to recognize G-d's interest in the details of the world and in man's mortal actions. Our nation however, is built on the principles established by the founding fathers. When they landed on these shores one of their first acts was to set and proclaim a holiday of Thanksgiving to the Creator and Master of the world who had saved them from danger and brought them to these safe shores. Here they could live without fear, religious persecution or oppressive decrees. Here they could conduct their lives according to their sacred beliefs. Their thanksgiving expressed this faith: G-d not only created the world but also directs the events of the world. They recognized the providence of G-d in their salvation.

This holiday has become tradition and every year we offer sincere thanksgiving to the Al-mighty for showing those early settlers His abundant kindness.

Even the estranged souls, who in their heart believe in G-d but outwardly boast of atheism or relegate G-d to the seventh Heaven, certainly participate in the customs of the holiday of Thanksgiving established by those original Americans.

Recently, we have seen another affirmation of faith in this land. The President who is given the Divinely-ordained mission of leading our country, as Scripture says:

"the heart of kings (and rulers) is in the hand of the L-rd" (Proverbs 21:1) ,

officially proclaimed the importance of observing the Seven Noachide Laws, the basis of all morality. The President also issued a special proclamation endorsing the public lighting of Chanukah menorahs. Both proclamations were duly publicized.

Surely, the President's efforts will not go unrewarded but will bring him G-d's blessing for success in all his duties. These good deeds will increase G-d's blessings for his physical health and any medical treatment that may be necessary will be successful and he will be able to increase his efforts on behalf of all the inhabitants of this land. This is truly his mission from G-d, who cares for the world -- as the Baal Shem Tov taught; G-d takes personal interest in the individual human, animal, plant, and inanimate objects.

In matters of holiness and good deeds there is the important rule:

one mitzvah brings another (Avos 4:2).

The same is true in the Seven Noachide Laws. Good deeds engender an increase of goodness, quantitatively, qualitatively and with greater public acknowledgement. The merit of this increased good will enable the President to move beyond the recent entanglements and in good health be able to do more good with uprightness and righteousness.

The President should begin with an official declaration stating, that wherever a Jew wants to set a menorah, to be kindled in an ever-increasing manner during the eight nights of Chanukah, he should be enabled to do so. For locating the menorah in a public place, thus giving the miracle of the candles maximum exposure, is in keeping with the spirit of the founding fathers and all those whose lives in this country began with a public expression of gratitude to the Al-mighty.

May G-d grant that these activities meet with great success, and that the nations of the world be inspired by the example of the White House. For when these activities are performed with joy and enthusiasm G-d will reward us in like measure (and His measure is many times greater) with light, health and the ability to grow in sheer goodness. Blessed are those who will assist in these matters by providing joyous encouragement and necessary support.

Those in leadership positions in a state, city or neighborhood should also participate in these activities, in the knowledge that these will help eliminate lawlessness and rebelliousness against G-d and humanity.

A feeling of weakness and uncertainty covers the land as we search for solutions to serious social problems, but this can be said with certainty: All morality must be based on an awareness of the Creator and Master of the world, the Eye that sees and the Ear that hears who in His Divine Providence watches over us at all times and in all places. This fact is based on empirical experience. For in our generation a powerful country attained the greatest scientific knowledge, philosophical advancement and artistic excellence and yet perpetrated the horrors of what we now call the holocaust.

They committed acts too horrible for the human mind to comprehend or tolerate. The children of those people confronted with the documentation of the barbarism protest in disbelief. But it happened! How was this possible? There was no faith in a Super Being who oversees the world which He created.

Attending to the education of our children we must not deny them the only true resource for goodness and morality in their lives. They must be aware of the Eye that sees and the Ear that hears who judges the world justly and kindly. Even a child understands that one cannot deceive G-d. Rather, wanting to receive G-d's blessing, he/she will impress upon other children to act according to the Seven Noachide Laws laying the foundation for a just society.

This is the only way to raise children properly. Only in this way will the national epidemic of rebelliousness against the law in the land cease. Neither money nor special teachers, policemen nor threats will help. You can hide from a policeman but not from the Almighty.

It is however necessary that the child incorporate this knowledge into his daily thoughts and life style.

When these truths cannot be transmitted directly to the children within the existing educational setting, they must be emphasized and meditated on in a "Moment of Silence" at the beginning of the school day. The child should be prepared for the moment of contemplation by the parents who have the right and responsibility to raise and train their children to be productive humans and not barbaric rebels against society.

These good efforts will bring good health to all who encourage and support these activities and when these efforts are increased with joy and gladness, with the proper publicity, it will bring blessing all over the land, and throughout the world.

And it will speed the fulfillment of the ruling of the Rambam

" (Laws of Kings 11:4) :

He (Moshiach) will prepare the whole world to serve the L-rd with one accord, as it is written:
"For then will I give to the peoples a pure language, that they may call upon the Name of the L-rd to serve him with one consent."
(Tzephania 3:9)

This idea is clearly represented by the American motto: "In G-d we trust!"

reprinted from :
http://SichosInEnglish.org

Unity in Diversity

2005-12-01T01:24:00.000-08:00

By the grace of G-dPublic address by the Rebbe, Rabbi Menachem M. Schneerson King Moshiach (Messiah) - G-d Almighty.

at the 1990 Lag B'Omer parade in Brooklyn, New York.

Unity in Diversity

[Lag B'Omer] is the anniversary of the passing of the great Talmudic sage, Rabbi Shimon bar Yochai, whose teachings highlighted the concept of unity by drawing attention [see Zohar III, 59b] to the verse, "How good and how pleasant it is for brothers to sit together." [Psalms 133:1]

Difference need not lead to division. On the contrary, true unity comes from a synthesis of different - and even opposite - thrusts. Thus, we see that the patriarchs Abraham, Isaac and Jacob represented three different approaches to Divine service - Abraham represented the love of G-d; Isaac, the awe of G-d; and Jacob, the harmony between these opposites. Yet together, they established the one and unique spiritual heritage of the Jewish people.

This unity has a broader scope, encompassing all of mankind - Gentiles and Jews. Indeed, it extends beyond the human realm to include the totality of existence, since we are all G-d's creations.2

Brotherly Outreach
Our awareness of this fundamental oneness affects our relationships with our fellow men and the world at large. The various differences between people are thereby overshadowed by what is common to all of us. Therefore, a person need not feel "threatened" by the difference between him and others. Instead, he should reach out to others with love and seek to help them. Should he see an undesirable quality, rather than reject his colleague, responding with negative feelings, his feelings of compassion should be aroused. He should try to help the other correct his fault, thereby allowing the oneness between them to be complete.

This is one of the meanings of tzedaka [usually translated as "charity"], which properly signifies "righteous behavior." Tzedaka does not mean merely giving a charitable donation to a needy person, but rather offering another all the assistance that is necessary, be it material or spiritual, thereby removing the factors which may disrupt the unity between individuals or between nations.

Harmony in the Cosmos
This approach is the key to peace and unity in the world at large. G-d has provided ample and abundant blessings in the world He created "with grace, with kindness and with mercy" [quoted from the Grace after Bread authored by Moses]. He has called on mankind to emulate these qualities by sharing G-d-given benefits with others, helping them materially and spiritually.

Recognizing the abundance of G-d's blessings and man's role in their preservation and appropriate use will remove the basis for strife and division among nations. Once mankind realizes that G-d has provided abundance for everyone, there will be no motivation for war or even strife. Indeed, adopting this approach adds to the blessings G-d grants in the world at large and averts the "need" for Him to use temporary measures - earthquakes and the like - to remind us of His constant presence and His control.3

Similarly, this approach will refine the world and hasten the coming of the era which will express its ultimate state of perfection, when "One nation will not lift up a sword against another, nor will they learn war any more." [Micah 4:3] This unity will be extended even beyond the human realm, spreading into the animal kingdom, as it is written, "A wolf will dwell with a lamb and a leopard with a kid." [Isaiah 11:6] Indeed, it will encompass every aspect of existence.

The Family as a Chain
The goodness and blessing G-d grants will be reflected in the personal "world" of each individual, and in particular, in what is the most important wish of each man, his home and his family, so that he will derive genuine pleasure from his children and grandchildren. [There is no] justification for a gap between generations. Rather, every family - be it Jewish or non-Jewish - should be an integral entity, communicating and passing down true values from generation to generation.

Indeed, we are beginning to notice in the world at large a restoration of communication between generations, a realization of the great resource we have in our parents and grandparents. This awareness enables the present generation to transmit the knowledge, experience, and values of the past to the future.

Change of Regimes
The process of communication is the essence of education. It has been the positive force shaping the progress of civilization throughout history. Similarly, it is the desire for an environment conducive to education that is at the core of the turn of events we have witnessed in the past months, and which are characteristic of this unique year, 5750, a "Year of Miracles." 4 Regimes based on an educational system which employed force and fear to transmit their values have given way to a system which allows for an environment conducive to the natural motivation for development possessed by every child.

Through the establishment of an environment of warmth, love, joy, and disciplined freedom, we will enable all children to develop their G-d-given potential without intimidation or hindrance by fear, and inspire them to dedicate themselves to a life of positive activity, spreading good throughout the world.

The Meaning of a Parade
The essential aspect of a parade is the expression of pride in one's beliefs and values. A parade provides an opportunity to demonstrate this pride to others. In a parade, furthermore, one does not stand still, indicating the need to continually proceed further in positive activities. The main participants in this parade are children, who reflect the concepts of progress and growth more noticeably than adults. Each year, and even each season of the year, their bodies grow. This physical growth should be accompanied by spiritual growth, which, in turn, should be reflected in changes of behavior, and an increase of good deeds.

Joining this parade are representatives of the city, state, and national government, indicating that they share the desire to spread love, brotherhood, and peace. This is further emphasized by their manner of participation - including arranging for bands to play music - for music spreads happiness and encourages communication and peace. This will be accomplished by encouraging education - in particular, by promoting the observance of the seven universal laws commanded to Noach and his descendants, and by spreading the practice of tzedaka, righteous and charitable conduct.

Elevating Materiality
To inspire these activities, a special silver coin has been minted for this occasion, to be distributed to all the participants. In the Holy Temple in Jerusalem and in its service, silver and other material goods were used to create a dwelling for G-d. In a larger sense, the totality of our involvement in the material world should be dedicated to this purpose.5 The coin will serve as a memento of this occasion and inspire us to use money and all material objects likewise, for good purposes, and, in particular, for tzedaka.

May all these activities lead to the revelation of the ultimate good within the world, the realization that "everything was created for His glory." [Ethics of the Fathers 6:11] This will herald the coming of the age when "G-d will reign forever and ever" [Exodus 15:18] - with the coming of Moshiach, who will bring the complete and ultimate Redemption. May it be imminently, Amen.

Footnotes:

1 From the translation personally edited by the Rebbe, as published in Sichos in English, vol. 44, pp. 299-305, Brooklyn, NY.

2 Furthermore, as quoted in Tanya, The Gateway of Unity and Faith, Chapter 1, the Baal Shem Tov explains that creation is not a one-time event of the past, but a continuous process. At each moment, G-d is bringing our existence into being anew.

3 This address was delivered some six weeks before a series of earthquakes in Iran. - Translator's note.

4 The date of the Jewish year 5750 [1990], the year of the destruction of the Berlin Wall and the fall of communism in Eastern Europe] is expressed by the Hebrew letters which are the initials of the four words which mean, "This shall surely be a year of miracles."

5 The above concepts are reinforced by one of the fundamental points of Chassidic philosophy which teaches that the world is essentially good. Other approaches teach that one has to fight against the world to improve it. In contrast, Chassidic philosophy trains us to appreciate the good in the world and use it - and all the world - for positive purposes.

Joy to the world the Lord has come.

2005-12-01T00:29:00.000-08:00

B"H
This article is being revised. Check back later.
For more on the subject of theomorphism see http://rebbegod.blogspot.com/2006/01/rebbegod-blog-faq.html

Rebbe-G-d's house of prayer and study the famous - "770"

2005-11-29T10:12:00.000-08:00

"All the gentile nations will flock to [the Beis Hamikdash], and many peoples will go...." And similarly, also during the end of golus [exile], "Beis Rabbeinu Shebe'Bavel" [770] "will be called [a house of prayer] for all peoples."
--Kuntres Beis Rabeinu Sheb'Bavel - Sanctuary in Microcosm," Sefer HaSichos 5752 2:475.
Watch 770 live over the internet 24/6: http://www.770live.com
A Sanctuary In Microcosm

A Lighthouse in the Diaspora

Published and copyright © by Sichos In English(718) 778-5436 • info@SichosInEnglish.org • FAX (718) 735-4139

An Adaptation of Addresses of the Lubavitcher Rebbe, on Shabbos Parshas Noach, 5747, Shabbos Parshas Pinchas, 5751, 28 Sivan, 5751 and Other Occasions
Publisher’s ForewordTo the exiles who sat by the waters of Babylon, dreaming of the despoiled Sanctuary in Jerusalem, the prophet Yechezkel brought this message of consolation: "Though I have scattered them throughout the lands, I will be for them a little sanctuary in the lands to which they have come."[1]
Where is this sanctuary in microcosm?
"Rabbi Yitzchak holds: ‘This refers to the synagogues and houses of study in Babylon.’ Rabbi Eliezer holds: ‘This refers to Beis Rabbeinu, the house of our teacher.’ "[2]
Are these two interpretations opposed? What is the relationship between the miniature sanctuaries of Babylon and the Beis HaMikdash in Jerusalem? Since the Destruction, what is it that makes the Divine Presence choose to reside in particular sanctuaries? And how does this whole discussion in the Talmud find expression in our generation, on the eve of the Redemption?
These and many other, related questions are discussed and clarified in the essay before us, which is based on extracts from talks of the Rebbe on a number of occasions in recent years. It is particularly relevant today, when building operations are underway to expand the beis midrash of "770" considerably.
14 Kislev, 5752 [November 21, 1991]
A Home Away from HomeOne of the chassidim of the Mitteler Rebbe, Rabbi Avraham DovBer of Bobroisk, has described[3] his first journey to Lubavitch, which took place when he was six years old. In vivid and powerful terms, he relates the moving moments he experienced, his encounters with the Rebbe and the chassidim.
Perhaps more than anything else, he was inspired by the intense joy that the chassidim felt there. When he asked his father to explain this phenomenon, his father spoke to him about the Beis HaMikdash in Jerusalem. And the boy was bewildered, for this made his question all the more powerful. How could the chassidim celebrate in this manner when the Beis HaMikdash was destroyed?
With the tact of a skilled educator, his father gave him time for his own question to sink in, and then he explained in a calm but heartfelt tone:
Until G-d, blessed be He, shows His mercy to us, sends us the righteous redeemer... and rebuilds Jerusalem and the Beis HaMikdash for us..., Lubavitch is our Jerusalem; the Rebbe’s shul -- our Beis HaMikdash;...and the Rebbe -- the Holy Ark, containing the tablets of G-d’s Torah.These are sentiments which a father shared with his son at a time of deep feeling. Are they merely sentiments? Is there any basis in our Torah heritage for such feelings and such statements?
By the Waters of BabylonSignificantly, very similar ideas are expressed by the prophet Yechezkel when comforting the Jews with the Word of G-d, in the wake of the Babylonian exile:[4] "So has G-d, the L-rd, spoken: ‘Though I have scattered them throughout the lands, I will be for them a sanctuary in microcosm in the lands to which they have come.’ "
When analyzing this verse, our Sages[5] offer two interpretations of the term "sanctuary in microcosm": "Rabbi Yitzchak holds: ‘This refers to the synagogues and houses of study in Babylon.’ Rabbi Eliezer holds: ‘This refers to Beis Rabbeinu ["the house of our master," i.e., Rav[6]] in Babylon.’ "
Similarly, our Sages state,[7] "Wherever the Jews were exiled, the Divine Presence accompanied them." This statement is problematic, for "the entire earth is filled with His glory."[8] There is no place where G-d is not found. What is meant by saying that the Divine Presence accompanies the Jews into exile?[9]
From the continuation of the passage, however, the intent becomes clear. The amoraim name certain synagogues in Babylon where there was an actual perception of the Divine Presence, resembling -- albeit in microcosm -- the manifestation of G-dliness in the Beis HaMikdash. Not only did G-d’s Presence rest in these synagogues in a hidden manner, as it does throughout the world at large. In these particular places, G-d’s Presence could actually be perceived.
The Torah: G-d’s Haven in This WorldBased on the above, it can be explained that the opinions of Rabbi Yitzchak and Rabbi Eliezer differ only in emphasis, not in principle. Rabbi Eliezer would also accept the premise that the Divine Presence rested in all synagogues in Babylon, and Rabbi Yitzchak would agree that the most evident and manifest expression of the Divine Presence was in Beis Rabbeinu.
What was unique about Beis Rabbeinu, Rav’s house of study? It was the center of Torah law for the entire world. To explain: Commenting on the verse,[10] "G-d loves the gates of Zion more than all the dwellings of Yaakov," our Sages declare:[11] "G-d loves the gates of those who excel in the realm of halachah more than the synagogues and houses of study..., for from the day the Beis HaMikdash was destroyed, G-d has no [resting place] in this world other than the four cubits of halachah."
Commenting on that passage, the Maharasha explains that the manifestation of the Divine Presence in the Beis HaMikdash was intrinsically related to the fact that it was the seat of the Sanhedrin, the ultimate halachic authority for the Jewish people. Similarly, since G-d’s Presence is manifest in "the four cubits of halachah," the place of the contemporary Torah authority is where the Divine Presence rests. Thus, the expression "sanctuary in microcosm" is an apt description for Beis Rabbeinu, the source for instruction regarding our Torah conduct in exile.
The Return of the Divine PresenceThe connection of the synagogues established in exile to the Beis HaMikdash is further emphasized by the continuation of the passage cited above:[12] "When they are redeemed in the future, the Divine Presence will accompany them." The Maharasha explains this to mean that the Divine Presence will not remain in the places where it was revealed during the exile, but will return to Eretz Yisrael together with the Jewish people. Thus our Sages relate:[13] "In the future, the synagogues and houses of study of [the diaspora] will be established in Eretz Yisrael." Moreover, they will be positioned in direct proximity to the Beis HaMikdash, and the revelation of the Divine Presence in the Beis HaMikdash will permeate them as well.[14]
Furthermore, in the era immediately preceding the Redemption, there will be a foreglimpse of the Beis HaMikdash within the "sanctuary in microcosm" established in the exile. The Divine Presence will be revealed there, and from there will return with the Jewish people to Eretz Yisrael and to Jerusalem.[15]
A Beacon of LightBased on the above, the chassid’s memoirs related above take on a different dimension. In every generation there is a Beis Rabbeinu, "the house of our master,"[16] a "sanctuary in microcosm" which responds to the urgent needs of the generation and diffuses Torah instruction throughout the world. Thus it serves as the place where the Divine Presence is revealed par excellence.
Since the Divine Presence is revealed for the sake of the Jewish people,[17] it is in the house of the leader of the people as a whole, the leader of the generation who is "the heart of the generation,"[18] that the Divine Presence becomes manifest during the time the Jews are in exile.
The above concept allows us to appreciate the uniqueness of the Beis Rabbeinu established by the Previous Rebbe in America. Today, the largest segment of the international Jewish community is found in America, and there is located the infrastructure for our generation’s Torah leadership. This country was therefore chosen as the place for Beis Rabbeinu, the center for Torah instruction for the entire world.
Significantly, America has been described[19] as "the lower hemisphere." The Torah was given in the upper hemisphere and it is our task to spread the Torah throughout the world, elevating the totality of our existence. It is this service of -- to borrow an expression of the Tzemach Tzedek’s[20] -- "Making this place Eretz Yisrael," which prepares us for the age when "Eretz Yisrael will spread out throughout the entire world,"[21] in the Era of the Redemption.
The Challenge Facing Our GenerationThe connection of the Previous Rebbe’s Beis Rabbeinu to the Redemption is reflected in the very name of the building -- "770," for that is numerically equivalent to the Hebrew word Tifratztah -- meaning "break through." On the verse concerning the birth of Peretz, the progenitor of the Mashiach,[22] poratzta alecha poretz, our Sages comment,[23] "This refers to the Mashiach, as it is written,[24] "The one who breaks through (haporeitz) shall ascend before them." This is the task of Mashiach -- to break through the barriers of exile and spread holiness throughout the world, as it is written,[25] "And you shall spread out vigorously (Ufaratzta) westward, eastward, northward and southward."
Furthermore, the number 770 is a multiple of the number seven.[26] Our Sages teach,[27] "All the sevenths are cherished," and it has been explained[28] that the preciousness of the seventh of a series is reflected in the Jewish people’s task of drawing the Divine Presence down to the earth, so that the Divine Presence becomes manifest as it was manifest in the Sanctuary. This is also the task of our generation, the seventh generation -- to hasten the coming of the Era of the Redemption, the era in which G-d will again reveal His Presence in the world openly, and not merely in microcosm.
This is not a promise of the distant future, but an imminent reality. We are on the threshold of the Redemption and indeed, in the process of crossing that threshold.[29] Our Rabbis relate[30] that in every generation, there is a potential Mashiach. This means that Mashiach is among us, waiting for us to recognize his mission and create a climate in the world that will allow it to be fulfilled.
May this take place in the immediate future and then, together with all the synagogues and houses of study in the diaspora, the "sanctuaries in microcosm," we will all proceed to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash.

Notes:
(Back to text) Yechezkel 11:16.
(Back to text) Megillah 29a.
(Back to text) HaTamim, Vol. II, p. 124-6.
(Back to text) Yechezkel 11:16.
(Back to text) Megillah 29a.
(Back to text) Rashi, loc. cit.
(Back to text) Megillah, loc. cit.
(Back to text) Yeshayahu 6:3.
(Back to text) See the commentary of the Maharasha, Megillah, loc. cit.
(Back to text) Tehillim 87:2.
(Back to text) Berachos 8a.
(Back to text) Megillah, loc. cit.
(Back to text) Ibid.
(Back to text) Maharasha, loc. cit. On this basis, the Maharasha explains a statement of the Midrash that in the Era of the Redemption, the Beis HaMikdash will encompass the totality of Jerusalem. Since all the synagogues and houses of study in the diaspora will be included in the Beis HaMikdash, its area will be the size of the entire city of Jerusalem.
(Back to text) On this basis, we can understand a problematic aspect of the now renowned passage in the Yalkut Shimoni (Vol. II, sec. 499) which foretells the era immediately preceding Mashiach’s coming. That passage relates that Mashiach will "stand on the roof of the Beis HaMikdash and proclaim to the Jewish people, ‘Humble ones: The time of your Redemption has come.’ "
That statement is difficult to comprehend. As the Rambam writes (Mishneh Torah, Hilchos Melachim 11:4), the construction of the Beis HaMikdash is one of the final stages of the Redemption. It would thus appear that well before the Beis HaMikdash will have been rebuilt, Mashiach will have had to inform the Jewish people of their Redemption.
Based on the above, however, this passage can be understood: Mashiach will stand on the roof of the "sanctuary in microcosm" that exists in the diaspora and communicate his message of redemption to the Jewish people. (This is alluded to by the expression "the roof of the Beis HaMikdash." As the Rambam writes in Hilchos Beis HaBechirah, the roof of the Beis HaMikdash was not consecrated. This is an allusion to the diaspora, which does not have the quality of revealed holiness possessed by Eretz Yisrael.)
(Back to text) This is alluded to in Rashi’s explanation of the term Beis Rabbeinu as referring to the house of Rav. The name "Rav" implies that this distinction was given to him -- and his house -- not because of his personal qualities, but because of his position as the Torah leader of the Jews of his generation.
(Back to text) This is alluded to in the following interpretation of Shmos 25:8, "And you shall make Me a sanctuary and I will dwell within." The Shelah (69a) notes that rather than write besocho -- "within it," the verse uses the expression besocham -- "within them," implying that the fundamental revelation of G-d’s Presence is to take place within every individual Jew. See the English translation of the maamarim entitled Basi LeGani (Kehot, Sichos In English; N.Y., 1990): the maamar of 5710, ch. 1.
(Back to text) See Rambam, Hilchos Melachim 3:6. See also Bamidbar Rabbah 19:28: "The leader [of the generation] represents the entire nation."
(Back to text) See Igros Kodesh (Letters) of the Previous Rebbe, Vol. II, p. 492 ff.
(Back to text) Ibid., Vol. I, p. 485. See the above essay entitled "Make This Place Eretz Yisrael."
(Back to text) Yalkut Shimoni, Vol. II, sec. 503.
(Back to text) Bereishis 38:29.
(Back to text) Aggadas Bereishis, ch. 63.
(Back to text) Michah 2:13.
(Back to text) Bereishis 28:15.
(Back to text) It combines ten times seven and one hundred times seven. The Kabbalah teaches that we have ten faculties of the soul and all of these vital faculties are interrelated. (Thus ten times ten equals 100.) In this context, the number 770 reflects how the number seven has permeated every dimension of the human personality.
(Back to text) Vayikra Rabbah 29:11.
(Back to text) Basi LeGani 5710, Basi LeGani 5711.
(Back to text) See the above essay entitled "On the Threshold of the Redemption."
(Back to text) See the Chasam Sofer, Responsa on Choshen Mishpat, Vol. VI, Responsum 98; S’dei Chemed, Pe’as HaSadeh, Maareches Alef, Principle 70. See also the essay below, entitled "Mashiach in Every Generation."

2005-11-29T08:58:00.000-08:00

Rebbe Almighty walking with His students: