בס׳ד

"Where does it say that you have a contract with G-d to have an easy life?"

the Lubavitcher Rebbe



"Failure is not the enemy of success; it is its prerequisite."

Rabbi Nosson Scherman



22 Oct 2017

Helping the orphans

They've Suffered Enough: Help Kupat Ha'Ir Marry Off 30 ORPHANS This Month

Director's Shocking Holocaust Claim

When My Son Clinically Died

The Marathon

White Supremacists Encounter ‘Good Deed Marathon’ at University of Florida

Deborah Lipstadt Delivers Frank Memorial Lecture

"Vavorichah Mivarachekah Umikalalechah Ahor"; "And I will bless the ones that bless you and the ones who curse you I will curse" The Meforshim ask, just like the pasuk says, "I will bless the ones that bless you" - stating "I will bless" first, so too should the pasuk end, "I will curse the ones who curse you". Why does the pasuk reverse it by saying, "The ones who curse you I will curse?"

The Kli Yakar answers, "Machshava Tova HaKadosh Baruch Hu Mitzaref Limaaseh, Machshava Raah Ayn HaKadosh Baruch Hu Mitzaref Limaaseh"- Hashem considers a good thought (when one thinks about doing a Mitzvah) as if the person actually did it; but concerning an evil thought, Hashem only punishes when the thought come to fruition and the person commits the sin. That is the pshat in this pasuk. "Vavorichah Mivarachekah" - "And I will bless them even before they bless you. When they just have a thought to bless you I will consider their Machshava as if it was done. But Umikalalechah Ahor" - only after they actually curse you will I curse them, since Hashem only punishes when the thought come to fruition.

Vilna Gaon offers another explanation. He says that the blessing of a rich man is greater than that of a poor man, since the rich man knows what it means to have pleasure. He therefore will give a greater Bracha. On the other hand, a poor man's curse is greater than a rich man since he experienced pain in his life and can give a harsher curse. The Hashem is saying to Avraham, "Vavorichah Mivarachekah" - I will bless them before they bless you, therefore making it a blessing of a rich person who gives a more lavish Bracha. "Umikalalechah Ahor" - I will only curse them after they curse you. This way it won't be a curse of a poor man whose curse is harsh.
http://revach.net/article.php?id=1159&style=print

17 Oct 2017

Torah, morals and ethics

Lubavitcher Rebbe's letter is a guide for Kotel mixed prayer issue

Watch: Lazer Becomes Bar Mitzvah

Scolding UNESCO, GOP lawmakers introduce resolution on Jewish ties to Jerusalem

A great fanfare is made over the fact that Noach was a tzaddik but could not save his generation from the Mabul. The mefarshim explain that he didn't believe it would happen or that he didn't push them to do tshuva, choosing to perfect himself instead.

The last Sforno at the end of Parshas Bereishis has a different approach, that explains the difficulty of the latter pshat, since he spent 120 years building the teiva precisely for the reason that people will see and question him and he can explain the the problem and how to rectify it. The Sforno says that while Noach did spend his time urging people to do tshuva and correct their bad ways, he did not teach them Torah. He did not teach them to go in the way of Hashem.

A person is not complete without Torah. If you only make yourself holy with Torah you can save yourself but will not save others. The Torah is the only foundation you can build on. A chinuch built on a foundation of moral and ethical behavior did not change the people and therefore Noach was accused of only saving himself and not the rest of his generation because he did not teach them Torah.

Similarly, when we raise our children we need to teach them to be moral and ethical, but that is not enough. We must teach them Torah, Emunah, Bitachon. We must teach them to go in the ways of Hashem. That is the way we build a generation that will be light unto the nations and be worthy to bring the Moshiach.
http://revach.net/avodah/chanoch-lnaar/Parshas-Noach-Morals-And-Ethics-Are-Not-Enough/2894

As opposed to the above devar TorahA growing share of Americans say it’s not necessary to believe in God to be moral. Which side do you stand on?

11 Oct 2017

Dancing

Dancing On the Verrazano Bridge

Ex-Qatari Minister, Who Wrote Preface to Antisemitic Book, Among Leading Candidates in Election Contest for New UNESCO Chief

Daughter of Hamas Sheikh Tells Her Life Story

The pasuk (2:20) tells us that Adam gave names to all the creatures. Chazal tell us that this was a great Chochma on his part. Rav Yehonoson Eibushitz asks, why was this such a great accomplishment?

He answers that for each animal, Adam linked, with his deep insight, each animal's characteristics to its parallel in the heavenly court. Just like there is an "Ari" and "Shor" in the Merkava, he was able to spot the traits of a lion and ox and understand the connection.

However when it came to his own name, he did not link it to something heavenly. He called himself Adam as in Adama, the lowly earth. This showed Adam's great modesty. He wanted to remind himself of his lowly makeup and always remain humble.

However, says Rav Yehonoson Eibushitz, the name Adam is in fact a very exalted name. Adam is from the word, "Adameh L'Elyon", I am compared to the elevated. A person is created B'Tzelem Elokim and is compared to Hashem Himself, and not just the Merkava. Furthermore he adds, that the comparison to Adama, the earth, is also very distinguished. Just like the earth never disintegrates and remains forever, similarly a person's neshama, his Chelek Elokai MiMa'al is also Nitzchi, eternal.
http://revach.net/parshas-hashavua/quick-vort/Parshas-Bereishis-Rav-Yehonoson-Eibushitz-The-Name-Adam/2881

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