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• King Mashiach - מֶלֶךְ הַמָּשִׁיחַ

  Mar 1, 2024 Admin 0 Comments

  It is written (Bereshit 1:2)

  וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם

  "And the spirit of 'ELOKIM' hovered over the face of the waters" 

  זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא ב) וְנָחָה עָלָיו רוּחַ ה

  The spirit refers to king Mashiach as it is written "And the spirit of The LORD will rest upon him!" (Isaiah 11:2)(Midrash Rabbah)

  שֶׁלִּבּוֹ הוּא לֵב כָּל קְהַל יִשְׂרָאֵל

  "his heart is the heart of all the Jewish people"

  (Rambam Mishna Torah Melachim 3:6)

  מִפְּנֵי שֶׁאוֹתוֹ הַמֶּלֶךְ שֶׁיַּעֲמֹד מִזֶּרַע דָּוִד בַּעַל חָכְמָה יִהְיֶה יֶתֶר מִשְּׁלֹמֹה וְנָבִיא גָּדוֹל הוּא קָרוֹב לְמשֶׁה רַבֵּנוּ וּלְפִיכָךְ יְלַמֵּד כָּל הָעָם וְיוֹרֶה אוֹתָם דֶּרֶךְ ה' וְיָבוֹאוּ כָּל הַגּוֹיִם לְשָׁמְעוֹ שֶׁנֶּאֱמַר (ישעיה ב ב) וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית ה' בְּרֹאשׁ הֶהָרִים

  for/because this king Mashiach will arise from the seed of David and will be gifted with wisdom more than Solomon and great in prophecy close to Moshe our Master. He will therefore teach the people and point out to them the LORD's path, and all nations will come to listen to him as it is written "And it shall come to pass in the last days, that the mountain of The LORD shall be established on the top of the mountains" (Isaiah 2:2) 

  (Rambam Mishna Torah Teshuva 9:2)

   רַבִּי נָתָן אוֹמֵר אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה כְּשֵׁם שֶׁעָשִׂיתִי יַעֲקֹב בְּכוֹר שֶׁנֶּאֱמַר (שמות ד כב) בְּנִי בְכֹרִי יִשְׂרָאֵל כָּךְ אֲנִי עוֹשֶׂה לְמֶלֶךְ הַמָּשִׁיחַ בְּכוֹר שֶׁנֶּאֱמַר (תהלים פט כח)  אַף־אָ֭נִי בְּכ֣וֹר אֶתְּנֵ֑הוּ עֶ֝לְי֗וֹן לְמַלְכֵי־אָֽרֶץ

  Rabbi Natan said "The Holy One Blessed Is He said to Moshe "Just as I made Yaakov a firstborn, so too I will make king Mashiach a firstborn as it is written "I too will make him a firstborn, supreme over all the kings of the earth" (Psalms 89:28)(Midrash Rabbah)

  ר' יהושע בן לוי אשכח לאליהו אמר ליה ומאי סימניה

  Rabbi Yehoshua the son of Levi encountered Eliyahu the Prophet and asked him, how do we know who is the Mashiach?

  יתיב ביני עניי סובלי חלאים

  Eliyahu the Prophet answered him "The Mashiach sits among the poor and suffers from afflictions" (Sanhedrin 98a)

  נִבְזֶה֙ וַחֲדַ֣ל אִישִׁ֔ים אִ֥ישׁ מַכְאֹב֖וֹת וִיד֣וּעַ חֹ֑לִי וּכְמַסְתֵּ֤ר פָּנִים֙ מִמֶּ֔נּוּ נִבְזֶ֖ה וְלֹ֥א חֲשַׁבְנֻֽהוּ

  "he is despised, shunned by men, a man of suffering, familiar with illness, as one who hid his face from us, he was despised, we held him of no account" (Isaiah 53:3)

  אָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה

  "Yet it was our sickness that he was bearing, our suffering that he endured. We accounted him plagued, smitten, and afflicted by GOD" (Isaiah 53:4)

  וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֺנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־לָֽנוּ

  "But he was wounded because of our sins, crushed because of our iniquities. He bore the chastisement that made us whole, and by his bruises, we were healed" (Isaiah 53:5)

  נִגַּ֨שׂ וְה֣וּא נַעֲנֶה֮ וְלֹ֣א יִפְתַּח־פִּיו֒ כַּשֶּׂה֙ לַטֶּ֣בַח יוּבָ֔ל וּכְרָחֵ֕ל לִפְנֵ֥י גֹזְזֶ֖יהָ נֶאֱלָ֑מָה וְלֹ֥א יִפְתַּ֖ח פִּֽיו

  "He was oppressed yet he did not open his mouth to answer back, like sheep being led to slaughter, like a ewe dumb before those who shear her he did not open his mouth" (Isaiah 53:7)

  וַיהֹוָ֞ה חָפֵ֤ץ דַּכְּאוֹ֙ הֶחֱלִ֔י אִם־תָּשִׂ֤ים אָשָׁם֙ נַפְשׁ֔וֹ יִרְאֶ֥ה זֶ֖רַע יַאֲרִ֣יךְ יָמִ֑ים וְחֵ֥פֶץ יְהֹוָ֖ה בְּיָד֥וֹ יִצְלָֽח

  "But The LORD chose to crush him with suffering, if he accepted his suffering with joy he will see offspring and have a long life, and in the Torah of the LORD he will prosper" (Isaiah 53:11)

  חַיִּ֤ים שָׁאַ֣ל מִ֭מְּךָ נָתַ֣תָּה לּ֑וֹ אֹ֥רֶךְ יָ֝מִ֗ים עוֹלָ֥ם וָעֶֽד

  "he asked You for life and You granted him, a long life, everlasting"

  (Psalms 21:5)

  קָנָה לוֹ דִבְרֵי תוֹרָה קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא

  if you have acquired words of The Torah! you have acquired The Life of The World To Come!" (Avot)

   צַדִּיק וּמוֹשִׁיעַ אֵין כְּתִיב אֶלָּא צַדִּיק וְנוֹשַׁע הוּא וְכֵן הוּא אוֹמֵר אִמְרוּ לְבַת צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא (ישעיה סב יא) מוֹשִׁיעֵךְ בָּא אֵין כְּתִיב כָּאן אֶלָּא יִשְׁעֵךְ כִּבְיָכוֹל הוּא נוֹשַׁע

  It is not written about king Mashiach "he is righteous and a savior" rather "he is righteous and he will be saved" as it is written "Say to the daughter of Zion behold the one who was saved has come" (Isaiah 62:11) (Tanhuma)

  לָכֵ֞ן אֲחַלֶּק־ל֣וֹ בָרַבִּ֗ים וְאֶת־עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒ תַּ֗חַת אֲשֶׁ֨ר הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ וְאֶת־פֹּשְׁעִ֖ים נִמְנָ֑ה וְהוּא֙ חֵטְא־רַבִּ֣ים נָשָׂ֔א וְלַפֹּשְׁעִ֖ים יַפְגִּֽיעַ

  "Therefore, I will give him a portion from the multitudes, he will divide the mighty as spoils because he poured out his soul in repentance to death. He was numbered among the sinners, he bore the guilt of the many, he prayed for sinners” (Isaiah 53:12)

  אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא וּנְהוֹרָא עִמֵּהּ שְׁרֵא זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁנֶּאֱמַר ק֥וּמִי א֖וֹרִי כִּ֣י בָ֣א אוֹרֵ֑ךְ וּכְב֥וֹד יְהֹוָ֖ה עָלַ֥יִךְ זָרָֽח

  Rabbi Abba Sarongia says, it is written "light dwells with him" (Daniel 2:22) this refers to king Mashiach as it is written "Arise, shine, for your light has dawned, The Presence of The LORD has shone upon you" (Isaiah 60:1) (Midrash Rabbah)

  וְנָחָ֥ה עָלָ֖יו ר֣וּחַ יְהֹוָ֑ה ר֧וּחַ חׇכְמָ֣ה וּבִינָ֗ה ר֤וּחַ עֵצָה֙ וּגְבוּרָ֔ה ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהֹוָֽה

  "The spirit of the LORD shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge,

  and reverence for The LORD" (Isaiah 11:2)

  וַהֲרִיח֖וֹ בְּיִרְאַ֣ת יְהֹוָ֑ה וְלֹֽא־לְמַרְאֵ֤ה עֵינָיו֙ יִשְׁפּ֔וֹט וְלֹא־לְמִשְׁמַ֥ע אׇזְנָ֖יו יוֹכִֽיחַ

  "He shall sense the truth by his reverence for the LORD, he shall not judge by what his eyes behold, nor rebuke by what his ears perceive" (Isaiah 11:3)

  וְשָׁפַ֤ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִֽכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו יָמִ֥ית רָשָֽׁע וְהָ֥יָה צֶ֖דֶק אֵז֣וֹר מׇתְנָ֑יו וְהָאֱמוּנָ֖ה אֵז֥וֹר חֲלָצָֽיו

  "he will judge the poor and instruct justly the humble of the earth,  he will reprove the inhabitants with his mouth, and with the breath of his mouth, he will smite the wicked. Justice shall be the girdle of his loins, and faithfulness the girdle of his waist" (Isaiah 11:4-5)

  שֶׁנֶּאֱמַר (זכריה ט א) מַשָֹּׂא דְּבַר ה' בְּאֶרֶץ חַדְרָךְ מַהוּ חַדְרָךְ רַבִּי נְחֶמְיָה אָמַר זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁהוּא חַד וְרַךְ חַד לָאֻמּוֹת וְרַךְ לְיִשְׂרָאֵל דָּבָר אַחֵר חַדְרָךְ זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁעָתִיד לְהַדְרִיךְ כָּל בָּאֵי הָעוֹלָם בִּתְשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא

  It is written "A prophecy of the LORD in the land of hadrach"  (Zecharia 9:1) What does the word 'hadrach' (חַדְרָךְ) mean? Rabbi Nehemia said this refers to King Moshiach who is sharp(חַדְ) and soft(רָךְ). Sharp towards the idolaters and soft to the people of Israel. Another explanation: The word (חַדְרָךְ) refers to king Mashiach who is destined to guide (לְהַדְרִיךְ) the people of the world to repentance before The Holy One Blessed Is He (Midrash Rabbah)

   שֶׁמֶן לַמָּאוֹר זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁנֶּאֱמַר שָׁם אַצְמִיחַ קֶרֶן לְדָוִד עָרַכְתִּי נֵר לִמְשִׁיחִי (תהלים קלב יז)

  "The oil for the light" (Exodus 25:6) This refers to the king Mashiach as it is written "There will I make a horn to shoot up for David, there have I prepared a lamp for My anointed" (Psalms 132:17)(Tanhuma)

   הַמָּשִׁיחַ שֶׁעָתִיד לִפָּרַע מֵעוֹבְדֵי עֲבוֹדָה זָרָה שָׁם עִמָּהֶם גָּדֵל בַּמְּדִינָה דִּכְתִיב שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ (ישעיה כז י)

  king Mashiach is destined to exact retribution from the idolaters. He will live among them in their city as it is written "There shall the calf feed and there shall he lie down and consume the branches thereof" (Isaiah 27:10) (Tanhuma)

  וְהוּא הָיָה רוֹאֶה אֶת מֶלֶךְ הַמָּשִׁיחַ שֶׁכֵּן דָּנִיֵּאל אוֹמֵר חָזֵהּ הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי לָא בִידַיִן וּמְחָת לְצַלְמָא בֶּן לָקִישׁ זֶה מֶלֶךְ הַמָּשִׁיחַ וּמְחָת לְצַלְמָא לְכָל מַלְכוּת שֶׁהֵם עוֹבְדוֹת לַצֶּלֶם בְּצַלְמָוֶת וּבִזְכוּת מָה הוּא מוֹשֵׁל מֶלֶךְ הַמָּשִׁיחַ בָּאֶבֶן? בִּזְכוּת הַתּוֹרָה שֶׁיִּשְׂרָאֵל יְגֵעִים בָּהּ שֶׁנֶּאֱמַר לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים (שמות לא יח)

  Daniel the prophet saw the coming of the Messiah (in his vision), as Daniel said "I saw a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them in pieces" (Daniel 2:34) Rabbi Simeon the son of Lakish said "This verse refers to the Messiah" Smote the image alludes to all the kingdoms that serve idols. Why is the rule of king Mashiach likened to stone? It is likened to stone because of the Torah study in which Israel toils as it is written "The two tablets of the testimony, tables of stone written with the finger of GOD" (Exodus 31:18)(Tanhuma)

  מֶלֶךְ בָּשָׂר וָדָם אֵין לוֹבְשִׁין עֲטָרָה שֶׁלּוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לְהַלְבִּישׁ עֲטָרָה שֶׁלּוֹ לְמֶלֶךְ הַמָּשִׁיחַ וּמַהוּ עֲטָרָה שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא? כֶּתֶם פָּז שֶׁנֶּאֱמַר רֹאשׁוֹ כֶּתֶם פָּז (שה״‎ש ה יא) וְכָתוּב בּוֹ תָּשִׁית לְרֹאשׁוֹ עֲטֶרֶת פָּז (תהלים כא ד)

  No one would dare don the crown of a human king, but in the future, The Holy One Blessed Is He will place His crown upon the head of king Mashiach. What is the crown of The Holy One Blessed Is He? The crown of The Holy One Blessed Is He is of the finest gold as it is written "His head is covered with hat made of a special garment, full of Torah" (Song of Songs 5:11) and it is also written "You will set a crown of fine gold on his head" (Psalms 21:4) (Tanhuma)

  אָמַר רַבִּי אֶלְעָזָר בַּר אֲבִינָא אִם רָאִיתָ מַלְכֻיּוֹת מִתְגָּרוֹת אֵלּוּ בְּאֵלּוּ צַפֵּה לְרַגְלוֹ שֶׁל מָשִׁיחַ

  Rabbi Elazar the son of Abina said "If you see in your generation that all the nations engaged in conflict with one another, expect the coming of the Mashiach" (Midrash Rabbah)

  רַבִּי בֶּרֶכְיָה אָמַר בְּשֵׁם רַבִּי יִצְחָק כַּגּוֹאֵל רִאשׁוֹן כָּךְ גּוֹאֵל אַחֲרוֹן מַה גּוֹאֵל רִאשׁוֹן נֶאֱמַר (שמות ד כ) וַיִּקַּח משֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וַיַּרְכִּבֵם עַל הַחֲמֹר כָּךְ גּוֹאֵל אַחֲרוֹן שֶׁנֶּאֱמַר (זכריה ט ט) עָנִי וְרֹכֵב עַל הַחֲמוֹר מַה גּוֹאֵל הָרִאשׁוֹן הוֹרִיד אֶת הַמָּן שֶׁנֶּאֱמַר (שמות טז ד) הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם אַף גּוֹאֵל אַחֲרוֹן יוֹרִיד אֶת הַמָּן שֶׁנֶּאֱמַר (תהלים עב טז) יְהִי פִסַּת בַּר בָּאָרֶץ מַה גּוֹאֵל רִאשׁוֹן הֶעֱלָה אֶת הַבְּאֵר אַף גּוֹאֵל אַחֲרוֹן יַעֲלֶה אֶת הַמַּיִם שֶׁנֶּאֱמַר (יואל ד יח) וּמַעְיָן מִבֵּית ה' יֵצֵא וְהִשְׁקָה אֶת נַחַל הַשִּׁטִּים

  Rabbi Berechiah in the name of Rabbi Itzhak said "Like the first redeemer Moshe so too the final redeemer king Mashiach. Just like regarding Moshe, it is written: "Moshe took his wife and his children and mounted them on the donkey" (Exodus 4:20) so does it say of the final redeemer as it is written "A poor man riding upon a donkey"(a family man, battling his evil inclination, toiling in Torah, providing for his family) (Zechariah 9:9) Just as the first redeemer caused the manna to fall in the wilderness as it is written "Behold, I shall rain down for you food from Heaven" (Exodus 16:4) so will the final redeemer cause the manna to fall as it is written "There shall be an abundance of bread on the earth" (Psalms 72:16) Just as the first redeemer caused the water of the well to raise up so will the final redeemer as it is written "a spring will go out from the House of Hashem and water the valley of Shittim" (Joel 4:18)(Just as in the wilderness, having been granted the manna and water from the well, the people were free to devote their time to the study of Torah and service of The Holy One Blessed Is He, the same will occur in the times of Mashiach) (Tiferet Zion) (Midrash Rabbah)

  הַמֶּלֶךְ הַמָּשִׁיחַ עָתִיד לַעֲמֹד וּלְהַחְזִיר מַלכוּת דָּוִד לְיָשְׁנָהּ לַמֶּמְשָׁלָה הָרִאשׁוֹנָה וּבוֹנֶה הַמִּקְדָּשׁ וּמְקַבֵּץ נִדְחֵי יִשְׂרָאֵל וְחוֹזְרִין כָּל הַמִּשְׁפָּטִים בְּיָמָיו כְּשֶׁהָיוּ מִקֹּדֶם

  king Mashiach will arise and re-establish the monarchy of David as it was in former times. He will build the Temple and gather in the dispersed of Israel. All the earlier statutes will be restored as they once were (Rambam Mishna Torah Melachim 11:1)

  וְאַל יַעֲלֶה עַל דַּעְתְּךָ שֶׁהַמֶּלֶךְ הַמָּשִׁיחַ צָרִיךְ לַעֲשׂוֹת אוֹתוֹת וּמוֹפְתִים וּמְחַדֵּשׁ דְּבָרִים בָּעוֹלָם אוֹ מְחַיֶּה מֵתִים וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ אֵין הַדָּבָר כָּךְ

  It should not occur to you that the king Machiach must bring wondrous signs or perform marvels or invent new things or revive the dead or anything like that

  (Rambam Mishna Torah Melachim 11:3)

   רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם שֶׁנֶּאֱמַר (ישעיה נב ז) מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם

  The Rabbis of Blessed Memory said "great is peace for when King Mashiach will come he will only open with peace as it is written "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

  It is written  וּמַטֵּ֥ה אַהֲרֹ֖ן 

  "And the staff of Aharon" (Bamidbar 17:21)

  יֵשׁ אוֹמְרִים הוּא הַמַּטֶּה שֶׁהָיָה בְּיַד יְהוּדָה

  Some Rabbis of Blessed Memory say that this is the same staff that of Yehuda as it is written וּמַטְךָ אֲשֶׁר בְּיָדֶךָ

  "The staff that is in your hand" (Bereshit 38:18)

   וְאוֹתוֹ הַמַּטֶּה עָתִיד לִהְיוֹת בְּיַד מֶלֶךְ הַמָּשִׁיחַ בִּמְהֵרָה בְיָמֵינוּ

  And this is the exact staff that in the future will be held by the King Mashiach, may he come speedily in our days as it is written

  מַטֵּה עֻזְּךָ יִשְׁלַח ה' מִצִּיּוֹן רְדֵה בְּקֶרֶב אֹיְבֶיךָ

  "The LORD will stretch forth from Zion your mighty scepter,

  to rule over your enemies!" (Psalms 110:2)(Midrash Rabbah)

  It is written 

  מִֽי־אַתָּ֧ה הַֽר־הַגָּד֛וֹל לִפְנֵ֥י זְרֻבָּבֶ֖ל לְמִישֹׁ֑ר

  "Who are you? the big mountain! in front of us, from Zerubbabel, who will come to make men upright" (Zechariah 4:7)

  זֶה מָשִׁיחַ בֶּן דָּוִד

  This refers to king Mashiach the son of David  

  וְלָמָּה נִקְרָא שְׁמוֹ הַר הַגָּדוֹל

  Why is he called the great mountain?

  שֶׁהוּא גָדוֹל מִן הָאָבוֹת

  Because he is spiritually greater than the Patriarchs as it is written about the king Mashiach 

  שֶׁנֶּאֱמַר הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד (ישעיה נב יג)

  "Behold, my servant will prosper in wisdom and prophecy, he will be exalted and raised to great heights" (Isaiah 52:13)

  יָרוּם מֵאַבְרָהָם וְנִשָּׂא מִיִּצְחָק וְגָבַהּ מִיַּעֲקֹב

  he will be exalted more than Abraham, uplifted more than Itzhak, and greater than Jacob

  וְגָבַהּ מִמַּלְאֲכֵי הַשָּׁרֵת

  he will be greater than the ministering angels

  שֶׁגְּדוֹלִים הַצַּדִּיקִים יוֹתֵר מִמַּלְאֲכֵי הַשָּׁרֵת

  because righteous are greater than the ministering angels 

  לְכָךְ נֶאֱמַר מִי אַתָּה הַר הַגָּדוֹל

  that's why the verse says "who are you? the big mountain!"

  וּמִמִּי הוּא יוֹצֵא

  From whom will he emerge?

  מִזְּרֻבָּבֶל

  From Zerubbabel

  וְלָמָּה נִקְרָא שְׁמוֹ זְרֻבָּבֶל

  Why is his name called Zerubbabel?

  מִפְּנֵי שֶׁנּוֹלַד בְּבָבֶל

  Because he was born outside of the Land of Israel in Babel

  וּמִי הוּא

  Who is he descended from?

  מִדָּוִד

  From King David as it is written 

   שֶׁנֶּאֱמַר וּבְנֵ֣י אֶלְיוֹעֵינַ֗י הוֹדַוְיָ֡הוּ וְאֶלְיָשִׁ֡יב וּפְלָיָ֡ה וְ֠עַקּ֠וּב וְיוֹחָנָ֧ן וּדְלָיָ֛ה וַעֲנָ֖נִי שִׁבְעָֽה 

  "And the sons of Elioenai: Hodaviahu and Eliyashiv and Pelaya and Akkuv and Yohanan and Delaya and Ononi—seven" 

  (1 Chronicle 3:24)

  וּמַהוּ עֲנָנִי

  Who is Ononi? ( עֲנָנִי - answer me)

  זֶה מָשִׁיחַ

  This is Mashiach a man of prayer as it is written

  שֶׁנֶּאֱמַר חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם עֲנָנֵי שְׁמַיָּ֔א 

  "I saw in the night visions, and behold, there he came, Ononi 

  (עֲנָנֵי answer me) is his name" (Daniel 7:13)

  in the next verse it is written

  וְלֵ֨הּ יְהִ֤ב שׇׁלְטָן֙ וִיקָ֣ר וּמַלְכ֔וּ וְכֹ֣ל עַֽמְמַיָּ֗א אֻמַּיָּ֛א וְלִשָּׁנַיָּ֖א לֵ֣הּ יִפְלְח֑וּן שׇׁלְטָנֵ֞הּ שׇׁלְטָ֤ן עָלַם֙ דִּֽי־לָ֣א יֶעְדֵּ֔ה וּמַלְכוּתֵ֖הּ דִּי־לָ֥א תִתְחַבַּֽל

  "Dominion, splendor and kingship were given to him. All nations, nations of every language will pay reverence to him. His dominion is an everlasting dominion that shall not pass away,

  and his kingship, one that shall not be destroyed" (Daniel 7:14)  

  וְשָׁפַ֤ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִֽכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו

  יָמִ֥ית רָשָֽׁע

  "he will judge the poor with righteousness and rebuke with uprightness the humble ones of the earth, he will strike down the land with the rod of his mouth and with his holy spirit that will emanate from his mouth he will slay wicked" (Isaiah 11:4)

  וְהֵיכָן הוּא בָא

  Where will he come from?

  דֶּרֶךְ הֶהָרִים

  he will come by the way of the mountains as it is written

  שֶׁנֶּאֱמַר עַל־הֶהָרִ֜ים רַגְלֵ֣י מְבַשֵּׂ֗ר מַשְׁמִ֧יעַ שָׁל֛וֹם מְבַשֵּׂ֥ר ט֖וֹב מַשְׁמִ֣יעַ יְשׁוּעָ֑ה אֹמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ (ישעיה נב ז)

  "Upon the mountains are the footsteps of the messenger, proclaiming peace, heralding good news, announcing salvation, telling the nation of Israel “Your King, The Holy One Blessed Is He has Reigned” (Isaiah 52:7)

  בְּאוֹתָהּ שָׁעָה יִהְיוּ יִשְׂרָאֵל מִסְתַּכְּלִין וְאוֹמְרִים אֶשָּׂא עֵינַי אֶל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי עֶזְרִי מֵעִם ה' עֹשֵׂה שָׁמַיִם וָאָרֶץ (תהלים קכא א) 

  At that time Israel will look up and say "I lift up my eyes unto the mountains, from where will my help come? my help will come from The LORD who made The Heavens and the Earth" (Psalms 121:1) 

  אָמֵן כֵּן יְהִי רָצוֹן

  Amen, and may it be so! (Tanhuma תּוֹלְדֹוֹת)

  הִנֵּ֤ה אָנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵלִיָּ֣ה הַנָּבִ֑יא

  "behold! I will send Elijah The Prophet to you" (Malachi 3:23)

  וְהָיָ֣ה בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒

  "and on that day a great shofar will be blown" (Isaiah 27:13)

  מְשָׁחֵ֖הוּ כִּי־זֶ֥ה הֽוּא

  "anoint him! for this is the one!" (1 Samuel 16:12)

  מגביהו הקב"ה למשיח עד שמי השמים ופורש עליו מזיו כבודו

  "The Holy One Blessed Is He will lift him up to The Heavens and cover him with the splendor of His Glory" (Pesikta Rabatti)

  חֹפֵ֤ף עָלָיו֙ כׇּל־הַיּ֔וֹם וּבֵ֥ין כְּתֵפָ֖יו שָׁכֵֽן

  "The Holy One Blessed Is He hovers over him all day and resides between his shoulders" (Devarim 33:12)

  תוֹרָ֖ה יְבַקְשׁ֣וּ מִפִּ֑יהוּ כִּ֛י מַלְאַ֥ךְ יְהֹֽוָה־צְבָא֖וֹת הֽוּא

  "seek Torah form his mouth! because he is the Messenger/Angel of The LORD of HOSTS!" (Malachi 2:7)

  יִלָּחֵם מִלְחֲמוֹת ה

  "he will wage the wars of The LORD!"(Rambam Melachim 11:4)

  קִנְאַ֛ת יְהֹוָ֥ה צְבָא֖וֹת תַּעֲשֶׂה־זֹּֽאת

  "the zeal of The LORD of HOSTS this one will perform" (Isaiah 9:6)

  וְאֶת־פֹּשְׁעִ֖ים נִמְנָ֑ה

  "he was counted among the sinners" (Isaiah 53:12)

  וּמִתַּחְתָּ֣יו יִצְמָ֔ח

  "he will sprout forth from the bottom" (Zachariah 6:12)

  כִּ֣י אָדָ֔ם אֵ֥ין צַדִּ֖יק בָּאָ֑רֶץ אֲשֶׁ֥ר יַעֲשֶׂה־טּ֖וֹב וְלֹ֥א יֶחֱטָֽא

  “for there is no righteous person on earth that does good and never sinned” (Kohelet 7:20)

  אֲלַמְּדָ֣ה פֹשְׁעִ֣ים דְּרָכֶ֑יךָ

  "i will teach the sinners Your ways" (Psalms 51:15)

  וּמוֹדֶ֖ה וְעֹזֵ֣ב יְרֻחָֽם

  “he who confesses and forsakes his sins will be granted mercy” (Proverbs 28:13)

  הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ

  "he stirred himself up to death in repentance, in order to know ME!" (Isaiah 53:12)

  אָמַר רֵישׁ לָקִישׁ אֵין דִּבְרֵי תוֹרָה מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ שֶׁנֶּאֱמַר זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל

  "Reish Lakish says "Words of The Torah only endure in a person who kills himself over them, one who is ready to devote all his efforts as it is written “This is the way to acquire the words of The Torah, a person who dies in a tent” ((Numbers 19:14) (Shabbat 83b)

  מְנָא לַן דִּשְׁמָא גָּרֵים אָמַר רַבִּי אֱלִיעֶזֶר דְּאָמַר קְרָא לְכוּ חֲזוּ מִפְעֲלוֹת ה׳ אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ אַל תִּקְרֵי שַׁמּוֹת אֶלָּא שֵׁמוֹת

  "From where do we derive that the name affects a person's life? Rabbi Eliezer said that the verse says “Go, see the works of The LORD! who has made desolations [shamot] upon the earth” (Psalms 46:9) Do not read the word as shamot,  but rather as shemot - names. The names given to people are therefore “the works of the LORD upon the earth” (Berachot 7b)

  מה שמו

  "what is his name?

  ורבנן אמרי חיוורא דבי רבי שמו

  “the Rabbis of Blessed Memory say "the pious/shamefaced one from the house of Ribbi is his name"” (Sanhedrin 98b)

  אַתָּה־ה֣וּא מַלְכִּ֣י אֱלֹהִ֑ים

  "You are my KING! O LORD!" (Psalms 44:5)

  שכל מדותיו של הקב"ה מדה כנגד מדה

  the ways of The Holy One Blessed Is He is measure for measure (Sanhedrin 90a)

  וַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י

  "and I have anointed 'malki'" (Psalms 2:6)

  יַעֲמֹד מֶלֶךְ

  "a king will rise up" (Rambam Melachim 11:4)

  מַלְכִּי־צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם

  "a righteous king, king of peace, in Jerusalem" (Bereshit 14:18)

  וּלְשָׁל֣וֹם אֵֽין־קֵ֗ץ עַל־כִּסֵּ֤א דָוִד֙ וְעַל־מַמְלַכְתּ֔וֹ

  "and to peace there will be no end upon the throne of David and his kingdom" (Isaiah 9:6)

  מְשִׁ֙יחַ֙ אֱלֹהי יַעֲקֹ֔ב וּנְעִ֖ים זְמִר֥וֹת יִשְׂרָאֵֽל

  "the anointed one of our GOD! Yaakov! with pleasing songs/melody/nigun, Israel!" (2 Samuel 23:1)

  וּמׇשְׁלוֹ֙ מִיָּ֣ם עַד־יָ֔ם

  "he will rule the entire world" (Zechariah 9:10)

  וְלֵ֨הּ יְהִ֤ב שׇׁלְטָן֙ וִיקָ֣ר וּמַלְכ֔וּ וְכֹ֣ל עַֽמְמַיָּ֗א אֻמַּיָּ֛א וְלִשָּׁנַיָּ֖א לֵ֣הּ יִפְלְח֑וּן שׇׁלְטָנֵ֞הּ שׇׁלְטָ֤ן עָלַם֙ דִּֽי־לָ֣א יֶעְדֵּ֔ה וּמַלְכוּתֵ֖הּ דִּי־לָ֥א תִתְחַבַּֽל

  "Dominion, splendor and kingship were given to him. All nations, nations of every language will pay reverence to him. His dominion is an everlasting dominion that shall not pass away,

  and his kingship, one that shall not be destroyed" (Daniel 7:14)

  שֶׁקּוֹלוֹ עָרֵב

  "because his voice is sweet/pleasing to Me" (Midrash Rabbah)

  הַקֹּל֙ ק֣וֹל יַעֲקֹ֔ב

  "the voice is the voice of Yaakov" (Bereshit 27:22)

  הַרְּאִיתֶם֙ אֲשֶׁ֣ר בָּחַר־בּ֣וֹ יְהֹוָ֔ה

  "have you seen whom The LORD/HASHEM has chosen" 

  (1 Samuel 10:24)

  הוֹגֶה בַּתּוֹרָה וְעוֹסֵק בְּמִצְוֹת כְּדָוִד אָבִיו כְּפִי תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה

  "his thoughts are pre-occupied with Torah and his performs the mitzvot as his fore-father Kind David, according to the Written and The Oral Torah" (Rambam Mishnah Torah Melachim 11:4)

  ה' צַדִּיק יִבְחָן 

  "The Holy One Blessed Is He tests the righteous" (Psalms 11:5)

  שֶׁהַיִּסּוּרִין מוֹשְׁכִין אֶת הָאָדָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא

  "for afflictions bring a person closer to The Holy One Blessed Is He"

  (Tanhuma)

  יָ֘בֵ֤שׁ כַּחֶ֨רֶשׂ כֹּחִ֗י וּ֭לְשׁוֹנִי מֻדְבָּ֣ק מַלְקוֹחָ֑י וְֽלַעֲפַר־מָ֥וֶת תִּשְׁפְּתֵֽנִי

  "my strength is dried up like a shard, my tongue cleaves to my palate, to the dust, to death you place me" (Psalms 22:16)

  עִמּֽוֹ־אָנֹכִ֥י בְצָרָ֑ה

  "I am with him in his distress" (Psalms 91:15)

  בַּ֝רְזֶ֗ל בָּ֣אָה נַפְשֽׁוֹ

  "iron was laid upon his soul" (Psalms 105:18)

  רַבִּי בֶּרֶכְיָה אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל בְּרִיָּה כְּשֶׁהוּא חַי אֶלָּא עַל בַּעֲלֵי יִסּוּרִין

  "Rabbi Berechiah said "The Holy One Blessed Is He does not enjoin His Name upon a person still alive unless he is afflicted with suffering" (Midrash Rabbah)

  וְנוֹשָׁ֖ע ה֑וּא

  "he will be saved" (Zechariah 9:9)

  וְ֠אַתָּ֠ה אַל־תִּירָ֞א עַבְדִּ֤י יַֽעֲקֹב֙ וְאַל־תֵּחַ֣ת יִשְׂרָאֵ֔ל כִּ֠י הִנְנִ֤י מוֹשִֽׁעֲךָ֙ 

  "but as for you, do not be afraid My servant Yaakov! do not be frightened Israel! I will save you!" (Jeremiah 46:27)

  אֵין שַׁרְבִיטוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְמַשְׁמֵשׁ וּבָא אֶלָּא בִּבְנֵי אָדָם שֶׁלִּבָּם רַךְ כַּשּׁוֹשַׁנִּים

  "the staff/scepter of The Holy One Blessed Is He comes down only upon those who's hearts are as soft as roses" (Midrash Rabbah)

  לוּלֵ֣י ת֭וֹרָתְךָ שַׁעֲשֻׁעָ֑י אָ֝֗ז אָבַ֥דְתִּי בְעׇנְיִֽי

  "were not Your Torah my delight I would have perished in my affliction" (Psalms 119:92)

  It is written 

  צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה

  "A righteous person blossoms like a palm tree, like the cedar of Lebanon he flourishes" (Psalms 92:13)

  מה התמרה הזאת נאה במראיה וכל פירותיה מתוקין וטובים כך בן דוד נאה במראהו וכל מעשיו מתוקין וטובים לפני הקב"ה

  "just as the date palm is pleasant to look at and all its fruits are sweet and good, so too with the son of David, he is pleasant to look at and all his deeds are sweet before The Holy One Blessed Is He" (Midrash Tehillim)

  בְּנִ֥י אַ֑תָּה

  "you are My son!" (Psalms 2:7)

  אָמַר רָבָא אָמַר רַב סְחוֹרָה אָמַר רַב הוּנָא כׇּל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָפַץ בּוֹ מְדַכְּאוֹ בְּיִסּוּרִין שֶׁנֶּאֱמַר וַה׳ חָפֵץ דַּכְּאוֹ הֶחֱלִי

  Rava said that Rav Seḥora said that Rav Huna said "Anyone in whom The Holy One Blessed Is He delights, He oppresses him with suffering as it is written “Yet in whom The LORD delights, He oppresses him with illness/afflictions" (Berachot 5a)

  שְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑ךָ וַ֝אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ

  "ask of Me! and I will give you nations as your inheritance! your estate will extend to the ends of the earth!" (Psalms 2:8) 

  וְאֶת־עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒

  "vast will be his booty" (Isaiah 53:12)

  וְ֭יֵרְדְּ מִיָּ֣ם עַד־יָ֑ם

  "he will rule the entire world" (Psalms 72:8)

   וְאֶל־זֶ֣ה אַבִּ֔יט אֶל־עָנִי֙ וּנְכֵה־ר֔וּחַ וְחָרֵ֖ד עַל־דְּבָרִֽי

  "at this one do I gaze, at the poor and humble one, the penitent, who trembles upon My words" (not to forget them) (Isaiah 66:2)

  מַגְדִּל֮ יְשׁוּע֢וֹת מַ֫לְכּ֥וֹ וְעֹ֤שֶׂה חֶ֨סֶד לִמְשִׁיח֗וֹ לְדָוִ֥ד וּלְזַרְע֗וֹ עַד־עוֹלָֽם

  "He will increase salvations to the king Mashiach, He will act kindly to his anointed one, To King David and his descendants forever" (Psalms 18:51)

  אִם־יִתְמַהְמָהּ֙ חַכֵּה־ל֔וֹ כִּי־בֹ֥א יָבֹ֖א

  "if Mashiach delays, await for him, for he will surely come!" (Habakkuk 2:3)

  וְכָל מִי שֶׁאֵינוֹ מַאֲמִין בּוֹ אוֹ מִי שֶׁאֵינוֹ מְחַכֶּה לְבִיאָתוֹ לֹא בִּשְׁאָר נְבִיאִים בִּלְבַד הוּא כּוֹפֵר אֶלָּא בַּתּוֹרָה וּבְמשֶׁה רַבֵּנוּ

  "anyone who doesn't believe in the coming of Mashiach or someone who does not await his coming, not only is he denying all the other Prophets, but also in the Torah and Moshe our Teacher of Blessed Memory" (Rambam Melachim 11:1)

  וַיָּ֤שַׂר אֶל־מַלְאָךְ֙ וַיֻּכָ֔ל

  "he STRUGGLED with the angel/the SATAN and prevailed!!!" (Hoshea 12:5)

  IN his 40's     רֹכֵ֣ב עַל־חֲמ֔וֹר

  there are 7 stages in a person's life

  עוֹלָם חֲמִישִׁי דּוֹמֶה לַחֲמוֹר שֶׁמַּנִּיחִין עָלָיו אֻכָּף כָּךְ לִבְנֵי אָדָם מַנִּיחִין לוֹ אֻכָּפוֹ עָלָיו נוֹתְנִין לוֹ אִשָּׁה וּמוֹלִיד בָּנִים וּבָנוֹת וְחוֹזֵר וְהוֹלֵךְ לְכָאן וּלְכָאן וּמֵבִיא מָזוֹן וּמְפַרְנֵס לְבָנָיו וּמְכַלְכְּלָן וְנוֹתְנִין עָלָיו מַשָּׂא וְהוּא מְעֻמָּס מִן בָּנִים וּבָנוֹת 

  "In the 5th stage, a man is like an ass/donkey upon which a saddle has been placed by giving him a wife who bears him sons and daughters, he roams from business to business to obtain food and sustenance for his children. They pile additional burdens upon him, and he is overwhelmed with carrying the burdens of his children

  וְאֵימָתַי כְּשֶׁהוּא בֶּן אַרְבָּעִים שָׁנָה

  when is that? in his 40's" (Tanhuma)

  מַשָּׂ֥א

  "a burden" (Malachi 1:1)

  צַדִּ֥יק עָנִי֙ וְרֹכֵ֣ב עַל־חֲמ֔וֹר

  "he is righteous, poor and humble, battling his evil inclination, toiling in Torah, a taxi driver, providing for his family, in his 40's" (Zechariah 9:9)

  חסיד נקרא על שם הבושת כי חסיד לשון לבן הוא כי תרגומא של חסידא הוא חוורתא (ויקרא יא יט) וכן ולא עתה פניו יחוָרו (ישעיהו כט כב) תרגום של חרפה הוא חסודא וכל זה למה כי החסיד צריך לסבול בושת כדי לקיים את התורה וצריך להעביר מעל פניו הבושת במקום מצווה ואז נקרא חסיד ובזה יגיע לנבואה כדכתיב (תהלים פט כ) אז דברת בחזון לחסידיך ויגיע בבושתו לידי יראת שמים כדכתיב (שמות כ יז) ובעבור תהיה יראתו על פניכם לבלתי תחטאו – איזהו יראה שהיא נכרת על הפנים הוי אומר זו הבושה (נדרים כ א)

  "A pious person is so-called because he has a sense of shame, for the word 'Hassid' or 'pious' means 'white', for the translation of 'stork' (Hasidah) in Aramaic is "hawarita" meaning 'the white one' as you note in (Leviticus 11:19) and similarly in (Isaiah 29:22) "Neither shall his face now become white/pale" (with shame), and the Aramaic translation of 'herpah' (shame) is 'hisda' (same as Hassid), as you will note in (Genesis 34:14) And all of this for what reason? That the Hassid or pious person must bear shame in order to fulfill the Torah and he must remove shame from his face at performing any commandment of The Holy One Blessed Is He. Then that person is called a Hassid or 'pious one' and thus he attains prophecy as it is written "Then did You speak in vision to Your pious ones" (Psalms 89:20) And through a sense of shame, a person will attain true reverence of GOD as it is written "In order that His awe is upon your faces so that you do not sin" (Exodus 20:20) What kind of awe or fear of GOD can be seen in a person's face? You must surely say "a sense of shame" (which causes the face to change color) (Nedarim 20a) (Orhot Tzadikim)

  אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני

  "king shapur said to Shmuel mockingly "You say that the Messiah will come on a donkey!? (perhaps the Messiah has not come yet is because he is riding on a slow donkey?) I will send him my finest fastest horse that I have. Shmuel said to him "do you have a pious son like him?"" (Sanhedrin 98a)

  ורבנן אמרי חיוורא דבי רבי שמו

  the Rabbis of Blessed Memory say "the pious one from the house of Ribbi is his name" (Sanhedrin 98b)

  וּבָ֤א לְצִיּוֹן֙ גּוֹאֵ֔ל

  "and a redeemer shall come to Zion!" (Isaiah 59:20)

  יַעֲמֹד מֶלֶךְ

  "a king will rise up" (Rambam Melachim 11:4)

  ________________________

  מלכיאל חי בן יוסף בן דוד

  יעקב ישראל

  מר אברהם

  רוש חדש כסלו תּוֹלְדֹוֹת

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• The Loving G-d

  Apr 17, 2023 Admin 0 Comments

  Did you ever hear the expression that G-d loves you —He is all love, and it's all love? But is it? When you open Torah books and start flipping through the pages, all you see is the opposite. He seems vengeful and very just, with many stories of people being punished for what they have done wrong. And then we go to shul, and we observe the following: people talking, laughing at jokes, sometimes even laughing at others, talking about others; you may even hear arguments and maybe even shouts, and, of course, you will see people praying. But don't stop there —keep on observing, and you will see kids of all ages... some walking around, some seated, some reading books, and some praying.
  
  While there in shul, you hear of some kid or a member who no longer comes to shul, or someone who grew up and moved to a different neighborhood where there is no shul nearby, and we say, Oy! He had such great potential...and, we even got a fancy label for these types of people - Off The Derech.
  
  But what is this thing called derech, or a road? Is it the physical road we walk on daily, back and forth for years to and from the shul, or is it something bigger - like an accepted Way of Life or even a Way of Behavior?! So, these people get off this "accepted way of behavior" by society... but let me ask you a question, are we truly on that "accepted way of behavior"?
  
  Torah tells us a story of Amalek in Devarim 25:17-19. It goes like this, the Jewish nation came out of Egypt and a people of Amalek came and attacked the Jewish nation while attacking those that were as Torah calls them כל הנחשלים אחריך - Hanecheshalim, Rashi explains those that were weak ones, in Midrash Tanchuma it says that those that were expelled from the protection of the Clouds of Glory due to their sins and were walking behind the camp... So Amalek attacked those that were walking outside of the camp, out of the protection of the Clouds of Glory, so by attacking them, they have instilled doubt into the hearts of the other nations - which means that all the miracles that Hashem has done when He took the Jewish nation out from Egypt which has made the Jewish nation look powerful in the eyes of other nations - after the war has made them look like nothing, and that the Jewish nation is not untouchable, and you can fight it as well. Amalek did it to prove this point: even though they lost the war, they still achieved their agenda. So, G-d gave us a commandment to kill the nation of the Amalek, and G-d said He will not rest till the end of days until He brings vengeance on this nation. 
  
  For centuries, rabbis tried to figure out who this nation of Amalek is, and in every generation, we see the few that try to annihilate the Jewish nation, and every time G-d saves us from their hands.
  
  But there's also another explanation given by our Sages. That there's an Amalek inside each one of us, and he overtakes us and influences our behavior. Let's go a bit deeper into this idea.
  
  It is no coincidence that Torah has used the word chalashim - the weak - they have attacked the weak, maybe Torah is giving us a hint, since we also have the weak ones in our society. These are the kids, people with little to no emunah, those that have come to Judaism recently, and the ones that are not firmly established in the Torah society. 
  
  For kids—with their undeveloped, naïve minds —beyond playing and praying, they sit and observe, watching us, our behavior, our interactions with others, and, most importantly, our service to G-d. 
  
  Those who have returned to Hashem, and have accepted the kingship of Heaven upon themselves, still struggling day to day with belief in G-d and details overall, come to shul, join the minyan, and also look around at those "established ones", and ones that have been "in it" for years… The same goes for those who are not established in the Torah society.
  
  And we that have been “in it” for years, through our inappropriate conduct in shul, without realizing, packing and stuffing the hearts of these children and people that have returned to Hashem - stuffing their hearts with doubts - doubt of Hashem's might and mercy, His Torah, and a way of Torah life. 
  
  Suddenly, we hear of someone who moved to another neighborhood away from shul, someone who walked out of shul never to return, and, slowly, they fall out one by one...
  
  Maybe, and just maybe, Amalek is not some other nation, but us—our inappropriate behavior and our urge to crush others in the community just to inflate our worth in public. Our way of mistreating others, spreading rumors about them, and feeling great about it before, after, and all the time, openly or secretly, casts doubt on G-d, His justice, and His involvement in our daily lives. Doubt that goes straight into the hearts of these kids and people, daily for years, as being a normal behavior in shul and in life.
  
  Then the speech from the rabbi's podium isn't taken seriously, since it feels like a story, 'cause these kids and people have already seen from their own observations that you can do it all and be ok with G-d and others... since look, everyone is doing it. And their fathers, seeing their kids not wanting to pray or come to shul, scratch their heads, thinking Where did they go wrong? 
  
  So these Baalei Teshuvah and these kids grow up, and their doubts grow with them to the point where they become convictions, or even total disbelief in G-d, since their views were already altered from their childhood days or from the early days of praying with the minyan. Worst yet, when some of these kids grow up, finish yeshivot, have a beard and a hat, and pray daily in minyan while behaving with total disregard for G-d and halacha.
  
  But there's more...
  
  A similar scenario we see played out in Parashat Vayeshev: the incident with the brothers and Yosef, who was 17 years old. The Torah describes Yosef as vehu na'ar (he was young). It is no coincidence that the Torah mentions that he was young, but to bring exactly the point I was making above: he was young, naïve, and the weakest among his brothers. His naivety was shown when he saw his brothers do something he thought was wrong; he went to his father to tell him, interpreting it as he understood it. Worst yet, fully knowing that his brothers hated him, he told them about the dreams that he had, which made them hate him even more.
  
  But what happens next? They sell him to Egypt. Years later, when the brothers are arguing with Yosef, who was the viceroy of Egypt at that moment, Yosef told them—Ani Yosef, I am Yosef —and then added something that kind of doesn't make sense—Haod Avi Chai—is my father still alive? Yosef, of course, your father is alive—you know it, since you have already heard it many times in the discussions you have had with your brothers—how can you forget it?
  
  But, there must be a reason why Yosef asked them this question....
  
  There are many explanations for this pasuk, but with your permission, I would like to give one as well.
  
  During all this time, the brothers have been trying to get their brother Benyamin out of Egypt and leave. Yosef hinted to them many times, when he thought they would recognize their "enemy" before them —who was their flesh-and-blood brother Yosef —but the brothers didn't recognize him. So, when he said, Is my father still alive, he was trying to say the following:
  
  My dear brothers, you saw me a few times already; we ate together and talked, and during all this time, you did not recognize me because I look different. But I am your brother. But do you know why I look different? Because of you. You have mistreated me in the house of my father, and then you have sold me to Egypt. I have been torn away from my father, from the security of my father's house, and thrown to a far and unknown land. Here I went through many troubles and tribulations. And look at me—you didn’t recognize me; I look different than you. You look like a Hebrew, and I look like an Egyptian, and so do my sons. So, when I was with my father, he knew me. But now, since I look so different —like an Egyptian —will my father accept me? Will he consider me part of the family, as his son?
  
  When Yakov Avinu saw Yosef HaTzadik for the first time, our Sages say he was praying the Shema Yisrael prayer, because Hashem had introduced him to the first Off The Derech individual, someone who looked totally different, as was customary in the house of Yaakov Avinu. But this also meant that, since Yaakov Avinu and his whole family were descending into exile, there would be many more of these types of individuals. And at that moment, Yaakov Avinu was praying for all the people who would fall out of the accepted derech, for all the generations, from Yosef HaTzaddik until Mashiach times. Later, Yaakov Avinu not only accepted Yosef HaTzadik as his son, but he also accepted his children and raised them to the level of the shevatim, the tribes.
  
  But who paid for the sin of selling Yosef to Egypt? The Holy Books tell us that Turnusrufus, a Roman official summoned Rabbi Shimon Ben Gamliel and his colleagues and presented a question before them:
  
  What is the law with regard to he who kidnaps a man from the Jewish nation and sells him [into slavery]?” The rabbis replied that Torah mandates that such a man be put to death. “If so,” continued Turnusrufus, “where are your forbearers who sold their brother into slavery? Had they been here, I would have prosecuted them before your eyes. As for you, accept the decree of heaven, for since the times [of the 12 tribes] there have never been 10 sages of your stature [alive at one time]. Take upon yourself to die in accordance with your law; for Joseph, the son of Jacob was kidnapped and sold by his 10 brothers, and their punishment has never been exacted.”
  
  And so it was - ten of the biggest rabbis of that generation - of all times, have been killed to atone for the sin of the 10 brothers, that have sold the young and weak lad Yosef into slavery, which turned his life upside down, tore him away from his father’s house, and made him the first Off The Derech individual in the family of Yaakov Avinu.
  
  Take out your phone or grab a newspaper, and open the News section - what do you see? Wars and unrest worldwide, problems in national and local news. It is not there, and is contained—no, it is coming closer to home. 
  
  Now listen.. what do you hear? Do you hear the voice of Hashem - His angry roar? The Gemara Masechet Berachot 3A says the following: “Rabbi Eliezer says: The night has three watches, and at each watch, HaKadosh Baruch Hu sits and roars like a lion. Hashem says: Woe to the Children because of whose sins I destroyed My Temple and burned My Sanctuary, and exiled them among the nations of the world.” 
  
  All this unrest around us, and in the news, is for us to wake up and realize...Haven’t We Done Enough Evil??! 
  
  Hashem is coming, and He is NO Loving G-d; He is angry, since the Amaleks amongst us have turned plenty of His children away from the Torah, and He is coming with vengeance to deal with us. And by the way, there’s no need to run for the hills; they won’t help us this time. Now...He..is coming for us.
  
  Shmuel Katanov

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• The Inner Battle

  Aug 15, 2022 Admin 0 Comments

  The Gemarah says that the First Bet Hamikdash was destroyed due to three sins - idol worship, forbidden relations, and bloodshed. The Second is due to one—Sinat Chinam, or Baseless Hatred. The Chachamim say that the sin of baseless hatred is equivalent to the three severe transgressions of the First Bet Hamikdash and was enough to destroy the Second. Today, I would like to focus on the issue of the Second Bet Hamikdash, since I believe a message may be waiting for us to discover.
  
  Let's take, for example, the times of the Second Temple. The Gemarah tells a story about Kamtza and Bar Kamtza, but I assume you know the story, so I will not go into details. But imagine this - a person who has been thrown out of a party, and went through humiliation while witnessing the total silence from the rabbis and other members of his community present at the party, has assumed that they were OK with what was done to him. But the worst thing of all, is his next step - to frame the Country and I don't mean the host of the party or some of the members of his community that were present at the party, but a country where the ones who suffered were all the residents of the ancient Jerusalem, his parents, I assume his wife and children, neighbors and many other people unknown to him - millions were killed and taken into captivity.
  
  Till today, the Jewish nation has not recovered from this, and the exile has been going on for 1,954 years. Our nation says we have suffered enough and deserve redemption—but do we? Have we learned from our mistakes? Have we learned from the mistakes of the generation of the Second Bet Hamikdash? Do we know what this sin is - a baseless hatred?
  
  What moves a person to hurt someone else—jealousy... ego? Not being happy with his lot, not being happy with what Hashem has given him, and looking into someone else's plate and saying - that plate should have been mine, why he and not me, and going miles, doing and saying much - to destroy the good others have, just to have that feeling - that the other person no longer has more than him.
  
  That feeling of anger that lurks inside the person at those moments, and the bleeding ego, spring him into action. That desire to rip the other person's life apart, or, as he thinks, to level the battlefield, or to totally level the other person to the ground, is an animalistic desire that stems from the other side of the human body. 
  
  But what is this desire to cause damage, or these traits - anger, ego, and jealousy? These are traits that have led to the downfall of many throughout human history... but they are also traits that go against G-d, against his decision, and against His authority.
  
  When Adam and Chavah were just created and resided in the Garden of Eden, they were given only one commandment - not to eat from the Tree of Knowledge. But as you know, they did not pass that test, and the result wasn’t that they had acquired all the bad character traits; it also means those bad character traits can now compete with the other traits—the good traits. 
  
  The human body has two spiritual forces - The Neshama and The Nefesh. The Neshama is the G-dly Soul that pulls the person to do G-dly work, and the Nefesh is an animal soul or an earthly soul that pulls the person to act in the physical world. There's a constant battle between these two souls. Who wins, do you think? It depends on what you fill yourself with.
  
  If you fill yourself with Torah knowledge and good deeds, your Neshama becomes stronger and can fight off your animalistic soul. But if you indulge in this world, don't learn, transgress the laws of the Torah, and don't keep the commandments, the animalistic soul wins every time, and the person slowly changes into a different being.
  
  So, what is baseless hatred? It is a combination of several traits - anger, ego and jealousy of another human being, enough to move the person into action to set some goals for himself - goals not of his growth, but of bringing the other person down - to affect every area of someone's life and to bring him to the point of destruction of the other's character, income, and social standing. Whether it takes months or years, he will do it constantly and involve many others in this endeavor. And all of this is done, while totally ignoring the laws of Torah and Hashem's authority over his and other people's lives.
  
  During the Second Temple period, the nation didn't have a tribe of Yehuda ruling. Because of this one fact, as Yaakov Avinu commanded, the rest of society was not properly aligned, which led to many problems in the future, as we'll see.
  
  The position of Cohen HaGadol was awarded to the highest bidder, since people who were not cohanim could become one, even though they knew full well that they would die upon entering Kadosh Kedoshim. And since the office of the King and Cohen HaGadol had problems, there was no system of checks and enforcement of the laws—no one demanded that the Kohanim and Leviim go out and teach the nation. And since nobody learned, and no one demanded, but the few, the general population was busy hating, ridiculing, spreading lies, and framing others. People were coming to bring sacrifices to Hashem, but on the other hand, they continued to hate and malign others. 
  
  In the Haftorah of the Parashat Devarim, in Shabbat Chazon, it says: "Why do I need your numerous sacrifices? - says Hashem - I am satiated with elevation offerings of rams and the choicest of fattened animals; and the blood of the bulls and sheep and he-goats I do not desire. When you come to appear before Me, who sought this from your hand, to trample my courtyards? You shall not continue to bring a worthless meal-offering - incense of abomination it is unto Me; New Moon and Shabbat, calling of the assembly, I cannot accept untruthfulness from society. Your New Moons and your appointed festivals, My soul hates; they have become a burden upon Me that I am weary of bearing. And when you spread your hands in prayer, I will hide my eyes from you; even if you were to increase prayer, I do not hear; your hands are full of blood. Wash yourselves, purify yourselves; remove the evil of your doings from before My eyes; desist from doing evil. Learn to do good, seek justice, strengthen the victim, do justice for the orphan, take up the cause of the widow."
  
  The nation was deep in its evil ways, and the hate flowed in all directions, along with animalistic behavior. People were killing others with their rumors and words, destroying livelihoods and families, while totally neglecting the sanctity of the place they were in. To Hashem, and to many others, it seemed like a WILD JUNGLE in HIS own House - The Bet Hamikdash. And this Hashem did not allow to continue - thus blood flowed - many were killed and many were taken captive when Hashem destroyed the Second Bet Hamikdash.
  
  In Yerushalmi, Masechet Yoma 1a, the Sages teach, "Any generation in which the Temple is not built, it is as if it had been destroyed in their times". 
  
  And here we are today. Are we ready for redemption and the building of Bet Hamikdash, or are we in the process of destroying the one we were going to build?
  
  Not by coincidence, our shuls are called Small Batey Mikdashim. 
  
  Do we think twice before we malign, spread rumors, and act in an animalistic and hateful way toward others? Are the tefillin, daily prayers, and tzedakah held in high importance, while spreading lies, rumors, and hate is allowed? Do our shuls look like a Jungle in the eyes of Hashem and others, who try to stay as far away as possible from the places of Torah? Or do they look like a place that draws others in, to learn how to serve Hashem better?
  
  And maybe this is another coincidence, but since the destruction of the Second Temple, we say in the evening prayer of Aravit, in the Hashkivenu part - ...Shevor Ve Haser HaSatan Milefanenu U Meacharenu - Break and remove the Satan from before us and from behind us - could mean that those people with animalistic traits have graduated from an Animal level to a Satan level, and got really good at ruining people's lives - and here we ask for Hashem's assistance to deal with them?! Deal with them while we are in their presence, and deal with them when we are not around them, when they are out there spreading rumors and lies. 
  
  So, what are we doing with our Bet Hamikdash—building it or destroying it daily? Will it be the next generation that succeeds and builds it, or will it be us? 
  
  For as long as we avoid Torah learning, we’ll repeat the behavior and the mistakes of the previous generations, since we'll think that everything we do is right and we have no need to change. The animal in us will strive and grow, and will take over our lives while trampling over others. We won't notice the bad we do, since we will feel that we are prospering and growing in life, but in reality, we'll be walking over the bodies of other people "to reach our goals" as it happened in the story of Kamtza and Bar Kamtza who achieved his goal of revenge, but had total disregard to the consequences of his actions.
  
  But then we realize, that we’ve ended up with nothing good, and have gained whole lot of bad - since we’ve been filling our souls with evil, lies and emptiness of this world while strengthening the traits of anger, ego and jealousy, and committing countless amounts of sins - by making the animal inside of us stronger and bolder every day.
  
  So, I ask you my reader - who do you give your strength to in your life - to your G-dly Soul or to your Animal Soul?
  
  Shmuel Katanov

   

  PS: Dedicated to B.S. & F.N.

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• Modesty or The Holy Scroll

  Aug 17, 2020 Admin 0 Comments

  Modesty or Tzeniut... When one hears either of these words, the first thing that usually comes to mind is: Oh come on! Do I really have to wear all that? It is so hot outside, I feel so layered up, like an onion... There are lots of excuses one can come up with, but allow me to show you the outcome of whichever choice you make.
  
  I looked up the word "Modesty" in the dictionary, and this is what I found: Modesty is a mode of dress that intends to avoid encouraging sexual attraction in others. The word "modesty" comes from the Latin modestus, meaning "keeping within measure." 
  
  The word Tzeniut means: it describes both the character traits of modesty and discretion, and a group of Jewish laws pertaining to conduct. In modern times, the term has become more commonly used in reference to the rules of dress for women in Judaism.
  
  The Sages say that if a woman keeps the laws of modesty as a reward, she will merit to marry a Cohen and have Cohanim Gedolim come from her. She will have children who may be Jewish judges, great sages, righteous people, and so much more—all of this just by being modest.
  
  But what is it about modesty that so much can be gained from it?
  
  In the book Power Points by Rabbi Ephraim Nissenbaum, there's a story in Parashat Nasso about a young woman who became observant and was bothered by the fact that Jews hold lavish Bar Mitzvahs for boys. At the same time, for girls, the Bat Mitzvah passes unnoticed.
  
  So she asked her Rav, to which he replied, "The Vilna Gaon says that tzeniut or modesty is to a woman what Torah study is to a man, meaning it is her vehicle for spiritual growth. When a boy turns 13, he is counted as part of the minyan and called to the Torah. These are public events, and the celebration is, therefore, public as well.
  
  When a girl reaches bat mitzvah, her defining moment is marked by an image of royalty through modesty. So with this spirit of modesty, her celebration is less public and more reserved."
  
  An image of royalty is a great way to view it, but there could be more to it.
  
  The Sages compare a woman to a Sefer Torah scroll. Since the Sefer Torah is holy and valuable, we dress it beautifully and hide it in a safe box or the Aron. Not only that, but if any of the letters in the scroll are missing or broken, the whole scroll becomes invalid or not kosher.
  
  But what is the scroll made of? It is made of the skin of a kosher animal—klaf—and the sofer, the person who writes it, writes it in holiness and while meditating on the names of G-d.
  
  The Midrash Tanchuma, Bereshit 1 says: How was the Torah written? It was written with letters of black fire on a surface of white fire or black ink against the white parchment. 
  
  I believe there could be more to the black fire on white fire.
  
  We can literally compare them to a married couple—a woman as white fire and a man as black fire.
  
  Just like in the Torah, if a letter is broken or falls from its original place, the scroll becomes invalid. So is the woman; if she is dressed immodestly, not according to Jewish law, she loses that energy or her white fire.
  
  But what is this energy or the white fire?
  
  In Bereshit 2:24 it says: "עַל־כֵּן֙ יַֽעֲזָב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃ - Hence a man leaves his father and mother and clings to his wife, so that they become one flesh." What happens when the two of them become one flesh? Once the man and the woman are united in a holy act, when permitted by Jewish law, they combine their energies or their fires—black fire and white fire—and this is when the Presence of Hashem comes to dwell in their home, helping them grow in holiness.
  
  When a woman dresses immodestly, she loses her energy, or white fire, and thereby her holiness. This causes the couple to get distracted from serving Hashem, and their goals switch from spiritual to physical, but this is not the only loss. This distraction weakens all the members of the family in their service to G-d and slowly moves them further and further away from Him. Since she has been with her husband, but he cannot cling to her, and they cannot become one flesh - thus they lose out in this world and the next. This is when the issues of Shalom Bayit and other problems arise.
  
  When a woman keeps the laws of Modesty, she becomes a holy parchment—the white fire. A man becomes the black fire or the black ink. When they are together in the holy act, the couple becomes a Holy Letter of the Torah, with their children around them as crowns on that letter written on the holy parchment. 
  
  As families around the world strengthen in their modesty, they slowly grow in holiness. Hashem handpicks them to be part of his own Sefer Torah—The Living and Breathing Sefer Torah. These holy couples keep the laws of modesty and the laws of Torah, either from birth or by returning to their roots later in their lives, thus becoming part of the Holy Scroll of Hashem. And if the woman reveals little in an immodest way, that letter loses its place in the Holy Scroll of Hashem, but not only does the woman lose her place, the whole family is affected by it as well.
  
  In the Megilat Ruth 2:5 says, "וַיֹּ֤אמֶר בֹּ֙עַז֙ לְנַעֲר֔וֹ הַנִּצָּ֖ב עַל־הַקּֽוֹצְרִ֑ים לְמִ֖י הַנַּעֲרָ֥ה הַזֹּֽאת׃ - Boaz said to the servant who was in charge of the reapers: Whose girl is that? Rashi explains, To whom does this maiden belong. What did Boaz see in Ruth? He saw her modest and wise behavior, how she picked up the wheat stalks, and did it modestly by sitting."
  
  This act alone led to her marriage to Boaz, thus paving the way for a royal lineage to come from her—King David, King Shlomo, and the long-awaited Mashiach himself —because of her modesty.
  
  But let's look at this from yet another angle. 
  
  It is written in the Torah, "The Israelites journeyed from Raamses to Succoth, about 600,000 men on foot, aside from children." (Shemot 12:37) They all traveled with their wives and children, and as it says in the Masechet Sotah 11B, "Rav Avira taught: In the merit of the righteous women that were in that generation, the Jewish people were redeemed from Egypt."
  
  Also, the word "ישראל - Israel" can be read as an acronym for "Yesh Shishim Ribo Otiot LaTorah", meaning: "There are 600,000 letters in the Torah." Therefore, the nation of Israel did not leave Egypt until 600,000 holy couples were included in Hashem's Sefer Torah.
  
  So, if problems come into this world, we have probably fallen short of our minimum of 600,000 families or letters in Hashem's Sefer Torah for modesty. If we improve on this collectively, it can be the answer to the problems the world faces today.
  
  As we increase the number to 600,000+ families, we will increase our chances of bringing redemption closer and finally meeting Mashiach in the near future.
  
  - - Part 2 - - 
  
  But let's go a bit deeper.
  
  In Masechet Menachot 29B, we are told of this story:
  
  "Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before G-d: Master of the Universe, who prevents You from giving the Torah without these additions? G-d said to him: There is a man destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each thorn of these crowns, mounds upon mounds of halakhot. For his sake, the crowns must be added to the letters of the Torah. 
  
  Moses said before G-d: Master of the Universe, show him to me. G-d said to him: Return behind you. Moses went and sat at the end of the eighth row in Rabbi Akiva's study hall and did not understand what they were saying. Moses' strength waned as he thought his Torah knowledge was deficient. When Rabbi Akiva arrived at the discussion of one matter, his students said, "My teacher, from where do you derive this? Rabbi Akiva told them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease, as this was part of the Torah he would receive."
  
  Those couples who are careful about the laws of modesty are like the holy couples that came before King David. Please take a look at this essay: King David's Lineage. These holy couples will merit being inscribed in Hashem's Sefer Torah. As it says in the above Gemara, Hashem ties the crowns to the letters as if Hashem rewards these couples with unbelievable Torah growth, and high-caliber children, who will grow to be prophets, great Talmidei Chachamim, and righteous and holy individuals. And this is how you raise an upright and holy family. 
  
  My Holy Nation -- Reserve and earn your place in Hashem's Living and Breathing Sefer Torah!!
  
  Shmuel Katanov
  8/17/2020

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• Why should I keep Shabbat?

  Jul 23, 2020 Admin 0 Comments

  Shabbat or Shabbos... we heard it so many times; some heard it since birth if they were born into a religious home, while others heard it from a friend, at a lecture, or read an article about it later in their lives. This is the only question that is asked most of the time, whether one observes Sabbath... when one is about to be hired, looking for a shidduch, or dealing with some other important matter, but what is it? Why is such importance placed on this one day of the week? There are books and books on this subject, and if you search the Internet, you'll find literally thousands of lectures on the importance of keeping Shabbat and its laws. Let's look into it closely so we can better understand it...
  
  The first time Shabbat is mentioned is when Moshe Rabbeinu received the Ten Commandments. G-d said: "Remember Shabbat day and keep it Holy". 
  
  So, what is Shabbat all about?
  
  A person is not allowed to perform the 39 melachot, or types of work, on Shabbat, according to the Mishkan's activities associated with them.
  
  The commandment of Shabbat is a sign between us and Hashem for generations to come, when one day of the week we unplug ourselves from mundane, and plug ourselves, or shall I say flood our life with holy energy of Shabbat, for one day of the week that lasts until the next week Shabbat comes around. 
  
  But I believe there's more to it, so please allow me to offer my explanation.
  
  When a woman lights the Shabbat candles, the Shabbat starts. Men go to shule for prayers, the table is set, and everyone is in a great mood. This is when the table is adorned with a beautiful tablecloth and fine silverware. The feeling of holiness is in the air. The food is extra delicious, more dishes are being brought out, and overall, it feels extra special. Kids are sitting around the table, everyone singing, talking about the words of Torah, and simply enjoying each other's company. There's a feeling of harmony, oneness, love, and camaraderie in the family. This is the time when family bonds and the ties of love among all family members become stronger.
  
  Suddenly, one member of the family gets up from the table and sits on the sofa, reaches out for the remote control and turns on the TV...and BOOM - all the magic suddenly disappears, the harsh reality of mundane sets in, the voices of the people sitting at the table become louder and louder, the situation switches from the holy to everyday and the feeling of holiness and harmony of Shabbat is no longer there.
  
  This is how Shabbat is broken. The Holy Books bring some of the harshest punishments to the one who breaks Shabbat, but why go to such extremity? Why is G-d so harsh with the one who breaks Shabbat?
  
  To answer the question above, we need to look into one incident in the Torah, and hopefully we will be able to look at this with a different set of eyes.
  
  In Sefer Bereshit, G-d created Heaven and Earth, then He created animals, trees, birds, man, and everything else to support His creation in the livable conditions. After each day of work, He said, "It Was Good," and indeed it was. Everything was simply beautiful: the sky, with birds flying around, singing and enjoying life; the land, with its animals and greenery; the oceans, with their creatures; and, above all, Adam with his wife Chava—everything in the Garden of Eden was in harmony and simply beautiful.
  
  Suddenly, the Snake comes over to Chava while Adam is away, talks her into eating the fruit from the Tree of Knowledge, which she does, and then makes Adam do the same. And for this, everyone involved was punished. G-d cursed Adam, Chava, and a Snake with the harshest curses for breaking His word.
  
  Since Adam and Chava ate from the Tree of Knowledge, their view of the world has changed in an instant. But more than that, something else has been changed, or shall I say, broken. The efforts that G-d put into creating that perfect world, one that could coexist with its flora and fauna—its harmony and its magic—were broken, evaporated, gone, and faded.
  
  Murder, rivalry, death, hardships, competition, diseases, and more were introduced into the world. This plagues us to this day, and the whole world suffers. Turn on any media outlet, and the negative news floods the minds of millions of people daily, trying to sway them from spiritual truth and pursuits. We're drowning in the lies, and it seems that there's no way out. Go out into any social setting, and you'll see lies, slander, murder, and anything bad you can think of is done either openly or stealthily.
  
  But I believe there's more to the curse of the snake. In Bereshit 3:14 it says: "Then the LORD G-d said to the serpent, Because you did this, More cursed shall you be Than all cattle And all the wild beasts: On your belly shall you crawl And dirt shall you eat all the days of your life."
  
  In the beginning, it may seem that the snake hasn't lost much, but the Sages say the real curse was that the snake was walking like a human being in an upright position, but after the curse, it lost its limbs, thus had to crawl on its belly and eat the dust, which is plentiful and all around it. He also lost the ability to pray or be heard by G-d; this ability has been taken away from him, no matter the situation he may be in.
  
  When a person breaks Shabbat, he breaks the harmony of that day, he breaks the flow of the holy energy, he breaks the ancient creation, and draws more of that negative energy into this world, thus continuing the work of the snake. That is why Masechat Chulin 5A says that he deliberately takes himself out of the covenant and sets himself apart from the nation, where he is considered to be like a non Jew. By breaking Shabbat, it opens the door to more transgressions, at which point they are committed without a second thought.
  
  We can even go further and say that just like the snake lost his limbs, so are the person's spiritual limbs on his neshama atrophying, so he can't experience the spiritual, and he pursues physical pleasures in this world. He may enjoy wealth and positions in this world since they become more available and abundant to him, because they become easier to acquire than spiritual items which require functional limbs, but he also loses the opportunity to have a relationship with G-d, and gets paid for any of the outstanding merits and good he may have done over the years in this world to enjoy his life, until he is ready to part with this world.
  
  When a Jew dies, it is said in the Holy Books, that so and so is joined to his nation, his neshama or soul is joined with his parents, grandparents and so on all the way to the forefathers, but not so with the one that breaks the Shabbat, he is not joined to his nation and his soul goes to a different place not where all the Jews are going, the cleansing process of the soul is longer, and when the time of resurrection comes, he won’t be joining his nation, since he is not part of the Jewish nation and his soul is lost forever.
  
  By breaking Shabbat, we are breaking away from our people, thus making ourselves outsiders not only to the religion but also to G-d, to the nation, to the future redemption, and to the turmoil of everyday life.
  
  Our passed on parents, grandparents, and the ones before them all the way to our forefathers are praying that we will make the right choice and embrace the covenant so we stay together after our passing as a nation.
  
  The Sages say that this world is like a hallway before the Grand Ballroom. In order to get to the main room, we need to pass through the hallway, make ourselves look presentable - by toiling in Torah and mitzvot - in order not to be ashamed in front of others that have passed before us, and not to shame our relatives because we lack in front of others present in the ballroom.
  
  But what should we do if Shabbat was not on our To Do list as a major, important item? Start today, keep some of it — or all of it —and you will see how your life will change. Make an opening in your heart and let G-d enter and fill your heart, and let the blessings overflow into every area of your life. And when you do that, that's when your spiritual limbs will heal and get stronger, and you will be able to easily grow and prosper in the spiritual domain. As it is says in the Devarim 4:4 "וְאַתֶּם֙ הַדְּבֵקִ֔ים בַּיהוָ֖ה אֱלֹהֵיכֶ֑ם חַיִּ֥ים כֻּלְּכֶ֖ם הַיּֽוֹם׃ - While you, who held tight to the LORD your G-d, are all alive Today." With the turmoil that's going on in the world today, you can hold tight, only if your spiritual limbs are intact and strong.
  
  So, why should we keep Shabbat? Because life is full of vanities as was told by Shlomo HaMelech, it is full of things that make noise but have no base and no real value. Loyalty to G-d, and to the generations of the past, and loyalty to your own nation - this is something worth living for, everything else is just a fading noise which is not worth pursuing.
  
  Shmuel Katanov

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