#Olam Ha-Ba

[ajpress]

Unveiling the Rich Tapestry of Judaism beliefs and practices

One of the oldest monotheistic religions in the world, Judaism, has a rich tapestry of doctrines and customs that have developed through thousands of years. Jewish Beliefs and Practices encompass a system of beliefs, practices, and rituals that have influenced Jewish people and communities throughout history. It is based on the covenant that God made with the Jewish people. In this investigation,…

[psycheapuleius]

“… to his beloved wife Esther until, three years ago, she passed…and to his duty, as he saw it. Where does such a man go? A tzadik—who knows, maybe even a lamid vovnik—a man beloved by all, a man who despised the frivolous? Could such a serious man... simply... disappear?

The words echo.

Again the rabbi gazes around, as if awaiting answer.

THEN:

We speak of L'olam ha-ba, the World to Come. Not heaven. Not what the gentiles think of as afterlife.

‘L'olam ha-ba.’ What is L'olam ha-ba? Where is L'olam ha-ba? Well: it is not a geoaraphic place, certainly. Like—Canada.

Murmured chuckles from the congregation.

Nor is it the eretz zavat chalav ood'vash-the land flowing with milk and honey, for we are not promised a personal reward, a gold star, a first-class VIP lounge where we get milk and cookies to eternity!

More chuckles.

L'olam ha-ba… is in the bosom of Abraham. L'olam ha-ba is in the soul of this community which nurtured Sy Ableman and to which Sy Ableman now returns. That's right, he returns. Because he still inspires us Ableman returns. Because his memory instructs us Ableman returns. Because his thoughts illuminate our days and ways Sy Ableman returns. The frivolous man may vanish without a ripple but Sy Ableman? Sy Ableman was a serious man…”

— A Serious Man, 2007.

[girlactionfigure]

Happy Tu BiShvat!

The 15th day of the Hebrew month of Shevat is a great opportunity. It’s known as Tu BiShvat, the New Year for Trees.

I’ve always wondered as to the origin of what has become Jewish Arbour Day. It has to do with the rainy season in Israel, which commences with the festival of Sukkot. It takes four months for the rains to saturate the soil, nurture the trees and coax them into producing fruit. This is important to know if you are planning to give your tithes of fruits, as is done in the Land of Israel, because the required tithes vary from year to year. It’s also important if you are a tree and looking for something to celebrate.

We humans can also celebrate along with the trees. After all, the Torah says, “Man is a tree of the field.” We are nurtured by deep roots, as far back as Abraham and Sarah; we reach upwards to the heavens while standing firmly on the ground; and when we do all this right, we produce fruits that benefit the world—namely, our good deeds.

Traditional Observances:

Eat some fruit on this day. Best if you can get some of those fruits for which Israel is famous: olives, dates, grapes, figs and pomegranates.

The blessing on fruit:

Ba-ruch atah Ado-nai, Elo-hei-nu me-lech ha-olam, borei pri ha-etz.

[Blessed are You, L‑rd our G‑d, King of the universe, who creates the fruit of the tree.]

If tasting a fruit for the first time in its season, recite the Shehecheyanu blessing before saying the fruit blessing:

Ba-ruch a-tah Ado-nai, Elo-hei-nu me-lech ha-olam, she-heche-ya-nu ve-ki-ye-ma-nu ve-higi-a-nu liz-man ha-zeh.

[Blessed are You, L‑rd our G‑d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.

Rabbi Yisroel Bernath

[henghost]

seven theses on ziz waifuism

i. i use Ziz instead of simurgh to maintain consistency with the other endbringers, whose names are derived from the monsters mentioned in the book of job, from whose flesh israel will feast in olam ha-ba.

ii. what is Ziz? Ziz is her body, her power, her scream, her effect, her allegorical potential. she is hypermediated surveillance capitalism, outside of which we are literally incapable of seeing. she is the death drive. she is school shootings and suicide epidemics.

iii. what is waifuism? waifuism is the practice of taking a character and imagining them as a partner, often a romantic one. waifuism shares qualities with "reality shifting," the belief made popular by tiktok that it is possible with sufficient to training to move between realities, even fictional ones. it also shares characteristics with the epidemic of synthetic tourette's.

iv. what is schizoposting? a subtack writer puts it thusly: "Schizoposting is the art of saying weird shit and believing in it, to sum it up. It’s the art of using wrong reasoning, weird spelling and grammar, and new age/based [sic] beliefs to create a pretty intelligent worldview, that no rational mind can ever conjure up, even if their lives depended on it. It’s a psycho-weapon against capitalism/the state and it’s [sic] agents, a protective shell against outside forces. It has its roots in surrealism and dadaism, both art movements dedicated to unwrapped the unconscious/subconscious mind, as laid out in freudian theory, and the abolishing of logic as a natural force."

this is far too optimistic an account. v. it is said that in madison (among, in fact, all other cities that fell victim of Ziz) the first effect to be noticed was a strange epidemic of cough syrup (dextromethorphan) addiction. it was as though, knowing they were doomed to enact violent events, the citizens sought comfort in dissociation because only that could fully separate them from the violence of their actions. another word for dissociation is irony.

vi. if we take walter benjamin's angel of history to be a symbol of the 20th century's bourgeois notions of a strictly progressive history, then Ziz is the 21st century's angel of the perennial now. there is nothing new, only deconstruction.

what are we to make, by the way, of the idea that worm is a "deconstruction" of the superhero genre? they say this as if it means it is progressive, when in fact its deconstructionism is precisely its most regressive aspect, its love for the status quo, for the perennial now.

vii. it is said that there are those who were immune to Ziz's attacks because they had listened to her scream on the internet. these people had Ziz body pillows. they had developed a tolerance via asmr. we must follow them, these Ziz waifuists. Ziz is my waifu the way accelerationism is my waifu: problematically, dangerously, wrongly. Ziz tells me to schizopost.

[f3mcelbambi]

as a girl who likes to learn things about several religions and incorporate certain things from them into my life, i’m just gonna do the thing from judaism where they don’t worry about the after life (olam ha ba) and just focus on the now

[roystonvasey]

as an antizionist jew i hear and see calls for jewish unity, the thought that the jewish people must be united / jewish solidarity is the only way to survive, and this is probably controversial but: no. i will not be in unity with colonizers, genocidal nationalists who happen also to be jews. they are not my family, not my tribe. we do not worship the same g-d. does your g-d look upon the massacre of civilians and smile? mine does not. mine is an ancient divine of justice and covenant. the soul of judaism dies with you. it lives in me, in diaspora, in palestinian jews and black jews and queer jews and trans jews and converts and magic-workers and in the mighty community we make and care for. THAT is jewish unity. not the destruction of yiddish and ladino and all of our ancestral tongues. not the genocide of a people for the sake of nationalism and power. not the silencing of jews who speak out against the zionist project and their allies in liberation. you bring us further from olam ha-ba, not closer to it. heal your hearts. listen to the voice of hashem who calls you home to love and true liberation. listen to shekhinah who cries out with the grief of a mother for all those you have destroyed.

[bonyassfish]

I know they called the atlantic goliath grouper the "jewfish" as a way to insult stereotypical jewish physical features but honestly?

I think he's really cute. a nice jewish fish boy. sinless. pure. for sure headed to the water version of olam ha-ba

[batmanego]

the state of israel is just constantly in such flagrant violation of jewish law that it fucking baffles me like the corpse cum thing is insane. what happened to leaving a body untouched and burying it quickly?

the answer is of course that israel uses judaism mostly as something to pick up and drop when it suits the government because it is convenient for a genocidal fascist theocratic ethnostate and the religion is handy in a couple of key ways, one being that it gives it an easy way to execute an apartheid state, two that it allows its fellow genocidal theocratic fascist ethnostates (such as the US and france) to point at it and say “noooo, we aren’t antisemitic! look how close we are with israel!” and third (related to point two) it allows itself to ally with its right wing conspiracy theory peers who can point to israel and be like “look we were right all along”.

there’s also much to be said about the apocalyptic messianism at work in the government and military and general structure of israel, wherein olam ha-ba, the world to come, is only achievable after we have erased all heretics, infidels, and perceived threats (despite the fact that it is explicitly stated that gentiles have a spot in the world to come as well!) but that’s another post entirely

[eretzyisrael]

Happy Tu BiShvat!

The 15th day of the Hebrew month of Shevat is a great opportunity. It’s known as Tu BiShvat, the New Year for Trees.

I’ve always wondered as to the origin of what has become Jewish Arbour Day. It has to do with the rainy season in Israel, which commences with the festival of Sukkot. It takes four months for the rains to saturate the soil, nurture the trees and coax them into producing fruit. This is important to know if you are planning to give your tithes of fruits, as is done in the Land of Israel, because the required tithes vary from year to year. It’s also important if you are a tree and looking for something to celebrate.

We humans can also celebrate along with the trees. After all, the Torah says, “Man is a tree of the field.” We are nurtured by deep roots, as far back as Abraham and Sarah; we reach upwards to the heavens while standing firmly on the ground; and when we do all this right, we produce fruits that benefit the world—namely, our good deeds.

Traditional Observances:

Eat some fruit on this day. Best if you can get some of those fruits for which Israel is famous: olives, dates, grapes, figs and pomegranates.

The blessing on fruit:

Ba-ruch atah Ado-nai, Elo-hei-nu me-lech ha-olam, borei pri ha-etz.

[Blessed are You, L‑rd our G‑d, King of the universe, who creates the fruit of the tree.]

If tasting a fruit for the first time in its season, recite the Shehecheyanu blessing before saying the fruit blessing:

Ba-ruch a-tah Ado-nai, Elo-hei-nu me-lech ha-olam, she-heche-ya-nu ve-ki-ye-ma-nu ve-higi-a-nu liz-man ha-zeh.

[Blessed are You, L‑rd our G‑d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.]

Some have the custom to eat carob. The master Kabbalist Arizal would eat fifteen types of fruit on this day!

Rabbi Yisroel Bernath

[circleofbirds]

network of their lives derailed tightening to shape the noose leaking walls, your fortress now context lost to newfound king

there the waters will sever us from this wound

[silverjetsystm]

📼 { for a childhood memory }

Send 📼 to see an early childhood memory of my muse’s | Accepting

During the mid-90s, they were able to have summer in New York with Mom's sister, Tante Ruth. Mom had passed by then (always with this language. 'passed.' Passed on to the olam ha-ba). New York wasn't Chicago. Older history, different museums, away from those who had the Spector boys in their sights. They went out on family excursions instead of their usual sort of freedom at home. Back home, they were trusted enough to get to school and back, not trusted enough to leave a predetermined radius. (They left anyway).

Each have their own memories - different years, rituals of their visits. Marc made sandcastles out of white Island sand. Steven devoured hot dogs on Coney Island. They were surrounded by community back home too. It's different when it isn't your dad on the bimah, when they can be another kid. Jake holding the Havdalah candle while the many wicked flame flickered in the kitchen. Once the flame was extinguished in wine, him and Rand would hole up in the den where the big wooden TV played Captain America and the Howling Commandos and old flicks. The slow drift of Jake's accent, Jake fitting in like a social chameleon in whatever city they were in.

By mid-teens, they stopped flying out. Grades got worse. Rougher fights. Argumentative. Unable to track a calendar. Staying out late with G-d knows who doing G-d knows what. Why would Dad set them loose on New York if Marc couldn't behave at home?

[whatisbrandecho]

Chapter Two, Page 11

There is a new BRAND ECHO this day, by @charlottefinn​ and @ingdamnit​!

Website and archive here: http://whatisbrandecho.com/?pg=48#showComic

Subscribe on Tapas: https://tapas.io/series/Brand-Echo/info

Help us out on Patreon! https://www.patreon.com/brandecho

Please share this if you like it. Thanks so much!

Transcript below the cut.

Transcript below!

PANEL ONE: Alice looks lost in thought as she continues to clear with the rabbi.

ALICE: Temple... just...

ALICE: It reminds me of Dad.

KURTZBERG: Ah. Say no more.

PANEL TWO: Alice and Kurtzberg redouble their cleaning efforts. Alice is irritated.

ALICE: I don't remember there being as much of this shit...

KURTZBERG: It's picked up since the election.

ALICE: Ah. Say no more.

PANEL THREE: The two of them converse as they continue to clean.

ALICE: Rabbi, this is out of nowhere, but what's your opinion on the afterlife?

KURTZBERG: Olam ha-ba? I believe in it, but I don't like to focus on it. Life in the here and now is more important. I believe it's less a place, than a time; that after the messiah's return, all we lost will return to us. No difference between the afterlife and life itself.

PANEL FOUR: Kurtzberg turns to Alice, inquisitive.

KURTZBERG: But what I believe, and what you believe, don't have to be the same belief, obviously. Why do you ask?

ALICE: Rabbi...

PANEL FIVE: Close up on Alice, as she is pensive.

ALICE: Rabbi, I think I saw a ghost. And I think it was Brandy.

[thegospelofstjohn]

"The Taharet." From the Gospel of Saint John, 1: 35-39.

If God were like the Eye of the Needle filtered the Light into the universe, this would explain the relationship between John "the interlinear" and Jesus, "God's play, His Sport."

John=698, vetach, "find the range."

Jesus= 985, טחה‎, tcha, "the wet range" AKA the Lamb.

So Jesus and John go together in every way. What an amazing discovery! Now all we need to do is understand quite a lot more as to why the most powerful being in creation is identified with a lamb of all things.

The literature says the Jewish People is compared to a sheep because of all the virtues that a lamb possesses. The sheep's only protection is the shepherd and we Jews also rely solely on the Shepherd of Israel, the Almighty. Whenever a Jew is smitten, the whole Jewish people feel it. As sheep cling to each other, so do the Jews.

The Paschal Lamb is the end of all threats to life on earth starting with threats to the Jewish people, the inadvertent cause of all human sacrifices made on this earth.

Jesus was not formulated by the Most High to bring salvation to the Gentile, but the opposite. Every man, woman, and child that thirsts for freedom, peace, recovery, and lightness of being is Jewish. Their opponents, impure spirits, are Gentiles. We must engage in a minor and temporary episode in human history where we put those in the way of the freedom and happiness of any man in the way of harm and free those that wish to be Jewish forever. This is the full and accurate meaning behind why Jesus is called the Lamb. There must be one last time...we will kill everyone who bothers us and be done with it. Fortunately, all of them have engaged in terrorist activity and this will make this easy. A few loving words from the US Secretary of State will do the trick.

The Gospel says persons who are in love with this idea will follow Jesus to victory. This is the only way to turn things around, what is called Olam Ha Ba in Hebrew, a necessary factor for the onset of the Mashiach, an everlasting era of global freedom and prosperity:

John’s Disciples Follow Jesus

35 The next day John was there again with two of his disciples. 36 When he saw Jesus passing by, he said, “Look, the Lamb of God!”

37 When the two disciples heard him say this, they followed Jesus. 38 Turning around, Jesus saw them following and asked, “What do you want?”

They said, “Rabbi” (which means “Teacher”), “where are you staying?”

39 “Come,” he replied, “and you will see.”

So they went and saw where he was staying, and they spent that day with him. It was about four in the afternoon.

The Values in Gematria are:

v. 35-36: The next day, John was there again. John is not going to go away. We are always going to want to think and act like life has meaning. The Presence of Jesus established an important premise-that it was worth it to try against all obstacles.

The Number is 9599, טהטט‎, taharet, "pure."

Ritually pure persons who have completed the Torah are not subject to slavery or slavers, not habits or delusions or false ideals. This they know very well. And one other thing...when I read the Haggadah and discovered the planet earth was going to let the Russians and Ukrainians fight to the death, I decided to find and kill the persons who are responsible. I need help doing it.

v. 37-38: Two disciples heard and followed Jesus. We know these were Simon and Andrew whom the Gospel of Mark says were gay. Jesus asked them what they wanted.

The Number is 12783, ג‎יבזח‎ ‎ , gibzah giselle, they wanted to be kidnapped, they wanted emancipation.

v. 39: They spent the day with him, till four in the afternoon. Torah Time is non specific due to the fact the progression is stochastic rather than linear. So two in the afternoon does not precede three, nor does four in the afternoon follow three. Observe:

Three in the Afternoon: The Number is 732, זג‎ב, zegbe, "the Exaltation."

Four In the Afternoon: The Number is 870, חע‎, heh, The adjective חיה (hayeh), meaning lively or having the vigor of life.

Five in the Afternoon: The Number is 1254, יבה‎ד‎, the ivad, "in the court of law."

=

The Arrival of the Mashiach. Only the Mashiach can respond to the cries of the poor and oppressed all around the world, for whatever reason, no matter the place or the tyrant all at once. His arrival will be cause for man to praise God.

Mashiach, as is known,2 is the all-embracing yechidah of the Jewish people. [For, unique among the five levels of every soul, the yechidah within a soul is its sublime and innermost essence. To consider these five levels in ascending order:] King David was the all-embracing nefesh of the Jewish people; the Prophet Eliyahu was the ruach; Moshe Rabbeinu was the neshamah; Adam was the chayah; and the yechidah will be bestowed upon Mashiach.

At the same time, within every Jew there is a spark of the soul of Mashiach.3 This spark is the yechidah within him, which is a spark of the comprehensive yechidah.

Likkutei Sichos, Vol. XX, p. 522

Utter Humility (i)

Mashiach will be distinguished by extreme humility. Though he will be exceedingly exalted, and though he will study Torah together with the Patriarchs and with Moshe Rabbeinu,4 he will be utterly humble and self-effacing and will teach simple folk, too.

This explains why Mashiach is known by the name of King David, as in the prophecy concerning the End of Days,5 “And My servant David will be king over them.” For David was so exceedingly humble and self-effacing, that though he was a king he referred to himself as6 “poor and needy.”

Sefer HaMaamarim 5699 [1939], p. 194

Utter Humility (ii)

The Talmudic Sages7 speak of two possible ways in which Mashiach can come: (a) עם ענני שמיא — “with the clouds of heaven”;8 (b) עני ורוכב על חמור — as “a poor man riding on a donkey.”9

It may be suggested that these are not mutually-exclusive alternatives. Rather, Mashiach will be both powerfully exalted (“on the clouds of heaven”) and humbly self-effacing (“a poor man riding on a donkey”).

From a talk of the Rebbe on Shabbos Parshas Kedoshim, 5744 [1984]

Utter Humility (iii)

The Midrash teaches,10 “The donkey represents the King Mashiach; as it is written,9 ‘a poor man riding on a donkey.’ ”

This teaching unites two polar opposites — “the King Mashiach,” representing sovereign power, and “a poor man riding on a donkey,” representing self-effacing humility.

Sefer HaSichos 5749 [1989], Vol. I, p. 109

More Exalted than Moshe (i)

The sovereignty of Mashiach will be more elevated than that of Moshe Rabbeinu. For the Gemara teaches11 that Mashiach will “judge by his sense of smell,” whereas a king is permitted to judge only according to the testimony of witnesses. (The concept of “judging by the sense of smell” applies to Mashiach in his capacity as king, not in his capacity as prophet, for a prophet may not judge.)

The above observation throws light on the two views cited by the Sages12 on the verse,13 “Behold My servant will prosper; he shall be uplifted and exalted, and held very high.” According to one view, Mashiach will be “more exalted than Yitzchak”; according to the other view, Mashiach will be “more exalted than Moshe.” The first view speaks of his gift of prophecy, and in this he will not be greater than Moshe;14 the second view speaks of his sovereignty, and in this he will be greater even than Moshe Rabbeinu.

Igros Kodesh (Letters) of the Rebbe, Vol. IV, p. 181

More Exalted than Moshe (ii)

Mashiach has a certain superiority even over Moshe Rabbeinu. On the phrase at the beginning of the Torah,15 “and the spirit of G‑d hovered...,” the Sages teach,16 “This alludes to the spirit of the King Mashiach.” That verse continues, “...over the surface of the waters”; this intimates a level higher than that of Moshe, who was so called17 “because from the water I drew him.”

And that is why this exile is so prolonged — in order that this lofty state be finally attained.

The Maamarim of the Alter Rebbe on the Parshiyos, p. 237

More Exalted than Moshe (iii)

A tradition handed down in manuscript18 recounts that the Tzemach Tzedek once delivered a maamar which implied that Moshe Rabbeinu was loftier than Mashiach. He was distressed by this, and fell asleep.

The Alter Rebbe then appeared to him in a dream and said: “Moshe Rabbeinu has a unique distinction and so too does Mashiach. Moshe was a physician with practical experience, and that is why the practical mitzvos were given through him; Mashiach is not a physician with practical experience, and that is why he will reveal the pnimiyus, the innermost dimension, of the Torah.”

From a talk of the Rebbe on the Last Day of Pesach, 5711 [1951]

Mentor and King

Mashiach is referred to as both a mentor and a king.

He is called a mentor, because in his spirit of wisdom and understanding he will teach all of Israel the reasons hidden within the Torah; he will teach the hidden wisdom known as chochmah stumah.

He is called a king, because there will remain within him an unseen transcendence over all the souls of Israel; and since their understanding will be unable to accommodate this superrational aspect of his, his directives will resemble royal decrees.

The latter explanation of the role of Mashiach throws light on the Talmudic teaching20 that Mashiach will come unexpectedly, when the Jewish people’s mind is momentarily diverted from his coming. Taken literally, the original phrase בהיסח הדעת means something like “in the absence of understanding,” implying that the fundamental sovereignty of Mashiach transcends understanding.

The Maamarim of the Alter Rebbe on the Nevi’im, p. 4

Of the Seed of David and Solomon

The Rambam writes that the King Mashiach is descended21 “from the House of David and from the seed of Solomon.”

The former phrase is to be expected, since royalty in Israel stems primarily from the House of David. But what is to be learned from the latter phrase?

An answer that could be suggested lies in the contrast between the war-scarred times of King David, (as G‑d tells him,22 “You have shed blood abundantly,”) and the peaceful reign of Solomon, which in fact gave him his name.23 This reign was a foretaste of the perfect peace of the Days of Mashiach.

This could be explained by the perfect wisdom of Solomon, for24 “the wisdom of Solomon (‘the wisest of men’) surpassed all the sons of the east and all the wisdom of Egypt.” By virtue of his towering wisdom,25 “all the sages of the nations stood as if nullified before it, and not by means of war”; indeed, the nations of the world brought him sparks of holiness [that had been scattered and hidden throughout the world]. (An example is the visit of the Queen of Sheba,26 as explained in Chassidus.) This state was a foretaste of the perfect peace of the future time, when27 “they shall not hurt nor destroy..., for the world will be filled with the knowledge of G‑d....”

This is related to the state of perfect sovereignty, as in the time of Solomon, who28 “sat on the throne of G‑d” in tranquillity and peace, in contrast to the sovereignty of David, which suffered provocations and challenges.

We can now understand the point of the added phrase quoted above, “...and from the seed of Solomon.” The unique standing of Mashiach will relate both to the distinctive characteristic of David, i.e., sovereignty, and to the distinctive characteristic of Solomon, i.e., peace. For the sovereignty of Mashiach will be so complete, including the attribute of wisdom that characterizes perfect sovereignty, that he will be wiser than Solomon.28 Of him it is likewise written,29 “The spirit of...wisdom and understanding shall rest upon him,” and he will teach the innermost, mystical dimension of the Torah to the entire Jewish people.

From a talk of the Rebbe on Shabbos Parshas Emor, 5751 [1991]

Teaching the Innermost Dimension of the Torah (i)

Mashiach will teach all of Israel the mystical depths of the Torah and the reasons hidden within the Torah which will be revealed in the future time. This is alluded to in the verse,30 “He kisses me with the kisses of His mouth,” on which Rashi writes, “There is a promise from G‑d that He will again appear to [the Jewish people] to explain them its secret reasons and hidden mysteries.”

This cannot mean that at the time of that Divine revelation Mashiach will teach the revealed levels of the Torah, for the Resurrection of the Dead will revive Moshe Rabbeinu and all the mighty sages of the generations — and they already know the Torah. It is thus clear that the level of the Torah that will be studied at that time is its pnimiyus, its innermost and mystical dimension, which is more extensive that the whole world, and which embodies endless ascents.

Likkutei Torah, Tzav, p. 17a

Teaching the Innermost Dimension of the Torah (ii)

Moshe Rabbeinu’s apprehension of Divinity was at the coveted level called vision, as is hinted at in the verse,31 וירא ראשית לו (lit., “He saw the first for himself”). Moreover, he desired to make this level of apprehension accessible to the Jewish people, as it is written,32 אעברה נא ואראה את הארץ. (On the straightforward level of pshat, this phrase means, “Let me go over, and see the land.” As expounded in Chassidus on the mystical level of pnimiyus, these words intimate Moshe Rabbeinu’s request to make the direct level of apprehension called vision available to the entire House of Israel, who are known as33 ארץ חפץ — “the Land of [G‑d’s] Desire.”) His wish was not granted; as he continues in his parting address a few verses later,34 “And now, Israel, listen to the statutes...,” implying an inferior and less direct mode of apprehension.

In time to come, however, Mashiach will reveal direct visual perception to all the souls of Israel; in the words of the prophecy,35 “As in the days of your exodus from Egypt, I (G‑d) will show [the people] wonders.”

The future revelation of the hidden reasons for the commandments will likewise be at the level of direct visual perception.

An instance of learning at the visual level may be seen in an experience recounted of the AriZal.36 It once happened that while visiting the Heavenly Academy37 during his sleep on the day of Shabbos, he learned wondrous insights into the episode of Balak and Bilaam. He later told his disciples that eighty years would not suffice for him to convey to them what he had learned in an hour or two. For his apprehension was at the level of vision, which transcends by far the kind of thinking that can be expressed in reason and articulated in letters.

Likkutei Torah, Tzav, p. 17b

Teaching the Innermost Dimension of the Torah (iii)

It is explained in Chassidus that Mashiach will teach the Torah to the entire people, including Moshe Rabbeinu. (This accords with the statements in the Midrash38 that Mashiach will be greater than Moshe Rabbeinu.39 )

Now, the Torah testifies that40 “There never since arose a prophet in Israel like Moshe.” In this spirit, too, the Rambam writes that Mashiach will be41 “a prophet close to Moshe Rabbeinu.” It will be noted, however, that both these quotations relate specifically to the gift of prophecy,42 not to the study of Torah. This distinction is particularly significant with reference to the innermost dimension of the Torah — its pnimiyus — which will be taught by Mashiach. For this mystical nucleus of the Torah is its innermost soul, its yechidah, which is thus the province of Mashiach, whose soul is the sublime nucleus of the souls of the entire Jewish people, their all-embracing yechidah.43

From a letter of the Rebbe published in Likkutei Sichos, Vol. XXI, p. 351

The Lofty Worth of a Simple Jew (i)

The Tzemach Tzedek once said that Mashiach will delight in the company of unscholarly, self-sacrificing Jews. A unique chamber will be set aside for them, and they will be envied by the greatest of intellectuals.

Igros Kodesh (Letters) of the Rebbe Rayatz, Vol. IV, p. 148

The Lofty Worth of a Simple Jew (ii)

When Mashiach comes, everyone will recognize the lofty worth of the hodaah (the acknowledgment of G‑d rooted in pure faith) and temimus (the artless earnestness) with which all Jews believe in G‑d and His Torah and His commandments. The study of Torah44 is basically mortal comprehension, which even at its highest level is finite. By contrast, the acknowledgment of G‑d rooted in faith is a feeling which is boundless. Mashiach will explain the ultimate superiority of temimus, of artless and earnest avodah springing from the heart.

HaYom Yom, p. 9, entry for 5 Teves

The Lofty Worth of a Simple Jew (iii)

When Mashiach comes, the simple and artless earnestness with which unscholarly Jews serve G‑d and pray and read Tehillim, will be recognized in its true worth.

Sefer HaMaamarim 5699 [1939], p. 194

Concern for Every Jew

The Midrash45 relates that when Moshe Rabbeinu noticed one day that a lamb had run away from the flock and had strayed in the wilderness, he left the flock and ran after it in order to bring it back. From this we can learn how meaningful every Jew is in the eyes of Moshe Rabbeinu, even if he is a Jew who has run away from the flock....

And since46 “the first redeemer is also the last redeemer,” it is clear that what is true of Moshe Rabbeinu is likewise true of Mashiach — every Jew, wherever he may be, is precious.

Moreover, if Moshe Rabbeinu acted in this spirit even before the Giving of the Torah, how much more so should one act in this spirit after the Giving of the Torah, for this was the time at which47 “You chose us from among all the nations.”

From a talk of the Rebbe on the Last Day of Pesach, 5743 [1983]

The First Redeemer and the Last Redeemer

As the Midrash46 teaches, משה הוא גואל ראשון, הוא גואל אחרון — “Moshe is the first redeemer and he is also last redeemer.”

This does not mean that Moshe Rabbeinu himself will be the “final redeemer,” because he belongs to the tribe of Levi, while Mashiach is of the tribe of Judah (being descended from the royal House of David). The meaning, rather, is that Mashiach will come by virtue of Moshe. For the capability to redeem the people of Israel derives from the Torah, which is48 תורת משה — “the Torah of Moshe,” just as it is by means of the Torah that Israel is able to bring about the Redemption.

This integral connection between Mashiach and Moshe is also hinted at on the level of gematria. The letters of יבא שילה (meaning “Shiloh shall come,” a phrase which alludes to Mashiach49 ) are numerically equal to the letters of משיח (Mashiach), while the letters of שליה are numerically equal to the letters of משה (Moshe).50 For the two words יבא שילה (“Shiloh shall come”) refer to the revelation and actual coming of Mashiach; they therefore equal משיח (Mashiach). The name Shiloh, however, refers to him at the stage before he “shall come,” i.e., to the power [in the Torah of Moshe] which makes possible the coming of Mashiach; the letters of שילה are therefore numerically equal to the letters of משה (Moshe).

Likkutei Sichos, Vol. XI, p. 8

Moshe plus One = Mashiach

The letters of the name משה (Moshe) plus the letters of the word אחד (“One”, alluding to the all-encompassing Unity of G‑d) are numerically equal to the letters of the word משיח (Mashiach).

Sefer HaSichos 5696 [1936], p. 330

* * *

The Rebbe explains the above teaching as follows:

The coming of Mashiach will be brought about by avodah on the level of Echad (as defined below), and the power to carry out this avodah is given to us by Moshe. This is why the letters of the name משה (Moshe) plus the letters of the word אחד (referring to the avodah itself) is the gematria equivalent of משיח (Mashiach).

To clarify: The Redemption will come by virtue of our endeavors (throughout the era of exile) in refining and purifying the material world to the extent that the world itself, worldly and material as it is, becomes refined and elevated. The concept of Echad really means that even though the world has a tangible existence, it is nevertheless incorporated within its Maker in an indivisible unity. This inseparability in hinted at in the very letters of the word אחד,51 in which the daled represents the four directions of the world, the ches represents the seven heavens and the earth, and the alef represents G‑d Himself, Who is known as Alufo shel Olam (“the L‑rd of the World”).52

We were given the power to carry out this avodah — relating to the world out of an awareness of the dimension of Echad which suffuses it — at the Giving of the Torah, “the Torah of Moshe.”48 At that time it was made possible for us to transform the world itself into holiness.

Likkutei Sichos, Vol. XI, p. 9

Heating the Frozen Seas

A certain illustrious scholar once visited the Alter Rebbe and asked that he turn him into a chassid.

“That I cannot do,” replied the Alter Rebbe; “the frozen seas will be warmed up by Mashiach....”

Sefer HaSichos 5703 [1943], p. 6

Secrets within Secrets

As is widely known, there are four levels of Scriptural interpretation — pshat, remez, derush and sod. The pshat of a verse is its straightforward meaning; the remez of a verse is an allusive message which is hinted at indirectly; derush is the non-literal level of homiletical interpretation; and sod is the mystical, superrational dimension illuminated by the teachings of the Kabbalah.

The following teaching regarding these four levels has been passed down to us by the chassidim of an earlier generation in the name of the Tzemach Tzedek:

Each of the four levels of interpretation incorporates all of the other levels. Within the level of sod, for example, there is the pshat within sod, the remez within sod, the derush within sod, and the sod within sod. The pshat within sod was revealed by Rabbi Shimon bar Yochai; the remez within sod was revealed by the AriZal; the derush within sod was revealed by the Baal Shem Tov; and the sod within sod will be revealed by Mashiach.

Transmitted by oral tradition

The Fragrance of Mashiach

One day, some time after the saintly Rabbi Menachem Mendel of Horodok (formerly of Vitebsk) had settled in Eretz Yisrael, he heard a great tumult in the street. When he asked what it was all about, he was told that a Shofar blast had been heard from the top of a high mountain, and people said that this was the long-awaited Shofar of Mashiach. (In fact, as was later found out, the blast had been the doing of some crazed individual who had climbed to the top of the mountain.)

The tzaddik opened his window and said, “No, he hasn’t come; I can’t smell the fragrance of Mashiach.”

Chassidim at the time asked one another, “Why did Reb Menachem Mendel have to open the window?”

And they answered, “Because his room was always infused with the fragrance of Mashiach.”

Transmitted by oral tradition

His Name is Chayim

The Chumash with the commentary of Rabbi Chayim ben Attar entitled Or HaChayim was printed in Shklov in the year 5545 [1745] — with two typographical errors.

(a) In the passage which speaks of the sotah, a woman suspected of adultery, there is a verse that says,53 ואמרה האשה אמן אמן — “And the woman shall say, Amen, Amen.” In the course of his commentary, 54 the author of Or HaChayim cites the interpretation of the Sages55 on this dual oath — that she has not transgressed “by this man or by another man” — and concludes his paraphrase with the word מאחר (“by another”). In the above-mentioned edition, this word is replaced by the word מאשר.

(b) There is a verse which begins,56 כי יהי-ה אביון — “If there should be a needy man among you....” Expounding on the level of derush, the author of Or HaChayim relates this verse to the yearning of Mashiach to redeem Israel, and concludes with the words, משיח ה', שמו חיים — “G‑d’s anointed one: his name is Chayim.” In the above-mentioned edition, the last two Hebrew words are omitted.

These two printing errors have a history. In fact, they are connected.

As is well known, the author of Or HaChayim believed that his soul was a spark of the soul of Mashiach, and one of the allusions to this belief which he inserted in his writings is the above mention of his own name. Now the publisher of this edition was a clandestine adherent of the “Enlightenment” movement by the name of Asher. The above allusion to the coming of Mashiach ruffled the disbelief of this maskil, so, while alone in the printing house, he deleted the words, שמו חיים — “his name is Chayim.”

An old tradition recounts that the saintly author of Or HaChayim in Gan Eden sensed this at once, and decided: “Since this scoundrel has deleted my name from my book, I will insert his name there instead!”

Then and there, the letter ches in the above-quoted oath of the wayward woman was miraculously substituted by the letter shin, so that the word מאחר (“by another man”) now read מאשר...

A very short while later, a woman brought to the Rabbinical Court of Shklov on an adultery charge duly confessed: מאשר — “...by Asher!”

Transmitted by oral tradition

A Mashiach whom Everyone will Believe In

A gentile landlord once asked a chassid: “What will you do if your Mashiach comes and I won’t believe in him?”

Replied the chassid: “If you won’t believe in him, I won’t believe in him either!”

As the text says we have no choice but to believe. Our planet and all life upon it is teetering and this is not proper. Please join me in pressing the Secretary to do what has to be done, it is time for our beliefs to become practices.

The Invocation of the Gospel will continue.

[girlactionfigure]

Tomorrow is Tu B'Shvat! 

The 15th day of the Hebrew month of Shevat is a great opportunity. It’s known as Tu BiShvat, the New Year for Trees.

I’ve always wondered as to the origin of what has become Jewish Arbour Day. It has to do with the rainy season in Israel, which commences with the festival of Sukkot. It takes four months for the rains to saturate the soil, nurture the trees and coax them into producing fruit. This is important to know if you are planning to give your tithes of fruits, as is done in the Land of Israel, because the required tithes vary from year to year. It’s also important if you are a tree and looking for something to celebrate.

We humans can also celebrate along with the trees. After all, the Torah says, “Man is a tree of the field.” We are nurtured by deep roots, as far back as Abraham and Sarah; we reach upwards to the heavens while standing firmly on the ground; and when we do all this right, we produce fruits that benefit the world—namely, our good deeds.

Traditional Observances:

Eat some fruit on this day. Best if you can get some of those fruits for which Israel is famous: olives, dates, grapes, figs and pomegranates.

The blessing on fruit:

Ba-ruch atah Ado-nai, Elo-hei-nu me-lech ha-olam, borei pri ha-etz.

[Blessed are You, L‑rd our G‑d, King of the universe, who creates the fruit of the tree.]

If tasting a fruit for the first time in its season, recite the Shehecheyanu blessing before saying the fruit blessing:

Ba-ruch a-tah Ado-nai, Elo-hei-nu me-lech ha-olam, she-heche-ya-nu ve-ki-ye-ma-nu ve-higi-a-nu liz-man ha-zeh.

[Blessed are You, L‑rd our G‑d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.]

Some have the custom to eat carob. The master Kabbalist Arizal would eat fifteen types of fruit on this day!

Rabbi Yisroel Bernath

Source: facebook.com

Sun, Feb 5, 2023 - Evening of Mon, Feb 6, 2023

[dfroza]

A link to my personal reading of the Scriptures

for the 14th of October 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of Matthew, Chapter 22 • The Book of Judges, Chapter 15]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 14 and Psalm 14 coinciding with the day of the month, accompanied by Psalm 23 for the 23rd day of Astronomical Autumn, and Psalm 138 for day 288 of the year (with the consummate book of 150 Psalms in its 2nd revolution this year)

A post by John Parsons:

Shavuah tov, chaverim. On the Torah’s calendar, there is a (very) quick transition from the somber time of the Jewish High Holidays (Yom Teruah through Yom Kippur) to the week-long festival of Sukkot (i.e., “Tabernacles”). If the High Holidays focus on the LORD as our Creator, our Judge, and yet the merciful Savior who atones for our sins, Sukkot is the time when we joyously celebrate all that He has done for us. Prophetically understood, the seven days of Sukkot picture olam haba, the world to come, and the Millennial Kingdom reign of Mashiach ben David. If Yeshua was born during Sukkot (i.e., conceived during Chanukah, the festival of lights), then another meaning of the "word became flesh and 'tabernacled with us" (John 1:14) extends to the coming kingdom age, when He will again “sukkah” with us during his glorious reign from Zion.

This year Sukkot begins just after sundown on Wednesday, October 16th (i.e., Tishri 15 on the Jewish calendar). The festival is celebrated for seven days (i.e., from Tishri 15-21) during which we "dwell" in a sukkah -- a hut of temporary construction, with a roof covering (schach) of raw vegetable matter (i.e., branches, bamboo, etc.). The sukkah represents our dependence upon God’s shelter for our protection and divine providence. We eat our meals in the sukkah and recite a special blessing (leshev Ba-Sukkah) at this time.

In addition to the Sukkah, the most prominent symbol of Sukkot is the arba'at ha-minim (אַרְבַּעַת הַמִּינִים) - "the Four Species," or four kinds of plants explicitly mentioned in the Torah regarding the festival of Sukkot: “On the first day you shall take: 1) the product of goodly trees (etrog), 2) branches of palm trees (lulav), 3) boughs of leafy trees (hadas), and 4) willows of the brook (aravot), and you shall rejoice before the LORD your God for seven days” (Lev. 23:40). We wave the “four species” (held together as a bouquet with the etrog) and recite a blessing (netilat lulav) to ask God for a fruitful and blessed year.

Sukkot is effectively the conclusion of the Fall Holiday season and is the last of the three Shelosh Regalim [the three annual pilgrimage festivals: Pesach, Shavuot, and Sukkot (Deut. 16:16)]. It can be argued that Sukkot is the climax of all the festivals in Scripture.... Everything leads to it as a culmination in God’s prophetic plan. It is interesting to compare the use of words relating to simchah (joy) in the description of these three festivals. Regarding Pesach, the word simchah does not appear at all (Deut. 17:1-8); regarding Shavuot (Pentecost), it appears only once (Deut. 17:11); but, regarding Sukkot, the word simchah appears several times:"You shall keep the Feast of Sukkot seven days, when you have gathered in the produce... You shall rejoice in your feast... because the LORD your God will bless you in all your produce and in all the work of your hands, so that you will be altogether joyful" (Deut. 16:13-15).

In fact, in ancient Israel, the joy of Sukkot was so great that it became known simply as "the Feast" (1 Kings 12:32). It was a time of many sacrifices (Numbers 29) and a time when (on Sabbatical years) the Torah would be read aloud to the people (Deut. 31:10-13).

From a spiritual perspective, Sukkot corresponds to the joy of knowing our sins were forgiven (during Yom Kippur) and also recalls God’s miraculous provision and care after the deliverance from bondage in Egypt (Lev. 23:43). Prophetically, Sukkot anticipates the coming kingdom of Yeshua wherein all the nations shall come up to Jerusalem to worship the LORD during the festival (see Zech. 14:16). Today Sukkot is a time to remember God’s Sheltering Presence and Provision for us for the start of the New Year. May the Lord our God help us all to receive the grace and blessing of his glory.

[ Hebrew for Christians ]

Deut. 16:13a Hebrew reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/deut16-13a-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/deut16-13a-lesson.pdf

More about Sukkot (Tabernacles):

https://hebrew4christians.com/Holidays/Fall_Holidays/Sukkot/sukkot.html

10.13.24 • Facebook

from Today’s email by Israel365

Today’s message (Days of Praise) from the Institute for Creation Research