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PARACHA VAYECHEV

KONTENI PARASHAH A VAYECHEV 1) Yaacov te rete nan Hevron, vil Abraram te achte nan peyi Izrayèl la. 2) Li voye Jozèf, pitit gason li pi renm...

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KASHROUT

KABALAH

TAHARA - PURETÉ - PUREZA

PARACHA VAYECHEV

KONTENI PARASHAH A VAYECHEV

1) Yaacov te rete nan Hevron, vil Abraram te achte nan peyi Izrayèl la.
2) Li voye Jozèf, pitit gason li pi renmen an, al vizite frè l yo nan Shechèm.
3) Yosef reve epi li rakonte frè l yo ak papa l.
4) Ya'acov sezi pa siyifikasyon rèv la.
5) Yo vann Yosef kòm esklavaj epi yo mennen l nan peyi Lejip nan kaptivite.
6) Yehuda te marye e li te fè twa pitit, de nan yo te mouri paske yo te ofanse Letènèl nan aksyon yo.

7) Yeyouda te gen relasyon ak Tama, bèlfi li, san li pa t konnen se li, li fè de pitit gason pou li.

8) Yosef fè Potifa pwospere
9) Yosef nan prizon sou fo akizasyon madanm Potifar.
10) Yosef Entèprete rèv de ofisye wa yo nan prizon an.
11) Youn nan de ofisye yo te pann epi lòt la te retabli nan pozisyon li te gen anvan an epi li te bliye Yosef nan Prizon an.

SOU ETID CHABBAT LA


Vayeshev - (וַיֵּשֶׁב - Mo ebre pou di "epi li te rete") se premye mo parasha a e li se nevyèm pòsyon Tora pou semèn yo nan sik anyèl lekti Tora a. Parasha Vayeshev konsiste de chapit ki soti nan Jenèz 37:1 rive nan Jenèz 40:23. -Lalwa Tama ak ki jan li te dekouvri transgresyon li a, ak ki jan Jozèf te sèvi Potifar epi yo te answit nan prizon lè yo te akize l kòm yon moun ki te atake madanm li. nan Potifar. Parasha Vayeshev konpoze de 5,972 lèt ebre, 1,558 mo ebre, 112 vèsè, epi li ka okipe apeprè 190 liy nan yon woulo Tora (סֵפֶר תּוֹרָה, Sefer Torah). Parasha sa a anjeneral li sou nevyèm Samdi apre Simchat Tora, ki tipikman tonbe nan fen mwa novanm oswa kòmansman mwa desanm.

KOMANTÈ SOU PARASHAH A

Yakòv (Jakòb) te rete nan lavil Evwon (Hebwon) ak douz pitit gason l' yo. Pi renmen l se Yosef (Joseph), ki gen disetan, frè l fè jalouzi pou tretman preferansyèl li resevwa nan men papa l, tankou yon bèl rad milti koulè Jacob fè pou Yosef. Yosef di frè l 'de nan rèv li yo ki predi ke li se destine pou dirije sou yo, ogmante jalouzi yo ak rayisman pou li.

Shimon ak Levi te planifye pou yo touye l ', men Reuven sijere ke yo jete l' nan yon pi olye, paske li gen entansyon pou l retounen pita pou sove l'. Pandan Jozèf te nan pi a, Jida fè vann li bay yon bann Ismaelit ki t ap pase. Frè yo tranpe rad espesyal Jozèf nan san yon kabrit epi montre papa yo li, sa ki fè l kwè yon bèt sovaj te devore pitit gason l ki pi renmen an.

Yehudah (Jida) marye e li te fè twa pitit. Pi gran an, ki te rele Er, te mouri jèn san yo pa fè pitit, e madanm li, yo te rele Tama, te bay Onan, dezyèm pitit gason Yeyouda a, nan Jiboum oswa pito nan yon maryaj levira. Sepandan, Onan te fè peche tou lè li te gaye espèm oswa dechaj li sou tè a pou yo pa ansent timoun nan relasyon sa a, e se poutèt sa li menm tou li rankontre yon lanmò bonè kòm yon rezilta. Jida pa vle kite twazyèm pitit gason l la marye avè l, paske li pè pou l pèdi pitit sa a tou. Detèmine pou l fè yon pitit nan fanmi Jida a, Tamar degize kòm yon jennès e sedui Jida. Apre sa, Jida tande ke bèlfi li a te vin ansent e li te bay lòd pou yo egzekite l pou pwostitisyon, men lè Tama prezante prèv ki moun ki papa l ansent, lè l sèvi avèk kèk efè pèsonèl li te kenbe kòm yon pwomès, Yehuda la. piblikman admèt ke li se papa a. Tama fè pitit gason marasa, Peretz (yon zansèt wa David) ak Zera.

Yo mennen Yosef nan peyi Lejip e yo vann bay Potifar, minis ki responsab labatwa farawon an. Bondye beni tout sa li fè, e talè konsa li vin siveyan tout byen mèt li. Madanm Potifar anvi bèl ti gason an ak karismatik; Lè Yosef rejte avans li yo, li di mari l ke esklav ebre a te eseye fòse tèt li sou li, epi li mete l nan prizon. Jozèf jwenn konfyans ak admirasyon nan prizonye li yo, ki nonmen li nan yon pozisyon nan otorite nan administrasyon prizon an.

Nan prizon, Yosef rankontre chèf kanbiz Farawon an ak chèf boulanje, tou de nan prizon paske yo te ofanse mèt wa a. Yo tou de gen rèv twoublan, ki Yosef entèprete bèl bagay; Nan twa jou, li di yo, chèf kanbiz la pral libere epi yo pral pann boulanje a. Yosef mande chèf kanbiz la pou l lapriyè pou li, ak farawon an. Prediksyon Yosef la rive vre, men chèf kanbiz la bliye Yosef e li pa fè anyen pou li.







SAJEZ MADAM TAMAR

LI PI BON POU YON MOUN SOTE NAN YON GWO FOUNO DIFE OLYE KE LI TE VIN IMILYE PIBLIKMAN YON LÒT MOUN


Nan paracha nap li nan Shabat sa a, Vayeshev, lè yo te kondane Tamar a pèn lanmò, olye li te imilye Yehuda (Jida) an piblik pou l sove pwòp lavi l, li te di konsa:

“Nenpòt moun bagay sa yo ye, se li menm ki te mete mwen ansent” 


– Madam Tamar te pwodwi kolateral ke Yehuda (Jida) te ba li a epi li te ba l chwa a si li te vle konfese. 

Epi Saj nou yo aprann soti isit nan istwa sa a, ke li pi bon pou yon moun sote nan yon gwo founo dife olye ke lap imilye piblikman yon lòt moun.

Santiman moun yo se yon bagay ki trè sansib e nou dwe fè tou sa ki nan pouvwa nou pou anpeche imilye yon lot moun ak nou dwe kenbe tèt pou nou pa fè yon lòt moun wont, ak sitou an piblik. 

Men, si nou kapab simonte enklinasyon nou yo epi fè volonte Letènèl la, nou pral siman rekonpans anpil pou sa. 

Rabanit Iris O Elyashiv



KLIKE ANBA POU JWENN NOU SOU WHATSAPP OU SOU TELEGRAM

KLIKE POU JWENN SOU TELEGRAM




















Au cœur d'une vallée baignée de soleil, où les murmures du vent transportaient des secrets depuis longtemps enfouis, se trouvent les vestiges d'une civilisation qui prospérait autrefois en harmonie avec la nature. Les pierres en ruine de leurs grands temples et les sentiers envahis par la végétation menant à leurs maisons évoquent une époque où le rire remplissait l'air et où la créativité ne connaissait pas de limites. Au cœur d'une ancienne forêt, où la lumière du soleil filtrait à travers les feuilles comme de l'or liquide, le premier écho résonna. Il y a des reliques, avec leurs propres histoires. Les portails s'ouvrent tandis que l'air scintille d'une lueur éthérée tandis que le soleil plonge sous l'horizon, projetant de longues ombres sur l'ancienne arche. Dans les royaumes ténébreux de l'imagination, des créatures de la nuit émergent, tissant des histoires qui brouillent les frontières entre réalité et fantaisie.

ATITID W DWE ADOPTE NAN DYASPORA A

B''H

Twa Atitid Nou Ka Adopte Lè Egzile, 

Lè nou oblije viv andeyò peyi nou


Adapte de youn Nan Ansèyman Rebbe Lubavitcher te fè.
 

Nan paracha semèn sa a, ki rele Vayeshev, nap jwenn yon vèsè ki dekri twa eta egzile yo pral jwenn nan lavi yo: 

Lè Pitit Jakob yo te vann Yosef  (Jozef) frè yo, ak lè lot moun nan karavàn machann yo te revann li plizyè fwa, ak nan fen pwosesis la, Tora a di nou nan Bereshit (Jenez) 39:1 : "Epi Jozèf desann nan peyi Lejip".

Midrash la ap di nou ke mo ebre Hourad "ki vle di desann", Men nou dwe sonje tou ke hourad nan lang ebre a, gen twa siyifikasyon:

1) Desann, soti nan pawòl Yerida a, depi Yosef te fè yon sèvitè nan peyi Lejip, epi yo te menm mete l nan prizon.

2) Gouvènman, soti nan mo Redia a, depi Yosef, apre yo te fin prezante l devan Farawon an, li te vin gouvènè tout peyi Lejip la.

3) An plis mo a gen fom Horadah a, depi Yosef te fè Prezans Diven Letènèl la desann nan peyi Lejip, jan se ekri (Bereshit 39:2): "Bondye te avèk Yosef."

Twa esplikasyon sa yo endike twa posiblite relasyon moun ka genyen ak mond lan bò kote l. Yosef te posede tout twa fòm sa yo: desann, Gouvènman, ak pouvwa pou li pote Prezans diven an avè l. 

Nan vire, chak gason Jwif ak chak fi Jwif ka konpòte twa eta sa yo nan relasyon pa yo ak ekzil kote yo ye a, nan twa fason sa yo.

Premye posibilite a se ke Jwif yo ap wè kijan yo te desann nan lefèt ke yo blije viv an egzil andeyò peyi pa yo. Dyaspora a lè sa a ap okipe yon plas enpòtan nan lavi moun yo, sa ap entèfere ak jan yo ka sèvi Bondye, pou rezon sa a jwif yo ap goumen kont tout sityasyon nan eta sa a, pou yo ka simonte li ak anpil difikilte.

Pwoblèm nan apwòch sa a nan direksyon ekzil, nap konsidere l kòm yon antite ki opoze obsèvans Mitsvot yo (Kòmandman yo), se ke malgre moun nan ap goumen pou li ka simonte difikilte sa a, nan moman sa a li pap reyalize yon viktwa konplè, paske batay sa a ap kite yon mak sou li. Nap di l konsa, rad plen san nan anpil batay sa yo kont lènmi an.

Dezyèm posiblite a se ke Jwif la mete tèt li, depi nan kòmansman an, nan yon pozisyon nan gouvènman an sou mond lan. Li pa wè devan l 'okenn difikilte oswa enkonvenyan nan akonpli Prensip Divin yo. Apwòch sa a tou ap ranje sitiyasyon an nan ekzil la. Antanke li pa gen ekzil, se li ki pral chèf sou ekzil la.

Avantaj nan apwòch sa a se ke pa gen okenn lagè. Tout difikilte yo otomatikman anile. Sepandan, se pa ke yo fennen lwen, men yo ke yo yon ti tan soumèt, gen yon posibilite ke si moun nan desann soti nan nivo espirityèl li, lap reveye pou li vin jwenn ke sityasyon li ap deranje sèvis Diven li.

Twazyèm posiblite a se ke jwif la ap pote Prezans diven avè l. Sa vle di, lè jwif la ale an egzil, li pran Bondye avèk li, ak pouvwa li, lap transfòme egzil la li menm, jiskaske siyasyon sa a menm ap vin ede l 'nan obsèvans Mitsvot yo. Sa a se yon nivo siperyè li ye, ki transfòme sa ki mal nan dyaspora a nan byen, fènwa a nan limyè.

Se sa ki te nivo espirityèl Yosef te gen. Yon bò, li te desann an Ejip, an egzil, li te separe ak lavi espirityèl li, paske li te soti kite lavi sou bo Jakòb papa l, e li te antre nan zafè materyèl peyi Lejip la. Men ak tout bagay sa yo, Bondye te avèk li, nan pwen ke li te vin chèf nan tout peyi Lejip la, ak egzil la menm te vin sèvi Yosef ak ede l 'nan tout travay li.

Pouvwa sa a, Yosef te transmèt li bay tout pèp jwif la: Se poutèt sa nou pa dwe pè nan difikilte nap jwenn nan ekzil yo, men nou dwe pote Prezans diven avek nou nan egzil la li menm, epi konsa pote redanmsyon final la, byen vit nan epòk nou an jodia.

Adapte de Ansèyman Rebbe Lubavitch la

___________________________

Egzil se prensipalman ekspilsyon penal nan ki yap fòse yon moun soti kite peyi natif natal li, epi dezyèmman ekspatriyasyon oswa absans pwolonje soti nan peyi moun nan anba sikonstans fòse oswa strik nan yon gwo objektif Diven.








GERMANIA OF EDOM & THE 3RD REICH

B"H


GERMANIA OF EDOM


GEMATRIA OF EDOM / ESAV – GERMANY / ADOLF HITLER

Seir = 300 = Germany was created by 300 Tribes Predicted in the Talmud

The Jews are an Eternal people


Over 300 years ago King Louis XIV of France asked Pascal BLAISE, the great French philosopher, to give him proof of the supernatural. Pascal answered: "Why, the Jews, your Majesty ― the Jews are the proof that the supernatural exist." 

An astonishing answer. The best proof of the supernatural that Pascal could think of was: "The Jews." 

We don't have to speculate what Pascal meant when he gave this answer, because he took the trouble to spell it out. (See Pensees, para. 620, p. 285.) Pascal said that the fact that the Jewish people survived until the 17th century ― to the time period when he was living ― was nothing short of a supernatural phenomenon. 

There simply was no logical explanation for it.


THE IMMORTALITY OF THE JEWISH PEOPLE

Yaakov Avinu Lo Met

Mark Twain (aka Samuel Clemens), the great American writer, who was an agnostic and a self-acknowledged skeptic, penned this in 1899 in Harper's Magazine:

"The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away. The Greek and Roman followed, made a vast noise and they are gone. Other peoples have sprung up, and held their torch high for a time, but it burned out and they sit in twilight now or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal, but the Jew. All other forces pass, but he remains. What is the secret of his immortality?"


THE PRESIDENT OF ISRAEL

On January 16, 1996, then President of Israel, Ezer Weizmann, gave a speech to both Houses of Parliament of Germany. He gave this speech in Hebrew to the Germans, fifty years after the Holocaust, and in it he beautifully summed up what Jewish history is. He said:


"It was fate that delivered me and my contemporaries into this great era when the Jews returned to re-establish their homeland ...

"I am no longer a wandering Jew who migrates from country to country, from exile to exile. But all Jews in every generation must regard themselves as if they had been there in previous generations, places and events. Therefore, I am still a wandering Jew but not along the far flung paths of the world. Now I migrate through the expanses of time from generation to generation down the paths of memory...


"I was a slave in Egypt. I received the Torah on Mount Sinai. Together with Joshua and Elijah I crossed the Jordan River. I entered Jerusalem with David and was exiled with Zedekiah. And I did not forget it by the rivers of Babylon. When the Lord returned the captives of Zion I dreamed among the builders of its ramparts. I fought the Romans and was banished from Spain. I was bound to the stake in Mainz. I studied Torah in Yemen and lost my family in Kishinev. I was incinerated in Treblinka, rebelled in Warsaw, and emigrated to the Land of Israel, the country from where I have been exiled and where I have been born and from which I come and to which I return.


"I am a wandering Jew who follows in the footsteps of my forebearers. And just as I escort them there and now and then, so do my forebearers accompany me and stand with me here today.


"I am a wandering Jew with the cloak of memory around my shoulders and the staff of hope in my hand. I stand at the great crossroads in time, at the end of the twentieth century. I know whence I come and with hope and apprehension I attempt to find out where I am heading.


IMPORTANT QUESTIONS ON A PASUK

Bereshit 32:4 And Jacob sent Malachim (messengers) ahead of him to Esav, his brother unto the land of Seir, in the field of Edom. 


1) Why did Yaakov sent Angels instead of simple humans to fulfill this mission?

2) Why did the text of the Torah had to be so specific about the fact that the Malachim were sent by Yaakov "Ahead of him"?

3) Why is the Torah repeating that Esav is the brother of Yaakov?


4) Why did Yaakov sent Angels to "Seir", which appears to be the wrong address, when we know that Esav was not yet living there, only 4 chapters after Yaakov Aliah to Israel did Esav actually moved to Seir?

5) The Malachim went to that Address in Seir and came back with terrifying news to Yaakov. Why did they tell Yaakov that Esav is coming "himself" to meet with you with 400 men?

6) Why was it so necessary for the Torah to specifically mention the number "400"?

7) What sin was Yaakov so afraid of, he didn't commit any, besides HaShem had promised to protect him? In the Pasuk of Bereshit 32:8 we read that Yaakov was terrified. But the Talmud tells us that he wasn't scared for himself, but he fear that there might be some sin in the future that would open the door for Esav to destroy the Jews, Chas Ve'Shalom! 

8) Why did the Torah say in that Pasuk that Yaakov had divided his family and that he had 24 hours distance between them in the fear that if Esav came and hit part of them the others will survive? However when Esav finally got there to meet Yaakov we see that the whole family was together, all of them were introduced to Esav, when he asked: "who are these?" There was no division of the family at all.

VE YADUA SHE ESAV SONEH LE YAAKOV

Yaakov Avinu Lo Met - Our father Yaakov is not dead, in other words our father Yaakov lives forever in his descendent, the Jews. Aval Gam Esav Lo Met - However, it is important to know that Esav also lives in his descendents. It is a well known fact that Esav hates Yaakov, it is not secret. Amalek is the grand son of Esav and he inherited the hatred of his grandfather Esav.

A Question: What does Rabbi Shimon mean when he says "It is a law that Esav hates Jacob"? What kind of "law" is this? That's a strange term to use. He could say that Esav (The Western Nations who inherited the Greco-Roman culture) hate the Jews. But to call this a law is quite unusual. And if is a "law" why is this case an exception?

UNDERSTANDING RASHI

An Answer: There are laws of countries and laws of nature. Rabbi Shimon bar Yochai is saying something very profound. Esav's hatred of Israel – Gentile anti-Semitism, is akin to a law of nature. It is immutable. It is everlasting. It need not be rational to be. It just is. Each generation of Jews has experienced anti-Semitism in one form or another for over three thousand years. Each generation tries to understand why the nations of the world have an antipathy for Jews. Once it is explained as being due to the Jews being rich (as the Protocols of the Elders of Zion claimed – "Jews control the powers in the whole world"); sometimes it is because Jews are poor and always begging. Sometimes it's because they are materialistic capitalists; sometimes because they are revolutionary communists. Sometimes because they are backward and uncouth; sometimes because they are too cultured and high society. Sometimes because they are parasites in foreign lands and have no country of their own; sometimes because they do have a country of their own. On and on it goes.

WHO IS EDOM AND AMALEK TODAY IN OUR TIME?

The phenomenon of anti-Semitism defies any rational attempt to explain it. It is not rational just as any law of nature is not rational. It just is.


So there is this eternal hatred of Esav and there is the Amalek element hiding within every generation and people that vows to destroy the Jews even with God's presence there and protection for what HaShem promise in the Pasuk of Shemot 17:16 

"And he said: 'There is hand upon the throne of God: HaShem will have war with Amalek from generation to generation." But what people or people group is Edom and who is Amalek today?

EDOM AND AMALEK IN MEGILLAH 6A AND 6B


Having mentioned Edom, the Gemara cites what Rabbi Yitzḥak said: What is the meaning of that which is written: “Let favor be shown to the wicked, yet will he not learn righteousness; in the land of uprightness he will deal wrongfully, and will not behold the majesty of the Lord” (Isaiah 26:10)? 


Isaac said before the Holy One, Blessed be He: Master of the Universe, let favor be shown to Esav, my beloved son. 

God said to him: Esav is wicked. 
Isaac said to God: “Yet will he not learn righteousness,” i.e., is there no one who can find merit in him? 


God said to him: “In the land of uprightness he will deal wrongfully,” meaning that he is destined to destroy Eretz Yisrael. 


Isaac said to God: If it is so that he is that wicked, “he will not behold the majesty of the Lord.” 

And Rabbi Yitzḥak also said: 

What is the meaning of that which is written by king David: “Grant not, O Lord, the desires of the wicked; further not his evil device, so that they not exalt themselves. Selah” (Psalms 140:9)? 

This is in fact Yaakov's prayer to God when he was terrified before meeting Esav, his brother, after the angels have returned with the scary message they brought to him from the future Edom / Adolf Hitler.

Jacob said before the Holy One, Blessed be He: Master of the Universe, grant not to the wicked Esav the desires of his heart, as he wishes to destroy us. Further not his evil device [zemamo]; do not remove the muzzle [zamam] that constrains him and prevents him from breaking out and gathering further strength. This is a reference to Germamya (Germany) of Edom, i.e., Germany, which is near the land of Edom, i.e., Rome. As, if the Germans would go forth, they would destroy the entire world.


THEY ARE MADE OF SOME 300 TRIBES

That sounds very convincing, but how can we be so sure that this Germamia that the Talmud is talking about is really talking about the modern European country called Germany today?:


Because Rabbi Ḥama Bar Ḥanina also said: There are three hundred young princes with crowns tied to their heads in this Germamya of Edom, and there are three hundred (300) and sixty-five chieftains [marzavnei] in Rome. Every day these go out to battle against those, and one of them is killed, and they are preoccupied with appointing a new king in his place. Since neither side is united, neither side is able to achieve a decisive victory. It is these wars between Rome and the Germanic tribes that act as a muzzle upon Esau-Edom-Rome and prevent it from becoming too strong.

Wikipedia: The Germans are a Germanic people, who as an ethnicity emerged during the Middle Ages. Originally part of the Holy Roman Empire, around 300 independent German states emerged during its decline after the Peace of Westphalia in 1648 ending the Thirty Years War, with Austria and Prussia-Brandenburg being the largest.


The story is told about the great Rabbi Yosef Chaim Sonnenfeld, the revered spiritual leader who lived in the Old City of Jerusalem at the turn of the century. When the German Kaiser Wilhelm visited Jerusalem in 1898, Rabbi Sonnenfeld refused to greet him. He explained that the Kaiser exhibited the classic signs of Amalek. Many great leaders throughout history have explained that Germamia is indeed Germany, people such as Vilna Gaon [Yoma 10b], Rashi [said that our Germamia or Ashkenaz is Germany], Rabbi Yaakov Endem [Megillah 6b] etc.


It is clear that this is referring to the Germany of our days. We know that Amalek wasn't simply a nation of murderous criminals. They were fighting against God Himself, as the verse say, they “did not fear God" (Deuteronomy 25:18). When the Jews were in Egypt, everyone had heard of the great miracles that occurred such as the ten plagues and the splitting of the Red Sea. The Jewish people were a reflection of the Divine Will and Purpose. An attack on the Jews was by default and attack on God. This was manifested by the fact that Amalek threw the castrated organs toward Heaven, in defiance of God, as if to say, “We despise the holy covenant of Brit Milah.”

The Talmud explains the language of the verse: "[Amalek] happened (karcha) upon you..." (Deut. 25:18). The Hebrew word karcha is related to the word kar, meaning "cold." That is to say: Amalek cooled the Jews off. When the Jews came out of Egypt, all the nations were afraid to challenge the God of the Jews. But Amalek came, did battle, and – even though they were defeated militarily – they nevertheless paved the way for others.


GERMANIA OF EDOM (ROME) - THE THIRD REICH

Jacob said before the Holy One, Blessed be He: Master of the Universe, grant not to the wicked Esav the desires of his heart, as he wishes to destroy us. Further not his evil device [zemamo]; do not remove the muzzle [zamam] that constrains him and prevents him from breaking out and gathering further strength. This is a reference to Germamya (Germany) of Edom, i.e., Germany, which is near the land of Edom, i.e., Rome. As, if the Germans would go forth, they would destroy the entire world. Psalms 140:9

Esav the rashá with the Cochot Ha'Tumah, the 400 forces of evil wanted to obtain a kingdom of a thousand years to rule the world with the tenacity of iron. And he almost got it, if it wasn't for the prayer of Yaakov Avinu and David Ha'Melech he would have been successful. As we see above the Master of the Universe through the sages told us where, how, and the name of the Kingdom in the Acharit Ha'Yamim that was going to be establishing it. Yaakov Avinu sent Malachim to the very end to see what the Rashah was preparing and nullified in his prayer.

Seir = שעיר] = 300] = Germany was created by 300 Tribes, Predicted in the Talmud 

Guermania or Nazi Germany, officially known as the German Reich until 1943 and the German Great Reich in 1943-1945, was the German state between 1933 and 1945, when Adolf Hitler and the Nazi Party controlled the country that they transformed into the dictatorship of Germania. Under Hitler, Germany quickly became a totalitarian state where almost all aspects of life were controlled by the government. 
Germania - The Projected Capital City of Adolf Hitler

THE THIRD REICH AND THE KINGDOM OF A THOUSAND YEARS 

Some people say that the Third Reich, which means "Third Kingdom" or "Third Empire", alluded to the Nazi presumption that Nazi Germany was the successor to the previous Germanic Roman Empire (800-1806) and the German Empire (1871-1918) . However, the architect of the Third Reich, which Hitler and the Nazis called the Thousand Year Reich knew exactly what they were doing and who they represented. 

The third Reich even had great plan to rebuild the city of Berlin to be the worthy capital of their New Empire that Hitler was creating. As unbelievable as it may sound the name that Hitler chose was the name predicted so long ago in the Jewish writings: Germania. That was the projected renewal of the German capital Berlin during the Nazi period, part of Adolf Hitler's vision for the future of Nazi Germany after the planned victory in World War II. He had chosen Albert Speer, to be the "first architect of the Third Reich". Albert was in charge of the plans for the rebuilt city in his capacity and overseer of the project. 

Some of the projects were completed, such as the creation of a great East–West city axis, which included broadening Charlottenburger Chaussee (today Straße des 17. Juni) and placing the Berlin victory column in the centre, far away from the Reichstag, where it originally stood. Others, however, such as the creation of the Grosse Halle (Great Hall), had to be shelved owing to the beginning of war. A great number of the old buildings in many of the planned construction areas were, however, demolished before the war, and eventually defeat stopped the plans. 

It was Adolf Hitler himself who conceived the rebuilding of Berlin to be the capital of the new world he would be instrumental in creating, and he provided the new name for it, 'Germania'. According to records of Hitler's "table talk" of 8 June 1942, Hitler's purpose in the renaming was in order to give a Greater Germanic world empire of the New Order a clear central point: 

Hitler even considers the reengineering and renaming of Berlin as Germania to be a very good thing as the worthy Capital for the Third Reich', we'll have given considerable driving force to this task. The name Germania for the Reich capital would be very appropriate, for in spite of how far removed those belonging to the Germanic racial core will be, this capital would instill a sense of unity.

ANSWERS TO THE QUESTIONS ABOVE


The Gematria of Esav is 377


The Gematria of Adolf Hitler is 377


Esav Equal Adolf Hitler


Seir = 300 Cities


1) Malachim - Yaakov Avinu dispatched Angels because they were able to transcend time (able to) travelling beyond the generations to pay a visit to the Esav of the future which is Adolf Hitler himself. The Gematria of Esav is the same as the one for Adolf Hitler. Yaakov was curious to know what was his hateful brother cooking for his children in the future of Esav.

2) Lefanav - Yaakov avinu sent the angels Lefanav - ahead of him in time.

3) El Esav Achiv - This Esav, this Adolf Hitler in the Future is the very same brother of Yaakov.

4) Seir = 300 Cities - And the Gemara speaks about 300 tribes to Germania.

5) The Angels informed to Yaakov Avinu that Adolf Hitler of Germania was Esav Himself coming to meet the Jews.


Two Tav Upside Down


6) 400 men accompany Esav - The numerical value of 400 here seems to be represented by Nazis' Swastikas cross which is litterally two letter Tav [卍] one on top of the other. The letter Tav [ת] has a numerical value of 400 and it represents all the evil forces - Just like the Alef represents the Good forces the Tav represents all the evil forces.

7) What was the sin that terrified Yaakov? Yaakov might have had no sin to worry about, but the Israel, which is his children, The Jews, had accumulated enough guilt to prevent the good forces from eliminating the evil ones, leaving them in full control to wreck havoc against Am Israel. There must be merit to be able to fight evil - without Torah, without Avodat HaShem - With assimilation, the comunism, the reform movement and the rejection of all form of Kedushah. And all of that paved the way for a strong Esav Ha'Rashah, who was able to break loose when Israel neglected the Brit. As it is written: 

"And by your sword shall you live, and you shall serve your brother (Yaakov); and it shall come to pass when you shall break loose, that you shall shake his yoke from off your neck" (Bereshit 27:40).

8) The division of Yaakov family into two camps means the religious and the secular Jews - The world of Torah and the world opposing the Torah with all the Mitzvot.

HIDDEN MESSAGE ABOUT THE NAZIS TO BE EXECUTED IN THE MEGILLAT ESTHER

Our sages were not the only ones to leave us clear indications about the kingdom of the Rashah, but also Esther and Mordechai left us sign about the end of the Reshayim that seems to be the Gilgul of the children of Haman also a descendent of Esav via Agag, the king of Amalek. 

"As the Nazi Julius Streicher reached the platform where he was going to be hanged, he cried out, 'Now it goes to God.' He was pushed the last two steps to the mortal spot beneath the hangman's rope. The rope was being held back against a wooden rail by the hangman.

Streicher was swung suddenly to face the witnesses and glared at them. Suddenly he screamed, 'Purim Fest 1946.' [Purim is a Jewish holiday celebrated in the spring, commemorating the execution of Haman, ancient persecutor of the Jews described in the Tanakh]…

Julius Streicher had been a Nazi since early in the movement’s history. He was the editor and publisher of the anti-Semitic newspaper "Das Strummer." In May of 1924 Streicher wrote and published an article on Purim titled "Das Purimfest" (The Festival of Purim). In order to publish his vitriolic attack Streicher must have had a good deal of knowledge about Jewish thought and practice or was he a Gilgul of one of the sons of Haman? "

However we can only speculate to what extent he was aware of the remarkable parallels between Haman and his own execution. They are indeed striking:


“And the king said to Esther the queen, ‘The Jews have slain and destroyed five hundred men in Shushan the capital, and the ten sons of Haman...Now whatever your petition, it shall be granted; whatever your request further, it shall be done.’


Then said Esther, ‘If it please the king, let it be granted to the Jews that are in Shushan to do tomorrow also as this day, and let Haman's ten sons be hanged upon the gallows.’ ” (Esther 9:12-14)


If Haman’s ten sons had already been killed, how could they hanged?

Our Sages comment on the word “tomorrow" in Esther's request: 

"There is a tomorrow that is now, and a tomorrow which is later." (Tanchuma, Bo 13 and Rashi, Shemot 13:14).

In the Megillah, the names of Haman’s ten sons are written very large and in two columns. This is in distinct contrast to the style of the rest of the Megillah. The left-hand column contains the word v'et (and) ten times. According to our Sages the word v'et is used to denote replication. The inference is that another ten people were hanged in addition to Haman's ten sons.

If we examine the list of Haman's sons three letters are written smaller: the taf of Parshandata, the shin of Parmashta and the zayin of Vizata.

Those three letters together form taf-shin-zayin, the last three numbers of the Jewish year 5707, which corresponds to the secular year 1946, the year that those ten Nazi criminals were executed.

The Nuremberg trials were a military tribunal and thus the method of execution was usually by firing squad. The court, however, prescribed hanging. Esther’s request "Let Haman's ten sons be hanged" echoes down the ages,

Equally uncanny is that the date of the execution (October 16, 1946) fell on "Hoshana Rabba" (21 Tishrei), the day on which G-d seals the verdicts of Rosh Hashana for the coming year.

As the Megillah recounts, a decree that the king has sealed cannot be rescinded, and thus Achashverosh had to promulgate a second decree to allow the Jewish People to defend themselves. In other words, that first decree was never nullified.

Our Sages teach us that eventually the Jewish People will return to God either voluntarily, or if not, God will raise up another despot whose decrees will be “as severe as Haman” (Sanhedrin 97b).

When we look toward the place of our original encounter with Haman and see the rise of a fanatic whose rhetoric rivals our most vicious enemies, we should remember that history most often repeats itself for those who fail to learn its lessons.

____________________________

SOURCES


Rabbi Ron Chaya
https://www.youtube.com/watch?v=fMCPJoO4rDI&ab_channel=RavRonChaya-Leava.fr

History Crash Course #67: The Miracle of Jewish History by
Aish Ha’Torah

Rashi on the Gamara of Tractate Meguillah 6b





The history of Sephardi Pirates is intricately woven into the fabric of the Caribbean's maritime history, particularly during the age of piracy. Originating First from Jerusalem and then from their exile homeland, the Iberian Peninsula, Sephardi Jews who had faced severe persecution during the Spanish Inquisition, leading many to flee to various parts of the world, including the Caribbean, and many had turned to Piracy. In the Caribbean, Sephardi Jews played a vital role in the burgeoning trade networks that characterized the region during the 17th and 18th centuries. With their extensive knowledge of maritime navigation and trade practices acquired from centuries of experience in Mediterranean commerce, and even beyond from the ancient time of king Solomon and the subsequent Persian Empire. Culinary traditions also reflect the Sephardi influence on Caribbean culture. Sephardi migrants settled in various Caribbean islands, from Christopher Colombus time to the last colonial powers, they brought with them their millennial old rich cultural traditions, including unique maritime practices inherited from their renown ancestors, and their culinary influences that would shape the local societies.

JOUNEN 20 TISHRI SE HILOULA RAV ELYEZER PAPO




JOUNEN 20 TISHRI A, SE HILOULA YAHRZAIT RAV ELYEZER PAPO - PELE YOETZ


Jodia se 20 Tishri, sizyem jou nan fèt Soukot la, pou okazyon Hiloulah, anivèsè lanmò Pele Yoetz, mèt nou an, Rav Elyezer Papo, nou pral prezante trè kout pou w vwayaj lavi Gran Rav sa a. Nenpòt moun ki pran yon ti tan pou li pale de yon Tsadik nan jou Hilula li, Tzadik pral priye pou li! Limen yon chandèl epi di “Likhvod haPélé Yoets, zékhouto taguenn ‘alénou” answit priye. Se pou merit li pwoteje tout Klal Israel, Amen!

Rav Elyezer Papo, pi byen konnen kòm "Pelé Yo'ets", te fèt nan 5546 (1786) nan Sarajevo (nan Bosni nan epòk la, sa vle di Bosni-Erzegovin jodi a).

Depi nan anfans li, li te plonje tèt li nan etid Tora a epi li te kondui tèt li ak pite ak pite. Li te fè jèn souvan epi li plonje tèt li nan dlo Mikve a chak jou, e menm si li te jele, li ta kase glas la pou antre. 
 
Chak aswè lè yo te di siplikasyon yo, li te gen abitid di Seder Malkouyot (lapriyè siplikasyon yo te resite lavèy Yom Kippur). Li te fè tout sa ki posib pou akonpli Mitzvah pou vizite malad yo, epi li te dirije volonte l ak tout aksyon l yo pou satisfaksyon Hakadosh Baruch Hu.

Li te konnen yo se yon savan Gran Tora, te bay leson pou piblik la an jeneral, epi li te kòmanse ekri eksplikasyon sou Chass la (Talmud).

Nan 5580 (1820), li te kòmanse sèvi kòm Rav ak Prezidan tribinal jwif la nan kominote a nan Silistra (Bulgari), kote li te rive nan yon bat je. Li te konsakre majorite tan li pou asire byennèt kominote a, e li te dirije acha pou moun ki nan bezwen nan kominote a. 
 
Li te travay pou pote lapè ant zanmi ak koup, e li te fè tout sa ki posib pou evite diferans ki genyen ant entelektyèl Tora yo. Avèk dousè ak anpil entèlijans, li te opoze nenpòt konduit ki pa apwopriye pou Jidayis. Li te ekri yon priyè kont move je a, ansanm ak yon seri priyè tou kout ke li te resite ak moun ki malad li te vizite yo. 

Li te gen yon sans pwofon nan Ahavat Izrayèl, nan renmen pou pwochen l ', epi li te konn di chak jou: "Se pou Se volonte ou, Dye mwen, Dye zansèt nou yo, pou bon pou gason, fanm, ak timoun, gwo. ak piti, pèp Izrayèl ou a. ". 
 
Li te mande pitit gason l 'yo etidye ak pibliye pawòl li yo pou tout moun, nan espwa ke pawòl li yo ta antre nan zòrèy tout moun ki te lwen Tora a, ak ke li ta vin pi pre li. Li te asire ke, si lefèt ke li te mennen yon moun pi pre ta pèmèt li "temwen nan dousè Hashem ak antre nan tanp li a", li ta fè tout sa pou asire ke li te rekonpans ak priye pou 'Hachem bon pou li. li.

Nan gwo modesti li, li pa t mande okenn lèt apwobasyon yo te mete nan zèv li yo, epi li te pran konsèy nan men madanm li sou sijè a nan Panse jwif ki te sijè nan ekri li yo.


Li te marye ak pitit fi li yo ak Kabalist Rabbi Aharon (otè responsas "Kéfi Aharon"), ak gwo Mèt Yitz'hak Pra'hi.

Li te anvi ale ann Izrayèl, men li te tonbe malad nan 5587 (1827). Lè yo te ajoute premye non Yé'hezkel la nan lapriyè pou geri l 'yo, li te refè, epi imedyatman fè manm kominote a konnen ke, soti nan Syèl la, li te revele ke yon epidemi kolera ta pral pete. . krak desann sou Silistra. 
 
Li te di tou ke yo te mande l pou l chwazi ant kite maladi a gaye ak mouri tèt li nan ekspyasyon pou peche kominote a, e ke li te prefere mouri olye ke epidemi an gaye. 
 
Lè sa a, li te pwomèt ke pou nenpòt moun ki te ale nan tonm li pou priye ak tout kè l 'apre li te benyen tèt li nan dlo Mikve a, li ta garanti akseptasyon nan lapriyè li. Se nan 5588 (1828) ke li te kite mond sa a.

KEVER PELE YOETZ

Kever, Tonb Rav Elyezer Papo sitiye nan vil Silistra an Bilgari (Anpi Otoman). Li te fèt an 1785 nan lavil Saraybosna, ki sitiye nan Bosni Eyalet, nan moman lè anpi Otoman an tap dirije zòn sa a. Jodi a se vil sa a ke nap rekonèt kòm Sarajevo an Bosni. Li te mouri an dat 11 oktòb 1828, ekivalan a 20yèm Tishri, 6yèm jou Hag Soukot, zeman Simkhateinu, yon jou anvan Hoshana Raba.

Pi gwo travay li yo te: Pele Yoetz, Elef Ha'Magen, Orot Eilim, Khesed Le 'Alafím, Yaalzu Khasidim, Khodesh Ha'Aviv, Beit Tefilah.

Li pi byen konnen kòm Pele Yoetz pou youn nan ekriti prensipal li yo. Li te vin pi popilè lè li te ekri liv Pele Yoetz la; Liv sa a se yon travay literati musar (Literati etik) ki bay moun konsèy sou fason pou yo konpòte tèt yo kòm yon bon jwif nan plizyè aspè nan lavi a.

Rav Elyezer Papo (1785–1828) se te raben prensipal nan kominote Silistra yon vil nan Bilgari nan epòk Anpi Otoman Nan.

Yon lòt nan travay remakab li yo se Beit Tefillah, yon liv ki ranpli ak anpil priyè diferan pou sitiyasyon espesifik nan lavi a, ki gen ladan youn pou byennèt pèp jwif la. 

Nap jwenn yon edisyon tou nan lang Ladino ki te pibliye nan ane 1860, epi yo te enprime yon vèsyon nan lang ebre a Jerizalèm an 1968 (te gen kèk lòt edisyon ki pi resan depi lè sa a tou).

Kever (tonb) Rav Papo a, jodi a se yon plas konsantre nan pelerinaj pou moun jwif ki relijye yo, kèk nan moun sa yo ap pran vol aeryen espesyalman soti nan Eta Jwif la, Peyi Izrayèl la e menm soti nan Amerik Latin pou vizite labilgari pou objektif sa a.


 
 

ANIVESE YAHRZAIT RABI NAKHMAN, MOUN BRESLEV

Hiloula (Yahrzait) Rabi Nakhman, Moun Breslev La

Soti samdi swa jouk dimanch anvan solèy kouche se Hiloula Rabi Nakhman de Breslev
 
Hai Tishri (18 Tishri 5785)

Zohar Hakadosh la anseye ke jou Hiloula yon Tsadik se yon okazyon enpòtan nan domèn espirityèl la li ye, ki sanble ak yon jou maryaj pou Tsadik la. Menm jan ke Lamarye ak mari li ap resevwa kado nan jou espesyal pa yo, Tsadik la ap resevwa kapasite tou pou li ka fè lapriyè pou tout moun kap priye Letènèl nan merit li. Jou sa a gen yon siyifikasyon espirityèl inik, ak tout moun kap pran yon ti tan pou li ka limen bouji, bay tsedaka, resite Tehilim (Resite Som), ak etidye ansèyman Tsadik la moun pral amelyore enpak li ka jwenn nan Syèl la atravè merit tzadik la.

Rabi Nakhman de Breslev zt'l gen yon koneksyon trè espesyal ak pèp Izrayèl la. Li te kenbe yon atitid pozitif epi li te toujou kwè ke gen espwa nan tout sitiyasyon, menm sikonstans ki pi ba nivo yo.

Nan jou Hiloula li a, Mond lan ap resevwa yon limyè fòmidab ki desann nan mond lan, patikilyèman pou moun yo kap fè fas a difikilte nan lavi a. Malgre ke li te andire defi enpòtan pandan tout tan kout lavi li, ki gen ladan pèt premye madanm li ak yon maladi feblès, Rabi Nakhman te rete yon limyè lafwa ak detèminasyon jiskaske li mouri nan laj 38 an, menm jan ak Ari Hakadosh la. Ansèyman li yo kontinye enspire ak elve moun ki nan bezwen yo.

Rabi Nakhman te anbrase tout difikilte li yo kòm yon mwayen pou ekspyasyon, li te kwè ke yo t ap ede soulaje soufrans Am Yisrael jouk rive l
è Machiach ap rive. Devouman pwofon li nan misyon sa a reflete lanmou pwofon li gen pou pèp jwif la ak lafwa san konsyans li nan redanmsyon an.

Nan onè Rabi Nakhman e pou nou montre rekonesans pou tout sa li te fè pou Am Yisrael, nou ta dwe bay tsedaka, limen yon chandèl nan onè Tsadik la epi resite Tikkun Haklali, sa ki benefisye pou tout fòm delivrans, tankou parnasa, gerizon, ak pirifikasyon. .

https://www.sefaria.org/Tikkun_HaKlali.1?lang=bi) 
 
Nan jou Hiloula Rabi Nakhman nan, nou ta dwe tou dedye tan pou etidye ansèyman li yo. Apre aprantisaj sa a, li enpòtan pou nou eksprime demann pèsonèl nou ak priyè. Konbinezon etid ak lapriyè sensè amelyore koneksyon nou ak Tsadik la epi ouvri pòt pou benediksyon espirityèl yo.

Mekoubalim yo di ke sou Hiloula yon Tsadik, yap jije mond lan nan syèl la sou baze filozofi tsadik la.

Dapre Rabi Nakhman, jijman sa a rive nan fason sa yo:
- Se yon mitsvah pou toujou gen kè kontan
- Ahavat Yisrael vle di wè chak jwif kòm egal, kèlkeswa nivo moun yo nan obsèvans relijye yo genyen.

- Pa gen  abandone, nap toujou jwenn yon espwa
- Tout moun gen opòtinite pou yo kontinye eseye, ankò e ankò, jiskaske yo reyisi.
- Tout moun merite yon nouvo kòmansman ak yon lòt chans


Se pou nou ka jwenn benediksyon ak merit pou ke Tzadik la f
è lapriyè nan non nou devan Letènèl, pou li ka defann chak yon nan nou. Se pou Hashem gen pitye pou nou epi ban nou bonè ak yeshuot.

Rabi Nakhman te anseye ke emuna se yon konsèp enpòtan, e nou dwe fè efò pou fòtifye lafwa nou. Lè nou gen emunah, menm nan fè fas a difikilte, nou ka jwenn rekonfò nan konnen ke Hashem pote defi pou byen ultim nou an. Menm yon moun ki byen lwen Hashem ki fè yon ti kras efò nan teshuva se li cheri. Li entèdi pou dezespwa apre yo fin tonbe nan peche; toujou gen espwa, kèlkeswa sitiyasyon an. Yon moun ka toujou tounen vin jwenn Hashem nan lapriyè, paske li p'ap janm abandone pitit li a.

Segulot pou Anivèsè Yahrzait Rabi Nakhman  de Breslov zt'l

1. Fè yon aksyon jantiyès pou frè ak sè parèy ou yo, epi pataje enfòmasyon ki gen anpil valè sa yo ak moun ki bò kote w yo. Nan fason sa a, tout moun ka benefisye de tan favorab sa a.

2. Limen yon balèn nan onè Rabi Nachman nan Breslov zt'l nenpòt lè aswè a oswa demen anvan solèy kouche.

3. Bay yon koup pyès monnen bay tzedakah, epi pandan w ap fè sa, di ke charite sa a se nan onè Rabi Nakhman de Breslov zt'l. Apre sa, resite Tikkun Haklali (Som Chapit 16, 32, 41, 42, 59, 77, 90, 105, 137, 150)

4. Li enpòtan pou li ekstrè nan ansèyman tzadik la nan Likutei Moharan, liv Rabi Nakhman (ki afiche anba a an ebre; nou mande eskiz paske nou pa t kapab bay yon tradiksyon). Anplis de sa, konsidere owaza louvri yon paj nan liv la epi etidye kèk liy siplemantè pou apwofondi koneksyon ou ak Tsadik la.

5. Rabi Nakhman revele ke pi gwo segulah pou jwenn yeshuot (deliv) se pale ak Hashem. Lè w remèsye l pou tout sa l ba w epi w mande w ak tout kè w pou bezwen w, ou ka jwenn benediksyon.

6. Rav Avitan sijere ke apre yon moun limen yon chandèl, li ta dwe izole tèt li ak Hashem, Papa nou ki nan Shamayim (Syèl la) epi mande ke li ta dwe satisfè demann kè ou nan merit Rabbi Nakhman de Breslov zt'l. nan jou espesyal li nan Hiloula li a. Pataje tout bagay ki nan kè ou ak Hashem — jwa ou, enkyetid ou, ak enkyetid ki pi pwofon ou. Pa kenbe nan priyè ou; mande plizyè fwa pou mizèrikòd li ak benediksyon li nan kèlkeswa sa ou bezwen, kit se maryaj, lapè, aliman, oswa sante.

Raple Letènèl ke ou se pitit li ou ye, epi se sèlman li ki ka ba ou èd ak sipò w ap chèche a.

Chof Menachem Av

 33


CHOF MENACHEM AV


WHICH FAMILY BROUGHT WOOD ON AV 20?1


The date Av 20 is mentioned only once in the Talmud,2 in tractate Taanis. There the Mishnah relates that this was a holiday for the descendants of Pachas Moav ben Yehudah, for on that day they would bring an offering of wood in the Beit HaMikdash.

To explain: At one time, there was a shortage of wood in the Beis HaMikdash, and several families agreed to donate wood for the altar. When the wood which one family brought was used up, another family brought more. In commemoration of their generosity, our Sages ordained that even when there was enough wood, the descendants of these families would bring wood on the days when their ancestors had, and their wood would be used on that day. These families would celebrate the day as a holiday.3

____________________________

1. The yahrzeit of the Chassid, sage and Kabbalist, R. Levi YitzchakSchneerson, the Rebbe's father. He passed away in exile in the city of Alma Atta, Kazakstan, in the year 5704 (1944). An overview of his life has been published in Kovetz Lubavitch, issue 4.

2. Taanis 26a. Av 20 is also 40 days before Rosh HaShanah. In the customs of the Kehillah Kadishah Beis E-l Yachbutz (printed i n the text Divrei Shalom), it is written that on Av 20 vows should be annulled, because this date is 40 days before Rosh HaShanah. This is not a custom followed i n Chabad. It is stated that Rosh Chodesh Elul begins the service of preparation for Yom Kippur, for i t is 40 days before that holiday. Significantly, Yechezkel 40:1

refers to Yom Kippur as Rosh HaShanah. See Likkutei Torah, Devarim, p. 58a.

3. See Taanis 28a, and Rashi, Taanis 12a, entry SheYom Tov.


34 LIKKUTEI SICHOS

There are two opinions regarding the identity of the descendants of Pachas Moav ben Yehudah, the family who brought the wood offering on Av 20.4 Rabbi Meir maintains that they were "the descendants of David ben Yehudah," i.e., of King David. Rabbi Yossi, by contrast, maintains that they were the descendants of Yoev ben Tzeruyah, commander of King David's armies.

This passage raises a fundamental question. How is i t possible for there to be two correct opinions regarding an historical fact? With regard to other differences of opinion in the Talmud, we are told: "These and these are the words of the living God,"5 i.e., both opinions communicate spiritual truth. But how can this maxim apply with regard to a point of history? One could answer that the difference of opinion between Rabbi Meir and Rabbi Yossi does not concern historical fact, for the descendants of Pachas Moav ben Yehudah were related to both David and Yoev,

since the two families married together and thus their lineage was intertwined.6 The difference of opinion between the Sages centers on which of the two families should be given precedence. Rabbi Meir maintains that it was the merit of King David which prompted them to bring wood to the altar, while Rabbi Yossi maintains that it was Yoev's virtues that spurred this initiative.


WHEN WOOD CAN NO LONGER BE CUT

To understand the above, it is necessary to explain the problems inherent in bringing wood on Av 20, and why it was necessary to have ancestral merit to bring wood on that

______________________________________________

4. Taanis 28a.

5. Eruvin 13b; Gittin 6b. See also Zohar, Vol. I I I , p. 6b.

6. To cite a parallel, our Sages (Sotah 43a) cite two interpretations regarding the identity of Putiel: that the name refers to Yisro, or that i t refers to Yosef. Our Sages reconcile the two interpretations by explaining that the two families intermarried.


CHOF MENACHEM AV 35

day. Our Sages relate7 that from Av 15 on, the power of the sun wanes and trees would no longer be cut down for use on the altar. Their wood would not dry in time, and thus could become worm-infested and thus unfit for the altar.8

Av 20 was the first time that wood was brought after Av 15. Thus this wood had to have been cut beforehand. Moreover, the family bringing it would have had to have this offering in mind even before the wood was needed. They had to have considered the matter thoroughly and made preparations. 9

Therefore, the importance of the wood offering brought on Av 20 (and similarly, that brought by the family responsible for the delivery on Elul 20), surpassed that of earlier wood offerings brought by other families. For the other families had the opportunity to cut down other wood after bringing their offerings.

Thus bringing wood on Av 20 required unique virtue. Our Sages differed as regards whose hereditary qualities spawned this virtue.10


______________________________

7. Taanis 31a.

8. Middos 2:5; Rambam, Mishneh Torah, Hilchos Issurei Mizbeach 6:2.

9. This reflects the advantage their wood offering possessed over the offering brought by the descendants of Saneah on Av 15 itself. For on Av 15, there was no need to consider the matter beforehand and make preparations. Moreover, on Av 15, there was still time to cut new wood. Although our Sages' expression "From Av 15 onwards, the power of the sun wanes" might appear to indicate that on the 15th itself no trees should be cut, this is not so. On the 15th, trees for the altar were also cut, as the Rashbam (Bava Batra 121b) comments: "That day (Av 15), they would complete a great mitzvah (the cutting of the wood for the altar)."

10. A similar concept applies with regard to the difference of opinion i n the Talmud about the identity of the descendants of Adin, who brought a wood offering on Elul 20. These considerations do not apply to the descendants of Paroush, who brought their wood offering on the first of Teves. Two distinctions can be made: a) This was not the first time they brought wood to the Beis HaMikdash, for they had previously brought wood on Av 5. As such, i t d id not present as great a challenge, for "all beginnings are difficult" (Mechilta, Rashi, Shmos 19:5).


36 LIKKUTEI SICHOS


GIVING WITH SELF-SACRIFICE


There is another factor involved. The wood these families originally brought to the Beit Ha'Mikdash was not itself a sacrifice; it was needed so that others could bring sacrifices. Thus the sacrifices offered with the wood this family brought were not necessarily their own, nor were they only communal offerings in which they had a share. Instead, the wood was for the sacrifices of the entire Jewish people.

Moreover, among the sacrifices offered with this wood were guilt offerings and sin offerings brought by people seeking atonement. Nevertheless, these families took the trouble to plan ahead, not for themselves, but to help others — including those guilty of sins — offer sacrifices and gain atonement.

They gave up something which could not be replaced to help a sinful person, and did so with joy. So great was their happiness that this day was considered a festival for that family. 11

So the Sages asked: Did the virtue to make such sacrifices stem from King David or from Yoev ben Tzeruyah?


THE SWORD OF IRON AND THE SWORD OF TORAH


Our Sages teach:12 "Were it not for David's [Torah study], Yoev would not have been able to wage war. And were it not for Yoev, King David would not have been able to study the Torah." For Yoev's success in war came as a result of David's

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b) They did not volunteer to bring the wood on the first of Teves. Rather, they were chosen by lot (Tosafos Yom Tov, Taanis 4:5).

11. The above concepts share a connection to the Divine service of my revered father and teacher, whose yahrzeit falls on this date. Without thinking of his greatness as a scholar i n both the Talmudic and mystic disciplines of Torah study, my revered father and teacher sacrificed himself to spread the observance of Torah and strengthen Jewish practice even among simple people. And this despite the fact that he suffered great hardships as a result, including exile to remote Kazakstan. Yet he carried out this service w i t h joy.

12. Sanhedrin 49a.


CHOF MENACHEM AV 37

efforts in Torah study. And conversely, it was only because Yoev could replace him at the front that King David was able to study without disruption.13

Indeed, the fact that both concepts arise from the same verse indicates that they share a connection.14 Thus it can be said that it was not only that King David's merit helped Yoev be successful, but that Yoev had a share in King David's Torah study. For had Yoev not been successful at war, David would not have been able to study. Because of this symbiosis, King David's Torah study helped Yoev.

The Divine service of both King David and Yoev was characterized by bittul and Mesirut Nefesh. There was, however, a difference in focus. King David expressed these qualities through Torah study. This elevated his study, for there is an advantage to Torah study characterized by bittul.

And therefore our Sages interpreted15 the verse:16 "And God was with him [David]" as "the Halachah follows his opinion."

Yoev's bittul and self-sacrifice, by contrast, involved worldly matters, helping make a dwelling for God in this material world by waging war against the gentile nations that opposed this ideal.

All the qualities of holiness are interrelated. Therefore, David's and Yoev's Divine service complemented one another.17 The wars Yoev waged helped David study, and David's study brought Yoev success in battle. Each one, however, had his primary area of focus: David's being Torah

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13. See the interpretation of the Maharsha to that passage.

14. See the sichah to Parshas Toldos i n this series, (Likkutei Sichos, Vol. VI,) where this concept is discussed.

15. Sanhedrin 93b. See the maamarim entitled Vayidaber and BaYom HaSheini, 5627.

16. I Shmuel 18:12.

17. Therefore the name Adino HaEtzani refers to either King David or Yoev (Rashi, Taanis 28a). For as Moed Kattan 16b explains this name alludes to both the thrusts of Torah study and waging war.



38 LIKKUTEI SICHOS

study, removed from involvement in worldly affairs, while Yoev was involved with the world, waging war. This is the focus of the difference of opinion between Rabbi Meir and Rabbi Yossi. The name Meir ( מאיר ) relates to the Hebrew word or ( אור ) meaning "light."1 8 Rabbi Meir's

approach focused on that which transcends the darkness of our world. Therefore, he placed the emphasis on King David's Torah study.19

The name Yossi ( יוסי ), by contrast, is numerically equivalent to G-d's name E-lohim (20) א-להים which itself is equivalent to the word hateva ( הטבע ), "nature."21 For Rabbi Yossi's Divine service related to the Divine energies that maintain the natural order. Therefore he placed the emphasis on Yoev, whose Divine service involved waging war to refine the natural order.22

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18. See Eruvin 13a.

19. As a reflection of this, i n Rabbi Meir's Torah scroll, instead of כתנות עור ("garments of leather"), i t was found wr i t ten כתנות אור ("garments of light"), (Bereishis Rabbah 20:12) i.e., the material world did not cause concealment for h im (Derech Mitzvosecha, p. 8a). This represented a level similar to that experienced by Adam before the sin of the Tree of Knowledge (see Torah Or 5b). For that reason, Rabbi Meir was able to find rationales that enabled h im to rule that the impure was pure (Eruvin, loc. cit., as explained i n Likkutei Torah, Vayikra, p. 24d).

20. Zohar, Vol. I I I , p. 223a; see also Sanhedrin 56a, and the series of maamarim entitled VeKachah 5637, sec. 80. There the differences of opinion between Rabbi Yossi and Rabbi Yehudah are discussed. It is thus evident that Rabbi Yehudah also reflects a level of G-dliness that transcends the refinement of our worldly environment. Thus Rabbi Yehudah ( יהודה ), as his name implies, was associated wi t h the Divine service of hoda'ah ( ה ו ד א ה ) , thankful acknowledgment, whi ch relates to the sefirah of Malchus (Torah Or, p. 44a). For i t is possible to explain that his Divine service represented the thankful acknowledgment and bittul that characterizes yichudah ila'ah (see VeKachah, loc. cit.; see also Torah Or, p. 45d). A parallel can be found in the bittul manifested by King David (who is also identified w i t h the Sefirah of Malchus) during the study of Torah. Therefore, w i t h regard to the identity of the descendants of A d i n (Taanis 28a), Rabbi Yehudah follows Rabbi Meir's opinion.

21. Pardes, Shaar 12, ch. 2; From the Sheloh, Shaar HaOsios, Os Kedushah, p. 89A, i n the note, i t appears that the source for this concept is i n the Zohar.


CHOF MENACHEM AV 39


THE PRESENT OR THE FUTURE?

The difference of opinion between these two Sages can be explained from another perspective.

In several places,23 we find a difference of opinion between the Jerusalem Talmud and the Babylonian Talmud as to whether it is necessary to undertake a slight difficulty so that afterwards a great benefit will result. The Jerusalem Talmud maintains that since the benefit is much greater than the difficulty, one must undertake the difficulty despite the fact that it will take time for the benefit to appear.

The Babylonian Talmud, by contrast, maintains that the present situation is the determinant factor. Since the difficulty is immediate and the advantage — although significantly greater — will take time to manifest itself, there is no obligation to undertake the difficulty.

To relate this concept to the issue at hand: The advantage of King David studying Torah without worry is much greater than the difficulty which Yoev undertook by going to war. Nevertheless, David's Torah study came afterwards, and was dependent on Yoev's going to war. Therefore, the approach of the Jerusalem Talmud would oblige Yoev to undertake this

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22. Both these thrusts of Divine service are alluded to i n the mishnah in Taanis which mentions the descendants of Pachas Moav ben Yehudah as the family that brought wood on Av 20. The name Pachas Moav refers to Ruth, the Moabitess (Rashi and Tosafos, Taanis, loc. cit.). Her status as a convert alludes to the service of refining material existence. The name Yehudah, as explained above i n note 20, relates to the revelation of light.

Both David and Yoev descended from Ruth and Yehudah, and therefore both were involved in these two thrusts of Divine service. For David also waged wars, and Yoev also studied Torah. Because of this interrelation, they each assisted the other. Nevertheless, King David's primary thrust was Torah study, while the primary thrust of Yoev was refining the world. 23. See Likkutei Sichos, Vol. IV, p. 1336ff., where this concept is explained.


40 LIKKUTEI SICHOS

difficulty. According to the Babylonian Talmud, Yoev had made a sacrifice which was not incumbent upon him. Therefore Rabbi Meir, whose approach reflects light — which correlates with the Jerusalem Talmud, whose style of presentation is one of direct light2 4 — maintains that primary importance should be ascribed to King David, for it is through his Torah study that the spiritual heights were reached, and Yoev was obligated to play his part in facilitating this process.

Rabbi Yossi, whose approach emphasizes the refinement of material existence — which correlates with the approach of the Babylonian Talmud, whose style of presentation is associated25 with the verse:26 "You placed me in darkness,"24 since it involves a process of clarification through questions and paradoxes — maintains that since Yoev was acting on his own initiative, the primary advantage is his.


DOING SOMETHING FOR OTHERS

To relate the above to our own Divine service: Even when a person possesses something which, like the wood for the altar, cannot be replaced, he must be prepared to sacrifice it to help another Jew — even a person who must bring a sin offering. Moreover, he must make these efforts even if they never bring recognition. Furthermore, he should consider this such a great merit that the day will be considered a joyous festival for him and his family.

In order for this feeling to be perpetuated among one's descendants — both physical and spiritual, as our Sages' comment:27 "'Your sons,' these are your students" — one's own conduct has to be permeated by mesirus nefesh. This applies both to a person whose Divine service centers on Torah study and to one whose service involves the refinement of the world.

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24. Shaarei Orah of the Mitteler Rebbe, p. 44ff.

25. Sanhedrin 24a.

26. Eichah 3:5.

27. Sifri, Vaes'chanan 6:7.



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This will enable us to raise a generation prepared to give up its own possessions for the sake of other Jews, and to do so with happiness. Such ahavas yisrael, not motivated by intellect, but stemming from one's own initiative,28 will atone for the unwarranted hatred which led to the destruction of the Beis HaMikdash,29 and will speed the coming of the true and complete Redemption. May it come in the immediate future.


(Adapted from Sichos Chof Av, 5711)





In Memory of the R. Levi Yitzchack Schneersohn




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28. Ahavas chinam i n Hebrew. See Likkutei Sichos, Vol. I I , p. 598, and the sources

mentioned there.

29. Yoma 9b.