Moshiach Now!

 

EVEN WHEN I WALK IN THE VALLEY OF THE SHADOW OF DEATH, I FEAR NO HARM, FOR YOU ARE WITH ME, YOUR ROD AND YOUR STAFF – THEY COMFORT ME

 

“EVEN WHEN I WALK IN THE VALLEY OF THE SHADOW OF DEATH, I FEAR NO HARM, FOR YOU ARE WITH ME, YOUR ROD AND YOUR STAFF – THEY COMFORT ME.” TEHILLIM 23:4

Amen

WHEN CAN WE HAVE THE REAL ACHIEVEMENT OF BELIEVING, LISTENING AND DOING HIS WILL AND HIS TZADDIKIM?

WHO EMBODIES THE SIX ORDERS OF THE MISHNAH, IN WHICH GOOD AND EVIL, PURE AND IMPURE, ARE ATTACHED, AND WHICH REQUIRES GREAT REFINEMENT TO SORT OUT THE GOOD FROM THE EVIL, THE TRUTH FROM THE FALSE. RABBI NATAN’S LIKUTEY HALAKHOT ON SHULCHAN ARUKH ORACH CHAIM 2, PART 1. BY RABBI ISRAEL DOV ODESER FOUNDATION.

 

EIN OD MILVADO

Converts and Kabbalas HaTorah

CONVERTS AND KABBALAS HATORAH

Rav Tzaddok HaKohen zt”l explains that both the written and oral Torah were built on the foundation of converts. Ma’amad Har Sinai is recounted in Parshas Yisro, and Yisro was the “father” of all future converts; similarly, Rabbi Akiva who was the descendant of converts is the foundation of the oral Torah. The ger personifies absolute self-sacrifice for Hashem and His Torah from pure love, for he has freely chosen to abandon a carefree worldly existence for the demands of fulfilling the Will of Hashem.

After coming into contact with the Torah and sincerely devout Jews in France, young count Pototsky, hy”d—the famous ger tzedek of Vilna— became convinced that he could no longer remain a Catholic. He studied with great

devotion, and eventually went to Amsterdam and converted; in time, he assumed the name Avraham ben Avraham. After some travel, he settled outside of Vilna, but one day he was informed upon to the authorities. He had long been sought for the “crime” of conversion, and was quickly arrested and awaited the trial for his “capital crime.”

But his non-Jewish family pleaded with him to “return to the fold.” They petitioned him, claiming that he should think of the great humiliation he would cause the family if he was publicly burned to death.

The ger tzedek replied, “It seems difficult on the face of it that some non-Jews convert. Conversely, it is surely remarkable that sometimes we find a Jew who goes away from the religion of his fathers. What could be the meaning of this? We find in that Hashem went to all the nations and offered them the Torah—which they refused — before giving it to the Jewish people. Although the nations as a whole refused, do you think it likely that not one non-Jew was willing to accept the Torah? Surely there were, but Hashem went after the overwhelming majority that rejected Torah. Similarly, although there were plenty of Jews who were not willing to accept the Torah, whom the Vilna Gaon calls Eirev Rav, Hashem followed the overwhelming majority who did.

“Before the righteous moshiach arrives, all of these mixed-up souls require clarification. Why should a non-Jew who truly wanted Torah be denied, and why should a Jew who did not be allowed to keep it? For this, Hashem causes certain non Jewish souls to convert and other Jews to leave the path of their fathers.

“It comes out that although you always thought I was a gentile, you were mistaken since I am actually a Jewish soul from the time of the revelayion of the Torah on Sinai. Surely you don’t think you can prevent me from living out my destiny? The only problem I have always had is that I have a body from a non-Jewish mother. What can I do with this treif body? The Torah clearly says we must take care of ourselves physically. But if you want take care of my problem and rectify this body through burning, I will bless you from the bottom of my heart. At that moment I will become a Jew in body and soul!”

After his long imprisonment and a trial for heresy, he was left to await execution. The Vilna Gaon zt”l sent a message to him secretly:

“I am prepared to save you through a mofes, a miracle brought about by manipulating the Divine Name. Will you allow me to do it for you?”

Avraham ben Avraham sent his bold response back to the Gaon: “I do not wish to be saved—I accept the Will of Hashem, and I will gladly die for the sake of His Name!” The ger tzedek of Vilna was burned at the stake on the second day of Shavuos. Like Rabbi Akiva, he left this world filled with joy to do the Will of his Creator—both living examples of the greatness of converts!

By Rabbi Micha Golshevsky, Shlit”a.

Taken from Gates of Emuman, Volume 364, 5777.

THE HOLY TANNA, REBI MATIA BEN HARASH

A story is told of Rebi Matia Ben Harash, who was both wealthy and G-D fearing, and like Rebi Meir his teacher, spent all his days learning Torah in the Beis Midrash. His face radiated light like the sun. And his countenance resembled that of the ministering angels. It was said of him, that he never gazed at a woman in his life.

It once occurred that Satan passed by and became quite envious of [Rebi Matia]. He asked: Is it indeed possible to find a TZADDIK in the entire world who has never sinned? He immediately ascended to the higher realms and stood before HASHEM and asked:

HASHEM, what is your opinion of Matia Ben Harash?

[HASHEM] responded: he is a perfect TZADDIK.

[Satan replied]: grant me permission to Test him.

[HASHEM] responded: you don't stand a chance! Nevertheless, HASHEM granted him permission.

Seeking him, [Satan] immediately found [Rebi Matia] sitting and learning Torah. [Satan] appeared to him as the most beautiful woman, the likes of which were not seen on Earth since the time of Na'ama, the sister of Tuval-Cain who seduced the Fallen Angels.

[Satan] stood before him.

As soon as [Rebi Matia] saw [Satan] assume the female form, he immediately turned, facing the opposite direction. [Satan] stood suddenly in front of [Rebi Matia].

[Rebi Matia] attempted to once again turn away from him, yet the Satan immediately followed. Upon realizing that she follows him in every direction, [Rebi Matia] said to himself "I fear, lest my YETZER HARA get the better of me and I transgress."

So what did this TZADDIK do? He called over one of his pupils who would care for his needs, and told him: "Son, fetch me a torch and some nails!"

Upon receiving them, Rebi Matia thrust the glowing nails into his eyes, bling himself completely.

Satan, upon seeing this, was suddenly overcome by intense trembling and did backward flips [in complete awe of Rebi Matia's action]. He immediately left him.

At that very moment, HASHEM summoned REFA'EL, the Healing Angel. HE to him: "Go heal the eyes of Rebi Matia Ben Harash!"

He stood before him.

Rebi Matia said: "Who are you?"

He responded: "I am the Angel REFA'EL. HASHEM sent me to heal your eyes!"

Rebi Matia replied: "Leave me be. What happened is already in the past".

REFA'EL returned to HASHEM and reported "This is what Rebi Matia Ben Harash said to me..."

HASHEM replied: "Return to Rebi Matia and tell him that henceforth he is not to fear, for I guarantee that the YETZER HARA will never harm you, so long as you live!"

Upon hearing this from the Angel, Rebi Matia accepted the healing and recovered.

Midrash Tanchuma (Buber): PARSHAT Chukat; Yalkut Shimoni Midrash Avchir: Breishit 161

~ התנא הקדוש רבי מתיא בן חרש ~

מַעֲשֶׂה בְּרַ' מַתְיָא בֶּן חֶרֶש, שהָיָה עָשִׁיר וִירֵא שָׁמַיִם וְיוֹשֵׁב כָּל יָמָיו בְּבֵית הַמִּדְרָשׁ וְעוֹסֵק בַּתּוֹרָה כְּרַ' מֵאִיר רַבּוֹ.

וְהָיָה זִיו פָּנָיו מַבְהִיק כְּזֹהַר הַחַמָּה וּקְלַסְתֵּר פָּנָיו דּוֹמֶה לְמַלְאֲכֵי הַשָּׁרֵת. וְאָמְרוּ עָלָיו, שֶׁמִּיָּמָיו לֹא נָשָׂא עֵינָיו לְאִשָּׁה בָּעוֹלָם.

פעַם אַחַת עָבַר הַשָּׂטָן וְנִתְקַנֵּא בּוֹ, אָמַר: אֶפְשָׁר צַדִּיק בְּלֹא חֵטְא בָּעוֹלָם?

מִיָּד עָלָה לַמָּרוֹם וְעָמַד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא

ואָמַר: רִבּוֹנוֹ שֶׁל עוֹלָם, מַתְיָא בֶּן חֶרֶשׁ מַהוּ לְפָנֶיךָ?

אָמַר לוֹ: צַדִּיק גָּמוּר הוּא.

אָמַר: תֵּן לִי רְשׁוּת וַאֲנַסֶּנּוּ.

אָמַר לוֹ: אֵין אַתָּה יָכוֹל לוֹ! -אַף עַל פִּי כֵן נָתַן לוֹ רְשׁוּת.

מִיָּד הָלַךְ וּמְצָאוֹ יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה. נִדְמָה לוֹ כְּאִשָּׁה יָפָה שֶׁלֹּא הָיְתָה כִּדְמוּתָהּ מֵעוֹלָם מִיְּמוֹת נַעֲמָה אֲחוֹת תּוּבַל קַיִן, שֶׁטָּעוּ בָּהּ מַלְאֲכֵי הַשָּׁרֵת. עָמַד לְפָנָיו.

כֵּיוָן שֶׁרָאָה אוֹתוֹ, הָפַךְ פָּנָיו לַאֲחוֹרָיו.

חָזַר הַשָּׂטָן וְהָלַךְ כְּנֶגֶד פָּנָיו.

הֶחֱזִיר פָּנָיו לְצַד אַחֵר וְהַשָּׂטָן כְּנֶגֶד פָּנָיו.

כֵּיוָן שֶׁרָאָה שֶׁמִּתְהַפֶּכֶת לְכָל הַצְּדָדִים, אָמַר בְּלִבּוֹ: מִתְיָרֵא אֲנִי, שֶׁמָּא יִתְגַּבֵּר עָלַי יֵצֶר הָרַע וְיַחֲטִיאֵנִי.

מֶה עָשָׂה אוֹתוֹ צַדִּיק? קָרָא לְאֶחָד מִתַּלְמִידָיו שֶׁהָיָה מְשַׁמְּשׁוֹ. אָמַר לוֹ: בְּנִי, לֵךְ וְהָבֵא לִי אֵשׁ וּמַסְמְרִים. כֵּיוָן שֶׁהֱבִיאָם לוֹ, הֶעֱבִיר הַמַּסְמְרִים בָּאֵשׁ וּנְעָצָם בְּעֵינָיו.

כֵּיוָן שֶׁרָאָה הַשָּׂטָן כָּךְ, נִזְדַּעֲזַע וְנָפַל לַאֲחוֹרָיו, וְהָלַךְ מֵעָלָיו.

בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לִרְפָאֵל שַׂר שֶׁל רְפוּאוֹת, אָמַר לוֹ: לֵךְ וּרְפָא עֵינָיו שֶׁל מַתְיָא בֶּן חֶרֶשׁ.

בָּא רְפָאֵל וְעָמַד לְפָנָיו.

אָמַר לוֹ מַתְיָא: מִי אַתָּה?

אָמַר לוֹ: אֲנִי הוּא רְפָאֵל הַמַּלְאָךְ, שֶׁשְּׁלָחַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְרַפְּאוֹת אֶת עֵינֶיךָ!

אָמַר לוֹ: הַנִּיחֵנִי, מָה שֶׁהָיָה הָיָה.

חָזַר רְפָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא,

אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כָּךְ וְכָךְ אָמַר לִי מַתְיָא בֶּן חֶרֶשׁ

אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: לֵךְ וֶאֱמֹר לוֹ מֵהַיּוֹם וְאֵילָךְ אַל תִּירָא, אֲנִי עָרֵב לְךָ בַּדָּבָר שֶׁלֹּא יִשְׁלֹט בְּךָ יֵצֶר רַע כָּל יְמֵי חַיֶּיךָ.

כֵּיוָן שֶׁשָּׁמַע מַתְיָא בֶּן חֶרֶשׁ מִפִּי הַמַּלְאָךְ קִבֵּל רְפוּאָתוֹ וְנִתְרַפָּא.

מדרש תנחומא - בובר: פרשת חקת, הוספה א'; מדרש אבכיר בילקוט שמעוני לבראשית: רמז קס״א.

Posted at SHOVAVIM ~ TIKKUN HaYESOD.

A Reassuring Thought

Even if it is obvious that a Torah scholar was engaged in Torah study all his life shelo lishmah, for ulterior motives, you must treat him with respect, and certainly may not disparage him. Since he is learning Torah all the time, you may be sure that many times he does learn lishmah.

As the Sages promised: 

“Through learning shelo lishmah one will eventually come to learning lishmah the rest of his life. What it means is that if one learns for several hours without interruption, even if he generally learns shelo lishmah, he cannot help but learn lishmah at least for a short while.

As result, all the shelo lishmah learning he did until now will be sanctified and purified through the short time that he studied lishmah.

Taken from NEFESH HACHAIM Book

Rav Chaim of Volozhin

Translated by Rabbi Avraham Yaakov Finkel.

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The Yetzer Hara’s Deception

We must be very careful about these things. The Gemara in Sukkah 52a points out: “The greater the man, the stronger is his yetzer hara”. The greater a man’s stature in Torah and service of Hashem, the more the yetzer hara (the evil impulse) tries to invade his mind. When a person is on such a high moral level that he would never stop to commit a major or even a minor sin, the yetzer hara disguises himself as the yetzer tov.

He blinds and poisons the pious man’s mind, misleading him into thinking that the sin is really a mitzvah, showing him that it is a virtuous and kosher deed. Like a bird, the pious man is caught in the yetzer hara’s snare, oblivious of the mortal danger he is in.

So, be very cautious. Do not allow the yetzer hara to beguile you by telling you. “The main thing is to purity your thoughts properly, cleaving to G-d in your thoughts all the time. Don’t let anything divert your thoughts from concentrating your thoughts on Heaven.” It sounds like saintly advice. But the yetzer hara means to say is that Torah study and mitzvos are valid only if accompanied by deep devotion and true veneration, without which it is worthless. 

The yetzer hara will cite verses from the Torah, Mishnah, Gemara, Midrashim and the Zohar to support his argument. He will quote the Gemara in (Sanhedrin 106b), and many other proof texts like this. But if you examine his arguments with discernment, you will realize that the yetzer hara is showing you his kosher hooves, as it were, attesting to his purity and holiness, but in truth his feet are submerged in a swamp of death.

Taken from NEFESH HACHAIM

Rav Chaim of Volozhin

Translated by Rabbi Avraham Yaakov Finkel