CrownHeights.info » PETA Documents Cruelty To Chickens At Kaparos

CrownHeights.info » PETA Documents Cruelty To Chickens At Kaparos: "written extensively about kosher slaughter and serve on the Animal Welfare Technical Committee of the Food Marketing Institute and the National Council of Chain Restaurants. Through this process, we hope that clear standards and increased scrutiny and enforcement along with education will minimize the negligence and egregious conduct seen in previous years. We have already been in contact with Dr. Regenstein on this matter, and he is eager to help your departments develop clear guidelines for kapporos that will ensure that organizers are in legal compliance without conflicting with the religious components of this ritual. He commented that, at this point, the practices that he observed in the enclosed video are not even up to the basic standards of the National Chicken Council, the United Egg Producers, and the American Meat Institute. In 2006, Dr. Regenstein attempted to set up a private discussion with Yossi Fraenkel, the organizer of the large kapporos ceremony in Crown Heights, in an effort to discuss Dr. Regenstein’s plan to improve practices and ensure that the event is in full compliance. However, Mr. Fraenkel declined. Please also note that the Community Council of Brooklyn representative we spoke with cited that, in her long tenure at the office, the only permits required for kapporos organizers (that she is aware of) have been for Dumpster disposal. During the 2005 and 2006 kapporos ceremonies in Crown Heights, there was no visible presence of any enforcement/inspection officials—city, state or federal—to oversee transportation, handling, slaughter, and sanitation, and the only police activity was to block off i"

YentIT Jewish News Yenta - Rabbonim Meet To Discuss Kapporos-Related Issues

YentIT Jewish News Yenta - Rabbonim Meet To Discuss Kapporos-Related Issues: " Rabbonim from across the Torah community spectrum met Monday afternoon to discuss problems that have come to light over recent years in the fulfillment of the minhag of Kapporos before Yom Kippur. The meeting, which took place in the Novominsk beis medrash Rabbonim from across the Torah community spectrum met Monday afternoon to discuss problems that have come to light over recent years in the fulfillment of the minhag of Kapporos before Yom Kippur. The meeting, which took place in the Novominsk beis medrash "

Rabbis cry 'fowl' on ritual use of chickens - Israel Jewish Scene, Ynetnews

Rabbis cry 'fowl' on ritual use of chickens - Israel Jewish Scene, Ynetnews: "profession, claims that in light of the welfare crisis in this country it is better to think of more efficient ways to practice Kapparot: “Needy people, who once received the slaughtered chicken, would today prefer a cooked and prepared chicken, and would always prefer money. In many cases the chickens are not given to poor people, but are cruelly tossed to the side.' As a child, Vanderbrook experienced Kapparot and to this day, she claims that she will never forget the sights and sounds. “We would buy chickens a few days before Yom Kippur and they would wander through our garden,” she retells, “Before Yom Kippur the butcher would arrive and I would go to my room and hide under the covers in order to not hear the cries of the chickens. It was a difficult and cruel experience. Children who are exposed to this custom either become cruel adults or are traumatized. Vanderbrook agrees with Rabbi Kariv that it is not just the slaughter that is unacceptable, but also the manner in which the birds are treated. “Next to my house in Jerusalem there are chicken cages scattered around without water,’ she tells ‘The chickens are brought to the slaughter in cramped cages without water in the broiling sun. Half of them die on the way. No one thinks that these poor creatures deserve to live on the way to their death. “Unfortunately I think that it will be very hard to eradicate this custom in the Ultra-Orthodox community” Vanderbrook pessimistically summarizes, “But I am appealing "

Haazinu Shabbos Shuvah

Haazinu Shabbos Shuvah: "troubled him greatly. One night, in a dream, he saw that they were lifting him up to the supernal worlds, taking him into ever more recondite chambers, until he could no longer see due to the great supernal illumination, and had to shut his eyes. Finally, they brought him to one inner chamber and said to him, 'Open your eyes.' He opened them and beheld many great sages and Tzaddikim sitting and studying Torah, with the Baal Shem Tov sitting at the head of them all. The Baal Shem Tov said to him, 'Why are you having so much trouble understanding the Tosephos. The answer is as follows..' When the scholar awoke in the morning, he took his Gemara and looked over the words of the Tosephos. He saw that the Baal Shem Tov's answer was remarkably clear. Nevertheless, he still thought that it was only a dream. When the holy Shabbos arrived, he went to the Third Meal2 of the Baal Shem Tov. As soon as he walked into the house, the Baal Shem Tov said to him, 'Welcome! Did you look over explanation of the Tosephos that I told you to see if it is true?' From that day on, he attended to the Baal Shem Tov and became a great Chasid. I heard this from honest individuals. Kesser Shem Tov 2, p. 16a"

Haazinu Shabbos Shuvah

Haazinu Shabbos Shuvah: "troubled him greatly. One night, in a dream, he saw that they were lifting him up to the supernal worlds, taking him into ever more recondite chambers, until he could no longer see due to the great supernal illumination, and had to shut his eyes. Finally, they brought him to one inner chamber and said to him, 'Open your eyes.' He opened them and beheld many great sages and Tzaddikim sitting and studying Torah, with the Baal Shem Tov sitting at the head of them all. The Baal Shem Tov said to him, 'Why are you having so much trouble understanding the Tosephos. The answer is as follows..' When the scholar awoke in the morning, he took his Gemara and looked over the words of the Tosephos. He saw that the Baal Shem Tov's answer was remarkably clear. Nevertheless, he still thought that it was only a dream. When the holy Shabbos arrived, he went to the Third Meal2 of the Baal Shem Tov. As soon as he walked into the house, the Baal Shem Tov said to him, 'Welcome! Did you look over explanation of the Tosephos that I told you to see if it is true?' From that day on, he attended to the Baal Shem Tov and became a great Chasid. I heard this from honest individuals. Kesser Shem Tov 2, p. 16a"

Baal Shem Tov

Baal Shem Tov: "His name was Israel ben Eliezer. Like other great Jews, including Moshe Rabenu, Israel came from circumstances that would hardly have given cause to believe that he could lead anyone, let along the Jewish people. He was terribly poor. As a young boy he became an orphan and was raised as a community charge. Because life expectancy was short in the 18th century there were orphan homes in every community, as parents died young. Israel began his career as a Beihilfer, a German or Yiddish word for assistant. He was assigned the job of teacher’s assistant, a job even lower in the esteem of the community than teacher. This didn’t work out for him and so he was assigned the job of assistant to the shammes, or sexton, of a congregation. He married young and became an innkeeper but that failed also. Finally he became a teacher - melamed in Hebrew. This was the usual profession for those who could not otherwise His name was Israel ben Eliezer. Like other great Jews, including Moshe Rabenu, Israel came from circumstances that would hardly have given cause to believe that he could lead anyone, let along the Jewish people. He was terribly poor. As a young boy he became an orphan and was raised as a community charge. Because life expectancy was short in the 18th century there were orphan homes in every community, as parents died young. Israel began his career as a Beihilfer, a German or Yiddish word for assistant. He was assigned the job of teacher’s assistant, a job even lower in the esteem of the community than teacher. This didn’t work out for him and so he was assigned the job of assistant to the shammes, or sexton, of a congregation. He married young and became an innkeeper but that failed also. Finally he became a teacher - melamed in Hebrew. This was the usual profession for those who could not otherwise "

Baal Shem Tov Foundation - BaalShemTov.com

Baal Shem Tov Foundation - BaalShemTov.com: "Upon return to his earthly body, the Baal Shem called together all of his close Chassidim (disciples) and inquired as to who among them wrote a sefer of the Baal Shem Tov's Torah. One of the Chassidim sheepishly came forward holding a small sefer (book) in which he had carefully recorded Torah teachings which he personally heard from the lips of the Baal Shem Tov. The Baal Shem Tov immediately sat down and read the entire Sefer. After he finished, he handed the Sefer back to the student and said 'There is not a single statement that I said within this sefer.' "

Baal Shem Tov Foundation - BaalShemTov.com

Baal Shem Tov Foundation - BaalShemTov.com: "bride and groom moved to a mountain village called Kutty between Kitov and Kasov in the Carpathian Mountains. This little village was also not far from Brody. Israel spent the next ten years praying and studying with an angelic mentor, Achiyah HaShaloni. Achiyah HaShaloni was among those that left Egypt with Moses and was a prophet during the reign of King Dovid. Achiyah HaShaloni initiated YIsrael into the mysteries of the Torah. For a time, Israel was a shochet (ritual slaughterer) and teacher in Koslovitz. Israel and Chana had two children, Edel and Tzvi Hirsch. Rabbi Israel first revealed himself to the world on Lag BaOmer, 5585 (May 22, 1734). Then Rabbi Israel moved to Talust and became famous as a holy man."

Emunah How Much Should We Depend on Hashem?

Original Thoughts from author or creator of this blog site:
Aharon Moshe ben-Dovid

Those who are new to this blog may soon realize that the entire site is more of a compilation of what I found is out there regarding specific areas of interest in Jewish: Tradition, Halacha, Understanding,Insight,Wisdom,Knowledge.Creation,Formation,Action.

For the most part we only see the action but often lose sight of what precedes our actions. Alternatively we see our situation perhaps as a result of our actions or even believe that there are so many random events which occur that have landed us where we are now.

For those of us who looks at things perhaps superficially, one might tend to think that how we arrived where we are today is really of no significance whatsoever. This mindset leads one to focus only on the necessary actions which are needed to extricate oneself from a difficult situation, or "the-effort in-action" required to continue to benefit from a good situation.

Amongst our ranks are those who merely perceive the consequences of our actions without ever looking for any of the underlying causes of the results which become the details of our lives. There are many different ways which one may come to believe that Hashem is the creator and King/Ruler of the Universe. However in order to really become any kind of master of one's destiny, it is a fundamental cornerstone of our Jewish Faith that everything is accordance with the will of Hashem.

I hope to continue with some of these thoughts which I am recording on this blog, however I need to address the particular matter at hand.

However I would like to sum up or at least draw one conclusion fro the above concepts that are being developed and explained above. These ideas are not my own, but however are drawn fro a great variety of written Jewish sources, shirum, and other forms of learning. As far as actual sources in the Gemora (for example) suffice it to say that my superficial understanding is limited to the books which I have learned from in a Daf Yomi setting which began (interestingly enough) with the Tractate Rosh Hashanah in the current Daf Yomi cycle.

An important idea is that of emunah or belief. For example a Tzadik may have a strong belief that Hashem has got his back so to speak. However the very same Tzadik also would believe that this is due to his past or present merits. Therefore the Tzadik is concerned that when a negative thing should have happened to him or may have been likely to happen to him, the emunah becomes that he escaped the negative judgement due to his merits which are known in shamayim. Therfore a true Tzadik will always be seeking ways in which to increase his merits in Shamayim, partially because there is some concern that a time could come when his negative actions could outway his positive merits.

On another site I have included relevant actual Gemora in English. You need to click here to go there.


One Might Ask

Wait, are you trying to say that a Tzadik is only doing good deeds or mitzvot in order to gain merit to compensate for perhaps when he might have a lesser emunah, or perhaps even errs in his ways?

No, absolutely not, I would state based on learning with a local Gemora Scholar as well as some written sources unfortunately which I do not have at my fingertips:

A Tzadik such as Yakov Aveinu is accustomed to living by his Emunah that it is actually dangerous for him not to utilize his emunah. Which brings one to another great lesson in using one's emunah in times of great danger, without vdepending upon one's own emunah (or merits in shamyim) in times of great danger. The classic example is that very awkward time when Yakov meets with Eisav when he returned to his home with his wives, children and great wealth.

Sefer Chabibi Deepest Torah

Sefer Chabibi Deepest Torah: "as long as there are individuals such as yourself within the local Jewish community I know that I will not be forgotten. And it is that fact, perhaps more than anything else, which confirms our indissoluble unity as a people. So you see, even amidst the tragedy of this affair there is still some solace from which we can take comfort."

Sefer Chabibi Deepest Torah

Sefer Chabibi Deepest Torah: "Reb Shlomo's last Hoshana Rabah concert filmed just before his passing. I was privileged to play violin with him (and in the video) for over nine years and absorb hundreds of hours of his teaching, "

Sefer Chabibi Deepest Torah

Sefer Chabibi Deepest Torah: "Rosh Hashanah symbolize the same trumpets we heard at Sinai, while the release from the obsessive burden of all bodily cares on Yom Kippur offers us a glimpse into the state of perfection of the Future World, when the soul and the body finally act in harmony instead of at cross purposes, when peace and justice is achieved for all. As such it is our day of greatest joy and celebration. Shabbat Shuvah is the breather, the shabbat resting point, from which we symbolically catch our collective breath before we ascend to the peak of the Sabbath of Sabbaths, the Shabbat Shabbaton, which is Yom Kippur. The timeliness and concurrence of Haazinu with the Sabbath of Return- Shabbat Shuvah, is uncanny. We so often despair of our journey and grow weary of the effort just when the end is almost in sight. It's always darkest "

Dei'ah veDibur - Information & Insight - NEWS

Dei'ah veDibur - Information & Insight - NEWS: " diverse crowd: bnei Torah, baalei battim, and baalei teshuva alike live and daven together in harmony. Rabbi Menachem Zupnick, one of the rabbonim in town, noted that both Rabbi Nachman Bulman and Rabbi Dovid Gottleib of Ohr Somayach, were amazed at the homogeneous community that exists in Passaic. 'Rabbi Bulman said that at Ohr Somayach they didn't believe such a community could exist in chutz la'aretz, with baalei teshuva and other frum people living together so harmoniously,' said Rabbi Zupnick. 'He was very impressed with what he saw here in Passaic.' Rabbi Mordechai Becher, formerly of Ohr Somayach and a current Gateways lecturer, who resides in Passaic, noted, 'At one table in the shul, at a shiur or in a chavrusa, one can find graduates of Brisk, Mir and Telz diverse crowd: bnei Torah, baalei battim, and baalei teshuva alike live and daven together in harmony. Rabbi Menachem Zupnick, one of the rabbonim in town, noted that both Rabbi Nachman Bulman and Rabbi Dovid Gottleib of Ohr Somayach, were amazed at the homogeneous community that exists in Passaic. 'Rabbi Bulman said that at Ohr Somayach they didn't believe such a community could exist in chutz la'aretz, with baalei teshuva and other frum people living together so harmoniously,' said Rabbi Zupnick. 'He was very impressed with what he saw here in Passaic.' Rabbi Mordechai Becher, formerly of Ohr Somayach and a current Gateways lecturer, who resides in Passaic, noted, 'At one table in the shul, at a shiur or in a chavrusa, one can find graduates of Brisk, Mir and Telz"

Dei'ah veDibur - Information & Insight - NEWS

Dei'ah veDibur - Information & Insight - NEWS: "the years. 'It gave the bochurim a connection to people from previous generations,' said Rabbi Davis. 'He would say stories from Reb Boruch Ber, the Chofetz Chaim and HaRav Yeruchom Levovitz. He met these gedolim when he learned in Europe and served as a bridge between generations.' The yeshiva laid the foundation for the current growth. People looked at Passaic and saw a growing yeshiva revitalizing an old Jewish town. With communities such as New York and Monsey getting crowded and a far commuting distance from New York, people looked to Passaic as a viable alternative in which to settle and raise a family. The Community Grows The community started experiencing its current growth with the construction of the eruv 17 years ago and a large communal mikveh the following year. The eruv, wthe years. 'It gave the bochurim a connection to people from previous generations,' said Rabbi Davis. 'He would say stories from Reb Boruch Ber, the Chofetz Chaim and HaRav Yeruchom Levovitz. He met these gedolim when he learned in Europe and served as a bridge between generations.' The yeshiva laid the foundation for the current growth. People looked at Passaic and saw a growing yeshiva revitalizing an old Jewish town. With communities such as New York and Monsey getting crowded and a far commuting distance from New York, people looked to Passaic as a viable alternative in which to settle and raise a family. The Community Grows The community started experiencing its current growth with the construction of the eruv 17 years ago and a large communal mikveh the following year. The eruv, w"

Dei'ah veDibur - Information & Insight - NEWS

Dei'ah veDibur - Information & Insight - NEWS: "community has been around for over a century. The first Jew recorded living in Passaic was Jacob Basch who moved there in 1867. He was in the wool business that was very prevalent in Passaic at the time and continued as such for years. The Botany 500 clothing company made its suits here for a while. In fact, the industrial part of the town is called Botany Mills; the nearby town of Clifton was called Botany Village. The community grew after that, comprising mostly Orthodox people. The Bnei Jacob shul opened in 1897 and flourished through the seventies. The town boasted many prominent rabbonim over the years. Rav Yosef Rosen, a Volozhiner talmid and a noted talmid chochom was rav through the '30s. HaRav Dovid Leibowitz zt'l, rosh yeshiva of Yeshiva Chofetz Chaim who was a Slobodke talmid and a contemporary of HaRav Yaakov Kamenetsky and HaRav Aaron Kotler, would send his talmidim to him forcommunity has been around for over a century. The first Jew recorded living in Passaic was Jacob Basch who moved there in 1867. He was in the wool business that was very prevalent in Passaic at the time and continued as such for years. The Botany 500 clothing company made its suits here for a while. In fact, the industrial part of the town is called Botany Mills; the nearby town of Clifton was called Botany Village. The community grew after that, comprising mostly Orthodox people. The Bnei Jacob shul opened in 1897 and flourished through the seventies. The town boasted many prominent rabbonim over the years. Rav Yosef Rosen, a Volozhiner talmid and a noted talmid chochom was rav through the '30s. HaRav Dovid Leibowitz zt'l, rosh yeshiva of Yeshiva Chofetz Chaim who was a Slobodke talmid and a contemporary of HaRav Yaakov Kamenetsky and HaRav Aaron Kotler, would send his talmidim to him for"

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach: "Borei Pri Ha'Adama, Rav Shlomo Zalman says you should make the bracha on the Gourd because it is not clear if black eyed peas or leek require making a bracha during a meal or they are exempt with the bracha of HaMotzi. Rav Moshe Shternbuch argues and says that even gourd may not need a separate bracha. The Dinei HaMoadim advises to eat a banana, strawberry, or watermelon which certainly requires a separate bracha and avoiding any problems. "

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach: "Borei Pri Ha'Adama, Rav Shlomo Zalman says you should make the bracha on the Gourd because it is not clear if black eyed peas or leek require making a bracha during a meal or they are exempt with the bracha of HaMotzi. Rav Moshe Shternbuch argues and says that even gourd may not need a separate bracha. The Dinei HaMoadim advises to eat a banana, strawberry, or watermelon which certainly requires a separate bracha and avoiding any problems. "

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach: "Borei Pri Ha'Adama, Rav Shlomo Zalman says you should make the bracha on the Gourd because it is not clear if black eyed peas or leek require making a bracha during a meal or they are exempt with the bracha of HaMotzi. Rav Moshe Shternbuch argues and says that even gourd may not need a separate bracha. The Dinei HaMoadim advises to eat a banana, strawberry, or watermelon which certainly requires a separate bracha and avoiding any problems. "

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach: "Borei Pri Ha'Adama, Rav Shlomo Zalman says you should make the bracha on the Gourd because it is not clear if black eyed peas or leek require making a bracha during a meal or they are exempt with the bracha of HaMotzi. Rav Moshe Shternbuch argues and says that even gourd may not need a separate bracha. The Dinei HaMoadim advises to eat a banana, strawberry, or watermelon which certainly requires a separate bracha and avoiding any problems. "

Amazon.com: Rashi's Daughters, Book II: Miriam: Books: Maggie Anton

Amazon.com: Rashi's Daughters, Book II: Miriam: Books: Maggie Anton: " Discussion with Maggie Anton How did you gain your expertise on medieval Jewish life and, in particular, the lives of women during that period? I did research for over seven years, and I'm lucky to be living in Los Angeles. where we have two rabbinic schools (HUC and UJ) with excellent Judaic libraries (where I found many fascinating scenarios in the medieval Jewish responsa literature; it was like reading 'Dear Abby' of 900 years ago). I also used UCLA's, USC's "

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach

Halacha - Rav Shlomo Zalman Auerbach: Eat The Date Before - Revach: "Rav Shlomo Zalman reminds us that we should make a Borei Pri HaEtz on the Date first since it is from the Sheva Minim and has priority over the apple and even the pomegranate according to the proper order of Brachos. If a you feel the need to dip the apple in the honey right away then you should leave the date and pomegranate off the table until after you have made the bracha. On the simanim that need a Bracha of Borei Pri Ha'Adama, Rav Shlomo Zalman says you should make the bracha on the Gourd because it is not clear if black eyed peas or leek require making a bracha during a meal or they are exempt with the bracha of HaMotzi. Rav Moshe Shternbuch argues and says that even gourd may not need a separate bracha. The Dinei HaMoadim advises to eat a banana, strawberry, or watermelon which certainly requires a separate bracha and avoiding any problems. "

Halacha - Simanim On The Second Night? - Revach

Halacha - Simanim On The Second Night? - Revach: "the Leket Yosher writes that the Terumas HaDeshen said the entire Aseres Yimei Teshuva is considered the beginning of the year and during this entire period one can eat simanim. Many including the Arizal, Chasam Sofer, and the Ben Ish Chai ate simanim on both nights Rosh HaShana and the Mateh Efrayim says that some have a minhag to eat the simanim even during the daytime meal on Rosh HaShana. "

Halacha - Simanim On The Second Night? - Revach

Halacha - Simanim On The Second Night? - Revach: "second day of Yom Tov we do everything that we do on the first day. However says the Bnei Yisaschar we only eat Simanim on the first night since the gemara says we eat Simanim 'in the beginning of the year' and the second night is not the beginning of the year although it is Rosh HaShana. He also says there is a reason Al Pi Kabala why we don't eat them on the second night. "

http://www.jewfaq.org/holiday8.htm

Why do we eat a new fruit on Rosh Hashanah?

On Tu B'Shavat we eat new fruits?

Could it be that there is confusion regarding when or why we eat new fruits. The Gemara masechta on Rosh Hashana tells us that there are four new years. However we need to learn the specifics of why we eat new fruits on Rosh Hashana, and then again on Tu B'Shavat?


only thing said there is that it is the new year for trees, and there is a dispute as to the proper date for the holiday (Beit Shammai said the proper day was the first of Shevat; Beit Hillel said the proper day was the 15th of Shevat. As usual, we follow Beit Hillel. For more on Hillel and ShammaiThere are few customs or observances related to this holiday. One custom is to eat a new fruit on this day. Some people plant trees on this day. A lot of Jewish children go around collecting money for trees for Israel at this time of year. That's about all there is to it.
List of Dates
Tu B'Shevat will occur on the following days of the Gregorian calendar:
Jewish Year 5768: sunset January 21, 2008 - nightfall January 22, 2008

Judaism 101: Minor Fasts

Judaism 101: Minor Fasts: "five minor fasts on the Jewish calendar. With one exception, these fasts were instituted by the Sages to commemorate some national tragedy. The minor fasts (that is, all fasts except Yom Kippur and Tisha b'Av) last from dawn to nightfall, and one is permitted to eat breakfast if one arises before sunrise for the purpose of doing so. There is a great deal of leniency in the minor fasts for people who have medical conditions or other difficulties fasting. The date of the fast is moved to Sunday if the specified date falls on Shabbat. Three of these five fasts commemorate events leading to the downfall of the first commonwealth and the destruction of the first Temple, which is commemorated by the major fast of Tisha B'Av. Following is a list of minor fasts required by Jewish law, their dates, and the events they commemorate: The Fast of Gedaliah, Tishri 3, commemorates the killing of the Jewish governor of Judah, a critical event in the downfall of the first commonwealth. The Fast of Tevet, Tevet 10, is the beginning of the siege of Jerusalem. It has also been proclaimed a memorial day for the six million Jews who died in the Holocaust. The Fast of Esther, Adar 13, commemorates the three days that Esther fasted before approaching King Ahasuerus on behalf of the Jewish people. The fast is connected with Purim. If Adar 13 falls on a Friday or Saturday, it is moved to the preceding Thursday, because it cannot be moved forward a day (it would fall on Purim). The Fast of the Firstborn, Nissan 14, is a fast observed only by firstborn males, commemorating the fact that they were saved from the plague of the firstborn in Egypt. It is observed on the day preceding "

The Prophetess of Redemption

The Prophetess of Redemption: " that the redemption was near. When he relayed this message to the Jewish men, they were unable to believe it, being too embittered from their slavery and suffering. ' Women have greater faith than men....' 'Women have greater faith than men.' ( Sifre, Num. 133) Therefore, the wives rejoiced in Moses' message of salvation and continued to encourage their husbands by decorating themselves with make-up and jewelry when meeting them after their long, grueling day's work. They even fashioned tambourines in the depths of the Egyptian exile under Miriam's direction, in anticipation of the coming redemption. The Red Sea split on the 22nd of Nisan, enabling the Jewish nation's safe crossing while escaping the Egyptians in pursuit, whereupon After the Children of Israel escaped from Egypt and had crossed the Red Sea, Miriam and the women took up these instruments, and they danced while singing the song of redemption with complete faith and joy, following Moses' cue. Although not yet in the Land of Israel, still in exile in the desert, they had perfect faith in their full redemption. Miriam's Well 'There were three good shepherds/providers that were given to the Jewish people: Moses, Aaron, and Miriam. And three good gifts were given in their behalf: the Manna in Moses' merit, Seven Clouds of Glory in Aaron's merit, and a [mobile] well in Miriam's merit.' (Taanit 9a, Zohar III 102b) Throughout their 40-year sojourn in the desert, they ate wondrous manna, were surrounded and protected by seven Clouds of Glory, and drank water from a miraculous well. Thus were their basic needs of food, water"

The Transmission of Kabbala

The Transmission of Kabbala: "Kabbala was guarded by the master prophets and transmitted to select disciples. During this time, the Sanctuary, and later the First Temple, served as the focal point for all prophetic experience. When the Temple was about to be destroyed the prophet Ezekiel was shown a vision which was to signal the end of a thousand year period of prophecy. This vision is known as Maaseh Merkava, the Discipline (or Workings) of the Chariot. While referring specifically to the opening chapter of the book of Ezekiel, the term Maaseh Merkava is also a general appellation for the entire Kabbala tradition. ' By the time...of the Second Temple, the keys to the Kabbala tradition had been entrusted to the last prophets of the Jewish people...' By the time of the building of the Second Temple, the keys to the Kabbala tradition had been entrusted to the last prophets of the Jewish people as well as to its greatest sages. Together, they constituted the 120 Men of the Great Assembly. It was this body of sages that formulated the Mishna in Tractate Chagigah, stating: 'The Maaseh Merkava may be taught only to individual students (one at a time), and they must be wise, understanding with their own knowledge.' They thus insured the continued transmission of the Kabbala tradition by restricting its practices to the smallest possible circle of masters. Outside of this circle these practices would remain almost totally unknown. This policy continued "

The Old Man in the Sea translation

The Old Man in the Sea translation: "Kabbala scholar and translator, has produced an outstandingly readable English translation of the crucial 'Sabba d'Mishpatim' section of the Zohar. 'The Old Man' is a lengthy exposition analyzing specific themes of reincarnation and resurrection, and the lineage of the soul of Moshiach. Teicher has brought this esoteric text to light with incisive line-by-line commentary, diagrams, and 21 appendices to broaden the reader's understanding of the main themes. From the approbation of R. Avraham Sutton, one of Jerusalem's most knowledgeable teachers of Kabbalah in English: 'Shabtai has been learning and teaching Torah, especially Kabbalah, for well over 30 years. His grasp of this awesome wisdom is clear on every page of this book...This work is truly a gift to our generation' For a sample from the book, see our "

The Old Man in the Sea translation

The Old Man in the Sea translation: "Kabbala scholar and translator, has produced an outstandingly readable English translation of the crucial 'Sabba d'Mishpatim' section of the Zohar. 'The Old Man' is a lengthy exposition analyzing specific themes of reincarnation and resurrection, and the lineage of the soul of Moshiach. Teicher has brought this esoteric text to light with incisive line-by-line commentary, diagrams, and 21 appendices to broaden the reader's understanding of the main themes. From the approbation of R. Avraham Sutton, one of Jerusalem's most knowledgeable teachers of Kabbalah in English: 'Shabtai has been learning and teaching Torah, especially Kabbalah, for well over 30 years. His grasp of this awesome wisdom is clear on every page of this book...This work is truly a gift to our generation' For a sample from the book, see our "

HISTORY OF KABBALAH: PART 2

HISTORY OF KABBALAH: PART 2: "David, 2854-2924 (906-836 BCE) King of Israel. Received from Samuel the Prophet and his court. Solomon, 2854-2964 (906-797 BCE) Son of David, king of Israel. Built the Holy Temple in Jerusalem. Achiya HaShiloni, 2380-2964 Received from David and his court. Elijah began prophesying in 2962 (798 BCE). He received from Achiya HaShiloni and his court. Elisha began prophesying in 3043 (717 BCE). He received from Elijah and his court. Yehoyada HaKohen began prophesying in 3055 (705 BCE). He received from Elisha and his court. Zechariah began prophesying in 3070 (690 BCE). He received from Yehoyada and his court Hoshea began prophesying in 3090 (670 BCE). He received from Zechariah and his court. Amos began prophesying in 3110 (650 BCE). He received from Hoshea and his court. Isaiah began prophesying in 3140 (620 BCE). He received from Amos and his court. Micah began prophesying in 3160 (600 BCE). He received from Isaiah and his court. Joel began prophesying in 3190 (570 BCE). He received from Micah and his court. Nachum began prophesying in 3240 (520 BCE). He received from Joel and his court. Habakkuk began prophesying in 3254 (506 BCE). He received from Nachum and his court. Zephaniah began prophesying in 3280 (480 BCE). He received from Habakkuk and his court. Jeremiah began prophesying in 3298 (463 BCE). He received from Zephaniah and his court. Ezekiel began prophesying in 3332 (429 BCE). He saw the Merkava (or the 'Chariot', a manifestation of G-dliness in the world of Yetzira"

HISTORY OF KABBALAH PART 3

HISTORY OF KABBALAH PART 3: "some, Rabbi Akiva was the redactor of the Sefer Yetzira. Rabbi Yishmael, Tanna during the first and second century. Died c. 3893 (133 CE) after the fall of Betar. Rabbi Yishmael was one of the first of the Ten Martyrs killed by the Romans. Author of the Heichalot - a mystical manual describing the ascent to higher worlds and the means to achieve it. See M Kantor, Jewish Time Line Encyclopedia p. 287-8. Rabbi Shimon bar Yochai ( Rashbi) (2nd Century CE) and his circle. Author of the Zohar, Rabbi Shimon was one of the main students of Rabbi Akiva. According to the Gemara, Shabbat 33b, Rabbi Shimon and his son Rabbi Elazar hid in a cave to escape Roman persecution in 3909 (149 CE). Buried at Meron in the Galilee, west of Safed Rabbi Elazar (2nd and 3rd Century CE) son of Rabbi Shimon bar Yochai. Buried at Meron in the Galilee, west of Safed."

HISTORY OF KABBALAH PART 3

HISTORY OF KABBALAH PART 3: "some, Rabbi Akiva was the redactor of the Sefer Yetzira. Rabbi Yishmael, Tanna during the first and second century. Died c. 3893 (133 CE) after the fall of Betar. Rabbi Yishmael was one of the first of the Ten Martyrs killed by the Romans. Author of the Heichalot - a mystical manual describing the ascent to higher worlds and the means to achieve it. See M Kantor, Jewish Time Line Encyclopedia p. 287-8. Rabbi Shimon bar Yochai ( Rashbi) (2nd Century CE) and his circle. Author of the Zohar, Rabbi Shimon was one of the main students of Rabbi Akiva. According to the Gemara, Shabbat 33b, Rabbi Shimon and his son Rabbi Elazar hid in a cave to escape Roman persecution in 3909 (149 CE). Buried at Meron in the Galilee, west of Safed Rabbi Elazar (2nd and 3rd Century CE) son of Rabbi Shimon bar Yochai. Buried at Meron in the Galilee, west of Safed."

The Holy Ari

The Holy Ari: "could see what they would do in the future. He could read people's thoughts, often before the thought even entered their mind. He knew future events, was aware of everything happening here on earth, and what was decreed in heaven. He knew the mysteries of gilgul [ reincarnation], who had been born previously, and who was here for the first time. He could look at a person and tell him how he was connected to higher spiritual levels, and his original root in Adam. The Ari could read wondrous things [about people] in the light of a candle or in the flame of a fire. With his eyes he gazed and was able to see the souls of the righteous, both those who had died recently and those who had lived in...

by Rabbi Moshe Miller
http://www.kabbalaonline.org/Safedteachings/sfari/The_Holy_Ari.asp

Chumash - Parshas Ha'azinu: Dubno Maggid - The Gift Of - Revach

Chumash - Parshas Ha'azinu: Dubno Maggid - The Gift Of - Revach: "away. Sure enough the day came when this same friend lent him money. When he came around to collect this genius started doing the silly act that his friend taught him. Seeing this, his friend gave him two whacks with his stick and said, 'Fool, I taught you this trick don't use it on me'. The Dubno Maggid says, Hashem gave us wonderful gift in the ability to forget. Without it we would not be able to go on in life after a fight or after death of a loved one. We would not do a thousand things that we need to do because of one bad experience many years ago. Forgetting things over time helps heal our many wounds. So what do we do with this wonderful gift? We use it to forget Hashem. For that we get two whacks!away. Sure enough the day came when this same friend lent him money. When he came around to collect this genius started doing the silly act that his friend taught him. Seeing this, his friend gave him two whacks with his stick and said, 'Fool, I taught you this trick don't use it on me'. The Dubno Maggid says, Hashem gave us wonderful gift in the ability to forget. Without it we would not be able to go on in life after a fight or after death of a loved one. We would not do a thousand things that we need to do because of one bad experience many years ago. Forgetting things over time helps heal our many wounds. So what do we do with this wonderful gift? We use it to forget Hashem. For that we get two whacks!"

Halacha - Rav Elyashiv On Fasting Erev Rosh Hashana - Revach

Halacha - Rav Elyashiv On Fasting Erev Rosh Hashana - Revach: "The Shulchan Aruch (OC 581:2) says there is a minhag to fast on Erev Rosh Hashana. The Rema says you do not need to complete the fast. The Mateh Efraim says that on the contrary one should not fast the whole day so they should not go into Yom Tov with no strength. Many people fast half a day and eat after mincha. Alhthough the Mishna Berura says you do not need to be Mikabel this fast by mincha the day before since it is a public fast. Rav Elyashiv says that today since this minhag is not widespread among most people one should be mikabel ta'anis the mincha before the fast. However if you fast every year this is not necessaryThe Shulchan Aruch (OC 581:2) says there is a minhag to fast on Erev Rosh Hashana. The Rema says you do not need to complete the fast. The Mateh Efraim says that on the contrary one should not fast the whole day so they should not go into Yom Tov with no strength. Many people fast half a day and eat after mincha. Alhthough the Mishna Berura says you do not need to be Mikabel this fast by mincha the day before since it is a public fast. Rav Elyashiv says that today since this minhag is not widespread among most people one should be mikabel ta'anis the mincha before the fast. However if you fast every year this is not necessary"

Halacha - Did The Vilna Gaon Argue With The Arizal - Revach

Halacha - Did The Vilna Gaon Argue With The Arizal - Revach: "It is written in the Maaseh Rav that the Vilna Gaon said that one is not permitted to cry on Rosh HaShana. His mekor is the pasuk in Nechemia that says 'Al Tisablu V'Al Tivku...L'Chu Ichlu Masmanim'; Do not mourn and do not cry... go eat good food. Rosh HaShana is a day of happiness and celebration. The Arizal on the other hand says that every person with a good neshama must cry on Rosh Hashana. Are they arguing? Rav Moshe Shternbuch in his teshuvos (2:268) says that they do not argue. The Vilna Gaon is talking about crying from the fear of Yom HaDin and having the overall mindset that Rosh HaShana is a day of gloom and doom. However if the tears come automatically from inspiration and longing for Hashem during tefilla not only is it permissible it is praised. Outside of tefilla the mood of the day must be happiness and celebration of the Yom TovIt is written in the Maaseh Rav that the Vilna Gaon said that one is not permitted to cry on Rosh HaShana. His mekor is the pasuk in Nechemia that says 'Al Tisablu V'Al Tivku...L'Chu Ichlu Masmanim'; Do not mourn and do not cry... go eat good food. Rosh HaShana is a day of happiness and celebration. The Arizal on the other hand says that every person with a good neshama must cry on Rosh Hashana. Are they arguing? Rav Moshe Shternbuch in his teshuvos (2:268) says that they do not argue. The Vilna Gaon is talking about crying from the fear of Yom HaDin and having the overall mindset that Rosh HaShana is a day of gloom and doom. However if the tears come automatically from inspiration and longing for Hashem during tefilla not only is it permissible it is praised. Outside of tefilla the mood of the day must be happiness and celebration of the Yom Tov"

A Treasury of Chassidic Tales on the ... - Google Book Search

A Treasury of Chassidic Tales on the ... - Google Book Search

Amazon.com: Siddur Tehillat Hashem: Nusach Ha-Ari Zal With English Translation: Books: Nissen Mangel

Amazon.com: Siddur Tehillat Hashem: Nusach Ha-Ari Zal With English Translation: Books: Nissen Mangel: "Product Description This authoritative translation of the complete prayerbook is written in a contemporary English style that avoids the archaic and stilted expressions prevalent in previous translations. It is eloquent, lucid and inspiring while remaining faithful to the original Hebrew text. An introduction by the translator explores the particular significance of this version of the Siddur, compiled by Rabbi Schneur Zalman of Liadi, and its relationship to other variant forms of the nusach ha-tefillah. Rabbi Schneur Zalman, the founder of Chabad-Lubavitch Chasidism, researched sixty different versions of the Siddur and subjected every word to careful scrutiny, making it linguistically faultless according to all the complexities of Hebrew grammar and syntax. He also incorporated into the text every detail and intention of Lurianic Kabbalah, in addition to meticulously following the Talmudic and Halachic rulings concerning the prayers. The translation includes Selichot, Hoshanot, Pirkei Avot, and the Torah reading for various festivals, as well as the daily, Sabbath and Festival prayers. Also included are laws and customs relating to the liturgy and the rite of prayer - all in a highly readable and graphically pleasing typographic design. "

Haunted Synagouge of Safed

Haunted Synagouge of Safed: "The Old City of Safed lies on the upper slope of a mountain. Below the city is the ancient cemetery where some of the most renowned Torah sages of all the ages are buried. The staircase leading out of the cemetery into the city brings one immediately to the Ari Sefardi Synagogue. This gigantic synagogue has a long history dating back over five hundred years. When Rabbi Yitzchak Luria, the Ari Zal, moved to Safed in 1570, the synagogue was already very old. He prayed there on an irregular basis, preferring to change his place for communion from one synagogue to another. "

Haunted Synagouge of Safed

Haunted Synagouge of Safed: "The Old City of Safed lies on the upper slope of a mountain. Below the city is the ancient cemetery where some of the most renowned Torah sages of all the ages are buried. The staircase leading out of the cemetery into the city brings one immediately to the Ari Sefardi Synagogue. This gigantic synagogue has a long history dating back over five hundred years. When Rabbi Yitzchak Luria, the Ari Zal, moved to Safed in 1570, the synagogue was already very old. He prayed there on an irregular basis, preferring to change his place for communion from one synagogue to another. "

Haunted Synagouge of Safed

Haunted Synagouge of Safed: "The Old City of Safed lies on the upper slope of a mountain. Below the city is the ancient cemetery where some of the most renowned Torah sages of all the ages are buried. The staircase leading out of the cemetery into the city brings one immediately to the Ari Sefardi Synagogue. This gigantic synagogue has a long history dating back over five hundred years. When Rabbi Yitzchak Luria, the Ari Zal, moved to Safed in 1570, the synagogue was already very old. He prayed there on an irregular basis, preferring to change his place for communion from one synagogue to another. "

Isaac Ben Solomon Luria

Isaac Ben Solomon Luria: "Luria was known for his innovative ideas in understanding creation and various other metaphysical concepts. He created the idea of zimzum, the belief that God in a way 'shrunk himself' to leave a void in which to create the world. He was conservative in interpreting Jewish law and believed that each commandment had a mystical meaning. He respected all strains of tradition and customs in Judaism and although he was of Ashkenazic descent, preferred Sephardic prayer liturgy. Lurianic Kabbalah refers often to Messianism and many say that his Messianic ideas paved the way for the false Messiah, Shabbetai Zvi. Luria died in an epidemic in the summer of 1572 and was buried in Safed. His teachings were recorded by his disciples, particularly Rabbi Chaim Vital. Books on his work include: Ez Hayyim, Shulhan Aruch Shel R. Yizhak Luria, Orhot Zaddikim and Patora de Abba. Sources: Encyclopedia Judaica. 'Luria, Isaac Ben Solomon'. Jerusalem: Keter Publishing House, 1972. The Jewish Encylopedia. 'Isaac ben Solomon Ashkenazi Luria.' New York: Funk and Wagnalls Company, 1904. Encyclopedia of Geat Men in Israel. 'Rabbi Yitzhak Luria Ashkenazi'. Tel Aviv: Yavneh Publishing House, 1986."

Isaac Ben Solomon Luria

Isaac Ben Solomon Luria: "Kabbalah and methods to communicate with the souls of tazddikim (righteous people). He felt that he could see people's sins by looking at their foreheads. On the Sabbath, he dressed in white and many followers considered him a saint. Some say he believed himself to be the Messiah, the son of Joseph. Luria was known for his innovative ideas in understanding creation and various other metaphysical concepts. He created the idea of zimzum, the belief that God in a way 'shrunk himself' to leave a void in which to create the world. He was conservative in interpreting Jewish law and believed that each commandment had a mystical meaning. He respected all strains of tradition and customs in"

Isaac Ben Solomon Luria

Isaac Ben Solomon Luria: "He was friendly with other Safed scholars, and formed a group of Kabbalists who met each Friday to confess their sins to each other. He revealed to his disciples the locations of graves of rabbis that he claimed to have discovered through spiritual revelations. He taught his students orally, teaching both theoretical Kabbalah and methods to communicate with the souls of tazddikim (righteous people). He felt that he could see people's sins by looking at their foreheads. On the"

Isaac Ben Solomon Luria

Isaac Ben Solomon Luria: "the son of Joseph. Luria was known for his innovative ideas in understanding creation and various other metaphysical concepts. He created the idea of zimzum, the belief that God in a way 'shrunk himself' to leave a void in which to create the world. He was conservative in interpreting Jewish law and believed that each commandment had a mystical meaning. He respected all strains of tradition and customs "

Isaac Ben Solomon Luria

Isaac Ben Solomon Luria: "him to move to the land of Israel, so, in 1569, he moved to Safed where he studied Kabbalah with Cordovero until Cordovero's death in 1570. Luria originally won fame as a mystical poet. He later started teaching Kabbalah in an academy, and would occasionally speak in Ashkenazi "

Isaac Ben Solomon Luria

Isaac Ben Solomon Luria: "The 16th century Kabbalist, Rabbi Isaac Ben Solomon Luria revolutionized the study of Jewish mysticism through Kabbalah. Luria, also known as Isaac Ashkenazi, attracted a large number of followers who gave him the title of 'HaAri,' The Lion, because of the initials of the phrase 'haeloki Rabbi Yitzhak' – the divine Rabbi Yitzhak. Luria was born in Jerusalem in 1534 to German parents. His father died when he was young, and Luria was brought up by his mother in the house of her brother, Mordecai Frances, a wealthy tax-farmer. In Egypt, Luria studied Jewish law and rabbinic literature under Rabbi David ben Solomon ibn Abi Zimra and Zimra's successor, Bezalel Ashkenazi. Luria's teachers considered him outstanding in non_mystical study and he collaborated with Ashkenazi on shitah mekubbetzet, a work on Jewish law based on Tractate Zevachim in "

The Ari Zal

The Ari Zal: "The great Jewish kabbalist, Rabbi Isaac ben Solomon Luria (surnamed Ashkenazi), lived from 1534 to 1572. He was called the Ari (Lion) Zal (Of Blessed Memory) by his followers. He was born in the Jewish community in Jerusalem. In his 20s he spent seven years in seclusion, intensely studying the kabbalah. He settled (c.1570) at Safed (Tsfat) in the north of the Holy Land, where he became the teacher and leader of a large circle of students who formed an important school of Jewish mysticism. Combining messianism with his new insights into kabbalistic doctrines from an earlier period, Luria sought to understand the nature and connection between earthly redemption and cosmic restoration. He taught that our thoughts, speech and actions are linked to the secret processes of G-d's continuous creation of the spiritual and physical worlds, and are thus an integral part of the cosmic drama. Our positive deeds work toward Mankind's redemption by aiding in the restoration of the cosmos to its original state, before the first sin of Adam in the Garden of Eden. He taught that it is our adherence to G-d's commandments, communicated to Moses at Mt. Sinai and embodied in traditional Jewish Torah Law, which will effect this restoration and thereby bring forth the Messiah as the consummate act of earthly redemption. The Ari Zal's kabbalistic doctrines were passed down through the numerous works of Rabbi Hayim Vital, his chief disciple. A foundational teaching of the Ari Zal about the apparent concealment of G-d's Essence from the created realms was misinterpreted by some leading Rabbinical scholars in the 1600s and 1700s. It was Rabbi Shneur Zalman of Liadi who correctly interpreted and expounded the Ari Zal's teaching in a logically consistent and practical way."