23 March 2026
馃憫诪驻注讬诐 - 讛谞讞诇转 讛转讜专讛: 砖讬注讜专 讻诇诇讬 40 讚拽讜转 诪诪谞讛讬讙 讛讚讜专 诪专谉 专讘讬 讚讜讘 诇谞讚讜 诇转诇诪讬讚讬讜 讘谞讬 讬砖讬讘转讜 住诇讘讜讚拽讗
诪谞讛讬讙 讛讚讜专 诪专谉 砖诇讬讟"讗 谞砖讗 砖讬注讜专 讻诇诇讬 讘诪砖讱 40 讚拽讜转 讘讬砖讬讘转讜 讘住诇讘讜讚拽讗 讘住讜讙讬讬转 讛讻讜转讘 砖转讬 讗讜转讬讜转 讜诪诇讗讻转 讻讜转讘, 讜诇讗讞专讬讜 谞砖讗 诪砖讗 讘讞讜讘转 讛转拽讜驻讛, 讜讛讻谞讛 诇讬诪讬 讘讬谉 讛讝诪谞讬诐: 讻讜诇谞讜 讬讜讚注讬诐 砖讛诪爪讘 拽砖讛, 讜讛讜讗 诇讗 驻砖讜讟 诪讛专讘讛 讘讞讬谞讜转. 讘讗讜驻谉 专讙讬诇 讗谞砖讬诐 讘诪爪讘 讻讝讛 讞讬讬诐 讘驻讞讚 讜讞砖砖讜转, 讜讛讞讬讬诐 砖诇讛诐 诇讗 讞讬讬诐. 讗讘诇, 讻讜诇谞讜 讘谞讬 讛讬砖讬讘讜转 讘谞讬 讛转讜专讛 讝讜讻讬诐 诇讞讬讬诐 诪讗讜砖专讬诐, 讙诐 讗诐 诪注讟 讞讜砖砖讬诐, 讗讘诇 讛讞讬讬诐 砖诇谞讜 诪讗讜砖专讬诐, 讜诪诇讗讬 诪砖诪注讜转, 讻讬讜谉 砖讗谞讞谞讜 诪砖诇讬讻讬诐 注诇 讛砖诐 讬讛讘谞讜, 讜讻砖讞讬讬诐 讘讬讚讬注讛 讛讝讗转 砖讛讻诇 诪讗讬转讜 讬转讘专讱, 砖讛讜讗 诪讬讟讬讘 讗讬转谞讜, 诪诪讬诇讗 讛讞讬讬诐 讬讜转专 砖诪讞讬诐 讜诪讗讜砖专讬诐, 讻讬 诇诪专讜转 讛讞砖砖讜转 讗谞讞谞讜 住诪讜讻讬诐 讜讘讟讜讞讬诐 讘讟讜讘讜 讛讙讚讜诇. 讗诪谞诐 讗住讜专 诇砖讻讜讞 砖讛转讜专讛 诪讞讬讬讘转 诇讛讬讝讛专 讜诇讛讬砖诪专 诪驻讙注讬诐 专注讬诐, 讗讘诇 讛专讙砖转 讛讞讬讬诐 讛讬讗 讛专讙砖讛 砖讗谞讞谞讜 讘讬讚讬 讘讜专讗 注讜诇诐 讛讟讜讘 讜诪讬讟讬讘. 讜注讬拽专 讛注讬拽专讬诐 讛讜讗, 讻讬 讻讗砖专 讗谞讞谞讜 注讜住拽讬诐 讘转讜专讛, 讘砖拽讬注讜转, 讘注讬讜谉, 讘讛转诪讚讛, 讜讘讞讚讜讜转 讛转讜专讛, 讘砖诪讞转 讛转讜专讛, 讗讝 讞讬讬谞讜 讛诐 讞讬讬诐, 讞讬讬诐 砖讬砖 讘讛诐 诪砖诪注讜转, 驻拽讜讚讬 讛砖诐 讬砖专讬诐 诪砖诪讞讬 诇讘. 讜讘驻专讟 砖讻讻诇 砖讗谞讞谞讜 诪专讘讬诐 讘诇讬诪讜讚 转讜专讛, 讻讱 讗谞讞谞讜 诪专讘讬诐 讛讙谞讛, 讜诪爪讬诇讬诐 讗转 讛注诐 讛讬讜砖讘 讘讗专抓 讬砖专讗诇 诪讻诇 讛讗讜讬讘讬诐 讛专讘讬诐 砖诪拽讬驻讬诐 讗讜转谞讜, 讜诪诪讬诇讗 讛讛讘谞讛 讛讝讜 砖讝讜 讞讜讘转谞讜 讜讝讛 转驻拽讬讚谞讜, 诪诪诇讗转 讗转 讞讬讬 讛专讜讞 诇讗讬谉 注专讜讱. 讻注转 住讜祝 讛讝诪谉, 讜注讜讚 诪注讟 讘讬谉 讛讝诪谞讬诐, 讜讛诐 讝诪谞讬诐 砖诪讜注讚讬诐 诇专讬驻讬讜谉 诪住讜讬诐 讘诇讬诪讜讚 讛转讜专讛, 讗讘诇 讘诪爪讘谞讜 讻注转, 讞讜讘转谞讜 诇讛转注诇讜转 讘诇讬诪讜讚 讛转讜专讛, 讜诇讗 诇讛转专驻讜转 讞诇讬诇讛, 讜诇砖诪讜专 讗转 讻诇 诪讛 砖拽讘诇谞讜 讘诪砖讱 讛讝诪谉, 讜讻诪讜讘谉 诇砖诪讜专 讙诐 讘讘讬谉 讛讝诪谞讬诐 注诇 爪讜专转 讘谉 讬砖讬讘讛, 讘讻诇 讛讚讘专讬诐, 诇讛讬讜转 讘谉 讛讬砖讬讘讛 讘谉 讛讝诪谞讬诐, 诇讗 诪转驻专拽讬诐 诪讘谉 讬砖讬讘讛, 讗讜转讜 讘谉 讬砖讬讘讛 讘讘讬谉 讛讝诪谞讬诐, 诇砖诪讜专 讗转 爪讜专转 讘谉 讛讬砖讬讘讛 讘讘讬谉 讛讝诪谞讬诐 讗讜转讜 讚讘专, 讜诪诪讬诇讗 讛拽讘"讛 讬爪讬诇谞讜 诪讬讚诐 砖诇 讻诇 讗诇讜 砖专讜爪讬诐 诇讻诇讜转谞讜. 讜谞讝讻讛 诇讗讻讜诇 诪谉 讛讝讘讞讬诐 讜诪谉 讛驻住讞讬诐 讘诪讛专讛 讘讬诪讬谞讜 讗诪谉. 拽专讚讬讟 转讬注讜讚: 诪谞讞转 讚讘专.
NOW Meir Panim Needs OUR HELP!
Dear Readers of this Blog, Meir Panim that has fed more Israelis for many many years, NOW NEEDS US TO HELP THEM:
I’m sure you’ve already seen the horrific news: more than 200 people were injured in two direct missile hits down south, and in Dimona alone, 60 residents were taken to Soroka Hospital, including a 12-year-old boy who underwent surgery overnight.
And this morning, I have to share something I never wanted to write: Our Meir Panim branch in Dimona was hit.
Shrapnel caused extensive damage to the building. When Nissim, our branch manager, entered this morning, he found shattered glass and metal everywhere, and a ceiling that looks like it could collapse at any moment.
Nissim said something that hasn’t left me since I heard it:
“It’s a miracle this didn’t happen during opening hours.”
At that time, our building is full of volunteers, staff, and the very people who rely on us for daily meals.
The entire area has now been closed until further notice, but we are still showing up. Today, we have arranged for catered meals to be delivered to our patrons’ homes and into public bomb shelters.
Our volunteers are going door to door, and our team is in constant contact with families, assuring them that we are here for them, with or without a building.
I also want to tell you about Nissim, the branch manager in Dimona. He spent the night running to shelter with his own family; his sons are currently serving in the IDF reserves in Lebanon. And this morning, he came straight to the branch to lead, to assess, and to figure out how we continue.
But right now, we cannot do this alone. The people of Dimona need us now! Our building is damaged, and the needs are rising. Families around us are hurting, frightened, and in many cases, without basic needs.
Please help us continue delivering meals, reaching families in their homes, and sustaining our work while we figure out how to rebuild.
Donate here: meirpanim.org
I'll continue to send updates about our branch as they come in. Thank you for your time.
With gratitude,
Mimi Rozmaryn
Director of Global Development
Meir Panim
Doing good for over 20 years.
Meir Panim, the largest network for the welfare of the needy in Israel.
650,600
Warm meals a year,
distributed in the restaurants across the country.
4,718
Food cards
distributed to needy families for the holidays and throughout the year.
34,500
Meals for children
distributed to needy parents who come to the restaurants and take portions for their children.
Gezintahait Street, Vayikra 5786, Rerun of Past Show
Gezintahait Street, Vayikra 5786, replay; oldie but goodie. Chassidus, Music and Puppets. "and the world will be filled with the knowledge of Hashem".
Kollel Eretz Hatzvi is a community learning program in Pittsburgh in memory of Rabbi Tzvi "Hershel" Pfeffer, shliach of the Rebbe in Pittsburgh for over 75 years.
Rabbi Hershel Tzvi Hakohen Pfeffer OB"M was sent to Pittsburgh by the Frierdiker Rebbe. In his more than 60 years in Pittsburgh, he was a one-man mitzvah campaign.
馃挜诇讛砖专讜转 讗讜讜讬专讛 讟讜讘讛, 讗驻讬诇讜 拽爪转 讘讚讬讞讜转: 讛诪谞讛讬讙 讛专讘 诇谞讚讜 讘诪砖讗 讛转拽讜驻讛 讘注爪专转 讛专讘讘讜转 注"讬 拽讛讬诇转 讘讬转 讛砖诐
讘转 注诪讬 诇讗 转讞砖讛: 讘注拽讘讜转 讛诪爪讘 讛拽砖讛 讛砖讜专专 讘讗专抓 讛拽讜讚砖 讜专讚讬驻转 注讜诇诐 讛转讜专讛, 谞注专讱 注爪专转 转驻讬诇讛 讘讛砖转转驻讜转 讙讚讜诇讬 讬砖专讗诇 讘专讗砖诐 诪谞讛讬讙 讛讚讜专 诪专谉 讛讙专"讚 诇谞讚讜 砖诇讬讟"讗 砖讘诪专讻讝讜 谞砖讗 诪砖讗 讛转拽讜驻讛 讘讞讜讘转 讛砖注讛, 讛注爪专转 谞注专讱 讘讛砖转转驻讜转 专讘讘讜转 讘讘讬转 讛讻谞住转 讘讬转 讛砖诐 讘讘"讘, 砖讬讚讜专讬诐 讞讬讬诐 讛注讘讬专讜 讗转 讛讚讘专讬诐 诇专讞讘讜转 讛住诪讜讻讜转, 诇讛诇谉 诪砖讗 诪谞讛讬讙 讛讚讜专: 注转 爪专讛 讛讬讗 诇讬注拽讘 讜诪诪谞讛 谞讜讜砖注. 注诐 讬砖专讗诇 谞诪爪讗 讘诪爪讘 诪诇讞诪讛, 讜讛住讻谞讜转 讛诐 讙讚讜诇讜转, 讛砖诐 讬砖诪专谞讜. 转讛诇讛 诇拽诇 讗谞讜 讝讜讻讬诐 诇专讗讜转 谞讬住讬诐 讙讚讜诇讬诐, 讛拽讚讜砖 讘专讜讱 讛讜讗 诪爪讬诇谞讜 诪讬讚诐. 讛转讻谞住谞讜 讻讗谉 讘拽讛讬诇转 '讘讬转 讛砖诐' 讗砖专 讛讬讗 诇讗讜转 讜诇诪讜驻转 讘专讬讘讜讬 转讜专讛 讜转驻讬诇讛 讘讻诇 讬诪讜转 讛砖谞讛, 讜讘诪讬讜讞讚 讘讘讬谉 讛讝诪谞讬诐, 诇砖讗转 转驻讬诇讛 诇讘讜专讗 注讜诇诐 砖讬讞讜住 讜讬专讞诐 注诇讬谞讜, 讜诇讛转讞讝拽 讬讞讚 讘谞讚专砖 诪讻诇 讗讞讚 讜讗讞讚 诪讗转谞讜 讘讬诪讬诐 讗诇讜. 注诇 驻讬 讚专讱 讛讟讘注 讗讬谉 砖讜诐 讛讙讬讜谉 诇讛讬谞爪诇 诪讻诇 讻讱 讛专讘讛 讗讜讬讘讬诐 讗讻讝专讬讬诐 讜诪住讜讻谞讬诐, 讗讬谉 住驻拽 讻讬 转讜专讛 讛讬讗 讝讜 砖诪讙谞讗 讜诪爪诇讗, 讜讻诪讜讘谉 转驻讬诇讛 诇讘讜专讗 注讜诇诐, 讜讗诪讜谞讛 讘讛砖诐 讬转讘专讱 砖讻诇 诪讗讬 讚注讘讬讚 专讞诪谞讗 诇讟讘 注讘讬讚. 讻注转 讬诪讬 讘讬谉 讛讝诪谞讬诐, 讜讝诪谉 砖诇 讟专讚转 注专讘讬 驻住讞讬诐, 讜讛讜讗 讝诪谉 砖诇 专驻讬讜谉 诪住讜讬讬诐 讘诇讬诪讜讚 讛转讜专讛, 讜讘驻专讟 讻讗砖专 讛讬诇讚讬诐 讛爪注讬专讬诐 谞诪爪讗讬诐 讘讘讬转 - 拽讬讬诐 拽讜砖讬 专讘 诇专讘讬诐 诪讗讘专讻讬 讛讻讜诇诇讬诐 诇诪爪讜讗 讝诪谉 诇注住讜拽 讘讚讘专讬 转讜专讛 诇诇讗 砖讜诐 讛驻专注讜转. 讗讘诇 爪专讬讱 讻诇 讗讘专讱 诇讛转讘讜谞谉 注诐 注爪诪讜, 讜诇诪爪讜讗 讝诪谉 砖讘讜 讛讜讗 讬讻讜诇 诇砖讘转 讜诇诇诪讜讚, 讜诇驻讜诐 爪注专讗 讗讙专讗, 讜讞砖讜讘 诪讗讚 诪讗讚 砖诇讗 讬注讘讜专 讞诇讬诇讛 讗驻讬诇讜 讬讜诐 讗讞讚 诇诇讗 诇讬诪讜讚 转讜专讛. 注诐 讬砖专讗诇 讝拽讜拽 诇转讜专讛 砖诇谞讜, 讛专讘讛 讬讜转专 诪讗砖专 讘讬诪讬诐 讻转讬拽讜谞诐. 讗讘诇 讬讞讚 注诐 讝讛, 爪专讬讱 诇讛讬讜转 注专谞讬 讜拽砖讜讘 诇爪专讻讬 讛讘讬转 讜诇拽讜砖讬 砖诇 讘谞讬 讛讘讬转, 诇住讬讬注 讻谞讚专砖, 讜诇讚讗讜讙 讙诐 诇讬诇讚讬诐 讛拽讟谞讬诐, 讛专讬 讙诐 讛诐 谞诪爪讗讬诐 讘诪爪讘 诇讗 专讙讬诇 讜拽砖讛 诇讛诐, 讜讬转讻谉 砖讬砖 诇讛诐 驻讞讚讬诐 讜讞砖砖讜转. 讻诇 讗讞讚 爪专讬讱 诇讛砖专讜转 讗讜讬专讛 讟讜讘讛 讜谞注讬诪讛 讘讘讬转, 讗驻砖专 诇讛讙讬讚 讚讘专讬 讞讬讚讜讚, 讗驻讬诇讜 拽爪转 讘讚讬讞讜转, 讗驻砖专 讙诐 诇砖讬专 讘讘讬转, 讜讛注讬拽专 诇谞讛讜讙 讘住讘诇谞讜转, 讜诇讛砖专讜转 讗讜讬专讛 专讙讜注讛. 讞砖讜讘 诪讗讚 讙诐 诇拽讘讜注 讝诪谉 诇诇诪讜讚 注诐 讛讬诇讚讬诐, 砖讙诐 讛诐 讬讛讬讜 砖讬讬讻讬诐 讻诇 讛讝诪谉 诇诇讬诪讜讚 转讜专讛, 讜转讜专转 转讬谞讜拽讜转 砖诇 讘讬转 专讘谉 讬砖 诇讛 诪注诇讜转 专讘讜转 讻讬讚讜注. 讘讞讜专讬 讛讬砖讬讘讜转 诇讗 诪讜谞讞 注诇讬讛诐 注讜诇, 讜诇讻谉 讞讜讘转诐 讻驻讜诇讛 诇讛讬讜转 砖拽讜注讬诐 讘诇讬诪讜讚 讛转讜专讛, 讻诇 讗讞讚 讘诇讬诪讜讚 砖诇讬讘讜 讞驻抓, 讗讘诇 讬讞讚 注诐 讝讗转 讬砖 诇讛诐 诪爪讜转 讻讬讘讜讚 讗讘 讜讗诐, 讜讻注转 讗诇讜 讬诪讬诐 砖讬砖 诇讛诐 讛讝讚诪谞讜转 诇拽讬讬诐 诪爪讜讛 讝讜, 诇讗 诇讝诇讝诇 讘讝讛, 讞诇拽 诪诪爪讜讛 讝讜 讛讬讗 诇拽讬讬诐 讗转 讝讛 讘讻讘讜讚 讜讘砖诪讞讛, 讛讚讘专讬诐 诪讜讘谞讬诐, 讜讗讬谉 爪讜专讱 诇讛讗专讬讱 讘讝讛. 讗谞讞谞讜 爪专讬讻讬诐 讛专讘讛 转驻讬诇讜转 诪注讜诪拽讗 讚诇讬讘讗, 砖讬讞讜住 讜讬专讞诐 注诇讬谞讜 讛讘讜专讗 讬转讘专讱 砖诪讜 讜讬爪讬诇谞讜 诪讻诇 讛讙讝专讜转 讜诪讻诇 讛讗讜讬讘讬诐 讛专讘讬诐, 诇讛转驻诇诇 讘专爪讬谞讜转, 讬砖 讙诐 讛诇讻讜转 转驻讬诇讛 砖爪专讬讱 诇拽讬讬诐. 讜讻注转 砖讛谞讛讬讙讜 砖讗讜诪专讬诐 驻专拽 转讛讬诇讬诐 讘爪讬讘讜专 诇讗讞专 讻诇 转驻讬诇讛, 讬砖 讻讗诇讜 砖讝讛 谞专讗讛 注诇讬讛诐 讻诪砖讗 讻讘讚, 讗住讜专 诇讝诇讝诇 讘讝讛, 诇讗 诇讜诪专 讗转 讝讛 讻诇讗讞专 讬讚, 讗诇讗 诇讜诪专 讗转 讛转讛讬诇讬诐 讘讻讜讜谞讛 讜讘专爪讬谞讜转 讜诇讛转讞谞谉 诪注讜诪拽讗 讚诇讬讘讗 砖谞讝讻讛 诇专讞诪讬诐 讙讚讜诇讬诐. 讛讞讜讘讛 讛讬讗 讙诐 诇讛讬讝讛专 讜诇讛讬砖诪专 诪讻诇 讛驻讙注讬诐 专注讬诐, 讜诇讗 诇讛转讬讬讞住 诇讝讛 讘讘讬讟讜诇 讗讜 讘拽诇讜转 讚注转. 讬注讝专谞讜 讛砖诐 讬转讘专讱 砖讘诪讛专讛 谞讜讜砖注, 讜谞讜讻诇 诇诇诪讜讚 讘砖拽讟 讜讘砖诇讜讛, 讜讬讛讬 专爪讜谉 诇驻谞讬 讗讘讬谞讜 砖讘砖诪讬诐 砖讬讙讬注谞讜 诇诪讜注讚讬诐 讜诇专讙诇讬诐 讛讘讗讬诐 诇拽专讗转讬谞讜 诇砖诇讜诐 砖诪讞讬诐 讘讘谞讬谉 注讬专讱 讜砖砖讬诐 讘注讘讜讚转讱 讜谞讗讻诇 砖诐 诪谉 讛讝讘讞讬诐 讜诪谉 讛驻住讞讬诐 讗砖专 讬讙讬注 讚诪诐 注诇 拽讬专 诪讝讘讞讱 诇专爪讜谉 讜谞讜讚讛 诇讱 砖讬专 讞讚砖 注诇 讙讗讜诇转谞讜 讜注诇 驻讚讜转 谞驻砖谞讜. 讜讗诪专讜 讗诪谉. 拽专讚讬讟 转讬注讜讚: 诪谞讞转 讚讘专
AND GOOGLE's ATTEMPT AT TRANSLATION:
馃挜To instill a good atmosphere, even a few jokes: Leader Rabbi Lando on the burden of the time at the gathering of thousands by the Beit Hashem community
Bat Ami La Tashah: Following the difficult situation prevailing in the Holy Land and the persecution of the Torah world, a prayer gathering was held with the participation of the great leaders of Israel, led by the leader of the generation, Maran HaGal Lando Shlita, at the center of which he bore the burden of the time in the duty of the hour. The gathering was held with the participation of thousands at the Beit Hashem synagogue in B'nai, live broadcasts transmitted the words to the nearby squares, below is the burden of the leader of the generation:
It is a time of trouble for Jacob, and from it he will be saved. The people of Israel are in a state of war, and the dangers are great, G-d will preserve us. Praise be to God, we are privileged to see great miracles, The Holy One, blessed be He, saves us from them.
We have gathered here in the Beit Hashem community, which is a sign and example in the abundance of Torah and prayer throughout the year, and especially in the inter-time period, to pray to the Creator of the world that He will have mercy and mercy on us, and to strengthen ourselves together as needed from each and every one of us during these days.
According to the way of nature, there is no logic in being saved from so many cruel and dangerous enemies. There is no doubt that the Torah is what protects and heals, and of course prayer to the Creator of the world, and faith in Hashem, blessed be He, that all of David, mercifully, is for the good of the servant.
Now is the inter-time period, and a time of the hustle and bustle of Passover Eve, and it is a time of a certain slackness in Torah study, and especially when the young children are at home - there is great difficulty for many of the kollel Abrahim to find time to engage in the words of Torah without any interruptions.
But every Abraham must observe himself, and find a time when he can sit and study,
and speak out against the evil of the Agra, and it is very, very important that he does not go beyond God forbid even one day without Torah study.
The Jewish people need our Torah, much more than in normal times. But at the same time, we need to be alert and attentive to the needs of the household and the difficulties of the household members, to help as needed, and to take care of the little children, because they too are in an unusual and difficult situation, and they may have fears and concerns.
Everyone needs to create a good and pleasant atmosphere in the home, you can say some kind words, even some jokes, you can also sing at home, and the main thing is to be patient and create a calm atmosphere.
It is also very important to set a time to study with the children, so that they too will always belong to Torah study, and the Torah for infants of the Rabban's house has many virtues, as is known.
Yeshiva students are not burdened, and therefore their double duty is to be immersed in Torah study, each in the study that their heart desires, but at the same time they have the mitzvah of honoring father and mother, and now are the days when they have the opportunity to fulfill this mitzvah, not to belittle it, part of this mitzvah is to fulfill This with respect and joy, the things are understood, and there is no need to prolong this.
We need many prayers from the depths of the heart, that the Creator, blessed be His name, may have mercy on us and save us from all decrees and from all the many enemies, to pray seriously, there are also laws of prayer that must be observed. And now that they have introduced reciting a chapter of Psalms in public after every prayer, some of them seem to find it a heavy burden, it is forbidden to disregard this, not to say it casually, but to recite the Psalms with intention and seriousness and to beg from the depths of the heart that we may merit great mercy.
The duty is also to be careful and guard against all evil harm, and not to treat it with disdain or frivolity.
May God, blessed be He, help us, that we may be saved soon, and that we may study in peace and tranquility, and may it be His will before our Father in heaven that we may arrive at the festivals and customs that come towards us in peace, rejoicing in the building of Your city and working in Your service, and that we may eat there from the sacrifices and from the Passover whose blood will reach the wall Your altar to the will and we will give thanks to You, a new song about our redemption and the redemption of our souls. And they said, Amen.
Documentary credit: Minchat Davar
Jerusalem March 22. Closed markets, the Jewish quarter and the consequences of the war
Thank you for this video
馃摉讙讜诇讛 诇诪拽讜诐 转讜专讛: 讛砖讬注讜专 讻诇诇讬 砖诇 讛诪谞讛讬讙 讛专讘 诇谞讚讜 诇讘谞讬 转讜专讛 讘转驻讗专转讛 砖讙诇讜 讘注拽讘讜转 讛谞讞讬讜转 驻讬拽讜讚 讛注讜专祝
诪谞讛讬讙 讛讚讜专 专讘讬谞讜 诪专谉 专讗砖 讛讬砖讬讘讛 讛讙专"讚 诇谞讚讜 砖诇讬讟"讗 讛讙讬注 诇诪注诪讚 讞讬讝讜拽 诪讬讜讞讚 讘讜 诪住专 砖讬注讜专 讜讚讘专讬 讞讬讝讜拽 讘驻谞讬 诪讗讜转 转诇诪讬讚讬 讬砖讬讘转 '转讜专讛 讘转驻讗专转讛' 讘专讗砖讜转 专讗砖 讛讬砖讬讘讛 讛讙讗讜谉 讛讙讚讜诇 专讘讬 讬注拽讘 住讟驻谞住拽讬 砖诇讬讟"讗 讘诪讬拽讜诐 讛讝诪谞讬 诇讗讞专 砖讛讬砖讬讘讛 注讘专讛 讝诪谞讬转 诪讗诇注讚 诇讘"讘 讘讛讜专讗转讜 讻讚讬 砖讬讜讻诇讜 诇砖诪讜专 注诇 讛讛谞讞讬讜转. 诇讗讞专 讛砖讬注讜专 讘住讜讙讬转 讛讗诐 讟注谞讬谉 讝讛 诪讚讗讜专讬讬转讗 讗讜 讚专讘谞谉. 谞砖讗 专讘讬谞讜 诪专谉 砖诇讬讟"讗 诪砖讗 讛转拽讜驻讛 讘讞讜讘转 讛砖注讛 诪讜诇 讛住讻谞讜转 诪讘讬转 讜诪讞讜抓, 讜讛讚专讻讛 诇拽专讗转 讬诪讬 讘讬谉 讛讝诪谞讬诐: 讘砖讬专 讛砖讬专讬诐 专讘讛 注诇 讛驻住讜拽 '讛讗诇祝 诇讱 砖诇诪讛 诪讗转讬诐 诇谞讜讟专讬诐 讗转 驻专讬讜', 专' 讞讬讬讗 讘专讬讛 讚专讘讬 讗讘讗 讗诪专, 讛诇讜诪讚 转讜专讛 讘爪注专 谞讜讟诇 讗诇祝, 砖诇讗 讘爪注专 诪讗转讬诐 谞讜讟诇 讘砖讻专讜. 专' 讬讜讚谉 讘砖诐 专' 讘讜谉 讗诪专, 讛诇讜诪讚 转讜专讛 砖诇讗 讘诪拽讜诪讜 谞讜讟诇 砖讻专 讗诇祝, 讜讘诪拽讜诪讜 谞讜讟诇 砖讻专 诪讗转讬诐. 讗谞讞谞讜 诇讗 讬讜讚注讬诐 讞砖讘讜谞讜转 砖诪讬诐, 讗讘诇 讻讜诇谞讜 诪讗诪讬谞讬诐 讘谞讬 诪讗诪讬谞讬诐 砖转讜专讛 诪讙谞讗 讜诪爪诇讗, 讜讗讜诇讬 讘诪爪讘 讛拽砖讛 砖谞诪爪讗讬诐 讘讗专抓 讬砖专讗诇, 爪专讬讱 砖诇讬诪讜讚 讛转讜专讛 讬讙谉 诇讗 专拽 讻诪讜 讘讬诪讬诐 讻转讬拽讜谞诐, 讗诇讗 讘讗讜驻谉 砖诇 诇讬诪讜讚 转讜专讛 砖谞讜讟诇 讗诇祝 讘砖讻专讜. 讜诪诪讬诇讗 讻讗砖专 诪砖诪讬诐 诪讜讘讬诇讬诐 讗讜转谞讜 诇诇诪讜讚 诪转讜讱 爪注专, 讜砖诇讗 讘诪拽讜诪讜, 讛讞讜讘讛 诇注住讜拽 讘转讜专讛 讛讬讗 讻驻讜诇讛 讜诪讻讜驻诇转, 讻讬 讗谞讞谞讜 讝拽讜拽讬诐 诇专讞诪讬 砖诪讬诐, 讜爪专讬讱 专讬讘讜讬 转讜专讛 讜专讬讘讜讬 讝讻讜转 讛转讜专讛 诇讛讙谉 注诇讬谞讜 诪讻诇 讗讜讬讘讬谞讜. 讻诪讜讘谉 砖爪专讬讱 诇讛专讘讜转 讘转驻讬诇讛, 讜诇讛转讞讝拽 讘讗诪讜谞讛 砖讛讻诇 诪讗转 讛砖诐, 讝讛 讙诐 诪砖专讛 专讜讙注 讜砖诇讜讜转 讞讬讬诐, 讻讗砖专 讛讛专讙砖讛 讛讬讗 砖讛讻诇 讘讬讚讬 讛讘讜专讗 讛讟讜讘 讜讛诪讬讟讬讘. 讗住讜专 讙诐 诇砖讻讜讞 讗转 讛讞讜讘讛 诇讛讬讝讛专 讜诇讛讬砖诪专 诪驻讙注讬诐 专注讬诐. 讗讘诇 讛注讬拽专 讛讙讚讜诇 讛讜讗 讛注讬住讜拽 讘转讜专讛, 讛砖拽讬注讜转 讘转讜专讛, 讘讛转诪住专讜转 诪讜讞诇讟转. 讻注转 诪讙讬注讬诐 讬诪讬 讘讬谉 讛讝诪谞讬诐, 砖诪讟讘注诐 讬砖 讘讛诐 专驻讬讜谉 诪诇讬诪讜讚 讛转讜专讛, 讜诪讬 砖讛讜讗 讘谉 转讜专讛 诇讗 讬讻讜诇 诇讛转谞转拽 诪讛转讜专讛, 讜讻诇 砖讻谉 讘讝诪谞讬诐 拽砖讬诐 讻讗诇讜 讗谞讞谞讜 爪专讬讻讬诐 诇讝讻讜专 讗转 讛讞讜讘讛 砖诇谞讜 诇讛讙谉 注诇 注诐 讬砖专讗诇, 砖诇讗 讬注讘讜专 讬讜诐 讘诇讬 诇诇诪讜讚 讻诪讛 砖注讜转 讘专爪讬驻讜转, 讜讗讬谉 住讙讜诇讛 讻转讜专讛. 诪讬 讬讙谉 注诇 注诐 讬砖专讗诇? 讞讜讘转谞讜 诇讛讙谉 注诇讬讛诐 讘诇讬诪讜讚 讛转讜专讛 讛拽讚讜砖讛! 爪专讬讱 讘讘讬谉 讛讝诪谞讬诐 讙诐 诇谞爪诇 讗转 讛讛讝讚诪谞讜转 诇拽讬讬诐 诪爪讜转 讻讬讘讜讚 讗讘 讜讗诐, 讜诇注讝讜专 讘讘讬转 讻砖爪专讬讱 讗转 讛注讝专讛, 讻讘讚 讗转 讗讘讬讱 讜讗转 讗诪讱 诇诪注谉 讬讗专讬讻讜谉 讬诪讬讱. 讬讛讬 专爪讜谉 砖讬专讘讛 讙讘讜诇诐 砖诇 专讗砖讬 讛讬砖讬讘讛 砖诇讬讟"讗 讘转诇诪讬讚讬诐 讛讙讜谞讬诐 诇讗讜专讱 讬诪讬诐 讟讜讘讬诐. 讜讬注专讛 讛砖诐 专讞诪讬诐 注诇 注诪讜 讬砖专讗诇, 讜讬爪讬诇谞讜 诪讻诇 驻讜专注谞讬讜转 讜讙讝专讜转 专注讜转, 讜谞砖讘 讘讗讛诇讛 砖诇 转讜专讛 讻诇 讛讬诪讬诐 诇诇讗 砖讜诐 讛驻专注讜转, 讜讬讙讗诇谞讜 讙讗讜诇转 注讜诇诪讬诐 讘诪讛专讛 讘讬诪讬谞讜 讗诪谉. 拽专讚讬讟 转讬注讜讚: 诪谞讞转 讚讘专.
Keep This in Mind.....
About the recent tragedies: [...] Despite the two incidents, the interception success rate stands at over 92%, a figure the IDF defines as one of the highest ever achieved.
[...] It would be nice if they would also mention that the incredible success rate of interceptions is a Chessed from Hashem and an overt act of Siyata Dishmaya. And that nothing will help without Hashem.
讗诐 讛 诇讗 讬砖诪讜专 注讬专…
讛谞讛 诇讗 讬谞讜诐 讜诇讗 讬砖谉
source: https://www.theyeshivaworld.com/news/israel-news/2527943/this-is-how-a-major-disaster-was-averted-in-arad-and-dimona.html
The Swifts....
I hope our little Swifts are not shaken with all the "noise and commotion"
They need to nest and reproduce
*Who doesn’t know that *chickenpox is the herpes virus?"
Comments below to an article (back in the news) about a chv"s sick baby:
*The suggestion that Metzitzah B’peh is involved in the transmission of the herpes simplex virus has never been conclusively proven. In fact, the link is not as “scientifically” obvious as one may think.
The only conclusive way of identifying the source of a herpes infection is DNA tests. We would need to test the DNA of the Mohel, and compare it with the DNA of the virus in the baby. Otherwise, the baby could have gotten it from someone else.
*I’ve been following this topic for years now
I think we can all agree that hundereds of baby boys are having Metzitzah B’Peh daily on 4 continents. (Mostly by Chassidim and other scrupulous ultra-orthodox Yidden.)
And… i don’t recall any such herpes case for well over a year. More like 2 years has passed since the last time a case like this was reported. (Usually reported by some modern orthodox, or non-religious, publication.)
I think we can all agree that hundereds of baby boys are having Metzitzah B’Peh daily on 4 continents. (Mostly by Chassidim and other scrupulous ultra-orthodox Yidden.)
And… i don’t recall any such herpes case for well over a year. More like 2 years has passed since the last time a case like this was reported. (Usually reported by some modern orthodox, or non-religious, publication.)
Bottom line:
We will continue to follow our Mesorah (Ahl Pi Kabalah Metzitzeh B’Peh also has great spiritual benefits for the infant throught his life) as we have done for millenia.
Apparently the danger of herpes from M.B. is statistically much less than driving a car with a baby inside. Or allowing children to ride a bike, scooter or rollerblades.
(Of course, still, all sensible precautions should be implemented.)
__________________________
We will continue to follow our Mesorah (Ahl Pi Kabalah Metzitzeh B’Peh also has great spiritual benefits for the infant throught his life) as we have done for millenia.
Apparently the danger of herpes from M.B. is statistically much less than driving a car with a baby inside. Or allowing children to ride a bike, scooter or rollerblades.
(Of course, still, all sensible precautions should be implemented.)
__________________________
*And who doesn't know that Shingles comes from the same chickenpox, years later.
22 March 2026
Very Interesting and Revealing Analysis
Was Trump Duped into this War with Iran? Or is there something deeper and Shocking happening that changes everything... LISTEN ALL THE WAY, THE BEST PART OF COURSE IS NEAR THE END
End Time Prophecy Signs are Unfolding...
.... and i must apologize for doubting the real reason that "that happened" to DJT. I was back and forth in my observations. This analysis clarifies so much more than what is being discussed. This brings us closer to the amazing events in our lives and Who makes them happen. [and yes i'm making Pesach but take breaks inbetween exertions]
Advice to Take Seriously
More Sensible and Emunah-Based Chizuk for Those Lacking Access to a Protected Space
Visit: https://myrtlerising.weebly.com/blog/more-sensible-and-emunah-based-chizuk-for-those-lacking-access-to-a-protected-space
Parashas Vayikra
(late to UT)
Vayikra: Are You Salty?
Is this a missile they deemed NOT TO *INTERCEPT?
 |
| Arad |
Two children in serious condition after air defenses fail to intercept missile fire apparently aimed at nuclear research facility near Dimona; Iran claims salvo was retaliation for US strike on Natanz
But does make sense? A missile “apparently” aimed at “N” Dimona that THEY LET PASS THRU DEFENSE?
___________________
Or is this area slated for ‘new bldg construction’?
The above based on: To conserve interceptors, IAF choosing not to shoot down some Iranian cluster bomblets:
Times of Israel: Military officials said Thursday that since the cluster bombs are unlikely to cause significant harm if civilians are sheltering, there are times when the IAF chooses not to shoot down all or some of the bomblets to conserve its stockpile of short-range interceptors. This is nothing more than a cheap mafia-like threat: “We’re going to assume everyone is being a good boy and girl and running to the shelter
AND NOW ANOTHER HAREDI BLDG HIT
Rabbi Weissman: What About Hishtadlus?
(Excerpt from latest article, link below)
[…] The following sources lend insight into the proper application of bitachon and its parameters.
1. “Ravin son of Rav Adda said in the name of Rabbi Yitzchak: ‘If one is accustomed to going to shul and is absent one day, Hashem inquires as to his absence…if it is due to a mitzvah his way will be illuminated, but if it is due to a personal matter (such as business) his way will not be illuminated…Why? Because he should have trusted in Hashem and did not.’” (Brachos 6B)
One is expected to forgo business opportunities and other worldly matters that clash with his religious obligations, and trust that God will take care of him. One cannot rely on the excuse that he is performing proper hishtadlus; this hishtadlus goes too far and impinges on the domain that belongs to bitachon.
(Note: Closing shuls, yeshivos, and otherwise placing indefinite restrictions on our ability to perform our religious obligations demonstrates a severe lack of bitachon. The claim that this is proper hishtadlus to prevent people from getting sick is misguided. I wrote about this extensively here and here.)
2. “Rabbi Eliezer HaGadol says, ‘One who has bread in his basket and worries about what he will eat the next day is small in faith.’” (Sotah 48B)
3. “A certain student was walking behind Rabbi Yishmael son of Rabbi Yossi in the market of Zion. Rabbi Yishmael saw that he was afraid and said to him ‘You are a sinner, as it is written, “The sinners were afraid in Zion (Yeshaya 33:14).”’ The student replied, ‘But it is written, “Praiseworthy is one who fears constantly!”’ Rabbi Yishmael replied, ‘That is written in reference to Torah.’” (Brachos 60A)
4. “They taught in the name of Rabbi Akiva: ‘One should accustom himself to say that everything Hashem does is for the best.’” (Brachos 60B, see more there)
All of these sources indicate that one is not supposed to worry about the vicissitudes of life, only about how well he is performing his role as a God-fearing Jew. Fretting about the future is considered a lack of bitachon and even evidence that the person is sinner; a tzaddik goes with confidence and tranquility even in dark times.
Obviously this is a lofty goal that few can fully attain, but the principles can be applied by everyone according to their level.
(Note: Source #2 is especially relevant for those who are facing pressure from employers to poison themselves. We are not supposed to imperil our lives for any amount of money. We are also supposed to believe that our livelihood comes from God, and it is determined on Rosh Hashana. If we really believe this, we will not poison ourselves for immediate financial convenience.
Source #3 is speaking directly to us. The propaganda machines in Zion and worldwide are spewing a relentless diet of fear. We are not allowed to be frightened. If we live in terror of a virus it is a sign that we are sinners, and we need an immediate dose of bitachon. Those who fail to bolster their spiritual immune system will make very irresponsible and harmful choices instead to placate their fears.)
5. “Rabbi Eliezer ben Yaacov taught: ‘Even the youngest of the daughters of Tzelophchod did not marry before the age of forty.’ Could this be? But Rav Hisda said, ‘A woman who marries before the age of twenty can give birth until sixty; a woman who marries at twenty can give birth until forty; a woman who marries at forty will not give birth.’ Nevertheless, since they were righteous a miracle was performed for them as with Yocheved.” (Bava Basra 119B)
Rashi: “They trusted that due to their righteousness a miracle would be performed for them as with Yocheved, and therefore they waited until forty so that they could marry someone suitable.”
This source indicates that one should rely on bitachon to an exceptional degree rather than perform hishtadlus that would have a disastrous effect, such as marrying someone unsuitable. This provides a terrific clue to help explain the stories with Yosef and Chizkiyahu, as we shall see.
*
The Chazon Ish clarifies some myths and misconceptions about emunahand bitachon in his sefer by that name. In the second chapter, he discusses a longstanding error in the popular definition of bitachon to mean that one must always believe that a positive outcome will occur. This is incorrect, he writes, because the future is unknown unless God reveals it to us. In other words, sick people don’t always get well, we don’t always get a verdict in our favor, and bad things do happen. It is therefore foolish to trust that every situation will have a positive outcome.
Rather, he explains, a true bote’ach will forgo the usual schemes of people to attain a positive outcome, and will instead take a spiritual approach that consists of repentance, prayer, and charity to alter the heavenly verdict. The litmus test to determine whether or not someone is merely paying lip service to bitachon or is a true bote’ach is how he responds when he is under duress. Many people encourage others to have bitachon, yet rely on everything but God when they are the ones facing a difficult time.
The Chazon Ish then addresses the story of Yosef. He explains that one is generally required to engage in a certain measure of hishtadlus in conjunction with his inner bitachon. However, some forms of hishtadlus go overboard and conflict with the required level of bitachon.
Yosef felt obligated to engage in at least a small degree of hishtadlus and not rely entirely on a miracle. Normally this is entirely correct. However, the Egyptians were immoral people to the extent that it was against their very nature to remember someone and return a favor. Consequently, relying on the wine officer to do just that qualified not as an appropriate act of hishtadlus but as an act of desperation, which is inappropriate. (It is without question that Yosef was held accountable for this extremely nuanced misstep only because of his exalted level and the expectations that come with it.)
This approach sheds light on the story with Chizkiyahu as well. After all, he was not criticized for most of the hishtadlus that he performed, only for stopping the natural water sources. That was akin to a scorched earth policy that harmed his own people as well as the enemy, and was therefore considered an act of desperation. Hishtadlus that causes unnecessary harm to oneself is outside the bounds of proper human endeavor and reflects poorly on one’s true bitachon. (Note: Similarly, actively injecting oneself with harmful, potentially deadly pharmaceutical products due to grossly exaggerated fears of a virus is indefensible from a Torah standpoint. It is an act of desperation that almost guarantees harm to one’s body in some way in exchange for little more than a temporary, extremely limited feeling of security. This goes entirely against the Torah’s position on proactive medical intervention, as discussed here and here, and demonstrates a complete breakdown of one’s bitachon in favor of wildly reckless hishtadlus.)
This also resolves the question of the Rashash. Even though Chizkiyahu was not operating with the prophecy that Hashem would save the city, he was expected to trust that God would come to their rescue if he performed appropriate hishtadlus. While he did demonstrate a high level of bitachon, chazal determined that he fell short of the ideal with one action that went a bit too far.
Rabbi Avraham son of the Rambam develops this concept at length in his Sefer Hamaspik L’ovdei Hashem in his chapter on bitachon. He explains that the balance of bitachon versus hishtadlus that is expected varies from one individual to the next. He provides numerous examples to demonstrate that an extremely holy person who is used to experiencing miracles must engage in very limited hishtadlus, and at times none at all, since doing otherwise would be an insult to Hashem.
In fact, the proper balance of bitachon versus hishtadlus even varies with the same individual from one time to another. At certain times holy people such as Yaacov and Eliyahu HaNavi relied on miracles, while at other times they innately sensed that more natural efforts were required of them.
A particularly sharp example he gives is the Jews in the midbar, who were expected to march into Israel and wage war against the occupying nations without any natural preparations. They were on such an exalted level, and lived under such constant miraculous protection, that the mere request to engage in regular hishtadlus was beneath them and considered a serious lack of bitachon.
After they compounded their error by believing the evil report of the meraglim, they lost their right to have such a high level of bitachon. What was previously required of them was suddenly forbidden altogether! A group of Jews attempted to reclaim their previous level by marching into Israel and fighting with confidence, in spite of being warned not to do so, but the moment had been lost. They no longer enjoyed divine protection, and were massacred.
We see that the same individuals within a 24-hour period can have completely different expectations of bitachon and hishtadlus. What is required for one is forbidden for another! Bitachon is subjective to the individual and the particular time.
What does all this mean for us? The most fundamental conclusion should not come as a revelation to anyone: the vast majority of us must act according to the ways of the world, but put our ultimate trust in Hashem to make our efforts successful.
(Note: We must make reasonable efforts to oppose the tyranny, while recognizing that we have no power whatsoever to achieve victory through these actions. Only God can save us. There is no contradiction. We must perform normal hishtadlus, while humbly acknowledging our complete reliance on God to bless our efforts or bring salvation another way. Our obligation to make reasonable efforts is independent of our powerlessness to control the outcome.)
But there are deeper lessons here that everyone must apply in his own way. We must examine our behavior to see if we are engaging in “acts of desperation” that fly in the face of true bitachon. If one does not engage in enough hishtadlus for his level he is arrogantly assuming that he merits more divine intervention than he is entitled to – but if he engages in too much hishtadlus he displays a lack of trust in divine intervention that should be expected! One must devote careful, honest thought to this lest he step off the tightrope in either direction.
(Rav Yosef Zundel Salanter, the rebbe of Rav Yisrael Salanter, wrote a letter to his son who was experiencing duress in his travels. Rav Yosef Zundel advised his son to seek the assistance of two people and not more lest he go overboard with hishtadlus and detract from his bitachon. The letter can be found in Chapter 25 of Or Yisrael.)
When it comes to shidduchim, it is not especially difficult to apply these principles. Those who believe that they must live a lie for shidduch purposes do not have true bitachon, plain and simple. This is reminiscent of the self-destructive actions that Chizkiyahu took for which he was criticized.
God does not want us to engage in acts of desperation such as bizarre segulos and other attempts at manipulating presumed spiritual forces. God wants us to serve only Him, fear only Him, seek only His salvation, and perfect our character. He will take care of the rest.
Since only God can help one find the right person to marry, it is senseless and counter-productive to attempt to force the issue. Much of the current shidduch world is one act of desperation after another trying to force the issue in ways that harm the individual. This demonstrates an absence of true bitachon regardless of how much lip service is paid to the concept.
(Note: Since only God can keep us healthy, it is senseless and counterproductive to become human pincushions for every new “vaccine” that drug-pushers insist we need. When it comes to one’s physical wellbeing, the proper hishtadlus is to maintain a healthy immune system, take reasonable precautions that do not interfere with one’s religious duties, and live with confidence and joy, not with fear. We are not supposed to live in terror of death from every breath and human interaction. We are supposed to live.)
The relationship between God and people in shidduchim is simple. It is God’s responsibility to provide singles with good opportunities. It then becomes the responsibility of the singles to take full advantage of these opportunities, to put their heart and soul into pursuing these opportunities. This may require considerable investments of time, money, and emotional energy; that is the hishtadlus that is required of us.
Those who try to force the issue in creating faux opportunities are going overboard with hishtadlus. Those who are quick to dismiss good opportunities are not going far enough with hishtadlus, and are putting an onus on divine intervention that they may not be entitled to.
It is incumbent on each individual to find a custom-fit balance between the two, but the principles are universal. Once we achieve the proper balance we can proceed with confidence that we are doing our part and optimism that God will surely do His. At this point we are no longer to worry; worry is the domain of those who lack bitachon. We are right to be concerned if we have difficulty attaining our goals, but we must accept God’s will and continue to hope only for His salvation.
In the merit of this, all those who need salvation should receive it quickly.
(Note: And in the merit of this, may we merit good health, long life, the downfall of the evil tyrants, and the great light of the final redemption.)
https://substack.com/app-link/post
MUST SEE POLICE ATTACK BABY IN STROLLER AND BEAT ……
…….The father and mother with clubs. Surely they were not protesting but merely watching the insane fracas. For sure this delays what everyone are expecting. We are not ready…..!
INSANE FOOTAGE: Violent Clashes in Jerusalem: Police Shove Stroller With Baby Inside During Protest
Go here to see the video if it’s still raw and unaltered: https://www.theyeshivaworld.com/news/israel-news/2526835/insane-footage-violent-clashes-in-jerusalem-police-overturn-stroller-with-baby-inside-during-protest.html
Comments:
As a settler, I’ve seen the Israeli police use unnecessary force against teenagers like “Hilltop Youth”. The truth is some are good people put in a difficult situation and others are sadists that enjoy confrontation. The problem is nearly nobody in Israeli society likes or trust the police. They know this, so they all (even the good ones) have a giant chip on their shoulders. That said, I cannot imagine a cop intentionally harming a baby in carriage. And parent that brings an infant to a potentially violent protest is an irresponsible fool.
Life After Death: What Happens Exactly
NEW YORK (VINnews/Yair Hoffman) – To those who have recently lost a loved one: may you find comfort in knowing that the neshamah of your dear one has embarked on a profound and purposeful journey, guided by the loving hand of HaKadosh Boruch Hu.
There is a fascinating Abarbanel on the verse in Bereishis (2:7): “Hashem formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became — lenefesh chaya — a living soul.” The Abarbanel explains that Hashem created the soul to be living constantly — everlasting, without death and not lost.
This and other Torah sources teach us that the neshama is immortal — a foundation of Torah-true Judaism. This truth is reflected in the emphasis placed upon Shabbos observance. Although we keep Shabbos primarily because the Torah commands us to do so, it is also the flagship of Jewish belief. We cease all forms of creative activity because Hashem ceased from creation and rested on the seventh day. By resting as well, we declare to the world our belief in the Creator, that He is the essence of all that is good, and that He rewards good and punishes evil. In order to receive this reward and punishment, the soul must be immortal.
The Zohar (Vol. II 118b) explains that the body and the neshamah, or soul, are two separate things. The body houses the neshamah (Vol. II 142b). The neshamah becomes attached to the guf, the body, while yet in the womb. The Talmud (Niddah 30b) derives this from the verse in Iyov (29:3): “When He lit His candle over my head; by His light I would go through the darkness.” The Talmud further explains that the soul is taught the entire Torah during the nine months in the womb, and that this time is replete with remarkable goodness.
The soul is likened to a lamp, as it says: “Ner Hashem nishmas ha’adam — a lamp of G-d is the soul of man” (Mishlei 20:27), and “For You light my lamp, Hashem; My G-d brightens my darkness” (Tehillim 18:29).
The Soul Departing
The Midrashei HaZohar on Koheles (p. 1196) explains that 30 days before a person’s death, the neshamah begins to fade. However, it remains with the body until the actual moment of death — yetzias ha’neshamah. When the soul departs, it is compared to the extinguishing of a lamp (Shir HaShirim Rabbah 6:1).
The connection that binds the soul to the body is quite strong. The Gemara in Avodah Zarah (20b) teaches that in order to sever this connection, the Malach HaMaves — the Angel of Death — frightens the person, causing the soul to detach from the body. If the person developed a close connection to Hashem during his or her lifetime, there is “ein macharid” — no frightening on the part of the Malach HaMaves. Rather, the soul departs out of its own desire to attach itself to the Shechinah, which arrives at that moment.
Seeing the Shechinah
In the third chapter of Kallah Rabbasi, the verse in Shmos 33:20 is explained: “For no man shall see Me and live” — this refers to their lifetime. But at the time of death, they do see. The Rash MiShantz in his introduction to the Toras Kohanim explains that it is similar to the state of the soul before it was bound to the body.
There are different levels, however. Some perceive more of the Shechinah than others, though almost everyone perceives a type of light. It appears from Pirkei Rebbi Eliezer (chapter 34) that this is part and parcel of the process of death.
The Megaleh Amukos (Parashas Emor, ofen 17) cites the Sefer HaTemunah, a Kabbalistic work, that when the soul departs the body, it sings the hymn of “Mizmor Shir L’Yom HaShabbos.” This likely refers to those on a high spiritual level — individuals who merit to see the Shechinah at the time the soul departs (Avodas Yisroel of Rav Yisroel of Kozhnitz, Parashas Parah).
The severing of body and soul is sometimes painful and sometimes not, depending upon the spiritual level of the deceased (see Ohr HaChaim, Parashas Bechukosai 26, and Gemara in Berachos 8a). According to Pirkei D’Rebbi Eliezer (34), the sound of the separation is one of the six sounds that reverberates throughout the universe, yet is not audibly heard.
The Five Facets of the Neshamah
The Midrash (Bereishis Rabbah 14:9) refers to the neshamah with five names or forces: Nefesh (soul), Ruach (spirit), Neshamah (breath), Chayah (life force), and Yechidah (unique singularity). The master Kabbalists explain that these five names describe five dimensions of the soul. Nefesh is the engine of physical life. Ruach is the emotional self, imbuing the individual with personality. Neshamah is the intellectual self. Chayah is the life force that instills will, commitment, and faith. Yechidah connotes the very essence of the soul — its unity with its source, the singular essence of Hashem.
The Time of Confusion
Immediately upon death, the neshamah can be in a state of utter confusion. It is therefore considered a great chesed to remain with a dying person so that he or she does not die alone.
During this time, the soul may forget, out of confusion and fright, who it was. The Shla HaKadosh therefore recommends that one become familiar with a verse in the Torah that alludes to his or her own name — that is, a verse whose first and last letters match the first and last letters of one’s name. These verses are typically found and recited at the conclusion of the Shacharis Shemoneh Esreh.
The soul, now detached from the body, is painfully aware of all things that physically surround it — particularly before the body is buried. It can also hear words spoken by those near the body. The Talmud (Shabbos 152a) tells us that the soul mourns for its body for a full seven days, as derived from the verse “His soul mourns for him” (Iyov 14:22).
For this reason, those who perform the taharah, and those who watch the body before burial, should refrain from frivolous conversation, so that the neshamah not be further bewildered.
The First Twelve Months After Death
For the first twelve months after death, portions of the soul hover near the body. For most neshamos, until the body reaches a certain level of decomposition, the soul wanders nearby and has no permanent resting place — a source of pain and discomfort. During this time, the soul is aware of and pained by the physical changes occurring to its body. Reciting Tehillim is a source of comfort for the confused neshamah.
The Talmud (Shabbos 152a) states that “worms are as painful to the dead as needles are to the flesh of the living” (Iyov 14:22). The Mekubalim call this “Chibut HaKever” — the affliction of the grave. For some individuals, what transpires in the grave can be even more painful than Gehinnom itself.
Judgment
During that first year after death, the soul is initially judged by the Heavenly Court. In addition to this initial judgment, the souls of the wicked are further reproved for twelve months. Others are reproved for a lesser time, depending upon the severity of their deeds and whether they performed teshuvah.
If teshuvah mei’ahavah — repentance out of love of Hashem — was performed, then the sins of one’s lifetime are not only erased but actually count as mitzvos. This remarkable gift, beyond our full comprehension, also lessens the time the neshamah spends in the cleansing process.
Because those who are particularly righteous or who performed teshuvah mei’ahavah do not require the full twelve-month stay in Gehinnom, Kaddish is traditionally recited for only eleven months — so as not to imply that the deceased requires the maximum period.
We thus see that how one is regarded here on earth affects, to some degree, the disposition of the individual in Heaven as well.
For this reason, when mentioning a parent’s name during the first year after death, one should say: “Hareini kaparas mishkavo — May I be an atonement for his resting place.” The main judgment after death occurs in Gehinnom, where the soul is cleansed in a spiritual fire and purified to receive its eternal reward. The fire abates every Shabbos.
Souls Sent Back
There are souls judged at the initial judgment as not yet ready for the spiritual purification that Gehinnom accomplishes. These souls are sent back to this world so that they may gain some form of merit. Once they do, the judgment process can then proceed. Even if this takes longer than twelve months, we treat everyone as though their maximum time is twelve months.
The souls of the truly righteous are in one sense even greater than the angels on high: they are able to progress higher and higher in their ultimate heavenly abode. Zechariah the Navi was shown a vision of stationary angels and told (3:7), “If you go in My ways . . . then I will give you a place to move among [the angels] standing here.” Angels, with their limited form of bechirah, remain at one level of Gan Eden. A truly righteous person can ascend — both before and after the neshamah has departed.
Merit for the Neshamah
How can a soul continue to ascend after it has departed? If, during one’s lifetime, one raised children who perform mitzvos, helped create Torah learning, or has descendants and others who learn Mishnayos or recite Kaddish on his behalf, the soul can shift its Heavenly station upward.
What Others Can Do
It is crucial to know that there are six degrees of tikkunim one can perform for the deceased — and Kaddish is actually the lowest of these six levels. They are enumerated by Rabbi Eliyahu Gutmacher, a primary student of Rabbi Akiva Eiger, in his sefer entitled Sukkas Shalom. Each ascending level is a higher form of tikkun for the soul:
- The recitation of Kaddish.
- Davening before the amud for the congregation.
- Fulfilling a mitzvah that one’s father or mother instructed in their lifetime.
- The study of Torah.
- Teaching Torah publicly.
- Teaching Torah publicly in a manner that bridges day and night — that is, between Mincha and Maariv, or after Shacharis in the morning.
Lighting a Candle
Shlomo HaMelech compares the neshamah to a lamp (Mishlei 20:27): “Ner Hashem nishmas Adam — the lamp of Hashem is the soul of a person.” Dovid HaMelech likewise stated, “For You light my lamp, Hashem; My G-d brightens my darkness” (Tehillim 18:29).
The neshamah remains in the home during the shiva period and is comforted by the presence of a candle lit in its honor. The candle mirrors the nature of the neshamah, which is drawn toward it in a state of glory and happiness (see Rabbeinu Bachya, Shmos 25:31). Ideally, the candle should be lit in the home where the deceased lived; if not, it should be lit where the mourners are sitting shiva.
Ideally, the candle should be lit by the child of the deceased. When lighting it, one should say: “Harei ani madlik ner zo l’zecher nishmas _____ ben _____.” The candle should remain lit for the entire shiva. If the candle burns out, it should be replaced.
Conclusion
The Zohar tells us that from the mitzvos a person performs in his or her lifetime, the Holy One fashions garments that clothe the neshamah. These spiritual robes allow the soul to stand in the courtyard of the King. Without them, the soul cannot perceive the pleasantness of Hashem — Noam Hashem. The converse is equally true: when sins are committed, a decrepit robe is placed over the neshamah and its time in Gehinnom is set in motion.
The processes that occur to the neshamah after it departs from the body are complex and, at times, sobering. Yet it is entirely possible to prepare for this passage properly. We see the tremendous importance of cultivating a dveikus — a cleaving to Hashem — of performing teshuvah out of genuine love of Hashem, and of supporting Torah study throughout one’s lifetime. May Hashem speedily bring about the removal of death laNetzach.
The author can be reached at yairhoffman2@gmail.com.
This article is dedicated in memory of the author’s mother-in-law, Mrs. Sally Hirsch a”h, Tzalcha bas R’ Moshe HaKohen,
Subscribe to:
Comments (Atom)
