Yehuda Lave is an author, journalist, psychologist, rabbi, spiritual teacher, and coach, with degrees in business, psychology and Jewish Law. He works with people from all walks of life and helps them in their search for greater happiness, meaning, business advice on saving money, and spiritual engagement.
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On 08/25/20 Rabbi Yehuda Glick, Shofar so Great and Rabbi Yehuda Lave and 7 others so there were 10 Shofar blowers at Lions Gate to bring on Moshiach.
We drove into the Lions gate and parked in the old city
Yehuda Lave giving two Zoom lectures on September 3 (this week) and next week September 9 for the Root and Branch organization (it has been associated with the OU for many years)
All one has to do is click the Registration link to sign up for the zoom
Rabbi Yehuda Lave: How Rabbis and Halacha have been affected by the Corona Epidemic Thursday, September 3rd, 2020, 7 PM (Israel Time) Registration open to anyone anywhere. Will result in an automatic email containing link to join the Zoom talk
Rabbi Yehuda Lave: Ten Great Stories from the Talmud About the Talmud About the Mishnah About the Gemara Wednesday, September 9th, 2020, 8:30 PM (Israel Time) Registration open to anyone anywhere. Will result in an automatic email containing a link to join the Zoom talk
RNC Day 4 - Fireworks that spell: TRUMP 2020!!!
Incredible fireworks display following Pres Trump's acceptance speech at white house, with the Washington Monument as the backdrop.
Parshat Re'eh "True wealth is true giving" Rabbi Yehoshua Schechter
A wise teacher once brought balloons to school, told her pupils to blow them up and write their name on one of them. Afterward the children tossed their balloons into the hall and the teacher moved through the hall mixing them all up.
The kids were given five minutes to find the balloon with their name on it, but thoughthey searched frantically, no one found their own balloon.
Then the teacher told them to take the balloon closest to them and give it to the person whose name was on it. In less than two minutes, everyone was holding their own
The teacher said to the children, "These balloons are like happiness. We won't find it when we're only searching for our own. But if we care about someone else's happiness...it will ultimately help us find our own.
The Torah tells us in 14:22, "You shall tithe the entire crop of your planting, the produce of the field, year by year". The Talmud in Taanit 9A derives from the compound verb aseir te'aser: that the second word, te'aser, should be read as te'asher, "you will become wealthy". Thus, the Torah is teaching us that if one tithes and gives to the poor, he will become wealthy. Conversely, says the Midrash Tanchuma: that one should also tithe in order that he "won't be missing". This is in complete contradiction to those who refuse giving to charity with the excuse that contributing will deplete their financial resources. G-ds promise to the donor: that not only will his donation be repaid, but that any temporary financial downturn that was experienced as a result of his giving, will ultimately be the foundation of future material bounty.
This is surprising, since rarely do we find "osher", material wealth, equated with anything positive. Having wealth can certainly be a wonderful gift from G-d, but it is a gift that at times comes with challenges, many of them difficult to overcome. King Solomon reiterates this idea numerous times in both Proverbs and Ecclesiastes, where he talks about wealth and all of its pitfalls.
So if that is the case, why does the Torah seem to encourage tithing, and stipulate that tithing is actually the precursor to wealth? Rav Shimon Schwab considers this question, and takes a novel approach in clarifying the reward of "osher".
In Talmud Nedarim 38A the Rabbis state, that G-d will only rest His presence on one who is strong, wealthy, wise, and humble, and that all of the prophets were indeed wealthy. Apparently, "ashirut", wealth, is one of the criteria in achieving a level of "nevuah", prophecy. So clearly wealth is not all negative. So how is this supposed to be understood?
The Rambam in Shmoneh Perakim, Chapter seven states, "A prophet will not begin his prophecy, until he has acquired all of the maalot ha'sichliyot – (intellectual virtues), and most of the maalot ha'middot – (ethical virtues). This is implied in Talmud Shabbat 92A:
'The spirit of prophecy will rest solely on a wise man, who is valiant and wealthy.' The
term "wise man" surely includes all the intellectual virtues. The term "wealthy" includes all the ethical virtues, for it refers to the quality of "histapkut", satisfaction – true contentment.
In Pirkei Avot 4:1, the Rabbis consider one who is sameach b'chelko – (satisfied with his portion in this world), to be wealthy. This refers to a person who is happy with what life has presented him, and has no gripes over what life hasn't yet presented him.
This is the underlying idea behind the statement "aseir bishvil shetitasher" – tithe so that you will become wealthy, that we find in Taanit 9A. Ultimately, G-d wants us to develop the personality trait of histapkut - satisfaction. This trait, is perfected only through the giving of maaser - tithes. When one sets parameters on how much money he keeps for himself. When one places limitations on his pursuit of material objects, instead, sharing his wealth with those less fortunate than he, he will then merit true wealth - brought about through a successful acquisition of true contentment.
This trait is not found in money. We all know people who are extremely wealthy - but not necessarily happy. Happiness is the result of satisfaction - a virtue not acquired through wealth, but through the understanding that everything that we have is a gift from the Almighty who determines exactly how much we need. When an individual accepts this mindset, he has acquired true wealth - something that money cannot buy!
Please pray for a Refuah Shleima for Michoel Zev ben Genendel and Yehoshua
Mordechai ben Faiga
"Keep and listen to all these matters that I am commanding you, so that it will be good for you and your children after you forever, when you do that which is good and fair in the eyes of Hashem your G-d."
The statement, "Keep and listen" is illogical because one cannot keep that which was not heard; and the commentaries elaborate upon this.
The Ohr Hachaim offers several interpretations. His last explanation is that a prerequisite for understanding the Torah is keeping the mitzvahs. חז"ל tell us that Onkelos, the author of the Targum -translation- of the Torah which is accepted as the authoritative translation, was a Roman nobleman from the Ceasar's family. He told his uncle, the emperor, that he wanted to convert and study Torah. His uncle argued that he should study and not convert. His rebuttal was that without "joining and participating in the 'tribe's rituals' he would not be privy to its secrets."
In our days we see this, as well. One could describe and explain the beauty of Shabbos to a non-observant person. However, without exception, the response is that the myriad laws and prohibitions are overwhelming and stifling. Only once a person has experienced a Shabbos can he/she begin to understand and appreciate it. The same is true for all mitzvos.
This same axiom applies to every step taken to deepen and uplift observance. One must undertake the move initially and only then is one in the position to assess and regulate.
This is the meaning of the statement in Pirkei Avos (Chapter 3; Mishna 12) "One whose deeds are greater than his/her wisdom will be able to maintain that wisdom." May Hashem guide us to do more and thus to broaden our perspectives to be able to appreciate all that we do.
My favorite Arnie quotes, from "Upward Quotes," in an article entitled "60 Arnold Schwarzenegger Quotes for Uplift You Everyday." for all 60, go to the site. The following are quotes from the site:
By Yehuda Altein
Kaddish is a Jewish text, in which we declare our prayerful wish that G‑d's great name be exalted and praised (among other meaningful declarations and requests). It is recited with a quorum, numerous times during daily services and at other religious functions, most notably by relatives in memory of a deceased person.
Read: What Is Kaddish?
The word kaddish means sanctification. Its recitation brings holiness to G‑d's name, declaring our perfect faith that He is the Creator of the world and that everything occurs by His will.
Read: Why Do Mourners Recite Kaddish?
Unlike most prayers which are recited in Hebrew, the text of Kaddish is in Aramaic. Aramaic was the vernacular of the Jews of Babylonia in Talmudic times (when this prayer took shape), and is the language in which the Talmud and the Zohar were written.
Read: Why Is the Kaddish in Aramaic?
The central line of Kaddish reads, "Yehei shemei rabba mevorach le'olam u'le'olmei olmaya—May His great name be blessed forever and ever." The Talmud tells us that when a person recites this phrase with full concentration, any evil judgment that has been decreed against that person on High will be annulled, even if it is 70 years old.1
Read: What's the Main Point of the Kaddish?
Kaddish is usually recited either by the chazzan (leader of the prayers) or a mourner. Nevertheless, it is an interactive prayer in which the entire congregation takes part. At specific intervals, the congregation responds "amen!" to the leader's words, and the 'yehei shemei rabba' phrase is also recited together aloud.
Read: Where Does the Term "Amen" Come From?
Kaddish may only be said in the presence of a minyan—a quorum of 10 adult Jewish males.
The underlying theme of the Kaddish prayer is the glorification, magnification, and sanctification of G‑d. Jewish law requires any prayer that is a declaration of G‑d's holiness—such as Kaddish, Barechu, or Kedushah—to be said only in the presence of a minyan.
Read: Why Is a Minyan Needed for Kaddish?
There are four primary types of Kaddish: Half Kaddish, Whole Kaddish, Rabbis' Kaddish, and Mourner's Kaddish.
The Half Kaddish serves as a breakpoint to divide between various segments of the prayers (e.g., between the "Verses of Praise" and the blessings recited before the Shema). Being the shortest of the four gives it its name, Half Kaddish. However, this moniker is by no means exact: It is, in fact, roughly two-thirds the size of the Whole Kaddish.
The Whole Kaddish is said by the chazzan after the repetition of the Amidah. It comprises the entire text of the Half Kaddish, plus an additional three phrases. In the first of these three ("titkabel"), unique to the Whole Kaddish, we entreat from G‑d that He accept the prayers and requests of all Jews wherever they may be.
Read: Are There Different Kinds of Kaddish?
This Kaddish is said whenever 10 Jews learn Torah together, hence the name "Rabbis' Kaddish." Since there are several places in our prayers that are actually not prayers but Torah teachings, this Kaddish is said then as well.
Perhaps the most well-known of the four, Mourner's Kaddish is recited by sons in the memory of a deceased parent. It is said toward the end of the daily prayers during the 11 months following the burial, and on the yahrzeit (anniversary of passing) each year that follows.
Mourners also recite Kaddish at the conclusion of a burial. The text of this kaddish differs from the standard Mourner's Kaddish, including additional phrases praying for the resurrection of the dead and an end to all suffering.
Although commonly associated with mourning and tears, the content of Mourner's Kaddish is anything but mournful. As with other types of Kaddish, it declares our prayerful wish that G‑d's great name be exalted and praised throughout the world for eternity, conveys our request that G‑d hasten the coming of Moshiach, and beseeches G‑d to send all Jews an abundance of peace.
What else can be done in the memory of a loved one? Read: The Basics
With the exception of the Half Kaddish, Kaddish ends with the well-known phrase, "Oseh shalom bimromav … — He Who makes peace in His heavens shall make peace for us and all of Israel, and say 'amen!'"
Before saying this phrase, the one reciting Kaddish takes three steps backward, similar to a person retreating respectfully upon concluding an audience with a king.
Read: Why We Take Three Steps Back
In addition to being a merit for the living, reciting Mourner's Kaddish does wonders for the souls of the deceased. It helps them as they face judgment in heaven and eases their passage to the World to Come, allowing them to continue on to even higher spiritual planes (which is why it is said every year on the anniversary of passing).
Read: Why Say Kaddish for a Dad Who Abandoned Me?
It used to be customary in Ashkenazi communities that only one mourner would recite Mourner's Kaddish on behalf of all mourners, but starting about two centuries ago it became more prevalent for all mourners to recite the Kaddish aloud in unison.
Read: Why and When Did Mourners Start Saying Kaddish Together?
Sons say Kaddish for their fathers and mothers for the first 11 months (less one day) after their passing, and every year on the anniversary of their passing (according to the Jewish calendar).
Calculate when to observe yahrzeit in any year with our yahrzeit calculator.
The Yemenite community is one of the oldest Jewish communities in the world, traditionally dating from the days of King Solomon. In the 12th century, they kept up a correspondence with Maimonides, whose encouraging replies include a long letter known as Iggeret Teiman (Epistle to Yemen).
To display their reverence, the Yemenite community of that time added a passage to the Kaddish prayer dedicated to him: "In your lifetime, in the lifetime of the entire House of Israel, and in the lifetime of our teacher Moses ben Maimon…"
Read: Maimonides' Responsa
It is not uncommon for a congregant to enter a new synagogue and be puzzled upon hearing a slightly different version of a prayer than what they are accustomed to. One example is the Kaddish. Sephardim and those who follow chassidic tradition incorporate the phrase, "Viyatzmach purkanei viykarev mishichei—May He bring forth His redemption and hasten the coming of His Moshiach." However, this phrase is omitted by other Ashkenazi groups.
Learn to say Kaddish like a pro with our Interactive Kaddish Trainer.
See you tomorrow bli neder
We need Mosiach now!
Jerusalem, Jerusalem Israel
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