A quick fix of inspiration from The Lubavitcher Rebbe,
Rabbi Menachem M. Schneerson.
We take the laws of nature too seriously. We think of the world as though it exists just as its Creator exists.
Therefore we have miracles. A miracle is a state of enlightenment that says, "Our reality is nothing but a glimmer of a higher reality.
In that higher realm, there is no world. There is nothing else but Him."
In the Messianic Era the dross of the body and of the world will become purified, and they will be able to receive the revelation of G-d's light that will shine forth over Israel, by means of the Torah, which is called "might."
Through the superabundance of light which will shine upon the Jewish people, the darkness of the nations will also be lit up, as it is written: "Nations will walk by your light"; and it is also written that the nations will say to the Jewish people: "House of Jacob, go and we will walk along by the light of G-d"..
Also we pray: "Appear in the majestic splendor of Your might to all the inhabitants of the world," including the other nations.
Thus we see that in the Messianic era G-dliness will be revealed to all the nations of the world - and in this state lies the fulfillment of the purpose for which this world was created.
(Lessons in Tanya, ch 36)
ACTION - THE MOST IMPORTANT.
And they [Nadav and Avihu] brought near before G-d a strange fire which He had not commanded them (Lev. 10:1)
Although Nadav and Avihu were great and holy men who brought the fire upon the altar for the sake of Heaven, it was considered a sin because they did it on their own, without having been commanded to do so by G-d.
No matter how great one's intellect, it must be subservient to the will of G-d and to His commandments.
The reverse is also true. When a Jew does a mitzva (commandment), even if his intellect cannot grasp the reason for doing it, and he performs it solely because it is a Divine command, the mitzva will give him strength and elevate him spiritually.
"Serve G-d in Joy, come
Once a little boy handed in a blank piece of paper for his art project, and told his art teacher: "It's called 'Crossing theRed Sea!'" "But it's blank. There is nothing there!" the incredulous teacher exclaimed. "Well," explained the child, "the sea split, the Israelites already crossed, and the Egyptians haven't yet arrived. So it's blank!"
A man goes to his doctor and says "Hi Doc, remember me"?
"No, but what can I do for you?"
"You know Doc, I came to you two months ago. You said I had pneumonia, gave me some medicine and advised me to not to have a bath"
"Well I'm fine, thanks. I just wanted to know, can I have a bath now?"
FILL' ER UP
Rabbi Stein was waiting in line to have his car filled with gas just before a long holiday weekend. The attendant worked quickly, but there were many cars ahead of him. Finally, the attendant motioned him toward a vacant pump. "Rabbi," said the young man, "I'm so sorry about the delay. It seems as if everyone waits until the last minute to get ready for a long trip." Rabbi Stein chuckled, "I know what you mean. It's the same in my business."
Candle Lighting time in
North Palm Beach Florida
April 5, 2013 7:21 p.m.
Shabbat is over 8:16 p.m.
Lunch N Learn
Mondays 12:00 p.m. come and you will expand and deepen your appreciation for life. $5.00.
Fill ur mind and ur stomach
its a no Brainer.
Services nights 8:00 p.m.
Days 10:00 a.m. followed by kiddush
Warmest wishes for a Shabbat Shalom.
by -- Rabbi Shlomo Ezagui
Understanding the power of your thoughts.
Every soul has three garments -- thought, speech and action. The garments of the soul are not the soul itself but tools of the soul. Garments are put on and off at will. Garments affect the way we feel, and garments tell people who we are. The same is also with how we think, speak and act, they operate exactly as the garments we wear.
One immediate distinction between the garments of thought versus speech and action is that. Because speech and action are on the outside of the person, the outside can sometimes become an influence and impact the person to speak and act in ways not consistent with one's inner beliefs. Just like sometimes our outside garments can become soiled with dirt, beyond our control, but because of where we placed ourselves.
The soul within each one of us attracts and picks up thoughts like a vacuum and if we don't consciously control our thoughts, it will suck in whatever it can from anywhere outside itself. Thoughts, which are totally inward, are always entirely our own choice.
Something else differentiates the garments of thought, and the other two -- speech and action. Speech and action are not garments of the soul that must always be on. A person can at will and more easily put them on or take them off, "a time to speak and a time to stay quiet", "a time to act and a time not to act".
Thought on the other hand, is always flowing. A person can never stop thinking. This garment, is glued to one's soul, and this garment a person can never take off, like he can with the other garments of the soul. Thoughts are sometimes compared to a flowing river that never stops. Even while sleeping, when at that time the person isn't speaking or doing anything, his mind is still working and his thoughts are still flowing. That's how dreams become possible even while a person is sleeping.
Although the stream that carries thoughts is always flowing and cannot be stopped, a person can decide what should flow in his mind -- clean and pure water or muddy water. Even though a person is not in control of stopping the flow, he can decide what the content of the flow should be.
The soul which energizes your thoughts can train and habituate this garment to think positive or negative thinking and impact even ones dreams. Every person at any given moment has the power and full ability to place whatever thoughts he makes his choice to think. Otherwise, the soul which attracts and picks up thoughts like a vacuum, will draw and suck in whatever is in the atmosphere at that moment.
The only way a person gains control over his thoughts and as a result, all that thought influences internally, is by deliberately and intentionally inserting into this field of energy whatever it is he desires think. To ignore this calculated and deliberate effort necessary to decide what to think, will surely allow for random thoughts and the random results that come as a result of not taking control.
This would be no different than not taking control of a steering wheel in a car while the car is in motion on a highway.
A person can distract himself from unwanted thoughts by consciously inserting different and desirable thoughts. According to his true wishes, and what he really wants to think, and the degree of his commitment to chase away his current thoughts, he will succeed to drive away what is presently there.
This power to control the garments, in particular thought, determines ultimately how our soul and internal character will be molded.
Bringing up children the right way......
Living with the Rebbe.
In the Days of Chanukah, 5721 (1960)
Greeting and Blessing:
I received your letter, in which you ask my advice with regard to certain educational problems, especially how to influence the children to get rid of undesirable habits, etc.
Needless to say, these problems cannot be adequately discussed in a letter. However, experienced teachers and educators are usually their own best guides, for, as the saying goes, "None is wiser than the man of experience." Besides, it is difficult to give advice from the distance, especially as the psychology of children may vary in certain aspects from one country to another.
Nevertheless, I would like to make one general point which can be universally applied in educational problems, a point which is emphasized in the teachings of Chassidus.
I refer to the effort to make children aware that they possess a soul which is a part of G-d and that they are always in the presence of G-d (as explained in Chapters 2 and 41 of the Tanya). When this is done persistently, and on a level which is suitable to the age group and background of the children, the children come to realize that they possess a great and holy quality which is directly linked with G-d, the Creator and Master of the world, and that it would therefore be quite unbecoming and unworthy of them to do anything which is not good. At the same time they come to realize that they have the potential to overcome temptation or difficulty, and if they would only make a little effort on their part they would receive considerable assistance from On High to live up to the Torah and mitzvoth, which constitute the will and wisdom of G-d.
As for the problem of some children having a habit to take things not belonging to them,
this may fall into one of two categories:
The attitude mentioned in the mishnah in Pirke Avoth [Ethics of the Fathers]: "Mine is thine and thine is mine." In this case the effort should be made to educate the child that just as it is necessary to be careful not to offend or shame another person, so it is necessary to be careful not to touch anything belonging to somebody else.
An unhealthy condition which should be treated medically by specialists who know how to handle such an aberration.
I would like to add one more point, which is also emphasized in the teachings of Chassidus, namely, to be careful that in admonishing children the teacher or parent should not evoke a sense of helplessness and despondency on the part of the child;
in other words, the child should not get the impression that he is good-for-nothing and that all is lost, etc., and that therefore he can continue to do as he wishes. On the contrary, the child should always be encouraged in the feeling that he is capable of overcoming his difficulties and that it is only a matter of will and determination.
Surprise end to the story - saved at the nick of time by a MIRACLE.
It Once happened.
There was once a Jewish family too poor to pay their rent to the local poritz (landowner). As a result they lost their home and were thrown into debtor's prison. Every day, bread and water were lowered down into the pit by means of a rope.
After a while, the guard in charge of providing them with food took pity on the unfortunate family. One day, after the poritz had left, he yelled down to them to tie themselves securely to the rope when he lowered it. He hoisted them up and set them free. The grateful Jews thanked the man and fled, but in their haste to escape they did not take their newborn son along.
The poritz was furious when he found out what happened. He went into the pit so he could investigate for himself. Much to his shock, there was a tiny baby, swaddled and crying in a dark corner. The poritz's manager, who had no children of his own, asked the poritz for permission to adopt the abandoned infant. The poritz agreed and the child was raised in the gentile home, calling the man and woman who reared him Father and Mother. He was never told that he was adopted.
Growing up, the child was frequently taunted by the local children, who called him "Zhid" (Jew). Everyone in the insular village was aware of his origins except for the child himself. As he grew older he realized that something about his past was deliberately being kept from him, but his parents always managed to avoid giving him direct answers to his questions.
Finally, one day the boy cornered his mother and was especially persistent. Thus he found out that he was not the couple's biological son, and learned how his Jewish parents had escaped from the pit.
Although the youngster was not sure what a Jew was, he decided that one day he would join his brethren. His opportunity came a short time later, when he fled the village and ran to the next town. He approached the first person he met, who, it turned out, was the custodian of the local synagogue. "I am a Jew, and I want to be among Jews," he announced in Russian to the startled man. The custodian took him home, treated him like his own son, and taught the boy alef-beit. The eager student soon became proficient in Yiddish, learned how to pray and began to study Torah as well.
When he was ready to enter cheder the custodian warned him not to reveal anything about his past. At the age of Bar Mitzva, the custodian bought him a pair of tefilin. He continued in his studies until, several years later, he was already considered a great scholar. His new "father" sent him off to a yeshiva of higher learning in another city, where he quickly became one of the best students.
The young student roomed at an inn that was owned by a Chasid of the Chernobeler Rebbe. The Chasid proposed that the promising young man accompany him on his next trip to his Rebbe. The youth agreed.
Before going home they went to the Rebbe for a blessing. The Rebbe turned to the young man and said, "I am giving you an amulet. Wear it around your neck at all times. You and the rabbi must open it together on your wedding day."
The young man returned to yeshiva. A short time later, someone approached the dean looking for a suitable husband for his daughter. The dean immediately thought of the young man, who quickly found favor in the eyes of his prospective father-in-law. A wedding date was set.
Right before the ceremony the young groom remembered the Chernobler Rebbe's instructions. He went to the rabbi and told him he had something to discuss with him in private. Once they were alone he took out the amulet, related the story, and together they opened it. Much to their surprise they saw the following words written inside: "It is forbidden to take a sister as a wife."
The rabbi was shocked and began to question the young man. The young man told him everything he knew of his early life.
Next, the rabbi spoke with the bride's father. While relating the young woman's life story, he happened to mention that a certain number of years ago (the age of the groom), the family had escaped debtor's prison, leaving an infant behind. At that moment, everyone understood that Divine Providence had led the long-lost son to his parents. The young man was none other than the infant left behind so many years before.
The grateful family was awed by the Chernobler Rebbe's foresight and holiness.
Warmest wishes for a Shabbat Shalom.
Rabbi Shlomo Ezagui