Testing Tips

Yesterday we mentioned testing.  Today I thought I would give you more insight as to why we are tested and how one can pass life’s tests.

We have talked fairly extensively about how life’s learning experience is one of our main missions in our effort to perfect ourselves.  Everything we do in life and everything that happens to us in this world is putting into practice the learning that we have achieved and demonstrating how well we are applying what we've learned.  I've said many times that Hashem does not judge us by what we know, but how we grow.  It says in Pirkei Avos, Hashem doesn't want us to just learn Torah; he wants us to live Torah.  In order to gauge how well we have translated our learning into life, we are tested.  As an example, I cannot put on stethoscope, walk into a hospital and say that I am a doctor.  It takes many years of medical school, internship and practice to hone one’s skills properly.  When you consider that every patient a doctor sees is a test to see how well the doctor is growing in his or her skills, we see the necessity for testing.  Nobody would like to go to a doctor who was fresh out of school with about a 70% average and no experience.  What confidence could you have in such a doctor?  In life to say that we are good people doing the right thing can only happen when our growth is perfected through testing.  When life’s experiences are performed because we've learned our lessons well from Hashem’s book of instructions, only then could we say that we have become a better person.

So what little tricks do we need to know to help us pass life's tests?  First of all we need to be aware that Hashem only gives us tests that we can pass. We are not at the level of Avraham Avinu, our forefather Abraham, who was tested with ten trials and withstood them all.  He demonstrated a high degree of love for Hashem with tests that are beyond the capabilities of most human beings.  Why should such a tzadik need to go through such testing? Hashem provided Avraham with the growth that he would need to introduce Hashem to the world.   Avraham was chosen to carry out one of the toughest missions ever given to a human being.   But, Hashem knew in advance that he would be able to handle.  Similarly, we see the testing that was necessary for Isaac, Jacob, Joseph, Moses and everyone else throughout history that would continue to bring the will of Hashem to fruition.  Every test is by design – for us and for everyone who has ever lived on this earth.  Hashem makes this world look random, by chance, coincidental, by accident and even appear to be by luck; but it is all an illusion, since everything is 100% by design.

With that said what are examples of testing and how do we pass.

I once worked for a Colonel in a government office that people always acknowledged that he liked me and my work.  One day he gave me a hard time and started to chastise me for the most minor nothing (I don't even remember what it was).  This animosity continued for a few days to the point where everyone around me asked “what happened to your good working relationship with the Colonel?”  I started to get very frustrated and finally said I don't need this aggravation – I can get a good job elsewhere.  Then I thought, wait a minute, Hashem is testing me – that is what is going on.  Immediately, this Colonel was back to his old loving self even to the point where my fellow workers said "it looks like your back in the Colonel's good graces."  It was such an immediate change that I knew without a doubt what had transpired.  People you deal with are only agents of Hashem to carry out tests and help you reach Tikun.  When you acknowledge that fact and thank Hashem for the help, you may find a difficult person that you are dealing with, becomes more docile.  Try it and realize that everything is from Hashem even your interaction with other people.  Please, don’t do this with a negative attitude such as “I’ll try it but I don’t think it is going to work (you just made sure it will fail).  The most important part of passing this type of test is turning completely to Hashem for help with complete confidence.  An important Torah lesson is that everything is from Hashem and he is the only one that can help us out of any difficult situation.


Every tzadik is faced with the most difficult tests.  Chazal say that the higher one's level, the more challenging the testing could be since Hashem will give this person the opportunity to climb even higher (that is what happened to Avraham as mentioned above).  There is no tzadik that exists that wasn't tempted and didn't face sin head to head.  We think that because they are righteous they were never normal human beings, just like us, facing the simple temptations that we do.  Yosef HaTzadik covered his face and ran away from Potifar's wife.  Here is an example of passing the test by running away from it.  The person who says I can control my desires completely and not give in to temptation, will fail the test.  It is not within the human psyche to stand up to temptation and succeed.  The best way to handle temptation is to avoid it and run from it.  That is how Yosef pass the test and that is how we must also react.  This sometimes applies to the example I gave above.  Dealing with a very difficult person is sometimes solved by going away from that person.  Obviously, a casual acquaintance is much easier to avoid than a difficult boss, but that is where we must figure out exactly what the test is that Hashem is giving us and work accordingly.

Another very important point to be made is “Don’t ask to be tested.”  King David asked Hashem to test him.  Hashem answered him that he would not be able to stand in the test.  Later he was given the test of Bat Sheva, which apparently he failed.  In truth, he could have stood in it, but since Hashem had already told him that he would not, he failed deliberately in order to prove Hashem right.  In other words Hashem sees us asking for tests as a display of arrogance.  He will make sure that we do not pass that test.  We even say in prayer every morning "Do not cause us to be tested or brought to disgrace."

To summarize, we can see that testing, like mitzvot, are tools for our growth to help us reach Tikun.  If our study of Torah is done properly, life's activities will be done more correctly and required less severe testing.  We may receive testing to bring us to an even higher spiritual level (as mentioned above with tzadikim), but with more Torah we are aware of reality and aware that the testing is for our good and for our growth.  I said many times the “too late date” is coming up on us rapidly; after that, the testing will end.  We don't want testing; but, when it happens, which is every day, we want to pass the test.  This will come with the study of Torah in the same way that a doctor can be more professional by learning from each patient and performing by capitalizing from his or her experiences.


This didn't cover every type of test; but, should let you know that if you approach every test knowing from Whom it came, and what the purpose is, the Torah answer will be the right answer.  It's our lives; it's our eternal future -- let's make the best of it.

Tests: Why G-d Gives Them

by Mrs. Lori Palatnik

Would you send your child to a school that gives no tests?

Our testing in the end of days is extensive.  Why?  This is the time for finals and the “too late date” coming up will be the report of the test results (our report card).  We will find out measure-for-measure how we did, and what our future is.  It’s not too late to cram – after all we do want the best test results, it’s our future.

The Olympics

The Summer Olympics begins Friday, July 27, 2012 with the opening ceremonies beginning almost exactly the same time as Tisha B’Av in London (which this year falls on Shabbat making Tisha B’Av a feast day instead of a fast day).  There is so much speculation that the Olympics contain messages from Hashem about the Geula.

This was suggested to me by one of my readers:

According to the Zohar, before the coming of Moshiach a very special rainbow will appear. This rainbow will be so bright that all rainbows that have appeared on earth will seem very dim and weak in comparison. The bright strong colors of this rainbow are a sign that the Redemption is about to come. It is this rainbow, the Zohar tells us, that Hashem was speaking about when He said to Noah (Gen. 9:16), "I will look at it to recall the eternal promise." (Zohar 1:72b)

Take note of the rainbow symbolism in the London Olympics commercials.

We have already seen how the 2012 of the Olympic symbol resembles the word ZION.

If you look closely you see that both figures of the number 2 do not have the exact same shape and are not arranged identically for any logical reason. They could have been identical and arranged identically; but, they are not.

The first clearly has the shape of a Z and the second has a different shape and is inclined to give it the appearance of an N. 
There is even a dot on the letter I that had no reason to be there.

Hard to believe that this is only by chance that when you read down instead of across you see ZION.

The messages these days are many.

Moshiach Verification

I know you have probably seen this before, but read it again and see my statement below:

Rav Kaduri ZTVK"L Told His Havruta When Mashiah is Coming: Av, 5772 

Rav Yosef Hayim Zaccai Shlit"a, from the city Beitar Illit, who merited to learn many years as the Havruta of the Elder Kabbalist Rav Yitzhak Kaduri ZTVK"L, and in addition, acted as the Hazzan of his Yeshiva for 15 years, reveals to "Or Elyon" the awesome secret that he heard with his own ears from the holy mouth of Rav Kaduri ZT"L on the time of Moshiach Tzidkeinu's coming:
"Our Rabbi! When will Moshiach come?"  The rabbi answered in 2 words, "בשנת תשעב [In the year 5772]," (which is the year in which we are currently), and he repeated this twice.  I was very shocked by his words, and immediately, when I left the Rabbi's home, I went up to the Kollel of Kabbalists in the Yeshiva of the Rabbi, and told over what the Rabbi said to them - they were all amazed.  About 2 weeks later, in the beginning of Tevet, 5766, the Rabbi was admitted to Bikur Cholim Hospital in Yerushalayim.  I would arrive daily to the hospital to learn with the Rabbi.  And then, I asked him again, "Our Rabbi! In what month and in what year will Moshiach come?"  And the Rabbi answered me, "In the month of Av, 5772." And he repeated this twice.  It is important to note that the Rabbi retained consciousness until 2 weeks before his passing.  The Rabbi died on 29 Tevet, 5766 (as is known, he died at the age of 113 years old!!).  From that day on until today, I publicize and tell this over to everyone I meet.  A short while ago, people showed me an essay by the name of "Sod HaHashmal", which Rav Fish Shlit"a authored, and there, it is brought down a testimony from the great kabbalist Rav Morgenshtein Shlit"a, the author of the "Yam HaHochma" books on Kabbala, that he has a tradition from the Vilna Gaon ZT"L that the Geula will come at the end of the year 5772. And, Ari Hakodesh said that Av 5772 Geulah must begin.  I was very happy to see that even the great Ashkenazic kabbalists predict Moshiach's arrival at the end of this year It is important to note!

I have seen this statement for a while on several blogs.  I didn’t want to talk about it until I verified the information myself.  Since I live about a 12 minute walk, 3 minute bus ride from Rav Zaccai Shlit”a (same town), I decided to call him this morning and verify the words above.  The Rav was not home, but the Rebbitzin spoke to me and said that it is the absolute truth.  I am very happy to report that her husband had the merit to study with Rab Kaduri ZT”L for many years and to hear the Rav say what is stated above.

Note: where I am hearing people say that the Rav said Rosh Chodesh, Av, he did not – he only said the month of Av.

Have a great Shabbat (I hope the above will make it more pleasant)

Report: Assad Disappears from Damascus

Syrian President Bashar al-Assad appears to have disappeared from Damascus after his top security staff was killed in a suicide bombing.

By Chana Ya'ar and Reuters

First Publish: 7/19/2012, 11:55 AM

Assad forces truck burnt in rebel attack on Damascus

Reuters

Syrian President Bashar al-Assad appears to have disappeared from Damascus after his top security staff was killed in a suicide bombing. There has been no statement from the president, nor any sign of him since the attack Wednesday on the central government headquarters.
Clashes erupted Thursday near government headquarters in Damascus as opposition forces attacked loyalist troops, vowing to “liberate” the capital, activists and residents said.
One person was reported killed in the fighting by late morning in a neighborhood next to the Council of Ministers, a huge complex, and a Damascus University campus, sources said.
Assad's brother-in-law, his defense minister and a top general were all killed Wednesday at a meeting of defense and security chiefs.
A security source said the bomber, who struck the security headquarters itself, was a bodyguard for Assad's own inner circle.
The United Nations Security Council, which had planned to meet Wednesday, delayed a vote on a Syria resolution until Thursday.
U.N. Secretary-General Ban Ki-moon said Thursday he was alarmed by the intensifying violence in Syria and that he “strongly condemns” the bombing in Damascus that killed  top defense and security chiefs.
Ban "is also gravely concerned about reports of the continued use of heavy weapons by the Syrian security forces, including in the Damascus area, against civilians, despite repeated government assurances that such weapons would be withdrawn," the United Nations said in an emailed statement.
Ban, who is on a three-day visit to China, urged members of the Security Council to take collective and effective action in view of the escalating situation in Syria.
"Time is of the essence," Ban said. "The Syrian people have suffered for too long. The bloodshed must end now."

A Home for the Soul

The Temple Mount arouses Jewish passions like no other issue. Here's why.

by Rabbi Ahron Lopiansky

Discussions over the future of Temple Mount have aroused intense feelings among Jews the world over.

For some, the issue is incredulity that Islam's so-called third holiest site should outweigh the right to retain Judaism's holiest site.  For others, it is the challenge to Judaism's profoundest historical memory.  For still others, the issue is the violation of an archaeological site that possibly contains the most vivid authentication of Jewish history.  And, for almost everyone else, it is just an intuitive feeling that there is something extremely special about this place.

But then there is another side, which uncomfortably nags us as well.  Are a few old rocks worth a war?  Do we not look askance at the Serbs and Bosnians that can't stop slaughtering each other on account of centuries-old "historical" and "hallowed" sites?  We see them blindly trapped in history, rather than surging forward to a beautiful unencumbered future.

Even at the theological level, we begin to hear some contrary voices: "Judaism is about people, not about things." Or, "Pagans believe in holy rocks and earth; Jews believe in a trans-substantial Divine.  "Indeed, if Judaism believes in an incorporeal G-d, shunning icons, paintings and graven images, then why do we cherish this heap of stones?

THE SANCTUARY

At the time of the encounter with Hashem at Mount Sinai, the Jewish people were commanded to make a mikdash, "sanctuary," so that Hashem could dwell among them (Exodus 25:8).  This portable structure (containing the Ark of the Covenant) traveled with the Jewish people throughout 40 years in the wilderness, and while they were settling the Land of Israel.  Then, some 3,000 years ago, King David built an altar on Mount Moriah in Jerusalem (the site of Isaac's binding and Jacob's dream).  And, on this spot, David's son Solomon built the first Temple -- making the portable mikdash permanent.

The Temple was called Beit HaMikdash, "the Holy House."

The "house" aspect was reinforced in many ways:

• The furnishings of the Temple itself were a table and a lamp (together with an incense altar).
• The inner sanctum was called chadar mitot, "bedroom" (2 Kings 11:2).
• The outer courtyard served the function of courtyards in those days, such as food preparation, washing, etc.
• The Talmud expresses the Divine bereavement as "Woe my house is destroyed."

What does the concept of "house" mean in relationship to Hashem?

Imagine two separate individuals, "A" and "B."  Each has his own circle, A and B respectively.  Each has an area that intersects and overlaps with the other.  The area where they overlap is the "house."  It is the area where two distinct entities find their common denominator.  Bet is the Hebrew letter whose numerical value is two.  Its literal meaning is "house" -- for a house brings together two elements and includes within itself their commonality.

Thus, a home of marriage includes two people of distinct nature and personality.  Those character traits that the spouse finds unbearable are left on the outside, and those elements that are common to both are included and accentuated in the home.  As the marriage progresses, both sides divest themselves of offensive behavior, and learn more and more to enjoy their common dreams and goals.

How does this relate to Hashem, man, and the Beit HaMikdash?

Hashem and man are as distinct elements as could be.  Hashem is the ultimate spiritual essence, devoid of materiality.  Man is (at least superficially) physical material, with a seeming lack of much spirituality.

To solve the problem of the gulf between spirituality and materiality, Hashem created a place in the material world that would serve as a house, where Israel and Hashem could unite their commonality, the Divine soul.

This in essence was Jacob's dream.  While running away from his brother Esav, Jacob fell asleep on a mountaintop, which tradition says, was Mount Moriah.  He dreamt of a ladder, reaching from the heavens down to the very spot where he was sleeping, as angels ascended and descended upon it.  He woke up, awestruck, and exclaimed:

"How awe-inspiring this spot is! This must be G-d's abode.  It is the gate to Heaven." (Genesis 28:17)

The Malbim, a 19th century commentator, remarks on this passage:

Jacob understood that this place was the site of the future Temple... for the Temple is the ladder, whereby heaven and earth kiss each other.  Man's worship ascends upward, and the Divine providence descends thereby.

How was the Divine presence manifest in the Temple?

The Talmud (Avot 5:7) states that there were 10 ongoing miracles at the Temple: "No meat rotted, no fly was seen there... the rain did not extinguish the Divine fire, etc."  The Rambam states that, in general, miracles are not meant to persist over time.  Yet, here was a steady, ongoing set of miracles.

Besides the steady stream of miracles, something about the number of the miracles strikes us as significant.  The number 10, as used in Jewish text, represents the totality of a system, much as the number 10 represents the totality of the unit integers.

Indeed, the Talmud lists the 10 miracles at the Temple in the same series as the 10 utterances with which the world was created.  Just as the world in its completeness encompasses 10 utterances of Hashem, so does the Temple consist of 10 elements, which compose an entire world.

In other words, the Temple is a "parallel" world, physical in substance, but more refined and G-d-like.  It is a world of meat, but the meat does not rot.  It is a world of dampness and rain, which does not extinguish the flame of the altar.  As the most physical manifestation of Divine spirit, it is as if Hashem has moved into this "house."

Man, on the other hand, must elevate himself in order to enter this house.  He must either dedicate himself to Divine service, as do the Kohanim (priests), or must be temporarily on an elevated level of spirituality, as the Jewish people achieved during the festivals through purification and offerings.  Thus, man enters the Divine house after bringing out in himself the spark of G-dliness, the Divine soul.

The Temple is where the human and the Divine include their points of commonality, and where the two can embrace and unify -- if only for a moment.

This is our collective memory of this awesome place.

And, we await tantalizingly for the day when both Hashem and man are ready for that communion again.

---

Looking at the rocks and ruins from this perspective, we see that their value is not merely "historical."  Nor, however, are these rocks imbued with magical powers.  Rather, they remind us of the time when this place brought out the best and most beautiful in man, and the most fathomable and concrete of Hashem.

The Temple Mount is far above politics of the right or the left.  It is a place where Hashem came closest to revealing himself to humanity in a permanent and tangible manner.  And, it is a place where man reached the peak of his awesome potential.  When these two occurred simultaneously, "heaven and earth kissed."  Man and Creator, so to speak, embraced.

The essence of Judaism is that we are a nation tied to Hashem, enacting His moral designs, and thereby seeking to bond with Him.

For reasons known only to Him, one tiny plot of land is where Hashem chooses to reveal as much of the Divine as possible, and to elevate man to the highest peak of spirituality humanly possible. As we pray three times a day, we face this point, knowing that this is the spiritual pole of planet earth.

We are not dealing with mere history and remembrances.  We are dealing with our most essential present and our profoundest hope for the future.  This is who we are -- our most important place, the very soul of the nation.

Our remembrance of what the Temple Mount once was should evoke in us a pang of yearning and an elevation of self.  Yes, the day will come when we will be beckoned "home" again, when Hashem will again be willing to set up a "home for Divine embrace."

And, there will be no bloodshed on that day.  For on that day, the world will recognize truth and embrace it.

The Moment of Truth is Approaching in Damascus

Published: Tuesday, July 17, 2012 11:37 PM

A short, expert view of what is on the way for Syria.

Lt. Col. (res.) Jonathan Dahoah-Halevi

Lt. Col. (res.) Jonathan Dahoah-Halevi is a senior researcher of the Middle East and radical Islam at the Jerusalem Center for Public Affairs. He is a co-founder of the Orient Research Group Ltd. and is a former advisor to the Policy Planning Division of the Ministry of Foreign Affairs.

The Free Syrian Army has shifted to an offensive in Damascus and Aleppo intending to induce an attitudinal change in the Syrian army and cause the quick collapse of the regime.
In a video uploaded to YouTube on Monday, Free Syrian Army commander Riad al-Asaad ordered rebel forces in southern Syria and the rural part of Damascus to wage the final battle against Assad's forces in the capital.
Rebel forces in the northern and eastern parts of the country were told to go to Aleppo, the economic capital of Syria.
Asaad's statements reflect  growing confidence among the rebels, who have destroyed a large number of armored vehicles and  helicopters, killed thousands of soldiers while taking many others prisoner, striking a lethal blow to the Syrian army's morale.
Many Syrian army troops now appear to be exhausted, lacking resolve or belief in the justice of their cause. Desertions keep mounting and now include senior officers and circles close to the regime.
The rebels now have the momentum and see their goals as within reach, given their wide support among the Sunni population, which was joined unequivocally this week by the Palestinians in the Damascus refugee camps.

Syria today is actually under the Assad regime's military occupation, which is being gradually removed by the Free Syrian Army.

I have mentioned how intrigued I am about the comparison of prophecy in scriptures to the current events of today.   Since many of us have seen:

The Zohar says that when the king of Damascus falls, Moshiach will come. The numerical value of the words: Melech Shel Damesek = Bashaar Assad

How close are we to Moshiach?  Stay tuned for further developments.

Opinion

I received an e-mail this morning that bothered me.  One of my readers has also been experiencing belligerent comments from readers of the website for which he writes.  I have also experienced the same sort of nonsense on blogs that my daughter, son-in-law and friends are involved with.  Although most of my readers I find to be very pleasant, intelligent and a pleasure to know, there are always bad apples that can hurt the rest.  Let me analyze what the real problem is and talk of my true concern for this matter.

It is interesting that the less Torah learning an individual has, the more opinion they use.  Opinion is based on life's experiences and not so much on knowledge.  When I was doing Kiruv in the states, I saw it all the time that you can teach Hashem's opinion on a subject and get as a response:  "I always believed it was this way or that way."  I find the more Torah that I learn, the less I know.  When I discover the truth about a subject, I find I have a lot more to learn and that I have been running on my opinion for years on whatever subject is at hand.  I am experiencing, almost every day, "the me of the past" since most people without Torah answers know much more than I -- they have an opinion.  The biggest problem is, unlike when I was face-to-face with my Kiruv (outreach) student, the web is a cold hard place to correct and help people.  In person, we provide instant help and a much friendlier atmosphere.  People are much more brave and show much more belligerency when they deal long distance by writing.  Since they can say any nonsense they want and even use the name Anonymous to spout their misgivings, they become as brazen as they want without consequence.

Or, is it without consequence.  Anyone who has fear of heaven knows very well that everything they do, every word they say and even every thought they have is known and is recorded in heaven.  Psychologist will tell you that people like to have a scapegoat.  Jews have been the most famous scapegoats in history.  It's very difficult for us to admit our own shortcomings.  If we have a way to vent our frustrations, blame someone else in a way that we think is safe, we take advantage of it.  The web has perpetuated much hatred, especially Jew hatred, because it is a haven for cowards.  It is so easy to blame someone else for ones problems; especially a stranger that I will probably never see or encounter in any way.

This is very much what I experienced last week when there was a debate on another blog.  I saw within the 110 comments, individuals with a great lack of Torah knowledge, screaming for help.  It was a vent for personal problems and frustrations. The big problem was it hurt good people.  I've written recently about Loshan Harah and the permanent damage it could cause. You can’t take it back and can’t fix the damage.  I see on this blog a decrease in comments and a decrease in page views. This indicates to me that many of my readers may have lost confidence in some of the material that I am presenting.  I am getting more personal Emails from people who want to talk but do not want the other readers to read their questions or concerns.  The sad part is that I did not get challenged when points of disagreement were voiced.  Instead of somebody doing it the Torah way by saying to me I disagree with something and here is my evidence to prove my point, I received anger and nonsensicle acusations.  Anger is always a sign of frustration and lack of knowledge on the part of the individual.  I can see that they are not angry at me; but, they just can’t admit it that the psychological failing is on their part.  In other words, they are angry at themselves and are merely looking to vent their frustrations and the safety of the internet is the perfect outlet.

Since I am aware of this, I am in no way concerned about myself but I'm very concerned about those who are having this problem since I cannot help Mr. anonymous.  The biggest frustration of all is how many people listen to Loshan Harah and believe it.  Both are grave sins in the eyes of Hashem – listening and/or believing.  I know that I can control the comments on this blog. I can delete any comment that is inappropriate.  But when it appears on somebody else's blog and as Loshan Harah, that I have no control over.  What the moderator of another blog prints becomes that moderator’s responsibility even if it contains very sinful and damaging rhetoric. Printing Loshan Harah is a way of condoning Loshan Harah. That hurts everyone involved: the one being talked about, the one saying the Loshan Harah, the blogger allowing it and the readers who read it (even if they don’t believe it).  What is sad is that no topic that I have presented and was questioned was debated.  I was just told I was wrong and end of story.  In every case I had excellent sources to prove my arguments. In some cases I had to do further research since it was dealing with something that I had heard many years ago but I was still able to vindicate my position.  The problem was it wasn’t my blog to forum.  I take very seriously the idea of presenting the absolute truth and I spend many hours a day researching and writing before I post.  It's amazing how someone with a total lack of scholarship on the subject can, with a distorted opinion, voice dissension the way they do.  I find almost no one will ever research the subject; only that they comment based on what they have experienced themselves – an opinion.  I know basically people are lazy; but, if they really know how much damage they are doing to themselves and others, they would become more ambitious.  Don’t forget: this is damage for all eternity.

I am with very little concern about myself. I know that everything in this world is for the good.  I see this as testing for myself and for any blogger who faces the same situation.  In other words Hashem is providing me with challenge to help me grow which gives me Tikun.  I thank Hashem for the personal growth, but I still feel bad if any of my readers have been led astray and had their personal growth negatively affected.  Also, I feel bad for the frustrated individual who comments in an incorrect way by not asking questions but just voicing dissention.  Your entire future depends on it as well.  I have mentioned many times that we are getting close to the Day of Judgment "the two late date."  How much I wish everyone would take this seriously.  It's not the anger that you are venting, it is the fact that you may be shooting yourself in the foot while doing it.  Other bloggers should note that taking the Absolute Truth off of your favorites list has sent a very strong message to your readers and mine.  It condones Loshan Harah and hatred.  It says that judging a fellow Jew without reviewing who is doing things the way Hashem wants and who is being inconsiderate of one's fellow Jew, is not important.  Are you seeking the truth or just giving in to the loudest protesters to appease them?  Fairness is the Torah way and is the best lesson for your readers.  Your eternity will be reviewed on Judgment Day; do the right thing.

I have a love for all people and those who can't control their own emotions, I wish to help. I am neither a hateful person nor a vengeful person, but only one who wants to do the will of Hashem and help everyone.  If you lack knowledge on the subject that I am covering, then join me in learning.  If you know more than I on any subject and wish to contribute, I'd like to consider myself as open-minded an individual as can be and I am ready to learn from you.  All I ask is be nice to me and my readers and any other blogger to whom you provide comments.  I am sure you will receive niceness in return, especially from Hashem.  That's the Torah way; and, that's what makes Hashem happy.

The Meaning of Kaddish

Remembering your mission in this world.

by Charlie Harary

This is a short but very powerful message.  After watching, think about it and how meaningful it is to your personal success and growth in the Eyes of Hashem.  

Thank you Aish HaTorah and, of course, thank You, Hashem.

The Obvious Signs of Moshiach

We have seen quite a lot of convincing bits of information (like my 100 pages that I offer for your review) that scream the obvious announcement of Moshiach being immanent (5772).  I thought I would give you a short list from one source in the Oral Torah (Tractate Sotah 49b).  What follows is the actual translation from Artscroll of the Mishnah that states what to look for just prior to the coming of Moshiach and the notes that discuss sources and commentary of the event.  I present this for your review and evaluation of the obvious signs that we have already experienced.  I need not say any more – just read and decide for yourself what it means.

Mishnah

In the period which will precede the coming of Moshiach, [2] insolence will increase, and costs will soar. [3] The vine will yield its fruit yet wine will be dear [4] and the government will turn to heresy,[5]  and there shall be no rebuke [6].  The erstwhile meeting place of sages will be [used] for harlotry [7] and the Galilee will be destroyed and the Galvan [8] desolated, and the people who dwell on the borders will wander about from town to town [9] but they will not be succored (Assistance in time of distress; relief).  And the wisdom of scribes [10] will decay [11] and those who dread sin will be despised [12] and truth will be absent. [13] Youths will blanch the faces of elders; [14] elders will stand in the presence of minors. [15] The son derides his father; a daughter rises against her mother [and] a daughter-in-law against her mother-in-law; a man's enemies are the people of his household. [16] The face of the generation is like the face of a dog; [17] a son is not abashed [in the presence] of his father. [18 pertains to the Hebrew not the English] Upon what, then, can we lean?  Upon our Father in Heaven! [19]

NOTES:

2. Literally: with the heels of Moshiach, an expression borrowed from Psalms 89:52. The simile refers to the final period of Exile (Rashi), when Moshiach will not yet have come but signs of his imminent arrival will be discerned, as though his approaching footsteps were already audible.

Alternatively: a heel, the lowest extremity of the human body, may be used as a synonym for end (see Ramban to Deuteronomy 7:12), so that the wording used simply denotes the end of [the period which will usher in] Moshiach (see Rashi to Sanhedrin 97a and to Psalms ibid.).

According to Radak to Psalms (ibid.), the wording used may mean: while Moshiach delays.

3. Taanis 7b lists insolence and desistance from Torah study among those sins which cause droughts [and resultant high prices]. The curse of inflation is therefore a direct consequence of two conditions enumerated earlier: the decline of scholarship until scholars [are] like - schoolteachers, and an increase of insolence (lyun Yaakov).

A parallel passage cited in Sanhedrin 97a honor will be contorted; people will not respect each other (Rashi ibid., first explanation).

4. For all will be engaged in drinking parties (Rashi), so that even a plentiful supply of grapes will not suffice to fill the demand for wine (cf. Rashi to Sanhedrin ibid, first explanation).

5. The world's dominant power (Meleches Shlomo) will aid the spread of non belief (Tiferes Yisrael).

6. No man will be able to reproach another, because all men will be iniquitous. When a sinner is admonished, he will simply retort, "You are no better than I!" (Rashi)  Alternatively: and there shall be no proof The bearers of truth will be unable to demonstrate the falsity of heretical views (Zekukin D'Nura to Seder Eliyahu Zuta Ch. 16).  (How is that for a description of activities for me last week?)

7. In Tannaic times, batei midrash (study halls) were generally built outside the towns. With the decline of Torah study they fall into disuse, and their isolation makes them favored locations for illicit trysts (Rashi). Alternatively: There will be meeting places for harlotry.  Sinners will be so brazen that they will openly designate places of immorality (Yad Ramah to Sanhedrin ibid.).

8. The name of a place (Rashi to Sanhedrin ibid.). Psalms 83:8 mentions Geval among the lands that border Eretz Yisroel to the south.
Targum Yonasan to Genesis 32:4 renders the land of Seir (Idumea, the northwest tip of Arabia, just southeast of Eretz Yisroel) as Gavla; similarly, Targum Yonasan to Deuteronomy 33:2; compare Targum Yerushalmi ibid.  Tosofos to Avodah Zarah 59a, see also Knrlxm HaEdah.

9. [The borders will be attacked intermittently at various points, so that the inhabitants of border towns will be driven from town to town.] Maharsha to Sanhedrin ibid. suggests an alternative translation for: the people of the provinces. The term used is often applied to Eretz Yisroel outside of Jerusalem. [Thus, the northern and southern environs of Eretz Yisroel will be utterly barren, while the inhabitants remaining in the inland area will wander as exiles in their own Land.]  

(I have heard Rabbis of today describing the devastation of the Galilee as the results of the many rockets that decimated the area during the 2006 war with Southern Lebanon and the discussion about the people of the border as everything that has transpired with Gaza – the disengagement of the people of Gush Katif (who to this day many have still not received help in relocating or compensation that was promised) and the continued firing of about 12,000 rockets and mortars on the border towns of Israel.)

10. A common designation for Torah scholars. See above, 15a; see Kiddushin. 30a.

11. From Jeremiah 49:7: Counsel has been lost from the children; their wisdom has decayed. Or: will melt away (see Psalms 58:8). A paraphrase of Isaiah 59:15: And truth was absent. As rendered by the Targum there: Those who follow truth shall [be forced to] conceal themselves. Truthful men will be compelled to flee the towns and subsist in small secluded groups (Maharsha). They will shame them [publicly] (Rashi to Sanhedrin ibid.). Youths will demand honor from elders, a manifestation of the increase of insolence (Rashi ibid.). (I rest my case – it is difficult these days to tell the truth – not too many people want to hear it.)

16. The entire sentence is a verse in Micah (7:6), except that the verse begins with the preposition meaning For the son ...  

17. They will be shameless (Rashi to Sanhedrin. ibid., second explanation); and the dogs are audacious (Isaiah 56:11). Alternatively, the face of the generation refers to the affluent (see Rashi to Genesis 41:56), who will lack compassion and will refuse their destitute brethren charity, like dogs that refuse to share the meat they have scavenged (Eitz Yosef).

Rabbi Elchanan Wasserman in Kuntres Ikvos Meshicha quotes an explanation heard from the Chafetz Chaim. The face of the generation are the leaders (see Bereishis Rabbah 79:6). A leader must guide his people authoritatively and teach them right from wrong. But in the period before Moshiach, the ostensible leaders will first check to see if their views will be popularly received, like a dog that looks back to see if his master follows. (You mean that they get elected by telling you whatever you want to hear and then forget their promises and do whatever they want?  Their own hidden agenda for personal advantage.)

18. Some variants read whom instead of what; see Dikduhei Soferim HaShalem. (Strictly talking the Hebrew interpretation)

19. Following immediately upon the previously quoted verse from Micah, verse 8 reads: But I put my hope in Hashem [and] await the G-d of my salvation; G-d shall hear me!

 As suggested by Malbim's explanation of Psalms 89:52, the Tanna's depiction of the final stage of Exile should be viewed not as a litany of woe, but rather as a consolation. When the ruin foretold befalls, and the triumph of iniquity appears assured, that shall signal the advent of Moshiach.

This was only on small list of events that will happen just before the Moshiach is introduced.  It is a small sample from thousands of events that we have been told from scriptures, the Talmud, the Zohar, the Midrash, commentary from many, many Rabbis for thousands of years, etc, etc, etc.  I presented this for your review since you should come away with the feeling that all of the above has happened (past tense). 

Are there events that we have heard about that have not happened?  Let me tell you just a couple even though there are more.  One can see that even with these events that were recorded a long, long time ago, should be compared to current events happening in the world.  It becomes obvious that the described events are imminent.  Two examples:

From Link--- http://yahadoot.net/videoitem.asp?id=585
The Zohar says, that when the king of Damascus falls, Moshiach will come.The numerical value of the words:  Melech Shel Damesek (the King of Damascus) = Bashaar Assad

Plus the Yalkut Shemoni said: "Rabbi Yitzchak said: 'In the year in which the Messiah-King appears, all the nations of the world are provoking each other. The King of Persia (Iran) provokes an Arab king and the Arab king turns to Edom (the US and Europe) for advice. And the King of Persia goes back and destroys the entire world. And all the nations of the world are in panic and distress and they fall upon their faces and are seized with pains like those of a woman giving birth, and Israel are in panic and distress and asking 'where shall we go? Where shall we go?,' and He says to them 'my sons, do not fear; all that I have done, I have done only for you. Why are you afraid? Do not fear, your time of redemption has come, and the final redemption is not like the first redemption, because the first redemption was followed by sorrow and servitude under other kingdoms, but the final redemption is not followed by sorrow and servitude under other kingdoms."

This and the discussion in the Talmud (Yoma 10) talk about Edom (the US and its coalition) attacking Iran.  The additional commentaries that we have seen recently hint to the war starting in the Straits of Hormuz.Both these events: The fall of Assad in Syria and the attack on Iran are in the news everyday and are even believed (according to the news to be within days if not hours).

I still have 100 pages that states outright, this is the year of Geula and why available.  Just request by Email:
absolutetruth613@gmail.com

In decades of reviewing scriptures to what is happening in the world, I have never seen such an obvious comparison and vast list of signs that we are there.  Get ready and, of course, continue to prepare.  I repeat myself but I am becoming more emphatic every day; the need to repent, pray, give charity, study Torah, help others, do mitzvot and completely turn to Hashem is of a great necessity for you and your loved ones.  Time is running out.