Home of the B'nei Noach!
Bringing Torah back to "the Rest of Us"
When G-d decided to create this world, it is because He desired to have a dwelling place here with us. G-d wants us to "partner" with Him in repairing this broken world by bringing the knowledge of G-d and G-dliness into our lives and the lives of those around us. Through this reparation, we can help make this world into a suitable home for G-d.
We are examining the inner dimensions of the Torah in order to better understand how we can help repair this broken world!
The observance of the Noahide Laws is an obligation upon all non-Jews.
The first six laws were given to Adam in the Garden of Eden (Laws of
Kings and Their Wars 9:1). Later, after the flood, these laws were given
again; this time to Noah with the addition of the seventh law (ibid.)
the prohibition against eating the limb of a living animal. These laws
were passed down from Noah to his sons, but as in the generation of the
flood the Noahide laws were generally abandoned in favor of idolatry and
other sins. Only a very small group of Noah's descendants continued to
obey these laws. It was the line of Shem that kept the Noahide laws
alive. Eventually the descendants of Abraham, Isaac, and Jacob became
the guardians of the Noahide laws as the priestly nation Israel (ibid.
Freedom or “the Comfort of Exile”
Rabbi Nachum from Chernobyl
was once staying at a Jewish owned inn. At midnight, Reb Nachum recited Tikkun
Chatzot with such emotion and tears that he awakened the innkeeper’s
family. The innkeeper rushed to Reb Nachum, asking if there was anything wrong.
Reb Nachum responded, “Nothing hurts me except that the Beit HaMikdash is
destroyed, and I am lamenting the destruction and the exile.” The innkeeper
wondered aloud, “What is this destruction and this exile that you are referring
to?” Reb Nachum was amazed at the man’s ignorance. “Do you not know? We once
had a Beit HaMikdash and it was destroyed. We were once residing in Eretz
Yisrael and were exiled from the Land. I am now beseeching Hashem that He
should send us Mashiach to take us out of exile, and bring us to Eretz Yisrael.
Are you prepared to go up to Eretz Yisrael?” The innkeeper responded,
“Let me ask my wife. Who knows if it is really worthwhile to go to Eretz
Yisrael?” He went to ask his wife, and immediately returned with an
unequivocal response, “We will not be going up to Eretz Yisrael! How can
we follow Mashiach and leave all our livestock here?” Reb Nachum did not give
up so easily. “Is it so good here? The Cossacks are always inciting pogroms and
murdering and plundering everything.” The innkeeper did not know how to
respond, so he went back to his wife, the “genius” with all the answers to his
dilemmas. She told her husband, “Tell the Rebbe that he should pray to Hashem
that He should immediately send the Cossacks to Eretz Yisrael and then
we will be able to remain here in peace with all of our livestock.”
As Pesach approaches, we must realize that the only way
we can begin to attain our freedom is by no longer tolerating our present exile.
Becoming accustomed to living in exile is what lengthens the days of the exile.
Therefore, Hashem has promised us that I shall take you out from under the
burdens of Egypt, and subsequently I shall rescue you from their service.
Are we prepared to leave everything behind in order to return to Eretz
Yisrael when our exile is complete?
Rabbi Avrohom Adler, Brachos Daf 9 in Daf Notes: Insights into the Daily Daf (dafnotes.com;
August 10, 2012).
Mitzvot that Cost
אֶֽת־אַהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר* זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה הִ֣וא הָעֹלָ֡ה
עַל֩ מוֹקְדָ֨ה עַל־הַמִּזְבֵּ֤חַ כָּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ
Aaron and his sons thus: This is the ritual of the burnt offering: The burnt
offering itself shall remain where it is burned upon the altar all night until
morning, while the fire on the altar is kept going on it. (6:2)
This week’s Parshah begins with the Hebrew word tzav,
meaning "command." Rashi notes that this particular form of the verb connotes
“urging on,” both for the moment and for future generations. Rashi points out that
it is particularly necessary for the Torah to urge someone on in a situation
where there is a loss of money.
In this section, the Torah is speaking of the laws of
the Olah (whole-burnt) offering. An Olah is an animal that is totally
consumed on the altar. Even though the owner does not physically benefit from the
sin offering (Korban Chatat) either, at least the Kohanim (priests) who
offer it do eat from it. The offerer eats the majority of the meat of the peace
offering (Korban Shelamim). However, the entire Korban Olah is placed on
the altar and it is completely burnt to ashes; hence, the name whole-burnt offering.
Therefore, it is described as an offering "involving the loss of
money." Both the owners and the Kohanim see their money and their efforts
literally “go up in smoke.” This lack of physical benefit was the reason for the
need to charge and motivate the people to keep the laws associated with the
There are many mitzvot (commandments) in the
Torah that involve the loss of money (chisoron kit). Observing
Pesach, Sukkot, Purim, and most of the other holidays, requires spending money,
and yet we do not have to be “commanded” (tzav) to observe them. Also, many
other mitzvot cost money. Shabbat meals, Shabbat candles, tzitzit,
tefillin, mezuzot, all cost a fair amount of money. Also, Torah education
and books can cost a small fortune.
The answer is that there are different gradations of chisoron
kit, “loss of money.” True, it costs a lot to buy Matzah and food for Pesach,
to buy Etrogim and to build a sukkah for Sukkot, as well as for all
the other festivals, but it is easier to accept that type of expense. One gets
something for one’s money. A person can relate to the expense he has undergone.
But a Korban Olah is different. A person buys a bull
or a cow, costing hundreds of dollars. What does he do with it? He watches it get
completely burnt on the altar! No one gets any apparent physical benefit from
it. The person’s money literally goes up in smoke! This is the ultimate form of
chisoron kit, “loss of money.” That is the reason why people have to be
encouraged and commanded when it comes to such a mitzvah.
Whenever a person wants to raise money, what does the
person have to do? In order to get the large donations, he must build a
building. Why? So that he can approach a wealthy individual and tell him
"Listen, your name will be on the side of the building." The
institution is giving him something in return. Then, making a big donation will
not seem like a chisoron kit, a loss of money.
As long as people can see "something," a
building, or water fountain, or a plaque, they feel that they are getting
something for their donation. It is much harder to raise money for the routine,
less elegant, and more mundane needs, such as teacher’s salaries and daily expenses.
As the Torah teaches us, whenever people don't see a tangible return, special
urging is required.
Can’t Rely on the Past
מִדּ֣וֹ בַ֗ד וּמִֽכְנְסֵי־בַד֮ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים
אֶת־הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ
וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ׃וּפָשַׁט֙ אֶת־בְּגָדָ֔יו וְלָבַ֖שׁ בְּגָדִ֣ים
אֲחֵרִ֑ים וְהוֹצִ֤יא אֶת־הַדֶּ֙שֶׁן֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה אֶל־מָק֖וֹם
priest shall dress in linen raiment, with linen breeches next to his body; and
he shall take up the ashes to which the fire has reduced the burnt offering on
the altar and place them beside the altar. He shall then take off his vestments
and put on other vestments, and carry the ashes outside the camp to a clean
Rashi points out that these pesukim (verses)
discuss two different aspects of the Kohen’s job in the Beit HaMikdash
(Temple). First, the passage tells us about the terumat hadeshen, the
tithing of the ashes. Each morning, the Kohen had to gather a handful of
ash form the Mizbe’ach (Altar) and place it next to the Mizbe’ach.
Second, we learn about hotza’at hadeshen, the removal of the ashes. On
days when the Mizbe’ach was full of ashes, the Kohen had to
remove the ashes from the Mizbe’ach and place them in a pure place
outside the Har HaBayit (Temple Mount).
What can we possibly learn from this? The ashes placed
next to the Mizbe’ach were to remind the Kohanim that in Judaism,
we do not look for new innovations. Each day is connected with the previous
day. In fact, we are supposed to continue perfecting ourselves and our world
exactly at the point we left off yesterday. The avodah (service) of
every single Jew from Avraham Aveinu through the last generation is to perfect
the world by observing the Torah’s commandments. We must resist our
generation’s push for change.
Also, the Kohen thinks he is something special,
and, in fact, he is. He is among the select few who were chosen to do the Avodat
HaMikdash (Temple Service). Nevertheless, the Torah tells him that his job
includes "taking out the garbage”! So that Aharon would not come to think
too much of himself, the Torah tells him to begin his day by the lowly task of
taking out the ashes. We, too, must learn that none of us are “too special” or “too
important” to involve ourselves in the mundane aspects of our daily lives.
By removing the ashes from the Mizbe’ach, the Kohen
was reminded that what he had accomplished yesterday is gone and that the new
day ushers in a new chance to succeed or fail. If a person thinks that his
“spiritual accomplishments” from yesterday are enough, then he will be lenient
in his mitzvot observance and Torah study today. Before long, he will be
spiritually “depleted.” We must strive to grow spiritually each and every day.
The Lesson from the Sin
שֶׁ֗מֶן וְלֹא־יִתֵּ֤ן עָלֶ֙יהָ֙ לְבֹנָ֔ה כִּ֥י חַטָּ֖את הִֽיא׃
not add oil to it or lay frankincense on it, for it is a sin offering. (Lev.
Why is it that the sin-offering
was not to have oil or frankincense added to it? Most people would be more
likely to forgive another person who sins against him if the guilty party
presents him with a beautifully adorned gift. However, this is not Hashem’s
way. The reason is that a sacrifice is not a bribe meant to placate Hashem in order
for Him to forgive a person’s sins. This kind of thinking angers Hashem, “Why
do you trample My courtyards?” Hashem has no need for sacrifices. Since the one
offering the sacrifice has sinned against Hashem, the Torah tells us that it is
proper that this sin-offering not be adorned with oil and frankincense.
The intention of a person who
brings a sacrifice (korban) is to draw close (karov) to Hashem,
to repent (teshuva) of his sins, and to become a different person through
faith (emuna). This person must realize that his entire being belongs to
Hashem. After all, it is Hashem who has given him everything. Therefore, it is
not his “gift” to Hashem that brings about his atonement.
The “gift,” the sacrifice, of the
sinner does not lead to his being forgiven by Hashem. The sin-offering is not a
bribe for Hashem to forgive the sinner. Instead, the sinner must recognize that
everything he has is a gift from Hashem. Understanding this, the sinner offers
the sin-offering to Hashem after having already repented, after having already
done teshuva. It is only because Hashem accepts the repentance of
the wicked that He accepts this sacrifice. This is why this sin-offering is not
to be adorned with oil or frankincense.
The Symbolism of the Bird
מִן־הָע֛וֹף עֹלָ֥ה קָרְבָּנ֖וֹ לַֽיהוָ֑ה וְהִקְרִ֣יב מִן־הַתֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י*
offering to the L-RD is a burnt offering of birds, he shall choose his offering
from turtledoves or pigeons. (1:14)
If a person who sinned cannot
afford to bring an animal for atonement, in certain situations he is allowed to
bring a certain type of bird offering consisting of torim (turtledove)
or bnei yonah (immature dove). The Ramban explains why the Torah
allowed specifically torim to be brought as a sin-offering. While other
species of animals have no real marital fidelity between the male and the
female, this species of birds, the torim (turtledove), has the amazing
quality that they mate for life. In fact, when one of the pair dies or is
captured, the remaining partner will remain alone for the rest of its life!
Mature yonim (doves),
unlike torim, are jealous birds and switch partners. Therefore, the
Torah rejected them as suitable offerings. However, the bnei yonah,
the immature doves, who have never mated, are acceptable as sin-offerings. The
Ramban explains that bnei yonah always stay in their nest. The dove,
when it is young, develops a love for the nest in which it was raised. No
matter what happens, they always go back to the nest in which they are hatched.
Hence, the torim
demonstrate loyalty to their spouse and the bnei yonah
demonstrate loyalty to the place of their birth. Symbolically, the Ramban
writes, the torim are likened to the people of Israel. Just as the torim
are faithful to their spouse, the Children of Israel cling to Hashem alone
forever and will never associate with other gods. Ramban also points out that just
as the bnei yonah will never abandon its nest under any circumstances, the
Children of Israel reveal steadfast loyalty in the face of adversity.
When faced with the choice between
death and abandoning one’s Judaism, the Jew will opt for death. Since Hashem appreciates
loyalty, He has designated these two species of birds as the appropriate
vehicle to help re-establish the relationship between the poor unintentional
sinner and Him.
How Parents can help Wayward
One major problem seen throughout our generation is
the problem of “the wayward child.” Many children that have grown up in
observant homes are walking away from Torah observance. Many other children
that were raised in “not-so-observant homes,” have stayed lost to Judaism. No
matter how hard parents try to bring these children back to Judaism, they
remain rebellious and lost.
For many parents, it seems almost hopeless. However,
Rebbe Nachman of Breslov gives us hope. In his teachings, Likutei Moharan Book
I Lesson 141, we see Hashem’s beautiful promise:
Then the L-RD your G-d will
open up your heart and the hearts of your offspring to love the L-RD your
G-d with all your heart and soul, in order that you may live. (Deuteronomy
These words were given by Moshe to the Children of Israel
in the context of doing teshuvah, repentance. After Moshe had just
foretold that the Children of Israel would stray from G-d, Moshe promised them
that when they would return to Hashem, through teshuvah (repentance),
Hashem will open up your heart and the hearts of your offspring to love
the L-RD your G-d with all your heart and soul, in order that you may live.
Rebbe Nachman points out that this promise from Hashem
is the key to helping our wayward children. When we truly feel the pain that
our sins cause, and we do teshuvah for our sins, Hashem promises that He
will not only open up our hearts, but also the hearts of our children, to love
and serve Him!
Since our children are a part of us, there is a
spiritual connection between us that cannot be broken. Therefore, when we as
parents begin to repent for our sins and feel some of the pain that our sins
have caused, then our children will suddenly feel the urge to repent for their
Rebbe Nachman is helping us understand that by doing teshuvah
for our sins, our children will suddenly feel the need to do teshuvah for
their sins. So the best way to help our wayward children is for us to return to
Hashem through true and heartfelt teshuvah, repentance. By so doing, our
children will also feel the urge to stop their life of sin and return to Hashem
Serving the Same G-d
Unfortunately, in our generation, Jewish unity has all
but disappeared. So-called “Secular Jews” against “Religious Jews.” “Observant Jews”
against “Non-Observant Jews.” “Orthodox Jews” versus “Reformed Jews.” “Chassidic” versus “Non-Chassidic”
Orthodox Jews. Jews versus Noachide Gentiles. The list seems endless. Now, we are not dealing
with those that belong to idolatrous religions. We are speaking about Jews and Noachide
Gentiles that serve Hashem, the One True G-d.
This short story from my spiritual guide, Rabbi Lazer Brody,
Shlit”a, may help shed light on how unity within Judaism is so important:
During the time of the Spanish
Inquisition, a Marrano* suspected of secretly being Jewish became deathly ill.
The Inquisitors called the local priest, and told him to go see if the dying
man would make last confession, proving that he's a Catholic, or else otherwise
be burned at the stake as a Jew. The Priest and the Henchman entered the sick
man's room, and the sick man turned his face to the wall, refusing to reject
his true faith in Hashem during his last minutes on earth.
The Inquisitors said,
"Ahah, he's a secret Jew!" The priest said no, he's embarrassed to confess
in front of others. Everyone must leave the room!
Only the dying man and the
Priest remained in the room. The priest, a Marranno himself, whispered in the
man's ear, "You can say Shma Yisrael now, and express your belief in
Hashem before you die. You no longer need to turn your back on me, because we
both serve the same G-d." With his dying breath, the Marrano utterred,
"Hear O Israel, the Lord our G-d, the Lord is one!"
*Marranos - the
Spanish Jews who posed as Catholics on the outside, and secretly continued to
practice their Judaism behind closed doors.
We each have a specific mission in life to accomplish.
After all, this is the very reason Hashem has sent us from Heaven to this lowest
of all possible worlds, namely, to accomplish our tikkun, our correction
of our souls. And we are all part of the People of Israel.
So, if we are all serving Hashem, let us learn to love
each other, pray for each other, and judge each other in a favorable light. Unity
does not mean similarity. We must each strive to find our path in life in order
to best fulfill our mission in this world. And we must each do our best to learn
and observe Hashem’s commandments to the best of our abilities.
Always remember, “We all serve the same G-d!”
New! Basics of Emuna
For most, if not all, people, this life is filled with
many uncertainties. It appears as if the one certain thing in this life is that
nothing is certain! Most people have financial, health, and/or marital
difficulties. It appears as if there are crisis at every turn in our lives.
However, there is one certainty in life and one answer to all of life’s
Emuna is the Hebrew term for the firm belief in a
single, supreme, omniscient (all-knowing), benevolent, spiritual, and
omnipotent (all-powerful) Creator of the universe, whom we refer to as G-d
(Hashem). He alone cares for each and every one of us, and has a special and
personal path in life for each of us! Read more...
Never Give Up!
In this passage from
the Talmud we read about King Hezekiah’s response to the prophet Isaiah. When Isaiah
prophesied that King Hezekiah was to die, the King immediately dismissed the prophet.
When King Hezekiah was faced with a word from Hashem, that he had been sentenced
by the heavenly courts to die, he did not give up! Read more...
Redemption, Part 2
G-d has chosen to rule this world through the
principle of teshuvat hamishkal, ATFAT (a-turn-for-a-turn), also known
as “measure-for-measure.” As we studied last time, the entire exile and its
accompanying tribulations were the consequence of ingratitude through crying.
Based on teshuvat hamishkal, in order to amend this, we must eradicate
all ingratitude and self-pity and replace them with thanksgiving, gratitude,
and praise to Hashem. Read more...
The Walk of Emuna
There was once a young Jewish
man, who lived in Europe. One day, during the winter, he began to walk through
the snow. As he was walking, he slipped on a patch of ice and fell. Suddenly,
someone came up to him and said, “Do you know why you fell? You fell because
you are a Jew!” The man ran off. The young Jewish man got up, cleaned himself
off, and responded to the man, “Do you know why I fell? I fell because of my
sins. We are told that there are no tribulations and sufferings in this world
without prior transgressions. Therefore, the reason I fell is because of my
sins. However, the reason I was able to get up is because of my emuna in
Hashem as a Jew!”
This is the life of emuna.
It takes hard work to live a life of emuna. Nothing valuable in life
comes easy. Regardless of where we may find ourselves, regardless how many or
how horrific of sins and transgressions we have committed, regardless of how
many times we have failed, we must believe that Hashem is there with each and
every one of us! The life of emuna is a life of pure and complete faith
and trust (bitachon) in G-d that everything comes from Him and that He is
working everything out for our good. So do not give up! When you find yourself on
the ground after failing another test, just get up, clean yourself off (teshuva,
repentance), and continue your walk on the road of emuna.
Life of Gratitude
Hashem despises ingratitude
and self-pity more than any other sin! After everything that Hashem does for each
and every one of us, every single second of every minute of every day of our lives,
complaining and needless crying are considered by Hashem to be signs of ingratitude,
the worst form of behavior. Read more...
Beauty of Shmiras HaLoshon
Torah’s laws of speech, called Shmiras HaLoshon, constitute G-d’s plan
for how people should live with each other. These laws teach us how to look at
people, speak to people, and speak about people. These laws are so important
that if one were to remove negativity, gossip, slander, and divisiveness from
one’s vocabulary, one immediately and dramatically improves one’s own life and
the lives of everyone around us. So why study the laws of speech? Because Shmiras
HaLoshon is G-d’s training program in human relations for all of us, and
teaches us how to interact with others in the best possible way. Read more...
belief in G-d must come through faith (emuna) and not because of
can achieve faith by being humble.
silent when you are insulted will earn you the answers to your questions and
you’ll merit a spirit of understanding.
in G-d makes one wise. Read more!
A thought of repentance is one's pondering in his or her heart that,
"Even though I'm the most evil person in the universe, from this moment
on, I want to change my ways and walk in the straight path according to
The Gemara says that as soon as a person has a thought of
repentance, he or she is deemed a perfect tzaddik! Read more!
G-d found no suitable vessel to
contain His blessings other than peace (Uktzin 3:12)
Yehuda the Prince taught: The power of peace is very great. G-d even overlooks
the sins of Jewish idolaters when there is peace between them. But if there is
strife, they are made to account for every sin. See therefore how beloved is
peace and how strife is abhorred (Genesis Rabbah 38:6).
is mankind’s most sought after, yet elusive, blessing. With peace, everything
is good; without it, what good is everything else? We all need blessings.
However, even when we have the blessings, if they are not accompanied by peace,
they are of little value. What good is all of the money you need, if getting it
or keeping it has filled you with turmoil and anxiety? No matter how much we
may have worked at praying or acquiring Torah knowledge, no matter how many mitzvot
(commandments) we have performed in order to bring ourselves closer to G-d,
there is no sense of wholeness without peace. Read more...
Don’t Blame Yourself!
blame yourself for your failures or take credit for your successes. Just do the
best possible with the tools with which you have.
will examine the successes and failures from a different point of view.
Kabbalists say that the only option you have is to choose between good and
evil, the rest is in the hands of G-d.
doing the best on our part, the result of our efforts is beyond our control. G-d
has a general plan to handle the world, which includes every detail in the
universe, from the fate of the rulers of nations to the food of a little insect.
We each receive a unique set of skills that allow us to fulfill our role in
we cannot determine the success or failure of our efforts, we can certainly
choose between good and evil. G-d created the world with a perfect balance
between good and evil, in order to ensure the free will of every person. After all,
the concept of reward and punishment makes no sense within the context of
develop our spiritual awareness, we will be able to see the hand of G-d in
everything that we do. The more we realize the intervention of G-d in our daily
lives, the less preoccupied we will be. The less we worry, the more we are able
to direct our energies into better using the tools that G-d offers to each of
us. The more we use our tools for the good, the more peaceful we will be with
ourselves. When we live in peace with ourselves, it is much easier to live in
peace with our neighbors.
and adapted from Rabi Lazer Brody, "The Trail to Tranquility" (Llumina
Feeling Distant From God
Nachman of Breslov taught…
Reb Nosson wrote: “The essence of G-d’s greatness is
that the very person who is most distant from Him can and should serve Him…
There is a common misconception among young people that this principle does not
apply to them, for a person may think he has too deeply tainted himself and has
done too much wrong. But the truth is just the opposite ~ this principle
applies especially to him! A person’s main test in life, and the essence of the
refining process he must undergo, is that, through all the declines and falls
and through all that he experiences, he should not allow himself to become
distanced from G-d, from Torah or from prayer.”
(Healing Leaves, p. 65)
does this mean to me?
one of his fundamental lessons known as Ayeh, Rebbe Nachman taught a
basic principle of faith that has practical applications constantly, for every
person: if one feels distant from G-d, it is because of a flaw in his own
perception. G-d is always in every place… and there is no point or situation or
moment when G-d is absent or distant. He is as close to me while I am at work
as when I am in synagogue… provided that I turn my thoughts and heart to Him.
When I am aware of His presence, He is near. When I am not, I feel far. The
distance is imaginary, since G-d is closer to me than my own bones, my own
rushing blood, and the breath that is now animating my frame.
all fall short and sin. We all disobey G-d’s commandments. Do not consider
yourself to be the biggest sinner ever… the worst person on the face of the
earth. Regardless of how far you may have fallen in your life, you are still
G-d’s child! Sin has its way of making us feel very far from G-d. However, G-d
is still there. G-d cares about each and every one of us! So do not give in to
that little voice in your head (or heart) saying, “Who do you think you are!?!
You are a complete screw-up, nothing but a miserable sinner! Are you nuts
thinking that G-d wants to hear from you? G-d has abandoned you!”
that this voice comes from your “evil inclination,” trying to keep you down so
that you will not return to G-d. Ignore this “evil inclination” and cry out to
G-d! Tell Him that, although you know you have really messed up and are a
sinner, you know that you are his child and you want to come back to Him. Talk
to Him, cry to Him, and just spend time with Him! Just as an earthly father (or
mother) would have compassion on a disobedient and erring child that comes
crying and asking for forgiveness, how much more will our Heavenly Father have compassion
on us, accept us, and love us. Realize that G-d has been there all along, silently
waiting for us to return and talk to Him.
“If a person conceals himself in hidden places,
do I not seem him?” declares G-d.
Help me to fulfill the words of the verse,
“I place G-d before me constantly”
by knowing, discerning and sensing
Your awe and the truth of Your existence;
for You stand before us continually,
and nothing is hidden from Your sight.
Enable us all to realize the unity of both perceptions
the exalted perception of those who dwell below—
that no place is empty of Your Presence;
and that of those who dwell above…
for Your greatness cannot be fathomed.
(The Flame of the Heart, p. 33)
The Foundations of our Faith CLICK HERE
Working towards Emotional and
For many of us, the church told us that once we “became a believer”
we had passed from bondage of sin to freedom, and had gained the victory over
our old sinful natures. At first, it may have appeared that way. However,
rather quickly real life, filled with painful and sad events resumed, we became
well-aware that our old sinful natures were still very much alive within us,
and we continued to struggle with sin. At this point, for many of us, we felt
that since we had not won the victory over sin, and had actually been losing a
number of recent battles to sin, that we were hypocrites at best and not true
believers at worst.
We are here to tell you what the church did not, namely, that when
a person “becomes a believer” in G-d, this is actually when the battle between
our old sinful nature and our new G-dly nature begins. The victory promised by
many in the church does not actually happen in this life-time. This is why so
many of us, feeling like “it just didn’t work,” slowly drift away from the
church and from G-d.
However, there is Good News! G-d does not expect perfection from
us. G-d simply wants to see us grow in our relationship with Him and to make
some progress in the battle that is raging within us. He simply wants us to
begin winning more of the battles against our old sinful natures. Also, during
those rare temporary moments of “cease-fire,” we need to draw closer to G-d.
Come and join us as we learn more about this battle within each of
us. Come and join us as we strive towards Emotional and Spiritual Well-Being!
Do All for the Sake of Heaven
Why are we here? What is our purpose in life? Why did God create us? These questions have been asked by mankind from the very beginning. The sages tell us, "The Holy One, blessed be He, desired to have an abode [a dwelling place, a home] in the lower worlds." (Tanchuma Nasso 16)
Therefore,this is our purpose in life. God has a desire for us to help Him make this world a suitable place for Him to dwell. It is not about us going to heaven. It is about bringing God and Godliness into our lives, the lives of those around us, and into the world around us.
This is why every thing we think, say, and do is important to God. When we eat, do we eat to satisfy our own selfish desires, or do we eat to have the energy to serve God more? How about when we sleep? Work? How do we spend our time? Are we busy gratifying our own selfish desires, or are we busy serving God in everything we do?
When we live solely for leshem Shamayim, for the sake of Heaven, then God's promise will come true:
"God will bless you in all that you do" (Deuteronomy 15:18).
Come and join us as we learn to become Righteous Goyim (Gentiles), as we strive to live our lives only
for the sake of Heaven!
We need your help. We are presently attempting to raise the money to get our ministry papers in order and obtain our tax-exempt status. If you have benefited from our teachings and feel that God has led you to contribute to this cause, please contact us. |
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