Thoughts

Everything that happens in the world, no matter how insignificant, comes from G-d. And so, do not concern yourself with, whether or not what has occurred, is in accordance with your will.

Neither thinking about the day of one's death, nor the fear of punishment in hell, will arouse a person's heart to serve G-d. But yearning to cling to the source of life and goodness, will do so.

And neither fasting nor afflicting oneself will be of any help. But forgetting oneself, out of the depth of one's yearning, will do so.

Moshiach’s Unity

G-d made the purpose of Jews being on this earth, to teach the nations, that everyone is important.

Can anyone think of a greater humbling job, than a nation whose whole existence is dedicated, to teaching the other nations, that G-d loves and needs them?

Judaism does not look for converts, because it is a fallacy to believe, that one need be a Jew, in order to enjoy closeness to G-d, or lead a fulfilled life.

The way G-d created each and every one of us, is the way in which He wanted us to serve Him. For a one to believe, that he must be Jewish in order to go to heaven, is not only erroneous, but it can be extremely dam­aging.

By becoming a Jew, one might neglect to make the contributions to society, in the way in which he was created to do! The world needs him the way he is, which is why G-d created him that way.

What G-d does expect, however, is that one develop ones inner abilities for what he is needed for, within the divine scheme of things, to ones greatest potential.
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To our great misfortune, we live in an age, which not only does not appreciate differences, but actively seeks to obliterate them. On the contrary, equality in today's society seems to mean, that there must be an indistinguishable, homogenous mass, where all things are equal by virtue of their being similar.

The failure of true multiculturalism is that, modern society does not like differences.

In Judaism, the word holy actually means "distinct" or "removed." Some­thing is holy, by virtue of it being dissimilar to something else. Thus, a human being becomes holy, when he acts differently than animals.

Instead of eating whenever, however, and what­ever he likes; a Jew eats kosher food, and not by sticking his head into a bowl.

When a person does eat without human etiquette, we say that he behaves like an animal. Human beings are holy, by virtue of their being different.

Similarly, G-d is holy, because He is not like man. He has no body, limitations, or other corporal description. Shabbat is holy, because it is different than the other days of the week. To treat it like any other day of the week, is to deny its holiness.

Judaism teaches man, to be sensitive and appreciative of differ­ences.
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But in modern society, man is increasingly obliterating all differences.
If one can encourage a world-view, that acknowledges every nation's, (indeed every person's), ability to benefit from diversity and multiformity, that cannot happen. It is only arrogance, that allows one to believe, that one is sufficient on ones own.
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The belief, that from everything in this world, something positive can be extracted, even those things that appear nega­tive at first; has always been a cornerstone of Judaism.

The world cannot be run, by human whim. It needs an ultimate plan, and a regulator, who can determine whether it is progressing or regressing. This is the role of the Torah, the divine law, which puts each of one's contributions, into per­spective.

The same Torah teaches, that the failure of the non-Jew to keep his commandments, is equally as detrimental, as the failure of the Jew to keep his. Both are indispensable. Through the contribu­tions of both, the world maintains a healthy balance, and true equanimity.
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This idea of dual roles in creation, is exclusive to Judaism.
We deny the world the perfection, it could attain through diversity: if the entire world had been only Jews or Gentiles, or if all people looked the same, or had only the same ideas. If one uses someone else, as a role model, of what he should be, in place of learning from each other's virtue.

This is the beginning of a Messianic world, a world in which contention, jealousy, and war, can never play a part for each nation. Each individual will see G-d's wisdom in creation; and by extension, the perfection that exists, in every aspect of the whole of creation and people.

A Messianic world is one, where all the people of the earth, while retaining their intrinsic identities, come together to create a better world.
This is radically different from the homogeny usually found, within the doctrines of secularist utopian states.

Unity means that, people who are essentially different, come together; and through respecting one another prove, that they are essentially one.

The Messianic era will occur, when G-d’s deeper power and essence, is revealed, in the great diversity in creation; and then there will be, the permanent revelation of that unity.

The Rebbe: The G-dly Purpose of the Scientific Revolution

A Letter by the Lubavitcher Rebbe

Everything G-d created in His world, He created to express His glory. (Mishne Avot, 6:11)

The computer age, and the information revolution, have given all of us enormous power and the ability, to reach virtually anyone at any time. Yes, technology allows us to live more comfortably and work more efficiently, but can we understand, how it makes our lives more meaningful?
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On its own, science is neutral; it attempts to give us an objective view of our physical universe and its natural forces, but it does not draw a conclusion, as to how we should use these forces. It does not deal with good and evil, or with questions of morality.

At its best, science acknowledges its own boundaries, recognizing, that it is neither the basis, nor the code, for moral doctrine.

Technology, as with all forces in our lives, can be used either constructively or destructively. Developments such as television, computers, and lasers, and discoveries in nuclear energy, medicine, and biology -- these are all instances of G-dly forces, that are manifested in nature.

Man has been charged with utilizing these resources, to refine and civilize the world, and to transform our material surroundings, into a proper home for spirituality and G-dliness.

We can choose to acknowledge the "hand inside the glove," understanding where the power truly comes from, and use these forces as tools to lead a more meaningful life.

Or we can choose to be distracted by the glove, to see technology only as a means unto itself, using it for indulgent, selfish, perhaps even destructive purposes.

Faith is neither acquired nor taught; rather it is our most natural state.
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WHY IS IT IMPORTANT TO UNDERSTAND TECHNOLOGY?

The sweeping technological changes, that have taken place during the past several generations, are in keeping with the prediction some two thousand years ago in the Zohar, a classical text of mysticism.

It states: that in the year 1840, there would be an outburst of "lower wisdom," or advancements in the physical universe, and an increase in "sublime wisdom," or spirituality, would begin to usher true unity into the world, leading toward the final redemption.

The increase in both types of wisdom -- wisdom of the mind, and wisdom of the soul -- has surely come to pass; where we have fallen short is, in integrating these spheres of knowledge. Only by balancing the scientific with the spiritual, can we transform the dream of an ideal future, into a functional blueprint for society. For true communication can begin only, when both human minds and souls, interact.

With communication, comes understanding; with understanding, comes compassion; and with compassion, comes a natural movement toward universalism.

So the current technological revolution is in fact, the hand of G-d at work; it is meant to help us make G-d a reality in our lives. And as time goes on, science will show itself more and more, to parallel the truths of G-d, thereby revealing the intrinsic unity, in the entire universe.

The divine purpose of the present information revolution, for instance, which gives an individual unprecedented power and opportunity, is to allow us to share knowledge -- spiritual knowledge with each other, empowering and unifying individuals everywhere.

We need to utilize today's interactive technology, not just for business or leisure, but to interlink as people -- to create a welcome environment, for the interaction of our souls, our hearts, our visions.

There is much to learn from the technological revolution, as long as we understand its role in our lives, and see it as a final step in our dramatic search for unity, throughout the universe.

After all, developments in science and technology, have taught us to be more sensitive to the intangible and the sublime: the forces behind computers, telephones, television, and so on, are all invisible, and yet we fully recognize their power and reach.

Similarly, we must come to realize, that the driving force behind the entire universe, is intangible and sublime; and we must come to experience the transcendent and G-dly, in every single thing -- beginning, of course with ourselves.

With all our human capacity for technological advancement, we must never forget our higher objective. We must strive to enhance our scientific search for truth, by constantly expanding our spiritual search for the divine.

Understanding science and technology, as divine tools for our personal and spiritual growth, is critical for our well-being. It is well and good, to learn to program a computer, but unless a student also acquires a sense of discipline and integrity, he or she might just as easily use that skill, to wreak technological havoc as to obtain a job.

The best students -- and the best teachers – recognize, that there is much to be learned, by inspecting the failure of cultures, before ours. By doing so, it becomes painfully clear, that no amount of wisdom or technology, can overcome a value system, that encourages selfishness or evil.

We must strive, therefore, to transcend the weaknesses of humanity, by constantly expanding our spiritual search.

Holy Eating Effects Atonement

When the altar consumes the sacrifice, atonement is achieved for the bearer of the sacrifice. Likewise, when the priest eats of the sacrifice, this effects atonement for the bearer as well.

Ultimately, the energy that we receive from the Temple, even when it does not stand, is that we should eat in a holy manner. Food contains many holy sparks of souls; and sometimes, even reincarnations of souls.

When we eat food in holiness and according to all the dietary laws, we can atone for the reincarnated sparks or souls in that food.

The food that is permissible for us to eat according to the dietary laws, is the food that we are capable of elevating. Food that is prohibited, is food that we cannot elevate.
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While the scholar who studies the revealed portion of the Torah, is likened to a land animal; the fish that swim in the water, represent the scholars that study the inner dimension of the Torah.

If a person desires to sharpen his mind, to learn the revealed portion of the Torah, it is recommended that he eat meat. If he wishes to sharpen his mind for the study of the concealed part of the Torah, it is recommended that he eat fish.

In Kabbalah we are taught, that the souls of great Tzadikim ("righteous ones"), are present in fish, more than in any other type of food.

When we eat fish in holiness, we incorporate the holy spark of the tzadik ("righteous") within ourselves, transforming ourselves to holy fish.

Humility

Rav Moshe Kordevero, in Tomer Devorah (Perek 2) says, that humility is the key to all good Middos (character traits).

Humility he says means, considering yourself "Ayin", nothing. Once you achieve this, all other Middos will fall into place automatically.
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This is not easy to achieve, as we all suffer from the disease of ego to a degree.

The Ramak suggests five things, that can help in this area:

1. Run away from Kavod
If people shower you with honor, you will get used to it and crave it. Then it will be very hard to extricate yourself from gaava (vanity). You must run from Kavod at all costs.

2. Focus on Your Weaknesses
Just because people honor you, for what they think makes you great, you still know the truth. Don't delude yourself, just because the people are mistaken. Be honest with yourself, and know the truth about all your shortcomings. If they knew these things, would they still honor you? Probably not, so get over it.

3. Appreciate Disgrace
Think about all your aveiros, and what you really deserve from Hashem. When you are humiliated or disgraced, be happy. It is a lot easier way to be punished than, getting sick, losing your money, or having someone close to you die. Better to suffer shame, than real problems.

The Ramak then brings two more thoughts that he says will help, but are not as effective as the first three.

4. Respect All Creations
If you embarrass even the smallest most insignificant creation, it is a disgrace to its Creator, Hashem. If Hashem created something he must be very pleased with it or he would have done it. How dare a person belittle it.

5. Fill Your Heart With Love of Every Man
Even love Reshaim, daven that they should do Teshuvah. When you see a disheveled vagrant, rather than loathe him, ask yourself what is the difference between him and I, a little money?
Don't look at people's bad traits, only their good ones.

The Unique Mitzvah of Ahavas Yisroel

Most Mitzvahs are expressions of a specific act of concern, compassion and love, to a specific person.
But the commandment to love a fellow Jew, is to love EVERY Jew.
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There are those parts of our lives and our existence, that give us our individuality. These are the things, that make us different, from one another.

But the Mitzvah of loving our fellow means, being able to focus on those things that, rather than separating us, actually make us one. Once we discover, that one thing, which is universal to us all, we are then in a position, to truly love our fellow.

What all Jews have in common, is the part of G-d, that He breathes into each person, ones Neshamah (soul).
Because G-d has placed a part of Himself in every Jew, we are capable of loving every Jew.

That which makes one person Jewish, is exactly the same, as that which makes every other Jew Jewish. If one loves ones essence, then one can love every Jew, because of their essence; this being true brotherly love. Therefore, a person’s will deeply feel, what is happening to another person.
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The Alter Rebbe wrote, that one’s view of another person, depends on how one views oneself. If one views only what makes one different from another person, (the external, limited, human, physical condition), then one is incapable of loving.

Not only can’t he love every Jew, he can’t love anybody. Because the most important thing to him is, what makes him different (looks, money, talent, refined, stylish clothing, etc.); this will separate him from everybody.

Focusing on differences, separates people. The only way to be capable of loving, is by seeing through, what makes one different and separate. And only seeing, that which is shared, with everybody else, the truly human part: -- the Neshamah, the soul.
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An animal soul, means a selfish soul. It has no interest in helping anybody else.

If one’s animal being, ones ego, is most important; then this person is separated from everybody else in the world. Nobody shares ego concerns; and if those are the things that are important to the person, then he’s all alone. He is incapable of loving -- except for an ulterior motive.

But when the soul, which we all have in common, is emphasized; this feeling opens the person up to every other Jew. Then we become one people; and it’s literally possible, to love every Jew.
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1. First, we have to love our fellow Jew, even if we’ve never seen him. We don’t have to share any experiences, we don’t have to share anything at all beyond the fact, that he’s Jewish. That in itself should be enough, to create a bridge and a bond, between one Jew and another.

2. The second teaching is, that we have to love the wicked, along with the righteous. Since we love a Jew, because he’s Jewish, and not because he’s righteous; then we love the Jew who is wicked, as well, with no exceptions.
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To illustrate the point, you find that people who dress in the orthodox style, who happen to venture outside of their community, make other people very uncomfortable. But many people dress in very strange ways.
You see people of different religions, who dress outlandishly. And yet, they walk up and down the streets, and nobody pays any attention. But, should a Jew dressed in Chassidic garb, with a fur hat and long silk coat, walk into a non-religious section, he gets angry stares. Why? Because he’s dressed funny!

Why is his dress any more funny or strange, than the dress of anyone else? It’s not, it’s just that the other person is a stranger; and therefore he can dress however he wants.

When a Jew dresses strangely, then every Jew feels it. Even though a fellow Jew, doesn’t eat the same food, or even act or believe the same, yet, if he dresses differently, it makes us uncomfortable. Because he’s a fellow Jew, and Jews are not strangers to each other.

The true bedrock of loving a fellow Jew is, that one Jew cannot disassociate himself from another, no matter how much he would like to.
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A person can admit his own faults, and see them very clearly, and even talk about them publicly. Yet, if another person would point out those weaknesses, the first person would be insulted and very hurt.

Why can one honestly admit to a fault within himself, yet that same person becomes offended when it is pointed out to him?

The difference is, that when one sees his own faults, it is within a certain context. Having assured himself of being a worthwhile creature, a person can proceed to search out his faults. Even talking about them to others, doesn’t do any damage.

But when somebody else sees the faults, it’s not necessarily within that framework, of already knowing that the person is a worthwhile human being.

We are concerned, that any personality flaw, suggests total insignificance. We fear criticism, only because we’re afraid, it might lead to rejection. Were it not for that we would be very comfortable, hearing and accepting criticism.

The “thing," is seeing another person’s fault, without first recognizing his worth. That’s what we hate, and what we shouldn’t do to others.
Another person’s fault, offers us the opportunity to improve, it shows us something in ourselves, that we are not seeing.

Therefore, we are indebted to the other person, for helping us to grow and improve.
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The Lubavitcher Rebbe once said, that when talking to another Jew, you have to realize, that every Jew, is an only child to G-d, the King of Kings.

Therefore, when you talk to another Jew, you have to keep in mind, whose child this is; even if he doesn’t behave like the child, of the King of Kings, you have to remember, who his Father is.
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In pursuing the Mitzvah of loving our fellow Jew, we start with the awareness, that every Jew is a piece of G-d. And if that piece of G-d, is not evident, then it is our job to reveal it. We need to help that person discover, his own G-dliness.

Bringing ourselves together, being able to see past externals and faults, to be aware of the Neshamah of a Jew; is what heals the wounds and separation of Exile, (of us from each other, and from G-d), and brings Moshiach!

The Test of our Times

Teshuvah is a very broad term. All of us need to do Teshuva, each one on their own personal level.

But what specifically can be the catalyst, to expedite the coming of Moshiach?

Kedusha (holiness).
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According to Chassidus:

Kedusha: The Geula will come by virtue of midas hachesed, (loving kindness), from the side of holiness.

The Sitra Achra (impure dark side): is fighting the Geula, by using its own power of midas hachesed- indiscriminate kindness, from the side of evil.

Do you know what that is? Promiscuity.