Filed under: Charity-Sadakah, Chesed-Gimilat chassadim, Gematria, Kindness, spiritual proof
The Hebrew letters and their value is as follows :
Filed under: Charity-Sadakah | Tags: How to become rich, Rothschild family, story
From the LCF Rothschild Group (one of the most prominent organisations in the global financial sector)
“Our motto – Concordia, Integritas, Industria (Unity, Integrity, Industry) – has governed our activities for seven generations from currency dealer to banker, covering the entire range of financial services.”
In 1743 a goldsmith named Amschel Moses Bauer opened a coin shop in Frankfurt, Germany. He hung above his door a sign depicting a Roman eagle on a red shield. The shop became known as the Red Shield firm. The German word for ‘red shield’ is Rothschild.
Amschel Bauer had a son, Mayer Amschel Bauer. At a very early age Mayer showed that he possessed immense intellectual ability, and his father spent much of his time teaching him everything he could about the money lending business and in the basic dynamics of finance.
Meyer Amschel Bauer changed his name from Bauer to Rothschild (”Red Shield”) and added five golden arrows held in the eagle’s talons, signifying his five sons who operated the five banking houses of the international House of Rothschild: Frankfurt, London, Paris, Vienna, and Naples.
Meyer Rothschild learned that loaning money to governments was not only profitable but much more secured through the Nation’s taxes
A few years after his father’s death in 1755, Mayer went to work in Hannover as a clerk, in a bank, owned by the Oppenheimers. Meyer’s superior ability was quickly recognized and his advancement within the firm was swift. He was awarded a junior partnership. While in the employ of the Oppenheimers, he was introduced to General von Estorff. Von Estorff would later provide the yet-to-be formed House of Rothschild an entré into to the palace of Prince William.
Much of the early Rothschild fortune and rise to prominence was built on business dealings with Prince William who had inherited what was purported to be among the largest fortunes in Europe and eventually came to depend substantially on Mayer for managing this fortune, particularly during and after the invasion and conquest of the area by Napoleon.
Through his experience with the Oppenheimers, Meyer Rothschild learned that loaning money to governments and kings was much more profitable than loaning to private individuals. Not only were the loans bigger, but they were secured by the nation’s taxes
In 2005, he was ranked 7th on the Forbes magazine list of the The Twenty Most Influential Businessmen Of All Time. The business magazine referred to him as a “founding father of international finance.”
Now here is the story how it all started and its nothing like you think
In the small town of Tschortkow in Galicia (Poland) there lived a learned and saintly man called Rabbi Hershelle Tschortkower.
He was busy night and day, for he never refused his help to those who needed him. Some people sought his advice; others his blessing. And then there were the poor widows, orphans, sick people, and old ones who needed money for their daily bread. He was forever collecting money for those who were unable to help themselves.
One day Rabbi Hershelle Tschortkower decided that he needed an assistant, for there was too much work for him to do alone. So he hired a shamash (secretary) to share his responsibilities. Anschel Moses Rothschild, who was then a poor young man, was happy to accept this job. The Rabbi and the shamash became dear friends.
But, after a few years, Anschel Moses decided to get married. He went to live in the nearby town of Sniatyn, where his father-in-law opened a store for him. The Rabbi was happy about the marriage, but he was sad to see his shamash leave, for he had been a faithful, devoted assistant.
Several months later, on the night before Passover when a solemn search for leaven is conducted in the Jewish home, a terrible thing happened. Rabbi Hershelle Tschortkower was examining the drawers in his desk, when he discovered that his purse with five hundred guldens was missing! That was money that had been collected to help orphans, widows and others in need.
The Rabbi pulled out the entire drawer and checked the desk more carefully. Then he pulled out the rest of the drawers to search them again. He looked under the desk and behind the desk, but the purse was not to be found. The Rabbi’s heart was filled with pain. It took a long time to collect all that money, and now he had no way of helping unfortunate, helpless poor people.
Then he began to feel even more sad, for he suddenly realized that the only one who had known about the purse was Anschel Moses. The Rabbi had always trusted him; but who else could have taken the money? There was no other explanation.
Yet the Rabbi found it hard to believe that Anschel Moses might be a thief. Perhaps, thought the Rabbi, there was an explanation for the whole thing. Maybe Anschel Moses had borrowed the money when he went to Sniatyn to get married. Maybe he was already planning to return it? The Rabbi decided not to tell anyone about the missing money. He did not want to embarrass Anschel Moses, or let people know that he even suspected him. He decided to travel to Sniatyn to discuss the matter with Anschel Moses and give him an opportunity to clear up the matter.
Immediately after the festival, the Rabbi hired a wagon and went to visit Anschel Moses. Anschel Moses was very pleased to have such an honored visitor. Then the Rabbi told him the reason for his visit. The Rabbi said that he was sure Anschel Moses had only meant to borrow the money, and he was sure would return it now. G-d would forgive him for his wrongdoing, and no one would ever know about it. If it had been his own money, the Rabbi said, he would not have been so concerned, but this was money collected for people who otherwise might starve or suffer hardships, G-d forbid. And he himself had little money, so the stolen money had to be found immediately.
As the Rabbi spoke, Anschel grew pale and frightened, and his eyes filled with tears. He went to his money-box, emptied it, and without a word gave all the money to the Rabbi. The money was counted, but it was only half of the total sum. With deep regret, Anschel Moses promised to give the rest of the money to the Rabbi as quickly as possible.
The Rabbi was both relived and saddened. Anschel had not said word in self-defense. He had offered no excuses for his conduct. The tears in his eyes were proof of his shame and guilt. That made the Rabbi sad. He was happy, however, that Anschel Moses had realized his mistake and was returning the money.
The Rabbi thanked Anschel Moses. They shook hands and embraced, and the Rabbi said that everything was forgiven and forgotten.
During the next few months, Anschel Moses worked longer hours than ever and saved his money carefully to repay the Rabbi. The Rabbi realized that Anschel Moses was an honest and fine young man who had indeed deserved his trust and respect. Anschel Moses had made a mistake, but he was eager to make amends.
One morning, there was a loud knock on the Rabbi’s door. He was surprised to see the Chief of Police standing there. The Chief asked the Rabbi to come with him to the Police Station on some important business. A horse and carriage were waiting in front of the house.
The Rabbi was very puzzled. He was afraid that there might be a serious problem. He prayed to G-d it should not be connected with any danger to the Jewish community.
The Police Chief brought the Rabbi to his office and in a very friendly way asked him if anything had been stolen from his house recently.
The Rabbi who had never spoken to anyone about the missing money was completely surprised. He told the Police Chief about the missing purse, but assured him that the one who took it had since returned the money. It was a young man who was getting married and needed the money. He really only meant to borrow it. The Police Chief asked a few more questions and he looked very bewildered by the entire story.
“You Jews are a wonderful people,” the Police Chief said with respect and admiration. “Never in my life have I heard of anything like this!”
Then he opened the drawer of his desk, pulled out a purse and handed it to the Rabbi. Do you recognize it?” he asked.
It was now the Rabbi’s turn to look bewildered. This was certainly his missing purse, but how did it come here? The door opened and a police officer brought in a handcuffed peasant woman.
“Do you recognize her?” asked the Chief of Police. The Rabbi shook his head. “No, I’m afraid I don’t,” he answered, still mystified by the happenings.
“Well, I suppose you are busy with your work and do not notice the cleaning woman who comes to clean your house. Anyway, it does not matter. She has confessed.” And then the Chief of Police told his story.
When the woman was cleaning the house before Passover, she happened to find the purse. She took it to her house and buried it in the garden near a tree.
A few days later, she took some golden coins and went to buy new clothes. Then she decided to stop working, for now she had plenty of money. A week passed, and she took some more guldens to buy new boots and shoes. The neighbors became suspicious and reported it to the police.
It didn’t take long for them to catch her. They found her digging in the garden, and when she was opening the purse, the police arrested her. There were only four coins missing. “Here you are, Rabbi,” said the Chief of Police with a friendly smile.
“But you know,” he said, “I just can’t understand what you said. Why did that young man pay for the theft when he was not guilty? And why didn’t he explain to you that he was not at fault?”
The Rabbi shook his head. This was something he could not explain.
The next day the Rabbi traveled to Sniatyn. He rushed out of the wagon, ran up to Anschel Moses, and tearfully asked his forgiveness. “Why did you not tell me that you were innocent?” asked the Rabbi in a trembling voice.
Anschel Moses explained that the sadness and worry of the Rabbi had deeply touched him. He knew that if the truth were told, and he offered to help, the Rabbi would have refused to accept it, knowing that Anschel Moses was far from a rich man. So Anschel Moses and his wife gave everything they owned to the Rabbi, and for many months they saved every penny to complete the missing amount.
The Rabbi embraced Anschel Moses and blessed him to have great riches so that he might always be able to help the poor and needy of his people. “Here is the money you so kindly paid out of your pocket. Go to Frankfort, Germany, where you will have a better chance to succeed in business, as well as to do good deeds. May G-d be with you and your wife and children for generations to come.”
The blessing of Rabbi Hershelle Tschortkower was fulfilled. Anschel Moses became a successful merchant and banker in Frankfort. His son, Mayer Anschel Rothschild, was even more successful. His five sons settled in different capitals in Europe, and they carried on their banking business in partnership and their wealth increased from generation to generation.
A grandson of Mayer Anschel, Baron Edmund de Rothschild of France, head of the House of Rothschild, earned the name of Hanadiv Hayadua — “The Famous Benefactor.” He helped many Jews in many different ways. He died in Paris in 1934 at the age of ninety.
So this was the secret of the Rothschilds’ success — the unselfish generosity of an ordinary man, a man who gave charity without letting anyone know of his great sacrifice.
For generations, the educated, cultured Jews had served as the managers of nobles’ estates and in other official capacities. The illiterate peasants were incapable of such tasks, and the nobles were usually more intent on drinking and hunting than on their duties to their vassals. As a result, the Jews became trapped in the middle, the peasants’ visible figure of resentment against their masters.
The concept of nobles and peasantry had largely disappeared by the latter part of the nineteenth century, but the Jews still played a prominent role in business and the economy. The nation that had been called the “People of the Book” rose to meteoric heights in the world of finance and politics. Inevitably, the power wielded by Jewish businessmen gave rise to fierce pangs of envy and resentment.
The Rothschild family serves as an excellent example of the role the Jews played in world finance. The power they wielded in the nineteenth century was such that they could actually influence nations towards war or peace.
The Rothschilds trace their origin to 1585 in Frankfurt, Germany, where the first Rothschilds occupied a house on Jews’ Street #148. The house had a red shield, called “rotschild” in German, which the occupants later adapted as their surname. Anschel Moses Rothschild, who died in 1754, sold provisions from the attic room where he and his family lived.
With Anschel Moses’s death, his eldest son, 11-year-old Meyer Anschel, was forced to abandon his plans for a yeshivah education and had to step into his father’s role as family breadwinner. He found employment in Hanover in the Oppenheimer banking house, where he gained enough experience to return to Frankfurt and open up a business of his own. He soon acquired a reputation for honesty and reliability, until many of the German noblemen trusted him with their financial problems.
When Napoleon marched into Germany, young Prince Wilhelm of Essen, one of the richest heirs in all Germany, left his fortune with Rothschild. On his return from an exile that he had never expected to survive, the prince returned to Rothschild and discovered that the Jew had not only faithfully guarded his wealth, but had managed Wilhelm’s monies so well that he had amassed a tremendous profit. Rothschild’s reputation, both as a financial genius and a man of true integrity, spread throughout Europe.
Both Rothschild and his wife were Orthodox Jews. He never learned to speak German; instead, he made himself understood with his native Yiddish. His philanthropic acts and generosity have become legendary. Despite his great wealth, his lifestyle remained modest and simple. Until the end of his life in 1812, he lived in the original Rothschild home on Jews’ Street. Even after his death, his wife, who survived him by many years, refused to leave the dark, old house which she associated with the family’s good fortune.
Filed under: 1/2 of a shekel coin, Charity-Sadakah, EATING KOSHER, GETTING DRUNK, parzufim, Purim, Speech of the Heart
Purim and Redemption בס”ד
Purim is pretty important, it says in gemora Magilla that 48 prophets and 7 prophetess established the Holiday of Purim, and its mitzvot. It is the only thing that was added to the commandments given in the Torah by the prophets. Included among the prophets commanding observance of purim are Chagi, Zacharia and Malachi. In Gemora Sanhedrin we learn that from Purim we begin to discuss the laws of Pessach as is stated by Rabba to Rabbi Nachman. Rabbi Nachman of Bresslov teaches that Purim itself is a preparation for Pessach, and it protects us from Chumatz on Pessach. To understand this let us look at the mitzvot of Purim. The Mitzvot of Purim may seem less Mystical than waving the Lulov on Succoth or blowing the shofar on Rosh Hashanah, or the Seder of Pessach, but it must be understood that the Mitzvot of Purim such as Hearing the Maggilla, sending gifts to friends, sending gifts to the poor, Having a meal and getting drunk are like the nature of Purim itself, only disguised as something Natural, but being the will of Hakodesh Baruch Hu arise from a lofty place. These mitzvot which seem so common every day things as giving gifts like Purim itself come to remind us of the hidden face of Hashem, that happens around us continually. It is known that there is no chance occurrences. Hashem controls everything there is, and all that occurs. We see this when looking closely at each of the commandments. How blind are the eyes of men to the wonders of Hashem. On Purim we do the mitzvah of sadakah of giving gifts to the poor. And we have the mitzvah of sending “shalach manot” (small packages of Food). These may be small offerings, but they do have a great effect. Similar is the mitzvah of the 1/2 Shekel every Jew has to contribute to the Temple in Adar. This seems to be the idea that a little can go a long way. The Oar Hachyim tells us that the 1/2 Shekal is not a Physical transaction but works in the Spiritual worlds. It removes the rule of the stars and constellations from upon Yisrael. Concerning giving gifts to the poor “Sadakah” its effects are so far reaching as R. Yeshua Ben Lavi teaches that He who continually gives sadakah will have wise wealthy children well versed in “Agada”. R. Eleazer Ben Yosi Teaches sadakah and deeds of kindness bring peace and good understanding between Yisrael and there father in heaven. R. Yuhuda teaches that sadakah delivers from death. Who can list the merits of a single mitzvah ? In conclusion R. Yochanan says in the name of R. Shimon Bar Yochi that great is the merit of supporting the needy, it brings the resurrection before its time. Charity “Sadakah” in Hebrew “the holy tongue” comes from the root “sedek” (righteousness). The Zohar teaches that in Aramaic, language of the Talmud, Charity is “zchuta” which is the same word for “merit”. Its degree of merit is according to the needs of the recipients of the charity. Charity is a greater Mitzvah when given where its needed to the needy. Instead of giving Charity to a institution where the majority of the money donated goes into an administrator’s pocket, and only a very small amount of the donation actually helps anyone. Its better to give charity to the needy where its needed, and this truly has great merit before heaven. This is why it is a obligation to send gifts specifically to 2 poor people on Purim. We see here a little of how far reaching the effects of giving a poor person meal goes. The king Achashvarosh made a huge feast for his subjects 30,000 Jewish people attended, even if Mordichy warned them not to go. This meal angered Hashem greatly. The sages say this meal got the Jews closer to the gentiles and their ways and farther from Hashem. It was shortly after this that there arose Haman with his evil plans. Easter’s meal with Mordichy Haman and King Achasvarosh Was direct atonement for the evil meal. So to we are commanded to make a feast during the day specifically on Purim. For no other holiday are we given a special command concerning only its day meal. This draws attention to the correction in the world made by the afternoon “sudah” (meal) of Purim. This mitzvah atones for the sins that lead to the evil decree almost causing us to be annihilated by Haman. This meal joins body to soul. Only then is there the special mitzvah of getting of drunk. “till the point of not being able to tell “cursed Haman from Blessed Mordichy”. At other times such behavior is seen as deplorable. But on Purim we get drunk. Purim comes to remind us of the miraculous nature of nature itself. The Magid of Koznitz teaches that by “sacrit” of Purim we raise those who are fallen. Illuminating the eyes of the sons of Human to learn Torah. Purifying sparks in them by the sanctification of the Divine name. Raising those fallen sparks. Each Purim more are purified. Not purified by merit, but by “Kidusha” of “nachat Ruach” over the miracle of Purim. We learn in Atz Chym from the Ari Hakodesh That Ester is called השחר אילת (doe of the morning). She is described green being the aspect of the “green Kav” which is Bina that surrounds the world. Its from this green kav nature’s nature is created. By this level of revelation we can understand what must be done as never before. This revelation of the shechinah is of such great beauty the Ar’i compares it to a virgin. The Kamarna Rebbe teaches Ester was like a green “etrog”, as She was green. Ester dressed in Malchut. Rabbi Aslag explains concerning this That the color of the illumination of Chuchmah in Malchut is called Ester. It is as gold-green, the color of the Etrog. Green like Gold is Chuchmah in “Chassadim”. Mordichy is such a level that His power nullifies power of מרדכי=בלעם+בלק =לאה+רחל +2 This is a very high level such that the Ar’i teaches in Mavua Sharim that in “gan aden” souls have a garment described as זך (shinny). Mordicy and Ester merited this garment while still in this world. This is what it means when it say they had garments of “Malchut”. This is the aspect of אפר (dust of the earth), but as before the sin of Adam. By this “malchut” one certainly takes part in governance, providence of the world. The Aor Enyim reveals that on Purim the Yesod of Abba is revealed going out of the Yesod of “Parzuf” Rachel which is the “magilla”. Purim has the “ateret” (crown) of great gold of Chuchmah, and chesed. It Spreads out Chesed of Arich which dresses in Aba, from the side of “din” of Imma. Concerning this Chesed the Ar”i teaches in Lecutim that light is revealed in the Yesod from “Chesed Elyon”, this is the “leviyaton”. This is the “cord of Chesed” that illuminates in Malchut that is Ester. It is hidden in Abba and Imma in the secret of “ד”. The Rashas”h teaches that during the exile of Bavel Zu”n stood back to back in “mochin gadlut” (developed consciousness) of Abba and Imma. After 70 years the “mochin” left Z”a. Then came Mordichy and Ester and the light was renewed. From Shar Cavanot we learn Purim is the time, and preperation right before redemption. It was for Pasach that Ester declared a 3 day fast . No Matzoth was eaten that Pasach. This was unbearable before heaven and evoked mercy that caused the sleep of king Achasvarosh to become disturbed. This resulted in him searching His Chronicles and remembering that Mordichy had saved his life but has not been rewarded. This led to the raising of Mordichy and the downfall of Haman and his evil plans. This brings us back to our original question of how it is that Purim protects us from “chumatz” on Pessach? In the simplest sense R. Shimon teaches “chumatz” is the evil imagination, like a haughty man it rises up. Arrogance can only occur when one does not know who it is they stand before. As Pharoe who represents the evil inclination said “ Who is Hashem ? “ Purim reminds us to see Hashem in all things, especially those things people take for granted as being mundane, coincidence and by “ chance “. This is essential as if we forget, then Hashem has to remind us. As Rashi teaches us that Amalack is the dog Hashem sends to bite us ש “חו when we forget where Hashem is. To clarify this further we see in Pesicta of R. Kahana that Edom tries to make Yisrael go out side of the Torah path, but beyond the path’s borders Hashem has placed the dogs. We see this idea reflected in the verse from Tihilim “ flatten it flatten it to its very יסוד ( foundation ) “ The sefira Yesod is sometimes call צדק (righteousness), the proper path. Edom would like to push Yisrael off the proper path to the dogs. How important is it to practice righteousness in one’s supposed mundane activities. Their give and take in the physical world. As R. Kahana teaches that you may be certain in a generation whose weights and measures are false will have a wicked kingdom wage war against them. So why does it appear in this world that the wicked seem to prosper ? One’s whose business practices exploit the poor. We can understand this by looking at the relationship between Yomkippurim and Purim. Why is Yom Kipurim כ (like) Purim ? Just as on YomKipurim a lot is drawn and from it is chosen a goat to be given to distract the accusers on high. Like throwing a dog a bone. Then Yisrael is judged favorably. So too is the story of Purim. The wicked one drew lots trying to find when according to astrology would be the best time to attack Yisrael, Yet this too is only a distraction as there is no such time. As Hashem rules within Nature. From The Ner Yisrael we learn פור (lot)=(2)קמ”ג . Hashem controls the “lot”. The wicked think they are prospering in their evil way , but the truth is as Adam Ha Reshon Said “ The wicked thrive as grass, all the evildoers flourish in order that they may be destroyed for ever “. This will be when their cup of inequity is full and they inherit their lot.
According to the Arizal yesod is perfected in the world by Mashiach ben Yosef who annihilates Amalek on Purim so that we can celebrate his victory on Shushan Purim, the 15th of Adar. We celebrate Shushan Purim in cities that were walled during the conquest of Yehoshua bin Nun who was from the tribe of Ephraim, Yosef’s greater son.
After Masiach comes there will be no longer Pasach, Rosh Hasanah or Yom Kippor but Purim will continue to be celebrated. This is a celebration of the absolute and complete destruction of Amalack.
R. Moshe Cordevero is Shur Kumah teaches that from the מאמר (creative utterance) that were made by Mordichy and Ester there was a מאמר by Hashem added to their אמירה (loving type of speech). Becouse a מאמר by Hashem joined to their אמירה the power of Malchut extended to include all the people. Such a מאמר has the power of a ruling of the King. Concering this its tought if you want a ruling of the King call the sefirot of the מאמר that is needed. By this there will be a arrousing of the king without doubt. The Ramcha”l in his safer Tefilot in # 515 says that by אהי”ה Haman was given into Esters hand’s (אהי”ה is a name of the כסא). כסא=אף(anger) R. Manachem Mendal of Chabad taught that when Queen Ester called on Mordichy to gather all the Jews and fast that Mordichy gathered thousands of children and taught them Torah until they became inspired to the point that they proclaimed “ we will stand with Mordichy and the Torah for life or death “ In the same day the decree against the Jews was made null and void, even if it only became known later. It is this type of devotion we must strive for in our divine service. Then evil has no leg to stand upon ! This can be seen in the teaching in Perke d Rebbi Eleazer as there we learn “ with the 4th from the little finger of the right hand Hashem showed Moshe the ½ shekel, this is the finger of redemption.” It taught in Safer Ha Brit, also by Cyim Vetal and many other places that this finger corresponds to the flow of the sefira Chuchmah ( Divine Creative inspiration ). The wisdom of Hashem above understanding. At this level there is no free will, only truth. May it be that we all see this fulfilled as the sages say “ till one does not know the difference between cursed is Haman and Blessed is Mordichy “, but all only the revealed will of Hashem, as there is no other ! With the gathering of the exiles and the building of the Bait Hamigdash with our Righteous Maschiach in Rachamim quickly in our days AMEN SELAH !
Filed under: Charity-Sadakah, justice, Love, righteousness, self help spirituality, Self Sacrifice
One must be in pursuit of a oneness with their humanity this is the first step in spirituality. Only a good person will be accepted to the inner chambers before God. The Divine Presence dwells only with the righteous. There are those who seemingly countless times they make schedules, agendas, itinereries accompanied with strong resolutions, descisions, and pledges to finally fulfill them – to no avail. Dont be as these, be reliable. At least make yourself like a person with whom you would be happy to befriend and associate with. When radiant joy and love emerge they are contagious. People like to keep in the company of such people. When looking at another person find and focus upon the good within them. A Divine thought is an action. Becareful to not misjudge people. So if you need to judge others do so in a scale of merit. This can actually arouse the good that was hidden within them. This is true even before the supernal court. So look at each person to see their good. Don’t embarrass people or bring them to shame. Know each person in the world in a way is like a limb of one’s own body. So in a sense we are all responsible for one another, and even more the welfare of another in some way effects our own. So be supportive of people helping them with positive purposes with what ever they need. Don’t think about only what you want all the time. There are other people in the world besides yourself, and they need you. How would the body function if the heart decided it did not want to share its blood with the liver. realize that all are one. All the souls are collectively one supernal organism and giving to someone else is tantamount to giving to oneself. One has to nullify their own needs and emphasize the other persons. This nullification itself elevates the person to inclusion in the ‘beginning of all beginnings’-the infiniteness of God. He has it all. This opens the gate for the one doing it to receive all good. Every one is given by God certain blessings and gifts which are given so that they can be shared with others in a natural way. You should help others without expecting anything in return. Your motivation should be a natural friendliness. By serving others you will find dignity in life. According to the way you give there will be given to you. What ever you put in you will get back. What you do comes back to you. Do a great act of kindness and one will come to you. We are involved in the symphony of the world. Draw the vibration from above till that it descends over you around you filling you. In modern society which has governmental welfare programs and public charities it is not difficult for the individual to lose conscience. As such charity is far removed from directly being involved in helping someone else. Charity given with empathy can have a life saving effect in more than one way. By all means do not be selfish and self centered. Others depend upon you. So be whole hearted, kind, sincere, loyal, reliable, trustworthy, genuine ,earnest, honest and above reproach. Don’t involve yourself in self deception. If we hunger to live the spiritual, we hunger to serve and to give. Life’s deepest experience is the joy that fills our hearts when we love and give to others. Giving without others knowledge causes revelation of the brightness of one’s soul, and sends energy of redemption to the world. So be a redeemer. Holiness is the desire to give.
Filed under: Charity-Sadakah, freedom and ethics, joy-happiness, Love, righteousness, The Guide, Unity-Achdut
It is simple if one does not follow the advice of God from the Torah. Their soul will become ill, eventually even their body also becomes effected. As the body is a vessel to ones soul. Illness may be physical yet the physical symptoms have a spiritual source. Health is maintaining Balance. If one ignores their soul long enough they will fall ill. The remedy is in the Torah, though once one has came to the point of being physically ill, its remedy may not be so simple to identify. It is as if one has went on a road trip with out a map and finds themselves hundreds of miles from where they desire to be. Getting back, especially with out a map (being so far from the Torah may be difficult).
In the Bible its written ” And you shall be to me a kingdom of priests, and a holy nation. ” This is a unique lifestyle. Each nation has different gifts from God. Isreal was meant to be ” a kingdom of priests”. Its written a Gentile who fulfills Torah is as the “High Priest”. In Isreal only the “High Priest” can enter the Holy of Holies. But it was only Isreal that was given the mission to all mankind of being ” a kingdom of priests”. Most of the Children of Isreal have not been living up to this standart. They dont even have a clue what this means.
The “Cohen” (priest) makes and pursues peace. As its written above working toward making the world a “Happy commonwealth”. By this we will bring heaven down to earth. To these ends onleash your imagination to Divine inspiration and fulfill your purpose. By this you will come to make this world a better place and at the same time you will attach you soul to the ”Tree of Life” and reveal its light by you soul. While still in this world. You will behold wonders.