Many of us are too frightened to enter into our lives and live it fully, with complete presence of mind, heart and body, with passion and zest. We do not trust life enough to let it possess us. Life holds too much pain, too many disappointments, so much shame, anger and guilt; we would rather let our days pass by as we "mark time" and retain a certain distance, so that we remain safe.
Yet Avraham and Sarah, the Torah says, "They came into the days;" they fully entered into their days. All their days were explored,utilized and lived to the fullest.
Avraham and Sarah enjoyed tremendous blessings and victories, as well as profound pain and disappointment, including the fact that Sarah was (at that time) childless. Yet throughout the positive as well as the challenging, the joyous as well as the painful -- they allowed themselves to experience the pulse of life in its totality. They did not retreat into the cocoon of safe detachment.
Sure, it is safer to create a border between yourself and your experiences. No sorrow, no pain, no tears. But that may come at the cost of LIVING, of a life filled with exuberance, laughter and passion..
And the Torah tells us that Abraham's courage lasted him till the very end. "Abraham was old, he came into the days." Even as a widower, Abraham did not detach from life. He breathed it in, with all of its majesty, drama and pain. That is what we call truly living: acquiring the courage to become one with life, to feel it and to love it.
Till his last breath, Avraham, the founder of the Jewish faith awoke each morning and said, "I will live my life today to the fullest; my heart and soul will fully go along with the ride we call living."
Tuesday, October 26, 2010
Thursday, October 21, 2010
Sold his OlamHaba - Redeemed it by Mitzva providing for poor bride.
With tears in his eyes, R' Mottel cried to The Rebbe of Apta, "Rebbe, please help me, I need one thousand rubles to marry off my daughter and I have exactly one ruble to my name!"
"Well, one ruble is also something", said the Rebbe, "Go and purchase the first piece of goods that comes your way. Surely, G-d will bless you."
R' Mottel had faith in the words of the Tzaddik and so, encountering a group of rowdy merchants on his way home, his interest was aroused.
"Looking to buying something?" one merchant called out mockingly.
"Yes," he replied," I have one ruble."
"One ruble! Ha! Well, I have something I can sell for one ruble-my portion in the World to Come!"
And so, a contract was drawn up. Both the buyer and the seller signed their names, and Reb Mottel handed over the coin. The merchants' laughter filled the air.
When the seller's wife inquired what the laughter was about, her husband responded, "You see that beggar over there? I just sold him my portion in the World to Come!"
"What!" she cried. "You sold him the only thing of value that you own!? I want a divorce!"
The merchant was shocked. Didn't she know that this sale was just a joke? But his wife was perfectly serious.
So, the merchant called over Reb Mottel. "I'm afraid our little bargain is off." he told him, "I'll give you back your one ruble, and you give me back my paper."
But, Reb Mottel refused. "I am very happy with my purchase. I have no intention of returning it."
"How about if I add a few rubles compensation for the 'broken contract,'" he chuckled.
"No thanks," replied Mottel. "I won't settle for less than one thousand rubles!"
"What! Are you mad? One thousand rubles??! Forget it! Keep your paper!"
But the merchant's wife insisted. "I promise that if you don't buy that paper back, I will have a divorce this very day! I won't spend my life with a man who sold his portion in the World to Come!
The merchant realized he had no choice. He gave one thousand rubles to Reb Mottel who handed him back the document. Reb Mottel then told the seller's wife the words of the Apter Rebbe. She was so impressed that she went to visit the Rebbe herself.
"Was my husband's portion in the World to Come worth only one ruble?" she asked the Rebbe, painfully.
Responded the Rebbe: "The truth is, before he sold it, it wasn't even worth that much. But when he redeemed it by 'buying' the mitzva of dowering a bride, the value of his Future Life soared, for such a mitzva cannot be measured in money!"
"Well, one ruble is also something", said the Rebbe, "Go and purchase the first piece of goods that comes your way. Surely, G-d will bless you."
R' Mottel had faith in the words of the Tzaddik and so, encountering a group of rowdy merchants on his way home, his interest was aroused.
"Looking to buying something?" one merchant called out mockingly.
"Yes," he replied," I have one ruble."
"One ruble! Ha! Well, I have something I can sell for one ruble-my portion in the World to Come!"
And so, a contract was drawn up. Both the buyer and the seller signed their names, and Reb Mottel handed over the coin. The merchants' laughter filled the air.
When the seller's wife inquired what the laughter was about, her husband responded, "You see that beggar over there? I just sold him my portion in the World to Come!"
"What!" she cried. "You sold him the only thing of value that you own!? I want a divorce!"
The merchant was shocked. Didn't she know that this sale was just a joke? But his wife was perfectly serious.
So, the merchant called over Reb Mottel. "I'm afraid our little bargain is off." he told him, "I'll give you back your one ruble, and you give me back my paper."
But, Reb Mottel refused. "I am very happy with my purchase. I have no intention of returning it."
"How about if I add a few rubles compensation for the 'broken contract,'" he chuckled.
"No thanks," replied Mottel. "I won't settle for less than one thousand rubles!"
"What! Are you mad? One thousand rubles??! Forget it! Keep your paper!"
But the merchant's wife insisted. "I promise that if you don't buy that paper back, I will have a divorce this very day! I won't spend my life with a man who sold his portion in the World to Come!
The merchant realized he had no choice. He gave one thousand rubles to Reb Mottel who handed him back the document. Reb Mottel then told the seller's wife the words of the Apter Rebbe. She was so impressed that she went to visit the Rebbe herself.
"Was my husband's portion in the World to Come worth only one ruble?" she asked the Rebbe, painfully.
Responded the Rebbe: "The truth is, before he sold it, it wasn't even worth that much. But when he redeemed it by 'buying' the mitzva of dowering a bride, the value of his Future Life soared, for such a mitzva cannot be measured in money!"
Tuesday, October 19, 2010
Rachel Imeinu - Our Matriarch
Today, the eleventh day of Cheshvan, is the anniversary of the passing of our Matriarch Rachel, the most beloved wife of Yaakov.
When Rachel died, Yaakov and his family were only a short distance from the city Bet Lehem. Yet, Yaakov did not bring his dear wife Rachel into that town to be buried, nor did he bring her home with him to Hebron, but he buried her on the side of the road.
Why this seemingly uncaring behavior?
Yaakov foresaw that following the destruction of the First Temple, when the Jews would be driven from their homes and forced into exile, they would pass on this very road. Burying Rachel on the roadside would give these discouraged Jews the opportunity to cry out to Rachel. They would take courage from her presence, and she would beseech G-d on their behalf.
The prophet Yermiyahu describes what actually happened:
A voice is heard on high,
Wailing, bitterly crying.
Rachel weeps for her children
She refuses to be consoled
For they are gone.
And G-d's response:
"Restrain your voice from weeping,
"Hold back your eyes from their tears.
"For your work has its reward and your children shall return to their border."
According to the Midrash, at that time the other Patriarchs, Matriarchs and Moses, too, begged for mercy. But G-d remained silent. Then Rachel lifted her voice, and only she elicited the promise of redemption.
"O Lord of the Universe," she argued. "Consider what I did for my sister Leah." And immediately, G-d's mercy was aroused and He responded, "For you, Rachel, I will bring Israel back to their place."
Instead of a burial spot in the family plot in Hebron, she accepted a lonely burial, on the side of a deserted road. She did this in order to be there for her children who would live tens of centuries later
Rachel is the ultimate Jewish mother, sacrificing for our well-being and security. This feeling of limitless love and motherly concern is what draws people to her tomb to this day. Her grave will always remain a House of Prayer for she is a mother to all Israel, and continuously awaken mercy on our behalf.
When Rachel died, Yaakov and his family were only a short distance from the city Bet Lehem. Yet, Yaakov did not bring his dear wife Rachel into that town to be buried, nor did he bring her home with him to Hebron, but he buried her on the side of the road.
Why this seemingly uncaring behavior?
Yaakov foresaw that following the destruction of the First Temple, when the Jews would be driven from their homes and forced into exile, they would pass on this very road. Burying Rachel on the roadside would give these discouraged Jews the opportunity to cry out to Rachel. They would take courage from her presence, and she would beseech G-d on their behalf.
The prophet Yermiyahu describes what actually happened:
A voice is heard on high,
Wailing, bitterly crying.
Rachel weeps for her children
She refuses to be consoled
For they are gone.
And G-d's response:
"Restrain your voice from weeping,
"Hold back your eyes from their tears.
"For your work has its reward and your children shall return to their border."
According to the Midrash, at that time the other Patriarchs, Matriarchs and Moses, too, begged for mercy. But G-d remained silent. Then Rachel lifted her voice, and only she elicited the promise of redemption.
"O Lord of the Universe," she argued. "Consider what I did for my sister Leah." And immediately, G-d's mercy was aroused and He responded, "For you, Rachel, I will bring Israel back to their place."
Instead of a burial spot in the family plot in Hebron, she accepted a lonely burial, on the side of a deserted road. She did this in order to be there for her children who would live tens of centuries later
Rachel is the ultimate Jewish mother, sacrificing for our well-being and security. This feeling of limitless love and motherly concern is what draws people to her tomb to this day. Her grave will always remain a House of Prayer for she is a mother to all Israel, and continuously awaken mercy on our behalf.
Monday, October 18, 2010
Avraham's tests/our tests and challenges.
Avraham, the father of all nations, was the first true pioneer. He stood up to an entire world and trail blazed a spiritual path to life, forever changing history.
How can we emulate Avraham and acquire his courage in our own lives? Our father Avraham was tested with ten challenges, and he withstood them all. Does this mean that every man of faith needs to be challenged as well?
By virtue of being created in the "image of G-d", every soul contains enormous reservoirs of extraordinary potential. However, these powers remain dormant when not actualized. A true test of one's character is a challenge that actualizes our potential and brings the best out of us by revealing the powerful forces we carry within.
When we pass a difficult test in life, a deeper part of our soul is revealed, to the point that it can actually bring on true transformation of the human being.
Just as Avraham endured ten challenges, one more difficult than the previous, we, his children, too undergo in our lifetimes similar challenges. With one important difference-Once Avraham proved himself, his children do not need to be challenged with quite the same intensity.
The key thing to always remember, with every fiber of our being, is that these are all challenges that we have the power to withstand, and will help catapult us to greatness.
Avraham's story is our story. His travels paved the way for our own. His endurance empowers us with the ability to not just survive, but to thrive and to reach true greatness.
If that doesn't give us confidence and inspiration that we too can make it through our difficulties, then what will?
How can we emulate Avraham and acquire his courage in our own lives? Our father Avraham was tested with ten challenges, and he withstood them all. Does this mean that every man of faith needs to be challenged as well?
By virtue of being created in the "image of G-d", every soul contains enormous reservoirs of extraordinary potential. However, these powers remain dormant when not actualized. A true test of one's character is a challenge that actualizes our potential and brings the best out of us by revealing the powerful forces we carry within.
When we pass a difficult test in life, a deeper part of our soul is revealed, to the point that it can actually bring on true transformation of the human being.
Just as Avraham endured ten challenges, one more difficult than the previous, we, his children, too undergo in our lifetimes similar challenges. With one important difference-Once Avraham proved himself, his children do not need to be challenged with quite the same intensity.
The key thing to always remember, with every fiber of our being, is that these are all challenges that we have the power to withstand, and will help catapult us to greatness.
Avraham's story is our story. His travels paved the way for our own. His endurance empowers us with the ability to not just survive, but to thrive and to reach true greatness.
If that doesn't give us confidence and inspiration that we too can make it through our difficulties, then what will?
Thursday, October 14, 2010
7th of Cheshvan
We are taught that on the 7th day of the Hebrew month of MarCheshvan the Jews in Israel begin "to pray for rain; fifteen days after the festival of Sukkot." In the time of the Beit HaMikdash, even the pilgrim who had the greatest distance to travel back home from Jerusalem (after spending Sukkot there), had already returned home by this date and he wouldn't be inconvenienced by the rain that was now being prayed for.
Thus, till now, the spiritual high enjoyed by the Jewish people during their pilgrimage still continued. But, starting with 7th of MarCheshvan, all the Jews were already home and thus in a state of spiritual descent relative to their lofty state while in Jerusalem.
A Jew must continuously rise from level to level in holiness. Therefore, the Jewish people's spirituality after returning home from Jerusalem possessed a quality superior even to that of their lofty state during their pilgrimage.
Most Jews during those times were involved in agricultural matters. He was able to perform the agricultural commandments relating to Israel as well as drawing down holiness within all his physical affairs. This is something he was incapable of doing while he was in Jerusalem and at the Beit HaMikdash.
G-d desired to have a dwelling place in this physical world. We accomplish this by drawing down G-d's sanctity and permeating the mundane with holiness--taking physical objects and performing mitzvot with them.
While in Jerusalem, the person is mostly occupied with sacred matters. Thus, it is specifically on the 7th ofMarCheshvan, when the Jew returns to his home, that he begins to express the quality and merit of a personal spiritual service that involves elevating this material world, transforming the physical objects themselves, so that they become the actual dwelling for G-d transforming this world into a dwelling place for G-d.
Thus, till now, the spiritual high enjoyed by the Jewish people during their pilgrimage still continued. But, starting with 7th of MarCheshvan, all the Jews were already home and thus in a state of spiritual descent relative to their lofty state while in Jerusalem.
A Jew must continuously rise from level to level in holiness. Therefore, the Jewish people's spirituality after returning home from Jerusalem possessed a quality superior even to that of their lofty state during their pilgrimage.
Most Jews during those times were involved in agricultural matters. He was able to perform the agricultural commandments relating to Israel as well as drawing down holiness within all his physical affairs. This is something he was incapable of doing while he was in Jerusalem and at the Beit HaMikdash.
G-d desired to have a dwelling place in this physical world. We accomplish this by drawing down G-d's sanctity and permeating the mundane with holiness--taking physical objects and performing mitzvot with them.
While in Jerusalem, the person is mostly occupied with sacred matters. Thus, it is specifically on the 7th ofMarCheshvan, when the Jew returns to his home, that he begins to express the quality and merit of a personal spiritual service that involves elevating this material world, transforming the physical objects themselves, so that they become the actual dwelling for G-d transforming this world into a dwelling place for G-d.
Wednesday, October 13, 2010
7th of MarCheshvan - Ahavas Yisroel - Jewish Unity
The 7th day of the Hebrew month of Cheshvan, is when the Jews in Israel begin "to pray for rain; fifteen days after the festival of Sukkot. In the times of the beit hamikdash during Sukkot, the entire Jewish people were in Jerusalem. By the seventh of Cheshvan, even the pilgrim who had the greatest distance to travel back home from Jerusalem had already returned home. It was then that the prayer for rain commenced, so that no one would be inconvenienced by the rain that was now being prayed for.
The delay of the prayers for rain until the last pilgrims reached their homes, is the concept of Jewish unity.
The Rebbe points out that despite the millions of acres of fields, orchards, and vineyards in need of these rains, the thousands of farmers passed up on their own desires, their livelihood – all until one Jew, the last one, finally returns home. The Rebbe teaches us a tremendous lesson. The fact that the Jewish People don’t ask for rain doesn’t mean that they’re all suffering just for the sake of one Jew who hasn’t come home yet. The benefit of that Jew is for my benefit! This is the true benefit of every Jew, passing up his own personal interests to the point that it becomes to his benefit that this Jew will return home without being inconvenienced by the rainfall.
The needs of another Jew are my needs!
The unity expressed by the seventh of Cheshvan relates to us as individuals.
Understandably that during the pilgrimage festivals, the essential unity of the Jewish people is expressed, however the 7th of cheshvan teaches us that Jewish unity remains even after each Jew returns to his own home and his individual lifestyle.
May we continue to work on Jewish unity in every way possible until the ultimate revelation of total Jewish unity and the unity of G-d and the entire world with the coming of Moshiach, NOW!
The delay of the prayers for rain until the last pilgrims reached their homes, is the concept of Jewish unity.
The Rebbe points out that despite the millions of acres of fields, orchards, and vineyards in need of these rains, the thousands of farmers passed up on their own desires, their livelihood – all until one Jew, the last one, finally returns home. The Rebbe teaches us a tremendous lesson. The fact that the Jewish People don’t ask for rain doesn’t mean that they’re all suffering just for the sake of one Jew who hasn’t come home yet. The benefit of that Jew is for my benefit! This is the true benefit of every Jew, passing up his own personal interests to the point that it becomes to his benefit that this Jew will return home without being inconvenienced by the rainfall.
The needs of another Jew are my needs!
The unity expressed by the seventh of Cheshvan relates to us as individuals.
Understandably that during the pilgrimage festivals, the essential unity of the Jewish people is expressed, however the 7th of cheshvan teaches us that Jewish unity remains even after each Jew returns to his own home and his individual lifestyle.
May we continue to work on Jewish unity in every way possible until the ultimate revelation of total Jewish unity and the unity of G-d and the entire world with the coming of Moshiach, NOW!
Monday, October 11, 2010
Card playing in Gulag/Check your own pockets....
One of the activities prohibited in the Gulag was card playing. It was considered a severe crime, and harsh punishment was imposed if one was caught violating this prison rule.
Somehow, the inmates managed to smuggle in a deck of cards and would while away their free time with the forbidden game.
The guards were told about the breach and came to inspect the prisoners' quarters. They found nothing.
As weeks went by, and the games continued, the guards were baffled. Were these uncouth prisoners really outsmarting them? They wondered.
They finally decided to put an end to this. They carried out a surprise inspection, checking every inch of the barracks as well as the bodies and clothes of the inmates.
They found nothing.
As soon as the inspectors left, the cards re - appeared, and the games continued as usual.
How was that possible? The inspectors had checked every possible hiding place.
Eventually,the secret was let out.
You see, they were professional pickpockets . As soon as the guards would enter the barracks, they would slip the cards into their - the guards' pockets. Right before they would leave, they would slip them back out again. Obviously it never occurred to the guards to check their own pockets...
The lesson is clear. If you want to make an accurate assessment of reality, start your search by checking your own 'pockets'.
Often when we make our spiritual and personal inventory, we instinctively look to place blame on those around us. "My parents are responsible," "my education is responsible," etc. Everyone is blamed except oneself. That is an easier and less painful way to do things, but it is not effective in the long run. In order to really put your life into order, we must not overlook our own "pockets."
Somehow, the inmates managed to smuggle in a deck of cards and would while away their free time with the forbidden game.
The guards were told about the breach and came to inspect the prisoners' quarters. They found nothing.
As weeks went by, and the games continued, the guards were baffled. Were these uncouth prisoners really outsmarting them? They wondered.
They finally decided to put an end to this. They carried out a surprise inspection, checking every inch of the barracks as well as the bodies and clothes of the inmates.
They found nothing.
As soon as the inspectors left, the cards re - appeared, and the games continued as usual.
How was that possible? The inspectors had checked every possible hiding place.
Eventually,the secret was let out.
You see, they were professional pickpockets . As soon as the guards would enter the barracks, they would slip the cards into their - the guards' pockets. Right before they would leave, they would slip them back out again. Obviously it never occurred to the guards to check their own pockets...
The lesson is clear. If you want to make an accurate assessment of reality, start your search by checking your own 'pockets'.
Often when we make our spiritual and personal inventory, we instinctively look to place blame on those around us. "My parents are responsible," "my education is responsible," etc. Everyone is blamed except oneself. That is an easier and less painful way to do things, but it is not effective in the long run. In order to really put your life into order, we must not overlook our own "pockets."
Thursday, October 7, 2010
Friday, September 17, 2010
EREV YOM KIPPUR - Hashem Forgives!
The Midrash recounts the following dialogue regarding the significance of sin:
Wisdom was asked: What is the fate of the transgressor? Wisdom replied: “Evil pursues crime” (Proverbs 13:21).
Prophecy was asked: What is the fate of the transgressor? Prophecy replied: “The soul that sins, it shall die” (Ezekiel 18:20).
The Torah was asked: What is the fate of the transgressor? Torah replied: "He shall bring a guilt-offering, and it shall atone for him" (Leviticus, ch. 5).
G-d was asked: What is the fate of the transgressor? G-d replied: "He shall do teshuvah, and it shall atone for him."
G-d sees sin as the potential for Teshuva!
From G-d’s perspective, there is only the positive essence of transgression. As viewed by its Creator, transgression is the potential for a deeper bond between Himself and man—a bond borne out of the transformation of evil into good and failure into achievement.
And this year G- d will once again forgive us. Why? Why should He?
If a person offends another and apologizes, and then repeats the misdeed, it becomes more difficult to grant pardon once again--and certainly if it occurs a third and fourth time.
To G-d, however, there is no difference between once and a thousand times. As it's stated in the Tanya, G-d's attribute of pardon comes from His mercy, which is infinite. And relative to infinity there is no difference whatsoever between a small number and a large one. Therefore G-d removes our sins every year on Yom Kippur.
These are words to soothe our aching hearts as we bare our souls in prayer and repentance this Yom Kippur.
Let us focus entirely on our spiritual connection to G‑d and how we can connect deeper and thereby live a more holy life.
Wishing you an easy fast and may we all be sealed in the Books of Life, Prosperity, and Redemption!
Wisdom was asked: What is the fate of the transgressor? Wisdom replied: “Evil pursues crime” (Proverbs 13:21).
Prophecy was asked: What is the fate of the transgressor? Prophecy replied: “The soul that sins, it shall die” (Ezekiel 18:20).
The Torah was asked: What is the fate of the transgressor? Torah replied: "He shall bring a guilt-offering, and it shall atone for him" (Leviticus, ch. 5).
G-d was asked: What is the fate of the transgressor? G-d replied: "He shall do teshuvah, and it shall atone for him."
G-d sees sin as the potential for Teshuva!
From G-d’s perspective, there is only the positive essence of transgression. As viewed by its Creator, transgression is the potential for a deeper bond between Himself and man—a bond borne out of the transformation of evil into good and failure into achievement.
And this year G- d will once again forgive us. Why? Why should He?
If a person offends another and apologizes, and then repeats the misdeed, it becomes more difficult to grant pardon once again--and certainly if it occurs a third and fourth time.
To G-d, however, there is no difference between once and a thousand times. As it's stated in the Tanya, G-d's attribute of pardon comes from His mercy, which is infinite. And relative to infinity there is no difference whatsoever between a small number and a large one. Therefore G-d removes our sins every year on Yom Kippur.
These are words to soothe our aching hearts as we bare our souls in prayer and repentance this Yom Kippur.
Let us focus entirely on our spiritual connection to G‑d and how we can connect deeper and thereby live a more holy life.
Wishing you an easy fast and may we all be sealed in the Books of Life, Prosperity, and Redemption!
Wednesday, September 15, 2010
Sunday, September 12, 2010
10 Yemei Teshuva
The Baal Shem Tov would go to a special place on Rosh Hashana, he would light a fire in a special way, say a special prayer, and as a result the entire world would be blessed.
In the next generation, his successors knew the location of the special place and they knew how to light the fire but they forgot the prayers. So instead, they would pray, "Whatever the Baal Shem Tov achieved here with the fire, we should achieve."
The next generation knew the location but they forgot the rest. So they just stood in the location and said, "Whatever the Baal Shem Tov achieved here, we should achieve."
Today, we have forgotten even the location. So what do we do? We tell the story...
We are asked to do only that which we are capable of. We do not have to be like the giants of the past. We just have to do what is in our power—stand on their shoulders. When we do so we lay claim to everything they achieved plus we add our own small part—and that small part,, might just be enough to tip the scales and bring redemption.
Ask yourself: Do you know what your small part in this world is? What can you add to the cumulative accomplishments of the giants of the past?
We find ourselves now in the 'ten days of Teshuva' when we have the opportunity through our service, to cause G-d to grant us yet greater benefits from His “full and expansive hand".
We say in our prayers, “Teshuva - , Tefillah - ,and Tzedaka avert evil and bring the good.
Teshuvah is a return to the self. meaning going back to one’s roots in G-d making it the dominant influence in our lives.
Tefillah- prayer - means, to attach oneself. In tefillah we seek to attach ourselves to G-d. to the source of all life.
Tzedakah means justice. We have a duty to act towards others as we ask G-d to act towards us. And as we ask G-d for His blessings though He owes us nothing , so we are bound in justice to give to those who ask us, even though we owe them nothing.
These three
Teshuva - Returning to one's innermost self.
Tefilla - attaching oneself to G-d.
Tzedaka - distributing one's possessions with justice -
leads to a year “written and sealed” for good. A year of sweetness and plenty.
In the next generation, his successors knew the location of the special place and they knew how to light the fire but they forgot the prayers. So instead, they would pray, "Whatever the Baal Shem Tov achieved here with the fire, we should achieve."
The next generation knew the location but they forgot the rest. So they just stood in the location and said, "Whatever the Baal Shem Tov achieved here, we should achieve."
Today, we have forgotten even the location. So what do we do? We tell the story...
We are asked to do only that which we are capable of. We do not have to be like the giants of the past. We just have to do what is in our power—stand on their shoulders. When we do so we lay claim to everything they achieved plus we add our own small part—and that small part,, might just be enough to tip the scales and bring redemption.
Ask yourself: Do you know what your small part in this world is? What can you add to the cumulative accomplishments of the giants of the past?
We find ourselves now in the 'ten days of Teshuva' when we have the opportunity through our service, to cause G-d to grant us yet greater benefits from His “full and expansive hand".
We say in our prayers, “Teshuva - , Tefillah - ,and Tzedaka avert evil and bring the good.
Teshuvah is a return to the self. meaning going back to one’s roots in G-d making it the dominant influence in our lives.
Tefillah- prayer - means, to attach oneself. In tefillah we seek to attach ourselves to G-d. to the source of all life.
Tzedakah means justice. We have a duty to act towards others as we ask G-d to act towards us. And as we ask G-d for His blessings though He owes us nothing , so we are bound in justice to give to those who ask us, even though we owe them nothing.
These three
Teshuva - Returning to one's innermost self.
Tefilla - attaching oneself to G-d.
Tzedaka - distributing one's possessions with justice -
leads to a year “written and sealed” for good. A year of sweetness and plenty.
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