What Does Not Go Up

From: "Daily Lightpoints" <peninim@likras.org>
Date: December 3, 2015 at 5:06:18 AM EST
To: "abcvin@gmail.com" <abcvin@gmail.com>
Subject: What Does Not Go Up
Reply-To: <peninim@likras.org>

Vayeishev THURSDAY, DECEMBER 3 21 KISLEV, 5776 ב"ה וַיֻּגַּד לְתָמָר לֵאמֹר הִנֵּה חָמִיךְ עֹלֶה תִמְנָתָה לָגֹז צֹאנוֹ (בראשית לח, יג) And it was told to Tamar, saying, "Behold, your father in law is going up to Timnah to shear his sheep." (Bereishis 38:13) What Does Not Go Up Rashi tells us that the city of Timnah was situated on a mountain slope. Therefore, whereas regarding Yehudah the verse states that he went up to Timnah (Bereishis 38:13), regarding Shimshon the verse states that he went down to Timnah (Shoftim 14:1). In Rashi's words, "You go up to Timnah when coming from one direction, but you go down to it when coming from the other." In the Book of Tehilim (24:3), the worship of G-d is described using an analogy of ascending a mountain. Accordingly, Rashi's words regarding Timnah, are not only a description of the Timnah area topography, but also a fundamental truth regarding the nature of Divine worship. We read in the Torah of people who ascended or descended to Timnah, but never of someone who was stationed in Timnah, or was simply "going" to Timnah. As Rashi explains, this is because Timnah is on a mountain slope, and on a slope, you are either climbing or descending. If you do not move upward, you will inevitably slide in the other direction. The same is true with regard to our devotion to G-d and His service, which is comparable, as above, to a mountain climb. We must constantly work toward even greater heights in our spiritual climb, if only to maintain the degree of devotion to G-d that we have already attained. For on a mountain, if you are not going up in one direction, you are likely going down in the other. —Likkutei Sichos, vol. 10, pp. 127-128 Sponsor a Lightpoints email A project of Or Hachassidus ביוזמת ולזכות הרה״ח הרה״ת ר' ישעי' זושא ווילהעלם שליט״א להצלחה רבה לו ולכל משפחתו בגו״ר

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Filled with Emptiness

Vayeishev WEDNESDAY, DECEMBER 2 20 KISLEV, 5776 ב"ה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם (בראשית לז, כד) Now the pit was empty, there was no water in it. (Bereishis 37:24) Filled with Emptiness The Torah describes the pit in which Yosef was held captive, saying, "Now the pit was empty, there was no water in it." Rashi asks: "Do the words "now the pit was empty" not imply that the pit contained no water? For what purpose did the Torah add that 'there was no water in it'? The added phrase saying that 'there was water in it' teaches us," replies Rashi, "that it was empty only of water, but it was, in fact, occupied by snakes and scorpions." Water is a metaphor for Torah study (see Talmud, Bava Kama 17a). Accordingly, we can understand why the Torah alludes to the presence of snakes and scorpions in the pit that Yosef was thrown into by emphasizing that "there was no water in it," instead of stating explicitly that the pit was inhabited by harmful creatures. The Torah thereby teaches us that the arrival of snakes and scorpions—symbolic of the spiritual ills that can plague a person's life—is not an "additional" risk faced by those who do not fill their lives with Torah study. Rather, the presence of these negative elements is synonymous with the absence of Torah study—they are its inevitableconsequence. For the vacuum created when a person does not occupy his free time with Torah study does not remain neutral. When "there is no water in it," the void automatically fills with "snakes and scorpions"—ideas that are incompatible with a holy lifestyle and hostile to it. —Likutei Sichos, vol. 15, pp. 324 - 325 Sponsor a Lightpoints email A project of Or Hachassidus ביוזמת ולזכות הרה״ח הרה״ת ר' ישעי' זושא ווילהעלם שליט״א להצלחה רבה לו ולכל משפחתו בגו״ר

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Dreaming to Toil

VAYEISHEV TUESDAY, DECEMBER 1 19 KISLEV, 5776 ב"ה וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה (בראשית לז, ז) AND BEHOLD, WE WERE BINDING SHEAVES IN THE MIDST OF THE FIELD (BEREISHIS 37:7) Dreaming to Toil Yosef and Pharaoh both had dreams involving grain. A noticeable difference between these two dreams, however, reflects the fundamental disparity between what each of them represents.  Yosef's dream opened with a scene of toil. In his dream, Yosef saw himself and his brothers binding sheaves of grain in the field. Conversely, in Pharaoh's dream, rich ears of grain and gaunt ears of grain were growing from the ground, but there was no labor involved.  The contrast between these two dreams highlights the difference between those who draw their influence and sustenance from kedushah, holiness, and those who are sustained by kelipah, unholy sources. To derive nourishment from unholy sources comes easy, involving little or no effort. We thus find that Bnei Yisrael told Moshe, "We remember the fish that we ate in Egypt free of charge" (Bamidbar 11:5), which means, as Rashi explains, not that the Egyptians provided them food at no monetary cost, but that their lives in Egypt were free from mitzvah obligations. They referred to their food in Egypt as "free of charge," because nourishment from Egypt, an allusion to all things unholy, comes easily, without requiring effort or toil. Conversely, when one's life is nurtured exclusively from kedushah, everything is earned only through hard work. This is, in fact, G-d's means of granting us the greatest degree of goodness and delight; for ultimately, things that come without effort are not truly enjoyable. In the words of the Talmud Yerushalmi (Orlah 1:3), "One who eats from the food of another is ashamed to look at his benefactor's face." The blessings we enjoy most are those we've earned, not those that are handed to us "free of charge." It is therefore only natural that the dreams of Yosef—representing the good and holy—began with toil and labor, while the dreams of Pharaoh—representing the unholy—were of growth that did not involve labor.  One who takes the demanding path of Yosef, however, can rest assured that his successes too will follow the pattern and progress of Yosef's dreams. Though his early beginnings may be humble, he will ultimately reach true heights; like Yosef's dreams, which progressed from the plant kingdom in the first dream to the celestial beings—"the sun, the moon and the stars"—in the second.  —Likkutei Sichos, vol. 3, pp. 807-808, 820 Sponsor a Lightpoints email A project of Or Hachassidus ביוזמת ולזכות הרה״ח הרה״ת ר' ישעי' זושא ווילהעלם שליט״א להצלחה רבה לו ולכל משפחתו בגו״ר

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AND YOSEF DREAMT A DREAM

VAYEISHEV MONDAY, NOVEMBER 30 18 KISLEV, 5776 ב"ה וַיַּחֲלֹם יוֹסֵף חֲלוֹם (בראשית לז, ה) AND YOSEF DREAMT A DREAM (BEREISHIS 37:5) A Jew and His Dreams In Parshas Vayeishev we read about Yosef's two dreams that foretold that his family would one day bow before him. In the first dream, Yosef and his brothers were represented by the plant kingdom: eleven sheaves of wheat bowed to Yosef's sheave. In the second dream, his family was represented by the solar system: the sun, the moon and the stars. Like Yosef, Pharaoh too had two dreams, which we read about in Parshas Mikeitz. Pharaoh's dreams had identical themes as well, both foretelling seven years of plenty that would come upon Egypt, followed by seven years of hunger. And also in Pharaoh's dreams, the imagery changed from one dream to the next. In Pharaoh's first dream, the years of plenty and famine were represented by fat cows and emaciated cows, while those same themes were represented in his second dream by healthy ears of grain and gaunt ears of grain. Notably, Yosef's series of dreams featured celestial beings—the sun, the moon and the stars, whereas Pharaoh's did not. In addition, Pharaoh's dreams "deteriorated," as it were. His first dream involved animal life, whereas his second dream featured a much lower form of life—the vegetable kingdom. In contrast, Yosef's dreams progressed—from the earthly to the heavenly. The contrast between these two sets of dreams highlights the differences between these two dreamers. Pharaoh's dreams were devoid of anything "heavenly," symbolizing a person whose mind is wholly engrossed in his earthly pursuits. It comes as no surprise that such a person gradually becomes more and more entrenched in his material obsession, as represented by the "degenerative" sequence of Pharaoh's dreams. Yosef's dreams, however, were different. Because a Jew, even as he goes about his routine in the physical world is simultaneously thinking about the Heavenly aspects of his life—his spiritual development and G-dly purpose. Yosef therefore dreamed of the earthly as well as the Heavenly, and in an order of "progression," because his life as a whole was in a constant state of growth. —Likutei Sichos, vol. 3, pp. 805-806 Sponsor a Lightpoints email A project of Or Hachassidus ביוזמת ולזכות הרה״ח הרה״ת ר' ישעי' זושא ווילהעלם שליט״א להצלחה רבה לו ולכל משפחתו בגו״ר

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Asa

тренинг по богатству

Рав Фадида, тренинг по богатству.
Упражнение.
Составь бюджет, напиши огромную сумму денег. Ребе говорит, что каждый еврей должен быть в нашем поколении богатым. Поэтому пишем сумму серьезную. Далее, расписываем (и не за один раз, а тщательно работаем над этим где-то неделю) - на что я намерен это потратить в ближайшие декады.
Шаг 3 и самый главный - приглашаем Всевышнего быть с нами партнером в этом деле. Заинтересовываем Его. Как Ханна, чью молитву даже изучаем в Рош а-Шана. Она говорила так: "Б-же дай мне ребенка не для того, чтобы мне иметь кайф, а для того, чтобы я Тебе служила через это, он будет святой, будет Тебе служить" и родила пророка Шму
эля.
Шаг 4 Задействуем тему Шабата. Шабат приносит богатство. Обещаем, что будем улучшать, более красиво выполнять заповедь Шабат.
Шаг 5 повторяем свой Хазон устно каждые 8 часов. Наш организм усваивает и запоминает намерение.
Вселенная начинает вибрировать в такт нашему намерению.
При таком раскладе когда ты в итоге разбогатеешь, это НЕ будет за счет других аспектов твоего счастья, т е не произойдет подмены ценностей (типа получи богатство вместо здоровья и т д) Не возникнет "эффекта шагреневой кожи", когда исполненное желание вызывало ужимание жизни и общей суммы жизненных возможностей.
А следующий шаг - это веди себя так как будто ты уже получил богатство. В чем-то одном уже сейчас будь таким, как если бы.