In today’s society many become trapped in their respective ways of life. Habits and ways of thinking become rigid preventing many from experiencing the various gifts and wonders that surround them. So often one become lost in the popular pursuit of science and philosophy of today, while other become trapped and immoveable in the rituals of yesterday, that neither can gain knowledge. Mibhar haPeninim reminds us that “Man is only wise while in search of wisdom, when he imagines he has attained it, he is a fool.” (#21  c.1050 ce) 

It is like the unseeing, who become accustomed to their plight, not ever realizing that their lives can be improved.

The Blind Men 

A number of blind men were brought to a house that had been prepared for them in all respects. In it everything had been placed in its most suitable position and arranged as best suited their requirements and needs. In it had been prepared beneficial ointments and a wise physician to treat them and improve their sight. But they disregarded the treatment of their eyes and paid no attention to the physician who was engaged in treating them, but went about the house doing harmful things because of their blindness. 

Wherever they went they stumbled over those objects that had been prepared for their benefit and fell on their faces. Some of them were injured and some sustained fractures, and they suffered greatly and were in a very bad way. Then they complained about the house owner and the builder, and complained about his deeds, for to them he seemed to have done everything badly and wrongly, supposing that he had no good and kind intentions for them but had only wished to cause them injury and suffering. Indeed, this led them to lose faith in the goodness and kindness of the owner of the house.

Let us follow the teaching in Avos: “Who is wise? He who learns from everybody.” (4.1)

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Story from the CD

 The Treasures of the King, the Princess and the Peat Digger

  The Peat Digger

Visit the Books and Stuff page for more information on the cd

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There was once a very wealthy man who used to think: “What benefit do I have of all my toil, and what use will my work and property be to me when I die?” People advised him to perform charity and kindness with his work and that would stay with him longer than any profit from all his work and would serve him as provi­sions for the way. For wealth does not remain and can swiftly be lost as the Book of Proverbs (23:5) says  “Turn your eyes upon it and it is gone “But he swore that he would give charity only to someone who had lost all his faith and despaired of this world. 

One day he left the town and saw a poor man seated or a muckheap wearing nothing but rags and tatters, and he said to himself: “Surely this fellow must have given up all hope of anything good in the world and must be waiting for death, for he is in great distress with his poverty and can have no faith in the world wherein he lives.” So he gave him a hundred dinars. The poor man was exceedingly astonished and said to him:

“Why have you given me this large sum of money out of all poor folk of the town?” He answered: “Because I swore that I would give charity only to someone who has given up all hope of enjoying this world.”

Then the pauper answered him: “Only the wiseacre and the fool and the unbeliever will despair of having anything good in this world As for me, I trust in the Lord and the kindness of my Maker, and await His mercies at all times and seasons as the Psalmist said (145:9): ‘And His mercy is on all His works.’ Surely you remember the thanksgiving of Hannah: “He raises the needy from the dust, and lifts up the pauper from the dunghills” (I Sam. 2:8). Surely you know that nothing can prevent the Lord from lifting me up and making me wealthy and deliver ing me from this distress. Forsake this nonsense and put it away from you and you will feel good.” 

But the rich man grumbled: “Did my reward for taking pity on you have to be that you abuse me and rebuke me?” “You,” answered the poor man, “thought that you were taking pity on me but it is not so, but you have slain me, for the only ones who despair of anything good in this world are the dead.” At this, the rich man said in his heart: “If so, I shall go to the graveyard, and there I shall bury this money with the dead who despair of anything good in this world.” And he did so. 

Times changed, the rich man became poor and nothing was left him. When he realized his distress he went and dug in the graveyard in order to take out the money he had hidden there, in order to support himself. The watchman found him and arrested him and brought him before the governor of the city. 

Now the governor of the city was the poor man from the muckheap. For he was of good stock; and when the previous governor of the city had died, the townsfolk had come together and made him their head and captain. 

When the watchman brought the digger from the cemetery they reported: “Your honour, we found this man digging among the graves in order to strip the shrouds from the dead.” Now the governor recog­nized him but treated him as a stranger and spoke to him severely. Then the other answered: “Heaven forbid, my lord, for never in my life have I thought of such a shameful deed. But this is what has happened to me.” And he told him how he had come to bury the money in the graveyard. 

Then the governor said to him: “I am the poor man who sat on the muckheap and whom you thought must be despairing of anything good in the world.” He rose and went to him and embraced him and kissed him. He ordered further that the money should be taken out of the graveyard and given to him. He also ordered that he should be given a meal and a gift from the governor’s house every day for the rest of his life. 

Blessed be He who brings low and raises high, who makes poor and makes wealthy.

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There is a friction between the different Jewish communities that occaisionally erupts into bitter conflict, harsh words and sad rumour which weakens the Jewish people and prevents achdus (unity).

Many say Am Yisra-l Chai (the people of Isra-l Lives), but they are quick to qualify who is Jewish. 

A simple man once approached a holy rabbi and asked, “Rebbe, why must there be so many different kinds of Jewish people? There are those whose Divine service is mainly focused on prayer, other groups who make Torah study their main focus, others who champion social issues and yet other groups who primarily serve Hashem with joy. Why must there be so many different factions amongst the Jewish people?” 

“Instead of asking me,” responded the holy rabbi, “go and ask the Russian Tzar! Inquire as to why he needs so many types of soldiers. Some of his military are soldiers who fight on horse­back, others who fire the cannons; sailors who brave the sea; and infantrymen!

 ”The reason,” continued the holy rabbi, “is that each type of soldier serves the Tzar in his own unique way. A foot soldier is unable to fight on horseback; a soldier who mans the cannon is capable of doing battle over great distances; even the sol­diers who sound the trumpets have an important job, for their trumpet blasts strengthen the hearts of the soldiers in the battlefields. 

“This is why” concluded the holy rabbi, “the Jewish community is divided into various groups as well. Each group contributes in its own unique way and together we will strengthen the Jewish people.” 

Let us all hope that we can all see the day when all people can unite in the common cause of mercy, goodness, and brotherhood for on that day we will be surely blessed.

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In a time when science and technology are touted as knowledge, there is a true lack of wisdom. The ancients defined the world in the terms of mathematics and their five senses. Times have not changed since it was taught in Pirke Avos: “Who is wise? He who learns from everybody.” (4:1) One must take the time to see and understand what is around them, for knowledge is not wisdom. 

Woe to them that see and know not what they see, that stand and know not where they stand.  (Chagigah 12a )

The stories told by the maggid (storytelling rabbi) touched many to the heart, mind and soul in the community. People began to see hope and return to the ways of Torah (Scriptures). Suddenlt the maggid was confronted by a leader of the community, a clean-shaven man who not only refused to show the maggid any respect, but also sharply criticized him for the stories he told the people.The maggid now realized that his sermon had been on target and that this man’s disrespect was defensive. 

The maggid answered the man’s biting words, “As I came into this village, I was greeted by an ox. ‘What reason do you have to greet me?’ I asked. ‘I have no reason to relate to you.’ The ox answered, ‘Yes, you do, you eat of my meat.’ 

“I was then greeted by a cow, and when I asked what relationship she had to me, the cow said, ‘You drink my milk.’ I was then greeted by a goat, who said, ‘We share a common feature, because you have a beard and I too have a beard.’ 

“But then I was greeted by a hog. ‘This is too much,’ I said. ‘You give me nothing. I don’t eat your meat and I don’t drink your milk. You don’t have a beard like I do. Why should I relate to you?’ “ 

Let us all hope we can rise above the science and popular philosophies of society to gain true knowledge and wisdom. 

“All the streams run into the sea” (Eccles. 1:7). All of man’s wisdom is nowhere other than in the heart. “Yet the sea is not full” (ibid.)–the heart is never filled to capacity. You might suppose that when a man lets his wisdom go forth from his heart, it will never flow back to him. For this reason Scripture says, “Yet the streams flow back again” (Eccles. R. 1:7)

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The Treasures of the King, the Princess and the Peat Digger 

A collection of seven Jewish tales of faith, mystery, riddles and healing told by Rachmiel Tobesman. This maggid (religious storyteller) shares stories that contain wondrous, lofty, and healing messages that each person understands in their own way. The stories told by this maggid will arouse the heart and elevate spirituality so one can see the holy Sparks in every day deeds. If a person looks at the maggid and his stories with an open mind and heart, they will understand their messages and begin the process of healing on their spiritual journey.

Listen to one of the stories on the cd by clicking the link below:

The Treasure

To get your cd, The Treasures of the King, the Princess and the Peat Digger, contact shana@projectshalom2.org

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Excerpt from A Time to Separate, A Time to Come Together….. 

Anger and embarrassment is a terrible thing.  It seems that sometimes parents can stay angry at one another forever, but this is not so. It is written in the Book of Isaiah that: 

“When you see the naked, that you cover him, and that you hide not yourself from your own flesh. . . . Then you shall call, and the Lord will answer; you shall cry, and He will say: ‘Here I am’ ” (Isa. 58:7 and 9) 

From this verse in the Prophets we learn of the story of 

Rabbi Yose and his Wife 

“That you hide not yourself from your own flesh.” These words apply to the divorced wife of Rabbi Yose the Galilean from whom he did not hide. 

Rabbi Yose the Galilean had a mean wife, who used to put him down and embarrass him in front of his students. When his students said to him, “Master, divorce this woman, for she does not treat you with proper respect,” he replied, “The marriage settlement I would have to pay her is more than I can afford, so I cannot divorce her” 

One time, he and Rabbi Eleazar ben Azariah were sitting and studying, and when they finished, Rabbi Yose asked Rabbi Eleazar, “Will the master come with me to my house?” Rabbi Eleazar said, ‘Yes.” As they entered, Rabbi Yose’s wife lowered her face rudely ignoring the guest. When Rabbi Yose noticed a pot standing on the stove and asked her, “Is there anything cooking in the pot?” she replied, “There is only hash in it.” Upon uncovering the pot, however, he found it full of plump chicks. Rabbi Eleazar ben Azariah was in this way made aware that Rabbi Yose’s wife was not at peace with her husband. 

So, as they sat together eating, he observed, “Master, did she not say it was hash? Yet we found chicks in the pot.” Rabbi Yose: “The chicks are here because of a miracle.” When they finished eating and drinking, Rabbi Eleazar said to Rabbi Yose, “Master, divorce this woman, for she does not treat you with proper respect.” Rabbi Yose replied, “The marriage settlement I would have to pay is more than I can afford, so I cannot divorce her” Rabbi Eleazar: “I will give her the marriage settlement due her” So Rabbi Yose divorced her and was soon married to another woman, who was respectful and kind. 

The divorced wife’s mean ways brought it about that she married the town watchman, a man below her station. After some time, the watchman suffered many problems and sickness. Because of his troubles  he lost his job and soon became blind. 

His wife had to hold him by the hand and lead him around all the neighborhoods of the town to beg for alms. When she reached Rabbi Yose the Galilean’s neighborhood, she stopped and turned back. Since her husband was very familiar with all sections of the town, he said to her, “Why don’t you lead me to Rabbi Yose the Galilean’s neighborhood? He, I heard, gives much to charity.” She replied, “I am his divorced wife, and I cannot bring myself to face him.” 

Once, after making the rounds of the entire town and being given nothing, they reached the neighborhood of Rabbi Yose the Galilean, and again she stopped. When her husband realized why she stopped, he began to beat her, and the noise they made drew the attention of many in the marketplace. Just then, Rabbi Yose happened to look out and, seeing them exposed to public shame in this way, asked the husband, “Why are you beating her?” He replied, “Because every day she causes me the loss of money from this neighborhood.” Upon hearing this, Rabbi Yose took them and settled them in a house he owned, and provided for all their needs for the rest of their lives. 

The voice of the poor woman was heard at night to say, “It was easier for me to have a bear the blows of my husband than the pain to accept the charity of Rabbi Yose.  The first only injured my body, but the latter touched my very soul within me.” 

Y. Ketubos 11:3, 34b; Genesis Rabbah 17:3; Leviticus Rabbah 34:14

Each chapter in A Time to Separate, A Time to Come Together by Rabbi Rachmiel Tobesman teaches children important skills to cope with the traditions and confusion so common when parents divorce. Divorce does not mean the family will be separated forever. There will come a time that the family will come together again. This unique workbook is filled with many activities and much more, which makes it an invaluable resource for parents and children. It will help you grow closer to your parents and family. As you fill this book, it becomes your own—a special treasure that you can keep forever… 

For more information, log on to http://www2.xlibris.com/bookstore/bookdisplay.asp?bookid=54748

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As people listen to stories of faith, it is as it is written “find rest for your souls.” (Jer. 6:16). As the tales touch the mind, heart and soul of the listener a change takes place. There is nothing that restores the soul, purifies the heart, deepens the mind, and bring one closer to our Father in Heaven than a stories. “A little refreshment goes a long way” (San. 103b) 

The Maggid (storytelling rabbi) traveled from place to place and was never lacking for a tale to touch the heart and soul. With some of his stories, he was able to guide some back to the ways of goodness. His gift was that he never had to prepare, but was able to produce the right stories at the right time. 

One time the maggid came to a synagogue where the rabbi welcomed him warmly. “Please tell me a story,” he asked. 

The maggid, who was tired from the long trip, thought for a moment and began, “A man once went to the market to buy a goat. On his return home his wife tried to milk the goat, but no milk was forthcoming. ‘What kind of goat did you let them sell you? It may look like a goat, but it certainly does not act like a goat.’

“‘Don’t worry,’ the husband said. ‘It is a very fine goat. However, she was not fed and watered in the market­place, and she is very tired from the long trip. Give her something to eat and drink, and let her rest up a bit, and she will give you all the milk you want.’ ”

May all your tales end with shalom (peace)

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The highest level of faith is one that is free of the prevailing thoughts and beliefs of society. 

Faith binds one to tradition. A tradition that satisfies the soul, and allows one an inner peace. A troubled soul will only be content only after an extensive investigation. A person hopes that they will be able to justify and corroborate the authenticity of man made traditions. 

Sadly, too many see the world through the eyes of science and technology and become masters of words. They delight in debate. 

The one who sees the world on the spiritual level cannot be swayed by the debates because their wisdom is based upon faith. 

THE SHABBOS CANDLES 

A young girl went to religious school for the first time.  Her grandparents wanted her to learn about the beauty of being Jewish.  Well, from the first day the young girl liked Religious school.  Each day she would learn something new and was very excited. 

One day she came home from school wanting to share what she had learned about Shabbat.  She ran in the door, “Mommy, mommy guess what I learned in school today?” the young girl began:

“We learned that G-d made the world in six days and he rested on the seventh day.  Ya know what mommy?  We should rest on Shabbos (the Sabbath Day) too.”

The mother patiently listened to her daughter and then said, “What you’ve learned is very nice, but we don’t do things that way.” 

Another day the young girl came home and excitedly told her mother, “Mommy, today I learned that on Erev Shabbos (Friday) the whole family eats dinner together, Shabbos candles are lit and Kiddush is said because Shabbos is such a special day.  An ya know what else?  The whole family talks and sings together.” The mother listened to her daughter and explained, “we are very busy during the weekend and don’t have time for those type of things.” 

A week later the young girl burst into the house on Sunday afternoon after Religious school and told her father, “Daddy, today I learned the Beracha (blessing) to say over the Shabbos candles, I’m going to light candles on Shabbos the way bubbie and zadie do on Shabbos.” The father answered, “You will do no such thing. All that is old fashioned and has no place here. I do not want you lighting any candles.” 

Now the young girl was sure that if her parents could see the beauty of the Shabbos candles they would understand what she felt.  So all week she thought, and she thought, and she thought some more until she decided what to do. 

Friday afternoon she rushed home from school, cleaned the house and swept the floors (as best as a little girl could). She set the table with a clean white tablecloth, napkins and dishes. Then she went to set up the candles for Shabbos.  She knew where her mother kept them, they were up on the third self of the kitchen cabinet.  So she climbed up onto the countertop and opened the cabinet and took down two Shabbos candles, they were in their own glass holders. (Note:  The candles in the glass containers were Yahrzeit Candles – Memorial Candles). She placed them on the table on a sheet of silver foil. Everything was ready for her parents. She knew they would be surprised and would finally understand what she was trying to tell them. 

The sun was getting lower and lower in the sky, and she remembered that her teacher at Religious School told her that the candles had to be lit before sundown. It was getting late and the little girl was waiting for her mother, but soon it would be too late. The little girl prepared to light the Shabbos candles. She covered her eyes and began, “Baruch ata Adoshem elo…” When she heard her mother scream, “What are you doing?” the young girl turned and saw both her parents standing in the diningroom staring at her.  She smiled and said, “I lit these candles for you because I love you.” 

From that day on both her mother and father helped her with Religious School, they kept Shabbos and Yom Tov.

===============

True faith is deep within one’s inner self and once found will allow one to see the world on many levels. 

There is “fun” in the confines of belief. The wonder, beauty and adventure are there for the experience. All one has to do is look at the world around them through the eyes of their faith.

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You shall seek G-d and you shall find Him, but you must search for Him wholeheartedly” (Deuteronomy 4:29). Even after you have found G-d, you must continue to search for Him wholeheartedly. G-d is infinite, and you should not be so compla­cent as to think that you have already found Him. Keep searching, because there is so much more (Kotzker Rebbe). 

A man who had drifted away from religion came to a holy rabbi and gave him a long list of sins he had committed over the years, and told the holy rabbi that he had  hoped by fasting frequently and punishing himself by sleeping on the ground and putting pebbles inside his shoes, he could be forgiven for his terrible deeds. He won­dered whether all of his actions were sufficient to attain forgiveness for his sins. 

The holy rabbi listened closely and studied the list of sins carefully. Then he remarked, “It appears that you have done a complete job. Truly a complete job.” 

The young man was pleased that the rabbi appeared to have approved of his penance. “Then I am forgiven?” he asked. 

“Not quite,” the holy rabbi said. “You began by committing sins to ruin your neshamah (soul). Having done that, you then directed your attention toward ruining your body as well. That is a complete job.” 

According to many great rabbis, atonement does not require self-torment and punishment. Rather, one should understand the gravity of transgressing the Divine will, appreciate how injurious this is to oneself, and make a concerted effort to refine his character so that he is no longer likely to repeat the improper behavior. Self-punishment can mislead one to think that he has achieved atonement, whereas nothing in his character may have changed. 

An old Jewish teaching tells us that “great is repentance: it brings healing to the world.” (Yoma 86a) Let us all hope that we can bring about a healing in the world.

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