ELIEZER SHEMTOV PDF

Rabbi Eliezer and his wife, Rebbetzyn Sarah, had been married for many years without children. They finally merited to be blessed with a son in their old age, and they named him Yisrael. Just before he passed on, Rabbi Eliezer called little Srulick and left him with the following instruction. I want you to know that before you were born, it was made known to me that Hashem will always be with you because you have one of the Innocent Souls of Heaven. And love every Jew dearly.

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Rabbi Eliezer and his wife, Rebbetzyn Sarah, had been married for many years without children. They finally merited to be blessed with a son in their old age, and they named him Yisrael. Just before he passed on, Rabbi Eliezer called little Srulick and left him with the following instruction. I want you to know that before you were born, it was made known to me that Hashem will always be with you because you have one of the Innocent Souls of Heaven.

And love every Jew dearly. For the next several years he lived with different families, moving from one home to another. They would try and care for him and send him to cheder.

But each time, after a day or two at cheder, he would sneak away and go into the forest. Srulick felt most at home with the trees and the earth.

There he felt connected to God. At first, the school teacher and members of the community would search for him, scold him, and return him to school. His job was to accompanying the young children to and from cheder each day. At first everything went well. Srulick taught the children songs praising God and sang with them as they walked through the fields and forest to and from cheder. The songs had a powerful effect on the children and they grew happier and more joyful each day.

Thinking that this might be the heralding of the Moshiach, the angels were very happy. But the Satan the angel representing the innermost source of darkness became very angry because such a spiritual uplifting was interfering with his work. So the Satan appeared before God and requested that this spiritual influx cease because it was not the time for the Moshiach to come. God reluctantly agreed. The Satan came to the earth near the place where the boy Srulick was living.

He approached all manner of nature, from plants and trees to insects and animals, to help him in his task. He was a simple charcoal burner by day, but at night evil spirits would creep into him and change him into an animal-like shaped creature, a werewolf. And indeed, the townspeople had been plagued at night with howling for these many years, and they instinctively believed that it was the charcoal burner. They were right.

The very next day, when Srulick was walking the children to cheder, the werewolf came out of the forest and ran towards them. It was a filthy, foul smelling beast, and came charging at the children with a frightening snarl. The children screamed hysterically. Some began to run away, and some were frozen in terror. But then the strangest thing happened. Just as suddenly as the werewolf had appeared, he turned tail and disappeared back in the forest.

Srulick tried to gather the children but they were so traumatized that he decided to bring them all home. When the parents heard the report of the werewolf and saw their children so upset, they decided they would not send them to cheder again. Please send your children to cheder with me. I assure you that nothing will happen to them.

As always, the children were singing, but were very apprehensive, walking through the fields faster than usual, afraid that the werewolf would make his return. When they came close to the forest, they could hear snarling.

Srulick quickly walked towards the forest as the werewolf came running out towards him. The werewolf appeared to grow larger and larger and then started snorting and pawing the ground.

But Srulick was not afraid of the werewolf. The heart was pulsating and squirming around in his hand. It was the strangest feeling because Srulick could feel the pain in this heart in him.

The regret, the fear. So he took pity on the heart and placed it on the earth. Without warning, the earth opened for a brief second and swallowed the heart. When Srulick looked around, he found the children huddled together in a little group. He led them to cheder. His eyes were closed and he had a peaceful, child-like look on his face. The evil that had been haunting the village was gone at last. And the boy, Srulick?

May his merits protect us. And so it was [8] In , Israel became an orphan, and was adopted by the Jewish community of Tluste near Zalischyky. It is reported that, after the conclusion of his studies at the local cheder Jewish elementary school , he would often wander into the fields and forests that surrounded the village.

In , he finished cheder and became an assistant to a melamed instructor in cheder. Sometime in Israel became a shammash sexton of the local synagogue. He later related that he took great pleasure in accompanying the children to and from school, using this opportunity to recite prayers with them and tell them Torah stories. After serving for a long time as helper in various small communities of West Ukraine , he settled as a melamed at Tluste.

In continuation of this policy they decided that they needed to look after the educational needs of the children living in small farm communities. His services were brought into frequent requisition because the Jews had their own civil courts in Poland. He is said to have made such an impression on Ephraim of Brody that the latter promised the Besht his daughter Chana in marriage. The couple had two children: Udl born in and Zvi Hersh. Leadership[ edit ] The Besht later took a position as a shohet ritual butcher in Kshilowice , near Iaslowice , which he soon gave up in order to manage a village tavern that his brother-in-law bought for him.

During the many years that he lived in the woods and came into contact with the peasants, he had learned how to use plants for healing purposes. He wrote amulets and prescribed cures. Medzhybizh became the seat of the movement and of the Medzybizh Hasidic dynasty. His following gradually increased, and with it the hostility of the Talmudists.

Later he won over recognized rabbinic authorities who became his disciples and attested to his scholarship. Later Hasidic tradition, however, downplayed the importance of these healing and magical practices, concentrating on his teachings, his charm, magnetism, and ecstatic personality. After the mass conversion of the Frankists, the Baal Shem Tov allegedly said that as long as a diseased limb is connected with the body, there is hope that it may be saved; but, once amputated, it is gone, and there is no hope.

This shul no longer exists, having been destroyed by the Nazis. However, an exact replica was erected on its original site as a museum. Therefore, the most reliable record of his teachings is in his utterances as recorded in the works of his disciples Hasidim. Most are found in the works of Rabbi Jacob Joseph of Polnoy. But since Hasidism, immediately after the death of its founder, was divided into various parties, each claiming for itself the authority of Besht, the utmost of caution is necessary in judging as to the authenticity of utterances ascribed to Besht.

Rosman discovered numerous legal documents that shed light on this period from the Polish Czartoryski noble family archives. Rosman contends that the Polish documents show the Besht and his followers were not outcasts or pariahs, but rather a respected part of mainstream Jewish communal life.

His grave can be seen today in the old Jewish cemetery in Medzhybizh. Chapin and Weinstock contend that the Besht was essentially the right person, in the right place, at the right time.

It had been depopulated one generation earlier due to the Khmelnitsky Massacres. Once the Polish Magnates regained control from the Turks, Podolia went through an economic boom. The Magnates were benevolent to the economic benefits the Jews provided, and encouraged Jewish resettlement to help protect the frontier from future invasions.

Thus, the Jewish community itself was essentially starting over. Within this context, the Jews of Podolia were open to new ideas.

He had the ability to protect the Jewish community from plague and persecution. This claim also supports the supposed belief that the Besht had the ability to see the souls of men, divining the messianic quality of the man despite only seeing him through a vision. Rosman also describes another letter written by the brother-in-law which claims that the Besht could travel to heaven and commune with God. This view is derived from a series of titles given to the Besht, attributing various religious achievements unto him such as understanding the mysteries of God.

Similarly, Rosman—though now citing the writings of a Polish rabbi—says that it was believed the Besht was a great medical practitioner with vast knowledge regarding salves, balms, and similar medicants. Some aspects of his medical practice are said to have been mystic in nature, though the degree to which this is the case is not agreed upon. Some claim[ Like whom? In other works, he is said to have less limitations on his supposed ability, allowing for more mystic methods to be practiced.

He considered the noodles a symbol marking the beginning of a new week. He emphasised the personal against a previous preoccupation on messianism.

Because of his emphasis on devekut, he did not advocate withdrawal from daily life and society, and he vigorously opposed fasts and asceticism. He believed that physical pleasure can give rise to spiritual pleasure. A physical act can become a religious act if it is performed as worship of God and the act is performed in a state of devekut.

He based this belief on the assumption that the letters of the Torah evolved and descended from a heavenly source, and therefore by contemplating the letters, one can restore them to their spiritual, and divine source. The student thus becomes joined to their higher forms and receives mystical revelations. These individuals influence society, and their task is to teach the people to worship God by means of devekut and to lead sinners to repent.

True worship of God, consists in the cleaving to, and the unification with, God.

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ELIEZER SHEMTOV PDF

The sixth Lubavitcher Rebbe, Rabbi Yoseph Yitzchak Schneersohn, may his merit shield us, was once staying she,tov an eliszer building and learned that on the fifth floor there lived a tailor who professed to be anti-religious. The new year that will begin tonight,is a leap year. How did we manage to survive and reach It will have days instead of the average days that a lunar year generally has. What can we learn from the command to balance out the lunar and solar cycles? Shalom Aleichem, Aleichem Shalom!

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A Jewish adult male has the obligation to wrap Tefillin on his head and arm every weekday. It will have days instead of the average days that a lunar year generally has. The new eljezer that will begin tonight,is a leap year. The leap year teaches us that it is not enough to have both elements in our lives, we need to blend the qualities of the two, thereby enhancing them both. The sun does so in a constant non-changing manner, whereas the moon does so in an ever-changing rhythm. Our calendar has this occurrence every two-three years; seven times in every nineteen-year cycle, to be exact.

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The reason for this is because our dates are set according to the lunar cycle Exodus, Sinai which took place exactly three millennia, three centuries and three decades shemhov. We have things that we do on a constant basis, and we have those things that we do from time to time. It will have days instead of the average days that a lunar year generally has. Our calendar has this occurrence every two-three years; seven times A Jewish adult male has the obligation to wrap Tefillin on his head and arm every weekday. Our calendar has this occurrence every two-three years; seven times in every nineteen-year cycle, to be exact.

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The Basis for the Jewish Opposition to Intermarriage Introduction One of the most worrisome and least understood subjects of Jewish life is that of intermarriage. Besides the lack of objective information regarding the subject, it is very complex from an emotional point of view. On the one hand, parents feel that when their child marries a non-Jew, he or she is breaking the millennia-long chain of Jewish continuity and they do not want to allow that to happen. On the other hand, they feel uncomfortable to openly oppose intermarriage because of its racist connotations.

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