Ancient Aliens Stonehenge and Beyond

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From UFOTV®, accept no imitations. Discover powerful evidence that links Stonehenge, Avebury, Glastonbury and many other mystical locations throughout England to ancient advanced technology and an advanced ancient order that had a direct connection with Atlantis.Travel along a set of prehistoric "tracks" that run hundreds of miles through the English countryside - evidence of a highly developed science that was capable of engineering the construction of incredibly inspiring structures, using massive stones weighing thousands of pounds, that continue to radiate their sacred energies to this day. Based on the discoveries of Cambridge-trained scholar and author John Michell, this program reveals a startling new version of the roots of civilization. Join host Doug Kenyon, editor, Atlantis Rising Magazine, as he takes us on location in England to explore some of the great mysteries of mankind
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Naaseh before V'Nishma PT ii

Blind Faith





Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

By the Grace of G‑d

26th of Tammuz, 5733 [July 26, 1973]

Brooklyn, N.Y.



Greeting and Blessing:



I was pleased to receive your letter of 18th of Tammuz, following our conversation when you visited here. May G‑d grant that just as your letter included good news, so you should be able to continue reporting good news in the same vein and in a growing measure.



You mention that you had some questions and doubts, etc. Of course, one must not feel any shame in asking clarification, and certainly should not keep any doubts within oneself, but seek answers. However, there is only one condition: Whatever the questions and doubts may be, this must not affect one's simple faith in G‑d and in His Torah and Mitzvos, even if the answers have temporarily eluded one. This condition goes back to the day when the Torah was received at Sinai on the principle of Naaseh before V'Nishma, the guiding principle for all posterity. But after Naaseh follows V'Nishma, for G‑d, the Essence of Goodness, desires us to follow the path of Truth on the basis of faith, but then to follow it up with knowledge and understanding, for then the totality of the person is involved in serving G‑d to the fullest capacity.



However, one must always bear in mind the limitations of the human intellect in general, and particularly in relation to the area of G‑dliness, which is essentially beyond human comprehension. By way of analogy, even within the realm of human intellectual achievement, a small child cannot possibly comprehend an advanced mathematical or scientific formula conceived of by a great professor, though the latter was a small child at one time, and the former could one day surpass even the mind of the professor. It is quite different in the relation between the human mind and the Divine Mind, where the difference is not in degree but in kind; between a created being and the Creator. Therefore, the Torah and Mitzvoth, G‑d's Wisdom and Will, can at best be comprehended only in a limited way. To the extent of a person's capacity, he is welcome to inquire and probe, but, as above, without losing sight of the basic condition.



What has been said above is especially pertinent in the present Three Weeks, commemorating the destruction of the Beth Hamikdosh and our Exile. For, as we say in prayer: "Because of our sins we have been exiled from our land," etc. Hence, every one of us must do our utmost to rectify and reverse the cause, by studying more Torah and doing more Mitzvos, and spreading them throughout the environment, and thus hasten the reversal of the effect and the fulfillment of the Divine prophecy that these days shall be converted into days of joy and gladness, with our true and complete Geulo through Moshiach Tzidkeinu.



Enclosed is a copy of a general message which I trust will interest both of you. For, as mentioned during our conversation, Mrs. ---- has also an important part to play in spreading the fountains of Torah and Mitzvos among her friends and in her circles. In addition to the essential thing, this is also the way to widen the channels to receive G‑d's blessings in all needs, materially and spiritually. May you both have Hatzlocho in this and enjoy it in good health and with gladness of heart.



With blessing,

THE RATIONALE FOR NAASEH AND VNISHMA THE SOUND PRAGMATIC FOR THIS RATIONALE

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The Childless Woman’s Role in Judaism





Correspondence by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

By the Grace of G‑d

13th of Iyar, 5737 [May 1, 1977]

Brooklyn, N. Y.



Blessing and Greeting:



Your letter (post-dated April 18) reached me with some delay.



First, many thanks for your good wishes in connection with my birthday. I can best reciprocate in the words of our Sages, "One who blesses others is himself, or herself, blessed by G‑d, the Source of all blessings." Accordingly, may G‑d bestow His generous blessings on you in all needs.



Now with regard to your question about the woman's role from the viewpoint of our religion, or, as you refer to it, 'orthodox' Judaism,



I must first point out that the division of Judaism into 'orthodox, conservative, reform,' etc. is a purely artificial one, for all Jews have one and the same Torah, given by the One and Same G‑d, though there are more observant Jews and less observant Jews. To tag on a 'label' does not, of course, change the reality.



As for the attitude of Judaism to the woman, it has also been frequently pointed out that those who think that the Torah places the woman in an inferior role to that of the man labor under a misconception, for it has no basis in truth. Man and woman are like the head and the heart in the physical body: both are equally vital, though each has entirely different functions, and only the normal functioning of both together ensure a healthy body. The same is true of the role of the man and woman in Jewish life, and, indeed, in any healthy human society.



It follows that the heart need not feel inferior to the brain, although in certain aspects it depends on the brain, just as the brain need not feel inferior to the heart because in certain respects it depends on the latter. Similarly in Jewish life there are duties and functions which G‑d has allotted to the woman and those allotted to the man.



Where a person, for some reason, is unable to perform a certain Mitzva or some of his or her functions, there is a ruling in the Torah, Toras Emes1 (so called because all its teachings are true), "the Merciful One excuses a person who is incapable of performing his, or her, duty." Indeed, G‑d who knows what is in the heart of everyone, and knowing that were the person able, he or she would have performed it, considers the thought in place of the deed.



Incidentally, it is noteworthy that of the various Divine names, it is the name רחמנא ('Merciful One') that is used in the above ruling. This pointedly emphasizes that all G‑d's precepts derive from His attribute of mercy and loving-kindness, which, like all Divine attributes, is infinite. It follows that where a person is precluded from performing a Mitzva by circumstances beyond his or her control is completely excused and exonerated.


Needless to say, one need not apologize for asking questions. On the contrary, since Jews are described in the Torah as a 'wise and understanding people,' it is desirable that questions which come within the realm of human understanding should be also be understood and not left to faith alone, wherever this is possible. There is only one prerequisite, which goes back to the time when the Torah and Miztvos were given at Sinai, namely that the Torah must be accepted on the basis of Naaseh ('we will do') first, and then v'nishma ('we will understand') - meaning, that the performance of Mitzvos must not be made conditional on the understanding of their deeper significance, etc., nor must the vitality and enthusiasm of the performance be any the less.

THE RATIONALE FOR NAASEH AND  VNISHMA    THE SOUND PRAGMATIC FOR THIS RATIONALE

This basic principle and attitude is also a matter of common sense. If the Torah is accepted as Divine - otherwise there is no point at all in any questions and discussions, since if it is man-made one would be free to do as one pleases - that is, given by a Supreme Being, Whose Essence is beyond human grasp, it would be a contradiction in terms to demand to know the meaning and significance of each Divine Mitzva before performing it, for it would reduce the Supreme being to the level of the limited human intelligence, which, moreover, is subject to development, since human understanding increases from day to day with newly acquired knowledge and experience; yet he insists on understanding it today, on his present level.


One might even add that there is a sound pragmatic, or 'business' consideration involved, as, by way of a simple illustration, when one is offered an opportunity to invest a dollar with a view to earning a thousand dollars, though there may be a remote possibility of losing the $1. A normal individual would certainly not hesitate to make his decision. Similarly, when a Jew, on the basis of na'aseh before v'nishma, invests in a relatively small effort by restricting himself in matters of Kathrus2 and Shabbos3 observance, etc., and the Yetzer hara4 attempts to distract him by saying, even if you live 120 years maybe you will never fully grasp the significance of what you are doing -- the most the person will have lost would be having denied himself certain foods or some convenience on Shabbos. On the other hand, if a person will wait with the performance of Mitzvos until he will realize their significance, and in the meantime will act like any gentile, he will deprive himself of the eternal good which was his within easy reach, and when the time will come and he will discover the truth, he will realize that he has lived in transgression of the Divine Torah, with all the consequences there from,



Much more could be said on the subject matter, but I trust the above will suffice. May G‑d, whose benevolent Providence extends to each and everyone individually, lead you in the path of Truth.



With blessing,



M. Schneerson



P. S. Since you refer to women's lib, which has become so popular in recent years, it baffles me that the thrust of the movement is centered on the woman's becoming similar to man -- and this is what is termed 'independence' and 'feminist' pride, etc.!


FOOTNOTES


1. =The Torah of truth.



2. =The Kosher dietary laws.



3. =Shabbat.



4. =The evil inclination.

In Which Body Will a Reincarnated Soul Return?

OUR SAINTLY TEACHER'S EXPLANATION IS THE MOST SUCCINCT AND CLEAR EXPLANATION ANNOTATED THAT I HAVE YET SEEN


In Which Body Will a Reincarnated Soul Return?




By Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe

By the Grace of G‑d

2nd of Tammuz, 5716 [June 11, 1956]

Brooklyn, N.Y.



Blessing and Greeting:



I received your letter in which you ask the question "if a soul has come back to earth several times to complete its duty here, when Messiah comes in which form will the soul come back?"



I was pleased to note from your letter that you are taking an interest in your studies and follow the instructions of Torah as you are taught in the Yeshivah in New Haven.



As for your question, it was already asked a very long time ago by one of our great teachers of the Talmud, Rabbi Hizkiah, as mentioned in the holy book "Zohar" (Part 1, page 131a). The answer given there by another great teacher of the Mishnah, Rabbi Jose, is that the soul will come back to life in the body in which it has accomplished Torah and Mitzvoth during her lifetime on this earth, and that a body which did not practice Torah and Mitzvoth on earth will not come back to life. This answer must be considered in the light of a further explanation by the great Rabbi Isaac Luria, who lived about 400 years ago, and is known as Ari (the "Lion"). (About his life and work you may have read in the "Talks and Tales.") The saintly Ari explained that it is almost impossible for a Jew not to fulfill at least some Mitzvoth. Therefore, in accordance with the answer in Zohar, almost all bodies will come back to life. The question then is in which body will the soul return if it had been in more than one body. The answer, strange as it may seem at first glance, is that it will return in all bodies it had inhabited. To understand how this is possible, let us remember that the souls of mankind started from two people, Adam and Eve. Their souls included all the souls of the future generations, in a way a single seed includes in it future generations of trees, fruits, and seeds. In the same way the souls of parents are not just two souls, but they can split up into soul sparks, each of which is in turn a complete soul. Therefore, when a Jew performs a Mitzvah, the body takes part in it and it is no longer "dry wood" that rots away, but it will come back to life with a soul which is a Divine spark, and which was included in the original soul. Thus at the Time of Resurrection (after Messiah will come) all "parts" of a "general" soul will each have a separate body, just as parents will come back to life with all their children.



If you find the above a little difficult to understand, you can ask your teacher to explain to you more fully, or leave the question until you grow older. But you may be sure that no good deed, no Mitzvah, not even a single minute spent in the study of the Torah, is ever lost.



With blessing,

By [signed by the Rebbe's secretary]