Rabbi Haber explores the root of Chanukah and the paradigm shift from Prophecy to the Talmud. Rav Haber explains the difference between the wisdom of our sages and Greek philosophy. Shimon HaTzadik vs. Alexander the Great.
Rabbi Haber, in his inimitable and straight-forward manner, makes clear to us that the sin of the nachash was its attempt to “be” Hashem by imposing his faulty logic on Eve and by being the root of all lashon ha’rah. Rav Haber cites Rav Tzadok HaKohen and the Chafetz Chaim to prove that at every turn in the history of the world, as described by Torah, the root of evil is “someone’s” attempt to place themselves at Hashem’s level, chas v’shalom and, thereby taking the wind, so to speak, out of Hashem’s Plan for the world and the Jewish People.
Rabbi Yaacov Haber, Shlit’a, fathoms the unfathomable and probes the depths of Rav Tzadok HaKohen’s teachings about what “convinced” Hashem to give His most precious gift of His Torah to the Jewish People. What is it that makes the Jewish People special and unique? Rav Haber plumbs one aspect of our national genetics to reveal a very surprising answer.
Rabbi Haber, Shlit’a, delves the depths of Kabbala and shows that, unlike Shakespeare’s vision of the whole world being merely a “stage upon which the actors strut...”, that the Neshama/Guf of every Jew is a necessary spoke in the “Wheel of Purpose” that will bring the Final Redemption and the Kingdom of Hashem down to Earth. This is known to Yaakov Avinu and Yosef as portrayed in Parashat Vayigash as well as in the Purim Story and the kingship of Shaul, HaMelech.
Rabbi Haber, Shlit’a, explains, in his special and eloquent way, how Rav Tzadok HaKohen sees the days of Mashiach as containing complexities that are not simple to understand at the same time that he makes them clear and understandable. Why did Yitzchak think that Eisav was the mashiach of the Jewish People? Why did Shmuel haNavi not think that Dovid was the right candidate for mashiach? These “mistakes” are the exact opposite of each other. But, Hashem has His Plan for Creation and tikun olam and, “it is very complicated” to the casual observer. Rav Haber, tours the depths of these seemingly complicated issues and makes them understandable for all.
Rabbi Yaacov Haber, Shlit’a, further expands on the concept of the Goal of the Jewish People to repair the Sin of Adam and bring the Final Redemption. Our “Foes” play a significant and necessary function in the process of redemption. They also contain “Sparks” of the Divine that must be brought back and Unified under His Kingdom. Before the Sinai experience the Shechina rested in the boundaries of Esav. Rav Haber explores the sources of Christianity and Islam while revealing the mystery of “408”. The focus on Shevet Dan is central to this mystery.
Rabbi Haber explains the effect of the idol of Micha on Knesset Yisrael. At Har Sinai, Knesset Yisrael was tied together in the Malchus of Hashem. He relates the story of Shevet Dan in the midbar and how they were thrown out of the Cloud of Glory and that Dan was a Klipa that was necessary to save from Amalek the “pieces” of Knesset Yisrael who were straggling behind .
Rabbi Haber extracts a fascinating introduction to Shevet Dan and Shimshon from Sefer Shoftim. How could it be that Hashem allows idol worship in His Name? This is the first part of a 2 part discussion regarding Rav Tzadok HaKohen’s analysis of the answer to that question. This is an extremely interesting and provocative shiur that leaves much to think about. What does Hashem really want?
Rabbi Haber, Shlit’a, threads the “Rope” of Yaakov Avinu as voiced by Moshe Rabeinu in Parshat Haazinu “יעקב חבל נחלתו”, and explains how just as the strands of the “Rope” are tight and unified at the top and frayed and separated at the bottom, so are the separations in the world. It is our job to Unite the strands for the sake of the Malchut of Hashem. Then, Hashem will sit on His Throne and not only will He continue to be ONE, but His Name will be ONE. He further shows us how the sin of Shimson is parallel to the sin of Adam.
Rabbi Haber, Shlit’a, resumes his exposition of Shimshon’s role as a Judge and potential mashiach for the Jewish People, citing Rashi and following Rav Tzadok HaKohen’s sefer. This is a powerful video connecting Yaacov Avinu’s bracha to Shevet Dan to Shimshon and what it means for us today.
For generations it has been the custom of Tzadikim and their students to study Tomer Devorah during the month of Elul.
In this seminal work, the great Kabbalist Rav Moshe Cordevaro takes us on a deep introspective journey to the depths of our personalities and the essence of our souls. Join Rav Yaacov Haber, live or from the archive, as he leads the journey within.
Rabbi Haber explores with us the possibilities of the character traits that the Messiah will possess. Must he be a warrior in order to subdue the world and connect mankind with the Source, the Creator? Or, will he be a completely different kind of personality who leads with his will rather than his strength? Rabbi Haber postulates that whatever the nature of his character, there is one element that he must possess, and that is INDEPENDENCE! A review of history will reveal that every possible Messiah had this quality.
Rabbi Yaacov Haber, Shlit’a, enlightens us on further historical progressions of the Jewish People’s efforts to reclaim Gan Eden as it was before the chet of Adam and how, once again, there was a lost opportunity for the Jewish People to realize their destiny of fixing the “damage” that the Adam’s chet inflicted on the world. Shimshon, was another potential Mashiach in a long line who was not up to the challenge. Rav Haber shows us the incredible similarities between Shimshon’s “mistakes” and that of Adam HaRishon, the first potential Mashiach.
Rabbi Yaacov Haber, Shlit’a, explores the source of the neshama and it’s spiritual and physical manifestation within the Jew. Everything starts with the heart. When it (feeling) starts in the heart, it is then filtered through the brain. The broken heart is the the Mishkan wherein the Shechina can rest. But your heart has to be softened (or broken) enough to allow the Shechina to penetrate. The Kotzker Rav said that “there is nothing more full than a broken heart.” If you survive a broken heart, you’ll be better for it because then your heart is a bigger place for the Shechina to rest. Tears דִמעָות are a product of the heart when it’s not filtered by the brain. Babies cry because the brain is not developed. When Yaakov Avinu thought he was about to die, he was going to reveal the end of days to his children. But, the Shechina left him. He looked at his sons and thought that “something is not working here.” His sons said to him “just as your heart is one, so too, our hearts are one. To which Yaakov answered “ברוך שם כבוד מלכותו לעולם ועד”. In this context, the Rav discusses the Upper Unity [Ychuda Ilaa] (Yaakov) and the Lower Unity [Ychuda Tataa ] (The Shevatim) and the Har Sinai Experience before [Ychuda Ilaa] and after the Chet HaEgel [Ychuda Tataa ]. And then he relates this phenomenon to “before the 3 upper Sefiros” and “after the 7 lower Sefiros (Malchut)”. By examining the divisions between the Upper Point and the Lower Point we can see the map of history playing out. Tying these separations together is OK. It’s Malchut (Kingship) which could even be on a higher level the the Upper Unity. The Rav then brings it all back to Adam HaRishon before and after the Chet of the Etz HaDaas. Upper Unity is immediate. Lower Unity can take a few thousand years (to tie everything together). The vessel of pray is your heart! We must figure out how to activate the koach (Energy) of the heart. Bringing things together requires emotion.
Rabbi Yaacov Haber, Shlit’a, brings together the physical and spiritual (corporal & ethereal) essence of the Jewish Heart, learning from Rav Tzadok HaKohen, Dovid HaMelech, and other spiritual greats. The equality, which is Knesset Yisrael, happens when the Jewish People are as one person with one heart, that is when the Shechina can rest within them. That’s called Malchus. The Tzur of Yisrael is it’s stubbornness, the validity or strength of Yisrael is it’s Chutzpah which is implanted within the Jewish heart by Hashem. Fine tune your Chutzpah to listen to the right side of your heart which is Hashem’s transmitter. With your heart, seek His face!
Rabbi Haber has been a leading force in Jewish Outreach for the past 25 years. A founding trustee of AJOP, the Association of Jewish Outreach Professionals, he was the founder and director of the Torah Center of Buffalo from 1980-1990 while serving as a community rabbi in Buffalo. From Buffalo he and his family traveled to Melbourne, Australia where as a project of Kollel Bais HaTalmud he founded the Australian Institute of Torah, a national outreach and adult education program. He directed that program from 1990-1995, at which time he was sought out as National Director of Jewish Education for the Orthodox Union in the United States where he created the Internationally acclaimed and highly successful "Pardes Project."
In addition to his duties at the OU, in 1996 he replaced Rabbi Berel Wein as the spiritual leader of Congregation Bais Torah in Monsey, NY. In keeping with the position of Congregation Bais Torah in the Monsey community, Rabbi Haber was involved in issues involving the greater Monsey community, and counseled hundreds of individuals in the surrounding area.
Rabbi Yaacov Haber is the founder and driving force behind TorahLab. Through TorahLab, Rabbi Haber is bringing together educational and media specialists to create dynamic learning experiences which will be accessible to adults of all backgrounds and levels. Rabbi Haber has published numerous articles and books and is a sought after international lecturer.
Rabbi Haber and his family are presently living in Ramat Beit Shemesh where he is the Rabbi of Kehillas Shivtei Yeshurun.
Incorporating 25 years of experience and research in the field of adult Jewish education, TorahLab provides lay leaders, professional educators, and students with state-of-the-art Jewish learning tools.
Our products are designed to engage those searching for Jewish knowledge and stimulate the desire for further study.