"Va'yashav Yitzchak va'yachpor es beiros hamayim asher chafru b'yimeie Avraham aviv.../And Yitzchak dug anew the wells of water which they had dug in the days of Avraham his father..." (Bereishis 26:18)
We can clearly see the praise in this pasuk of Yitzchak avinu! The fourth call went out. Open up the gates and remove Yissachar a man from the village of Barakay, who respects himself and degrades things that were consecrated to shamayim!!! This amazing story is found in the gemara (Kerisus 28:) and is talking about a bas kol (announcement from heaven) that went out in the Beis Ha'Mikdash kicking out Yissachar from Barakay, who was then the Kohen Gadol. What did he do wrong? He wore gloves while doing the korbanos/sacrifices, so that he wouldn't get his hands all bloody and gooey. This is considered a big insult to the korbanos, which are our offerings to Hashem. He didn't see the pieces of the korbanos as objects of holiness but rather as dirty pieces of meat, just like a gump of mud from the ground. The pasuk is pointing out to us the praise of Yitchak avinu in that he was willing to get down and dirty in order to do the will of Hashem. Especially when it had to do with living in the Holy Land! The lesson that we can try and learn from Yitzchak avinu is twofold. A) The importance of settling and building up the Holy Land of Eretz Yisroel!!! Yitzchak himself went to dig up wells that were dried up and filled in!!! No discouragement just pure emunah that the water would come. B) We learn from Yitzchak avinu that sometimes we just have to get down and dirty in order to do mitzvos and come closer to Hashem!!!! And no worries! The gemara we quoted above ends off on a happy note "This time a bas kol of praise! Lift up your heads gates, and allow Yochanan ben Narvay!" Yochanan ben Narvay was a kohen who could eat 400 seah (`seah'' is shown at about 6.66 dry quarts) of chicken as desert for his meal. As long as he was alive there was never any nosar/left over meat, in the Beis Ha'Mikdash. At first glance we would think that he was a pig! But really he did it as a mitzvha! So that there shouldn't be any left over meat, which is also a big insult to the korbanos!
Toldos/Offspring..... that's what its all about! If we're just living for ourselves what's the point? It's gotta be about coming closer to Hashem! and making sure that our offspring do so as well. It's hard work but if we truly want to do it, we'll get all the help that we need!! This is the the darkest month of the tear, but yet it has Chanukah which brings the greatest light into the world. Lets keep yearning and may we soon merit seeing with our own eyes the coming of Mashiach and the building of the third and final Beis Ha'Mikdash speedily!!! In our days!!! Amen!!!
A good month to one and all!
A good week!
peace & joy,
Etan
Sunday, November 11, 2007
Friday, November 2, 2007
The Family Jewels - Parshas Chayei Sarah
As posted to: http://thefamilyjewels-etan.blogspot.com/
Hello to one and all.
We've been talking a lot about Avraham Avinu and now we come to the parsha of Sarah Imenu. "Sarah's lifetime was one hundred years, twenty years, and seven years..." The midrash tells us how Rabbi Akivah's students were falling asleep, so he told them that Queen Esther ruled over 127 countries in the merit of Sarah's 127 years, and they all jumped up. Rav Ahron Kotler asks "whats pshat"? Every country has states, every state has cities, every city has boroughs, every borough has neighborhoods, every neighborhood has streets, alleys etc... So it goes beyon just the 127 years every second of Sarah Imenus life had an affect on the future, and so too by us every second counts, both for ourselves and those around us and for the generations to come. Chayei Sarah comes to tell us that behind every great man there is an even greater woman, behind every nation is a great woman. Lets take a moment to thank all of the great women in our lives. Our mothers, our wives, our sisters, etc... And let us remember that they have a closer connection to Hashem. The parsha also teaches us the essential concept in Judaism of respect for the dead. We neither reject what has gone before nor neglect what lies ahead. After all the tests that he went through and the daunting challenge of marrying off Yitzchak up ahead, Avraham Avinu puts everything on hold to find a place to burry Sarah. Even though it is not listed as one of the tests, I heard an opinion yesterday that the challenge of buying Maaras Hamachpela was the greatest test of his life. Just a little aliyah plug! Maaras Hamachpela is the "Shaar Gan Eden" and the Beis Hamikdash (which Dovid Hamelech also bought the property from a goy) is the "Shaar Shamayim."
Now we go on to the first shiduch. First a question for everyone to think about, because I don't have an answer. It says that when Avraham and Yitzchak were coming down from the akeida it was told to Avraham that Rivkah was born. So what's the whole big deal that he has to send his servant to find a suitable mate for his son? Ok, she was still a baby, she was far away, but why couldn't Avraham tell Eliezer who she was, and where she was?
Eleizer goes, he davens to the G-D of his master, and is successful. Why does the Torah have to repeat the story twice? We know the Torah doesn't waste words. The Ohr Gedalyahu (Rav Gedalyahu Schorr. If anyone can send me a picture of him I would be grateful!) says that this is coming to teach us about how great of a servant Eliezer was. That he did everything exactly the way Avraham told him to. Even though Rashi tells us that he had a daughter that could have married Yitchak. It's a lesson in how to be a servant. We are Hashem's children, but we are also Hashem's servants and we can learn a lesson from Eleizer. The midrashim tell us how great of a man Eliezer was. So how could he be a simple servant? First of all to be a servant to a talmid chacham, to a gadol hador is anything but simple, and we can also say that all of the greatness that is attributed to Eliezer he got because he was such a faithful servant.
Avraham leaves us. "Now these are the days of the years of Avraham's life which he lived..." Just like the lesson by Sarah we also learn from Avraham "He lived!!!" He made every day count!! So too each and every one of us needs to make every count. Rav Nosson writes in his introduction to Chayei Moharan, the biography of Reb Nachmans life that he chose the name based on this lesson. It's a big job, but we're also taught never to give up hope. So if you have a day which you feel you didn't live fully, just remember that Hashem loves you no matter what, and will still help you no matter what. And also remember what we learned in Bereishis, that the thought itself isn't you but rather the "bad guy." May we all try (or at least aspire to) live our lives a little more fully, and in that zechus bring the geula and the building of the third and final Beis Hamikdash speedily in our days!!!
Have a great Shabbos,
peace & joy,
Etan
Hello to one and all.
We've been talking a lot about Avraham Avinu and now we come to the parsha of Sarah Imenu. "Sarah's lifetime was one hundred years, twenty years, and seven years..." The midrash tells us how Rabbi Akivah's students were falling asleep, so he told them that Queen Esther ruled over 127 countries in the merit of Sarah's 127 years, and they all jumped up. Rav Ahron Kotler asks "whats pshat"? Every country has states, every state has cities, every city has boroughs, every borough has neighborhoods, every neighborhood has streets, alleys etc... So it goes beyon just the 127 years every second of Sarah Imenus life had an affect on the future, and so too by us every second counts, both for ourselves and those around us and for the generations to come. Chayei Sarah comes to tell us that behind every great man there is an even greater woman, behind every nation is a great woman. Lets take a moment to thank all of the great women in our lives. Our mothers, our wives, our sisters, etc... And let us remember that they have a closer connection to Hashem. The parsha also teaches us the essential concept in Judaism of respect for the dead. We neither reject what has gone before nor neglect what lies ahead. After all the tests that he went through and the daunting challenge of marrying off Yitzchak up ahead, Avraham Avinu puts everything on hold to find a place to burry Sarah. Even though it is not listed as one of the tests, I heard an opinion yesterday that the challenge of buying Maaras Hamachpela was the greatest test of his life. Just a little aliyah plug! Maaras Hamachpela is the "Shaar Gan Eden" and the Beis Hamikdash (which Dovid Hamelech also bought the property from a goy) is the "Shaar Shamayim."
Now we go on to the first shiduch. First a question for everyone to think about, because I don't have an answer. It says that when Avraham and Yitzchak were coming down from the akeida it was told to Avraham that Rivkah was born. So what's the whole big deal that he has to send his servant to find a suitable mate for his son? Ok, she was still a baby, she was far away, but why couldn't Avraham tell Eliezer who she was, and where she was?
Eleizer goes, he davens to the G-D of his master, and is successful. Why does the Torah have to repeat the story twice? We know the Torah doesn't waste words. The Ohr Gedalyahu (Rav Gedalyahu Schorr. If anyone can send me a picture of him I would be grateful!) says that this is coming to teach us about how great of a servant Eliezer was. That he did everything exactly the way Avraham told him to. Even though Rashi tells us that he had a daughter that could have married Yitchak. It's a lesson in how to be a servant. We are Hashem's children, but we are also Hashem's servants and we can learn a lesson from Eleizer. The midrashim tell us how great of a man Eliezer was. So how could he be a simple servant? First of all to be a servant to a talmid chacham, to a gadol hador is anything but simple, and we can also say that all of the greatness that is attributed to Eliezer he got because he was such a faithful servant.
Avraham leaves us. "Now these are the days of the years of Avraham's life which he lived..." Just like the lesson by Sarah we also learn from Avraham "He lived!!!" He made every day count!! So too each and every one of us needs to make every count. Rav Nosson writes in his introduction to Chayei Moharan, the biography of Reb Nachmans life that he chose the name based on this lesson. It's a big job, but we're also taught never to give up hope. So if you have a day which you feel you didn't live fully, just remember that Hashem loves you no matter what, and will still help you no matter what. And also remember what we learned in Bereishis, that the thought itself isn't you but rather the "bad guy." May we all try (or at least aspire to) live our lives a little more fully, and in that zechus bring the geula and the building of the third and final Beis Hamikdash speedily in our days!!!
Have a great Shabbos,
peace & joy,
Etan
Friday, October 26, 2007
The Family Jewels - Parshas Vayeira Still reposting
Hello to one and all. I hope that everyone had a good week.
Yidishkeit isn't black and white! It's all of the colors of the rainbow and then some!!! Since Hashem is infinite and covers every area of the spiritual spectrum from top to bottom, Rav Noson teaches that we therefore must connect and experience Him on both extremes of the spectrum in order to better understand Him. In every thing and every living being there is a spectrum ranging from on end of eternity to the end of days. The holy Torah is what gives us the instructions on how to connect to that spectrum and use it to get closer to Hashem. Which brings us to the mitzvahs!! In every mitzva there is a spectrum, and its all up to us to access it on whatever level we may be on or even better yet, on whatever level we desire, we yearn for. Once we see start trying to think in these terms we enter "an incredible wonderland...(When Earth and Heaven Kiss by Reb Ozer Bergman) “ Avraham Avinu, our second father (after Hashem, of course!!) went against the entire world until he found the door to this “mitzvah wonderland”. That door was the mitzvas, and he was just all about doing mitzvahs. Kiruv rechokim, shalom bayis, pidyon shvuim, bikur cholim, hachnosos orchim, chesed, etc.... “Olam chesed yibane” Hashem built the world for chesed. Avraham was the epitome of chesed in order to get as close to Hashem as possible and to teach us how to achieve that as well throughout all of the generations. And now back to the spectrum. Every mitzvah can be done on all different levels ranging from just yearning for the mitzvah, to doing the mitzvah with every kavanah, to just doing the mitzvah without feeling. It all counts and Hashem’s there to help us all along the way. On the way to give the son that he had waited so long for, back to Hashem the posuk tells us “Vayisa Avraham es einav vayar es hamakom merachok. / On the third day, Avraham raised his eyes and perceived the place from afar.” Avraham and Yitzchak where at that time, down in the valley, far from Hashem (the top of the mountain was where the Beis Hamikdash was and would be in the future). About Yitzchak Rashi tells us that he was 37 years old at the time of this incident, yet in this story he is referred to as a "na'ar", a young boy. A "na'ar" is someone who has an under-developed mind and refers to people who are not wise enough to develop an attachment to G-d. So they start going up and Yitchak sees the wood, the knife, and asks his father “Ayeh haseh laolah” Where is the lamb to offer up? Without getting into detail now we’ll just introduce “Ayeh” one of Reb Nachmans biggest teachings. On the simplest level its just asking Hashem “Where are You? I want out! I want you to show me the door to the “mitzvah wonderland!!” Hachnosos orchim, and bikur cholim are mitzvahs that we can take from Avraham Avinu and put into our every day lives. We unfortunately know many sick people, if we all took it upon ourselves to do this mitzvah a bit more often, we can change the world. Hachnosos orchim we can also do in some way or another every day (On the simplest level, its making someone feel at home no matter where you are!) But Shabbos is also a prime time for hachnosos orchim, from simply giving a stranger your seat at shul, to what we learned from Avraham Avinu of having an actuall guest room in our homes. If we would just start yearning for Hashem, Ayeh!!!! and for his mitvahs we could really come closer to Hashem, bring Mashiach and give Avraham Avinu the best nachas that he could get by being “A light unto all nations!!!” A gut Shabbos,
Peace and Joy,
Etan
Yidishkeit isn't black and white! It's all of the colors of the rainbow and then some!!! Since Hashem is infinite and covers every area of the spiritual spectrum from top to bottom, Rav Noson teaches that we therefore must connect and experience Him on both extremes of the spectrum in order to better understand Him. In every thing and every living being there is a spectrum ranging from on end of eternity to the end of days. The holy Torah is what gives us the instructions on how to connect to that spectrum and use it to get closer to Hashem. Which brings us to the mitzvahs!! In every mitzva there is a spectrum, and its all up to us to access it on whatever level we may be on or even better yet, on whatever level we desire, we yearn for. Once we see start trying to think in these terms we enter "an incredible wonderland...(When Earth and Heaven Kiss by Reb Ozer Bergman) “ Avraham Avinu, our second father (after Hashem, of course!!) went against the entire world until he found the door to this “mitzvah wonderland”. That door was the mitzvas, and he was just all about doing mitzvahs. Kiruv rechokim, shalom bayis, pidyon shvuim, bikur cholim, hachnosos orchim, chesed, etc.... “Olam chesed yibane” Hashem built the world for chesed. Avraham was the epitome of chesed in order to get as close to Hashem as possible and to teach us how to achieve that as well throughout all of the generations. And now back to the spectrum. Every mitzvah can be done on all different levels ranging from just yearning for the mitzvah, to doing the mitzvah with every kavanah, to just doing the mitzvah without feeling. It all counts and Hashem’s there to help us all along the way. On the way to give the son that he had waited so long for, back to Hashem the posuk tells us “Vayisa Avraham es einav vayar es hamakom merachok. / On the third day, Avraham raised his eyes and perceived the place from afar.” Avraham and Yitzchak where at that time, down in the valley, far from Hashem (the top of the mountain was where the Beis Hamikdash was and would be in the future). About Yitzchak Rashi tells us that he was 37 years old at the time of this incident, yet in this story he is referred to as a "na'ar", a young boy. A "na'ar" is someone who has an under-developed mind and refers to people who are not wise enough to develop an attachment to G-d. So they start going up and Yitchak sees the wood, the knife, and asks his father “Ayeh haseh laolah” Where is the lamb to offer up? Without getting into detail now we’ll just introduce “Ayeh” one of Reb Nachmans biggest teachings. On the simplest level its just asking Hashem “Where are You? I want out! I want you to show me the door to the “mitzvah wonderland!!” Hachnosos orchim, and bikur cholim are mitzvahs that we can take from Avraham Avinu and put into our every day lives. We unfortunately know many sick people, if we all took it upon ourselves to do this mitzvah a bit more often, we can change the world. Hachnosos orchim we can also do in some way or another every day (On the simplest level, its making someone feel at home no matter where you are!) But Shabbos is also a prime time for hachnosos orchim, from simply giving a stranger your seat at shul, to what we learned from Avraham Avinu of having an actuall guest room in our homes. If we would just start yearning for Hashem, Ayeh!!!! and for his mitvahs we could really come closer to Hashem, bring Mashiach and give Avraham Avinu the best nachas that he could get by being “A light unto all nations!!!” A gut Shabbos,
Peace and Joy,
Etan
Wednesday, October 24, 2007
The Family Jewels - Parshas Lech Lecha And another reposting...
Hello one and all. I hope that everyone had a superb week.
"Reb Nachman tells us about a person who lived long, long ago. There were no Jews in his community and no yeshivas in any nearby towns or even distant villages. This person was alone in his spiritual quest and had no one from whom to receive instruction about how to live a sacred life. Nonetheless, he was consumed with love for Hashem. Hashem therefore opened for him the primordial Torah so that he would be able to transform his yearning into concrete deeds. This person was our first patriarch, Avraham Avinu." (Taken from the holy book Where Earth and Heaven Kiss by Rabbi Ozer Bergman)
"Hashem said to Avram, lech lecha/Go for yourself, from your land, from your relatives and from your fathers home to the land that I will show you." The word lecha (which the Artscroll translates as for yourself) seems superfluous. Why not just say lech/go? Why lecha/for yourself? Reb Nachman takes the words in their litteral sense. Lech lecha means go to yourself. Sometimes we start looking for deeper meanings in the Torah when it's all there in the pashut pshat. Go to yourself. Avraham was the first yid, the first one to see through all of the sheker in the world and say "there must be more". So Hashem came to him and told him, "You want to find meaning? You want to find Me? Look first into yourself. Every Jew, no matter in what land, no matter from what family, no matter who he or she's father may be has what Reb Nachman refers to as the "Nekudas haemes/the point of truth". We may know it as the "pintile yid". Its all the same. What Hashem is teaching us here became later on one of Reb Nachmans teachings, every Jew is good, no matter how bad he or others thinks he may be. When one finds, at least looks for, or even more at least yearns to find his true Jewish self the n Hashem will come to him and show him "The Land". But it's not easy. Avraham was called ivri because he stood on the other side of the river. He went against the trend, he did his own thing. If it was just to leave his land, his family, his fathers home, that would have been easy. Avraham was thrown into blazing furnaces, his life was constantly threatened but he did it anyway. And then Hashem tells him to go to the land that He will show him. But he didn't show him anything!?!?! Where is Avraham supposed to go?!?!? That’s how deep his faith was, because really its all about faith. Put your faith in Hashem and you can defeat the most powerful armies (the war of the four kings!!), Avraham is then offered to take the booty but he shuns the honors and instead gives it up to Hashem. Then Hashem makes a covenant with Avraham and adds the "hey" of His name to say now that you proved that your willing to go the extra mile with me, I will be with your forever.
Back to us. The bottom line is if you want to find Hashem, if you want to live a meaningful life, look into yourself, look for yourself and Hashem will find you. We see the same thing by Moshe. After Hashem came to him at the burning bush and told him to go save the Jews, Moshe refused for a week!! How could he refuse Hashem!?!?! He was saying the whole time "me ani?" Who am I?? And that’s why he was zoche to be the leader of Cllal Yisroel. He was a prince, he had it all, he could have been anything, but he saw that it was all sheker. So he started looking, and Hashem found him. We'll get back to that when we get there be"H. Our lesson is to look for the good, the emes in not only all others but especially in ourselves. Once we start to do this Hashem will find us and we will be able to do so much more with His help.
And when we get down on ourselves lets just remember what the Baal Shem Tov said about when Hashem showed Avraham the stars. The decendants of Avraham are like stars. We see the starts from a great distance and they appear to be mere tiny specks but in reality in heaven they are gigantic. So too, in this world many people look very small. But if we remember that in reality, in Hashems eyes both we and every Jew have real greatness. If we tell ourselves all these things over and over with Hashem's help they will start to sink in. Once we start having just a little more emunah in Hashem our lives will change with leaps and bounds.
Always remember that these aren't just stories, their life lessons, they are the map to help us get through. We say three times a day in shemona esre, elokeinu, v'elokei avoseinu / our G-d and the G-d of our fathers. First he is our G-d, lets not worry where we came from we can still reach the heavens.
Peace and joy, and a wonderful Shabbos,
Etan & Gang
"Reb Nachman tells us about a person who lived long, long ago. There were no Jews in his community and no yeshivas in any nearby towns or even distant villages. This person was alone in his spiritual quest and had no one from whom to receive instruction about how to live a sacred life. Nonetheless, he was consumed with love for Hashem. Hashem therefore opened for him the primordial Torah so that he would be able to transform his yearning into concrete deeds. This person was our first patriarch, Avraham Avinu." (Taken from the holy book Where Earth and Heaven Kiss by Rabbi Ozer Bergman)
"Hashem said to Avram, lech lecha/Go for yourself, from your land, from your relatives and from your fathers home to the land that I will show you." The word lecha (which the Artscroll translates as for yourself) seems superfluous. Why not just say lech/go? Why lecha/for yourself? Reb Nachman takes the words in their litteral sense. Lech lecha means go to yourself. Sometimes we start looking for deeper meanings in the Torah when it's all there in the pashut pshat. Go to yourself. Avraham was the first yid, the first one to see through all of the sheker in the world and say "there must be more". So Hashem came to him and told him, "You want to find meaning? You want to find Me? Look first into yourself. Every Jew, no matter in what land, no matter from what family, no matter who he or she's father may be has what Reb Nachman refers to as the "Nekudas haemes/the point of truth". We may know it as the "pintile yid". Its all the same. What Hashem is teaching us here became later on one of Reb Nachmans teachings, every Jew is good, no matter how bad he or others thinks he may be. When one finds, at least looks for, or even more at least yearns to find his true Jewish self the n Hashem will come to him and show him "The Land". But it's not easy. Avraham was called ivri because he stood on the other side of the river. He went against the trend, he did his own thing. If it was just to leave his land, his family, his fathers home, that would have been easy. Avraham was thrown into blazing furnaces, his life was constantly threatened but he did it anyway. And then Hashem tells him to go to the land that He will show him. But he didn't show him anything!?!?! Where is Avraham supposed to go?!?!? That’s how deep his faith was, because really its all about faith. Put your faith in Hashem and you can defeat the most powerful armies (the war of the four kings!!), Avraham is then offered to take the booty but he shuns the honors and instead gives it up to Hashem. Then Hashem makes a covenant with Avraham and adds the "hey" of His name to say now that you proved that your willing to go the extra mile with me, I will be with your forever.
Back to us. The bottom line is if you want to find Hashem, if you want to live a meaningful life, look into yourself, look for yourself and Hashem will find you. We see the same thing by Moshe. After Hashem came to him at the burning bush and told him to go save the Jews, Moshe refused for a week!! How could he refuse Hashem!?!?! He was saying the whole time "me ani?" Who am I?? And that’s why he was zoche to be the leader of Cllal Yisroel. He was a prince, he had it all, he could have been anything, but he saw that it was all sheker. So he started looking, and Hashem found him. We'll get back to that when we get there be"H. Our lesson is to look for the good, the emes in not only all others but especially in ourselves. Once we start to do this Hashem will find us and we will be able to do so much more with His help.
And when we get down on ourselves lets just remember what the Baal Shem Tov said about when Hashem showed Avraham the stars. The decendants of Avraham are like stars. We see the starts from a great distance and they appear to be mere tiny specks but in reality in heaven they are gigantic. So too, in this world many people look very small. But if we remember that in reality, in Hashems eyes both we and every Jew have real greatness. If we tell ourselves all these things over and over with Hashem's help they will start to sink in. Once we start having just a little more emunah in Hashem our lives will change with leaps and bounds.
Always remember that these aren't just stories, their life lessons, they are the map to help us get through. We say three times a day in shemona esre, elokeinu, v'elokei avoseinu / our G-d and the G-d of our fathers. First he is our G-d, lets not worry where we came from we can still reach the heavens.
Peace and joy, and a wonderful Shabbos,
Etan & Gang
The Family Jewels - Parshas Beraishis & Noach A repost:
I wanted to make sure the end connected to the beginning so heres last years posts. I have till Vayigash to catch up and get back into posting.....
Hello to one and all. The Family Jewels is a revival of the weekly dvar Torah that I used to send out by the name of Points To Ponder. I realized afterwards that the name was already taken and therefore came up with this new name. The prayer is that these words of Torah and chizuk should be a zchus for all of my ancestors and a cause for an aliya for their neshomas, and at the same time be a zchus for my children and their children after.... I also will give a prayer that all of these words both today and in the weeks to come be as true as can be and that they should help myself and whoever else better serve Hashem. With that said lets get started....
Lets start off with some ideas and then try and tie them together. 1) "Breishis Bara Elokim" The last letters of these words spell the word Emes, truth. 2) Rashi brings down the chazal that says that the world was created for the Torah and for Yisrael. Our goal is to try and find our true connection to the Torah and by that better serve Hashem. 3) "Vhaaretz haysa tohoo vavohoo vchochech al pnai tehom....Vayomer Elokim yehee or vayehee or" "The earth was unformed and desolate, and darkenss covered the surface of the abyss... Elokim said Let there be light and there was light". 4) In the story of Kayin and Hevel after Hashem accepts Hevels offering and not his the pasuk says "Vayichar lKayin meod vayiploo panav" "Kayin became very angry and depressed" "And Hashem said to Kayin, Why are you angry? Why are you depressed? Is it not so if you improve, there is forgiveness?...." 5) At the end of the parsha it says " Vayinachem Hashem kee asa at ha-adam ba-aretz vayitatzev el leebo" "Hashem was comforted that He had made man on the earth and He grieved in His heart". Rashi says that man grieved and then it says "Hashem said I will obliterate mankind..."
The Torah starts off by telling us that in the beginning Hashem created the world. Emes - truth. The essence of the creation was for Truth. Truth is Torah. Truth is Yisroel(2). On Simchas Torah everyone goes up to the Torah, not just the scholars, not just the important people in the community, but rather every Jewish male goes up to the Torah. This is to teach us that the essence of the truth of the Torah is to bring everyone close to it and not to push them away. 4) What got Hevel to mess up? He got angry, he got depressed!!! "Let's say that you are sitting at a table, absorbed in your reading. Or you are walking down the street, engrossed in some subject that has struck your fancy, and all of the sudden, someone sneaks up from behind and yells, "BOO!" Before your conscious mind is aware of what happened, you react with fright. But how can a person be scared before he or she is even aware of what happened? Asks Rebbe Nachman. The answer, he explains, is that the person is not scared. Rather, there is an "other" within the person that is frightened. It is this "other" that fears and casts dread into your thinking and emotions. This "other" also usurps control of your cognition and decisions before you know it." (Quoted from Where Earth and Heaven Kiss by Ozer Bergman) This is the same "other" that got Chava to eat from the Etz Hadas and give Adam to eat from it and get kicked out of Gan Eden. He doesn't care so much about the actual sins that we do, he's in it to get us depressed afterwards. "How can you put tefillin on that hand? How can you daven with that mouth? Why bother? We see it again at the end of the parsha. Some opinions say "And He grieved in His heart..." Is going on man. Forget about the "chamas" and all of the other sins that mankind was doing back then, what was going to cause Hashem to obliterate the world?!?!?! Grieving!!!! Depression!!! We sin, we mess up, everyone does in his or her own way, its ok as long as we don't get down on ourselves and keep going in the ways of Hashem. How can we do this what can help us? By striving for the true truth which is to always come closer to Hashem Bsimcha!! We go back to 3) for some inspiration. The world was dark and desolate, tohoo vavohoo. We can't even begin to understand what kind of darkness that was, but yet Hashem came along and said "Vayihee Or" No drashas, no equations, no complications just "Let there be light and there was light" The Chofetz Chaim says that this is a huge inspiration to us, no matter what darkness we may have fallen into. All we have to do is turn to Hashem and He has the power to take us out of that darkness in an instant.
I'm not sure if any of that was clear but the bottom line is that Hashem wants us to come closer To Him through His Torah with happiness and any time we have negative thoughts all we have to do is know that it isn't us but rather the "other" and then ask Hashem to bring us back to the true light of His Torah. May we be zoche to be truly happy in our serving Hashem and through that bring the Mashiach and the Third and final Beis Hamikdash speedily in our days Amen!!!
A gutten.....
Peace & Joy,
8on
Hello to one and all. I hope that everyone had a wonderful week.
I forgot to give my introduction last week from the Zohar hakadosh, but it's all good, because it applies just as much to this weeks parsha and of course the rest of the Torah. It's actually quite simple, the Zohar hakadosh says that anyone who thinks that the Torah is a nice story book, or a nice book of the history of the Jews is a FOOL!!! So, ok we all know that that’s not what the Torah hakedosha is, we all know that it is The Living Torah. But we can all take some mussar from this statement and try and look just a bit closer a bit deeper as to what we can learn from the parshios and apply to our everyday lives.
"Noach was a Tzadik, a righteous man, perfect in his generations...." We can look at this in two different ways as Rashi points out. He was a Tzadik in his generation, the generation of complete corruption. Were he to have been in the times of Avraham he would have been an even greater tzadik. The second opinion is that were he to have been in the generation of Avraham he would have been a nothing. What did Noach do wrong? "Make for yourself and ark...." The Alshich says "Make an ark to symbolize your own behavior. You separated yourself from the rest of the people in the world, instead of giving them mussar and trying to bring them back to Hashem. Now you will isolate yourself in an ark with beasts and animals." Where do we see another ark in the Torah? By Moshe rabeinu. The difference there is that Moshe's wasn’t closed, he didn't have to hide, because Hashem, saw that not only was he going to be a tzadik but he was also going to be for the people and in the end even be willing to sacrifice not only his life but also his eternal memory for the people ("erase me from the Torah"). We live in very trying times. It's hard to be a Jew. What?!?!? We have now things and opportunities that previous generations didn't have?!?!? What I meant is that it's hard to be a real Jew!!! So what do we do? We build ourselves arks. Our shuls are our arks, our schools are our arks, our yeshivos are our arks, our homes are our arks, our Shabbos tables are our arks, and even more so we ourselves are arks. We have to look into the Torah for the instructions as to how to build these arks, we have to look to our Rabbonim who maybe understand a little better than ourselves. And after all of that we have to make sure not to make that same mistake that Noach made. We have to try our best to bring all of the yidden into our arks, and save them from the flood. This is end game, bottom of the ninth, the last quarter, sudden death overtime!!! It's now or never. So if Noach was a tzadik, why didn't he know this? Because he didn’t see the "nikudos tovos - good points" in the other people, and some say even in himself. Yes, there are those that say that Noach didn't even think that he was going to survive. That’s the yetzer harah!!! He says "what are you worth? Why bother? Whats that person worth? Why bother?? Lets not listen and look for those nikudos tovos both in ourselves and in all other yidden and in that zechus may we be able with Hashems help to strengthen our arks and weather the storm.
One last note to get us into the Chanuka spirit. Reb Nachman brings down that when the dove came back with the "olive branch" that was the ner Chanukah which we light with olive oil. As we'll try and learn more about as Chanukah gets closer, it is the light of Chanukah that can light up any darkness until we can see the dry land!!!
Have a wonderful Shabbos!!! Peace and joy!!!
Etan
Hello to one and all. The Family Jewels is a revival of the weekly dvar Torah that I used to send out by the name of Points To Ponder. I realized afterwards that the name was already taken and therefore came up with this new name. The prayer is that these words of Torah and chizuk should be a zchus for all of my ancestors and a cause for an aliya for their neshomas, and at the same time be a zchus for my children and their children after.... I also will give a prayer that all of these words both today and in the weeks to come be as true as can be and that they should help myself and whoever else better serve Hashem. With that said lets get started....
Lets start off with some ideas and then try and tie them together. 1) "Breishis Bara Elokim" The last letters of these words spell the word Emes, truth. 2) Rashi brings down the chazal that says that the world was created for the Torah and for Yisrael. Our goal is to try and find our true connection to the Torah and by that better serve Hashem. 3) "Vhaaretz haysa tohoo vavohoo vchochech al pnai tehom....Vayomer Elokim yehee or vayehee or" "The earth was unformed and desolate, and darkenss covered the surface of the abyss... Elokim said Let there be light and there was light". 4) In the story of Kayin and Hevel after Hashem accepts Hevels offering and not his the pasuk says "Vayichar lKayin meod vayiploo panav" "Kayin became very angry and depressed" "And Hashem said to Kayin, Why are you angry? Why are you depressed? Is it not so if you improve, there is forgiveness?...." 5) At the end of the parsha it says " Vayinachem Hashem kee asa at ha-adam ba-aretz vayitatzev el leebo" "Hashem was comforted that He had made man on the earth and He grieved in His heart". Rashi says that man grieved and then it says "Hashem said I will obliterate mankind..."
The Torah starts off by telling us that in the beginning Hashem created the world. Emes - truth. The essence of the creation was for Truth. Truth is Torah. Truth is Yisroel(2). On Simchas Torah everyone goes up to the Torah, not just the scholars, not just the important people in the community, but rather every Jewish male goes up to the Torah. This is to teach us that the essence of the truth of the Torah is to bring everyone close to it and not to push them away. 4) What got Hevel to mess up? He got angry, he got depressed!!! "Let's say that you are sitting at a table, absorbed in your reading. Or you are walking down the street, engrossed in some subject that has struck your fancy, and all of the sudden, someone sneaks up from behind and yells, "BOO!" Before your conscious mind is aware of what happened, you react with fright. But how can a person be scared before he or she is even aware of what happened? Asks Rebbe Nachman. The answer, he explains, is that the person is not scared. Rather, there is an "other" within the person that is frightened. It is this "other" that fears and casts dread into your thinking and emotions. This "other" also usurps control of your cognition and decisions before you know it." (Quoted from Where Earth and Heaven Kiss by Ozer Bergman) This is the same "other" that got Chava to eat from the Etz Hadas and give Adam to eat from it and get kicked out of Gan Eden. He doesn't care so much about the actual sins that we do, he's in it to get us depressed afterwards. "How can you put tefillin on that hand? How can you daven with that mouth? Why bother? We see it again at the end of the parsha. Some opinions say "And He grieved in His heart..." Is going on man. Forget about the "chamas" and all of the other sins that mankind was doing back then, what was going to cause Hashem to obliterate the world?!?!?! Grieving!!!! Depression!!! We sin, we mess up, everyone does in his or her own way, its ok as long as we don't get down on ourselves and keep going in the ways of Hashem. How can we do this what can help us? By striving for the true truth which is to always come closer to Hashem Bsimcha!! We go back to 3) for some inspiration. The world was dark and desolate, tohoo vavohoo. We can't even begin to understand what kind of darkness that was, but yet Hashem came along and said "Vayihee Or" No drashas, no equations, no complications just "Let there be light and there was light" The Chofetz Chaim says that this is a huge inspiration to us, no matter what darkness we may have fallen into. All we have to do is turn to Hashem and He has the power to take us out of that darkness in an instant.
I'm not sure if any of that was clear but the bottom line is that Hashem wants us to come closer To Him through His Torah with happiness and any time we have negative thoughts all we have to do is know that it isn't us but rather the "other" and then ask Hashem to bring us back to the true light of His Torah. May we be zoche to be truly happy in our serving Hashem and through that bring the Mashiach and the Third and final Beis Hamikdash speedily in our days Amen!!!
A gutten.....
Peace & Joy,
8on
Hello to one and all. I hope that everyone had a wonderful week.
I forgot to give my introduction last week from the Zohar hakadosh, but it's all good, because it applies just as much to this weeks parsha and of course the rest of the Torah. It's actually quite simple, the Zohar hakadosh says that anyone who thinks that the Torah is a nice story book, or a nice book of the history of the Jews is a FOOL!!! So, ok we all know that that’s not what the Torah hakedosha is, we all know that it is The Living Torah. But we can all take some mussar from this statement and try and look just a bit closer a bit deeper as to what we can learn from the parshios and apply to our everyday lives.
"Noach was a Tzadik, a righteous man, perfect in his generations...." We can look at this in two different ways as Rashi points out. He was a Tzadik in his generation, the generation of complete corruption. Were he to have been in the times of Avraham he would have been an even greater tzadik. The second opinion is that were he to have been in the generation of Avraham he would have been a nothing. What did Noach do wrong? "Make for yourself and ark...." The Alshich says "Make an ark to symbolize your own behavior. You separated yourself from the rest of the people in the world, instead of giving them mussar and trying to bring them back to Hashem. Now you will isolate yourself in an ark with beasts and animals." Where do we see another ark in the Torah? By Moshe rabeinu. The difference there is that Moshe's wasn’t closed, he didn't have to hide, because Hashem, saw that not only was he going to be a tzadik but he was also going to be for the people and in the end even be willing to sacrifice not only his life but also his eternal memory for the people ("erase me from the Torah"). We live in very trying times. It's hard to be a Jew. What?!?!? We have now things and opportunities that previous generations didn't have?!?!? What I meant is that it's hard to be a real Jew!!! So what do we do? We build ourselves arks. Our shuls are our arks, our schools are our arks, our yeshivos are our arks, our homes are our arks, our Shabbos tables are our arks, and even more so we ourselves are arks. We have to look into the Torah for the instructions as to how to build these arks, we have to look to our Rabbonim who maybe understand a little better than ourselves. And after all of that we have to make sure not to make that same mistake that Noach made. We have to try our best to bring all of the yidden into our arks, and save them from the flood. This is end game, bottom of the ninth, the last quarter, sudden death overtime!!! It's now or never. So if Noach was a tzadik, why didn't he know this? Because he didn’t see the "nikudos tovos - good points" in the other people, and some say even in himself. Yes, there are those that say that Noach didn't even think that he was going to survive. That’s the yetzer harah!!! He says "what are you worth? Why bother? Whats that person worth? Why bother?? Lets not listen and look for those nikudos tovos both in ourselves and in all other yidden and in that zechus may we be able with Hashems help to strengthen our arks and weather the storm.
One last note to get us into the Chanuka spirit. Reb Nachman brings down that when the dove came back with the "olive branch" that was the ner Chanukah which we light with olive oil. As we'll try and learn more about as Chanukah gets closer, it is the light of Chanukah that can light up any darkness until we can see the dry land!!!
Have a wonderful Shabbos!!! Peace and joy!!!
Etan
Wednesday, October 10, 2007
It's been a while!
I just wanted to say hello. After taking an extended blogging break, we are now back and ready for business. Now more than ever, we call out to any potential contributors (that means everyone!) to email me their contributions and I would be glad to post them.
The following is taken from Breslovworld.
The following is taken from Breslovworld.
Every person should know that he has power, tremendous, almost unlimited power, emuna!
Emuna is a huge untapped spiritual resource within each of us. Like any other personal resource, such as the body or the brain, emuna needs to be developed.
A person must learn how to take advantage of his assets and strengths, how to use them correctly. From this perspective, spiritual strengths are not different from physical or intellectual strengths. Emuna is a spiritual strength and must, therefore, be developed.
A person develops personal resources in proportion to the degree that he believes in himself. A strong person might gravitate toward football, an artistic person toward art, a highly intellectual person toward physics or chemistry. Emuna resembles any other personal ability or aptitude, one must believe in himself, believe in his potential, and know that with hard work, he can reach astounding goals.
Double Tragedy
Here's a double tragedy.
1. Not knowing that you have a talent or ability
2. Knowing you have talent or ability, but failing to believe that you can achieve great things with it.
In developing one’s potential, there's basically no difference between the intellectual and the physical or spiritual. To extract oil or diamonds one must drill deep into the earth. With physical talents, such as bodybuilding, an investment of time and effort yields gains. The same is true of the academic; everything, physical or intellectual requires exercise. The greatest power a person possesses is emuna, because emuna is a person's connection with Hashem and Hashem is unlimited and all-powerful. With emuna, one can make unlimited gains.
We have seen great people who literally change the course of nature by virtue of their emuna. Your emuna begins to expand when you begin to talk to Hashem - in your own language, even in your own slang. Talking to Hashem develops emuna. Hashem is always available, always hears, and is always close by. We can make Hashem a tangible reality in our lives by speaking to Him all day long, at any hour or any minute. We ask for what we need and speak out whatever is in our hearts. Nothing is too trivial or insignificant for Him. He loves to hear from his beloved children.
Going somewhere? Ask Hashem to guard you on the way. Just finished a meal? Say thanks to Hashem with the grace after meals. You have an important meeting on the agenda? Ask Hashem to help you succeed. Your husband or wife or children are on the way home from school or work? Say a little prayer: "Hashem, help me have peace at home, help me raise the kids properly." From the time you wake up in the morning until the time you go to sleep, you should be talking to Hashem. In this way, we make Hashem a reality in our lives. Wait and see how Hashem helps!
Through emuna, we realize the best of our potential: we live with the reality of Hashem. We become conscious of that reality by speaking to Him at all times. We ask Him for advice; we ask Him for guidance; we ask Him for a helping hand. With Hashem in our lives, we are never alone! There is a Creator of the world, a loving Father. Why bust your head against a brick wall trying to cope alone?
People without emunah ignore Hashem's presence, therefore they are often unhappy, confused and stressed out. The reality is, Hashem is here! A person who denies reality doesn't change that reality. Denial only distorts perception. One can look at the world through a bubble. Don't ignore Hashem! In good times and other times, remember Hashem. The tough times are not punishments, they are soul corrections. Our Sages teach that every tribulation is rooted in some form of transgression.
A person who lives the reality of Hashem, even in tough times, develops emuna; he recognizes that everything is from Him. Someone who thinks that they don't deserve a particular trial or tribulation is in effect declaring that Hashem is unjust, which is tantamount to returning to the fantasy world. To say that trials and tribulations don’t come from Hashem is an even bigger blasphemy, for there is no randomness in the world.
One cannot begin to imagine how perfectly precise Hashem's justice is. He measures everything that comes to a person in spiritual millimicrons of absolute truth and justice, and often, mercy mitigates that absolute justice.
People suffer because they don't accept the reality of Hashem. In addition, lack of emuna, depression and despair are all rooted in arrogance. Here's how.
A person without emuna is in either a state of arrogance or depression. In good times, when he is succeeding, he declares arrogantly, "My talents, power and brains are to thank.” But the minute things get tough, he falls into depression and despair. He feels that the me or I or self let him down.
One must learn that success is a result of Hashem's loving kindness and that when thing's don't succeed, it's because our arrogance and ego are getting in the way. Hashem makes one fail so that he will put his ego aside, seek His help, and develop his emuna. Hashem wants us to develop emuna because a person with emuna is always happy and on an even keel. We earn eternal happiness only by way of emuna. When we see Hashem's greatness and our nothingness, we begin to live with emuna, the reality of Hashem.
Friday, September 21, 2007
Yom Ha'Kipurim!!!
R' Bunam of P'shischa gives uses a parable to explain how available Hashem is to us during the High-Holy Days. The parable is of a king who banished his son because he
failed to live up to his royal responsibilities. The recalcitrant young man acclimated himself to the rough life of a rural village, and before long was more of a villager than a prince. His father, the king, meanwhile kept watch over his beloved, though wayward son. He accomplished this through agents who reported back to the palace and unobtrusively shepherded the young man through frequent difficulties.
failed to live up to his royal responsibilities. The recalcitrant young man acclimated himself to the rough life of a rural village, and before long was more of a villager than a prince. His father, the king, meanwhile kept watch over his beloved, though wayward son. He accomplished this through agents who reported back to the palace and unobtrusively shepherded the young man through frequent difficulties.
Finally, unable to bear the degradation and poverty that his son was suffering, the king gave
him a chance to redeem himself. The king sent an official with a message "Your father loves
you and is ready to grant you anything you want.Make a wish." The prince did not have to think
very long. "Tell my father how grateful I am for his concern. And tell him that it is cold here
and my coat is worn. Please ask him to send me a new, warm fur-lined coat!"
Can one imagine the heartbreak of the father who wanted his son back in the palace? The boy could
have asked for a chance to visit his family. He could have asked for a reconciliation. He could
have asked for the kingdom. But he had forgotten where he belonged. He had traded the palace for
the corral, he traded his destiny for a coat.
So too, R' Bunam said, "We come to the Days of Awe when Hashem longs for us to say "Father,
we want to come home to you!" But all we think to ask for in our prayers is more money, a nicer
home, a warmer coat.Can we even imagine the extent of our foolishness and the anguish we cause Hashem!?!?
The gemara says and halacha stipulates - that as soon as a person has a thought of repentance,
he or she is deemed a perfect tzadik! So lets try for at least this one day to give ourselves
up to our father, Hashem!
From The Breslov Research Institute
Yom Kippur certainly is a solemn day, but don't make it somber. It is
a holiday/festival, we are being forgiven! Here is a Yom
Kippur Midrash (Eliyahu Rabbah 1:5):
What is Yom Kippur like? A king's servants and household cleared the
palace of all its trash and filth, casting it far from the palace
entrance. When the king went outside and saw the heap of refuse, he
was quite happy.
This is Yom Kippur, which God cheerfully and gladly gave to Israel.
When He forgives Israel their misdeeds He's so happy that He doesn't
feel even a twinge of sadness. His joy is so great He says to the
mountains and hills, the waterways and valleys (see Ezekiel 36:4):
Come rejoice and celebrate with Me My forgiving Israel their sins!
Similarly, a person should recall all the favors and indulgences that
God has constantly done for Israel, from the day He chose Avraham till
this moment. "Remember these things...I will wipe away your sins like
a cloud" (Isaiah 44:21-22). Just as clouds are dispersed by the wind,
so are Israel's sins wiped away in this world, leaving no trace in the
Future.
Here is something from Rav Blumenfeld, The Mash Of Yishivas Neveh Tzion.
A CONTEMPORARY VIDUY/Confession
1. I lacked belief in myself and in my ability to change and therefore refrained from making goals.
2. I violated the very first mitzvah which is to be a mentsch, and the second which is to be real.
3. I used my doubts and questions as excuses and didn’t seriously pursue the answers.
4. Instead of finding my purpose in life, I turned towards escapes to fill the emptiness (drugs, gambling, sex).
5. I denied my escapes and addictions rather than fight them.
6. Instead of using distractions for healthy recreation, I made these distractions my way of life
7. I substituted fun, hanging out, and instant gratification for meaningful goals.
8. I allowed myself to be exposed to temptation without considering the consequences.
9. I neglected that which could give purpose and meaning to my life (i.e. learning Torah and pursuing the answers to my questions and issues).
10.I was so involved with myself or my career that I neglected to be sensitive to the feelings and needs of others.
A gmar chasima tova to one and all! An easy and meaningful fast to one and all!!
May this year see the end of our suffering and the true and final redemption!!
peace and joy,
Etan
Sunday, September 9, 2007
Uman Rosh Hashana!!! One for the ladies!!!
With not much time to blog, I wish everyone a blessed year!!! May we come together to greet the Mashiach, and help him in the building of the third and final Beis Hamikdash!!! Speedily!! In our days!! Amen!!!
This one goes out to my dear wife, who just celebrated her birthday!!! She was born on the day that the world was created, and therefore was given the power to constantly create better lives for herself and those she cares for!!! May we be zoche to continue to grow together, and do our part in bringing the Geula!!! Much love!!!
Taken from Breslovworld.com
This one goes out to my dear wife, who just celebrated her birthday!!! She was born on the day that the world was created, and therefore was given the power to constantly create better lives for herself and those she cares for!!! May we be zoche to continue to grow together, and do our part in bringing the Geula!!! Much love!!!
Taken from Breslovworld.com
He's gone. Every year, before Rosh Hashana, my husband packs his bags, leaves the family and travels to the city of Uman, to Rebbe Nachman's gravesite. Many, many years ago, when my husband and I were dating and I was a staunch Litvak (loosely used today to mean someone who is not a chassid), my husband told me that it his minhag (custom) to travel to the Tzaddik emet, the true Tzaddik, for Rosh Hashana. Although I viewed this as a major defect, I liked him enough to overlook it and agreed to marry him.
In those early days, the Rosh Hashana kibbutz (gathering) in Uman was still nothing more than a seemingly impossible dream. No one imagined that the Iron Curtain would suddenly melt into oblivion. So instead of traveling to the Ukraine, the men traveled to Meiron, the burial place of Rabbi Shimon bar Yochai, author of the Zohar – definitely a true Tzaddik – a Tzaddik emet.
The first year, I felt somewhat slighted. He's off camping; having a great time and leaving me at home, alone, I silently fumed. I envied the young couples that I saw walking home together from shul. They looked so happy. I imagined my husband having the most wonderful time up in the mountains, while I was home, miserable, and decided that this would be the last time I'd ever agree for him to make such a trip!
On Motzaei Yom Tov my husband arrived home exhausted. When I asked him if he had had a good time, he looked at me as if I was slightly nuts. "A good time?" he asked. "I barely had time to eat! Davening begins at five, and we don't finish until nearly four in the afternoon! I was so busy with the prayers and reciting Tehillim that I hardly slept three hours a night."
He proceeded to tell me about toilets that didn't work, blankets that were much too small, and mosquitoes that practically ate him alive.
I felt sorry for him.
"That's terrible. What a disappointment," I began, trying to sound empathetic (although for the life of me I couldn't figure out why anyone would put themselves through such torture).
"What a disappointment? It was absolutely the most wonderful experience in the world!" he retorted. I could sense his elation.
I was totally confused. If it's not enjoyable, then how could it be wonderful? Was a married to some type of a masochist?
Rosh Hashana is Serious Business
Reb Nosson writes, "The main beginning is on Rosh Hashana. The vitality and tikun (rectification) for the entire year is drawn from Rosh Hashana. This is why it is called Rosh Hashana, since 'rosh' means, 'the head.'"
We tend to think of Yom Tov as family time, a time to sit around the table and spend quality time together, a time to learn Torah together, to take long walks, to sing zemirot. And most Yomim Tovim really are family time. Yom Tov is described as zman simchateinu – a time to be happy and rejoice. But Rosh Hashana and Yom Kippur, although technically Yom Tovim, do not fit into the category of zman simchateinu. Rosh Hashana and Yom Kippur are days set aside for the hard work of davening.
In Orthodox shuls, men and women sit separately. That's because davening is seriously business. Shul is not a place for socializing, for "quality family time." Shul is a place for communing with our Maker. Real prayer is "work" – hard work. As a matter of fact, the word avoda, work, is often used interchangeably with the word tefilla, prayer.
The moment I understood that, I understood my husband's response. Rosh Hashana is not a time for "enjoying the holiday." Rosh Hashana is a day totally devoted to prayer. It's a day of hard work – the hard work of davening! (and what's more exhilarating than working hard, and accomplishing?)
Everything is decreed on Rosh Hashana – who will live, who will die, who will be healthy, who will not be healthy, who will become wealthy, who will lose their wealth. On such a crucial day, it only makes sense that a person would want to be in the place where he could attain the most with his davening, and where he could daven with the maximum kavanah (intention).
Rebbe Nachman wrote, "Only the Tzaddikim of each generation understand prayer" (Likutei Moharan 141). Through binding ourselves to a Tzaddik, we are demonstrating in a very real way that we are willing to accept the Tzaddik's guidance. Accepting guidance is a very humbling act, it demonstrates that we understand, on a very real level, that we don't know everything. And humility is a prerequisite for proper prayer. After all, how can we let God into our lives if we have no room for Him, if the "I" inside of ourselves is so big that we can't admit that we are not the ultimate authority in the world?
Within the parameters of Torah-true Judaism, each person is drawn to a spiritual path suitable to his or her unique neshama (soul). When our life-partners discover that Breslov is their path in life, as true partners and helpmates, it is our privilege to do whatever is in our power to assist them in that path. Certainly on Rosh Hashana, when our husbands are imploring Hashem not only for their personal welfare, but for their family's welfare and for the welfare of the Jewish People as a whole, we should understand the importance of their being in a place where they'll be able to attain the maximum, and that place is with their spiritual mentor, Rebbe Nachman in Uman. After all, about the Rosh Hashana gathering, Rebbe Nachman himself wrote, "No one should be missing" (Tzaddik 404).
But what about the women?
But what about us? Are we just "shmattas" to be left at home? Don't we have a spiritual side to us that also has to be developed? Aren't our prayers important?
These questions can be answered on many different levels. But I think that instead of waxing philosophical, I'll describe my personal experience.
Every relationship needs separate time; otherwise it tends to become complacent. It's hard, when we're together as a couple to see where our relationship is heading, what needs working on and where we can "pat ourselves on the back." Over the years, I've learned to value my husband's trips to Uman as time for introspection. Relationships take time to thrive, so when my husband is away, I am much less busy. I have more time for my personal "avoda" – and as much as I miss my husband, I treasure that special time alone – that time to communicate with my Creator, to take stock of where I've gone wrong, what I need to change and where I've grown, so I can greet the New Year properly.
But what about the rest of the family? When my children were young, I would invite friends, together with their children, to join us for the holiday. We would share the cooking, and have a great time doing it. There was always such a wonderful sense of friendship and unity, intertwined with the uplifting davening and time spent in Hitbodedut. And the kids had a great time together!
Today, my married daughters come with their children for our family Rosh Hashana gathering. The cousins look forward to it; it's rare for them to spend more than a few hours together. My daughters share the cooking, the cleaning, and the babysitting, so that each of us has quality time in shul, without having to worry about taking care of the children. It's something we've grown to look forward to! And in looking forward to letting our husbands travel to Uman, we, too, are connecting on a very deep level to the Tzaddik emet.
May all of us be granted a good, healthy and sweet year, and may we all be inscribed in the book of life.
We'd love to hear your comments. Please email them to us at feedback@breslovworld.com Let us know if we can print them with your name. Thank you, the Editor
Friday, September 7, 2007
Stand up straight, and go! Nitzavim-Vayelech
Oyyyyyyyyyyyyyyyyy!!! I need my batteries charged!!! I need to reconnect, to get back to basics, back to my roots, back to whats important in life!! Boruch Hashem, I will be traveling on Monday morning to the Tzadik Emes, Rabeinu, Reb Nachman Ben Feigeh. May his merit shine on us and all of ours, and may he be a true advocate for us up in shamayim!!!
As my head is a bit here and there I will share with you a short vort that I said over last year in Uman. Ki Seitzei - When you go out to war. To the everyday war against the yetzer harah, fighting to follow Hashem. Ki Savo - After you've proven yourself a loyal soldier, you may come into the house of Hashem with the best of your produce, to give Hashem thanks for giving you the privilege to be a soldier on His side! Nitzavim - Once you have such a relationship with Hashem, you can then stand tall in any situation that you may find yourself in. Vayelech - Once you get to this level, every step you take, and every word you say is done together with Hashem.
May we be zoche to really make Hashem the true King of our lives, each of us in his or her own way, on his or her own level. Once we do this and try to walk with Hashem in all of His ways we will find that all of the things which we found to be great obstacles and challenges in life, will seam easy and trivial!
May this year be a year of "Gefen" Gezunt (Health) Parnasah (Livelihood) Nachas (Pride) and may Hashem help us all crown Him as our King.
Have a wonderful Shabbos!!
peace and joy,
Etan
As my head is a bit here and there I will share with you a short vort that I said over last year in Uman. Ki Seitzei - When you go out to war. To the everyday war against the yetzer harah, fighting to follow Hashem. Ki Savo - After you've proven yourself a loyal soldier, you may come into the house of Hashem with the best of your produce, to give Hashem thanks for giving you the privilege to be a soldier on His side! Nitzavim - Once you have such a relationship with Hashem, you can then stand tall in any situation that you may find yourself in. Vayelech - Once you get to this level, every step you take, and every word you say is done together with Hashem.
May we be zoche to really make Hashem the true King of our lives, each of us in his or her own way, on his or her own level. Once we do this and try to walk with Hashem in all of His ways we will find that all of the things which we found to be great obstacles and challenges in life, will seam easy and trivial!
May this year be a year of "Gefen" Gezunt (Health) Parnasah (Livelihood) Nachas (Pride) and may Hashem help us all crown Him as our King.
Have a wonderful Shabbos!!
peace and joy,
Etan
Friday, August 31, 2007
Seize the day!! And make sure to be happy!!
"Hayom ha'zeh Hashem Elokecha mitzavcha la'asos es ha'chukim ha'eleh v'es ha'mishpatim v'shamarta v'asisa osam b'chol lvavecha u'bchol nafshecha/This day, Hashem, your God, commands you to perform these decrees and the statutes, and you shall observe and perform them with all your heart and all your soul" (Devarim 26:16)
This is a big rule in serving Hashem, that one not put in front of his eyes any other day besides today. This applies for both spiritual matters and also to matters of making a livelihood. Otherwise things can get very overwhelming. But if one looks at each day as if that is all that there is and all that he or she has to worry about, it makes things much easier to handle. (Likutey Moharan 1:272)
The following is taken from the Breslov Research Institute
"Tachas asher lo avadita es Hashem Elokecha b'simcha u'btoov levav merov col/because you didn't serve the Lord your God happily, with a glad heart, when you had it good."
(Devarim 28:47)
peace & joy,
etan
This is a big rule in serving Hashem, that one not put in front of his eyes any other day besides today. This applies for both spiritual matters and also to matters of making a livelihood. Otherwise things can get very overwhelming. But if one looks at each day as if that is all that there is and all that he or she has to worry about, it makes things much easier to handle. (Likutey Moharan 1:272)
The following is taken from the Breslov Research Institute
"Tachas asher lo avadita es Hashem Elokecha b'simcha u'btoov levav merov col/because you didn't serve the Lord your God happily, with a glad heart, when you had it good."
(Devarim 28:47)
When things aren't working out well for a person, it's because he's separated that part of his life from God and put himself in charge instead...When a person realizes that things are not working out, he can be certain that he is conceited, that he is thinking, "I'll rule." He must repent by humbling himself...The main time for repenting is the month of Elul.
(Likutey Moharan II, Lesson #82)
It is a super-mitzvah to always be happy.
(ibid., Lesson #24)
Dejection, i.e. despair, leads to hard luck. Hard luck empowers the attribute of Judgement.
(The Aleph-Bet Book, Hamtakat Hadinim [Sweetening Judgements] A2)
When a person is depressed, Heaven considers ways to harm him.(ibid. A50)
Depression arouses judgement.(ibid. A99)
One who is always happy thereby succeeds. (ibid., Hatzlachah [Success] B1)
Now, while I'm running away from my enemies (Deuteronomy 28:25), picking at my open sores (vv. 27, 35), eating hamburger made out of my children (vv. 53-54), driven mad and unable to rest (vv. 34, 65)"now I'm supposed to be happy and serve the Lord with joy (Psalms 100:2)?!
Yes. Of course, it is quite difficult to get up and dance when troubles are raining down. On the other hand, that's not necessarily what's required. What's required is a change of perspective. After all, the curses - the hard luck, things not working out"are not a result of not doing mitzvot. They are the result of the lack of a happy heart.
Imagine being a king and being able to have your every wish fulfilled. Being able to command, "Off with her head," can go to one's head. Even though few, if any, of us are kings or queens, we do have it good, better than ancient royalty ever had it. How do we respond to having it good?
One who is conceited responds to good he receives in terms of what it adds to his prestige, whether in the eyes of others or in his own eyes. Anything that he accrues"knowledge, pleasure, honor, power, money, mitzvot"has value only because it enhances him. When he has to give up some of the limelight to others because they have more, or because they are somehow "better" than he, his good is tarnished and he can't enjoy it.
In contrast, one who is modest is delighted with whatever good he receives. This is because he realizes that he actually deserves nothing, and what he has is a gift with which God has graced him.
So, what's with all the curses? Why do so many things have to not go my way? And for so long! The curses, like every occurrence in life, are a call from Hashem. The point is not the suffering they bring, nor the mechanical observance they may induce. The point is to show us, that despite our individual and collective failures, God cares. God knows we can improve. How soon does the process begin? Some of us will read the warning notice on the package and get the message immediately. Others will need to be whacked in the head a few times before becoming enlightened.
The point is to turn our newly acquired hindsight into foresight: Torah and mitzvot need enthusiasm. We have to have to joie de Judaism. This is why it is a super-mitzvah to always be b'simcha (happy, cheerful, upbeat, enthusiastic). One who is genuinely humble and modest will always be b'simcha. If one's humility is such that his joy in the mitzvot moves him to dance, then he has succeeded in giving the Kingship back to God (Likutey Halakhot, Birkhat Hodaah 6:30-31).
Have a great Shabbos!peace & joy,
etan
Monday, August 27, 2007
Tehillim is powerful stuff!!!
Thanks to ASJ and A Talmid. Ellul!!!!
One whose soul longs to attach itself to Hashem, with praises, should attach himself to Sefer Tehilim. Our Rabbis Z’L have already said that Dovid Hamelech prayed that his songs should be recited in Batei Kenisios and Batei Midroshos… Blessed is the man that says Tehilim with shira, zimra, simcha and kavonas halev, not like those in our generation, who recite it hurriedly, without kavana or understanding, and err in the reading… Better a little with kavana than a lot without kavana. One should say, daily without fail, Tehilim divided according to the days of the month. (Shlah)
One who regularly recites Tehilim eliminates all types of misfortunes and terrible tragedies from himself, his household, his family and his whole generation, and brings upon them every form of shefa, good blessings and successes. And there is nothing to shield against Mazikim, like the recital of Kaddish after Tehilim. (Pele Yoetz)
The Redak says that Dovid HaMelech davened for every need that Klal Yisroel will require until Moshiach comes, including that the sick be healed, the healthy shouldn’t get sick, that livelihood should be blessed and to nullify all harsh decrees etc. And when Moshiach comes and there will be no more harsh decrees, there will be no need to say Tehilim anymore, as it says in Tehilim (72, 20) כָּלּוּ תְפִלּוֹת דָּוִד בֶּן-יִשָׁי, the prayers of Dovid, son of Yishai, are finished. (Meor Veshemesh, Mispatim)
The word תהלים is from the loshon of the words (Iyov 41, 10) תָּהֶל אוֹר, “flash forth light”, because in תהלים there is only a great light; there is no power for “din” to be mekatreg, there is pure rachamim and it “sweetens” everything. Therefore, the Songs of Dovid our King are called תהלים, through which it’s possible to work wonders, and there is found no Satan and no bad mishap. (Noam Elimelech, Likutei Shoshana)
The Tzemach Tzedek says that Tehilim breaks all the barriers and ascends before the Adon Olamim, and works wonders with chesed and rachamim. (Kovetz Michtavim)
One who recites Tehilim every day is assured that he is a “Ben Olam Habah”. (Tehila L’Dovid)
Through Tehilim, the final redemption is brought closer. (Pardes Menachem, Shir Hashirim)
Baba Sali would say that every Jew is required to complete Sefer Tehilim at least once a month, and that there is special significance and power in the words of Dovid HaMelech and they can work wonders. (Baba Sali, by Rav Eliyahu Alfasi)
As if Dovid HaMelech Himself is reciting the Words
David HaMelech wrote Tehilim with Ruach Hakodesh. (Likutei Mohoran 156) When one recites Tehilim, it is as great as if Dovid HaMelech, himself, is saying it. The Ruach HaKodesh is still in the words of Tehilim. When you recite Tehilim, your own breath arouses the Holy Breath in these words. Therefore, when you recite Tehilim, it is as if Dovid Hamelech himself is reciting it. (Sicos HaRan 98) In the Yehi Rotzon before Tehilim, we ask that our recital of Tehilim should be as if Dovid HaMelech himself is reciting it.
Tehilim Includes the Whole Torah
Dovid HaMelach put together Tehilim in five books, corresponding to the five books of the Torah. We find that the whole Torah is included and hidden in Tehilim. When Dovid HaMelech would suffer, he would look in the letters and words of that tzarah in the Torah and compose a chapter of Tehilim, which was revealed to him through the light of the Torah. And each chapter of Tehilim certainly corresponds to a chapter in the Torah. (Degel Machane Ephraim, Chaye Sarah)
The Yehi Rotzon, after reciting Tehilim, mentions this concept. It says the first book corresponding to Bereishis, the second corresponding to Shemos and so on.
Getting Rid of Mikatrigim
The author of Shaarei Orah writes that the main minhag of reciting Tehilim is order to chase away the mekatrigim before tefila, so that our prayers can go up without any kitrug. (Levush)
Don’t let the daily set time of reciting Tehilim be light in your eyes, because Tehilim cuts up the klipos so they shouldn’t be mekatreg before davening. And through reciting Tehilim, come many salvations to the world. (Yesod Yosef)
Yiras Hashem
The study of Tehilim brings one to Yiras Hashem. (Maharsha)
Teshuva
One who wants merit doing teshuva, should regularly recite Tehilim, because reciting Tehilim is mesugal for teshuva. That is why we see people very involved in reciting Tehilim in Elul and Aseres Yemei Teshuva. There are many obstacles to teshuva. Many people don’t even feel a need to do teshuvah, and they can die without ever doing teshuva, chas v’Shalom. Some want to do teshuva, but don’t know how to go about this, as there are 50 gates to teshuvah, and they don’t know which one to use. Others may find the proper gate of teshuva but find it locked. Through saying Tehilim one can get through all these obstacles. He will desire to do teshuva, will find the proper gate to use and open it if it’s closed. This is alluded to in the first posuk of Shemos וְאֵלֶּ׳ה שְׁמוֹ׳ת בְּנֵ׳י יִשְׂרָאֵ׳ל הַבָּאִי׳ם מִצְרָיְמָ׳ה אֵ׳ת יַעֲקֹ׳ב אִי׳שׁ וּבֵית׳וֹ בָּאוּ The last letters spell תהילים תשובה and the names of the 12 tribes have 49 letters, representing the 49 gates of teshuva. (See inside why not the 50th gate) (Likutei Mohoran II, 73 - I highly recommend seeing this inside.)
Golus Mitzraim includes in it every other golus and Mitzraim is also the loshon of “tzar”. Through Torah and teshuvah we can be redeemed from golus. Now, everyone is capable of doing teshuvah, however, if it is hard for one who is not a talmid chochom to learn Torah. Therefore, Hashem assured Dovid Hamelech that Sefer Tehilim will be considered like learning Negaim and Oholos (which are very difficult subjects). This, that one can do teshuva through Tehilim, is alluded to in the last letters of each word of the first posuk of Shemos, which spell ״ ותשובה ״ תהלים: וְאֵלֶּ׳ה שְׁמוֹ׳ת בְּנ׳ֵי יִשְׂרָאֵ׳ל הַבָּאִי׳ם מִצְרָיְמָ׳ה אֵ׳ת יַעֲק׳ב אִי׳שׁ וּבֵית׳וֹ בָּא׳ו. (Igra D’Kala, Shemos)
When Klal Yisroel recites Tehilim with a broken heart, Hakodosh Boruch Hu forgives all their sins. (Mayim Rabbim)
Ziknei Torah
The Mishna in Kinnim (3:6) says: “Ziknei Am Ha’aretz, as long as they get older, their minds get more confused…but Ziknei Torah are not like that, instead, as long as they get older, their minds become more settled…”
This means that if one is smart and well versed in Shas and Poskim, but he is attached to earthly desires, that is Ziknei Am Ha’aretz, and on this it says there minds get more confused. However, if one is only capable of reciting Tehilim, with truth and sincerity, (he doesn’t have the capabilities to learn more, but is not attached to earthly desires), that is called Ziknei Torah and as they get older their minds get more settled. (Shearis Yisroel, Shaar Hiskasrus 7:2)
Finding Oneself in Tehilim
The main part of reciting Tehilim is to say it on oneself – each person should find himself in each chapter of Tehilim. All the wars that Dovid Hamelech begged Hashem to save him from – we should have in mind our war with the yetzer harah and his army. (Likutei Mohoran 101,125)
Everyone should find themselves inside the words of Tehilim. That’s why it says at the end of Ashrei: וִיבָרֵךְ כָּל-בָּשָׂר, שֵׁם קָדְשׁוֹ--לְעוֹלָם וָעֶד - all flesh will bless You, in any situation we may be in. (Yismach Yisroel, Ekev)
Unless one is very fluent with the translation of the words of Tehilim, I highly recommend the Artscroll Interlinear Tehilim. This is a great way to “find oneself” in Tehilim, and paying attention to the meaning of the words is a whole new and fulfilling experience
Pidyon
If one learns Tehilim with kavana it’s a pidyon, redemption, from all types of disasters and tragedies. Perhaps, that’s why Dovid composed 150 chapters equal to the gematria of פדיון. Through the studying of Tehilim with kavan one can redeem himself from all types of misfortunes. (Magen V’shemesh, quoting Emek Hamelech)
Fulfilling the Whole Torah
The first letters of תּ׳ֻכּוּ לְ׳רַגְלֶךָ י׳ִשָּׂא מִ׳דַּבְּרֹתֶיךָ spell תילם and the next words areתּוֹרָה צִוָּה-לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב alluding that if one recites Tehilim everyday, it’s as if he fulfilled the whole entire Torah. (Rabbeinu Ephraim, V’zos Habracha) (Note: There are different ways that Tehilim is spelled.)
Meriting being תחת כסא הכבוד
The last letters of וְהִגַּדְתֶּם לְאָבִי אֶ׳ת-כָּ׳ל-כְּבוֹד׳ִי בְּמִצְרַיִ׳ם (Vayigash 45, 13) spell תלים alluding that whoever recites Tehilim daily will merit being תחת כסא הכבוד (Rabbeinu Ephraim, Vayigash)
Segula for Rainfall
Reciting Tehilim is a segula for rainfall; תהלם stands for ל׳מטר ה׳שמים ת׳שתה מ׳ים (Sefer Hamidos, Segula)
Meriting to go to Yerushalayim
One who regularly recites Tehilim will merit going up to Eretz Yisroel and Yerushalayim, which is the city of David HaMelech. (Tehila L’Dovid)
The Whole Sefer Tehilim without Interuption
For any need one might have, one should recite the whole Sefer Tehilim, from beginning to end, without any interruption. Reb Pinchas Koritzer says that one shouldn’t even say the Yehi Rotzon that is often said between the five books of Tehilim. (Pele Yoetz, Igra D’Pirka, Imrei Pinchas)
The Rebbe, Reb Zusia of Anipoli says that this is alluded to by the posuk in Tehilim (106, 2), מִי-יְמַלֵּל גְּבוּרוֹת יְהוָה יַשְׁמִיעַ כָּל-תְּהִלָּתוֹ. The word יְמַלֵּל is used to mean rubbing in order to pull off, as in Beitzah 12b. The posuk can now be read as: “Who pulls off the gevuros, the harsh judgements, of Hashem? He who makes all His praise heard”. (By reciting the whole Sefer Tehilim)
Reb Moshe of Savran says that “without interruption” doesn’t just mean speaking out, but even distracting oneself so that his heart and mouth are not in sync.
Parnasa
It is a segula for parnasa to recite any three chapters of Tehilim, specifically, after davening. (Reb Avrohom Moshe of Raspasha-Pshadvars)
Weapon against the Yetzer Hora
Reciting Sefer Tehilim three times in one day is like sword and spear against the yetzer hara. (Reb Menachem Mendel of Rimanov)
Like a Fast from Shabbos to Shabbos
There is a kabbala from the Rebbe, Reb Elimelech of Lizensk, that one who recites Sefer Tehilim three times in one day is considered as if he fasted from Shabbos to Shabbos.
Early Morning Tehilim
The last letters of צִיצִ׳ת עַ׳ל-כַּנְפֵ׳י בִגְדֵיהֶ׳ם spell תלים, because it is a choice mitzvah, to wrap oneself in tzitzis, early, and learn Tehilim. (Rabbein Ephraim, Vayishlach)
Tikun HaKlali
(I cannot do this subject justice here, but a post on Tehilim would not be complete without some mention of Tikun HaKlali.)
For mikra layla, one should say 10 chapters of Tehilim on the day this happens, because the recital of Tehilim has the power to release the emission from the klipa that took it, because תהלים is the gematria of לילי׳ת with the 5 letters of her name. She is the one that controls the wasted seed. One should have in mind that תהלים is the gematria of 485, which is equal to the two names, א־ל אלקים, spelled out - אלף למד אלף למד הי יוד מם. Through these two names, the wasted drops are released from the klipas. The specific ten chapters to be said are: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150. (After an emission, preferably one should immerse in the mikva first. If not he should say it anyway.) After one says the Tikun HaKlali, he shouldn’t fear anymore, because the sin has certainly been rectified through this, and through this tikun of this sin Moshiach will come to gather the exiles. (Likutei Mohoran 205, II 92)
Reb Nachman said that of all his Torah he is sure but of this one he is even more certain. (Sichos HaRan 141)
Reb Nachman promised in front of two witnesses that after his passing, whoever will come to his grave, give tzedaka for his neshama and recite Tikun HaKlali, he will pull him out of Gehinom by his peyos, but from now on he has to accept upon himself not to go back to his former ways, chas v’Shalom. (Chaye Mohoran 41)
Elul
It is brought down many places to finish the whole Sefer Tehilim at least 2 times before Rosh Hashana, since the gematria of כפר, forgive, is 300, and there are 150 chapters of Tehilim, and to finish it a third time before Yom Kippur.
There is a minhag that the Baal HaTanya received from the Magid of Mezritch, who received it from the Baal Shem Tov, who received it from his teacher, that from 1 Elul one should say 3 chapters of Tehilim everyday (1 Elul-chapters 1-3, 2 Elul chapters 4-6, etc.) On Yom Kippur one should say 115-123 before Kol Nidrei, 124-132 before going to sleep, 133-141 after Mussaf and 142-150 after Neilah. (Tehilim Tehilah L’Dovid)
Chapter 119
There are eight pesukim for each letter in Chapter 119. There is a minhag to recite the letters making up the name of a person when praying at a grave. You would take the name of the deceased and read each section of Chapter 119 corresponding to the letters of the name than the letters for בן/בת, then the father’s name and then the letters of נשמה after the name.
For a sick person the same thing is done except the mothers name is used and after the name the words קרע שטן are added (instead of נשמה).
Sholom Bayis
A segula for sholom bayis is to spell out the words שלום הבית with chapter 119, everyday. (Segulas Yisroel)
Keeping Out of Gehinom
In Tehilim 25 each posuk starts with a different letter of the aleph beis, except the letters בו׳ק, which are the gematria of גיהנום. Therefore reciting chapter 25 every day is a segula not to go to Gehinom. (Found in many editions of Tehilim)
Woman in Labor
Arizal says that Chapter 20 is good to say for mercy on a woman in labor. It has 9 pesukim corresponding to 9 months of labor and 70 words corresponding to the 70 pains of childbirth. (Divrei Torah 3:30) The Chida says that one should say it 12 times and then say a special Yehi Rotzon. (Avodas HaKodesh)
Chapter 100 is a segula for a woman in difficult labor. The first letters of the opening words, מ׳ִזְמוֹר לְ׳תוֹדָה, מ״ל, are equal to 70, referring to the 70 screams of a woman before giving birth. There are also 43 words referring to the klipa of גם, which also equals 43, from the posuk (Malachim1 3:25) וְזֹאת אֹמֶרֶת גַּם-לִי גַם-לָךְ לֹא יִהְיֶה-גְּזֹרוּ. (Likutei Mohoran II 2, end)
Sweeten Harsh Judgments
Chapters 39 and 77 sweeten harsh judgments. (Sefer Hamidos, Hamtokas Din 37, 42)
Teshuvah
Chapter 51 is established on teshuva. (Noam Eliezer)
Harsh Decrees
For harsh decrees, that the nations decree on Yisroel, recite chapter 62. (Sefer Hamidos, Hamtokas Din, 53)
Haters
To get rid of haters recite chapter 71. (Refuah V’Chaim)
For Barren Woman
A segula for a barren woman to bear children is to recite chapter 102. (Likutei Mamorim)
Shidduch
In Asara Mamoros it says that reciting Chapter 121 at the end of all the tefilos, before stepping back, is a segula to find a good shidduch. (Igra D'Pirka 63) The source for saying Tehilim 121 is a Medrash that says Yaakov Avinu said this, praying to find his match. The first posuk says "From where will my helper (meaning wife) come?" And the next posuk says "My help will come from Hashem".
One who is looking for a shidduch should say the following chapters of Tehilim: 32, 38, 70, 71, 124. (Segulas Yisroel)
Rescue from Enemies
Take salt in your hand and recite chapter 125 seven times. Then, throw the salt in front of your enemies or between them, and you’ll be saved. (Refuos V’Segulos from Levushei Srad)
Sleep
The 15 chapters of Shir Hamalos (120-134) are a segula to eliminate sleep. (Sefer Hamidos, Sheina 3)
Chapters 1-4 recited before going to sleep, are a segula to prevent mikra layla. (Shlah)
Victory
For victory recite chapter 12. (Sefer Hamidos, Meriva 37)
Chapter 67
Many seforim bring down segulas attributed to reciting chapter 67 in the form of a menorah. Some have it printed on parchment.
For Release of Prisoners
Many times in recent years Rabbonim have asked that Chapter 142 be recited for the release of prisoners, since this is what Dovid HaMelech said when he was trapped in the cave.
Corresponding to Age
The Baal HaTanya received from his Rebbe, who received from the Baal Shem Tov, who received from his teacher a minhag that one should recite the chapter of Tehilim corresponding to one’s next Birthday. So, for example, if a boy turns 13, he would recite Chapter 14 everyday, and on every Rosh Chodesh, study that chapter with Rashi. (Tehilim Tehilah L’Dovid)
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A Talmid's blog Zchus Avos Yogen Aleinu can be seen here.
One whose soul longs to attach itself to Hashem, with praises, should attach himself to Sefer Tehilim. Our Rabbis Z’L have already said that Dovid Hamelech prayed that his songs should be recited in Batei Kenisios and Batei Midroshos… Blessed is the man that says Tehilim with shira, zimra, simcha and kavonas halev, not like those in our generation, who recite it hurriedly, without kavana or understanding, and err in the reading… Better a little with kavana than a lot without kavana. One should say, daily without fail, Tehilim divided according to the days of the month. (Shlah)
One who regularly recites Tehilim eliminates all types of misfortunes and terrible tragedies from himself, his household, his family and his whole generation, and brings upon them every form of shefa, good blessings and successes. And there is nothing to shield against Mazikim, like the recital of Kaddish after Tehilim. (Pele Yoetz)
The Redak says that Dovid HaMelech davened for every need that Klal Yisroel will require until Moshiach comes, including that the sick be healed, the healthy shouldn’t get sick, that livelihood should be blessed and to nullify all harsh decrees etc. And when Moshiach comes and there will be no more harsh decrees, there will be no need to say Tehilim anymore, as it says in Tehilim (72, 20) כָּלּוּ תְפִלּוֹת דָּוִד בֶּן-יִשָׁי, the prayers of Dovid, son of Yishai, are finished. (Meor Veshemesh, Mispatim)
The word תהלים is from the loshon of the words (Iyov 41, 10) תָּהֶל אוֹר, “flash forth light”, because in תהלים there is only a great light; there is no power for “din” to be mekatreg, there is pure rachamim and it “sweetens” everything. Therefore, the Songs of Dovid our King are called תהלים, through which it’s possible to work wonders, and there is found no Satan and no bad mishap. (Noam Elimelech, Likutei Shoshana)
The Tzemach Tzedek says that Tehilim breaks all the barriers and ascends before the Adon Olamim, and works wonders with chesed and rachamim. (Kovetz Michtavim)
One who recites Tehilim every day is assured that he is a “Ben Olam Habah”. (Tehila L’Dovid)
Through Tehilim, the final redemption is brought closer. (Pardes Menachem, Shir Hashirim)
Baba Sali would say that every Jew is required to complete Sefer Tehilim at least once a month, and that there is special significance and power in the words of Dovid HaMelech and they can work wonders. (Baba Sali, by Rav Eliyahu Alfasi)
As if Dovid HaMelech Himself is reciting the Words
David HaMelech wrote Tehilim with Ruach Hakodesh. (Likutei Mohoran 156) When one recites Tehilim, it is as great as if Dovid HaMelech, himself, is saying it. The Ruach HaKodesh is still in the words of Tehilim. When you recite Tehilim, your own breath arouses the Holy Breath in these words. Therefore, when you recite Tehilim, it is as if Dovid Hamelech himself is reciting it. (Sicos HaRan 98) In the Yehi Rotzon before Tehilim, we ask that our recital of Tehilim should be as if Dovid HaMelech himself is reciting it.
Tehilim Includes the Whole Torah
Dovid HaMelach put together Tehilim in five books, corresponding to the five books of the Torah. We find that the whole Torah is included and hidden in Tehilim. When Dovid HaMelech would suffer, he would look in the letters and words of that tzarah in the Torah and compose a chapter of Tehilim, which was revealed to him through the light of the Torah. And each chapter of Tehilim certainly corresponds to a chapter in the Torah. (Degel Machane Ephraim, Chaye Sarah)
The Yehi Rotzon, after reciting Tehilim, mentions this concept. It says the first book corresponding to Bereishis, the second corresponding to Shemos and so on.
Getting Rid of Mikatrigim
The author of Shaarei Orah writes that the main minhag of reciting Tehilim is order to chase away the mekatrigim before tefila, so that our prayers can go up without any kitrug. (Levush)
Don’t let the daily set time of reciting Tehilim be light in your eyes, because Tehilim cuts up the klipos so they shouldn’t be mekatreg before davening. And through reciting Tehilim, come many salvations to the world. (Yesod Yosef)
Yiras Hashem
The study of Tehilim brings one to Yiras Hashem. (Maharsha)
Teshuva
One who wants merit doing teshuva, should regularly recite Tehilim, because reciting Tehilim is mesugal for teshuva. That is why we see people very involved in reciting Tehilim in Elul and Aseres Yemei Teshuva. There are many obstacles to teshuva. Many people don’t even feel a need to do teshuvah, and they can die without ever doing teshuva, chas v’Shalom. Some want to do teshuva, but don’t know how to go about this, as there are 50 gates to teshuvah, and they don’t know which one to use. Others may find the proper gate of teshuva but find it locked. Through saying Tehilim one can get through all these obstacles. He will desire to do teshuva, will find the proper gate to use and open it if it’s closed. This is alluded to in the first posuk of Shemos וְאֵלֶּ׳ה שְׁמוֹ׳ת בְּנֵ׳י יִשְׂרָאֵ׳ל הַבָּאִי׳ם מִצְרָיְמָ׳ה אֵ׳ת יַעֲקֹ׳ב אִי׳שׁ וּבֵית׳וֹ בָּאוּ The last letters spell תהילים תשובה and the names of the 12 tribes have 49 letters, representing the 49 gates of teshuva. (See inside why not the 50th gate) (Likutei Mohoran II, 73 - I highly recommend seeing this inside.)
Golus Mitzraim includes in it every other golus and Mitzraim is also the loshon of “tzar”. Through Torah and teshuvah we can be redeemed from golus. Now, everyone is capable of doing teshuvah, however, if it is hard for one who is not a talmid chochom to learn Torah. Therefore, Hashem assured Dovid Hamelech that Sefer Tehilim will be considered like learning Negaim and Oholos (which are very difficult subjects). This, that one can do teshuva through Tehilim, is alluded to in the last letters of each word of the first posuk of Shemos, which spell ״ ותשובה ״ תהלים: וְאֵלֶּ׳ה שְׁמוֹ׳ת בְּנ׳ֵי יִשְׂרָאֵ׳ל הַבָּאִי׳ם מִצְרָיְמָ׳ה אֵ׳ת יַעֲק׳ב אִי׳שׁ וּבֵית׳וֹ בָּא׳ו. (Igra D’Kala, Shemos)
When Klal Yisroel recites Tehilim with a broken heart, Hakodosh Boruch Hu forgives all their sins. (Mayim Rabbim)
Ziknei Torah
The Mishna in Kinnim (3:6) says: “Ziknei Am Ha’aretz, as long as they get older, their minds get more confused…but Ziknei Torah are not like that, instead, as long as they get older, their minds become more settled…”
This means that if one is smart and well versed in Shas and Poskim, but he is attached to earthly desires, that is Ziknei Am Ha’aretz, and on this it says there minds get more confused. However, if one is only capable of reciting Tehilim, with truth and sincerity, (he doesn’t have the capabilities to learn more, but is not attached to earthly desires), that is called Ziknei Torah and as they get older their minds get more settled. (Shearis Yisroel, Shaar Hiskasrus 7:2)
Finding Oneself in Tehilim
The main part of reciting Tehilim is to say it on oneself – each person should find himself in each chapter of Tehilim. All the wars that Dovid Hamelech begged Hashem to save him from – we should have in mind our war with the yetzer harah and his army. (Likutei Mohoran 101,125)
Everyone should find themselves inside the words of Tehilim. That’s why it says at the end of Ashrei: וִיבָרֵךְ כָּל-בָּשָׂר, שֵׁם קָדְשׁוֹ--לְעוֹלָם וָעֶד - all flesh will bless You, in any situation we may be in. (Yismach Yisroel, Ekev)
Unless one is very fluent with the translation of the words of Tehilim, I highly recommend the Artscroll Interlinear Tehilim. This is a great way to “find oneself” in Tehilim, and paying attention to the meaning of the words is a whole new and fulfilling experience
Pidyon
If one learns Tehilim with kavana it’s a pidyon, redemption, from all types of disasters and tragedies. Perhaps, that’s why Dovid composed 150 chapters equal to the gematria of פדיון. Through the studying of Tehilim with kavan one can redeem himself from all types of misfortunes. (Magen V’shemesh, quoting Emek Hamelech)
Fulfilling the Whole Torah
The first letters of תּ׳ֻכּוּ לְ׳רַגְלֶךָ י׳ִשָּׂא מִ׳דַּבְּרֹתֶיךָ spell תילם and the next words areתּוֹרָה צִוָּה-לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב alluding that if one recites Tehilim everyday, it’s as if he fulfilled the whole entire Torah. (Rabbeinu Ephraim, V’zos Habracha) (Note: There are different ways that Tehilim is spelled.)
Meriting being תחת כסא הכבוד
The last letters of וְהִגַּדְתֶּם לְאָבִי אֶ׳ת-כָּ׳ל-כְּבוֹד׳ִי בְּמִצְרַיִ׳ם (Vayigash 45, 13) spell תלים alluding that whoever recites Tehilim daily will merit being תחת כסא הכבוד (Rabbeinu Ephraim, Vayigash)
Segula for Rainfall
Reciting Tehilim is a segula for rainfall; תהלם stands for ל׳מטר ה׳שמים ת׳שתה מ׳ים (Sefer Hamidos, Segula)
Meriting to go to Yerushalayim
One who regularly recites Tehilim will merit going up to Eretz Yisroel and Yerushalayim, which is the city of David HaMelech. (Tehila L’Dovid)
The Whole Sefer Tehilim without Interuption
For any need one might have, one should recite the whole Sefer Tehilim, from beginning to end, without any interruption. Reb Pinchas Koritzer says that one shouldn’t even say the Yehi Rotzon that is often said between the five books of Tehilim. (Pele Yoetz, Igra D’Pirka, Imrei Pinchas)
The Rebbe, Reb Zusia of Anipoli says that this is alluded to by the posuk in Tehilim (106, 2), מִי-יְמַלֵּל גְּבוּרוֹת יְהוָה יַשְׁמִיעַ כָּל-תְּהִלָּתוֹ. The word יְמַלֵּל is used to mean rubbing in order to pull off, as in Beitzah 12b. The posuk can now be read as: “Who pulls off the gevuros, the harsh judgements, of Hashem? He who makes all His praise heard”. (By reciting the whole Sefer Tehilim)
Reb Moshe of Savran says that “without interruption” doesn’t just mean speaking out, but even distracting oneself so that his heart and mouth are not in sync.
Parnasa
It is a segula for parnasa to recite any three chapters of Tehilim, specifically, after davening. (Reb Avrohom Moshe of Raspasha-Pshadvars)
Weapon against the Yetzer Hora
Reciting Sefer Tehilim three times in one day is like sword and spear against the yetzer hara. (Reb Menachem Mendel of Rimanov)
Like a Fast from Shabbos to Shabbos
There is a kabbala from the Rebbe, Reb Elimelech of Lizensk, that one who recites Sefer Tehilim three times in one day is considered as if he fasted from Shabbos to Shabbos.
Early Morning Tehilim
The last letters of צִיצִ׳ת עַ׳ל-כַּנְפֵ׳י בִגְדֵיהֶ׳ם spell תלים, because it is a choice mitzvah, to wrap oneself in tzitzis, early, and learn Tehilim. (Rabbein Ephraim, Vayishlach)
Tikun HaKlali
(I cannot do this subject justice here, but a post on Tehilim would not be complete without some mention of Tikun HaKlali.)
For mikra layla, one should say 10 chapters of Tehilim on the day this happens, because the recital of Tehilim has the power to release the emission from the klipa that took it, because תהלים is the gematria of לילי׳ת with the 5 letters of her name. She is the one that controls the wasted seed. One should have in mind that תהלים is the gematria of 485, which is equal to the two names, א־ל אלקים, spelled out - אלף למד אלף למד הי יוד מם. Through these two names, the wasted drops are released from the klipas. The specific ten chapters to be said are: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150. (After an emission, preferably one should immerse in the mikva first. If not he should say it anyway.) After one says the Tikun HaKlali, he shouldn’t fear anymore, because the sin has certainly been rectified through this, and through this tikun of this sin Moshiach will come to gather the exiles. (Likutei Mohoran 205, II 92)
Reb Nachman said that of all his Torah he is sure but of this one he is even more certain. (Sichos HaRan 141)
Reb Nachman promised in front of two witnesses that after his passing, whoever will come to his grave, give tzedaka for his neshama and recite Tikun HaKlali, he will pull him out of Gehinom by his peyos, but from now on he has to accept upon himself not to go back to his former ways, chas v’Shalom. (Chaye Mohoran 41)
Elul
It is brought down many places to finish the whole Sefer Tehilim at least 2 times before Rosh Hashana, since the gematria of כפר, forgive, is 300, and there are 150 chapters of Tehilim, and to finish it a third time before Yom Kippur.
There is a minhag that the Baal HaTanya received from the Magid of Mezritch, who received it from the Baal Shem Tov, who received it from his teacher, that from 1 Elul one should say 3 chapters of Tehilim everyday (1 Elul-chapters 1-3, 2 Elul chapters 4-6, etc.) On Yom Kippur one should say 115-123 before Kol Nidrei, 124-132 before going to sleep, 133-141 after Mussaf and 142-150 after Neilah. (Tehilim Tehilah L’Dovid)
Chapter 119
There are eight pesukim for each letter in Chapter 119. There is a minhag to recite the letters making up the name of a person when praying at a grave. You would take the name of the deceased and read each section of Chapter 119 corresponding to the letters of the name than the letters for בן/בת, then the father’s name and then the letters of נשמה after the name.
For a sick person the same thing is done except the mothers name is used and after the name the words קרע שטן are added (instead of נשמה).
Sholom Bayis
A segula for sholom bayis is to spell out the words שלום הבית with chapter 119, everyday. (Segulas Yisroel)
Keeping Out of Gehinom
In Tehilim 25 each posuk starts with a different letter of the aleph beis, except the letters בו׳ק, which are the gematria of גיהנום. Therefore reciting chapter 25 every day is a segula not to go to Gehinom. (Found in many editions of Tehilim)
Woman in Labor
Arizal says that Chapter 20 is good to say for mercy on a woman in labor. It has 9 pesukim corresponding to 9 months of labor and 70 words corresponding to the 70 pains of childbirth. (Divrei Torah 3:30) The Chida says that one should say it 12 times and then say a special Yehi Rotzon. (Avodas HaKodesh)
Chapter 100 is a segula for a woman in difficult labor. The first letters of the opening words, מ׳ִזְמוֹר לְ׳תוֹדָה, מ״ל, are equal to 70, referring to the 70 screams of a woman before giving birth. There are also 43 words referring to the klipa of גם, which also equals 43, from the posuk (Malachim1 3:25) וְזֹאת אֹמֶרֶת גַּם-לִי גַם-לָךְ לֹא יִהְיֶה-גְּזֹרוּ. (Likutei Mohoran II 2, end)
Sweeten Harsh Judgments
Chapters 39 and 77 sweeten harsh judgments. (Sefer Hamidos, Hamtokas Din 37, 42)
Teshuvah
Chapter 51 is established on teshuva. (Noam Eliezer)
Harsh Decrees
For harsh decrees, that the nations decree on Yisroel, recite chapter 62. (Sefer Hamidos, Hamtokas Din, 53)
Haters
To get rid of haters recite chapter 71. (Refuah V’Chaim)
For Barren Woman
A segula for a barren woman to bear children is to recite chapter 102. (Likutei Mamorim)
Shidduch
In Asara Mamoros it says that reciting Chapter 121 at the end of all the tefilos, before stepping back, is a segula to find a good shidduch. (Igra D'Pirka 63) The source for saying Tehilim 121 is a Medrash that says Yaakov Avinu said this, praying to find his match. The first posuk says "From where will my helper (meaning wife) come?" And the next posuk says "My help will come from Hashem".
One who is looking for a shidduch should say the following chapters of Tehilim: 32, 38, 70, 71, 124. (Segulas Yisroel)
Rescue from Enemies
Take salt in your hand and recite chapter 125 seven times. Then, throw the salt in front of your enemies or between them, and you’ll be saved. (Refuos V’Segulos from Levushei Srad)
Sleep
The 15 chapters of Shir Hamalos (120-134) are a segula to eliminate sleep. (Sefer Hamidos, Sheina 3)
Chapters 1-4 recited before going to sleep, are a segula to prevent mikra layla. (Shlah)
Victory
For victory recite chapter 12. (Sefer Hamidos, Meriva 37)
Chapter 67
Many seforim bring down segulas attributed to reciting chapter 67 in the form of a menorah. Some have it printed on parchment.
For Release of Prisoners
Many times in recent years Rabbonim have asked that Chapter 142 be recited for the release of prisoners, since this is what Dovid HaMelech said when he was trapped in the cave.
Corresponding to Age
The Baal HaTanya received from his Rebbe, who received from the Baal Shem Tov, who received from his teacher a minhag that one should recite the chapter of Tehilim corresponding to one’s next Birthday. So, for example, if a boy turns 13, he would recite Chapter 14 everyday, and on every Rosh Chodesh, study that chapter with Rashi. (Tehilim Tehilah L’Dovid)
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A Talmid's blog Zchus Avos Yogen Aleinu can be seen here.
Friday, August 24, 2007
"When you go out to war against your enemies!!"
Elul! The clock is ticking down, a time of introspection and planning. "Ki Seitzei l'milchama al oivecha.../When you go out to war against your enemies..." (Devarim 21:10) As the Torah comes closer to it's conclusion, we start getting ready to take what we learned and try and incorporate it into our daily lives. The Torah helps us prepare for the everyday battles which make up our time on this earth.
If you can't beat em, trick em! The continuation of the above quoted pasuk is; "and Hashem, your God, will deliver them in your hand, and you will capture its captivity." (Devarim 21:10) "Your ememies" is the Yetzer Harah. "and Hashem, your God, will deliver them in your hand..." means to say that the Yetzer Harah will give, Hashem, your God, into your hands. Like it says "A Tzadik can rule with Fear of Hashem." (Shmuel Bet:23) The Torah is teaching us how to do this with the story of the Yifas toar, "and you will capture its captivity." means to say that you should use the Yetzer's schemes to better your Avodas Hashem. Eg:He tells you to be haughty, you just say back "How could I be a true ruler, if I'm haughty?" "V'dai mayveen." (Likeutei Moharan A:107)
The following I found at the
If you can't beat em, trick em! The continuation of the above quoted pasuk is; "and Hashem, your God, will deliver them in your hand, and you will capture its captivity." (Devarim 21:10) "Your ememies" is the Yetzer Harah. "and Hashem, your God, will deliver them in your hand..." means to say that the Yetzer Harah will give, Hashem, your God, into your hands. Like it says "A Tzadik can rule with Fear of Hashem." (Shmuel Bet:23) The Torah is teaching us how to do this with the story of the Yifas toar, "and you will capture its captivity." means to say that you should use the Yetzer's schemes to better your Avodas Hashem. Eg:He tells you to be haughty, you just say back "How could I be a true ruler, if I'm haughty?" "V'dai mayveen." (Likeutei Moharan A:107)
The following I found at the
"No male article shall be on a woman, and a man shall not wear women's clothing. Whoever does such things is loathsome to God your Lord." (Deuteronomy 22:5)
Even though this verse contains two distinct mitzvos, the former addressed to women and the latter to men, both mitzvos contain advice for each gender.
Each of us is a microcosm and thus we contain within ourselves both male and female characteristics. Among "male" traits are those which move a person to be aggressive and war-like, to claim for himself that which he has earned, "conquered". "Female" characteristics include the ability to admit weakness and to be submissive. We are all aware, however, that there are times and places in which a person has to "borrow" traits from the other gender in order to properly respond to a situation at hand.
Reb Noson z"al gives the following as an example: When a person stands in prayer before God he must be careful to present himself as powerless, totally dependent on God's good graces. One cannot claim that he deserves that which he is asking for; that is wearing a "male article" at a time when one needs to acknowledge that he would be impotent, were it not for God's constant help.
On the other hand there are times when the opposite has to be avoided, when "a man shall not wear women's clothing." There are situations where a Jew has to take a stand to prevent or uproot evil, whether within himself, in his family or in his community. (Of course, before you "shoot your gun" make sure you know what you're doing!)
Interestingly enough, the outcome of either of these offenses "is loathsome to God." Rashi comments on each mitzvah that its transgression leads to lewdness, which, our Sages tell us (Sanhedrin 93a) is an anathema to Hashem. In our context that means that the conceit which doesn't allow one to submit himself to God's will will also push him to "conquer" others whom he shouldn't (even if only in his mind).
So, too, if a person doesn't stand up to the evil urges within himself when he really ought to, then his drives will continue to abuse his submissiveness and push him to thoughts, words and actions that God finds loathsome.
In this month of Elul, when we are preparing for Rosh HaShanah, let us follow the advice of our holy works and take extra care to preserve and improve our kedushah (holiness, sexual purity). Make sure you "dress right" for every occasion!
And one more to make up for the past few weeks! ;>
The Ari"zal ha'kadosh notes the fact that our pasuk starts off in the singular "When you go out to war..." and then says "your enemies.." in plural, and then "and give Him into your hands.." back to the singular. The lesson in this says the Ari"zal is that if you have true unity and are as one when you go out against your enemies, then even though your enemies are very numerous (hence the plural) you will be victorious as if they were only one. (Beurei Hamekubalim B'niglah) Brought in Growth Through Torah.
So lets keep on trying to get it together, till we finally bring the Moshiach out of hiding! To help us in the building of The Third Beis Hamikdash! Speedily! In our days! Amen!
2 Shabbossim to go!!! 16 days!!! Uman!! Uman!!! Rosh Hashanah!!!
peace and joy, have a wonderful Shabbos,
etan
Monday, August 20, 2007
Coincidence? I think not!!!
I was thinking yesterday about starting a new blog on Hisbodedus and lo and behold I see the following on A Simple Jew. Is it a sign??? It would be a great thing if other ppl would help out with the ideas for how it would work, and of course with contributing on a regular basis.
peace and joy,
etan
22 days till Uman!!!
From the smallest to the greatest, it is impossible to be a truly good Jew without hisbodedus.
A Simple Jew asks:
In Degel Machaneh Ephraim, Parshas Kedoshim, the Degel teaches in the name of his grandfather, the Baal Shem Tov, that immediately when a person turns away from his state of deveykus and his consciousness of Hashem it is considered as if he is serving other gods.
What advice does Rebbe Nachman of Breslov provide to the simple Jew on how to attain and constantly retain such consciousness?
Rabbi Nasan Maimon responds:
The Baal Shem Tov put great emphasis on "Bechol Derochecha Da’ai’hu, In all your ways know (be conscious of) Hashem."
Rabbi Nachman of Breslov put his greatest emphasis on Hisbodedus, personal, private communication with Hashem in your own words and language on a daily basis at a fixed time and place. This applies to all Jews on every level.
I once saw in a sefer (I believe it was written by the Chida Zal) that a person who has "hisbodedus" regularly will always be conscious of Hashem.
This can be seen in that the first letters of "Bechol Derochecha Da’ai’hu" spell the word "Badad" which is the root of the word "hisbodedus".
peace and joy,
etan
22 days till Uman!!!
From the smallest to the greatest, it is impossible to be a truly good Jew without hisbodedus.
A Simple Jew asks:
In Degel Machaneh Ephraim, Parshas Kedoshim, the Degel teaches in the name of his grandfather, the Baal Shem Tov, that immediately when a person turns away from his state of deveykus and his consciousness of Hashem it is considered as if he is serving other gods.
What advice does Rebbe Nachman of Breslov provide to the simple Jew on how to attain and constantly retain such consciousness?
Rabbi Nasan Maimon responds:
The Baal Shem Tov put great emphasis on "Bechol Derochecha Da’ai’hu, In all your ways know (be conscious of) Hashem."
Rabbi Nachman of Breslov put his greatest emphasis on Hisbodedus, personal, private communication with Hashem in your own words and language on a daily basis at a fixed time and place. This applies to all Jews on every level.
I once saw in a sefer (I believe it was written by the Chida Zal) that a person who has "hisbodedus" regularly will always be conscious of Hashem.
This can be seen in that the first letters of "Bechol Derochecha Da’ai’hu" spell the word "Badad" which is the root of the word "hisbodedus".
Monday, August 13, 2007
Erev Rosh Chodesh Elul!
Heres a beautiful piece from Rabbi Shimshon Rephael Hirsch on the time that we're holding in.
The summer is drawing to a close. The earth receives the final glow of the sun and its fruits approach theri full maturity. Everything that grows and lives seeks to extract the maximum of ripeness from the last rays of the year. The apple paints itself with its final shade of red, the wine receives its richest sparkle. The ground gives its last sap, the corn-stalks grow to their limit. The bee seeks the last drop of honey in the flower cup before it vanishes. The squirrel drags the last grain of corn to his winter store. The returning swallow carries the last straw to the nest. There is no time to be lost; the end is in sight. The Master will soon call. Everything seeks while there is still time to attain and to achieve the best that is in it. It does not wish to appear before its Master with fragmentary an half-finished work, with its years performance still defective. The worm, the grasshopper, the beast, the bird, the stalk, the herb, the seed, the fruit, everything seeks "to fulfill the will of the Master, to perform the task He has laid upon it." Shall then negligence, remissness and perversity dwell in the haunts of man? Shall he harbour in his heart the spirit of thoughtlessness which lives in a dream-world for the day only, without ever thinking that the end is close and the Master is calling, without looking into and round himself, without looking before and after as to seize the speeding hour bu its pinions and using the vanishing moment in order to prepare himself for eternity?
Its that time again! So lets take advantage, instead of just sitting back and looking on! Let's start making changes!
peace & joy,
etan
The summer is drawing to a close. The earth receives the final glow of the sun and its fruits approach theri full maturity. Everything that grows and lives seeks to extract the maximum of ripeness from the last rays of the year. The apple paints itself with its final shade of red, the wine receives its richest sparkle. The ground gives its last sap, the corn-stalks grow to their limit. The bee seeks the last drop of honey in the flower cup before it vanishes. The squirrel drags the last grain of corn to his winter store. The returning swallow carries the last straw to the nest. There is no time to be lost; the end is in sight. The Master will soon call. Everything seeks while there is still time to attain and to achieve the best that is in it. It does not wish to appear before its Master with fragmentary an half-finished work, with its years performance still defective. The worm, the grasshopper, the beast, the bird, the stalk, the herb, the seed, the fruit, everything seeks "to fulfill the will of the Master, to perform the task He has laid upon it." Shall then negligence, remissness and perversity dwell in the haunts of man? Shall he harbour in his heart the spirit of thoughtlessness which lives in a dream-world for the day only, without ever thinking that the end is close and the Master is calling, without looking into and round himself, without looking before and after as to seize the speeding hour bu its pinions and using the vanishing moment in order to prepare himself for eternity?
Its that time again! So lets take advantage, instead of just sitting back and looking on! Let's start making changes!
peace & joy,
etan
Wednesday, August 8, 2007
Enjoy life!
But always remember to use rabbinic guidance! Taken from ASimpleJew
Says Rav Kook [Mishnato shel HaRav Kook]:
"It is a mean eye that causes one to see only ugliness and impurity in everything beyond the bounds of Israel, the unique nation. This is one of the most awful, debased forms of darkness. It damages the entire edifice of spiritual virtue, the light of which every spiritual soul seeks."
Chokhmah ba-umos taamin!
Hope everyone is having a great week!
peace & joy,
Etan
Says Rav Kook [Mishnato shel HaRav Kook]:
"It is a mean eye that causes one to see only ugliness and impurity in everything beyond the bounds of Israel, the unique nation. This is one of the most awful, debased forms of darkness. It damages the entire edifice of spiritual virtue, the light of which every spiritual soul seeks."
Chokhmah ba-umos taamin!
Hope everyone is having a great week!
peace & joy,
Etan
Tuesday, August 7, 2007
How true! How True!
A beautiful line from the 6th Lubavitcher Rebbe, who writes this in the name of his grandfather...
What good is Chassidus and piety if the main quality is lacking - Ahavat Yisrael, love of another - even to the extent of causing (G-d forbid) anguish to another!
What more need be said? Piety that's strictly in the relationship with G-d, but ignores the relationship with fellow man, not only is worthless, it's damaging!
What good is Chassidus and piety if the main quality is lacking - Ahavat Yisrael, love of another - even to the extent of causing (G-d forbid) anguish to another!
What more need be said? Piety that's strictly in the relationship with G-d, but ignores the relationship with fellow man, not only is worthless, it's damaging!
Friday, August 3, 2007
Bircas Hamazon Breslov style!!!
V'achalta v'savata u'beirachta es Hashem Elokecha al ha'aretz ha'tova asher nasan lach/After you eat and are satisfied, you will bless God your Lord for the good land that He has given you.”
(Devarim 8:10)
I found this collection of different teachings from Reb Nachman and Reb Nosson, z'ya, on bentching. Bircas Hamazon is one of the main keys to parnasah, so lets start learning and tryinf to understand so that we could open up those gates of shefa! Enjoy, and have a wonderful Shabbos!
peace & joy,
Etan
(Devarim 8:10)
I found this collection of different teachings from Reb Nachman and Reb Nosson, z'ya, on bentching. Bircas Hamazon is one of the main keys to parnasah, so lets start learning and tryinf to understand so that we could open up those gates of shefa! Enjoy, and have a wonderful Shabbos!
peace & joy,
Etan
[1] When one recites birkat hamazon, God makes Himself known in the world.
[2] The recitation of birkat hamazon brings the government relief from strife and war.
[3] Rebbe Nachman related that when he was young, after his meals he did not content himself with the regular birkat hamazon. He also gave thanks to God in Yiddish for everything that he had eaten. He improvised and made mention of all the things he had been given to eat that day in order. For example, he might have started off with a drop of spirits and a piece of cake. Next, before his meal, they might have served radishes as an appetizer, followed by the meal itself. The Rebbe would offer thanks for each individual item, one by one. [Note that this was in addition to, not in place of the regular birkat hamazon.]
[4] We know that body and soul maintain their connection, allowing a person to live, by eating. When one eats in a holy manner (namely, by eating only kosher food, [which begins with kosher money], only a proper amount that he needs, with proper table manners), then one's soul is from the side of holiness The main source of the food we eat is the Holy Land and so the major focus of birkat hamazon is to thank Hashem for granting us the Land of Israel.
[5] The food we eat becomes more and more spiritually refined with each mitzvah we perform in its preparation. The blessing we say before we eat is an additional refinement, as is how we eat. The final stage or refinement, of wringing out the last bit of holiness from the food, is the reciting of birkat hamazon. That is why the Land of Israel is prominent in the Grace after Meals: The special sanctity of the Holy Land is manifested through those mitzvot which can be performed only there, all of which relate to food.
[6] A Jew does not wander around the roomãand certainly not from room to room!ã when eating. Instead he is KoVeiA makom (sets a place) to sit and eat. By doing so he is able to draw spiritual energy from batei midrash (study halls) and yeshivas which are places KaVuA (set, fixed) for Torah study.
[7] All foods contain sparks of souls. (This is why we are forbidden to handle food disrespectfully, e.g. to throw food or to pour a drink over it, both of which could ruin the food.) These souls are elevated from one spiritual level to the next when they pass through –the air of the Land of Israel,” which has the same purity as the breath of innocent school children who study Torah.
By making the appropriate blessings on the food we eat we are declaring God to be the Creator of all that exists. This declaration plays a major role in making the Holy Land holy (see Rashi on Genesis 1:1). Thus, when we recite a blessing on food, our very breath becomes –the air of the Land of Israel” and infuses the soul-sparks with the holiness they need to evolve to the next higher level of holiness. This is especially true of birkat hamazon in which the Land of Israel figures so prominently.
Friday, July 27, 2007
Parashas Vaeschanan - It's all about being persistent!
"Vaeschanan el Hashem ba'eis hahu laimor/And I (Moshe Rabeinu) prayed to Hashem at that time saying"(Devorim 3:23)
Moshe Rabeinu prayed to Hashem, say chazal, as many prayers as the numerical value of the word vaeschanan. This amounts to 515 prayers, so strong was Moshe's desire to enter the Holy Land of Eretz Yisroel. We've all asked for something that we desired and have been rejected. We've all asked again and again, some of us more than others. But it gets to a point where we give up. Moshe didn't give up till after 515 times. The principle we see here is that the way to elevation is persistence and even stubbornness. In spiritual matters we need to adopt the attitude that "nothing else matters. This matter is crucial and I'll keep trying and trying. (Rabbi Yerucham Levovitz)
Reb Nachman learns from the above quoted pasuk in Lekutei Moharan 99, that a person has to pray to Hashem with dveikus/fervor/cleaving, but if there are times when one can't he shall not say that since I can't pray with dveikus I will not pray at all. Thats what it means in the pasuk "ba'eis hahu/at that time", even at those times when we don't "feel it" we still need to be persistent and then that one time when we do "feel it" it will bring our prayers up to the highest level.
The problem that we have is that we live in a disposable generation. If something doesn't work, chuck it! Get a new one! You tried something and it didn't work out? Forget about it! Start something else! This is not the way of the Torah and serving Hashem. We need persistence! Just stick to it! Maybe not today, maybe not tomorrow, but if we stick to our guns, it will come to us! We will succeed! We will overcome!
So lets start with thinking and hoping for Moshiach everyday! Most of the times we wont feel it, but if we just keep on saying and keep on hoping, together we wilol bring Moshiach out of his hiding and he will help us with the building of the third and final Beis Hamikdash! Speedily! In our days! Amen! Then we will all come together in the Holy Land of Eretz Yisroel to bask in the light of Hashem, and enjoy the abundance of milk and honey!
A great Shabbos Nachamu to one and all,
peace and joy,
Etan
Moshe Rabeinu prayed to Hashem, say chazal, as many prayers as the numerical value of the word vaeschanan. This amounts to 515 prayers, so strong was Moshe's desire to enter the Holy Land of Eretz Yisroel. We've all asked for something that we desired and have been rejected. We've all asked again and again, some of us more than others. But it gets to a point where we give up. Moshe didn't give up till after 515 times. The principle we see here is that the way to elevation is persistence and even stubbornness. In spiritual matters we need to adopt the attitude that "nothing else matters. This matter is crucial and I'll keep trying and trying. (Rabbi Yerucham Levovitz)
Reb Nachman learns from the above quoted pasuk in Lekutei Moharan 99, that a person has to pray to Hashem with dveikus/fervor/cleaving, but if there are times when one can't he shall not say that since I can't pray with dveikus I will not pray at all. Thats what it means in the pasuk "ba'eis hahu/at that time", even at those times when we don't "feel it" we still need to be persistent and then that one time when we do "feel it" it will bring our prayers up to the highest level.
The problem that we have is that we live in a disposable generation. If something doesn't work, chuck it! Get a new one! You tried something and it didn't work out? Forget about it! Start something else! This is not the way of the Torah and serving Hashem. We need persistence! Just stick to it! Maybe not today, maybe not tomorrow, but if we stick to our guns, it will come to us! We will succeed! We will overcome!
So lets start with thinking and hoping for Moshiach everyday! Most of the times we wont feel it, but if we just keep on saying and keep on hoping, together we wilol bring Moshiach out of his hiding and he will help us with the building of the third and final Beis Hamikdash! Speedily! In our days! Amen! Then we will all come together in the Holy Land of Eretz Yisroel to bask in the light of Hashem, and enjoy the abundance of milk and honey!
A great Shabbos Nachamu to one and all,
peace and joy,
Etan
Monday, July 23, 2007
Tisha B'Av. Lets bring the Beis Ha'Mikdash!!!!
| I find that its easier to mourn for the Beis Ha'Mikdash if we know a little bit more about it. Here's a great posting thats taken from Machon Hamikdash May we be zoche to the days when the 17th of Tamuz is the first day of chag, Tisha B'aV is the last day of chag, and the three weeks are chol hamoed!!! May we all have an easy and meaningful fast! And may we try to spend a few minutes thinking about how we could help in the bringing of Moshiach and the building of the third and final Beis Ha'Mikdash! Speedily! In our days! Amen! peace and joy, etan | |||
Its Destruction and Subsequent Attempts to Rebuild It | |||
| The history of the Jewish experience since the Holy Temple was destroyed some 1,935 years ago at the hands of foreign invaders, is known as the exile. Exiled from their land and from their spiritual center - the Holy Temple - the Jewish nation has been marking time, waiting to leap, as it were, back into history, to take back its own destiny, and above all, to rebuild the Holy Temple - the house of G-d. The Jewish nation has seen to it that the Holy Temple was never forgotten throughout the darkest moments of her exile, and that her sons and daughters would one day renew the Divine service on Mount Moriah, and rebuild the Holy Temple. Yet, along the way, forgetfulness and misunderstanding did creep in. To this day, many a Jewish household continues to observe the tradition of maintaining a half-meter square patch of wall scraped clean of plaster as one enters the house. For how can we complete our houses when G-d's house lays in ruins? Yet too many an observant Jewish homeowner wrongly believes that this patch of wall is commemorating the "destruction" and the the Temple itself: an ancient loss, but not a promised future. With remarkable tenacity the Jews have stuck to their memory of the Holy Temple. However, it is not the destruction that we are intended to commemorate, but the Divine promise that we will one day build the Holy Temple again. We weren't instructed to enshrine the 9th of Av as a day of permanent mourning for the Holy Temple, but as a day to remind us of our responsibility to rebuild the Holy Temple one day - maybe today - maybe tomorrow. We weren't instructed to commemorate its destruction, we are instructed to remember the Holy Temple in order to remain spiritually and intellectually prepared to rebuild it whenever the moment arrives. The following paragraphs, excerpted from The Odyssey of the Third Temple, by Rabbi Yisrael Ariel and Rabbi Chaim Richman of The Temple Institute, (copyright 1993, no longer available in print), tell the tale of a nation coming to grips with destruction, and by sheer force of will, shaping its every thought and action toward the day when that tragedy will turn to rejoicing - with the building of the Holy Temple.
The Holy Temple Lies in Ruins The mighty Roman Empire, which ruled over vast stretches of the ancient world, engaged their legions' finest elite forces in Judea. No effort was spared in the struggle to regain the honor lost on the revolt which erupted in Jerusalem against the occupation of the caesars. The campaign had but one goal: the rebellion must be snuffed out.The city was besieged for many long months. The population, continuing to battle, but now slowly dying of hunger, still refused to surrender to the Roman conquerors. With their very last ounce of strength, the heroes of Judah fought to save the Temple. As the realization of the inevitable destruction loomed closer, the priests hid many of the sacred vessels in various locations throughout the Temple and Jerusalem.
The Temple's Last Moments Even in the last minutes of the war, the priests continued carrying out their sacred duties, in spite of the fact that the Temple courtyards flowed with the blood of the slain and fire roared at the entrances. The scope of the tragedy is recorded in the words of the rabbis:"The day the Temple was destroyed was the ninth of Av. It was the conclusion of the Sabbath, and the end of the seven year cycle. It was during the time of the (priestly shift) of Yehoyiriv." "The priests and levites stood on the platform and continued to sing... and did not cease until the enemy entered and subdued them." (BT Erchin 11:B)
"And when the priests and levites saw that the Holy Temple was indeed consumed with flames, they held the lyres and trumpets... and plunged into the fire." (Aicha Rabtai) The Temple service was cut down while in progress - for its interruption can never be conceived of; not for war, or destruction. or even for the fire raging within. The Talmud and Midrash present a detailed description of each stage of the destruction. Vivid images are also provided by Flavius Josephus, an eye-witness both to the destruction and the victory parade in Rome. The sages describe Titus' trek from Jerusalem back to Rome upon returning from the war: "Titus removed the veil (which separated between the Holy and the Holy of Holies) and spread it out like a net. He gathered all the sacred vessels together and placed them inside, and then embarked by ship for Rome, to boast and seek honor." (BT Gittin 56) Even though on simple political and military levels there were far more significant victories for the Roman Empire than the destruction of Judea, they saw fit to commemorate this event and preserve it for future generations - the famed monument, the "Arch of Titus." Here the capture of Judah is celebrated, and the victory parade of the plundered Temple vessels arriving in Rome can be seen to this very day. During the course of the long and bitters years, this scene became the symbol of Jewish exile, but hope itself is born in the very darkest moments...
"The Day the Temple was Destroyed - The Messiah was Born" The Romans were convinced that the saga of Jewish history had ended. According to their understanding, the Jewish people would now become scattered and disassociated, and disappear from the stage. But in reality, the opposite occurred: The Jewish people called up vast resources of inner strength and prepared for the long exile, accompanied by endless suffering and persecution. A new spiritual center was established in the land of Israel by Rabbi Yochanan Ben Zakai, in a modest little settlement called Kerem B'Yavnah. But the banner and flag of the nation, held high when wherever they traveled was as always... the Holy Temple. The people did not submit to spiritual defeat, nor did they equivocate of shrink for even a moment from the conviction that the Temple must be rebuilt: The very day (on which the Temple was destroyed), Menachem (the messiah) was born." (JT Berachot 2:4)This Midrashic statement beautifully expresses the indefatigable heart and consciousness of the Jewish people and the collective Jewish experience: Hope and rebirth spring forth from tragedy itself. The promise of the eventual redemption was already present at the very moment of destruction. The worst moments of the end only seem to reinforce the belief in the fulfillment of the promised return to the Divine service - the rebuilding of the Holy Temple. Already at the time of the destruction, the sages of Israel took precautions and made arrangements to begin preparing the nation for rebuilding the Holy Temple at the earliest possible moment. There were also a number of actual historical attempts throughout the exile to erect the Temple and renew the service - for the rabbis had planted these seeds deeply, immediately when the Temple was destroyed. They knew that these seeds would eventually grow and bear fruit... the hour of the establishment of the Third Temple.
Customs Developed as a "Remembrance of the Temple" As we have mentioned, the rabbis took many precautions to insure that the Jews would never forget their obligation to return to the Holy Temple. In similar fashion, Rabbi Yochanan Ben Zakai, himself an eyewitness to the destruction, enacted several regulations which were decreed binding, for example: Priests who are able to keep track of the day of their turn in the Temple service should conduct themselves on those days according to the same regulations applicable during Temple life. They should not drink wine on these days, in order to remain in a state of preparedness and to internalize the feeling that the Temple will indeed be rebuilt speedily. For the belief is deep that the events will happen so quickly, that if it should transpire that a particular priest drank a minimal amount of wine - he would not even have enough time for its effects to wear off before he must go quickly and attend to the service. This ruling, and others like it, helped to create a status of taunt expectation and readiness amongst the priests and the people... readiness to rebuild.So too, the rabbis instituted various customs of mourning during the course of the year, as well as days of fasting and special prayers, in order to strengthen the national feeling of obligation towards building the Temple when the time presents itself. Customs were also enacted and introduced into Jewish practice specifically for the purpose of "remembering the Temple." This type of custom is exemplified by the eating of matzot together with the bitter herb at the Seder on Passover night, the same manner in which the festive Passover pilgrims ate in Jerusalem. These laws and customs accomplished their purpose. The long exile saw a number of attempts to renew the Temple, in spite of the harsh reality of a Holy Land desolate and abandoned, oppressed by foreign rulers.
Preparations for Building the Temple - In the Days of Rabbi Yehoshua Ben Chananya The very first recorded attempt to rebuild the Holy Temple occurred just a few short years after the destruction of the Second Temple, in the era of Rabbi Yehoshua Ben Chananya:"In the time of Rabbi Yehoshua Ben Chananya, the evil empire (the Caesar Hadrian) decreed that the Temple may be rebuilt. Two wealthy Jews, Papus and Lilianus were appointed to finance the project. They accompanied the exiles along the way from Acre until Antioch, supplying them with silver, gold and all their needs." "Meanwhile, the Samaritans went to the Emperor and lied. They said: 'Know, O King, that the Jews are rebelling against you! When they rebuild the Temple, they will cease to pay the royal taxes.`' Hadrian replied, 'What shall I do? I have already authorized the decree!'" "They responded; 'All you need do is send a message to them saying, 'Change the location of the Temple just a bit - or, add on another five cubits to the site." Then they will withdraw of their own accord.'" "The whole nation had gathered in the valley of Beit Ramon when the Emperor's edict arrived. They began to wail and cry." "They considered rebelling against Hadrian, but Rabbi Yehoshua Ben Chananya rose and spoke before them. 'It is enough that we have escaped from these people with our lives,' he said. The Jews dispersed and each man returned to his home." (Bereshit Rabbah 64)
Hope - And Disappointment This incident shows just how precious and vital the commandment of building the Temple is to the Jewish people - at the very first possible opportunity, they simply packed their bags and made their way from the far-flung corners of their exile to Jerusalem, to build the Temple again.Another important conclusion we can draw from this story is that their intention was to reconstruct the Temple along the exact lines as the structure of the Second temple. For the King's directive had been to simply change the location a negligible amount from that which is established in halacha, or to introduce a 5 cubit difference in the measurements of the Sanctuary that had previously stood. Yet this was enough to throw them into panic, abandon the building plans and beat a retreat. The ceremonial promise had at first inflated the people with a sense of hope; returning them to their lost sense of honor and appreciation of life... but although the promise was reneged, its consequences were not altogether lost... it was already too late for the Jews to be expected to return to the dull stupor of exile.
Bar Cochba's Rebellion - Towards renewal of Temple Service One of the results of that massive gathering in Beit Ramon Valley was the rebellion of Bar Cochba. For it was not enough that Hadrian did not keep his word to establish the Temple... he then decided to erect a Roman pagan abomination on the site of the Jew's Holy Temple. The fighters gained strength and eventually took control of Jerusalem and vicinity. Owing to inaccuracies in the reporting of the rebellions' progress found in both Roman testimonies and traditional Jewish sources, it remains unclear whether or not the fighters achieved their objective of even temporarily renewing the Temple service. The uprising was brutally repelled, but in the course of time the Roman caesars declined and faded until they disappeared. Meanwhile, movement in Israel for rebuilding the Temple only grew deeper and stronger.
Renewed Temple Service in the Era of the Tosafists (12th - 14th Centuries) Additional attempts were made during the course of the long exile to begin the Temple service, and the following is one incident which deserves to be mentioned among them:This plan was conceived in the time of the "Tosafists," the French school of Torah scholarship comprised of grandsons and disciples of the great medieval commentator, Rabbi Shlomo Ben Yitzchak, known universally as Rashi. At this time, large numbers of the sages living in France were immigrating to the land of Israel, and one of these men, Rabbi Yechiel of Paris (d. 1268), began making practical preparations for the return of the Jewish people and the resumption of the Temple service. Detailed information about this can be found in the book Kaftor VeFerach (chapter 6), by Rabbi Ashtori HaParchi. In this work, the author discusses some practical questions regarding the Temple with his master, Rabbi Baruch of Jerusalem. For example: the possibility of erecting the Holy Temple when Israel is in a state of impurity; also, if only priests in possession of pedigree documents (which trace their lineage and establish their priesthood beyond any doubt) may perform the service. In these two important areas, Rabbi Ashtori HaParchi arrived at practical conclusions which are extremely enlightening: Firstly, that it is indeed possible to begin Temple services - even in a state of impurity. His ruling is that congregational sacrifices, meaning those which pertain to the entire nation, take precedence over impurity and override it. Secondly, with regards to ascertaining the status of the priesthood, he maintains that any individual who has a family tradition as such may proceed to serve in the temple, even if he does not possess a document. During this period, hundreds of Jewish scholars in France immigrated to the Holy Land; a portion of them settled in Acre while others resided in Jerusalem and other cities. But as a result of ensuing persecutions and decrees against them, the discussions on the possibilities of building were halted, and the movement lost its momentum.
Attempts to Rebuild in Modern Times In recent times, new-found liberties and freedom for European countries has been accompanied by further practical attempts to reestablish Temple service... for the possibility had been created for the Jewish people to return and renew national life in its own land.A movement sprang up wherein many of Israel's great scholars began publicizing declarations and publishing books on the subject of resettling the land, arousing public interest and attention around the question of rebuilding the Temple as well. This movement included Rabbi Yehuda Bibas, Rabbi Yehuda Alkalai. Rabbi Zvi Hirsh Kalisher and others. Rabbi Zvi Hirsh Kalisher, a leading figure in this effort, turned in writing to the greatest Jewish philanthropist of the age - Baron Asher Anshil Rothschild, who commanded the respect of all the world's royalty. R. Kalisher suggested that he offer to purchase the entire land of Israel at a high price from Ibrahim Pasha, King of Egypt, who ruled over the Holy Land at the time. The land itself was barren and desolate. R. Kalisher also suggested an alternative possibility, in the event that the first one should be rejected - to request the minimal purchase of Jerusalem and the Temple Mount. The Rabbi explains at great length, how the renewal of the Temple service will lead to the mass immigration of the Jewish people from the lands of their oppression, resulting eventually in the settlement of the entire land of Israel.
Excerpts from Rabbi Kalisher's Letter to Baron Rothschild Concerning the Purchase of the Temple Mount: | |||
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| In his book D'rishat Zion, Rabbi Kalisher goes to great lengths to prove that the obligation to build the Holy Temple and renew the service applies in every generation, especially at a time when it is more feasible on account of a Jewish presence, with a chance for Jewish government in Jerusalem - as a free nation in her land.
The Future Today by Yitzchak Reuven"A time to weep." Rashi states simply: Tish'a b'Av. "A time to build." Rashi quotes from the prophet Amos: "On that day I will raise up the tabernacle of David that is fallen, and repair its breaches; and I will raise up his ruins, and I will build it as in the days of old..." It may seem odd to quote from Koheleth (Ecclesiastes), concerning the three week period of mourning beginning with the fast of the 17th of Tammuz and ending with the fast of the ninth of Av. After all, it is the scroll of Eicha (Lamentations), written by the prophet Jeremiah, that describes the laying to waste of Jerusalem by Nebuchadnezzar. But the scroll of Koheleth, written by King Solomon, who built the House of G-d, whose loss is commemorated by Eicha, has much to teach us concerning the destruction and rebuilding of the Holy Temple: "To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to kill, and a time to heal; a time to break down, and a time to build up; A time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing. A time to get, and a time to lose; a time to keep, and a time to cast away; A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate; a time of war, and a time of peace." Time is dynamic. Time marks change, and time itself is a vehicle for change. G-d created our world within the dimension of time, and time is what marks the progression of G-d's revelation to man: this is what we call history. The Torah, handed down at Sinai wasn't the final word from G-d, but the first. This is not to say that there are other "Torahs" revealed by G-d at later dates, but quite the opposite. That Torah, the "original" revelation, continues to reveal itself to the people of Israel, through the medium of time. For the Jewish nation, historical time, "chronology", is merely a garment for an inner spiritual time. This revelation of G-d's word through linear time is complemented by another calibration of spiritual time: cyclical time - the Hebrew calendar. The months, weeks and days of the Hebrew calendar don't merely mark historical events that happened once, and are to be commemorated for time immemorial. The pilgrimage festivals as well as the other "appointed days" don't merely remind us of a ritual or tradition we need to perform. They reawaken a spiritual moment and relocate a spiritual place within the Jewish soul. They reopen a window of perception and access to a greater spiritual truth. They rekindle a living and loving relationship between G-d and His people. They reopen an opportunity for repair and refinement, for cleansing and correction of past misdeeds. The holy Sabbath itself, which opens up for its beloved - the Jewish people - every seven days, is not grounded in historical time at all. The source of its blessing derives from the creation of time itself. The holy Sabbath is timeless, and the holiness which permeates and emanates from the Sabbath is timeless by nature, and binds us to a moment beyond moments, a primordial light, which like a heartbeat, pulsates through our very spiritual being. "To everything there is a season, and a time to every purpose under the heaven." Koheleth come to teach us that time itself is a tool for change. That if we learn how to grasp time and utilize its potential, we can change our own nature. We can transcend birth and we can transcend death, We can plant, when planting is necessary, and uproot when our spiritual growth calls for uprooting; We kill that which must die within us, and heal that which we need to heal; We break down what needs to be broken, and we build that whose time has come to be built. The ninth of Av, the commemoration of the destruction of both the first and second temples, of the collapse of the Bar Cochba rebellion, and of later historical tragedies , such as the expulsion of the Jews from Spain, is a date on the Hebrew calendar like any other date on the Hebrew calendar. It contains a spiritual content, as does any other date on the Hebrew calendar, and contains within it the spiritual power to effect tikkun - rectification, repair, like any other date on the Hebrew calendar. So why do we treat it differently? Why do we relate to the ninth of Av as we might relate to garbage collection day, or an appointment with the dentist, or tax return day. In other words, a day in which we have an obligation, unpleasant though it may be, that we really need to tend to, lest we regret not doing so the morning after. In other words, like a secular day on a secular calendar. The ninth of Av is a sacred day, born into our collective Jewish consciousness on the day that the spies returned to the Israelites in the desert and gave the evil report concerning the land of Israel. A painful day. But nonetheless, a sacred day on a sacred calendar. The ninth of Av is a sacred day that demands tending to in the most fundamental spiritual level - for bound within the spiritual nature of the ninth of Av is nothing less than the destiny of our own souls. We ignore its potential at our own risk, yet ignore it we do, year after year. We ignore the ninth of Av by faithfully observing it each year. By sitting on the floor, reading kinot, (dirges), and fasting from dusk to dark. Breaking the fast on the evening of the tenth, and going about our business, we are ignoring the ninth of Av, and guaranteeing that it will remain a date fixed in time. A date on which times stands still. A date still born, cut off from its spiritual source, from its potential to heal and effect change. Mourning, in Jewish custom, is a short-term, transitional activity, intended to allow the mourner to absorb the shock of his loss, come to terms with his new status, spiritually, physically and emotionally, as a result of his loss, and ready himself to move forward after his loss. To be in a state of mourning on a permanent or annual basis would be the antithesis of mourning, as it would confound the process of redefining one's self in light of his loss. For two thousand years the Jewish people lived in exile. The exile was all encompassing: Jewish political independence was annihilated. The Jew was exiled - physically cut off from his land, emotionally impaired by a permanent reality of impotence, and spiritually crippled by his inability to observe mitzvot on both a personal and national level that were connected to the land of Israel and Jewish sovereignty in the land of Israel. Agricultural laws could not be observed. Civil laws could not be observed. Laws between man and G-d could not be observed. For two thousand years the Jews managed to survive, and even flourish, but only within the self imposed concept of "dalet amot" - four cubits of Jewish law. In other words, the destiny of the Jewish nation was locked into a holding pattern. The linear aspect of Jewish sacred time had stopped. The cyclical aspect of the Hebrew calendar became a vehicle for remembering the past and maintaining the present, at the cost of forgetting the future, either by blocking it out altogether, or by rendering it beyond the influence of the individual or even of the community. In short - change - repair - was rendered unattainable through the actions of man, attainable only through Divine intervention by G-d. Yom Kippur could continue to be a time of spiritual rebirth for the Jews because of the very nature of the holiday - the seasonal timelessness of repentance. Rosh HaShana - the time of judgment - also maintained its spiritual integrity. Holidays such as Pesach. Sukkoth and Shavuoth necessarily were diminished as they all were, on the one hand rooted in the land of Israel, and on the other hand, pointing toward a historical redemption that had been put on hold. The ninth of Av, perhaps the key to unlocking this exilic stranglehold on the Jewish nation, became enshrined as a day of permanent mourning. To be sure, the Jew in exile kept his dream alive, and the great sages who shepherded their people through the endless exile did provide the spiritual tools that would manage to keep the window to the future open, if only by a crack. But the Jew, by and large, had become conditioned to be a passive observer of his own, and his nation's fate. The Zionist movement and the creation of the state of Israel set into motion new forces that began to transport the Jews back toward their future, with a speed and relentlessness that hadn't been felt for two thousand years. History - spiritual change - had begun once again for the Jews. Jewish sovereignty in the land of Israel marked the end of the physical exile of the Jew. A renaissance of Jewish civilization beckoned. But alas, the spiritual exile of the Jew - that the secular Zionists were so zealous to reject - still rested heavy on the heart of every Jew, secular Zionist as well as observant Jew. When G-d granted victory to the Jewish nation in the Six Day War - when the land of Israel in its entirety, including the very heart of G-d's creation - physical as well as spiritual - Jerusalem and Mount Moriah, were returned to Jewish sovereignty, the curtain finally closed on the spiritual exile of the Jewish people. So why do we still observe the ninth of Av as a day of mourning, some thirty eight years after the liberation of the site of the Holy Temple? The miracle of 1967 caught the Jewish nation off guard, unprepared. Unprepared spiritually, emotionally, and certainly in terms of practical knowledge of where and how to begin the renewal of the daily offering and the rebuilding of the Holy Temple. The knowledge existed in the very books that G-d fearing Jews studied every day, but these chapters containing the necessary information went unread. The 2000 year exile had taken its toll. The daily expectation of a quick end to the exile and a return to an earlier historical splendor which had carried the Jews through the long exile still remained deep in their hearts, but years of despair and despondency had placed that hope beyond the reach of readiness to act upon it when the historical opportunity presented itself. In the aftermath of the capture and liberation of the Temple Mount, and in light of the lack of readiness with which the nation of Israel was caught, 2000 years of yearning soon turned into fear: the secular Zionist political leadership of Israel feared the responsibility of being sovereign over the Temple Mount. They feared Arab/Moslem reaction to Jewish mastery over the Mount, and they feared the growing calls by their fellow Jews for a renewed Jewish presence on the Mount. Many observant Jews also feared the Mount. Centuries of yearning and praying for the return of the Holy Temple had manifested intellectually and emotionally as a perception that the Holy Temple no longer remained attainable in the realm of history, through the labors of the Jewish nation, as it had been during the times of both the first and second temples, but that it had become consigned to the end of time, the messianic era. This particular school of thought captured the souls of many Jews. On a purely psychological, or perhaps, physiological level, another truth was making itself known: people do not like change, and building the Holy Temple means changing everything. Not the least of those changes is the spiritual focus of the Jewish people, and this was perhaps the most difficult thing for the religious Jew to contend with. So a type of "collaboration" was engaged between the secular political leaders of Israel, and many of the rabbinical leaders, the purpose of which was to render the Temple Mount, and naturally, the Holy Temple itself, off limits to the Jews. Remarkably, for a people which had so diligently recorded every aspect of the life of the nation when it was centered around the Holy Temple, these rabbis - men of knowledge - who at their fingertips had recourse to every strand of knowledge necessary to begin the renewal of the Divine service - pleaded ignorance. And with that ignorance they locked the gate and drew a curtain over the Temple Mount. But there did exist Jews who did not, could not accept this decision. These Jews saw the liberation of the Temple Mount as a heavenly summons for the Jews to return to their history, to fulfill their destiny as had been decreed thousands of years earlier by the prophets of the
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The rebellion erupted, with the building of the Temple as its central objective. To make a statement to his fellow Jews about the purpose of the rebellion, one of Bar Cochba's first campaigns was to mint a coin of the renewed kingdom of Israel... and carrying the facade of the Temple in Jerusalem. The second side of this coin depicted the two silver trumpets which were blown in the Temple upon embarking to war.
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