31.1.08
shevat 24: shacharit
the essence of prayer, on one level, is to be completely fed up with one's existence. in other words, to be so lovesick for HaShem that you are tired of being recognizably detached from Him. perhaps this explains in a small way the meaning of the Baal Shem Tov that we mentioned here.
30.1.08
shevat 23: minha
all of the structure created in the world is solely for us, HaShem doesn't need it--yet we need a graduated revelation of HaShem such that we won't be overwhelmed and cease to be. Instead, the more we prepare ourselves for divine revelation, the less the intermediate structure becomes necessary.
29.1.08
shevat 23: arvith
the Baal Shem Tov explains that we are supposed to pray with so much kavanah that we will cease to exist.. since we can't always attain that level, we should still start prayer in this fashion.
shevat 22: minha
the biggest blessings (rains) of the year come when it seems lifeless outside (winter).. there's a parallel here in that the Shechinah, who is described as poor and having nothing, is the recipient of all HaShem's outpouring.
shevat 22: shacharit
the shofar is the calling to HaShem from the hollow or empty place. The shofar gadol is the collective yearning for HaShem from the halal hapanui, the (created) vacuum into which the world was created.
28.1.08
tefillah blogging
I've started blogging my daily meditations in tefillah, because it's the most essential part of my day, and because I don't have time always to break down my learning into bite-size postable tidbits.
In the interim, and hopefully even when I get back to blogging Torah, I will try to sum up a new aspect of my tefillah every day; may HaShem grant us all newness in our tefillah always.
There may be those people who voice a question or idea that Rav Shlomo Carlebach explained: When a relationship is spoken about, (to people who are outside the relationship) it greatly cheapens and takes away from the relationship.
How is this tefillah blogging different? I'm not telling you about my relationship with HaShem, only sharing with you some of the insights that come along the way. More importantly, I'm only sharing them as a means to allow others to think more about tefillah in a new way, from a new perspective, and to develop their own relationships with HaShem.
Think of each tefillah blog as roshei perakim, just the table of contents to what we can make of our tefilloth. If anyone thinks this is a really bad, misguided, foolish, or egotistical idea, please set me straight.
In the interim, and hopefully even when I get back to blogging Torah, I will try to sum up a new aspect of my tefillah every day; may HaShem grant us all newness in our tefillah always.
There may be those people who voice a question or idea that Rav Shlomo Carlebach explained: When a relationship is spoken about, (to people who are outside the relationship) it greatly cheapens and takes away from the relationship.
How is this tefillah blogging different? I'm not telling you about my relationship with HaShem, only sharing with you some of the insights that come along the way. More importantly, I'm only sharing them as a means to allow others to think more about tefillah in a new way, from a new perspective, and to develop their own relationships with HaShem.
Think of each tefillah blog as roshei perakim, just the table of contents to what we can make of our tefilloth. If anyone thinks this is a really bad, misguided, foolish, or egotistical idea, please set me straight.
shevat 22: arvit
we stand to gain the most when we are united with klal Yisrael, that's why all the prayers are said in the plural, only when we get to the very end are we even recognized as a unique entity.
The Notzer Hesed (1:13) remarks that unity between good people essentially brings division amongst the evil, and lack of unity between good people allows the evil to unite against us.
The Notzer Hesed (1:13) remarks that unity between good people essentially brings division amongst the evil, and lack of unity between good people allows the evil to unite against us.
shevat 21: minha
when we truly have emunah, we know without a doubt that HaShem will fix all the wrongs, and we are utterly comforted.
shevat 21: shacharit
I thought about how amazing it is when we can take all of our failings till this point and using this new moment given to us by HaShem (every moment being a newly created one) to fuel our great desire to devote 'right now' totally and wholly to HaShem.
22.1.08
the fruits of our lips
Last night in honor of Tu B'Shvat I gave the following dvar Torah:
It seems to me that just as man is an olam katan, a miniature world, the same applies to trees.
We can see in fact, that the various stages of creation all find representation in the body of a tree:
The roots, which are the most massive part by far, are entirely hidden from view and so represent the innermost level of creation which is the state of Atziluth.
The trunk comes seemingly out of nothing, shooting up out of the ground, and being the apparent essence of the tree. (If you cut off branches, the tree is still said to remain. Even if you cut off all the branches, you might think of it as a 'dead' tree but still a tree.) In this way the trunk represents the level of Beriyah, creation of something from nothing. This is the level from which all things receive their substantive nature.
The branches are clearly offshoots of the trunk, and represent further development of the tree, mirroring the 'something from something' nature of Yetzirah, formation. Similarly it is the branches that play a very large part in the appearance and shape or form of the overall tree.
Finally, the leaves represent where all the 'action' happens in a tree, the generation of energy and the breathing of carbon dioxide. The leaves parallel the final and lowest step in creation known as Asiyah, action or making.
There is a final step in the tree and that is the most evident one on Tu B'Shvat, the production of fruit. Fruit represent, to my poor understanding, the lowest sephirah, Malchuth. This is paralleled by the attribute of speech in a person. Just as the words that leave a person's mouth seem separate from him, so too the fruit seem more like a product rather than an integral part of the tree. (see today's Tanya)
There is an important lesson that we may learn about speech from the fruit of the tree. Within each fruit is a seed, the seed contains the very essence of the tree and the potential to reproduce the tree in its entirety. [The seed that created the tree to begin with can even be seen to reflect the primordial level of creation known as Adam Kadmon, a state in which everything is still unified in a potential point.] So, what does the seed in the fruit come to teach us? That within each one of our words, at its core, is the word of HaShem, the same speech that created and maintains the world in its entirety is clothed within every single word that leaves our lips.
When we eat fruit, we should raise our awareness to understand that it is HaShem who provides us life through this fruit, and know that the words that we speak share this same ability to provide life to ourselves and to those around us.
It seems to me that just as man is an olam katan, a miniature world, the same applies to trees.
We can see in fact, that the various stages of creation all find representation in the body of a tree:
The roots, which are the most massive part by far, are entirely hidden from view and so represent the innermost level of creation which is the state of Atziluth.
The trunk comes seemingly out of nothing, shooting up out of the ground, and being the apparent essence of the tree. (If you cut off branches, the tree is still said to remain. Even if you cut off all the branches, you might think of it as a 'dead' tree but still a tree.) In this way the trunk represents the level of Beriyah, creation of something from nothing. This is the level from which all things receive their substantive nature.
The branches are clearly offshoots of the trunk, and represent further development of the tree, mirroring the 'something from something' nature of Yetzirah, formation. Similarly it is the branches that play a very large part in the appearance and shape or form of the overall tree.
Finally, the leaves represent where all the 'action' happens in a tree, the generation of energy and the breathing of carbon dioxide. The leaves parallel the final and lowest step in creation known as Asiyah, action or making.
There is a final step in the tree and that is the most evident one on Tu B'Shvat, the production of fruit. Fruit represent, to my poor understanding, the lowest sephirah, Malchuth. This is paralleled by the attribute of speech in a person. Just as the words that leave a person's mouth seem separate from him, so too the fruit seem more like a product rather than an integral part of the tree. (see today's Tanya)
There is an important lesson that we may learn about speech from the fruit of the tree. Within each fruit is a seed, the seed contains the very essence of the tree and the potential to reproduce the tree in its entirety. [The seed that created the tree to begin with can even be seen to reflect the primordial level of creation known as Adam Kadmon, a state in which everything is still unified in a potential point.] So, what does the seed in the fruit come to teach us? That within each one of our words, at its core, is the word of HaShem, the same speech that created and maintains the world in its entirety is clothed within every single word that leaves our lips.
When we eat fruit, we should raise our awareness to understand that it is HaShem who provides us life through this fruit, and know that the words that we speak share this same ability to provide life to ourselves and to those around us.
18.1.08
12 shevat
On 12 shevat four years ago, I started this blog.
Today's Hayom Yom:
[note: recently I had considered deleting this blog, out of fear that some of the concepts might be mistaken and lead people to difficulties in understanding or even harm. I chose to keep it around, but I hope to reflect more heavily on the teachings I'm giving over and more clearly mark my own ideas. b"n]
Today's Hayom Yom:
Intellect and excitement are two separate worlds. Intellect - a world cold and settled; excitement - a world seething and impetuous. Man's avoda is to combine them, unite them. The impetuousness then becomes transformed into a longing, and the intellect into the guide in a life of avoda and action.Lately people have been talking in the J-blogosphere about learning out someone's tikkun from the aliyah for the parashah on the day they were born. This Torah blog was born on 12 shevat, 5764, the Torah portion for the day includes the destruction of the Egyptian might, and Bnei Yisrael singing Az YaShir. So from this we can surmise the tikkun and purpose of this blog :) To do away with the mask of physicality and to celebrate HaShem's revealed light, to delight in the Shechinah.
[note: recently I had considered deleting this blog, out of fear that some of the concepts might be mistaken and lead people to difficulties in understanding or even harm. I chose to keep it around, but I hope to reflect more heavily on the teachings I'm giving over and more clearly mark my own ideas. b"n]
15.1.08
a fragrance to ponder
The Noam Elimelech on B'ha'alotcha goes into a number of interesting principles:
First, he explains that malachim do not know a person's thoughts, (because they are hidden to HaShem) but HaShem did give angels the ability to smell the different intentions people have in their prayers. Through this ability the angels are able to know which prayers to offer up to HaShem in heaven such that they will produce a 'pleasant smelling offering.' (ריח נחוח)
Second, that Tzaddikim can know the thoughts behind a person's speech. This is how Mosheh Rabbeinu was able to know that even though the people were crying in their tents about 'the fish they had in Egypt,' he knew they were crying about the newly-prohibited marital relationships.
Third, that all the thoughts a person has are expressed in their prayers. This is how the angels discovered that Bnei Yisrael was crying over forbidden marital relationships. Because Mosheh Rabbeinu knew the thoughts behind their words, and prayed on their behalf, and Mosheh's thoughts entered into his prayers and the angels smelled his prayers. Otherwise the angels could never have known of Bnei Yisrael's true desires.
This explains why Mosheh sees this particular incident as his own failure, and asks to be killed rather than see his own folly in rearing the nation.
First, he explains that malachim do not know a person's thoughts, (because they are hidden to HaShem) but HaShem did give angels the ability to smell the different intentions people have in their prayers. Through this ability the angels are able to know which prayers to offer up to HaShem in heaven such that they will produce a 'pleasant smelling offering.' (ריח נחוח)
Second, that Tzaddikim can know the thoughts behind a person's speech. This is how Mosheh Rabbeinu was able to know that even though the people were crying in their tents about 'the fish they had in Egypt,' he knew they were crying about the newly-prohibited marital relationships.
Third, that all the thoughts a person has are expressed in their prayers. This is how the angels discovered that Bnei Yisrael was crying over forbidden marital relationships. Because Mosheh Rabbeinu knew the thoughts behind their words, and prayed on their behalf, and Mosheh's thoughts entered into his prayers and the angels smelled his prayers. Otherwise the angels could never have known of Bnei Yisrael's true desires.
This explains why Mosheh sees this particular incident as his own failure, and asks to be killed rather than see his own folly in rearing the nation.
13.1.08
the rewards of stubborn pursuit
This past Shabbath I reviewed Likkutei Moharan I:115, in which Rebbe Nachman explains that all barriers between us and HaShem are nothing more than a revelation of HaShem meant to at the same time, (1) placate those who call for justice and claim we aren't worthy, (2) while still enabling us to receive a vast awareness of HaShem.
How does this work? HaShem, because He loves justice, agrees with the accusers that perhaps we shouldn't receive HaShem's closeness, so He places a barrier before us. However, HaShem loves us even more than He loves justice, and so He Himself descends to hide within that barrier. Those who know to seek out HaShem don't run away from difficulty, instead they know to head right into it, because within it is a greater revelation of HaShem than we are otherwise able to receive.
This squares perfectly with the teaching of the Ba'al Shem Tov brought down in the Tzava'ath HaRivash, (towards the end) about how when HaShem wants to give us good but we aren't deserving of it, he clothes the blessing in a hardship and if we accept the hardship with love and sweetness, (founded on emunah: pure faith in HaShem's desire and constant attempt to do good with and to us) then we gain access to the blessing hidden within.
The implications of Rebbe Nachman are really amazing if you stop to think about what exactly is the greatest barrier to being close to HaShem in this world, namely the yetzer hara, the evil urge. One could draw the following conclusion based on Rebbe Nachman's teaching: that HaShem dwells within the yetzer hara, that the yetzer hara is actually a greater revelation of Godliness than we could otherwise receive. Those who recognize the yetzer hara and master it attain this Godly revelation and those who flee it or allow it to master them are so close and yet feel so far.
How does this work? HaShem, because He loves justice, agrees with the accusers that perhaps we shouldn't receive HaShem's closeness, so He places a barrier before us. However, HaShem loves us even more than He loves justice, and so He Himself descends to hide within that barrier. Those who know to seek out HaShem don't run away from difficulty, instead they know to head right into it, because within it is a greater revelation of HaShem than we are otherwise able to receive.
This squares perfectly with the teaching of the Ba'al Shem Tov brought down in the Tzava'ath HaRivash, (towards the end) about how when HaShem wants to give us good but we aren't deserving of it, he clothes the blessing in a hardship and if we accept the hardship with love and sweetness, (founded on emunah: pure faith in HaShem's desire and constant attempt to do good with and to us) then we gain access to the blessing hidden within.
The implications of Rebbe Nachman are really amazing if you stop to think about what exactly is the greatest barrier to being close to HaShem in this world, namely the yetzer hara, the evil urge. One could draw the following conclusion based on Rebbe Nachman's teaching: that HaShem dwells within the yetzer hara, that the yetzer hara is actually a greater revelation of Godliness than we could otherwise receive. Those who recognize the yetzer hara and master it attain this Godly revelation and those who flee it or allow it to master them are so close and yet feel so far.
9.1.08
upon my word
In Pirkei Avoth, we learn that Avtalyon says "wisemen be careful with your words, lest you require an exile, and you will be exiled to a place of poisoned water, and your students will drink from it and die, and the name of heaven will be disgraced."
The Notzer Hesed explains this verse, emphasizing "be careful with your words." Everything else that comes about in the verse, he explains, comes from being careless and saying unnecesary words.
Tonight, learning this with my hevruta, Pesah, we arrived at an understanding of just how much our words affect our world, until even the meaningless unnecesary words have such an impact.
Only through this lesson was I able to understand the words of the Pri Ha'aretz that one who understands that it is not his own voice but the voice of HaShem speaking can create worlds. HaShem created us b'tzelem elokim, in His divine image. He gave us speech. Just as the world was created when He spoke, so too, when we speak we are creating worlds. If we do not heed our words, the worlds of our creation will be distorted and damaging. If we speak with the proper awareness and humility of where our voices, our words, come from, then we can create worlds of bounty and blessing.
[this is the 630th post to this blog, which is the gematria of קצתי בחיי which has special significance to me. Thank you HaShem for all of your beauty and kindness, I lack nothing, and have so very much. I am diminished from all of your kindness. טובה הארץ מאוד מאוד - the land is exceedingly good]
The Notzer Hesed explains this verse, emphasizing "be careful with your words." Everything else that comes about in the verse, he explains, comes from being careless and saying unnecesary words.
Tonight, learning this with my hevruta, Pesah, we arrived at an understanding of just how much our words affect our world, until even the meaningless unnecesary words have such an impact.
Only through this lesson was I able to understand the words of the Pri Ha'aretz that one who understands that it is not his own voice but the voice of HaShem speaking can create worlds. HaShem created us b'tzelem elokim, in His divine image. He gave us speech. Just as the world was created when He spoke, so too, when we speak we are creating worlds. If we do not heed our words, the worlds of our creation will be distorted and damaging. If we speak with the proper awareness and humility of where our voices, our words, come from, then we can create worlds of bounty and blessing.
[this is the 630th post to this blog, which is the gematria of קצתי בחיי which has special significance to me. Thank you HaShem for all of your beauty and kindness, I lack nothing, and have so very much. I am diminished from all of your kindness. טובה הארץ מאוד מאוד - the land is exceedingly good]
finally a way to enjoy hametz on pesah
Some of our favorite mitzwoth are those that we only get to do once or twice a year. The rest of the year we just miss them and look forward to them, right? Nope.
According to the Noam Elimelech on parashath B'ha'alot'cha, when we perform a time-bound mitzwah we should have in mind that the mitzwah accompany us throughout the year. The mitzwah should be with us always. We are always involved in the mitzwah the whole year.
This was good news personally as I just realized that I feel much closer to HaShem during my tefillah when I have my tefillin and talit on. Now I can be wearing them all day, even when I'm not.
According to the Noam Elimelech on parashath B'ha'alot'cha, when we perform a time-bound mitzwah we should have in mind that the mitzwah accompany us throughout the year. The mitzwah should be with us always. We are always involved in the mitzwah the whole year.
This was good news personally as I just realized that I feel much closer to HaShem during my tefillah when I have my tefillin and talit on. Now I can be wearing them all day, even when I'm not.
thirty years to power
Today, the second of the month of Shvat is the 208th* hilullah/yahrtzeit of Rebbe Zusha of Anapoli, and (on a more personal note) the 30th anniversary of the day of my brith milah. (According to the mekubalim of Bet El, the anniversary of the brith milah is celebrated instead of the day of the birth) My wife went to great efforts to throw a wonderful party and my sister spoke beautifully from the Sfat Emeth about the aliyah upon which I was born. (shlishi parashath va'era)
On this special occassion I wanted to share some Torah that would inspire my friends my family and myself to serve HaShem with renewed vigor. The Torah that came to me is as follows:
We think that serving HaShem and performing the mitzwoth, learning Torah, praying authentic Tefillah and giving Tzedaka are things that are almost impossible to attain. We believe the hardest thing in the world is to overcome our Yetzer Hara, our evil urge, and to do good. It isn't so. Serving HaShem is the most natural, easiest, and most rewarding thing in the world. Going against the Will of HaShem, going against his decrees, that is truly impossible. How do we know? It says in Masechet Sotah 3a: אין אדם עובר עבירה אלא אם כן נכנס בו רוח שטות - a person could not transgress [HaShem's Mitzwoth] except that a spirit of folly enters him. From this we learn that it is literally impossible for a person to go against the Will of the Master of the world. The only way it could possibly happen is if an external (divine) force enters a person and causes him to sin.
From this we can learn that when it seems like we couldn't possibly perform HaShem's Will, keep the mitzwoth and be involved in the Torah, we can take comfort in the certain knowledge that since we have transgressed the mitzwoth in our lives, we have evidence that the impossible is within our grasp.
Instead of our sins being a source of difficulty and discouragement, they can be a fountain of strength, if we know we did them, then we can know with absolute certainty that we can and will succeed in the performance of HaShem's mitzwoth. Certainly we will succeed, HaShem Himself, our father, Abba, wants our success.
* note that the 208th yahrtzeit is special to me as the name yitzhak also has gematria 208
On this special occassion I wanted to share some Torah that would inspire my friends my family and myself to serve HaShem with renewed vigor. The Torah that came to me is as follows:
We think that serving HaShem and performing the mitzwoth, learning Torah, praying authentic Tefillah and giving Tzedaka are things that are almost impossible to attain. We believe the hardest thing in the world is to overcome our Yetzer Hara, our evil urge, and to do good. It isn't so. Serving HaShem is the most natural, easiest, and most rewarding thing in the world. Going against the Will of HaShem, going against his decrees, that is truly impossible. How do we know? It says in Masechet Sotah 3a: אין אדם עובר עבירה אלא אם כן נכנס בו רוח שטות - a person could not transgress [HaShem's Mitzwoth] except that a spirit of folly enters him. From this we learn that it is literally impossible for a person to go against the Will of the Master of the world. The only way it could possibly happen is if an external (divine) force enters a person and causes him to sin.
From this we can learn that when it seems like we couldn't possibly perform HaShem's Will, keep the mitzwoth and be involved in the Torah, we can take comfort in the certain knowledge that since we have transgressed the mitzwoth in our lives, we have evidence that the impossible is within our grasp.
Instead of our sins being a source of difficulty and discouragement, they can be a fountain of strength, if we know we did them, then we can know with absolute certainty that we can and will succeed in the performance of HaShem's mitzwoth. Certainly we will succeed, HaShem Himself, our father, Abba, wants our success.
* note that the 208th yahrtzeit is special to me as the name yitzhak also has gematria 208
8.1.08
the jealousy of a tzaddik
In Likkutei Halachoth (Hilchoth Tefillin 5:30(?)) Rebbe Natan explains how the Tefillin relate to the relationship between the Tzaddik and the nation.
The Tzaddik needs to let go of his mochin, his intellect, in order to fall to the level of the lowest of the people, from there his deep emunah, his endless faith in the salvation of HaShem inspires all those close to him and allows them to awaken and greatly grow their intellects so that they can connect to and relate to HaShem. This intellect is represented by the Tefillin worn upon the arm, close to the heart. When the Tzaddik sees the people's great intellect, he envies it and turns to HaShem , raising himself up and illuminating his own intellect. This intellect is represented by the Tefillin worn upon the head, between the eyes.
The Tzaddik needs to let go of his mochin, his intellect, in order to fall to the level of the lowest of the people, from there his deep emunah, his endless faith in the salvation of HaShem inspires all those close to him and allows them to awaken and greatly grow their intellects so that they can connect to and relate to HaShem. This intellect is represented by the Tefillin worn upon the arm, close to the heart. When the Tzaddik sees the people's great intellect, he envies it and turns to HaShem , raising himself up and illuminating his own intellect. This intellect is represented by the Tefillin worn upon the head, between the eyes.
tribe-words
Rebbe Nachman (Likkutei Moharan I:112 (if you follow the link it's at the very end of the page)) brings down the idea that someone can only pray through the gate of their tribe. This is how he explains the matter of differences in the nusach (the wording) of the tefillah in different minhagim. Each nusach coincides with the gate of prayer of a particular tribe.
This has been on my mind lately as even though I am Sefaradi and do pray Sefaradi/Adut HaMizrah, there are certain parts of the nusach that I can't help but borrow from a different nusach. Foremost among them are: ולא in Aleinu "ולא גורלנו ככל המונם" And צפינו in the berachah "matzmiah keren Yeshuah" in the Amidah, "קוינו וציפינו כל היום" Neither of those appear in the proper sefaradi nusach but I feel like they're supposed to be in the tefillah so I generally say them.
I wonder exactly which nusach they are from (I think I might have first encountered them in the Artscroll Sefard siddur) and when they were introduced, it's really a question though that I need to ask my brother-in-law. Perhaps I will get a good answer and add it here to the post.
This has been on my mind lately as even though I am Sefaradi and do pray Sefaradi/Adut HaMizrah, there are certain parts of the nusach that I can't help but borrow from a different nusach. Foremost among them are: ולא in Aleinu "ולא גורלנו ככל המונם" And צפינו in the berachah "matzmiah keren Yeshuah" in the Amidah, "קוינו וציפינו כל היום" Neither of those appear in the proper sefaradi nusach but I feel like they're supposed to be in the tefillah so I generally say them.
I wonder exactly which nusach they are from (I think I might have first encountered them in the Artscroll Sefard siddur) and when they were introduced, it's really a question though that I need to ask my brother-in-law. Perhaps I will get a good answer and add it here to the post.
the roots of change
I was overjoyed this morning at this new understanding, so bear with me and perhaps you will enjoy it too.
According to the Bnei Yisaschar (Reb Tzvi Elimelech of Dinov) the Torah of Din, which was also the Torah of Beit Shammai, requires building step by step from humble origins to great accomplishments. The Torah of Hesed, which was also the Torah of Beit Hillel, on the other hand can be attained and perceived in a single moment. With this the Bnei Yisaschar explains the difference of opinion regarding the Tree New Year. Both agree that the fullness of the Tree New Year is reached on the 15 of Shvat, but Beit Shammai believes we have to work to get there hence we celebrate it on the 1st of Shvat, while Beit Hillel believes we can receive the fullness all at once on the 15th, so we celebrate then. (See more detail in this earlier post)
Today, Rosh Hodesh Shvat, is the Tree New Year according to Shammai, and I wanted to celebrate it with extra joy so that I could satisfy both opinions. (even though l'halachah we hold like Beit Hillel in this case) I was upset however that for a number of reasons I didn't have the time I wanted to really focus on Rosh Hodesh and the Tree New Year. I was upset until HaShem reminded me of Beit Shammai's opinion, which is that we can't just jump into something, but rather must build towards it. With this knowledge I was able to greatly enjoy the limited celebration that was the oppurtunity available to me, knowing full well that I would build from this starting point until a real crescendo on Tu b'Shvat, the 15th.
From this I was able to understand what a special time Rosh Hodesh Shvat is as well as all the days from now until Tu b'Shvat. They are especially me'sugal, (pertinent) to accomplishing great things through slow and steady growth through devotion.
Now is the time of year when we are encouraged to build gradually, to take on small advances and not big ones, to make minor and lasting changes such that fourteen days from now we will be thoroughly changed and (seemingly) effortlessly new.
This is mirrored in the nature of the awakening of the trees from winter, they don't appear to change at all on the outside, but today the sap begins to flow, and before we know it, 14 days from now there will be new buds, promises of new life, new growth, of another spring.
According to the Bnei Yisaschar (Reb Tzvi Elimelech of Dinov) the Torah of Din, which was also the Torah of Beit Shammai, requires building step by step from humble origins to great accomplishments. The Torah of Hesed, which was also the Torah of Beit Hillel, on the other hand can be attained and perceived in a single moment. With this the Bnei Yisaschar explains the difference of opinion regarding the Tree New Year. Both agree that the fullness of the Tree New Year is reached on the 15 of Shvat, but Beit Shammai believes we have to work to get there hence we celebrate it on the 1st of Shvat, while Beit Hillel believes we can receive the fullness all at once on the 15th, so we celebrate then. (See more detail in this earlier post)
Today, Rosh Hodesh Shvat, is the Tree New Year according to Shammai, and I wanted to celebrate it with extra joy so that I could satisfy both opinions. (even though l'halachah we hold like Beit Hillel in this case) I was upset however that for a number of reasons I didn't have the time I wanted to really focus on Rosh Hodesh and the Tree New Year. I was upset until HaShem reminded me of Beit Shammai's opinion, which is that we can't just jump into something, but rather must build towards it. With this knowledge I was able to greatly enjoy the limited celebration that was the oppurtunity available to me, knowing full well that I would build from this starting point until a real crescendo on Tu b'Shvat, the 15th.
From this I was able to understand what a special time Rosh Hodesh Shvat is as well as all the days from now until Tu b'Shvat. They are especially me'sugal, (pertinent) to accomplishing great things through slow and steady growth through devotion.
Now is the time of year when we are encouraged to build gradually, to take on small advances and not big ones, to make minor and lasting changes such that fourteen days from now we will be thoroughly changed and (seemingly) effortlessly new.
This is mirrored in the nature of the awakening of the trees from winter, they don't appear to change at all on the outside, but today the sap begins to flow, and before we know it, 14 days from now there will be new buds, promises of new life, new growth, of another spring.
6.1.08
reviving the dead
On a note that is semi-related to the previous post, let's look at a chidush of the MaBiT on the Rambam's hilchoth Teshuvah 6:4. The Rambam states that there are certain great sins for which the punishment is that HaShem refuses to allow the sinner to do Teshuvah. He bases it on the passuk about HaShem hardening Pharo's heart. The MaBiT asks how is it that the Rambam can posit a new class of punishment not listed in the Torah? His answer goes like this: Sometimes someone wanders off the path (sins) and becomes somewhat lost from HaShem. The only way back to walking the path is to retrace one's steps. If someone sins many times, meaning he wandered far into the brambles, the path back may be lost to them. In this way, the Rambam isn't describing a new punishment, and HaShem doesn't bring the punishment upon him, rather the person brings the punishment upon himself.
My question here, is that just because the MaBiT explains the mechanics of the situation, it doesn't truly answer the question of why we never heard of this class of punishment until now, something I believe the MaBiT himself acknowledges in recognizing his isn't a complete answer to the original question.
There's actually another question of interest that I came across this Shabbath: Reb Natan in Likkutei Moharan I:112, brings down Masechet Menahoth 29b in which it is explained that a person cannot return through the same opening which he strayed, rather they must open for him a new opening. If this is the case, then the MaBiT's metaphor for Teshuvah seems to contradict our gemara here in Menahoth?
Since this whole post is sort of a side note, I'm compelled to take you on two more related tangents: In discussion of this idea, that someone cannot return through the portal through which they fell, Rebbe Nachman answers Reb Natan's question explaining something unbelievable: When one falls, one can ascend through an opening through which someone else, your friend, fell, because when someone (named A) falls from on high, he is still higher up than someone else. (named B) In this manner B can actually rise through the portal through which A fell. Meaning that when a person falls it is sometimes for the purpose of the aliyah (yeridah l'tzorech aliyah) of someone else.
The final step in this winding post is the Noam Elimelech's explanation in the end of parashath Naso, in which he explains what it means that someone could perform a sin for the sake of heaven: Sometimes a Tzaddik needs to perform what in his eyes would be a grave sin, so that he can reach down to such a level that he can have a connection with even the lowest of people such that he can bring them blessing and shefa. This, he explains, was the problem with Shaul HaMelech who was without sin, he couldn't relate to and bring blessing to the lowest of Bnei Yisrael, even though it is the King's duty to do just that, bring blessing to all of Bnei Yisrael.
To tie everything back to the previous post I must share two more points: Rebbe Nachman explains (in Likkutei Moharan I:112 mentioned above) that the only way to illuminate the darkness when you have fallen is through speaking words of Truth. Truth being the light of HaShem, nothing can hide from Truth, so even the lowest and darkest places are illuminated in the presence of spoken Truth.
Why spoken Truth? This plays off of the Pri Ha'aretz on parashath VaEra, the weekly parshah just passed. Rebbe Menachem Mendel of Vitebsk, the Pri Ha'aretz, reveals that when someone knows and recognizes that all his speech is not really his own but rather emanates from HaShem Himself, then through his speech he can create worlds, just as HaShem's speech did in the creation of the world. From this we can see, taken together with Rebbe Nachman, that when we speak Truth from the deepest places, it becomes clear that we are not speaking at all but instead it is only HaShem who speaks. (Perhaps this is one of the deep secrets of Mechayey HaMeitim, as we know that the Targum of a "living soul" is a "speaking spirit," and a sinner is considered to be dead in his lifetime.)
My question here, is that just because the MaBiT explains the mechanics of the situation, it doesn't truly answer the question of why we never heard of this class of punishment until now, something I believe the MaBiT himself acknowledges in recognizing his isn't a complete answer to the original question.
There's actually another question of interest that I came across this Shabbath: Reb Natan in Likkutei Moharan I:112, brings down Masechet Menahoth 29b in which it is explained that a person cannot return through the same opening which he strayed, rather they must open for him a new opening. If this is the case, then the MaBiT's metaphor for Teshuvah seems to contradict our gemara here in Menahoth?
Since this whole post is sort of a side note, I'm compelled to take you on two more related tangents: In discussion of this idea, that someone cannot return through the portal through which they fell, Rebbe Nachman answers Reb Natan's question explaining something unbelievable: When one falls, one can ascend through an opening through which someone else, your friend, fell, because when someone (named A) falls from on high, he is still higher up than someone else. (named B) In this manner B can actually rise through the portal through which A fell. Meaning that when a person falls it is sometimes for the purpose of the aliyah (yeridah l'tzorech aliyah) of someone else.
The final step in this winding post is the Noam Elimelech's explanation in the end of parashath Naso, in which he explains what it means that someone could perform a sin for the sake of heaven: Sometimes a Tzaddik needs to perform what in his eyes would be a grave sin, so that he can reach down to such a level that he can have a connection with even the lowest of people such that he can bring them blessing and shefa. This, he explains, was the problem with Shaul HaMelech who was without sin, he couldn't relate to and bring blessing to the lowest of Bnei Yisrael, even though it is the King's duty to do just that, bring blessing to all of Bnei Yisrael.
To tie everything back to the previous post I must share two more points: Rebbe Nachman explains (in Likkutei Moharan I:112 mentioned above) that the only way to illuminate the darkness when you have fallen is through speaking words of Truth. Truth being the light of HaShem, nothing can hide from Truth, so even the lowest and darkest places are illuminated in the presence of spoken Truth.
Why spoken Truth? This plays off of the Pri Ha'aretz on parashath VaEra, the weekly parshah just passed. Rebbe Menachem Mendel of Vitebsk, the Pri Ha'aretz, reveals that when someone knows and recognizes that all his speech is not really his own but rather emanates from HaShem Himself, then through his speech he can create worlds, just as HaShem's speech did in the creation of the world. From this we can see, taken together with Rebbe Nachman, that when we speak Truth from the deepest places, it becomes clear that we are not speaking at all but instead it is only HaShem who speaks. (Perhaps this is one of the deep secrets of Mechayey HaMeitim, as we know that the Targum of a "living soul" is a "speaking spirit," and a sinner is considered to be dead in his lifetime.)
always getting yourself into trouble
This Shabbath I revisited one of my favorite and most personally life-changing Torahs in Likkutei Moharan (I:113) in which Rebbe Nachman brings a teaching of the Baal Shem Tov that HaShem allows us to pass judgment on ourselves.
To explain it a little better, the Baal Shem Tov says that HaShem never passes judgment on you unless both the whole world and you agree with that judgment. How does this work? He puts someone in front of you that acts in the same way that you yourself acted and you pass judgment on this person, you are then held accountable for your own actions in keeping with your own judgment of them. [see this earlier post for more detail]
In my attempt to explain this mechanism a little, I connected it to the testament brought down by the Komarna Rebbe in the Notzer Hesed, that anything bad you have ever heard about another Jew is complete and total baseless lie without any part of truth. [see this earlier post for more details on this and on its connection to the above]
Basically, the way I understand it is like so: The judgment is essentially automatic. The world is such that there is Truth, and there are the powers that conceal the Truth, 'the powers that lie.' The powers that lie are given dominion only over those that willingly give 'the powers that lie' dominion over themselves. How does one put themselves under the auspices of 'the powers that lie?' by believing in the lies.
If we look at it from a certain perspective, we can see how all of Bnei Yisrael are tzaddikim, (just as Chazal say) and when we look around, we see all manner of lies trying to convince us of the lack in one Jew or another. (But, just as Chazal tell us, if we see a Tzaddik sin, we need to believe that they did teshuvah that same day.) These lies themselves are results of our own misdeeds and they blind us from seeing the reality. If we then believe what we see, and believe the lie, then it gains power over us to cut us off from HaShem (chas v'shalom) in that exact way that we believed that other Jew was disconnected from HaShem. (chas v'shalom)
In this way sinning is a two-stage process, there is the act of sinning itself, of which Chazal say "no one sins except because a spirit of foolishness entered him." The act itself is a test from HaShem. Then the real test of the sin is whether this sin which has been given a limited dominion over us, to corrupt our perception and believe another Tzaddik is guilty of that sin,
will be believed, in which case we truly seal our own fate.
If instead we are able to ignore that bad, deny its existence in others and instead find their good points, then HaShem is willing to overlook our own failings. Still we have the matter of Teshuvah, which will help us to rectify our perception until we no longer even see lies in the actions of others, until we don't even suspect another Jew. The recognition of the reality of what we see itself is a powerful force to encourage our teshuvah, when we realize that the Jews around us are all tzaddikim, and the lies before our eyes reflect only our own failings, we will call out to HaShem that he save us from our own limitations, and we will long to be like our fellow Jews, as holy and pure as they.
To explain it a little better, the Baal Shem Tov says that HaShem never passes judgment on you unless both the whole world and you agree with that judgment. How does this work? He puts someone in front of you that acts in the same way that you yourself acted and you pass judgment on this person, you are then held accountable for your own actions in keeping with your own judgment of them. [see this earlier post for more detail]
In my attempt to explain this mechanism a little, I connected it to the testament brought down by the Komarna Rebbe in the Notzer Hesed, that anything bad you have ever heard about another Jew is complete and total baseless lie without any part of truth. [see this earlier post for more details on this and on its connection to the above]
Basically, the way I understand it is like so: The judgment is essentially automatic. The world is such that there is Truth, and there are the powers that conceal the Truth, 'the powers that lie.' The powers that lie are given dominion only over those that willingly give 'the powers that lie' dominion over themselves. How does one put themselves under the auspices of 'the powers that lie?' by believing in the lies.
If we look at it from a certain perspective, we can see how all of Bnei Yisrael are tzaddikim, (just as Chazal say) and when we look around, we see all manner of lies trying to convince us of the lack in one Jew or another. (But, just as Chazal tell us, if we see a Tzaddik sin, we need to believe that they did teshuvah that same day.) These lies themselves are results of our own misdeeds and they blind us from seeing the reality. If we then believe what we see, and believe the lie, then it gains power over us to cut us off from HaShem (chas v'shalom) in that exact way that we believed that other Jew was disconnected from HaShem. (chas v'shalom)
In this way sinning is a two-stage process, there is the act of sinning itself, of which Chazal say "no one sins except because a spirit of foolishness entered him." The act itself is a test from HaShem. Then the real test of the sin is whether this sin which has been given a limited dominion over us, to corrupt our perception and believe another Tzaddik is guilty of that sin,
will be believed, in which case we truly seal our own fate.
If instead we are able to ignore that bad, deny its existence in others and instead find their good points, then HaShem is willing to overlook our own failings. Still we have the matter of Teshuvah, which will help us to rectify our perception until we no longer even see lies in the actions of others, until we don't even suspect another Jew. The recognition of the reality of what we see itself is a powerful force to encourage our teshuvah, when we realize that the Jews around us are all tzaddikim, and the lies before our eyes reflect only our own failings, we will call out to HaShem that he save us from our own limitations, and we will long to be like our fellow Jews, as holy and pure as they.
repackaging good
It occurred to me today, while I was waiting in line to pick up some lunch and I saw a Pepsi Max (r) machine that bore the advertisement, "one calorie, maximum taste!" That the point of advertising is to associate a name or brand with something good. The goal is not just that when you think of that brand you think of that 'something good,' but that when you think of that 'something good,' you think of that brand.
Since everything created that is ultimately good for us comes unquestionably from HaShem, associating another name besides HaShem with it, in a way intended to associate that good with that name, borders on Avodah Zarah in a way. (Or at the very least me'ilah - using something that is dedicated Holy for one's own unholy purposes.)
As a Jew it is our responsibility to recognize that all the goodness in the world comes from HaShem. טעמו וראו כי טוב השם - taste and see that HaShem is good. It's not a hypothetical statement, but an instruction to recognize and taste the goodness of HaShem in all things.
Next time we say "I like x because it tastes better," just remember on the inside, that 'x' has nothing to do with the taste, the taste is just another example of HaShem's goodness. We can certainly do (and should do) hakarat haTov (recognizing the good) in the effort of 'x' helping to make this good taste available to me, even if 'x' is doing it for their own profit. But, the goodness itself should never be associated with 'x', instead it should be recognized and really and truly originating with the Master of the world.
Since everything created that is ultimately good for us comes unquestionably from HaShem, associating another name besides HaShem with it, in a way intended to associate that good with that name, borders on Avodah Zarah in a way. (Or at the very least me'ilah - using something that is dedicated Holy for one's own unholy purposes.)
As a Jew it is our responsibility to recognize that all the goodness in the world comes from HaShem. טעמו וראו כי טוב השם - taste and see that HaShem is good. It's not a hypothetical statement, but an instruction to recognize and taste the goodness of HaShem in all things.
Next time we say "I like x because it tastes better," just remember on the inside, that 'x' has nothing to do with the taste, the taste is just another example of HaShem's goodness. We can certainly do (and should do) hakarat haTov (recognizing the good) in the effort of 'x' helping to make this good taste available to me, even if 'x' is doing it for their own profit. But, the goodness itself should never be associated with 'x', instead it should be recognized and really and truly originating with the Master of the world.
3.1.08
nothing to speak of
To build on what we said in the last post, I'd like to go beyond it and build a little further, understand a little better.
The Baal Shem Tov (הוי זהיר במצוה קלה - near the beginning of Tzava'ath HaRivash for just one of many sources) says that we should burn brilliantly with our mitzwah performance. The Noam Elimelech (parashath Naso) explains that like a Nazir, when we really want to serve HaShem it should be to crown (נזר - crown) Him.
There's a level of mitzwah observance where we are doing everything right, and for good reasons, but where we are still aware of ourselves, still aware of the benefits we receive, still dilligent and watchful for our own wellbeing. It's almost impossible to not be aware of yourself, to not think of yourself at least in the smallest most basic and animal part of our minds.
We can be in the middle of our prayers, with a poisonous snake wrapped around our feet, and continue praying, telling ourselves that his is how I'm supposed to act, this is what the Hochamim tell me to do, I'm keeping the word of the Hochamim, I'm putting my faith in what is real. We can even know completely and totally that HaShem is the master of the world, and that we trust in Him completely. Yet through all this, there's still an I, still a self in there, still the focus is really, in the end, when you really get down to it, on us. The whole dilemma centers around our own existence, even when we define our existence as the ability to do more mitzwoth and serve HaShem for longer. Even if we are acting tirelessly with the knowledge somewhere in the back of our minds of knowing it will eventually be over and we will get a chance to rest, that is a focus and awareness of self.
First let me say that there is nothing wrong with this. May we all be blessed to reach such a level. Still, this is the difference between a Tzaddik and a Beinoni.
There is another level, and I speak from the limits of my best and brightest understanding, that is beyond this. Where there is no self, not from negation of self through meditation, or purposeful eradication of the self, but simply because the self was lost as a byproduct of our pursuit of HaShem.
At some point, the mitzwah is all that there is, the curled serpent doesn't exist, isn't part of the equation at all, and even the momentary temptation to be involved in something wrong is utterly inconceivable.
Let's talk a minute about this disgust a true tzaddik has for something evil.
This concept of mi'us, of disgust at something evil or wrong, cannot be built out of being disgusted with mundane or physical things. (Though we can and are meant to use this disgust as a learning tool.) Lehavdil, quite the opposite, no matter how physical or dirty and repulsive something might at first seem, we have to come to love it for the potential it bears to be used in the service of HaShem, in the performance of a mitzwah, the closeness it brings us to HaShem, the potential it has to glorify HaShem's name. The more we are focused on serving HaShem the more we love and appreciate everything in existence. The only thing that should repulse us is the desire to turn anything at all away from that purpose, the purpose of glorifying HaShem through His desires.
This is literally an impossible avodah. But, to really connect (without anything holding us back, ever) to HaShem who is, by definition, beyond us in every way, we need to cross the boundary of impossible.
The Baal Shem Tov (הוי זהיר במצוה קלה - near the beginning of Tzava'ath HaRivash for just one of many sources) says that we should burn brilliantly with our mitzwah performance. The Noam Elimelech (parashath Naso) explains that like a Nazir, when we really want to serve HaShem it should be to crown (נזר - crown) Him.
There's a level of mitzwah observance where we are doing everything right, and for good reasons, but where we are still aware of ourselves, still aware of the benefits we receive, still dilligent and watchful for our own wellbeing. It's almost impossible to not be aware of yourself, to not think of yourself at least in the smallest most basic and animal part of our minds.
We can be in the middle of our prayers, with a poisonous snake wrapped around our feet, and continue praying, telling ourselves that his is how I'm supposed to act, this is what the Hochamim tell me to do, I'm keeping the word of the Hochamim, I'm putting my faith in what is real. We can even know completely and totally that HaShem is the master of the world, and that we trust in Him completely. Yet through all this, there's still an I, still a self in there, still the focus is really, in the end, when you really get down to it, on us. The whole dilemma centers around our own existence, even when we define our existence as the ability to do more mitzwoth and serve HaShem for longer. Even if we are acting tirelessly with the knowledge somewhere in the back of our minds of knowing it will eventually be over and we will get a chance to rest, that is a focus and awareness of self.
First let me say that there is nothing wrong with this. May we all be blessed to reach such a level. Still, this is the difference between a Tzaddik and a Beinoni.
There is another level, and I speak from the limits of my best and brightest understanding, that is beyond this. Where there is no self, not from negation of self through meditation, or purposeful eradication of the self, but simply because the self was lost as a byproduct of our pursuit of HaShem.
At some point, the mitzwah is all that there is, the curled serpent doesn't exist, isn't part of the equation at all, and even the momentary temptation to be involved in something wrong is utterly inconceivable.
Let's talk a minute about this disgust a true tzaddik has for something evil.
This concept of mi'us, of disgust at something evil or wrong, cannot be built out of being disgusted with mundane or physical things. (Though we can and are meant to use this disgust as a learning tool.) Lehavdil, quite the opposite, no matter how physical or dirty and repulsive something might at first seem, we have to come to love it for the potential it bears to be used in the service of HaShem, in the performance of a mitzwah, the closeness it brings us to HaShem, the potential it has to glorify HaShem's name. The more we are focused on serving HaShem the more we love and appreciate everything in existence. The only thing that should repulse us is the desire to turn anything at all away from that purpose, the purpose of glorifying HaShem through His desires.
This is literally an impossible avodah. But, to really connect (without anything holding us back, ever) to HaShem who is, by definition, beyond us in every way, we need to cross the boundary of impossible.
going beyond pushing our limits
According to the teachings of the Tanya for the past two days, [yesterday and today]I've always had difficulty with the question of how a beinoni (as defined by the Baal HaTanya) would ever get to the level of Tzaddik?
I'm sure there have been many great Rabbonim who have written on this question. But I'd like to share some of my thoughts and limited understandings.
This time through the Tanya I think the answer is a little more clear: A Tzaddik is someone whose love for HaShem is so great that it causes him to despise sin and all evil utterly.
A Beinoni is someone who has great love for HaShem such that he is always involved in Torah and Mitzwoth, but never reaches a point such that he hates evil from the essence of his being. He must always fight against the allure of evil by mainting his great love and devotion in the service of HaShem.
As far as I can tell, the difference is in the level of commitment and effort, something that would seem applicable based on the statement of Chazal that יגעת ולא מצאת אל תאמין - never believe someone who claims he strived and did not succeed. It seems a Tzaddik serves with ever increasing devotion and investment until there is nothing left of himself but the desire for closeness with HaShem. A Beinoni on the other hand wants to serve HaShem but perhaps with some reservations or some reasons that hold him back whether by his own choice or by the influence of the world around him.
Another possible hint from the Noam Elimelech is in Parashath Naso that he states a Tzaddik who is able to truly connect to HaShem and bring down blessing on Am Yisrael is one who sees even his inclination to do evil as an outright sin that he performed of his own free will. The Baal HaTanya explains that such inclinations--momentary desires arise from the Yetzer Hara residing in (the left chamber of) the heart--when driven out of mind immediately, and not given voice even in thought, do not constitute sin at all, rather they are an indication that your Yetzer Hara has not been driven out of your heart.
There is actually an interesting issue that I never really knew about before in this context where there are two different styles of relating to one's Yetzer Hara, one's evil urge. They are enumerated in a Torah of Rav Yitzhak Meir Morgenstern here on Hayyei Sarah. The first is the level of Avraham Avinu who was able to turn his Yetzer Hara into a holy angel that helped him to serve HaShem rather than urged him to deviate from HaShem's commandments. The second level is the level of David HaMelech who drove his Yetzer Hara out of his heart entirely, and so says that his heart is an empty space. These two different levels can be united if we bring in the teaching of the Notzer Hesed which I've quoted in the past which discusses the process of dealing with the Yetzer Hara as two-staged. First we remove the Yetzer Hara, then we return only the good part of the Yetzer Hara.
It seems from my understanding of the Notzer Hesed that the Baal HaTanya and the Noam Elimelech brought here are only dealing with the first stage as delineated by the Notzer Hesed and R' Morgenstern. In this sense, we now have a fairly clear path laid out for performing the first step of the excisement of the Yetzer Hara from our heart.
This advice was more or less summed up in Rav Steinsaltz's advice I heard once in a shiur he gave on Hassiduth, that if you want to connect to Ain Sof, you have to give everything you've got, and when you've got nothing left, you're absolutely drained, you're at your end, you have to give some more.
[update: it might be coincidence that this was the 620th post published on my blog -- gematria: keter, the sefirah of ayin, nothingness, complete bitul]
I'm sure there have been many great Rabbonim who have written on this question. But I'd like to share some of my thoughts and limited understandings.
This time through the Tanya I think the answer is a little more clear: A Tzaddik is someone whose love for HaShem is so great that it causes him to despise sin and all evil utterly.
A Beinoni is someone who has great love for HaShem such that he is always involved in Torah and Mitzwoth, but never reaches a point such that he hates evil from the essence of his being. He must always fight against the allure of evil by mainting his great love and devotion in the service of HaShem.
As far as I can tell, the difference is in the level of commitment and effort, something that would seem applicable based on the statement of Chazal that יגעת ולא מצאת אל תאמין - never believe someone who claims he strived and did not succeed. It seems a Tzaddik serves with ever increasing devotion and investment until there is nothing left of himself but the desire for closeness with HaShem. A Beinoni on the other hand wants to serve HaShem but perhaps with some reservations or some reasons that hold him back whether by his own choice or by the influence of the world around him.
Another possible hint from the Noam Elimelech is in Parashath Naso that he states a Tzaddik who is able to truly connect to HaShem and bring down blessing on Am Yisrael is one who sees even his inclination to do evil as an outright sin that he performed of his own free will. The Baal HaTanya explains that such inclinations--momentary desires arise from the Yetzer Hara residing in (the left chamber of) the heart--when driven out of mind immediately, and not given voice even in thought, do not constitute sin at all, rather they are an indication that your Yetzer Hara has not been driven out of your heart.
There is actually an interesting issue that I never really knew about before in this context where there are two different styles of relating to one's Yetzer Hara, one's evil urge. They are enumerated in a Torah of Rav Yitzhak Meir Morgenstern here on Hayyei Sarah. The first is the level of Avraham Avinu who was able to turn his Yetzer Hara into a holy angel that helped him to serve HaShem rather than urged him to deviate from HaShem's commandments. The second level is the level of David HaMelech who drove his Yetzer Hara out of his heart entirely, and so says that his heart is an empty space. These two different levels can be united if we bring in the teaching of the Notzer Hesed which I've quoted in the past which discusses the process of dealing with the Yetzer Hara as two-staged. First we remove the Yetzer Hara, then we return only the good part of the Yetzer Hara.
It seems from my understanding of the Notzer Hesed that the Baal HaTanya and the Noam Elimelech brought here are only dealing with the first stage as delineated by the Notzer Hesed and R' Morgenstern. In this sense, we now have a fairly clear path laid out for performing the first step of the excisement of the Yetzer Hara from our heart.
This advice was more or less summed up in Rav Steinsaltz's advice I heard once in a shiur he gave on Hassiduth, that if you want to connect to Ain Sof, you have to give everything you've got, and when you've got nothing left, you're absolutely drained, you're at your end, you have to give some more.
[update: it might be coincidence that this was the 620th post published on my blog -- gematria: keter, the sefirah of ayin, nothingness, complete bitul]
2.1.08
voices with words
The basic kavanah of tefillah according to the Hesed L'Avraham (2:44) is to unify the voice which is rooted in Tiffereth (represented by the shem Havayah) with the speech which is rooted in Malchuth (represented by shem Adnut) which is symbolized by the intermixing of the two holy names refered to as a shiluv.
This is a really beautiful idea to understand. The voice is something completely other than the words that are said. We comprehend more about the person who is talking from their voice and tone often than from the words which they are speaking. This is clear for me to see in my son, only nine months old who now associates sounds with meaning, but does not yet know how to produce words to make his meaning more easily understood.
When we are able to unite the voice and the words, it is akin to speaking our hearts, and we are taught that words that come from the heart enter the hearts of others. All the moreso in our tefilloth when we are expressing our truest desires to HaShem.
his and hers
Following a lot of conversation about the importance of women in Judaism, I clarified for myself one issue which I will elucidate here. Basically, if you follow it, I suggest that both sides could be said to be true. In matters such as this, I think it is small-minded to expect exclusive truths. At this level things blend in to a singular complete truth, rather than run into contradictory argument.
When it comes to the view of 'the female', (ie. nukvah and not women) in Chazal and in Kabbalah, I believe it is (and always will be) inferior to 'the male,' with good reason: The male is ultimately a description of God's influence, and the female is ultimately a description of those (all created beings) influenced by God. Everything in creation being secondary to God, existing only because God exists.
There is definitely wiggle room to say that perhaps even in this context the female is already (or will become) more important. The view of the Ba'al HaTanya whose yahrtzeit it is today, states that if you truly love HaShem then you will love what he loves, namely bnei Yisrael. In this context, and in the context of selfless love, HaShem ('Himself') might very well consider 'the female' (ie. everything created) to be more important than HaShem. ('the male')
So what's more important? HaShem, whose existence is the foundation of the existence of everything else, or everything in existence, since HaShem cared about it so much that it should have come into existence to begin with?
To which I say, (loosely paraphrasing the Zohar) the only thing of interest is the union of the 'male' and 'female.'
1.1.08
public service and minor self-promotion announcement
I've created a (very beta) tool for cleaning out comment spam from any/all of your blogger-based blogs.
http://www.yitz.com/commentscreen.html
Please feel free to check it out, and give me your feedback, I've used it to delete at least a hundred pieces of comment spam in a matter of minutes. It's sorely lacking a search feature, but I hope to add it soon.
Thanks to any and all who may try it out. Be careful not to erase comments you intended to keep, there's no way to restore deleted comments. You can always add a few test comments to your blog and then delete them to see how it works.
http://www.yitz.com/commentscreen.html
Please feel free to check it out, and give me your feedback, I've used it to delete at least a hundred pieces of comment spam in a matter of minutes. It's sorely lacking a search feature, but I hope to add it soon.
Thanks to any and all who may try it out. Be careful not to erase comments you intended to keep, there's no way to restore deleted comments. You can always add a few test comments to your blog and then delete them to see how it works.
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