Yesterday morning I realized that my son was out of eyeshot and was very quiet. I imagined he was up to some kid of mischief, but it ocurred to me that if I only give him attention when he is involved in mischief, it will encourage this behavior. So rather than try to catch him in the act, I offered a question aloud to the room: "Where's my son, I love him so much?" He promptly appeared from behind a counter to come see me looking for him and smiled.
When I recounted the story to my brother he pointed out that this was exactly HaShem's strategy with Adam HaRishon, when he said איכה - where are you?
31.3.08
perhaps you could call it mercy killing
The Noam Elimelech (end of Parashath Hukat) explains the statement in the Talmud about cleaving to HaShem. How do we cleave to Him? By cleaving to His Attributes, He is Merciful, you too be merciful.
You must act with great mercy towards yourself, just as He acts with great Mercy towards you. What should you do? You should devote yourself, body and soul utterly, to performing the mitzwoth, to learning the Torah, all for the sake of HaShem; in this way you bring yourself life (in this world and the next) as Chazal taught: "What shall a person do and live? Kill himself" [ie. negate himself in the service of HaShem that he should have life in the world of truth]
You must act with great mercy towards yourself, just as He acts with great Mercy towards you. What should you do? You should devote yourself, body and soul utterly, to performing the mitzwoth, to learning the Torah, all for the sake of HaShem; in this way you bring yourself life (in this world and the next) as Chazal taught: "What shall a person do and live? Kill himself" [ie. negate himself in the service of HaShem that he should have life in the world of truth]
a cry for help
Tehillim 121 : שיר המעלות אשא עיני אל ההרים מאין יבוא עזרי - A song of ascents, I lift my eyes to the mountains, from where will my help come? עזרי מעים השם, עושה שמים וארץ - my help comes from HaShem, creator of heaven and earth.
We learn in parashath Bereishith that a man's wife is called his עזר כנגדו. It seems to me that Tehillim 121 is a perek that is uniquely suited to praying to HaShem to find one's soulmate.
In this manner the first two verses become: ...from where will my soulmate come? My soulmate comes from HaShem...
Just as HaShem created the heavens, where a couple is united in the root of their soul, He created the earth where a couple is initially divided, but will be reunited. This is hinted at in the last passuk, HaShem will guard your going and coming. Why is the going mentioned first? It refers to when the souls were divided and placed down here on earth. He guards not only the going, but also the coming together once more, the reunion of the divided soul down here on earth.
We learn in parashath Bereishith that a man's wife is called his עזר כנגדו. It seems to me that Tehillim 121 is a perek that is uniquely suited to praying to HaShem to find one's soulmate.
In this manner the first two verses become: ...from where will my soulmate come? My soulmate comes from HaShem...
Just as HaShem created the heavens, where a couple is united in the root of their soul, He created the earth where a couple is initially divided, but will be reunited. This is hinted at in the last passuk, HaShem will guard your going and coming. Why is the going mentioned first? It refers to when the souls were divided and placed down here on earth. He guards not only the going, but also the coming together once more, the reunion of the divided soul down here on earth.
30.3.08
how i think about "azamra"
Rebbe Nachman has a teaching, colloquiually referred to as "Azamra" in which he explains that we must find the good points in ourselves and in others in order to bring us all over to the side of good. Here is a flow of thought that describes how I understand this teaching of Rebbe Nachman in the context of my learning:
1. Everything I witness was meant to be witnessed by me - to learn a personal lesson about HaShem - Baal Shem Tov [link]
2. We are told that the entire nation of Israel are tzaddikim - the Notzer Hesed says that nothing bad about them is ever true. [link]
3. We must judge everyone else favorably, but we are told not to rely on ourselves until the day we die. - This is a paraphrased teaching from the Mishnah and the Talmud.
4. Mordechai tells Esther that HaShem will save everyone else, but she holds her own fate in her hands. [link]
5. The Baal HaTanya explains that when we recognize our soul as the essence of ourselves, and the body and actions as exterior "clothing" then we can more easily love all Jews. This is because we recognize that while their clothes (ie. their actions) might be dirty, their soul is pure just as our own is. [link]
6. Rav Eliezer Berland, of Yeshivat Shuvu Banim, explains that in order to connect to HaShem we must learn/connect with the whole Torah. [link]
7. Each Jew represents a letter of the Torah, and so we must connect to and love every Jew. [link]
8. Rebbe Nachman explains that we must find the good points in even the lowest of Jews. This act, he explains, can even raise that Jew from the depths and bring them over to the side of good.
9. How does this all integrate?
10. When we are not complete with ourselves, our sins cloud our vision.
11. This clouded vision projects our failings on other people.
12. This is a kindness from HaShem to make us aware of our own flaws so that we can fix them.
13. By judging others kindly and finding their good points, we are repairing the flaws and sins within ourselves.
14. Through this process we bring ourselves over to the side of good, where, free of sin and lies, we recognize the true inherent goodness in everyone else.
15. We see that this whole process is stated simply: the removal of the foreskin from our heart, the letting go of the flaws which separate us and keep us in darkness.
16. Once our heart is rectified, we can learn the Torah from the actions of all those around us, we will know the truth in our hearts. This is the very description of the end of days, when we no longer need to ask questions about HaShem, for we know Him in our hearts.
There is so much more to this, it's barely even the chapter headings, the Roshei Perakim, but I thought perhaps it might help to share it, I am sure others can take these disparate ideas and understand them on far deeper levels than I.
[note: I waited a very long time before posting this]
1. Everything I witness was meant to be witnessed by me - to learn a personal lesson about HaShem - Baal Shem Tov [link]
2. We are told that the entire nation of Israel are tzaddikim - the Notzer Hesed says that nothing bad about them is ever true. [link]
3. We must judge everyone else favorably, but we are told not to rely on ourselves until the day we die. - This is a paraphrased teaching from the Mishnah and the Talmud.
4. Mordechai tells Esther that HaShem will save everyone else, but she holds her own fate in her hands. [link]
5. The Baal HaTanya explains that when we recognize our soul as the essence of ourselves, and the body and actions as exterior "clothing" then we can more easily love all Jews. This is because we recognize that while their clothes (ie. their actions) might be dirty, their soul is pure just as our own is. [link]
6. Rav Eliezer Berland, of Yeshivat Shuvu Banim, explains that in order to connect to HaShem we must learn/connect with the whole Torah. [link]
7. Each Jew represents a letter of the Torah, and so we must connect to and love every Jew. [link]
8. Rebbe Nachman explains that we must find the good points in even the lowest of Jews. This act, he explains, can even raise that Jew from the depths and bring them over to the side of good.
9. How does this all integrate?
10. When we are not complete with ourselves, our sins cloud our vision.
11. This clouded vision projects our failings on other people.
12. This is a kindness from HaShem to make us aware of our own flaws so that we can fix them.
13. By judging others kindly and finding their good points, we are repairing the flaws and sins within ourselves.
14. Through this process we bring ourselves over to the side of good, where, free of sin and lies, we recognize the true inherent goodness in everyone else.
15. We see that this whole process is stated simply: the removal of the foreskin from our heart, the letting go of the flaws which separate us and keep us in darkness.
16. Once our heart is rectified, we can learn the Torah from the actions of all those around us, we will know the truth in our hearts. This is the very description of the end of days, when we no longer need to ask questions about HaShem, for we know Him in our hearts.
There is so much more to this, it's barely even the chapter headings, the Roshei Perakim, but I thought perhaps it might help to share it, I am sure others can take these disparate ideas and understand them on far deeper levels than I.
[note: I waited a very long time before posting this]
when words mean more than action
In the end of Masechet Megillah (31b) there is a conversation recorded between HaShem and Avraham Avinu, about what would happen if we anger HaShem and He wants to destroy us. In short, Avraham Avinu asks, what about when there is no Beit HaMikdash and they sin before you, since they can't offer any sacrifices, how will they repair their sins? HaShem replies that He gave us the Torah that outlines the laws and ritual of the sacrifices, whenever we read the Torah of the sacrifices, HaShem accepts that as if we offered the sacrifices themselves and forgives us our transgressions.
It seems to me like perhaps we should learn the Torah of the karbonot whenever we want to work on Teshuvah. This is especially relevant as we are now in the book of VaYikra which contains the teachings pertaining to the various offerings.
HaShem so much wants our Teshuvah and our well-being that He will accept something that is no more than a written account of what should be done as a full apology. This is interesting in the light of what Shmuel HaNavi says to Shaul HaMelech when he saved the animals of Amalek to offer as sacrifices to HaShem: You think HaShem wants your sacrifices? All He wants is for you to listen to His Word.
So, by learning the Torah of the karbonot (Torah being the Word of God) when we cannot currently actually offer the sacrifices, perhaps we are acknowledging the depth of Shmuel HaNavi's words.
On a semi-related note, the RaShaSh z"l Rav Shalom Sharabi, regarding the Tefillah and the Seder on Pesah, explains that mitzwoth that are performed through speech alone illuminate with the inner aspect of HaShem's light, whereas mitzwoth performed through physical acts illuminate with the outer aspect of HaShem's light. So, perhaps in our case here, even though we cannot bring down the outer light, through actually performing the sacrifice, by reading the Torah regarding the sacrifice aloud, we can still awaken and draw down the inner light.
It seems to me like perhaps we should learn the Torah of the karbonot whenever we want to work on Teshuvah. This is especially relevant as we are now in the book of VaYikra which contains the teachings pertaining to the various offerings.
HaShem so much wants our Teshuvah and our well-being that He will accept something that is no more than a written account of what should be done as a full apology. This is interesting in the light of what Shmuel HaNavi says to Shaul HaMelech when he saved the animals of Amalek to offer as sacrifices to HaShem: You think HaShem wants your sacrifices? All He wants is for you to listen to His Word.
So, by learning the Torah of the karbonot (Torah being the Word of God) when we cannot currently actually offer the sacrifices, perhaps we are acknowledging the depth of Shmuel HaNavi's words.
On a semi-related note, the RaShaSh z"l Rav Shalom Sharabi, regarding the Tefillah and the Seder on Pesah, explains that mitzwoth that are performed through speech alone illuminate with the inner aspect of HaShem's light, whereas mitzwoth performed through physical acts illuminate with the outer aspect of HaShem's light. So, perhaps in our case here, even though we cannot bring down the outer light, through actually performing the sacrifice, by reading the Torah regarding the sacrifice aloud, we can still awaken and draw down the inner light.
26.3.08
mixing up time and quality time
Recently my father was visiting from abroad and I felt like I didn't get to see very much of him. He was only here for a few days surrounding purim and he had many people to see.
I knew logically that I shouldn't be upset about it, after all only my yetzer hara benefits from me being upset. But how to deal with these feelings in a positive way rather than ignoring them?
It ocurred to me that the Rebbe from Lubavitch would write long detailed correspondence with those who were further from him, whereas with his close hasidim a few words or a sentence would often suffice. When I looked from that perspective, that my father needs to spend the most time with those further from him, and because of my closeness I need less of his time, it allowed me to relax and appreciate our relationship.
This kind of thought process wouldn't necessarily bring everyone the comfort it brings me, but for me when I understand life through the lens of Torah it makes everything easier.
I knew logically that I shouldn't be upset about it, after all only my yetzer hara benefits from me being upset. But how to deal with these feelings in a positive way rather than ignoring them?
It ocurred to me that the Rebbe from Lubavitch would write long detailed correspondence with those who were further from him, whereas with his close hasidim a few words or a sentence would often suffice. When I looked from that perspective, that my father needs to spend the most time with those further from him, and because of my closeness I need less of his time, it allowed me to relax and appreciate our relationship.
This kind of thought process wouldn't necessarily bring everyone the comfort it brings me, but for me when I understand life through the lens of Torah it makes everything easier.
11.3.08
knowing who you are
There's a peculiar angle to the story of the megillah which I'm not sure gets the focus it deserves: How were the Jews saved, what exactly did Esther HaMalkah do to save the Jews? She revealed the fact that she was a Jew. Simple question, simple answer.
If I stop to really think about that basic generally overlooked point, it blows me away. She said, I'm a Jew. True, there was a lot involved in exactly how and when she said it, but it really boils down to the fact that she said it.
When we look at the actors in the story slightly metaphorically, we end up with a situation where a Jew (Neshamah) is beset upon by a vile enemy, (the Yetzer Hara) who wants to completely obliterate that Jew. In the end, the Jew, with no other hope of salvation, turns to the King (HaShem) and reveals it's secret identity, I'm a Jew.
We go through our lives with so many identities, so many different layers of clothing, each suited to various needs and purposes. We become thoroughly confused between what we need, what we want, what we should need, what we should want. In short, every one of us, from the smallest to the greatest, is suffering from a series of serious identity crises.
Underneath it all, though we think we forgot, we know who we truly are. We can't possibly forget. It's the only kernel of absolute Truth of which we have ever been made aware. Yet it takes a crisis to really jar our memory. Our quintessence is the smallest bit of infinity at our core, a piece of God.
It is only at the very moment when the yetzer hara wants to consume us totally, to once and for all deny that there is any light at all there at our core, that we wake up and say, "Wait a minute, HaShem's infinite light is at my core, you can't hide that! What was I thinking why didn't it shine until now?"
And right then we turn to HaShem in utter exasperation, completely at a loss as to why or how something brighter than the entire universe could ever be concealed, and we say, "I'm a Jew." It is as much a plea, as it is a question as it is a statement.
And right then HaShem intervenes and saves us from the darkness.
This is the essence of Teshuvah, of Emunah, of Tefillah; revealing the Truth, to yourself and to the world, you are a Jew.
Everything else is just a question of how does a Jew act?
If I stop to really think about that basic generally overlooked point, it blows me away. She said, I'm a Jew. True, there was a lot involved in exactly how and when she said it, but it really boils down to the fact that she said it.
When we look at the actors in the story slightly metaphorically, we end up with a situation where a Jew (Neshamah) is beset upon by a vile enemy, (the Yetzer Hara) who wants to completely obliterate that Jew. In the end, the Jew, with no other hope of salvation, turns to the King (HaShem) and reveals it's secret identity, I'm a Jew.
We go through our lives with so many identities, so many different layers of clothing, each suited to various needs and purposes. We become thoroughly confused between what we need, what we want, what we should need, what we should want. In short, every one of us, from the smallest to the greatest, is suffering from a series of serious identity crises.
Underneath it all, though we think we forgot, we know who we truly are. We can't possibly forget. It's the only kernel of absolute Truth of which we have ever been made aware. Yet it takes a crisis to really jar our memory. Our quintessence is the smallest bit of infinity at our core, a piece of God.
It is only at the very moment when the yetzer hara wants to consume us totally, to once and for all deny that there is any light at all there at our core, that we wake up and say, "Wait a minute, HaShem's infinite light is at my core, you can't hide that! What was I thinking why didn't it shine until now?"
And right then we turn to HaShem in utter exasperation, completely at a loss as to why or how something brighter than the entire universe could ever be concealed, and we say, "I'm a Jew." It is as much a plea, as it is a question as it is a statement.
And right then HaShem intervenes and saves us from the darkness.
This is the essence of Teshuvah, of Emunah, of Tefillah; revealing the Truth, to yourself and to the world, you are a Jew.
Everything else is just a question of how does a Jew act?
another weapon in the arsenal
One of the tools I've found in fighting my yetzer hara might seem counterintuitive. Normally, we are meant to do Teshuvah by saying "from now on HaShem, I'm going to do the right thing."
For someone as naturally lazy as myself, if every time I perform any kind of mitzwah it is a life-long commitment, then my yetzer hara has a very good chance of getting the better of me: "It might seem like a small mitzwah, but are you really ready to do it all the time, it's an added responsibility, it's another bother, are you really sure you want to get yourself into this?"
If, on the other hand, I tell myself: "this is an isolated act, I'm going to do the right thing this time, but I don't think I'll be able to do the right thing the next time," then my yetzer hara has a lot less to work with. Why shouldn't I do the right thing right now? There's no excruciating long-term commitment involved, in another minute it will be all over.
If I approach each mitzwah of the day this way, it's hard for the yetzer hara to get an in. Of course, the yetzer is more wily than I, so I don't think this is a long-term strategy, but it helps me when my energy levels are low, and I feel a strong desire to be lazy.
For someone as naturally lazy as myself, if every time I perform any kind of mitzwah it is a life-long commitment, then my yetzer hara has a very good chance of getting the better of me: "It might seem like a small mitzwah, but are you really ready to do it all the time, it's an added responsibility, it's another bother, are you really sure you want to get yourself into this?"
If, on the other hand, I tell myself: "this is an isolated act, I'm going to do the right thing this time, but I don't think I'll be able to do the right thing the next time," then my yetzer hara has a lot less to work with. Why shouldn't I do the right thing right now? There's no excruciating long-term commitment involved, in another minute it will be all over.
If I approach each mitzwah of the day this way, it's hard for the yetzer hara to get an in. Of course, the yetzer is more wily than I, so I don't think this is a long-term strategy, but it helps me when my energy levels are low, and I feel a strong desire to be lazy.
9.3.08
shattered torah raining down
What happens when our learning is entirely lishmah? The goal of Torah learning is to get to a level where our learning is entirely for the sake of the Shechinah, for HaShem's divine revelation in this world. All the while that we haven't reached that level, our learning can have all kinds of positive effects as well as the opposite. Even though most people don't have the devotion, time or energy to achieve this lofty level of study, the Notzer Hesed explicitly tells us that we don't have the right to abdicate our responsibility to learn Torah altogether--even if we do it out of the best of intentions, namely that we don't want to cause adverse effects to the world.
What kind of effects can our learning have? Rebbe Nachman explains (Likkutei Moharan I:159) that when someone does learn lishmah, that the Shechinah embraces the Torah learned and elevates it up to the heavens where it brings supernal blessing down illuminating the heavens and eart.
When the learning isn't entirely lishmah, so the Shechinah won't have anything to do with it, and the Torah tries to go up to heaven on it's own but angels come and beat it, shattering it into little pieces that fall back down to earth as dew. These little pieces of Torah spread out around the world, and affect each person according to his nature.
To someone who works at serving HaShem, these sparks inspire him to learn and awaken within him the desire to serve HaShem, sometimes they even bring him new inspirations, chidushim in Torah in accordance with his level. On the other hand, if a person strives for benefit in this world, then these sparks awaken in him an even greater desire to toil for the pleasures of this world.
What kind of effects can our learning have? Rebbe Nachman explains (Likkutei Moharan I:159) that when someone does learn lishmah, that the Shechinah embraces the Torah learned and elevates it up to the heavens where it brings supernal blessing down illuminating the heavens and eart.
When the learning isn't entirely lishmah, so the Shechinah won't have anything to do with it, and the Torah tries to go up to heaven on it's own but angels come and beat it, shattering it into little pieces that fall back down to earth as dew. These little pieces of Torah spread out around the world, and affect each person according to his nature.
To someone who works at serving HaShem, these sparks inspire him to learn and awaken within him the desire to serve HaShem, sometimes they even bring him new inspirations, chidushim in Torah in accordance with his level. On the other hand, if a person strives for benefit in this world, then these sparks awaken in him an even greater desire to toil for the pleasures of this world.
rain that nurtures and rain that kills
We continue with our coincidental two-part series on Rebbe Nachman and science:
For more than a hundred years, anyone who learned Likkutei Moharan I:159 had to take on faith the unusual idea that Rebbe Nachman teaches, that Tal, precipitation, can either be life-giving or hazardous. (Specifically he says that it can sometimes be unhealthy even bring plagues on livestock) After all, what can be harmful in normal healthy precipitation? It's water and it's freshwater at that.
In the past few months, scientists have come forth with the discovery that a large amount of precipitation, both snow and rain, contains live bacteria within it. The explanation works something like this: In order for rain drops or snow flakes to form, they need to gather around a sort of seed. We assumed in the past that they spawned around a dust particle, but it turns out that more often than not, they spawn around a particle of bacteria.
Most bacteria are harmless and some even beneficial, but some bacteria can be extremely harmful to plants, animals, or people. What seemed at first an outlandish statement by Rebbe Nachman has been proven scientifically possible 200 years later.
For more than a hundred years, anyone who learned Likkutei Moharan I:159 had to take on faith the unusual idea that Rebbe Nachman teaches, that Tal, precipitation, can either be life-giving or hazardous. (Specifically he says that it can sometimes be unhealthy even bring plagues on livestock) After all, what can be harmful in normal healthy precipitation? It's water and it's freshwater at that.
In the past few months, scientists have come forth with the discovery that a large amount of precipitation, both snow and rain, contains live bacteria within it. The explanation works something like this: In order for rain drops or snow flakes to form, they need to gather around a sort of seed. We assumed in the past that they spawned around a dust particle, but it turns out that more often than not, they spawn around a particle of bacteria.
Most bacteria are harmless and some even beneficial, but some bacteria can be extremely harmful to plants, animals, or people. What seemed at first an outlandish statement by Rebbe Nachman has been proven scientifically possible 200 years later.
canons to purify your heart
I always love to find descriptions of technology or technological marvels in sefarim. Rebbe Nachman (Likkutei Moharan I:156) quite accurately describes the functioning of what he refers to as kanei sereifa, perhaps best translated as firing tubes, but clearly referring to canons or rifles.
He explains that fire drives air away, just as the explosion in a canon drives the air out of the barrel propelling whatever was placed in the barrel into the air at high velocity. From this simple principle Rebbe Nachman explains how to remove the ruah tumah, impure spirit, from your heart: When we burn with desire to perform HaShem's mitzwoth, we drive out the ruah tumah, that was drawn there when we burned with desire for physicality. Through burning with fire, it drives out the ruah, the impure spirit/wind.
He explains that fire drives air away, just as the explosion in a canon drives the air out of the barrel propelling whatever was placed in the barrel into the air at high velocity. From this simple principle Rebbe Nachman explains how to remove the ruah tumah, impure spirit, from your heart: When we burn with desire to perform HaShem's mitzwoth, we drive out the ruah tumah, that was drawn there when we burned with desire for physicality. Through burning with fire, it drives out the ruah, the impure spirit/wind.
7.3.08
the not so hidden truth
Rebbe Nachman (Likkutei Moharan I:133) brings down the words of the Baal Shem Tov:
To me that means that every brilliant advertising campaign, every catchy tune, every sports car, every designer gown, in short everything that is popular, is popular only because of the holiness, the fallen spark that is trapped within it. It is probably dangerous to look for such things, just as the Baal HaTanya explains that it is dangerous to involve yourself with your own foreign thoughts.
However, if you have an idea, a tune, anything stuck in your head, you can find the innate holiness within it, bring it out and thank HaShem for it. (And then move on back to more apparently holy matters.)
אוי ואבוי כי העולם מלא מאורות וסודות נפלאים ונוראים והיד הקטנה עומדת בפני העינים ומעכבת מלראות אורות גדולים
"Oy Vavoy, but the world is full of wonderous and awesome lights and secrets, and the little hand covers the eyes, preventing them from seeing these great luminaries."The Hayom Yom brings down an amazing and related point:
There is not the vaguest shadow of doubt that, wherever our feet tread, it is all in order to cleanse and purify the world with words of Torah and tefilla (prayer). We, all of Israel, are emissaries of G-d, each of us as Divine Providence has decreed for us. None of us is free from this sacred task placed on our shoulders.Rav Morgenstern in Dei Hochmah L'Nafshech (B'Shalach) explains why this is accessible to us:
This process begins with contemplation of the fact that all is Elokus,What most interests me is the fact that nothing can exist without a spark of kedushah, or holiness. More than that, I believe the Mei Shiloah states that even our most destructive desire is still a desire for the spark of holiness in this destructive act.
which we have already explained is an aspect of Shema Yisrael, the sefirah of
Chochmah. Every Jewish soul is rooted in Chochmah, which is associated with
the Name Havayah when it is fully articulated with yuds so that it equals 72. [- יוד
20 = הי-ויו-הי + 15+ 22+ 15 = 72] Since each Jewish soul is rooted in this Name,
this means that everyone naturally is closest to contemplating Elokus. Since this
is a form of avodah that comes naturally to the Jewish soul, it is the basis of all
avodah, as the Emek Hamelech writes.
To me that means that every brilliant advertising campaign, every catchy tune, every sports car, every designer gown, in short everything that is popular, is popular only because of the holiness, the fallen spark that is trapped within it. It is probably dangerous to look for such things, just as the Baal HaTanya explains that it is dangerous to involve yourself with your own foreign thoughts.
However, if you have an idea, a tune, anything stuck in your head, you can find the innate holiness within it, bring it out and thank HaShem for it. (And then move on back to more apparently holy matters.)
5.3.08
time dilation
Sometimes I catch myself thinking, I hope the geulah comes soon HaShem, because I can't hold on for much longer.
Of course, if I really internalized the daily mitzwah to remember that it is HaShem who gives us strength to perform valorous feats, and I really recognized that HaShem is running the show, I would be excited and eager to keep going forever.
[I think that perhaps it comes down to whether we are really focused on the day (or even mitzwah) at hand, or whether the yetzer hara has our worries stretching into tomorrow and the next day.]
Of course, if I really internalized the daily mitzwah to remember that it is HaShem who gives us strength to perform valorous feats, and I really recognized that HaShem is running the show, I would be excited and eager to keep going forever.
[I think that perhaps it comes down to whether we are really focused on the day (or even mitzwah) at hand, or whether the yetzer hara has our worries stretching into tomorrow and the next day.]
actions that speak louder than words
Sometimes we limit ourselves simply by virtue of the fact that we don't believe enough. This is a basic lesson from Rebbe Nachman in his story the Sophisticate and the Simpleton. In our rush to be smart, we begin to doubt everything.
The Baal HaTanya, in tomorrow's Tanya explains that when we simply contemplate the reality of HaShem's presence and truly believe and know that He permeates everything and all is negligable in reference to Him, we can arrive at unparalleled levels of joy. This he says, being aware of HaShem, is the underlying mitzwah in all other mitzwoth, as Chabakuk revealed. (צדיק באמונתו יחיה)
The Noam Elimelech (Parashath Balak) explains that a Tzaddik has the ability to perform miracles and bring down phenomenal blessings through his sheer cleaving to HaShem, just by speaking, anything is possible. What's the limit on the Tzaddik's ability? He can only affect those who put their trust and belief in him. In order to affect those who don't believe, he must take some physical action in order to perform wonders. This is how he explains Mosheh Rabbeinu hitting the rock: He says that Tzaddikim think only about the wellfare of the nation, even to the end that they will (on occasion) condemn themselves to gehenom in order to bring divine mercies down for Bnei Yisrael. Mosheh thought if he simply spoke to the rock that any members of Bnei Yisrael who had any doubts about him wouldn't be part of the miracle, and so through performing a physical action, he hit the rock, he brought out many waters, enough for even the most distant. Clearly, the Noam Elimelech adds, HaShem agreed with him because the miracle ocurred.
So, important life lesson, emunah in HaShem and His tzaddikim will save you a lot of hardship when you may otherwise be needlessly limiting yourself. In this way we open ourselves to divine intervention and holy miracles.
The Baal HaTanya, in tomorrow's Tanya explains that when we simply contemplate the reality of HaShem's presence and truly believe and know that He permeates everything and all is negligable in reference to Him, we can arrive at unparalleled levels of joy. This he says, being aware of HaShem, is the underlying mitzwah in all other mitzwoth, as Chabakuk revealed. (צדיק באמונתו יחיה)
The Noam Elimelech (Parashath Balak) explains that a Tzaddik has the ability to perform miracles and bring down phenomenal blessings through his sheer cleaving to HaShem, just by speaking, anything is possible. What's the limit on the Tzaddik's ability? He can only affect those who put their trust and belief in him. In order to affect those who don't believe, he must take some physical action in order to perform wonders. This is how he explains Mosheh Rabbeinu hitting the rock: He says that Tzaddikim think only about the wellfare of the nation, even to the end that they will (on occasion) condemn themselves to gehenom in order to bring divine mercies down for Bnei Yisrael. Mosheh thought if he simply spoke to the rock that any members of Bnei Yisrael who had any doubts about him wouldn't be part of the miracle, and so through performing a physical action, he hit the rock, he brought out many waters, enough for even the most distant. Clearly, the Noam Elimelech adds, HaShem agreed with him because the miracle ocurred.
So, important life lesson, emunah in HaShem and His tzaddikim will save you a lot of hardship when you may otherwise be needlessly limiting yourself. In this way we open ourselves to divine intervention and holy miracles.
4.3.08
the way to a man's heart is through an analogy about his stomach
The Baal Shem Tov explains that this world is like an ice-cream* store. When you enter the store, they give you a taste of the goods, and then when you want more, they demand money. So too with HaShem, when you first begin to draw close to HaShem, everything comes easily. When you realize you want more, then HaShem makes you work for it.
* I chose the ice-cream store as the particular kind of store - which made for a simpler translation.
** this is sourced in Ketem Ofir 2:19 by the Komarna Rebbe
* I chose the ice-cream store as the particular kind of store - which made for a simpler translation.
** this is sourced in Ketem Ofir 2:19 by the Komarna Rebbe
the daily one hundred
I only just realized this morning that the essence of our tefillah, the central focus of our energies three times every day (and four or more times on chagim) during prayer is a collection of 18 (19) blessings.
I always related to the Amidah (aka. Shemoneh Esrei) as a unit. It was only this morning that I realized it is essentially 18 (19) unique blessings that Chazal lumped together intentionally.
This made me rethink the whole idea of a berachah. With some siyata d'shmaya, today before tefilla I happened to learn the three halachoth in Yalkut Yosef - kitzur Shulchan Aruch on the kavanah of berachoth. It made me realize that the essence of berachoth is the essence of tefillah. Every time we get to say a berachah it is an oppurtunity to tefillah and everything it entails.
Here are a few short details about berachoth that have accumulated in the attic of my head over the years:
(1) Each berachah comes from and relates to a specific world, but the answering of amen after a berachah spans all the worlds. (He goes into a complex explanation of when we answer amen after our own berachah, namely when our berachah spans more than one world, otherwise one doesn't answer amen to his own berachah, unless he is the Tzaddik of the generation in which case all his berachoth span all the worlds.)
(2) The only berachah of Bilam's that persisted (kiyyum/kayyam) was the berachah of mah tovu, the reason according to the Noam Elimelech is because it was the only berachah that Bilam made with complete intent, ie. without any desire to curse Bnei Yisrael. The other berachoth were attempts at cursing Bnei Yisrael that HaShem altered and turned into berachoth. From this perhaps we can see that when a blessing is made with proper intent, HaShem gives His ok, His Amen, and it is a berachah that persists and takes on a life of its own.
I always related to the Amidah (aka. Shemoneh Esrei) as a unit. It was only this morning that I realized it is essentially 18 (19) unique blessings that Chazal lumped together intentionally.
This made me rethink the whole idea of a berachah. With some siyata d'shmaya, today before tefilla I happened to learn the three halachoth in Yalkut Yosef - kitzur Shulchan Aruch on the kavanah of berachoth. It made me realize that the essence of berachoth is the essence of tefillah. Every time we get to say a berachah it is an oppurtunity to tefillah and everything it entails.
Here are a few short details about berachoth that have accumulated in the attic of my head over the years:
- a berachah literally entails a desire to draw HaShem into the world, make Him (figuratively) more imminent.
- a berachah regarding some benefit (hana'ah) involves delaying our gratification (for the time we take to make the blessing) as a means of becoming holier through overriding our desires, even temporarily. (Rav Steinsaltz pointed this out to me.)
- we are careful to make one hundred blessings every day. (attributed to David haMelech in the Talmud)
- It is important not to say a berachah when there is no need. (since one mentions HaShem's name, which requires the appropriate honor and respect.)
- It is important not to swallow or skip any letters or words of a berachah.
(1) Each berachah comes from and relates to a specific world, but the answering of amen after a berachah spans all the worlds. (He goes into a complex explanation of when we answer amen after our own berachah, namely when our berachah spans more than one world, otherwise one doesn't answer amen to his own berachah, unless he is the Tzaddik of the generation in which case all his berachoth span all the worlds.)
(2) The only berachah of Bilam's that persisted (kiyyum/kayyam) was the berachah of mah tovu, the reason according to the Noam Elimelech is because it was the only berachah that Bilam made with complete intent, ie. without any desire to curse Bnei Yisrael. The other berachoth were attempts at cursing Bnei Yisrael that HaShem altered and turned into berachoth. From this perhaps we can see that when a blessing is made with proper intent, HaShem gives His ok, His Amen, and it is a berachah that persists and takes on a life of its own.
3.3.08
before there was copyright: the original attribution war
When you hear an orchestra perform a symphony, you can listen to it on many levels. You can listen for the specific instruments. If you are more skilled, you might here the unique character of the specific conductor, and if you zoom out so to speak still further, you may appreciate the genius of the composer.
This metaphor repeats itself throughout life, you can watch a movie and only see the actors, or you can see the editing, or appreciate the screenplay, or perhaps even the overall production.
It's true of advertisements, whether you appreciate the content, or how it was portrayed and at what level of portrayal.
It works for software, baseball, engineering, architecture, everything.
When we look at the product of any intentional act of creation, we can approach and observe it from many levels. Now that we understand that this flexible focus is possible, perhaps we can understand a little bit more about the world:
The goal is to get to a level where we experience everything that happens in the world as originating with, and fully planned and executed by, HaShem.
(a related teaching can be seen here about the Baal Shem Tov)
This metaphor repeats itself throughout life, you can watch a movie and only see the actors, or you can see the editing, or appreciate the screenplay, or perhaps even the overall production.
It's true of advertisements, whether you appreciate the content, or how it was portrayed and at what level of portrayal.
It works for software, baseball, engineering, architecture, everything.
When we look at the product of any intentional act of creation, we can approach and observe it from many levels. Now that we understand that this flexible focus is possible, perhaps we can understand a little bit more about the world:
The goal is to get to a level where we experience everything that happens in the world as originating with, and fully planned and executed by, HaShem.
(a related teaching can be seen here about the Baal Shem Tov)
temporary service outage
I knew I'd heard it somewhere before, but wondered at how true it was, now the Komarna Rebbe confirmed it for me: In the future, the Leviim and the first-born will return to serve in the beit hamikdash. (Something that was taken away from them and given to the Kohanim in the midbar.)
Source: Ketem Ofir 2:18 (I believe he is referring to teachings of the Ariz"l)
Source: Ketem Ofir 2:18 (I believe he is referring to teachings of the Ariz"l)
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