By Aharon Nachman Davies
1:
Open your eyes and you will see
A world above full of mystery.
The sun so bright shining over a tree.
The stars of night glistening over the sea
Chorus:
See without looking and feel for the light.
The wonder is seeing what’s hidden from sight.
2:
Open your eyes and you will see
A world outside full of mystery
The way your friends reflect your smile
Their helpful hands leading all the while.
Chorus:
See without looking and feel for the light.
The wonder is seeing what’s hidden from sight.
3:
Open your eyes and you will see
A world inside full of mystery
Open the doors, begin to see
Imagine it all as you’d like it to be
Chorus:
See without looking and feel for the light.
The wonder is seeing what’s hidden from sight.
Wednesday, September 29, 2010
Monday, September 27, 2010
Some Thoughts About Shabbos Bereishis
Submitted by email from an anonymous Breslover
In Likkutei Moharan II, 67, the Rebbe quotes the Tikkunei Zohar's drush that the letters of "Bereshis" can be rearranged to spell "Rosh Bayis" -- the "head of the house." Then the Rebbe says that "Bereishis" is a hesped (eulogy) for Noach. (Take a look at that lesson, and you'll see where he goes with this idea.)
This remark has always bothered me. What exactly is this hesped: the final verse, "Vi-Noach motzah chein be-eynei Hashem / And Noah found grace in the eyes of G-d?" If so, Noach was still alive at the time; so how could it be considered a hesped?
Last year during Sukkos, I realized that the Rebbe means that the Tikkunei Zohar’s drush of Bereishis = Rosh Bayis is the hesped, not the parshah of Bereishis in the Chumash. (Maybe this should have been obvious to me, but it wasn't.) And if that's the case, maybe we can add: the first verse of Bereishis is the "ma'amar sasum / hidden saying" (Maharsha), and this concept is implicit in that very first word of that verse and of the entire Torah. If so, "bereishis" includes all hastoros, all concealments in creation, because it is the first saying and therefore the root of all ten divine sayings. THUS... in context of Likkutei Moharan II, 67, the ha'alamah (obscurity) of the "Rosh Bayis" -- whom the Rebbe understands to be represented by Noach, but who includes all tzaddikim of the highest level -- is the key to the entire drama of creation. The churban which the Rebbe laments in that lesson is an echo of this primary concealment at the root of existence, and its tikkun comes with the ge'ulah, the final redemption...
In Likkutei Moharan II, 67, the Rebbe quotes the Tikkunei Zohar's drush that the letters of "Bereshis" can be rearranged to spell "Rosh Bayis" -- the "head of the house." Then the Rebbe says that "Bereishis" is a hesped (eulogy) for Noach. (Take a look at that lesson, and you'll see where he goes with this idea.)
This remark has always bothered me. What exactly is this hesped: the final verse, "Vi-Noach motzah chein be-eynei Hashem / And Noah found grace in the eyes of G-d?" If so, Noach was still alive at the time; so how could it be considered a hesped?
Last year during Sukkos, I realized that the Rebbe means that the Tikkunei Zohar’s drush of Bereishis = Rosh Bayis is the hesped, not the parshah of Bereishis in the Chumash. (Maybe this should have been obvious to me, but it wasn't.) And if that's the case, maybe we can add: the first verse of Bereishis is the "ma'amar sasum / hidden saying" (Maharsha), and this concept is implicit in that very first word of that verse and of the entire Torah. If so, "bereishis" includes all hastoros, all concealments in creation, because it is the first saying and therefore the root of all ten divine sayings. THUS... in context of Likkutei Moharan II, 67, the ha'alamah (obscurity) of the "Rosh Bayis" -- whom the Rebbe understands to be represented by Noach, but who includes all tzaddikim of the highest level -- is the key to the entire drama of creation. The churban which the Rebbe laments in that lesson is an echo of this primary concealment at the root of existence, and its tikkun comes with the ge'ulah, the final redemption...
Tuesday, September 21, 2010
Hot Off the Press from Reb Dovid Friedman
The last mishnah in Moed Katan alludes to the Rebbe -- appropriately so, as he passed away on Chol Hamoed.
It states: "However, of the future, what does [Scripture] say? 'Death will be swallowed up forever, and G-d will wipe away the tears from all faces.' "
"Death will be swallowed up forever (la-netzach)" hints to the tzaddik who is the aspect of Netzach. As is well known in Breslov, "Nachman" has the same gematria as "Netzach" (148).
Moreover, the words "death will be swallowed up (bilah ha-maves)" (553) exactly equals "Nachman (148) ben (52) Simchah (353)."
The Rebbe instructed us, "It is a great mitzvah to be happy always." If we take his advice, surely we will be zokheh to the fulfillment of the verse, "Death will be swallowed up forever." Because all troubles come "because you didn't serve Hashem, your G-d, with gladness and a good heart..." (Devarim 28:47).
It states: "However, of the future, what does [Scripture] say? 'Death will be swallowed up forever, and G-d will wipe away the tears from all faces.' "
"Death will be swallowed up forever (la-netzach)" hints to the tzaddik who is the aspect of Netzach. As is well known in Breslov, "Nachman" has the same gematria as "Netzach" (148).
Moreover, the words "death will be swallowed up (bilah ha-maves)" (553) exactly equals "Nachman (148) ben (52) Simchah (353)."
The Rebbe instructed us, "It is a great mitzvah to be happy always." If we take his advice, surely we will be zokheh to the fulfillment of the verse, "Death will be swallowed up forever." Because all troubles come "because you didn't serve Hashem, your G-d, with gladness and a good heart..." (Devarim 28:47).
Friday, September 17, 2010
Rebbe Nachman's Yartzeit / 18 Tishrei
This year Rebbe Nachman's yartzeit (18 Tishrei, which is is second day of Chol HaMo'ed Sukkos) will fall on Motza'ei Shabbos (Saturday night) Sept. 25, and Sunday, Sept. 26. It is customary for Breslover Chassidim to get together in honor of the yartzeit, share a meal or refreshments in the sukkah, and sing and discuss the Rebbe's life and teachings.
In Brooklyn, there will be public yartzeit se'udos on Motza'ei Shabbos in Williamsburg, beginning at 10:00 PM at the Avreichim Chassidei Breslov shul oat 36 Rutledge St. On Sunday afternoon beginning at 5:00 PM another gathering will take place at the Breslov Shul at 204 Lee Ave, also in Williamsburg.
We don't have any details about gatherings in Manhattan, but there should be something happening there, possibly at the Carlebach Shul. And there is usually a yahrtzeit even at the Breslov Shul in Monsey.
In Brooklyn, there will be public yartzeit se'udos on Motza'ei Shabbos in Williamsburg, beginning at 10:00 PM at the Avreichim Chassidei Breslov shul oat 36 Rutledge St. On Sunday afternoon beginning at 5:00 PM another gathering will take place at the Breslov Shul at 204 Lee Ave, also in Williamsburg.
We don't have any details about gatherings in Manhattan, but there should be something happening there, possibly at the Carlebach Shul. And there is usually a yahrtzeit even at the Breslov Shul in Monsey.
UPDATE: On Manhattan's Upper West Side: "Rabbi Nachman of Breslov 200th Year Yarzheit Sukkah Spectacular!"
The Carlebach Shul and Lincoln Square Synagogue have joined together to honor one of the greatest original thinkers of the 18th & 19th centuries. Lincoln Square Synagogue welcomes everyone to their beautiful Sukkah on Sunday, September 26th, from 7:00 pm - 10:0 pm.
Location: 200 Amsterdam Ave, @ West 69 st. NYC.
All invited, couples,singles & children, everything in English. Separate seating available.
Rabbi Naftali Citron and other speakers will inspire us, and we will learn a Hebrew/English chapter of Likutey Moharan.
Everyone will be given a free copy as a keepsake of this occasion.
A full musical program will be provided by guitarist Michael Poulad & musical friends!
PLEASE BRING YOUR OWN DINNER, Only Light Refreshments served. Suggested Donation: $12
Thursday, September 16, 2010
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