Tuesday, May 29, 2012
Rabbi Avraham Greenbaum's Spring Lecture Tour
Rabbi Avraham Greenbaum's USA Tour June 1-18
June 2: Shabbaton at The Carlebach Shul, NYC
June 3: Class in Queens NY
June 4-8: Bay Area CA
June 8-10: Nederland TX
June 11-13: Orlando FL
June 14-18: Murray KY
Details of these events available through sponsoring organizations or www.azamra.org
R. Avraham Greenbaum (Avraham ben Yaakov) is an internationally-known teacher of Torah spirituality, Chassidut, Kabbalah, preventive healthcare, healing and environmental responsibility, and the author of over twenty-five books. He heads the Azamra Institute in Jerusalem.
Year of Jewish Learning on the Environment: Canfei Nesharim
Received via e-mail from Canfei Nesharim:
I am pleased to share with you the sixth set of resources – Countering Destruction: Lessons from Noah. The video is available at http://youtu.be/Qw1v1WCqk0E and the podcast is available at http://canfeinesharim.podbean.com/2012/05/16/countering-destruction-lessons-from-noach/.
These materials are posted as part of Canfei Nesharim’s “Year of Jewish Learning on the Environment,” in partnership with Jewcology.com.
Wednesday, May 23, 2012
Pirkey Avos, Chapter 6
Mishnah 4
כַּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה, פַּת
בַּמֶּלַח תֹּאכֵל וּמַיִם בַּמְּשׂוּרָה תִּשְׁתֶּה וְעַל הָאָרֶץ תִּישָׁן
וְחַיֵּי צַעַר תִּחְיֶה וּבַתּוֹרָה אַתָּה עָמֵל אִם אַתָּה עֹשֶׂה כֵּן
אַשְׁרֶיךָ וְטוֹב לָךְ אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה וְטוֹב לָךְ לָעוֹלָם הַבָּא:
אַל תְּבַקֵּשׁ גְּדֻלָּה לְעַצְמְךָ, וְאַל
תַּחְמוֹד כָּבוֹד יוֹתֵר מִלִּמּוּדֶךָ. עֲשֵׂה, וְאַל תִּתְאַוֶּה לְשֻׁלְחָנָם
שֶׁל שָׂרִים, שֶׁשֻּׁלְחָנְךָ גָּדוֹל מִשֻּׁלְחָנָם וְכִתְרְךָ גָּדוֹל
מִכִּתְרָם, וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֶּם לְךָ שְׂכַר
פְּעֻלָּתֶךָ:
Thus is
the way of Torah: Bread with salt you shall eat, measured water you shall
drink, on the ground you shall sleep, and a life of privation you shall live,
while in the Torah you shall labor. If you do so, “You shall be happy, and it shall be well
with you” (Psalms 128:2). “You shall be happy” – in this world; “and it shall
be well with you” – in the World to Come.
Do not seek greatness for yourself, and
do not crave honor more than your knowledge. Let action
[exceed your learning]. And do not desire the table of kings – for your table is greater than their
table, your crown is greater than their crown, and your Employer can be relied
upon to reward your deeds.
Digest of
Commentaries:
Measured
water you shall drink. The Hebrew word mesurah (“measured”)
denotes a small liquid measure, as mentioned in the Book of Ezekiel (4:11),
“And water in small measure shall you drink.”
On the
ground you shall sleep,
and a life of privation you shall live, while in the Torah you shall
labor. Even if you have nothing to eat but bread and salt, do not desist
from studying the Torah (Rashi). Others interpret this teaching as
addressing the affluent. Those who possess the means to pursue the pleasures of
this world should not be fooled by material pleasures, but strive to acquire
the wisdom of the Torah (Midrash Shmuel).
Do not
seek greatness for yourself, and do not crave honor more than your knowledge. Once you
have dedicated yourself to the Torah, do not seek power or honor, which would make
it appear as if you are studying for ulterior motives (Rashi).
Do not
desire the table of kings – for your table is greater than their table. Your
table in the World to Come is greater than the table of kings in this world.
*
Eye on the Goal
Rebbe Nachman: One can become a vessel fit for holiness
only by overcoming many obstacles in his quest for God (Likutey Halakhot,
Nizkey Shekhenim 3:8).
*
“You shall be happy” – in this world
Rebbe Nachman: Most people find this teaching difficult
to understand. After describing the struggles we must endure for the Torah – “Bread with
salt you shall eat, measured water you shall drink, on the ground you shall
sleep, and a life of privation you shall live, while in the Torah you shall
labor” – how can the Sages
say, “'You shall be happy' – in this world”?
However, there really is no question.
Anyone who has eyes to see and a heart to understand knows that this teaching
means exactly what it says; and he can explain it to any intelligent person who
has had the least bit of familiarity with the “good life” of this world.
The wealthiest men will tell you that this
world is full of worry and suffering. The rich suffer all the time, every day
and every hour. Thus our Sages observe, “The more possessions, the more
worry” (Avot 2:7).
The poor may not realize this. They may
think that if they were wealthy, they would no longer have any problems. But
they are greatly mistaken, as we can plainly see. The truth is as our Sages
have taught.
Whether you are rich or poor, you cannot
avoid worry. The world is filled with pain and suffering, and there is no
escape. If you are a man, you must worry about earning a living, and you may
suffer because of your wife and children. If you are a woman, you may feel that
your husband is the cause of your unhappiness, or you may suffer from physical
maladies. Many people suffer from sickness or severe injuries, may God spare
us. There is no escape—except to the Torah.
If you desire the good of this world and
wish to live in tranquility, free of distress, you will be constantly
frustrated. The more you seek the “good life,” the more you will find the
opposite. Even if you manage to attain some fleeting happiness, whatever you
grasp will be commingled with suffering. Look truthfully, and you will see this
for yourself.
Consequently, in this world, “there is no
wisdom, understanding or advice” (Proverbs 21:30 ) if you wish to live in tranquility. Instead, you
should live in the simplest way possible, subsisting on an absolute minimum, as
Pirkey Avot advises, “Bread with salt you shall eat … and a life of
privation you shall live.”
Accept hardship and privation in order to labor in Torah. Only then will you
know true life, even in this world. “If you do so, ‘You shall be happy … in
this world.’” This is certainly true.
No longer will you suffer from worldly
misfortunes. You will have already accepted them upon yourself for the sake of
the Torah, which is the true good. Thus your life will be a true life, and you
will find happiness even in this world (based on Rabbi Nachman’s Wisdom #308,
abridged).
Tuesday, May 22, 2012
In Pursuit of Perfection
First published in Tzaddik Magazine, Tzefat, Israel
This essay was adapted from Likutey Even, Haskamat
HaBoker, pp. 9-11, by Reb Ephraim ben Naftali (1800-1882), which he
published anonymously during the last year of his life. Likutey
Even was republished in the author’s name in Jerusalem by Reb Gedaliah
Aharon Kenig in 1963. Reb Ephraim’s father, Reb Naftali, was one of Rebbe
Nachman’s closest followers and lifelong friend of Reb Noson. Reb Ephraim was
sent by his father to learn from Reb Noson, and subsequently became one of his
closest disciples. On the opening page of his book, Reb Ephraim writes that
through the teachings of Rebbe Nachman, “God helped me to collect holy stones
from pure yearnings and desires for holiness to make an Even Sh’leimah—a
complete stone.”
Ratzo V’Shov: Running and Returning
From the first day of the Omer, we begin a steady process of spiritual
ascent that culminates on the fiftieth day with Shavuos, marking the Giving of
the Torah. Shavuos is the “Fiftieth Gate,” representing complete union and
nullification with God’s Infinite Light— a level of intense longing, called “Desire
of Desires.” However, the truth is that it is impossible to attain this level
completely in this life.
The Omer counting is marked by a dynamic called ratzo v’shov—“running
and returning.” Based upon the Merkava Vision of the Prophet Ezekiel, this
mystical concept pervades Kabbalistic thought, and Rebbe Nachman’s teachings in
particular. Although we are “running” for forty-nine days towards
Shavuos, paradoxically, the light of the Fiftieth Gate can only be attained
through the idea of “return”—shov. This is because through “running”
alone, one would soon cease to exist—destroying the possibility of creating a
vessel in which to receive the highest light. Therefore, we refrain from
counting the fiftieth day, Shavuos, since we must restrain the soul’s
all-consuming desire for God.
Even Moses himself was unable to attain the level of the Fiftieth Gate,
since to do so, he would have had to nullify his being completely and shed
every vestige of corporeality. Thus, after Moses ascended Mount Sinai,
corresponding to the dynamic of “running,” he had to hold himself back, and
descend to the encampment of Israel below, corresponding to the aspect of “return.”
Since God desires our service in this world, we, too, must remain in the
category of shov—“return,” despite the great desire to break
through and run forward as we near the Fiftieth Gate. Only in this manner may
we perceive God’s Infinite Light—an experience for which Shavuos, of all the
holidays, is the unique paradigm—and through the spiritual “vessels” formed by
our mitzvot and good deeds, we may come to know His unity. Then it is possible
to realize that everything that happens to us comes from God; therefore,
everything is truly good. With this knowledge comes our complete acceptance of
God’s sovereignty over all Creation.
© 2001 Nachal Novea Mekor Chochma
Limited copies of the original Hebrew text, Likutey Even,
are available from Nachal Novea Mekor Chochma Institutions.
The Answers Are Within Yourself
From the unpublished Breslov Tehillim (work-in-progress), Breslov Research Institute
“I will instruct and enlighten you as to which path to follow” (Psalm 32). Even now that the Torah has been given and everyone is free to choose between the permitted and the prohibited, nevertheless one may be uncertain as to how to uphold the Torah. One may not know which path to follow, the path of the religious philosophers or that of the kabbalists, or which spiritual mentor to follow, etc. In all such things, a person must find the answers within himself. If one truthfully contemplates his ultimate eternal goal, he will surely come to understand which path to walk and to whom he should draw near (LH, Birkhat HaShachar 4:94).
Thursday, May 17, 2012
Andy Statman in Concert Tonight
Educator, raconteur, and - especially - fiddler, Matt Glaser descends from on high (well, Boston) to join the Andy Statman Trio
This Thursday, 17 May at 8:30 (roughly)
The Charles Street Synagogue
53 Charles St @ West 4th St
Manhattan
twitter: @rcanipper
Wednesday, May 16, 2012
A Lesson in How to Cook Soup
A Tribute to Rabbi Akiva Greenberg and Rabbi Ben
Zion Apter
By Dovid Sears
Last Shabbos (Parshas Emor) the world lost a beautiful
Jew—Rabbi Akiva Greenberg, teacher, spiritual advisor and friend to people from
all walks of life, especially American baaley teshuvah. During his 79 years,
Reb Akiva served as the Rav of Modi’in for Rabbi Shlomo Carlebach’s community,
taught baaley teshuvah at the Hadar HaTorah Yeshivah in Crown Heights, and also
was a highly-regarded professor of sociology for many years at Brooklyn’s Touro
College. But one of his most memorable
(and favorite) roles was sitting at the Melaveh Malkah table with a group of
friends, young and old, singing zemiros and telling stories of tzaddikim with
his inimitable joy and enthusiasm.
One of the autobiographical stories he liked to tell
recalled the days when he was a yeshivah bochur in Eretz Yisrael and had the
zekhus to attend the legendary Polish Breslover chassid and baal menagen, Rabbi
Ben Zion Apter. After having lost his family in the Holocaust, Reb Ben Zion had
somehow made his way to Yerushalayim, where he was a favorite guest at many
Chassidic courts. His refusal to give in to despair, his hischazkus
(encouragement) of others who shared personal tragedies like his own, his witty
Torah discussions and especially his treasure trove of Chassidisheh niggunim
and lore were precious commodities in those difficult days.
In the evenings Reb Ben Zion would often make his rounds to
the local wedding halls, where he would entertain the guests and collect
tzedakah for needy families. Totally removed from “olam hazeh,” he lived alone
in a tiny room with little more than a bed, a table, kerosene heater and a hot
plate.
As Reb Akiva told the story, once he came to look in on the
elderly chassid and found him in lying in bed due to some malady. For some
reason that either Reb Akiva didn’t specify or which I have forgotten, he was a
bit down in the dumps that day, but tried to conceal it from his mentor.
“Can I make you something to eat or drink?” he offered.
“Yes,” said Reb Ben Zion, “please boil some water for soup.”
So Akiva put a small pan of water on the hot plate and added
a bullion cube as the water came to a boil. Then he served Reb Ben Zion the hot
soup.
After reciting a brochah and taking a first taste, however,
he spat out the hot broth—here Reb Akiva grimaced for dramatic effect and made
an exclamation of disgust—“This is awful! What are you trying to do to me,
Akiva, poison me? This is MORAH SHECHORAH SOUP, depression soup!”
Aghast, the bochur didn’t know what to say.
“Akiva,” the elder chassid turned interrogator, “Akiva
–you’re depressed, which is the biggest ‘chassidisheh aveirah (sin).’ Come
clean. Tell me what’s bothering you.”
Somehow, he wheedled the story out of him. Then he stood up
from his sickbed and announced, “It’s time for a rikkud (dance)!”
Taking Akiva by the hands, he began to sing and dance around
the room, adding some of his wedding antics, such as pretending to play the
violin with his beard and then kicking up his heels. Soon Akiva was laughing so
hard he couldn’t dance anymore.
“Now,” Reb Ben Zion concluded, “you can make me a proper cup
of soup!”
May both of the master and student dance together again,
with the tzaddikim in Gan Eden, amen.
Monday, May 14, 2012
Tikkun ha-Klalli
From “Breslov Eikh she-Hu: Breslov customs and practices, past and present,” compiled by Dovid Zeitlin and Dovid Sears
Since this week
corresponds to the sefirah of Yesod, it seems appropriate to post it at this
time.
The ten psalms of
Tikkun ha-Klalli are a powerful remedy for the spiritual damage caused by
nocturnal emissions, particularly when recited on the same day. Beyond this,
they are also an effective remedy for all sins when recited in a spirit of teshuvah.
(Likutey
Moharan I, 29, 205; ibid. II, 92; Sichos ha-Ran 141; Parpara'os
le-Chokhmah on Likutey Moharan II, 92. In English, see Rabbi Avraham
Greenbaum, Rabbi Nachman's Tikkun, Breslov Research Institute.)
*
The Rebbe vowed in
the presence of two witnesses, Reb Aharon, the Rav of Breslov, and Reb Naftali:
"When my days are ended and I leave this world, I will intercede for
anyone who comes to my grave, gives charity, and recites these Ten Psalms. No
matter how serious his sins and transgressions, I will do everything in my
power to save him and cleanse him. I will span the length and breadth of
creation for him. By his peyos I will pull him out of Gehenna! I am very
positive in everything I say. However, I am more positive about this than
anything, when I say that these psalms help very, very much. They are: 16,
32, 41, 42, 59, 77, 90, 105, 137, 150. They should be said in this order,
which is the order in which they appear in Sefer Tehillim. This is the Tikkun
ha-Klalli, the Complete Remedy. Every sin has its individual remedy, but this
is the Complete Remedy. Go out and spread the teaching of these Ten Psalms to
all…"
(Sichos ha-Ran
141)
*
Rebbe Nachman
promised to spiritually protect any child under the age of seven who comes to
his gravesite, gives tzedakah, and recites the Tikkun ha-Klalli, until
the child's wedding day. Breslover Chassidim understood this promise to apply
even after the Rebbe’s passing. Therefore, it is customary for Chassidim to
bring their five or six year old sons to Uman for this purpose today.
(Kokhvei Ohr,
Anshei Moharan, [Jerusalem 1983 ed.] p. 89, also cited in Si'ach Sarfei
Kodesh I, 368)
*
Since it helps
rectify all sins, Tikkun ha-Klalli may be said by men and women alike.
Paraphrasing the Zohar, Reb Gedaliah Kenig once remarked: "The
pasuk states 'Lo si'uneh eilekha ra’ah (No evil shall befall you)’ - this alludes to
the men; 'vi-nega' lo yikrav bi-ohalekha (and no plague shall come near
your tent)’ - this alludes to
the women. Both benefit from reciting Tikkun ha-Klalli."
(Based on Tehillim
91:10)
I clearly remember
hearing the following mesorah many years ago, but so far have been unable to
track down its source. If anyone knows a student of Reb Gedaliah who can
confirm it, please let me know:
Reb Gedaliah Kenig
received a tradition from Reb Avraham Sternhartz that one who recites the
Tikkun ha-Klalli every day will benefit in this world, in the World to Come,
and on the great and awesome Day of Judgment after the Resurrection of the
Dead.
(Cf. Sichos
ha-Ran 185. Rabbi Yitzchak Breiter also cites recting Tikkun ha-Klalli
daily as a Breslover minhag in his Seder ha-Yom. When he came to
Uman, Reb Yitzchak Breiter initially studied with Reb Shimshon Barsky and Reb
Avraham Sternhartz, and continued to correspond with them after his return to Poland .)
The Shadchan’s Chair
Translated by Rabbi Avraham Greenbaum
From Tzaddik: A Portrait of Rabbi Nachman (Breslov
Research Institute), 210
Chayei Moharan 84
In the merit of Rebbe Nachman’s awesome
dream, may all those who need to find their proper shidduch succeed in doing so,
be-karov!
Shortly before Rosh HaShanah 5569 (at the end of the summer
of 5568-1808) the shochet (ritual slaughterer) of Teplik
brought the Rebbe a very special chair.[1] In
the same period, the Rebbe related a vision or dream he had had. They brought
him a chair. It was surrounded by fire.
“The whole world was going to see this chair: men, women and
children. On their way back from there, all of a sudden they all became paired
up with each other, and marriage relationships were forged between them. All
the leaders of the era also went to see the chair. I asked, ‘How far away is
it, and for what reason were marriage pairs suddenly formed?’
I went in a circle around them in order to get there, and I
heard that Rosh HaShanah soon would be coming. I wasn’t sure whether to return
or to remain there. I was undecided. I said in my heart, ‘How can I stay here
for Rosh HaShanah? However, intellectually I thought, ‘Considering my physical
weakness, why should I go back?’ So there I was, and I came to the chair, and
there I saw Rosh HaShanah—the real, actual Rosh HaShanah. The same with Yom
Kippur—the real, actual Yom Kippur. The same with Sukkot—the real actual
Sukkot. And I heard that they were shouting, ‘Your new moons and festivals My
soul hates’ (Isaiah 1:14). ‘What business have you to judge the world? Rosh
HaShanah itself will judge.’ Then they all fled, together with the leaders of
the era. Everyone fled.
“I saw that the chair was inscribed with the forms of all
the creatures in the world—every single one was inscribed there together, with
his marriage partner next to him. This was the reason why all the marriage
pairs had been formed, because each one was able to see and find his marriage
partner there.
“Something I had been studying during the previous few days
now came into my mind. There is a verse which says: ‘His throne was fiery
flames’ (Daniel 7:9). The first letters of the words Koursey SHevivln
Di Nur spell out the word ShaDKhaN—matchmaker. Because it
was through the chair that the marriage pairs were made. Furthermore, the word KouRSey
(“throne,” spelled khof-reish-samech-yud) is made up of the
initial letters of Rosh HaShanah (reish), Yom Kippur (yud, khaf)
and Sukkot (samech); this, too, is why Shemini Atzeret [the last of
the series of festivals celebrated during the Hebrew month of Tishrei] is the
time of the marital union of the Supernal Matron.[2]
“ ’What shall I do for my livelihood?’ I asked. They
told me I would be a matchmaker.
“The fire went around it in a circle—because the truth is
that Rosh HaShanah is a great goodness to the world. It is the season when the
moon is hidden, and of this it is said, ‘Bring an atonement for Me’ (Chullin
60b). This is a great goodness to the whole world, because it is through
this that we are able to beg for atonement on Rosh HaShanah.”
© 1987 The Breslov Research Institute
[1] Yemey Moharnat 31; Until
The Mashiach, p. 160. According to tradition, this chair is the
one in the Breslov synagogue in Jerusalem.
Monday, May 7, 2012
Reb Gedaliah’s Nusach for Shemoneh Esreh
The exact nusach ha-tefillah of Rebbe Nachman is not known, and evidently
was not something he stressed. In general, Breslover Chassidim, past and
present, have davenned basically the same Nusach Sefard that was common in the
Chassidic communities of the Ukraine (notably Skver-Chernobyl), with only a few
variations.
Yet Reb Gedaliah Kenig did pay careful
attention to the nusach of
his teacher Reb Avraham Sternhartz, and learned that there were certain mesorahs
that went back to Reb Noson (Reb Avraham’s great-grandfather). Reb Gedaliah
privately davenned according to this nusach, as far as he was
able to determine it. However, it seems that he did not speak about it until a
few of his talmidim succeeded in persuading him to fill them in on the
subject. The following is what we have learned about Reb Gedaliah’s nusach
for the Shemoneh Esreh, based on that of Reb Avraham, with some added
material about Tachanun in Breslov kehillos, in general. (The
sources presented below remain incomplete.)
We must add that even the Tzefat kehillah, which was founded by Reb
Gedaliah and is led by his son Reb Elazar Mordechai Kenig, does not follow Reb
Gedaliah’s nusach in every detail—presumably because he did not make an
issue of it to his family and talmidim.
From “Breslov Eikh she-Hu: Breslov Customs and Practices, Past and
Present,” compiled by Dovid Zeitlin and Dovid Sears.
Magen Avraham
In the berakhah “Magen Avraham,” most
versions of Nusach Sefard say “vi-konei ha-kol.” However, Sha’ar ha-Kavannos says “konei
ha-kol,” without the vav. In the Tsfas community it is usually said
with the vav.
(All versions of the Siddur Arizal
omit the vav. So do several Chassidic nus’chos; see Imrey
Pinchos [Bnei Brak 2003] vol. I, Sha’ar Seder ha-Yom 86; Siddur
Baal ha-Tanya; Siddur Tefillah Yesharah-Berditchev [in hagahah];
Darkey Chaim ve-Shalom [Munkatch] 155; Erkhey Yehoshua
[Manistritch], Kuntres Perach Shoshanim 18; Siddur Tzelosa de-Shlomo [Bobov];
et al. This omission is supported by Siddur Rav Amram Gaon,
Abudarham, Zohar, Pekudey, Tikuney Zohar, Tikkun 70, et al.)
Atah Gibor
Reb Avraham Sternhartz stated that during the
winter, in the berakhah “Atah gibor,” it is our custom to pronounce the
word "gashem" with a kametz under the gimel, not
"geshem" with a segol. Many Breslovers still do so.
However, the pronunciation of geshem with a segol has become more
common today.
(Similarly, cf. Rabbi Levi Yitzchak Bender, Si'ach
Sarfei Kodesh IV, 150. This may be a regional minhag, since the
Skverer Chassidim follow it, as did the Manistritcher Chassidim of Uman.
However, Rabbi Shimshon Barsky of Bnei Brak said that his father, Rabbi Noson
Barsky, pronounced “geshem” with a segol. Since Reb Noson Barsky
lived in Lublin, Poland, this may reflect the local custom in that region. The
vowelization of this word is the subject of halakhic debate.)
*
During the summer, Reb Gedaliah would
say "mashiv ha-ru'ach u-morid ha-tal." This is the custom of
the Tzefas community. (However, most Breslover kehillos simply say “morid
ha-tal,” as is more common.)
(See Be'er Heitiv, Orach Chaim 114:3,
and the BaCH, ad loc. This is the nusach of Siddur ARI
Kol Yaakov. Among Chassidim, see Rabbi Tzvi Hirsh of Ziditchov, Pri
Kodesh Hilulim, in the name of Rabbi Yisrael of Koznitz; Shulchan
ha-Tahor [Komarno], 114, with Zer Zahav; Darkhei Chaim
vi-Shalom [Munkatch], Shemoneh Esreh 157, in the name of Rabbi Zvi
Elimelekh of Dinov; et al. It is also the nusach ha-GRA.)
*
Once Reb Gedaliah was leading the davenning
and said "mashiv ha-ru'ach u-morid ha-tal." Apparently this
raised some eyebrows. Reb Michel Dorfman, who was present at the time, later
asked him about this. Reb Gedaliah replied, “When the Gabbai announces this [on
the first day of Pesach], he calls out ‘mashiv ha-ru'ach u-morid ha-tal.’ ”
(Heard from Rabbi Ephraim Kenig)
*
However, Reb Avraham Sternhartz only said “morid
ha-tal.”
(Heard from Rabbi Nachman Burshteyn)
Chonen
HaDaas
Reb Gedaliah said that Reb Avraham possessed
a family mesorah that the Rebbe's nusach in the berakhah
"Atah chonen" was "de'ah, binah ve-haskil."
(Heard from Rabbi Elazar Kenig. Cf. Siddur
Rav Amram Gaon, Abudarham; Pri Eitz Chaim; Siddur RaMaK; Siddur ARI Rav Asher;
Siddur Tefillah Yesharah-Berditchev; etc. According to Tefillas Chaim, the annotated Siddur Arizal
published recently by Rabbi Daniel Rimmer, this was the nusach of the Arizal.)
*
Rabbi Nachman Burshteyn also remembered that
Reb Avraham said “de’ah, binah, ve-haskil." Reb Avraham also told
him that this had been the nusach of the Breslover Chassidim in Tcherin.
*
Rabbi Avraham Shimon Burshteyn heard that Reb
Avraham followed this nusach because Reb Noson often repeats it in Likutey
Halakhos, and probably in his letters, as well.
*
This mesorah conflicts with that of
Reb Levi Yitzchak Bender, who stated that in Uman, the nusach of this berakhah
was “chokhmah, binah ve-da’as.” However, it seems that occasionally
there were diverse customs among Breslover Chassidim in Uman.
(See Si’ach Sarfey Kodesh IV, 150)
*
Rabbi Noson Barsky, son of Rabbi Shimshon
Barsky of Uman, used to say “chokhmah, binah ve-da’as.”
(Heard Rabbi Shimshon Barsky of Bnei Brak)
*
Rabbi Noach Cheifetz recalled that Reb
Gedaliah once told him to combine both nus’chos: "de'ah, binah
ve-haskil, chokhmah, binah ve-da’as.”
(Heard from Rabbi Noach Cheifetz)
*
The custom of the Tzefas community is to say "de'ah,
binah ve-haskil,” while in Yerushalayim, it seems that most Breslovers say
“chokhmah, binah ve-da’as.”
Atah Kadosh
In “Atah kadosh,” most Breslovers add
the words “ki E-l Melekh gadol ve-kadosh Atah.” This is part of the
standard Nusach Sefard. It is also the custom of the Tsfas community.
(In support, see Abudarham,
based on Siddurey ha-Geonim. However, Sha’ar ha-Kavannos omits
this phrase, and it is not found in any versions of the Siddur ARI except
that of Rabbi Asher of Brod, which brings it as an alternative nusach.
Early Chassidic sources that omit it include Imrey Pinchos [Bnei Brak
2003] vol. I, Sha’ar Seder ha-Yom 87; Siddur Baal ha-Tanya; Siddur
Tefillah Yesharim-Berditchev; Siddur Heichal ha-Berakhah-Komarno. The
Manistritcher Chassidim in Uman also did not say it, as stated in Erkhey
Yehoshua, Kuntres Perach Shoshanim 18; and it is omitted by the
communities of Bobov, Munkatch, Spinka, Karlin-Stolin, and Slonim. However,
most other Chassidim include it.)
Go’el Yisrael
Reb Avraham’s nusach included
the words “u-maher le-g'aleinu ge’ulah sheleimah meherah le-ma'an shemekho…”
This is the custom of the Tsfas community.
Rifa’einu
Reb Gedaliah's nusach was: "Rifa'einu (HaShem) ve-neirafei, hoshi’einu vi-nivashe'ah, ki sihilaseinu Atah, vi-ha'alei refuah sheleimah le-khol makhoveinu u-le-khol makoseinu, ki E-l Melekh Rofei Ne'eman vi-Rachaman Atah…" This is the custom of the Tsfas community.
(Heard from Rabbi Elazar Kenig, Rabbi Noach Cheifetz, and Rabbi
Dovid Shapiro)
*
Reb Elazar Kenig said that what he heard
specifically in the name of Reb Avraham was the inclusion of the phrase “le-khol
makhoveinu u-le-khol makoseinu.”
Borkheinu
During the summer, Reb Gedaliah would say "Borkheinu" according to the Sefardic custom. This is mentioned in the writings of the Arizal. However, the Tsfas community follows the more common Ashkenazic custom to say "boreikh aleinu" with "ve-sein berakhah" as the seasonal variation for the summer months.
(Cf. Abudarham; Pri Eitz Chaim, Sha'ar
ha-'Amidah, 19; Sha’ar ha-Kavannos, etc. Several Chassidic siddurim
also include "borkheinu," e.g., Siddur Tefilah
Yesharah-Berditchev, Siddur Beis Aharon-Stolin, Siddur Magen
Avraham-Slonim, and others.)
*
In “Borekh ‘Aleinu,” Reb Gedaliah said
“ve-sab’enu me-tuvah…” not “me-tuvekha.”
(Heard from Rabbi Dovid Shapiro. Similarly, Siddur
ARI Rav Asher; Imrei Pinchos [Bnei Brak 2003] vol. I, Sha’ar Seder
ha-Yom 89; Siddur Tefilah Yesharah-Berditchev; et al. This is nusach
Ashkenaz; also see Magen Avraham, Orach Chaim 117:2, in the
name of Maharshal and Teshuvos ha-Rosh. However, Ohr Tzaddikim
brings the nusach “me-tuvekha,” as does the Siddur Baal ha-Tanya
and Darkei Chaim ve-Shalom [Munkatch], 163.)
Birkhas HaMinim
Reb Avraham's nusach for "birkhas ha-minim" included the phrase “ve-khol oyvey amkha meherah yikaresu…" Reb Elazar did not know if he then said “ve-ha-zeidim,” "u-malkhus zadon," "u-malkhus zeidim," or "u-malchus ha-risha'h." However, the rest of the berakhah followed the standard Nusach Sefard: "meheirah si'aker u-sishaber u-simager u-sikhalem vi-sashpilem vi-sakhni'em bi-meheira vi-yameinu…"
(Cf. Siddur ARI Rav Asher, which is
gores “oyvei amkha,” although there are difference elsewhere in the
berakhah.)
*
Rabbi Levi Yitzchak Bender remembered that in
Uman, the nusach of birkhas ha-minim included the phrase “ve-khol
ha-risha’h ki-rega’ toveid,” not “ve-khol ha-minim.”
(Si’ach Sarfei Kodesh IV, 150)
*
Reb Elazar mentioned that Rav Mordechai
Sharabi, with whom both he and his father studied Kabbalah, once pointed out
that the roshey teivos of the chasimas ha-berakhah “shoveir oyvim
u-machniya zeidim” has the same gematria as SHaDaY.
*
Reb Gedaliah once explained that we say “oyvey
amkha,” not “oyvekha,” because we cannot recognize the enemies of
Hashem; however, the siman is if they are enemies of Klal Yisrael, as
indicated by the lashon “oyvey amkha.”
(Heard from Rabbi Dovid Shapiro, who added
that this seems to be based on Rashi, Bamidbar 10:35, s.v. “misanekha,”
citing Midrash Tanchuma.)
Al HaTzaddikim
Reb Avraham Sternhartz would say “ve-al chasdekha ha-gadol be-emes nish’anenu.” This is the nusach of the Tsfas community.
(According to Tefillah le-Dovid, this
phrase alludes to the Avos: “chasdekha” corresponds to Avraham; “ha-gadol”
corresponds to Yitzchak; and “ve-emes” corresponds to Ya’akov; see Likutey
Maharich, vol. I, p. 156.)
*
Reb Levi Yitzchok Bender concurred that the nusach
of this berakha that was common in Uman includes the phrase be-emes
nish’anenu,” not “be-emes u-ve-samim nish’anenu.”
(Si’ach Sarfey Kodesh IV, 150)
Es Tzemach Dovid
Reb Avraham Sternhartz would say “u-metzapim tamid le-yeshu’ah.” This is the nusach of the Tzefas community.
(Heard from Rabbi Noach Cheifetz and Rabbi
Dovid Shapiro)
*
This conflicts with the mesorah of Reb
Levi Yitzchok Bender, who recalled that in Uman the nusach was "u-metzapim
le-yeshu'ah," omitting the word “tamid.”
(Si’ach Sarfei Kodesh IV, 150)
Shema Koleinu
Reb Avraham's nusach for this berakhah was: "Av ha-Rachaman, shema koleinu, HaShem Elokeinu, chus vi-rachem aleinu, ve-kabel be-rachamim u-ve-ratzon es tefilaseinu, ki E-l shomei’a tefillos ve-sachanunim Atah. U-milfanekha Malkeinu reikam al tishiveinu. Chonenu va-‘anenu u-shema tefilaseinu, ki Atah shomei’a tefillas kol peh, amcha Yisrael be-rachamim..." This is the nusach of the Tsfas community.
(Pri Eitz Chaim, Sha’ar ha-Amidah 19.
The words “Av ha-Rachaman, shema koleinu” was also the nusach of
the Baal Shem Tov; see Ze'er Zahav on Shulchan ha-Tahor-Komarno,
18:8; Keser Nehorah on Siddur Tefillah Yesharah-Berditchev, loc
cit. It was also the nusach of Rabbi Pinchas of Koretz, Imrey Pinchos
[Bnei Brak 2003] vol. I, Sha’ar Seder ha-Yom 93. Similarly, both Siddur
ARI Kol Yaakov and Siddur ARI Rav Asher begin the berakhah “Av
ha-Rachaman, shema koleinu…” Siddur ARI Kol Yaakov also includes the
phrase “chonenu va-anenu u-shema tefilaseinu…” although it omits “amcha
Yisrael be-rachamim," which is nusach Ashkenaz. The latter is
an alternative nusach that some siddurim append to “shomei’a
tefillas kol peh.”)
*
This, too, is the nusach that Reb Levi
Yitzchak Bender remembered from Uman.
(Si’ach Sarfei Kodesh IV, 150)
Retzei
Reb Levi Yitzchok Bender stated that in Uman, the nusach for birkhas “Retzei” was: “u-sefilasam meheirah be-ahavah sekabel be-ratzon…” including the word “meheirah.”
(Si’ach Sarfei Kodesh IV, 150)
Sim Shalom
Reb Gedaliah included the words “be-rov oz ve-shalom,” as in the standard Nusach Sefard. However, he did not say “yachad,” but only “ki-echad be-ohr panekha…”
(The phrase “be-rov oz ve-shalom” appears in Abudarham, Siddur
ha-RaMaK, and old Sefardic siddurim. Rabbi Daniel Rimmer brings it as
the nusach of the Arizal in Tefillas Chaim, ad loc.)
*
Reb Levi Yitzchok Bender also stated that
this was the nusach in Uman.
(Si’ach Sarfei Kodesh IV, 150)
Kedushah
Reb Elazar Kenig lifts up his feet slightly on his toes when he recites the declarations “kadosh, kadosh, kadosh…” “baruch kevod HaShem...” and “yimlokh…” (We presume that he follows the custom of his father, but neglected to ask.)
(See Tur, Orach Chaim 125 for further
discussion. Sha’ar ha-Kavannos, Shnei Luchos ha-Bris, Minchas Aharon, Ben
Ish Chai: Halakhos I, Terumah 4, et al., state that one should raise
one’s feet at each declaration, while Mishnas Chassidim states that one
should do so only while reciting “kadosh…”)
Birkhas ha-Kohanim
According to Rabbi Levi Yitzchak Bender, the minhag in Uman was that after each of the three sections of Birkhas Kohanim during chazoras ha-shatz, the tzibbur would answer "kein yehi ratzon," not "amen." This was the regional custom.
(Si’ach Sarfei Kodesh IV)
*
However, when the Birkhas Kohanim was
actually performed by a Kohen, as in Eretz Yisrael, the tzibbur would
answer "amen."
*
According to some halakhic opinions, even in chutz
la’aretz, where Birkhas Kohanim is not performed daily, if the shaliach
tzibur is a Kohen, one should also answer “amen.”
(In general, see Shulchan Arukh, Orach
Chaim 127:2; Mishnah Berurah 10-11, ad loc.; Magen Avraham in
the name of the BaCH, ad loc.; Mishmeres Shalom [Kaidinov] 10:8; Darkei
Chaim ve-Shalom [Munkatch], ad loc.; Likkutei MaHaRiCH I, p. 165.)
*
The minhag of Yerushalayim is to
respond "amen," not "kein yehi ratzon." This
became the minhag of the Breslev community in Eretz Yisrael long ago,
and remains the minhag in both the Yerushalayim and Tsfas communities.
(Heard from Rabbi Yitzchak Kenig)
Tachanun
On yahrtzeits of tzaddikim and Gedoley Yisrael, Breslover Chassidim recite Tachanun. This is in contrast to certain other Chassidic groups that omit Tachanun at these times.
(The reason usually given for omitting Tachanun
is because a tzaddik ascends to greater heights on his yahrtzeit, thus
it is a day of joy in the supernal worlds for him and for all who share a
spiritual bond with him. However, this custom is not found in the Shulchan
Arukh or Zohar. Other Chassidic communities that recite Tachanun on
yahrtzeits of tzaddikim include Chabad and Munkatch.)
*
Reb Gedaliah was fastidious in saying Tachanun
except on those days specified in Shulchan Arukh and halakhah.
(Heard from Rabbi Noach Cheifetz)
*
He told his talmidim to say Tachanun
even in a shul that omitted Tachanun on the yahrtzeit of a
tzaddik.
(Heard from Rabbi Aharon Waxler and Rabbi
Moshe Grinberger)
*
When Reb Moshe Grinberger asked him if this
might be a zizul to the kavod of the tzaddik, Reb Gedaliah
replied, “Absolutely not.” Reb Moshe then asked, “Even the yahrtzeit of
the Rebbe Reb Melekh on Khof-Alef Adar?” To this, Reb Gedaliah replied, “It is b’khlal
not a zilzul!”
(Heard from Rabbi Moshe Grinberger)
*
The neshamah of Rav Sa'adia Gaon once
appeared in a vision to the Rebbe and told him to perform nefilas apayim
on his left arm, both during Shacharis and Minchah. Some
Breslovers emulate this, while others do not. Still others take an in-between
position, leaning on both arms during Shacharis to avoid separating from
the tzibbur.
(See Chayey Moharan 448; cf. Shulchan
Aruch, Orach Chaim 131:1, as discussed in Mishnah Berurah s.k. 4-6,
citing ha-GRA; similarly, Chayei Adam 32:33, who adds that if one
wears Tefillin during Minchah, he should nevertheless lean on his left
arm)
*
Rabbi Eliyahu Chaim Rosen, for many years
Rosh Yeshiva of the Breslov Yeshiva in Jerusalem, would practice nefilas
apayim on both arms during Shacharis. However, Reb Avraham
Sternhartz and Reb Gedaliah Kenig did not fall on the left arm at all during Shacharis,
because the Rebbe did not communicate this custom to Reb Noson. (It is
axiomatic in Reb Gedaliah's thought that whatever Rabbi Nachman told to Reb
Noson was a horo'ah for Klal Yisrael. However, what he did not
communicate to Reb Noson did not have this implication. Reb Gedaliah received
this tradition from Reb Avraham Sternhartz.)
(The minhag of falling on both arms is also mentioned by
Rabbi Shalom of Kaidinov, Mishmeres Shalom 12:1, although this was not
his personal practice.)
*
In nefilas apayim, some Breslover
Chassidim say "Le-Dovid, Eilekha HaShem nafshi esa" (Tehillim
25), according to the nusach of the Arizal. However, most say "HaShem
al bi-apkha" (Tehillim 6:2-11), according to Nusach
Ashkenaz. The kavanah related to the former entails mesirus
nefesh, therefore it is not appropriate for the average person. Reb
Gedaliah told his talmidim not to say "Le-Dovid, Eilekha...”
(See Rabbi Chaim Vital, Sha'ar
ha-Kavannos, Drushei Nefilas Apayim, Drush 2, end; also see Even
ha-Shoham, Vol. I, 131, in the commentary Petuchei Chosam re.
the ramifications of this danger. A similar position is taken by the Minchas
Elazar, Darkei Chaim ve-Shalom [Munkatch] 187; also Minhagey
Karlin-Stolin, where the Rebbe follows the practice of the Arizal and
the Chassidim do not. This is the case in other communities, as well.)
*
Rabbi Levi Yitzchak Bender recalled that in
Uman on Yom Sheini and Yom Chamishi, Breslover Chassidim would
recite the long Tachanun according to Nusach Polin (AKA Nusach
Sefard). This is the custom in virtually all Breslov communities today.
(Si’ach Sarfey Kodesh IV, 151)
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