Wednesday, October 31, 2012
Monday, October 29, 2012
The Baal Shem Tov’s Nickname
New Musings on an Old Question
by Dovid
Sears
The classic
collection of early Chassidic stories, Shivchey HaBaal Shem Tov,
preserves several oral traditions about the Baal Shem Tov’s origins. Among them
is the tale of how a great kabbalist known as “Rabbi Adam” (this name itself
being the subject of much speculation) left deathbed instructions to his son to
go to the village of Okup, the home of “Rabbi Yisrael ben Eliezer.” Upon
finding the rabbi, the lad should give him a certain profound kabbalistic
manuscript, which the dying sage entrusted to him, and then ascend to the
“Yeshivah shel Ma’alah,” the Heavenly Academy.
Faithful to his
mission, Rabbi Adam’s son (who had evidently inherited some money as well as
kabbalistic manuscripts) made his way to Okup, where he was soon recognized as
an esteemed talmid chokhom and honored guest. However, when he inquires
about “Rabbi Yisrael,” he is met with blank stares. The only person named
“Yisrael” in the village is a young orphan who sleeps in the shul at night,
helps out a bit as a shammes (custodian), and is a ward of the
community. Ever watchful, Rabbi Adam’s son discovers that the lad secretly arises
every night at chatzos to study the Torah until just before the first
minyan begins to arrive before dawn. He leaves a page of the arcane manuscript
on the sleeping boy’s chest one night and, from a hidden vantage in the dark, observes
how Yisrael wakes up, finds the wondrous folio, and how his face lights up while
reading its contents. Then he reveals himself to the youth and tells him the
whole story about his father’s deathbed request.
A reluctant Yisrael
is persuaded to take his new benefactor under his wing as a disciple. At night
in a little hut in the woods they study by candle-light various holy books, including
both the theoretical and practical Kabbalah. These works contain formulae for
summoning various angels. Once, however, Rabbi Adam’s son in his desire to
bring down the Prince of Torah makes a big mistake. “We have brought down the Sar
shel Eish, the angel who presides over fire!” Yisrael exclaims. “Warn the
townspeople that a fire is about to break out!’
Rabbi Adam’s son
does so and is roundly celebrated as a hero and a baal ruach ha-kodesh,
one who posseses Divine Inspiration.
However, he
remains determined to contact the Prince of Torah, and cajoles Rabbi Yisrael
into cooperating with him – and the next time they fail puts their own lives in
jeopardy. “ We must both remain awake until dawn, when the Angel of Death will
depart” Rabbi Yisrael tells him with alarm. “If either of us falls asleep, even
for a second, he will lose his life!” They maintain their vigil until just
before dawn, when Rabbi Adam’s son begins to doze off—and immediately perishes.
This is a more
or less a synopsis of what it says in Shivchey Baal Shem Tov. However, I
once saw a version of the story – which, of course, I can’t locate at the
moment – that describes the passing of Rabbi Adam’s son with the words “immediately
something like two threads of flame entered his nostrils, and he died.”
When in the
midst of writing this essay I sent out a cyber cry of distress, Dr. Alan Brill sent
me back an email that the version I seek may be found in “Gabriel's Palace:
Jewish Mystical Tales” by Howard Schwartz, p. 326. That’s not where I first saw
it, which was many years ago, long before this book was published. But
evidently Mr. Schwartz was familiar with the same source.
Presuming that
this is a how the original story was told, at least by some, most contemporaries
of the Baal Shem Tov would have instantly recognized this phrase as a quote
from Rashi’s commentary on the deaths of Nadav and Avihu, the two sons of
Aharon who brought a fire offering of their own initiative into the Mishkan and
perished at the hand of Heaven (see beginning of Parshas Shemini.) Thus, the story
implies that Rabbi Adam’s son was guilty of a similar sin, in that he
ventured into sublime realms for which he lacked the right passport and visa.
Perhaps this
detail of the story has another meaning, as well. If our theory is correct, it
may unlock the mystery of how “Rabbi Yisrael” acquired the title “Baal Shem
Tov,” Master of the Good Name.
This unusual nickname
has long puzzled scholars and laymen alike. Some explain that a practical
kabbalist of that period was commonly known as a “Baal Shem,” one who had mastered
the secrets of Divine Names and their miraculous powers. Some of these fellows
were surely charlatans, hence the term “Baal Shem Tov”—the “good” Baal Shem,
who was not a “bad” one like some others. Or maybe the name means that he was a
master of the “Good Name,” as opposed to the names used in black magic. Or
maybe the name simply means that he possessed a “good name,” in that he was a
man of exemplary character. There are other theories, too.
However, the
truth may lie in another commentary of Rashi, this time on a well-known mishnah
in Pirkey Avos—Chapter 4, Mishnah 13 (or 12 in some versions). “There
are three crowns: the crown of royalty, the crown of the priesthood, and the
crown of Torah. But the crown of a good name is more exalted than them all.”
Rashi comments
that an example of this is Daniel and his companions, who were known for their virtuous
deeds. Therefore, when they were tossed into the fire, they miraculously emerged
unharmed. By contrast, Rashi adds, Nadav and Avihu were sons of Aharon and had
received the holy oil of anointing (shemen mishchas kodesh), but they
were killed by fire when they entered the holy precincts to offer “strange
fire” on their own initiative. This is Rashi’s proof that the crown of a good
name trumps that of the priesthood.
This may have
suggested the name “Baal Shem Tov” to some of Rabbi Yisrael’s followers after
the story of the death of Rabbi Yisrael’s son began to get around.
Like Nadav and
Avihu, Rabbi Adam’s son attempted an avodah, a spiritual service, for
which he was not sufficently prepared. Therefore he died a similar death, as
suggested by the description of two “threads of flame” entering his nostrils. But
like Daniel and his companions, Rabbi Yisrael was immune to this fate due to
his merits—his “good name.” Thus, he became renowned as the “Baal Shem Tov.”
Friday, October 26, 2012
Rabbi Lazer Brody's Fall Tour
Emuna –The eye of the storm
November 2nd–18th
Join Rabbi Lazer Brody in Breslev Israel’s USA Canada
Fall Tour Begin the New Year with the tried and true wisdom to
empower your soul and achieve your potential.
New Jersey
Saturday – Nov 3rd
If You Live It, You Can Give It: Raising Children With Emuna
Minyan Shelanu
145 Ocean Avenue (RT88), Lakewood,NJ
9PM
Minyan Shelanu
145 Ocean Avenue (RT88), Lakewood,NJ
9PM
NewYork
Sunday Nov 4th
Gratitude: The Key to Life’s Blessings
Torah Ohr
575 Middle Neck Road
Great Neck, NY 11024
Torah Ohr
575 Middle Neck Road
Great Neck, NY 11024
8:30PM
Monday Nov 5th
The Right Vote
Young Israel of Midwood
1694 Ocean Ave (cornerofAvenue L)
Brooklyn, NY
8PM
Young Israel of Midwood
1694 Ocean Ave (cornerofAvenue L)
Brooklyn, NY
8PM
Tuesday Nov 6th
He Said,She Said: Secrets to Creating Marital Harmony
Chazaq/Young Israel of Kew Garden Hills
70111 50th Street
Flushing, NY 11367
www.chazaq.org
Chazaq/Young Israel of Kew Garden Hills
70111 50th Street
Flushing, NY 11367
www.chazaq.org
8:30PM
Wednesday November 7th
Congregation Light of Israel
1675 Monroe Avenue
Rochester, NY 14618
7:30PM
Thursday Nov 8th
Private Event
Shabbaton Chayei Sara
Shabbaton Chayei Sara
November 9/10
Agudath Israel of the Five Towns
508 Peninsula Blvd, Cedarthurst
More Information: stevepa72@aol.com
508 Peninsula Blvd, Cedarthurst
More Information: stevepa72@aol.com
Saturday, November10th
MelaveMalka
Agudath Israel of the Five Towns
508 Peninsula Blvd, Cedarthurst
7:30 PM
More Information stevepa72@aol.com
Agudath Israel of the Five Towns
508 Peninsula Blvd, Cedarthurst
7:30 PM
More Information stevepa72@aol.com
Los Angles Sunday,November 11th
Private Event
Edmonton
Monday, November 12th
Location - Fantasyland Hotel
Time - Nov. 12 @ 7:30 pm
Title - The "Rambo" Rabbi - Discovering G-d from the Battlefield to Our Daily Lives
Deluxe Dessert will be served
$10.00 in advance | $12.00 at the door
For more info and reservations call 780-452-6620
Monday, November 12th
Location - Fantasyland Hotel
Time - Nov. 12 @ 7:30 pm
Title - The "Rambo" Rabbi - Discovering G-d from the Battlefield to Our Daily Lives
Deluxe Dessert will be served
$10.00 in advance | $12.00 at the door
For more info and reservations call 780-452-6620
Tuesday,November 13th
Emuna,What is it? How Faith Can Enhance Your Life
Beth Emeth Bais Yehuda Synagogue
100 Elder St.
Toronto,ON.
7:30P
$10 @ the door per night
To reserve, Call:(416)827-7666
Beth Emeth Bais Yehuda Synagogue
100 Elder St.
Toronto,ON.
7:30P
$10 @ the door per night
To reserve, Call:(416)827-7666
Wednesday, November 14
Do you know Where Your Children Are? Why we are losing so many of our children to the negative forces surrounding them and how can we get them back
Beth Emeth Bais Yehuda Synagogue
100 Elder St.
Toronto,ON.
7:30PM
$10 @ the door per night
To reserve,Call:(416)827-7666
Thursday, November15th
HaShem,Where Are You?: Finding God Within Life's Challenges
Congregation Toras Chaim
7119 Bremerton Ct.,
Dallas, Texas 75252
8PM
www.toraschaimdallas.org
Congregation Toras Chaim
7119 Bremerton Ct.,
Dallas, Texas 75252
8PM
www.toraschaimdallas.org
November 16-17
Ohr HaTorah
6324 CHURCHILLWAY
DALLAS, TX 75230
www.ohrhatorahdallas.org
6324 CHURCHILLWAY
DALLAS, TX 75230
www.ohrhatorahdallas.org
Saturday,November17th
MelaveMalka
Ohr HaTorah
6324 CHURCHILLWAY
DALLAS,TX 75230
Ohr HaTorah
6324 CHURCHILLWAY
DALLAS,TX 75230
8:45PM
www.ohrhatorahdallas.org
Sunday, November18th
In HaShem we trust: The Universal Message of Thanksgiving
Montgomery Event Center (Downtown)
500 W. Main
Oklahoma City
3PM
oklaemunaproject@gmail.com / 405-633-2402
ForMore information,or to schedule a private meeting with Rabbi Lazer Brody please contact us at david@breslev.co.il
Montgomery Event Center (Downtown)
500 W. Main
Oklahoma City
3PM
oklaemunaproject@gmail.com / 405-633-2402
ForMore information,or to schedule a private meeting with Rabbi Lazer Brody please contact us at david@breslev.co.il
Thursday, October 25, 2012
The Wide Ripple Effects of Honesty
Painting by Helen Frankenthaler
The Wide Ripple Effects of Honesty
Likutey
Moharan I, 93
Translation
and (Tentative) Commentary by Dovid Sears
This posting
was inspired a conversation in Uman with my wonderful photographer-friend Abba
Richman of Jerusalem. His wife is well-known as a gifted and insightful teacher
of Likutey Moharan and other Breslov works to women. May they both have
a good and sweet year, with good health, simchah and nachas. It
is also a response to some of the bad news we have heard in recent weeks
concerning dishonesty in business in our community. This is not only contrary
to the “law of the land,” but contrary to Jewish law and Jewish mysticism. May
we all take the following teaching from Rebbe Nachman to heart, and thereby not
only avoid chillul Hashem, disgracing G-d’s Name, but bring ahavas
Hashem, love of G-d, into the world. “Ki Ha-Shem meshutaf bi-shemeinu”—“God’s
Name is bound up with our names” (Rashi on Bamidbar 26:5).
Rebbe Nachman
begins:
Whoever
conducts his business affairs faithfully thereby fulfills the positive mitzvah
of “you shall love [God]” (Deuteronomy 6:5).
We have
translated “masa u-matan be-emunah” literally, as “conducting one’s
business faithfully.” But this expression really means honesty on all of one’s
financial doings, regardless of how one earns a livelihood. Even a person who
doesn’t have a job but receives financial assistance from another source must
be honest in all monetary matters.
The RamBaM counts
the love of God as one of the 613 Scriptural commandments in Sefer HaMitzvos,
Positive Commandment 3. In his view, this may be accomplished through
contemplation. However, as the Rebbe goes on to state, there are other ways, as
well.
This is the
root of all the positive commandments, as it is written in the “Tikkunim”
(Tikkuney Zohar, Tikkun 21, 52a)
on the verse “And prepare for me a tasty meal, such as I love”
(Genesis 27:4)—“mi-pikudin de-asei,” from the positive commandments.
The Tikkuney
Zohar reads Isaac’s statement as if it had been said by G-d. “Such as I
love” denotes the positive mitzvos, while whatever G-d does not love but desires
that we repudiate is associated with the negative mitzvos. The latter are
associated with yirah, holy fear. Although they are fewer in number (248
as opposed to 365), the positive mitzvos occupy a higher level in that they
implicitly bear within themselves the hidden purpose of creation as a whole—the
“tasty meal.”
Being the root
of the positive mitzvos, love of God is thus the main point of our entire avodah,
our divine service.
And how does
one fulfill the mitzvah “you shall love [God]”? As the Gemara states on the
verse “you shall love”—“you should see to it that the Name of Heaven becomes
beloved through you. How so? When a person reads [the Written Torah] and
studies [the Oral Torah] and serves Torah sages; and he deals with others in a
pleasant manner; and he does business faithfully—what do people say? ‘Fortunate
is the one who taught him Torah’ ” (Yoma 86a).
Thus,
Heaven’s Name becomes beloved through him, and he fulfills the mitzvah of “you
shall love,” which is the root of all the mitzvos.
According to
Chazal, love of God is expressed by causing others to love God. This seems to
imply that it is not enough to love God subjectively; love of God is only
worthy of the name when it overflows and becomes manifest in one’s outer
behavior, thereby causing others, as well, to love God. This seems consistent
with the world-affirming, “no man is an island” ethic of classical Judaism.
Note, too, that
the Rebbe singles out the last good practice in the series, that of conducting
one’s business affairs faithfully. From this it would seem that this is not
only the last item in the list, but the culmination of all that precedes it.
In adddition,
by conducting one’s business affairs faithfully one comes to the level that is
beyond time.
This denotes what
the kabbalists call mochin de-gadlus, “expanded consciousness,” where
the mind is irradiated by Divinity.
As the Gemara
(ibid.) concludes: “And the verse states of him, ‘Israel, in you I take pride’
(Isaiah 49:3).
That is, one who
behaves in the manner described by the Gemara is a source of pride to God and
is worthy of the name “Israel.”
“Israel”
exists in thought, as in the exposition of our Sages, of blessed memory: “Israel
arose in thought.” (Bereishis Rabbah 1:5) And thought transcends time.
The Midrash
asserts that God’s first thought in creation was Israel—that the Jewish people
should come into existence, in order to serve Him through performing the
mitzvos. And as Rebbe Nachman has stated, the essence of this service is love
of God, which is thus the consummation of the entire work of creation
The Zohar
also teaches: “Israel arose in thought … [Israel] was the first in ‘Thought,’
namely Chokhmah Ila’ah (Supernal Wisdom)” (Tikkuney Zohar, Tikkun
69, 100a). This implies that the souls of Israel collectively are not a
“creation,” but an emanation and extention of Divinity. “Israel arose first in
Thought / God’s Mind.” And as we declare every day, “Hashem Echad,” God
is One. Thus, in its essence the soul remains eternally bound up with God in absolute
unity.
What is more,
by conducting one’s business affairs faithfully one is enabled to pray with a
clear mind; for prayer is also beyond time, since it is “something that stands
in the heights of the universe” (Berakhos 6b).
Elsewhere, the
Rebbe describes a “clear mind” (sekhel tzach) as characterized by the
ability to remain mentally focussed and lucid without making any special
effort; one is already “there.” See Likutey Moharan I, 76.
Thus, since
one has attained love, one attains expanded consciousness and is able to pray
with a clear mind.
By relating the
“clear mind” of prayer to the level that is “beyond time,” the Rebbe informs us that this is an example of expanded consciousness, where the mind is irradiated by
Divinity.
This short lesson
succinctly drives home the message that our ordinary activities and the most
exalted states of consciousness are interdependent, and there should be no true
“split” in our lives between the sacred and the profane, the mystical and the
mundane. In fact, the seemingly lowest things actually serve as gates and
accessories to the highest—those matters that “stand in the heights of the
universe.”
----------
In this vein,
there is another short teaching at the end of the first chelek of Likutey
Moharan, Torah 286, which makes this connection in another context:
studying halakhah. I hope we will be able to present this with a bit of
explanation in the near future, with God’s help.
Wednesday, October 24, 2012
Canfei Nesharim: Core Teaching #13: We are How We Eat
We are happy to note that this important "Core Teaching" in Canfei Nesharim and Jewcology's ongoing series quotes both Rebbe Nachman and Reb Noson. It also cites Sarah Schneider, a leading Orthodox intellectual and spiritual teacher in Israel, who authored a wonderful little book on holy eating a number of years ago. We strongly encourage our readers to explore these essays, as well as everything that Canfei Nesharim and Jewcology have produced to raise the level of awareness in our communities on these critically important issues.
Received via e-mail from Canfei Nesharim:
Summary:
Rebbe Nachman of Breslov identifies the desire for food and drink as the central desire of the human being, and the one from which other desires emanate. In Rabbi Tzadok Hacohen's "A Treatise on Eating," he cites the mystical book of the Zohar, which calls the moment of eating "the time of combat." This is because in eating a Jew must engage in the spiritual fight to ensure the act is a holy one.
Received via e-mail from Canfei Nesharim:
Eating food is a significant part of the Jewish spiritual path, and Jewish teachings and practices pr
We are How We Eat: A Jewish Approach to Food and Sustainability |
ovide guidance for how to eat in a holy manner.
Rebbe Nachman of Breslov identifies the desire for food and drink as the central desire of the human being, and the one from which other desires emanate. In Rabbi Tzadok Hacohen's "A Treatise on Eating," he cites the mystical book of the Zohar, which calls the moment of eating "the time of combat." This is because in eating a Jew must engage in the spiritual fight to ensure the act is a holy one.
Tuesday, October 23, 2012
BRI Announcement: Likutey Moharan Siyum - This Sunday (10/28)
Sunday, October 28, 2012
Terrace on the Park
52-11 111th Street • Flushing, NY 11368
52-11 111th Street • Flushing, NY 11368
It is with great happiness that we announce that the final volume of Likutei Moharan has just been printed. It was only due to your generosity and encouragement that we were able to see this 30+ year project through to the end. We are forever indebted to all of those who contributed and may it be an everlasting merit for them and their families.
On October 28, 2012, Jews of all stripes will stand together in celebration of this monumental achievement and bring recognition to a wondrous body of knowledge now available for the taking.
We hope that you can join us at the Siyum and invite you to reserve a page in our dinner journal. If you are unable to attend the dinner, your contribution to the journal will be a greatzechus for yourself or a loved one. We intend to broadcast the Siyum live over the web.
For Reservations and/or Journal Ads Click Here
To RSVP:
Tel: 1-800-33-BRESLOV (1-800-33-27375)
Fax: 732-608-8461
E-mail: siyumdinner@breslov.org
Web: breslov.org/grand-siyum-rsvp
Fax: 732-608-8461
E-mail: siyumdinner@breslov.org
Web: breslov.org/grand-siyum-rsvp
An Observation
(Painting by Moreen Greenberg of Tsfat)
An Observation
Dovid Sears
In Rebbe Nachman's story of "The Seven Beggars," the wedding couple yearns for each of the holy beggars who fed them while they were lost in the forest, and in the midst of their yearning each beggar appears, one by one. Typically, the beggar hugs and kisses them, announcing that the blessing he gave long ago is now his wedding gift to them -- that they too will possess the beggar's special quality.
In Rebbe Nachman's story of "The Seven Beggars," the wedding couple yearns for each of the holy beggars who fed them while they were lost in the forest, and in the midst of their yearning each beggar appears, one by one. Typically, the beggar hugs and kisses them, announcing that the blessing he gave long ago is now his wedding gift to them -- that they too will possess the beggar's special quality.
However, the first and fourth beggars do not "hug and
kiss" the chosson and kallah like the rest. Why?
If the seven beggars parallel the seven lower sefiros, the first
beggar corresponds to Chesed, while the fourth corresponds to Netzach. In
kabbalistic tradition (as in the Chassidic custom for counting the Ushpizin on
Sukkos), Chesed is personified by Avraham Avinu and Netzach by Moshe Rabbeinu --
neither of whom had human teachers.
Perhaps the Rebbe alludes to this fact with this detail of his
story. Because these two tzaddikim did not have the same physical link as the
other preeminent tzaddikim with their mentors, the first and fourth beggars refrain
from hugging and kissing the wedding couple, who are their disciples.
It is also noteworthy that neither did the Baal Shem Tov, who
was the founder and thus the "first" of the modern Chassidic movement
-- a modern "Avraham Avinu," if we may draw the comparison. Nor did
Rebbe Nachman, whose name is gematria "Netzach," the fourth sefirah,
and who always was accustomed to be called to the Torah for the fourth
aliyah...
Monday, October 22, 2012
Hitbodedut and Hashem’s Name
Excerpted
from “Hitbodedo-It: The Science, Art and Heart of Hitbodedut” (unpublished ms.)
by Rabbi Perets Auerbach. Source references and glossary have been omitted from
this online version.
The beginning of hitbodedut is
meditation on being in the Presence of God. This itself can be expanded and
expounded to become an entire discussion unto itself. It involves talking about
omniscience. The Divine light fills all worlds and surrounds all worlds, is
above all worlds and beneath all worlds. This can be expanded to wider and
wider horizons of hasagot Elokut (Divine perception).
“Shiviti [I put] YHVH always
before me” (Psalms 16:8). The Arizal
explains that the verse refers to seeing the Tetragrammaton always before the
mental eyes. This is a great foundation of yirah. “And the appearance of
God [i.e., seeing YHVH] is as [letters of] consuming [white] fire at the top of
the mountain [the soul source]—to the [mental] eyes of the children [offshoots
of Israel [i.e., the Eyn Sof, or Infinite, as expresed in Zeir Anpin
of Atsilut]” (Exodus 24:17). Envision the Name in fiery white shining
letters.
A word about what this can lead to: There
is a famous story of a group of Jews who dwelled in an Arab country. A certain sheik
was known to miraculously help people. A tzaddik who lived there wanted
to fathom the secret source of his power. He was very wise also in secular
wisdom, which he had heard that the sheik loved. So he went to the sheik and
allowed him to pose any question he had. The sheik was delighted to see a great
display of wisdom and receive answers the likes of which he had never known before.
After going through many topics, they finally reached the sheik’s favorite
issues of knowledge. At this point the tzaddik told him that he would
proceed only if the sheik told him his secret. At first he declined. However, when
he saw that the tzaddik was adamant about not revealing any more
knowledge, he acquiesced to reveal his secret. He told the tzaddik to
fast and immerse and to meet him on a certain day. The tzaddik did so.
The sheik took him into special hidden chambers and showed the source of his
secret power: The tzaddik saw a big engraving of the Tetragrammaton.
Because the sheik treated it with great respect, he merited to be answered very
directly.
Many have heard this story only to feel
disappointed at what seemed to be leading to a great revelation, but ended up
being anti-climatic. Don’t we already know that? In truth, it is a great piece
of mussar. It demonstrates how important it is to honor God’s Name and
how good the results can be. But there is something more.
“I walk before God in the land of the living”
(Psalms 116:9). Did we think that anyone is up and walking in the land of the
dead?! Why would Dovid HaMelekh hint to zombies? We have no known record of any
episode of Alfred Hitchcock, Vincent Price, or even “Creature Feature” dating
back to his time.
“And you who cleave to God your Lord are
all alive today” (Deuteronomy 4:4). Life is only genuine if it is connected to
the Source of All. And Divine life-force is channeled through God’s Names. A
basic way of cleaving to God is through picturing His name. This is called
walking before Him in a true state of life. One can merit to know everything
just by seeing how the Name reacts. If you are pondering doing something, see
if the Name “shines.”
In order for this to work, one needs to be
aligned. Rebbe Nachman’s story of ‘The King Who Decreed Destruction” tells of a
king who fell upon a way to conquer the world without war. Each one of the
seven planets (the Kabbalists count only seven) shines its energy into one of
the seven continents, and also into seven types of metals. The king gathered
the metals and made them into the form of a man—the head of gold, the body of
silver, the other limbs from other metals. (This echoes of the form seen by Nebuchadnezzar in his dream in
the Book of Daniel. He too was king of the whole world.) This statue was
placed upon a high mountain, where all of the planets shine. When a person
needed advice on whether or not to do something, he would go to the mountain,
meditate on his question, and gaze at the man. If it shined, he knew that it
was the thing to do; if not, not. The “mountain man” only worked if the king “subdued
the high and uplifted the lowly” (Siddur).
Providence transmits destiny to
nature by means of the planets and constellations. The statue represents the partzuf
of the sefirot as they are expressed within nature. The Tetragrammaton
manifests through the concept of “adam ha’elyon”—by way of the form of a
spiritual human archetype. For one who is connected to God, He will shine His
light through the Tetragrammaton, causing it to light up when the meditator
ponders doing something that he should do. This is similar to the letters of
the breastplate that lit up when the Kohen Gadol sought counsel,
when the Holy Temple stood in Jerusalem.
God
says to one who is proud, “This world is not big enough for both of us!” In
order to see the Name in lights, one must subjugate the higher parts in himself—
pride—and
raise up the low parts—low self-esteem. One has to really believe that God
dwells within him and is there, ready to give direct answers.
In
the story, the statue was used for selfish power and intrinsically was coming
from Other Side. “ELHYM made this opposite that” (Ecclesiastes). From it can be
learned “the advantage of light from darkness” (ibid.) about the way it works
on the good side. “And I poured out My king on Zion, My holy mountain” (Psalms 2:6).
This refers to Mashiach, who is the human embodiment of the adam
ha’elyon. He collectively includes the entire “awakening from below” of all
of mankind, from the whole world, throughout the entire six millennia. He will
put the finishing touches on this collective effort, “customize it,” and take
it all upstairs to complete the redemption. He is in the category of Dovid
HaMelech, whose energy manifests in space upon Mount Zion/malchut. Malchut,
the seventh sefirah, includes the entire world, in all of its aspects of
seven (continents, planets, metals). They all shine into malchut, which
receives them, concentrates their energy, and through this can be used to
receive advice.
The way to actualize all of this is in
the self is through hitbodedut. Always speak to God as if He is there—because
He really is! Don’t hold yourself too small to see His name. “Shiviti”
is a basic privilege that everyone has a right to fulfill—no matter who they
are, where they find themselves, and to where they have fallen. Focus on the
name while having hitbodedut. This unearths one’s own personal messianic
point. (This is something to
focus on when saying the words in Shemoneh Esreh “Make speedily sprout
the scion of Dovid Your servant...”—that one’s personal Mashiach-point
should surface.) “And raise his horn in Your salvation”—the horn of your soul
should be elevated to its fullness (see Likutey Moharan I, 17).
The author of Chovot HaLevavot
states that one who concentrates for three days straight on the Name will merit
to see the unseen, hear what is not heard, and know the unknown. Even one who
has not yet mastered to hold the awareness for so long can merit to see the Name
shine, scintillate, and give true answers by simply treating God and His name
with proper honor by always remembering being in His Presence and by constantly
speaking to Him.
Friday, October 19, 2012
Michlal Yofi
Rabbi Moshe Rosen of Everything Breslov writes: A sensational new sefer which will definitely have a great impact on all Breslover Chassidim. The sefer is a commentary on Likutey Moharan,and is arranged according to the lessons. It covers both the first and the second parts known as "Kamma" and "Tinyana". The author took painstaking effort to provide all existing material, both from printed sources that are not commonly known,and from manuscripts that have yet to be published. Many famous Breslover personalities and mashpiim, the majority from this past generation, have contributed to this masterpiece,each one expounding on different lessons. A must for every Breslover Chassid!
Publishing data:Meshech Hanachal 2012
686pp. 7"x9" HB without nekudos
Thursday, October 18, 2012
Yosef Karduner's Fall Tour
We are pleased to announce the YOSEF KARDUNER
October 2012 tour schedule.
Exclusive sales of Yosef Karduner's brand new CD entitled 'Simple Words' will be available at all concerts
(for other booking opportunities email yosefkardunermusic@ gmail.com or call Shmuel S. @ 917-902-9087)
Motsai Shabbos Oct. 20 @ 9:00PM
Aish Kodesh Hilula
Featuring Divrei Torah from Rav Moshe Weinberger
Young Israel of Lawrence Cedarhurst
8 Spruce St.
Cedarhurst, NY
Admission $10/Member's $15/ Non Members
Separate Seating
Sunday Oct. 21 @ 7:00PM
Cong. Adas Yeshurun-Chicago
3050 W Touhy Ave.
Chicago
Admission $10/children & students
$15/adults
Separate Seating
Sunday Oct. 25 @ 8:30PM
575 Middle Neck Road
Great Neck, NY
Admission $15
Separate Seating
Motsai Shabbos Oct. 27 @ 9:00PM
Chevra Ahavas Yisroel
1349 President Street
Crown Heights
Admission $10 / Suggested Donation $18
Separate Seating
Sunday Oct. 28 @ 7:00PM
Cong. Orach Chaim
1459 Lexington Ave (@95th St.)
New York City
Admission Free
Separate Seating
New Issue of "Tzaddik" Available
The fall 2012 issue of Tzaddik Magazine, published by members of the Tsfat Breslov community, is now available here:
http://www.tzaddikmag.com/
Accompanied by the lovely graphics we have come to expect, it includes teachings by Rav Elazar Kenig and others, as well as a richly-insightful dialogue between Rabbi Ephraim Kenig and internationally-acclaimed author and activist, Elie Wiesel.
Accompanied by the lovely graphics we have come to expect, it includes teachings by Rav Elazar Kenig and others, as well as a richly-insightful dialogue between Rabbi Ephraim Kenig and internationally-acclaimed author and activist, Elie Wiesel.
Motza'ei Shabbos Minhagim
From “Breslov
Eikh Shehu: Breslov Customs and Practices, Past and Present”
Collected by
Dovid Zeitlin and Dovid Sears
This is still a work-in-progress, so please read this material in that light. We hope to add source references in future versions.
This section
mainly records Reb Gedaliah Kenig’s minhagim and those of his son, Reb Elazar
Kenig, leader of the Tsfas kehillah. However, we intend to research and present
the minhagim of other noted Breslov figures as well.
In Tzefas, the
mispalelim clean the tables, etc., in the synagogue and remove the
garbage immediately after Ma'ariv. When Reb Elazar was in better health, he
used to participate in this personally. This reflects his stringency in general
regarding kevod beis-ha-knesses.
*
Reb Gedaliah
was particular to recite Havdalah over a cup containing a revi'is of
wine left over from the Friday night Kiddush. (Therefore, he made Kiddush on
Friday night in a large glass.)
*
Reb Gedaliah
held the besamim throughout Havdalah, from beginning to end
(except when gazing at his fingernails).
*
According to halakhah,
one recites "borei minei besamim" even over hadasim
during Havadalah. Reb Elazar usually recites this berakhah over
cloves or other such spices and then also smells the hadassim used at
the beginning of the Friday night se'udah. This is in keeping with the minhag
of the Arizal.
*
After reciting
the berakhah “Borei me’orei ha-aish,” Reb Gedaliah would gaze at the
fingernails of both hands, first while closed into his palms, then while
extended toward the candle, and again while closed into his palms. However, the
thumbs would remain hidden at all times.
*
Reb Noson Zvi
Kenig of Bnei Brak used to look at the fingernails of his right hand only, with
his fingers closed into his palm over the thumb, following the minhag of
the ARI zal.
*
After
extinguishing the candle in the remnants of wine in the plate, Reb Gedaliah
would dip the little fingers of each hand in the wine and touch the area under
his eyebrows three times, followed by his pockets three times, followed by the
place of the luz bone at the back of the neck three times.
*
Reb Gedaliah
then added water to the kos, and drank the rest of the wine. This custom
is based on Pirkei Rabbi Eliezer.
*
The verses of "Ve-yiten
Lekha" are recited after Havdalah, following the minhag
of the Arizal. This is a segulah for blessing and success in the
week to come. Reb Gedaliah used to do so alone, not necessarily together with
family members or talmidim.
*
Reb Gedaliah
also used to sprinkle a few drops of wine from the plate in which the candle
had been extinguished under the table as a segulah for shefa. He
would also sprinkle a few drops on the floor in the corners of the room.
(Heard from Rabbi Yitzchak Kenig)
Melaveh
Malkah
The chaveirim used to come to Reb Gedaliah on Motza’ei Shabbos (except on Shabbos Mevorchim, which was reserved for the family Melaveh Malkah). Everyone sang the zemiros together, and Reb Gedaliah distributed candies; however, the chaveirim did not eat the Melaveh Malkah meal with him. Reb Gedaliah said that Reb Avraham always told a ma'aseh about the Baal Shem Tov on Motza’ei Shabbos, but he used to learn the Rebbe’s Sippurei Ma’asiyos instead. He would read the entire ma’aseh in Yiddish without interruption, and only then offer a few words of explanation.
(Heard from
Rabbi Dovid Shapiro)
*
Reb Elazar
usually sings the zemiros of Melaveh Malkah together with a few chaveirim
in his home, but does not learn Sippurei Ma’asiyos at this time. Often
he adds a few chiddushim to the teaching he gave over during Shaloshudes,
or learns something from Likkutei Halakhos. Like his father, he usually
eats after his guests have left.
*
Before
reciting the Melaveh Malkah zemiros, Reb Gedaliah would say the "Askinu
se'udasa" three times.
(Heard from
Rabbi Ephraim Kenig)
*
In Tzefas, the
Melaveh Malkah seder ha-zemiros is: 1) Be-Motza'ei Yom Menuchah;
2) Chadesh Sesoni; 3) Agil vi-Esmach; 4) Elokim Yis'adenu;
5) Eyli Chish Go’ali; 6) Adir Oyom vi-Nora; 7) Ish Chassid
Hoyo. At this point, someone usually tells a story of a tzaddik, or
delivers a d'var Torah. Then the singing resumes with 8) Omar HaShem
le-Yaakov; 9) Hamavdil; and 10) Eliyohu ha-Novi / Purah Darakhti.
Then the olam sings the niggun that has in recent years been
combined with the words from Likkutei Moharan II, 48: “Mitzvah
gedolah lihiyos be-simchah tamid.” There is often a rikkud for this
last melody.
*
Reb Gedaliah
sang the entire zemer “Amar HaShem le-Yaakov” slowly and deliberately,
interspersing each verse with the Yiddish refrain: “yoh, Tate, yoh”
twice; “nein, Tate, nein” (twice); and ending “mir hobben fahr keinem
kein moyre tzu hobben, nor fahr dir alein” (twice). However, Reb Elazar
usually sings it to the familiar melody attributed to the Baal Shem Tov.
*
Reb Gedaliah
would dance at the end of the seder ha-zemiros. Once he was asked what
one should do if there is no other person with whom to dance. “Dance alone!” he
replied.
(Heard from Reb Moshe Klebanov)
*
Reb Avraham
Sternhartz and his talmidim did not rush the singing of the Melaveh
Malkah zemiros, but did so slowly with yishuv ha-da'as, even if this
meant that Tikkun Chatzos would be recited a little later. Reb Elazar
said that sometimes his father and his talmidim likewise would go out to
the fields for hisbodedus after the conclusion of Melaveh Malkah. However,
they would not rush through the zemiros in order to perform the next avodah.
*
On a regular
Motza'ei Shabbos, both Tikkun Rochel and Tikkun Leah are recited
for Tikkun Chatzos. This is in keeping with the view of the Sha’arey
Tzion (Rav Noson Nota Hanover).
Making Sour Pickles
According to oral tradition, when a
follower once complained to Rebbe Nachman about his financial woes, the Rebbe
replied, “And what’s wrong with bread and pickles (broyt un ugekers)?” But you still have to know how to make them!
This posting is for those who need or want to create their own supply.
Growing
up in New York City, experiencing my Jewish heritage largely through food, I
developed a taste for sour pickles. Most of what is sold in stores as pickles,
and even what home canners pickle, are preserved in vinegar. My idea of a
pickle is one fermented in a brine solution. Pickle-making requires close
attention. My first attempt at brine pickle-making resulted in soft,
unappealing pickles that fell apart, because I abandoned it for a few days, and
perhaps because the brine was not salty enough, and because of the heat of the
Tennessee summer. And and and. “Our perfection lies in our imperfection.” There
are, inevitably, fermentation failures. We are dealing with fickle life forces,
after all.
I persevered though, compelled by a craving deep inside of me for the yummy garlic-dill sour pickles of Guss’s pickle stall on the Lower East Side of Manhattan and Zabar’s on the Upper West Side and Bubbie’s in upscale health food stores elsewhere. As it turns out, brine pickles are easy. You just need to give them regular attention in the summer heat, when cucumbers are most abundant.
I persevered though, compelled by a craving deep inside of me for the yummy garlic-dill sour pickles of Guss’s pickle stall on the Lower East Side of Manhattan and Zabar’s on the Upper West Side and Bubbie’s in upscale health food stores elsewhere. As it turns out, brine pickles are easy. You just need to give them regular attention in the summer heat, when cucumbers are most abundant.
One
quality prized in a good pickle is crunchiness. Fresh tannin-rich grape leaves
placed in the crock are effective at keeping pickles crunchy. I recommend using
them if you have access to grape vines. I’ve also seen references in various
brine pickle recipes to using sour cherry leaves, oak leaves, and horseradish
leaves to keep pickles crunchy.
The
biggest variables in pickle-making are brine strength, temperature, and
cucumber size. I prefer pickles from small and medium cucumbers; pickles from
really big ones can be tough and sometimes hollow in the middle. I don’t worry
about uniformity of size; I just eat the smaller ones first, figuring the
larger ones will take longer to ferment.
The
strength of brine varies widely in different traditions and recipe books. Brine
strength is most often expressed as weight of salt as a percentage of weight of
solution, though sometimes as weight of salt as a percentage of volume of
solution. Since in most home kitchens we are generally dealing with volumes
rather than weights, the following guideline can help readers gauge brine strength:
Added to 1 quart of water, each tablespoon of sea salt (weighing about .6
ounce) adds 1.8% brine. So 2 tablespoons of salt in 1 quart of water yields a
3.6% brine, 3 tablespoons yields 5.4%, and so on. In the metric system, each 15
milliliters of salt (weighing 17 grams) added to 1 liter of water yields 1.8%
brine.
Some
old-time recipes call for brines with enough salt to float an egg. This
translates to about a 10% salt solution. This is enough salt to preserve
pickles for quite some time, but they are too salty to consume without a long
desalinating soak in fresh water first. Low-salt pickles, around 3.5% brine,
are “half-sours” in delicatessen lingo. This recipe is for sour, fairly salty
pickles, using around 5.4% brine. Experiment with brine strength. A general
rule of thumb to consider in salting your ferments: more salt to slow
microorganism action in summer heat; less salt in winter when microbial action
slows.
Timeframe:
1-4 weeks
Special
Equipment:
·
Ceramic crock or food-grade
plastic bucket
·
Plate that fits inside crock or
bucket
·
1-gallon/4-liter jug filled with
water, or other weight
·
Cloth cover
Ingredients
(for 1 gallon/4 liters):
·
3 to 4 pounds/1.5 to 2 kilograms
unwaxed
·
cucumbers (small to medium size)
·
3⁄8 cup (6 tablespoons)/90 milliliters
sea salt
·
3 to 4 heads fresh flowering
dill, or 3 to 4
·
tablespoons/45 to 60 milliliters
of any form of
·
dill (fresh or dried leaf or
seeds)
·
2 to 3 heads garlic, peeled
·
1 handful fresh grape, cherry,
oak, and/or
·
horseradish leaves (if available)
·
1 pinch black peppercorns
Process:
1. Rinse cucumbers, taking care to not bruise them, and
making sure their blossoms are removed. Scrape off any remains at the blossom
end. If you’re using cucumbers that aren’t fresh off the vine that day, soak
them for a couple of hours in very cold water to freshen them.
2. Dissolve sea salt in ½gallon (2 liters) of water to
create brine solution. Stir until salt is thoroughly dissolved.
3. 3. Clean the crock, then place at the bottom of it
dill, garlic, fresh grape leaves, and a pinch of black peppercorns.
4. Place cucumbers in the crock.
5. Pour brine over the cucumbers,place the (clean) plate
over them, then weigh it down with a jug filled with water or a boiled rock. If
the brine doesn’t cover the weighed-down plate, add more brine mixed at the
same ratio of just under 1 tablespoon of salt to each cup of water.
6. Cover the crock with a cloth to keep out dust and
flies and store it in a cool place.
7. Check the crock every day. Skim any mold from the
surface, but don’t worry if you can’t get it all. If there’s mold, be sure to
rinse the plate and weight. Taste the pickles after a few days.
8. Enjoy the pickles as they continue to ferment.
Continue to check the crock every day.
9. Eventually, after one to four weeks (depending on the
temperature), the pickles will be fully sour. Continue to enjoy them, moving
them to the fridge to slow down fermentation.
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