Monday, April 29, 2013
Rabbi Tanchum Burton: Parshas Emor
Ben Zoma says, “who is wise? He who learns from each person, as it says, ‘from all of my teachers, I have learned’ (Psalms 119:99). Who is mighty? He who subdues his urge, as it says, “better is one who is slow to anger than a man of physical strength.’ (Proverbs 16:32) Who is wealthy? He who rejoices in his portion, as it says, ‘when you consume the fruit of your own labor, you will rejoice and it will be good for you’ (Psalms 128:2). ‘Rejoice’in this world; ‘it will be good for you’in the world to come. Who is honored? He who honors the creations, as it is says, ‘all those who honor Me shall be honored’ (I Samuel 2:30). (Avos 4:1)
This mishna reveals to us a simple formula for attaining the attributes sought by most of humanity. If there is something “out there” that you want, recognize that in order to attain it, you have to begin by changing yourself.
One would have thought that wisdom is signified by twentyfive years in kollel, an Ivy League diploma, or eighty years of life experience on Earth. According to Ben Zoma, wisdom is an orientation one has, and an ongoing process. Note that the mishna says, “one who learns” in the present tense. One who is wise is not one who has learned, but who is no longer involved in learning. Rather it is one who learns, now. There are people who would like to be become scholars, to become talmidei chachamim. But, what does it mean to “be” a talmid chacham? It means to learnnot to reach a certain plateau and stop there. After all, though the term is reserved for those who have mastered Torah, it literally means, “a wise student”. Furthermore, a wise person is one who learns from everyone, not only the elite, the lettered, or the renowned. Wisdom is to be found everywhere, within everyone.
The word for might in Hebrew is gevurah, which actually means “restraint”. Generally, when we hear the word “might”, we think of physical prowess, a demonstration of power. Here, however, might is defined as the ability to hold back, or, in psychological terms, to delay gratification. One who restrains his yetzer, or his evil urge, is the one who is mighty. As the supporting verse indicates, the yetzer hara most frequently manifests itself as the impulse to anger, and therefore, since we all face the challenge of life’s vicissitudes on a daily basis, we have ample opportunity to exercise our might.
Glancing at the stock charts, one can be overwhelmed at the thought of how much 1 money is out there to be had, and how wide the gulf is between one’s own assets and the massive amount of wealth that is possible. According to our mishna, that is missing the point entirely. Do you desire wealth? Rejoice in what you have. There are people who own mansions of elephantine size, but who do not have joy to fill them with. A palace of twenty rooms of which the residents use at most four is an asset of which only twenty five per cent is enjoyed. On the other hand, you can have someone who has very little, but who regards everything that he or she has as an invaluable gift from G-d, and sees every little bit as a cause for jubilation. Enjoy one hundred per cent of what G-d gives you, and you will be wealthy.
One who wants honor should bestow honor upon others. The conventional wisdom concerning honor is that it is an arrow pointing towards oneself. But our mishna informs us that the opposite is true, as the verse states, “all those who honor Me shall be honored”. Honorability is a disposition, an attitude that enables a person to look upon the world and all of its inhabitants with esteem and reverence. According to Ben Zoma, this is a fulfilment of the verse, “all who honor Me”; honoring the creations is akin to honoring He Who created them. When we take this position, we set in motion a process in which others begin to see the value and meaning of existence, and our own honor is assured. Honorability begets honor. This is particularly relevant to the upcoming celebration of Lag BaOmer, on which we stress the mitzvah of “love your neighbor as yourself” (Leviticus 19:18). Rabbi Yehuda Ashlag, known as the Ba’al HaSulam after his commentary on the Zohar, states that there is a specific reason why Rabbi Akiva identified this mitzvah as “the main rule of the Torah” (Sifra, Kedoshim 45). If every one of us would stop thinking (solely) about ourselves and involved ourselves entirely in the needs of others, we would be taken care of as well. May we be blessed to experience the abundant love, caring and compassion that has yet to be set free in this world.
Friday, April 26, 2013
Wednesday, April 24, 2013
The Secret of Wisdom, Strength, Wealth and Honor
From the Breslov Pirkey Avot (Breslov
Research Institute), Chapter 4, Mishnah 1
בֶּן זוֹמָא
אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קי”ט),
מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי.
אֵיזֶהוּ
גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי ט”ז), טוֹב אֶרֶךְ אַפַּיִם
מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר.
אֵיזֶהוּ עָשִׁיר
הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכ”ח), יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל
אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וטוֹב לָךְ, לָעוֹלָם
הַבָּא.
אֵיזֶהוּ
מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א' ב'), כִּי
מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלוּ:
Ben Zoma said, “Who is wise? He who learns
from everyone, as it is written, ‘From all my teachers, I have gained wisdom’
(Psalms 119:99).
“Who is mighty? He who conquers his passions,
as it is written, ‘He who is slow to anger is better than a mighty warrior, and
he who rules his spirit is better than one who conquers a city’ (Proverbs
16:32).
“Who is wealthy? He who rejoices in his lot,
as it is written, ‘When you eat the labor of your hands, 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.
“Who is honored? He who honors others, as it
is written, ‘For those who honor Me, I will honor, and those who despise Me
shall be accursed’” (I Samuel 2:30).
Digest of
Commentaries:
Who is wise?
He who learns from everyone. Since he does not stand on his honor but learns from his
inferiors, it shows that his desire for knowledge is for the sake of Heaven and
not merely a pretext for inflating his self-esteem. Such a person deserves to
be called “wise” (Bartenura).
Who is mighty?
He who conquers his passions, as it is written, “He who is slow to anger is
better than a mighty warrior, and he who
rules his spirit is better than one who conquers a city.” The virtue of
being “slow to anger” comes from the same inner power needed to wage war
against one's natural inclinations and passions. The virtue of “ruling one’s
spirit” must be adopted by one who is victorious – such as a king who conquers
a city – so that he can overcome his emotions and deal magnanimously with those
who rebelled against him (Bartenura).
“When you eat
the labor of your hands” – that is, you do not seek to amass wealth in devious ways – “you
shall be happy, and it shall be well with you.” Indeed, “you
shall be happy in this world,” being independent of other people, “and
it shall be well with you in the World to Come,” for you will not have
succumbed to dishonesty and injustice.
Who is
honored? He who honors others. When a person honors others because they too are created in the
Divine image, he is essentially honoring God. Therefore God will bestow honor
upon him in turn, and the Godly light at the core of his being will shine forth
like a bright torch to all (Tiferet Yisrael).
*
Who is wise? He who learns from everyone
Reb Noson: A true sage can receive wisdom and hints as to how to draw close
to God wherever he may be — even in a place of unholiness. In every place some
hidden good may be found, in keeping with the verse, “From the rising of the
sun to its setting, My Name is great among the nations, and in every place,
incense is burned and offered in My Name” (Malachi 1:11).[i] Ordinary individuals are forbidden to endanger themselves by entering these
places lest they become trapped, but a tzaddik can find wisdom even there, as Pirkey
Avot states, “Who is wise? He who learns from everyone” (Likutey
Halakhot, Shabbat 6:8).
*
Reb Noson: Each person’s way of thinking differs from that of his friend,
since his character traits and attitudes vary according to the balance of
elements that make up his nature. If a certain element is dominant, he will be
distinguished by a certain character trait and incline toward a certain point
of view, while his friend may possess the opposite trait and opposite point of
view.
In holy matters, a person who strives for
truth must remain strong in the point of view, good trait or righteous path
that he believes to be correct, not allowing others to sway him. He must be “bold
as a leopard” in serving God (Pirkey Avot 5:20). Nevertheless,
he must never be so adamant that he comes to hate or despise his friend, or
anyone else who does not share his views. Rather, he should look upon his
friend with a good eye and strive to find some virtue in him.
Relating to all people in this way, he will
then be able to receive beneficial insights into Divine service from everyone
he encounters, as Pirkey Avot states, “Who is wise? He who learns
from everyone.” He will not
fear that his friend might cause him to lose touch with the truth in his heart.
He will remain strong in his conviction and his good path, as is proper, but at
the same time he will avoid looking at his friend with disfavor. Rather, his
love for his friend who differs with him will remain undiminished. For who
knows? Perhaps his friend was compelled to take the point of view that he
espoused due to the root of his soul.[ii]
Even if a person sees that his friend has
departed from the right path, he must judge him favorably and seek to find in
him some good point, as Rebbe Nachman repeatedly urged us to do.
If it is possible to speak with that friend
in truth and simplicity, without any egotistic desire to win arguments, but
only to guide him to recognize the truth and return to the straight path — how
good and pleasant that would be! If not, at least he should not hate him. He
should still love him and strive to find the other’s good points, so that he
will be able to maintain amiable relations with him. This is what allows the
world to endure (Likutey Halakhot, Birkhot HaRe’iyah VeSha’ar
Berakhot Pratiyot 5:6).
*
Who is mighty? He who conquers his passions
Rebbe Nachman: Strength depends primarily on the heart, for
one whose heart is strong will not be daunted by anyone or anything. Such a
person can accomplish amazing feats, winning battles through the fortitude and
might of his heart, fearlessly running into the heat of conflict. This is the
meaning of “Who is mighty? He who conquers his passions.” [That is, true
strength is primarily an expression of inner resolve rather than physical
power.]
This was the case with the strength of
Samson, of whom it is written, “The spirit of God began to resound in him in
the camp of Dan, between Tzorah and Eshtaol” (Judges 13:25). In those places,
God's spirit rested upon Samson and he garbed himself in might. That is,
spiritual fortitude and superhuman strength of heart came to him, and he was
able to perform deeds of awesome power (Likutey Moharan I, 249).
*
Reb Noson: Although the arousal for marital relations comes from the aspect
of Gevurah, which is the source of all fiery passion, nevertheless, the
Other Side need not have any connection to this at all (Zohar I, 186b).
On the contrary, for those who have sanctified themselves, marital relations
become a form of prayer. All the holiness and higher consciousness that
formerly were imprisoned by unholiness become liberated, and the sin of Adam is
rectified (Likutey Halakhot, Devarim HaYotzi’im Min HaChai 2:2,
abridged).
*
Who is wealthy? He who rejoices in his lot
Rebbe Nachman: People who are preoccupied in the pursuit of
money often die as debtors, with nothing to show for their efforts. Even if
they do not die in monetary debt, they live as debtors to their desires. All
their days they rush about and exhaust themselves, even risking great danger,
just to satisfy their craving for wealth. They are like debtors who never can pay
back what they owe, since “no one dies having fulfilled even half of his
desire” (Kohelet Rabbah 1:34).
The wealth of such people is not wealth at
all, because they derive no pleasure from it. It is impossible for them to
elicit Heavenly bounty and sustenance, or to acquire money that may be called
wealth – namely, holy wealth, by means of which they could be happy with their
lot.
Indeed, this is the essence of wealth, as our
Sages state, “Who is wealthy? He who rejoices in his lot.” Only by
breaking the desire for money is it possible to experience true happiness (Likutey
Moharan I, 23:8, abridged).
*
Reb Noson: By giving charity, we transform the craving for wealth. We can
then cleave to God, the Source of all bounty, and receive sustenance from the
source of holiness. Having been freed from a life of constant anxiety due to
the pursuit of money, we will rejoice in our lot. We will be content with
whatever God has given us and trust in Him always. Just as God blessed us with
livelihood or wealth until now, so will He continue to do so into our old age,
providing for all our needs in His kindness (Likutey Halakhot, Kiddushin
3:1).
*
Reb Noson: Poverty is the tikkun for wealth. That is, we rectify our
desire for money when we consider ourselves as humble paupers, whatever our
circumstances – whether we are actually poor or middle-class or extremely
wealthy. This attitude follows the example of King David, who at the height of
his power and affluence would constantly say, “Poor and needy am I” (Psalms
109:22).
We all need to understand the profound depths
of our poverty in this world. Even a tzaddik cannot fulfill his obligations to
God in this world entirely, as it is written, “There is no tzaddik on earth who
is so righteous that he does only good and does not sin” (Ecclesiastes 7:20).
How much more is this true of the rest of humanity? Our deeds have not earned
us even the most meager portion of bread and water. We eat only because God
sustains the world in His kindness, as we say in the Grace after Meals, “He
gives bread to all flesh, for His kindness is everlasting.” Therefore we are as
poor as can be, for we eat what is not ours.
Ironically, when a person takes this truth to
heart and understands it clearly, suddenly everything is revealed to be good
and he acquires true wealth. As our Sages state, “Who is wealthy? He who
rejoices in his lot.” The Sages are speaking about one who rejoices in his
portion constantly, knowing that God has given him everything with the greatest
kindness, even if it amounts only to the most meager portion of bread and
water.
When we live according to this teaching, we
can attain true wealth – indeed, all the wealth in the world (cf. Likutey
Moharan I, 60:1). This reflects the principle, “He who is small, is great”
(Zohar I, 122b [Tosefta]). A person who is small in his own eyes
and therefore content with his lot, accepting everything with love and joy,
ultimately will merit to attain wealth and greatness. As it is written, “One
may appear to be poor, but possess abundant wealth” (Proverbs 13:7), and “He
raises up the needy from the dust … to seat them with nobles” (Psalms 113:7-8).
Even if he is later granted silver, gold and numerous possessions, he will not
succumb to the craving for that which does not belong to him. Even at the
height of affluence, he will think of himself as a pauper and rejoice in his
lot (Likutey Halakhot, Purim 6:11, abridged).
*
True Wealth
Reb Noson: When we trust in God and do not worry about what we will eat
tomorrow, this is true wealth. As it states, “Who is wealthy? He who
rejoices in his lot” (Likutey Halakhot, Har’sha’ah 3:2).
*
Rebbe Nachman: Money and
wealth shorten and consume a person’s days and life. This is the meaning of,
“Dust you shall eat all the days of your life” (Genesis 3:14). “Dust”
corresponds to money, as in, “Its dust is gold” (Job 28:6). That is, money and
wealth will eat away all the days of your life. For money consumes all of a person’s
days (Likutey Moharan 23:6).
Furthermore, anger causes a person to
lose his wealth. Thus a cycle is initiated: One chases wealth, which leads to
anger, and then anger causes him to lose more wealth (Likutey
Moharan I, 68).
*
Reb Noson: One loses the precious days of his life primarily due to the
desire for wealth and the burden of earning a living, as we can plainly see,
and as Rebbe Nachman states in connection with the verse, “Dust you shall eat
all the days of your life” (Genesis 3:14).
Anger causes this lack of sufficient
livelihood and the resultant bitter suffering that everyone experiences.[iii] Anger has its origin in the sin of Adam when he ate from the Tree of Knowledge,
of which it is written, “The fool’s anger will become known on that very day”
(Proverbs 12:16). According to the Midrash, this refers to the moment at which
the Divine curse was uttered: “By the sweat of your brow you shall eat bread.”[iv]
But one who overcomes his anger attains true
prosperity, since he rejoices in his lot constantly, without always craving
more and more. Thus [having overcome the spiritual deficiency responsible for
Adam’s curse,] he is granted actual wealth (Likutey Halakhot, Purim
6:18).
*
Reb Noson: All lacks come from a deficiency of wisdom. As our Sages observe,
“If you have acquired wisdom, what can you lack? And if you lack wisdom, what
can you acquire?” (Nedarim 41a). Therefore, it befits those who esteem
wisdom to be happy with their lot and find contentment in whatever God has
bestowed upon them (based on Likutey Halakhot, Chezkat Metaltelin
3:2).
*
“Those who honor Me, I will honor”
Reb Noson: Each person possesses a “portion” of the glory that derives from
the side of holiness, which is God’s glory.[v] Therefore it is forbidden to disparage anyone; rather, it is necessary to honor
everyone. Those who do so are honored by God, as it is written, “Those who
honor Me, I will honor.” In this way God’s glory becomes complete (Likutey
Halakhot, Orlah 4:19).
[i] Even
idol-worshippers recognize God’s ultimate sovereignty; thus, in a sense, their
sacrifices are also offered to His name (Rashi, Metzudot, ad loc.). The
Sages state that idolaters nevertheless recognize the existence of the Creator,
Whom they conceive as the “God of gods” (Menachot 110a). In this vein,
the Baal Shem Tov is said to have remarked, “An idol-worshipper has a better
chance of eventually receiving a tikkun than an atheist” – evidently
because the idol-worshipper errs due to his nature and circumstances but still
possesses a degree of faith; this error may be corrected. In rejecting faith
altogether, the atheist places himself in a far worse spiritual predicament
(Rabbi Menachem Mendel of Lubavitch (Tzemach Tzedek), Ohr HaTorah, “NaCH,”
Part II, p. 782).
[ii] Different
souls are rooted in different “root-souls” or “soul-groups,” which reflect the
influence of various combinations of the Ten Sefirot, as discussed in the
writings of the Ari . Reb
Noson alludes to this concept at the beginning of the present teaching.
[iii] One of the
reasons why our souls are sent to this world is for Tikkun HaMidot
(character refinement). Many of us have an inclination toward anger and become
irritated when things don’t go our way. We even feel justified in getting
angry. But if we knew that our anger is the root cause of our suffering, and
that Heaven is purposely setting things up in our lives so that we should learn
to overcome our anger, we would view all these life circumstances as
opportunities to refine ourselves, rather than becoming irate.
[iv] Genesis
3:19; Rashi on Proverbs, loc. cit.
[v] The Hebrew
word kavod can mean either “glory” or “honor.” This teaching reflects
the concept that God’s glory is the root of creation, in line with the verse,
“Everything that I have called by My Name, I have created for My glory” (Isaiah
43:7). Rebbe Nachman discusses this subject in Likutey Moharan II, 12 (“Ayeh”)
and elsewhere. Here Reb Noson makes the additional point that by showing honor
to another Jew, one affirms the unique purpose for which the entire Jewish
people were created: to perceive God’s glory and reveal it to the world. By
honoring another person, one actually honors God, for the human being is but a
vehicle of God’s glory. The individual who confers honor also becomes a vehicle
for God’s glory by facilitating its revelation, in fulfillment of the verse, “Those
who honor Me, I will honor.” All other manifestations of honor or glory in
the world are “fallen” aspects of the Divine glory, impressed into the service
of various confused imaginings rooted in the ego. Showing honor is a tikkun for
these fallen aspects of kavod. This leads to the ultimate goal that all
humanity and all living creatures will attain this illumination, as it is
written, “God’s glory will be revealed, and all flesh will see it together”
(Isaiah 40:5).
Tuesday, April 23, 2013
Kestenbaum & Company Auction - May 2
Kestenbaum & Company will conduct an auction of Fine Judaica on May 2 at 3:00 pm at their New York City gallery located at 242 West 30th Street. Viewing will be held from April 28 through May 1.
An online catalog can be viewed here.
An online catalog can be viewed here.
Monday, April 22, 2013
New Flatbush Shiur - Rav David Nahem
The shiur begins at 8:15, every Wednesday night, at Congregation Yam HaTorah, 1573 East 10th St. (between Aves. O-P).
Rav Nahem has had a close kesher for many years with various Breslov leaders, including Rabbi Michel Dorfman, z"l.
Thursday, April 18, 2013
All for the Sake of Faith
Sichos HaRan 222
Translated by Rabbi Aryeh Kaplan, Rabbi Nachman’s Wisdom (Breslov
Research Institute), p. 159
I heard that the Rebbe was once encouraging a man who was
greatly confused about his beliefs. The Rebbe told him, “It is written that all
creation only came into being because of people like you. G-d saw that there
would be people who would cling to our holy faith, suffering greatly because of
the confusion and doubts that constantly plague them. He perceived that they
would overcome these doubts and remain strong in their beliefs. It was because
of this that G-d brought forth all creation.”
This man was then greatly strengthened and unperturbed whenever
he had these confusing thoughts.
The Rebbe said many times that the creation was mainly for the sake
of faith. Thus it is written (Psalms 33:4), “All His works are through faith.”
Wednesday, April 17, 2013
The Three Messengers
Shivachey
HaRan 36
Translated
by Rabbi Aryeh Kaplan, Rabbi Nachman’s Wisdom (Breslov Research
Institute) pp. 101-102
Once
a king sent three of his servants to deliver a secret message to another king
in a distant land. On the way, they had to pass through lands that were at war
with their king.
The first messenger was clever
enough to conceal his purpose completely. He passed through the hostile land
without them ever realizing that he was carrying a secret message.
The second messenger started through
the unfriendly country and was discovered. The people realized that he was
carrying a secret message and were going to force him to reveal it. But through
his wisdom and endurance, he too was able to escape without revealing the message.
The third messenger was also
discovered. Realizing that he too was bearing a secret message, they imprisoned
him, and subjected him to all kinds of torture. They tortured him in the
cruelest ways possible, but despite his great agony, he refused to tell them
anything. He withstood the test without yielding his secret. They finally
realized that their tortures were to no avail, and assumed that they were
mistaken and he actually had no secret. They let him go, and he passed through
their land, delivering his message to the king.
When they returned, everyone had an
opinion as to which of the three deserved the greatest reward. Some said that
the first was most deserving, for he acted cleverly enough to hide his secret
completely. Others gave the most credit to the second, for he had already been
discovered, and still was smart enough to escape. But the king said that the third
messenger deserved the greatest reward of them all. He had already been caught
in their net. He certainly also wanted to hide his purpose, but he was not
successful. After being captured, he underwent every possible torture and
torment. If he would have revealed even one secret, he would have received the
greatest honors. Still, he withstood the test, revealing nothing. Therefore,
his reward is above all the rest.
***
Rebbe
Nachman does not explain his parable. But it seems likely that with it, he
means to describe three types of people who confront the Yetzer Hara. Unlike
the first two, the third messenger represents the Jew who does not manage to
evade or be spared evil desires and confusions, but who must contend with them
at great length. He experiences neither the bliss of the great tzaddikim nor
the “sweet success” of those who scale the heights the heights in Torah and
avodah—yet he remains faithful to the “king” who sent him on his mission. Thus,
according to Rebbe Nachman, the simple, religious Jew is the true hero of
creation (Dovid Sears).
Tuesday, April 16, 2013
The Humble King
From “The Essential Rabbi Nachman”
Translated by Rabbi
Avraham Greenbaum
from “Sipurey Ma’asiyot”THE HUMBLE KING
There was a certain king who had a wise man. The
king said to the wise man: “There is one king who signs himself as being ‘mighty,
great and a man of truth and humility’. As for his being mighty, I know he is
mighty because his kingdom is surrounded by the sea and in the sea stands a
fleet of warships with cannons, which will not allow anyone to draw near.
Inland from the sea is a deep moat that goes around the whole kingdom. To get
in, there is only one tiny pathway wide enough for only one man, and there too
stand cannons. If someone comes to make war, they fire with the cannons. It is
impossible to get near.
“However, as for his signing himself ‘a man of
truth and humility’, I don’t know. I therefore want you to bring me a portrait
of that king.”
This was because this king had portraits of all
the kings, but there was no portrait of that king in any king’s collection. The
reason was that he was hidden from everybody. He sat behind a veil, remote from
the people of his country.
The wise man went to the country. He realized
that he needed to find out the nature of the country. How do you find out the
nature of a country? You find it out through the people’s humor. When you want
to know something, you should find out how people laugh and joke about it.
There are different kinds of jokes. Sometimes a
person may really want to hurt another with words, but when the other takes
exception to his words, he says, “I only meant it as a joke”. “Like one who
exerts himself to cast firebrands and arrows. and then says, “I am only joking”
(Proverbs 26:18-19). There are other times when a person may say something that
is truly intended as a lighthearted joke, yet his friend is hurt by his words.
Thus there are various different kinds of jokes and humor.
And among all the different kingdoms there is
one kingdom that includes all kingdoms. In that kingdom is one city that
includes all the cities of the entire kingdom that includes all kingdoms. In
that city is one house which includes all the houses of the whole city that
includes all the cities of the kingdom that includes all kingdoms. And there is
one man who includes everything in that entire house. And there is also someone
who produces all the mockery and joking of the kingdom.
The wise man took with him a large sum of money
and went there and saw how they were mocking and joking in various ways. From
the humor, he understood that the entire kingdom was full of lies from
beginning to end. He saw the way they would joke about how people defrauded and
deceived others in business, and how the injured party would sue in the lower
courts where everything was lies and bribery. He would then go to a higher
court, where everything was also lies. They used to put on comedies about all
these kinds of things.
Through their humor the sage understood that the
entire kingdom was filled with lies and deceptions and that there was no truth
anywhere. He did some business in the kingdom, allowing himself to be defrauded
in the transaction. He took the case to court, but the court was all lies and
bribes. One day he would give them a bribe but the next day they would not
recognize him. He went to a higher court, and there too it was all lies.
Eventually he came before the Supreme Court, but they too were full of lies and
bribery. Finally he came to the king himself.
When he came to the king, he said, “Who are you
king over? The whole kingdom is full of lies from beginning to end and there’s
no truth in it.”
He began enumerating all the lies in the
kingdom. When the king heard his words, he turned his ear to the veil to hear
what he was saying. The king was surprised that there was anyone who knew about
all the lies in the kingdom.
The ministers of state who heard what he was
saying were very angry with him. Yet he went on telling about all the lies in
the kingdom.
“It would be proper to say,” declared the wise
man, “that the king too is like them—that he loves falsehood just as his
kingdom does. But from this I see that you are a man of truth: you are far from
them because you cannot stand the falsehood of the country.”
The wise man began to praise the king greatly.
But the king was very humble, and “in the place of His greatness, there is His
humility” (Megilah 31a). Such is the way of the humble person. The
more he is praised and magnified, the smaller and humbler he becomes. Because
of the sage’s great praise, extolling and magnifying him, the king reached the
utmost humility and smallness until he became literally nothing. He could not
contain himself, and he threw aside the veil to see who this wise man was that
knew and understood all this.
His face was revealed, and the sage saw it and
brought his portrait back to the king.
Monday, April 15, 2013
Tuesday, April 9, 2013
Friday, April 5, 2013
“G-d’s Glory Cries Out From All Things”
Painting by Helen Frankenthaler
From “Rabbi
Nachman’s Wisdom” (Sichot HaRan) 52
Translated by
Rabbi Aryeh Kaplan
It is written (Isaiah 6:3), “All
the earth is filled with His glory.”
G-d’s glory cries out from all
things.
The stories of all nations ring
with G-d’s glory. This is the meaning of the verse (Psalms 96:3), “Let the
nations tell of His glory.” It is even reflected in their tales.
G-d’s glory cries out, calling
you to come close to Him. For G-d wants you with all His love and mercy.
Sometimes your prayers become
like flames. The words flow from your lips with burning devotion, touching your
deepest emotions. At this time G-d’s own light is inside you, beckoning you to
draw near.
Your deep feelings are a spark
of G-d’s own essence. It is written (Deuteronomy 10:21), “He is your praise, He
is your G-d.” G-d Himself is your praise and prayer.
Sometimes you can literally pray
before G-d. When G-d withdraws and is far off, you must still pray to Him.
It is written (Psalms 55:23), “Cast
your burden upon G-d.” You must literally cast your prayers, throwing them
toward G-d from afar.
The Tikuney Zohar (Tikkun
21, 61b) states, “Happy is the man who knows how to cast
arrows.” These are the prayers that must be cast toward G-d.
Thursday, April 4, 2013
Zmanim
Zmanim
From
“Breslov Eikh Shehu: Breslov the Way It Is”
Customs
and Practices, Past and Present
Work-in-progress
by Dovid Zeitlin and Dovid Sears
We are posting this information due to a recent email request.
However, this should be understood in a historical and regional context. In
America, the zmanim of Rav Moshe Feinstein are widely accepted, including by
many Breslover chassidim. Please consult a Rov (halakhic authority) before
accepting any of these shittos in practice.
Zmanim
Rabbi Levi Yitzchok Bender stated that there
was “only one zman kriyas Shema” followed by Breslover Chassidim in the
Ukraine: that of the Magen Avraham.
(Heard from Rabbi Meir Wasilski and Rabbi Avraham Moshe Wasilski)
*
When Rabbi Moshe Yaakov Rosen discussed with
Reb Levi Yitzchok which zmanim should be followed by the then
newly-formed Breslov shul in Monsey, NY, the latter said emphatically,
“We only follow the shittah of the Magen Avraham.” When
questioned further, he added, “The GRA’s zman never reached us in the
Ukraine.”
(Heard from Rabbi Avraham Moshe Wasilski, who also participated in
this conversation)
*
Rabbi Avraham Shimon Burshteyn also heard this many times from Reb
Levi Yitzchok, and added that this is the prevailing shittah in Eretz Yisrael
today.
*
Historically, most inhabitants of
Yerushalayim followed the shittah of the Magen Avraham, and Rav
Yechiel Michel Tukatzinsky’s lu’ach (and subsequently his son Rav Nisan
Tukatzinsky’s lu’ach) was arranged accordingly.
(Heard from Rabbi Chaim Kramer)
*
Rav Tukatzinsky’s lu’ach determined
many hanhagos for Yerushalayim’s Breslover community. For example,
concerning when to say or omit “Av HaRachamim” on Shabbos, etc., most
people followed that lu’ach.
(Heard from Rabbi Avraham Shimon Burshteyn)
*
Rav Tukatzinsky’s lu’ach still hangs
on the wall of the Breslover Shul in Me’ah She’arim, and is consulted for
virtually all zmanim and other hanhagos of the kehillah.
(Heard from Rabbi Mordekhai [Motte] Frank)
*
Rabbi Nochum Yitzchak Frank introduced the
exactitude concerning zmanim to the Yerushalayimer Breslov kehillah.
His family descended from the talmidei ha-GRA, who placed great emphasis
on such precision. However, this attitude was not shared by Reb Levi Yitzchak Bender,
or Breslover Chassidim from the Ukraine.
(Heard from Rabbi Avraham Moshe Wasilski and Rabbi Mordekhai [Motte]
Frank)
*
Rabbi Shmuel Breines, a central figure in the
Borough Park Breslov Shtiebel, once asked Rabbi Elyah Chaim Rosen, Rosh
Yeshivah of the Breslov Yeshivah in Yerushalayim, about which zman kriyas
Shema we should follow—i.e., if we should follow the zman of the Magen
Avraham. He answered: “The Baal haTanya wasn’t a posek? The Vilna
Gaon wasn’t a posek? One could follow them also. The only chumros
we have in Breslov are concerning loshon hora and shemiras habris. The
main things are Torah, tefillah, hisbodedus, etc.”
(Heard from Rabbi Shmuel Breines)
*
Rabbi Levi Yitzchak Bender stated that
Breslover Chassidim followed Rabbenu Tam’s zman for tzes ha-kokhavim,
and that in the Ukraine at some times of the year this could be as long as 90
minutes after sh’kiah.
(Heard from Rabbi Meir Wasilski. Rabbi
Yitzchak Tchenagel of Tzefas similarly heard from Reb Levi Yitzchak that they
followed Rabbenu Tam’s zman.)
*
Rabbi Shlomo Meyer of Lakewood, NJ, also
heard that the prevailing zman for tzes ha-kokhavim was that of
Rabbenu Tam.
*
Rabbi Avraham Moshe Wasilski pointed out that
Rabbenu Tam’s zman was calculated according to the ofek (i.e.,
latitude, as determined by the horizon); therefore it could vary seasonally
from a little more than 50 minutes to well over 90 minutes. This is borne out
by the Lodz lu’ach published before World War II. Rabbi Levi Yitzchak
Bender attested to this, as well. Thus, shittas Rabbenu Tam cannot be
simply defined as 72 minutes without qualification.
*
Rabbi Zalman Naftalis heard from Gedolei
Breslov that the concept of sh’kiah for Minchah was virtually not
mentioned in the Ukraine, because the bein ha-shemashos period was so
long in that region. Therefore, the precise time of sh’kiah was not
readily apparent. Reb Zalman felt that the contemporary Breslover zehirus about
davening Minchah before the sh’kiah originated in Yerushalayim in
more recent times.
*
However, Rabbi Avraham Moshe Wasilski
disagreed with those who say that sh’kiah was not mentioned in the
Ukraine; Breslover Chassidim were careful to daven Minchah before the sh’kiah.
However, they were less precise about defining the minute of sh’kiah,
and in general the approach to zmanim was looser than in Yerushalayim.
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