Thursday, March 27, 2014

Nachal Novea Mekor Chochma: Pesach Campaign

To Our Dear Supporters Around the World
Thanks to friends like you, this year, Breslev Tsfat will distribute food packages to over 500 needy families.

Replacing worry and want with happiness and fulfillment.

Each package provides all the necessities for Pesach, including wine, meat, eggs and vegetables.

Bringing Yom Tov joy to every home.

The total cost of these food packages is $189,925. [click here to see breakdown of costs]

And is only possible due to the warm and generous hearts of our Passover campaign donors.

Please take a minute, fulfill an important mitzvah, donate* and help make a difference in the lives of hundreds of needy families.

Pesach Sameach,

Rabbi Chaim Shalom Kenig
Nachal Novea Mekor Chochma

*All donations are tax-deductible

USA Donors CLICK HERE

Canada Donors CLICK HERE

Tuesday, March 18, 2014

Inyanei Shabbos, Part III - Breslov Customs and Practices

Inyanei Shabbos, Part III

Compiled and annotated by Dovid Sears and Dovid Zeitlin (work in progress). We are grateful to Rabbi Dovid Shapiro for his ongoing contribution to this project. And special thanks are due to Yehuda Leib Sears for recently calling Rabbi Ephraim Kenig in Tsfas, who kindly answered a number of our questions.

This collection of minhagim includes many personal minhagim of Rabbi Gedaliah Aharon Kenig, zal, founder of the Tsfas Breslov community, and those of his son Reb Elazar Mordechai Kenig, shlit”a. Other Breslov leaders may differ in their personal minhagim. Those minhagim that do not come from the Rebbe or Reb Noson should not be taken as obligatory, but only as good practices for those who wish to follow them.

When Yom Tov Coincides With Shabbos
When Yom Tov coincides with Shabbos, as well as on Shabbos Chol Ha-Mo’ed, Reb Gedaliah would sing “Shalom Aleikhem” and “Eishes Chayil,” followed by Kiddush. Then he would sing “Azamer Bishvochin” and one of the Shabbos zemiros, but not the usual seder ha-zemiros.
(Heard from Rabbi Ephraim Kenig)

*

He would conduct himself the same way on Friday night when Shabbos came immediately after Yom Tov.
(Heard from Rabbi Yitzchok Kenig)

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For Shaloshudes on Shabbos that coincided with Yom Tov, he would sing “Bnei Hekhalah,” but not the usual seder ha-zemiros.
(Heard from Rabbi Ephraim Kenig)

*

Some recite the Yom Tov “Askinu Se’udasa … da hi se’udasa de-Kud’sha b’rikh Hu u-Shekhintei” at all three Yom Tov meals, including when Shabbos and Yom Tov coincide. However, Reb Gedaliah Kenig was not particular about saying this.
(Heard from Rabbi Ephraim Kenig)

After the Shabbos Evening Meal:
On Shabbos and Yom Tov nights, during Kriyas Shema al ha-Mitah one omits “Ribbono shel Olam,” as well as the entire seder ha-vidu’i.
(Sha’arey Zion, p. 215)

*

The same thing applies to Rosh Chodesh, even when it does not coincide with Shabbos.
(Siddur ARI-Rabbenu Asher)

*

On Shabbos and Yom Tov, as well as on other days when Tachanun is not recited, Tikkun Chatzos consists of only Tikkun Leah. Some also omit Psalm 20 (“Ya’ankha”) and Psalm 51 (“Lamenatze’ach Mizmor le-Dovid”) from Tikkun Leah.
(See The Sweetest Hour: Tikkun Chatzot, Breslov Research Institute, p. 77-78, citing Ben Ish Chai I, “Vayishlach”)

Shabbos Shacharis:
The holiness of Shabbos day is even greater than that of Friday night. Therefore, if possible, one should immerse in a mikveh a second time in the morning to receive this added holiness bi-taharah.
(Rabbi Chaim Vital, Shaar ha-Kavanos, “Inyan Shacharis shel Shabbos,” [Vol. II, 89a, Ashlag ed.]; cf. Rabbi Nachman of Tcherin, Yekara de-Shabbata, 6)

*

Reb Gedaliah said that as long as the mikveh is not so hot that it causes one to sweat, there is no problem with using it on Shabbos. However, one should not soak for any length of time in such a mikveh. (He himself went into some very hot mikva’os on Shabbos, so he may have relied upon the shittos that the gezeira merchatza’os does not apply to a mikveh).
(Heard from Rabbi Dovid Shapiro)

*

On Shabbos, when Reb Avraham Sternhartz lived in the Katamon neighborhood of Yerushalayim, he used to daven ki-vasikin in shul be-yechidus, and then wait until the minyan arrived in order to hear kriyas ha-Torah answer all of the responses with them.
(Heard from Rabbi Avraham Shimon Burshteyn, in the name of his grandfather, Rabbi Moshe Burshteyn)

*

Nusach ha-Tefillah: During korbonos on Shabbos and Rosh Chodesh, one omits “U-vi-yom ha-Shabbos” and / or “U-vi-rashei chadsheikhem,” in keeping with the view of the Arizal.
(Rabbi Chaim Vital, Sha’ar ha-Kavannos, Nusach ha-Tefillah [51a], as cited by Rabbi Avraham Abbish Tzeinvirt, Even ha-Shoham, p. 152, note 2; cf. Darkhei Chaim vi-Shalom, Seder vi-Nusach ha-Tefillah, 114; Nimukei Orach Chaim, 421)

*

The Rebbe said that one should recite the words from “Nishmas”: “And You have saved us from many evil and faithful diseases” with special kavanah, because if God forbid we were not delivered from them…
(Chayei Moharan 536; cf. Likutey Moharan II, 3, 5:1 [ref. from Breslov Research Institute English edition]. See Avodah Zarah 55a that illnesses are called “evil” due to their mission, which is to inflict suffering, and “faithful” because they depart when they are commanded to do so, whether or not the person has done teshuvah.)

*

In the Tsfas kehillah, after “Barekhu,” the pizmon “Hakol yodukha” is recited responsively by the baal tefillah and the tzibbur.

*

In Uman, “E-L Adon” was not sung. However, today it is sung in virtually all Breslov kehillos. It seems that this change was due to the influence of the Polish Breslovers.

*

On Shabbos and Yom Tov, Reb Gedaliah would begin the paragraph before Kriyas Shema with the words “Ahavah Rabbah” instead of “Ahavas Olam” (which he would recite on weekdays). This was the custom of the Arizal.
(Rabbi Chaim Vital, Sha’ar ha-Kavannos, Drush Kavannos Yotzer; Ohr Tzaddikim, 16:16; also see Eishel Avraham; Darkhei Chaim vi-Shalom, Seder vi-Nusach ha-Tefillah 141, in the name of Rabbi Zvi Elimelekh of Dinov)

*

Following the view of the Arizal, Reb Gedaliah omitted the words “zekher le-ma’aseh bereishis” from the Shacharis Shemoneh Esreh of Shabbos.
(Mishnas Chassidim, Shacharis de-Shabbos 8:7; similarly, Siddur ARI-Rav Shabbsai, Siddur HaRav mi-Liadi, and Siddur RaSHaSH)

*

This is because the Shemoneh Esreh of Shacharis is symbolically related to kabbolas ha-Torah, as indicated by the passage “Yismach Moshe be-matnas chelko…” Reb Elazar Kenig explained this according to Sefer Chareidim, chap. 7, which states that there are three different levels of kedushas Shabbos.

*

Reb Gedaliah used to stand during Kriyas ha-Torah. Reb Noson mentions this minhag in Likutey Halakhos.
(See Shulchan Arukh, Orach Chaim 146:4, that this is a chumrah; also see Likutey Halakhos, Kriyas ha-Torah 6:10, 14, 28; ibid. Bekhor Behemah Tehorah 4:7.)

*

In the Tsfas community, the yearly cycle of haftoros follows the Sefardic custom. This reflects Reb Gedaliah’s shittah.
(Heard from Rabbi Elazar Kenig. Rabbi Chaim Man Man added that the reason why the Breslover kehillah in Yerushalayim followed the Ashkenazic custom was because the lu’ach that was commonly available and widely accepted was that of Rav Tukatzinsky, which reflected the Litvishe minhag.)

*

In the Kedushah of Musaf on Shabbos and Yom Tov, most Breslover Chassidic follow the nusach: “Vi-Hu yoshiye’nu vi-yigaleinu sheinis, vi-yashmiyenu be-rachamav le-eynei kol chai…” without repeating the word “sheinis.” This was the nusach in Uman according to Rabbi Levi Yitzchok Bender.
(Si’ach Sarfei Kodesh IV, 215. Similarly, cf. Siddur Chabad, Munkatch, et al.)

*

However, in the Tsfas kehillah they repeat the word “shenis” (the repeat being “vi-yashmiyenu be-rachamav shenis”), as is printed in most Nusach Sefard siddurim.

*

Rabbi Levi Yitzchok Bender stated that in Uman, Breslover Chassidim did not recite the Mishnah that mentions the psalms the Levi’im used to sing in the Beis ha-Midkash, commonly included in “Ein Keloheinu / Pitum ha-Ketores.” However, most Breslovers do so today, probably because it is printed in the standard Nusach Sefard siddurim.
(Si’ach Sarfei Kodesh VI, 518. This Mishnah is also omitted in the nusach of the Siddur Baal ha-Tanya.)

*

Tikkun ha-Klalli be-Tzibbur: Most if not all Breslover shuls today say Tikkun ha-Klalli be-tzibbur after davenning on Shabbos.

*

The custom of reciting Tikkun ha-Klalli be-tzibbur on Shabbos morning came from the Polish Breslovers. Reb Yitzchok Breiter had instituted this minhag some years earlier in Poland, apparently because of mitzvas onah. While Reb Avraham b’Reb Nachman was alive, he and the zekenim in Uman resisted this idea, fearing that reciting Tikkun ha-Klalli be-tzibbur would obscure the primacy of reciting it privately. Reb Shimshon Barsky was also against this innovation. Another fear in Uman was that reciting Tikkun ha-Klalli in the Kloyz might lead to neglecting to recite it at the Tziyun. Reb Levi Yitzchak Bender gave both reasons. However, Reb Avraham b’Reb Nachman passed away in 1917. After World War I, more and more Polish bochurim came to Uman, and in the late 1920s, the zekenim finally acceded to their request.
(Heard from Rabbi Nachman Burshteyn and Rabbi Avraham Shimon Burshteyn, who both heard the entire sequence of events from Rabbi Levi Yitzchok Bender)

*

Reb Avraham Sternhartz, who moved from Kremenchug to Uman during the 1920s, initially did not want to comply with this custom, but eventually he yielded. Reb Levi Yitzchok Bender remembered that when Reb Avraham Sternhartz led the Tikkun ha-Klalli in Uman, he would finish each chapter out loud. He also said that Reb Avraham did so with a tremendous ne’imus. “Er gezogt mit a zanneh geshmak az is tzegangen in der beyner . . . He said it so deliciously that it went right into one’s bones!”
(Heard from Rabbi Nachman Burshteyn)

*

Reb Levi Yitzchok told how in Uman a certain neighbor who was not a Breslover used to daven in the Kloyz. Once he heard Reb Avraham Sternhartz lead the Tikkun ha-Klalli, and was so moved that he exclaimed, “Just for the Tikkun ha-Klalli it is kedai to come here!” The fact that reciting Tikkun ha-Klalli be-rabbim had a postive effect on others swayed Reb Avraham to continue to say it every Shabbos.
(Heard from Rabbi Nachman Burshteyn)

*

When Reb Avraham came to Eretz Yisrael, he did not say Tikkun ha-Klalli be-rabbim , neither while he lived in the Altshtadt, nor when he moved to Katamon. In any case, he would not have done so in Altshtadt because Rabbi Naftoli Kohen, Reb Avraham b’Reb Nachman’s father-in-law, was opposed to it. However, as soon as Reb Avraham passed away in 1955, Reb Itche Meyer Korman, a Polish Breslover, went to the amud and led the recitation of Tikkun ha-Klalli.
(Heard from Rabbi Nachman Burshteyn)


Kiddush:
Reb Gedaliah recited the morning Kiddush while seated. This reflects the view of Sha’ar ha-Kavannos.
(See Sha’ar ha-Kavannos, “Inyan Seudas Shacharis shel Shabbos,” [98a, Ashlag ed.]. However, Siddur ARI-Rav Shabbsai [Part II, 82b], which was widely used during the early years of the Chassidic movement, states that one should do so while standing. Therefore, some Chassidic communities follow that minhag.)

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During Kiddush, Reb Elazar or someone else reads a section of the Rebbe’s Sippurey Ma’asiyos, usually accompanied by some insight into the meaning of the text, or what it teaches us in a certain area of avodas Hashem. Reb Elazar does so while still wearing his talis over his head.

*

According to Rabbi Dovid Shapiro, Reb Gedaliah did not learn Sippurey Ma’asiyos at Kiddush, and said this was a new minhag that had been introduced in the Me’ah She’arim shul. Someone once asked Reb Elazar why he followed this minhag even though his father had objected to it, and he answered that it didn’t seem right to sit at the table without learning something. (Reb Gedaliah learned Sippurey Ma’asiyos on Motza’ei Shabbos.)
(Heard from Rabbi Dovid Shapiro)

*

However, according to Rabbi Ephraim Kenig, his father often davenned by the Kosel on Shabbos morning and didn’t make Kiddush until he returned to his family in Meah Shearim. Therefore, he waited to learn Sippurey Ma’asiyos during Melaveh Malkah, when he would have a few guests. Reb Ephraim insisted that his father was very positive about learning Sippurey Ma’asiyos at any time, and did not object to the minhag of doing so in shul during the Shabbos morning Kiddush. As for Reb Elazar, he learns Sippurey Ma’asiyos on Shabbos morning in shul after Kiddush because that’s when the olam is together.
(Heard from Rabbi Ephraim Kenig)

*

Reb Nachman Tulchiner, who was the mainstay of the Breslov community in Uman after Reb Noson’s passing, disapproved of those who make Kiddush on whiskey or other liquor on Shabbos morning in the synagogue after davenning. “Either way, it is a problem,” he observed. “Either the one who recites Kiddush is a shikor or an ‘am ha’aretz. If he drinks an entire revi’is, he is a shikor; if he drinks less, he is an ‘am ha’aretz for not drinking a revi’is, as the Shulchan Arukh requires. Therefore, it would be better for everyone to go home instead, and make Kiddush over wine.”
(Si’ach Sarfei Kodesh III, 308. However, those who do so rely upon the TaZ [Orach Chaim 201:1], who rules that one should recite a berakhah acharonah after drinking even a small shiur of liquor [approx. 1 oz.] because it is a davar choshuv; therefore, it is sufficient for Kiddush de-rabbanan, such as that of Shabbos day. The Chasam Sofer [Teshuvah no. 49] accepts this view, while the Magen Avraham [Orach Chaim 190] and Mishnah Berurah [272:30] disagree. It is also apparent from Reb Nachman Tulchiner’s words that wine was not commonly served in shul in those days, probably due to its expensiveness.)

*

In Tsfas, following the morning Kiddush, it is customary to sing the old Breslover melodies “Yom Zeh le-Yisrael” and “U-vi-yom ha-Shabbos.”  Rabbi Shmuel Burshteyn first taught it to the children in the Breslov cheder, and eventually it began to be sung during the morning Kiddush.
(Heard from Rabbi Elazar Kenig)

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Reb Gedaliah used to sing “U-vi-yom ha-Shabbos” only occasionally, during the Friday night meal.
(Heard from Rabbi Yitzchak Kenig)

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However, he was very happy when the custom to sing “Yom Zeh le-Yisrael” during the morning Kiddush was first initiated.
(Heard from Rabbi Elazar Kenig)

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The version of “U-vi-yom ha-Shabbos” sung in the Tsfas community is sung in the traditional Jewish mode called “fregish,” which is a major diatonic scale with the second, sixth, and seventh flatted, unlike the version commonly sung in Yerushalayim Breslov circles, which is in a regular major scale.
(Rabbi Shmuel Burshteyn first taught the zemer to the children in the Breslov cheder the way it is sung in Yerushalayim, but somehow the chaveirim in Tsfas began to sing it the way it is sung today. Ironically, Jewish clarinetist-mandolinist Andy Statman has observed that the modified version actually reflects a more traditional, older style than the original version sung in Yerushalayim.)

*

Shabbos Day Meal:
In Tsfas, the Shabbos day seder ha-zemiros is: 1) Askinu Se’udasa / Asader le-Se’udosa; 2) Chai HaShem; 3) Mizmor le-Dovid; 4) Boruch HaShem Yom Yom, from beginning to end, including Melekh She-ha-shalom Shelo (unlike those who sing the second half at Shaloshudes); 5) Borukh E-l Elyon; and 6) Yom Zeh Mekhubad.

*

In Reb Elazar’s home, the traditional eggs and onions are prepared with sauteed onions in order to heed the Rebbe’s warning against eating raw onions, even on Shabbos (Sichos ha-Ran 265). Each person is given a separate serving of eggs and onions together with a small slice of challoh saved over from the Friday night meal.

Shabbos Afternoon:
Reb Gedaliah told his talmidim that the hisbodedus of Shabbos should be entirely of an uplifting nature, without delving into one’s spiritual shortcomings or any subjects that would detract from the peaceful and pleasant mood of Shabbos. Thanking HaShem and contemplating the good that HaShem has in store for Klal Yisrael and all His creatures, etc., should be one’s focal point. This is an expression of “teshuvah me-ahavah.”

*

However, a person who has much heartache, G-d forbid, and needs to express these feelings during the hisbodedus of Shabbos, is permitted to do so.
(See Chayei Moharan 10)

*

On Shabbos afternoon before Minchah, the chaveirim used to gather in Reb Gedaliah’s house and learn Likutey Halakhos. Reb Dovid Shapiro recalls, “We went around the table, and everyone would read a page in turn, and Reb Gedaliah threw in some comments here and there. The Rebbetzin served us kugel and tea…”

Shabbos Minchah:
The Shali’ach Tzibbur puts on the talis after the Kaddish prior to taking out the Sefer Torah, either before or after he recites “Vi-ani sefilasi...”
(Likutey Maharich, in the name of Shaarey Zion, Vol. II, p. 434; see there. Siddur ARI-Rav Shabbsai states that the talis should be put on before “Va-ani sefilasi.” Reb Noson mentions this in Likutey Halakhos, but I have not yet succeeded in finding the source.)

*

Depending on the time of year, “Borkhi nafshi” or Pirkey Avos is read after Aleinu. In Tsfas, this is done be-tzibbur. (Since they finish Minchah before the shki’ah, this does not conflict with washing for Shaloshudes on time.)

*

Shaloshudes / Third Meal:
In Tsfas, the seder ha-zemiros for shaloshudes is 1) B’nei Heikhala, followed by Mizmor le-Dovid, which is sung once and then quietly recited two more times; 2) Ki Eshmerah Shabbos; 3) Shim’ru Shabbsosai; 4) D’ror Yikra; 5) Shabbos ha-Yom la-Shem; 6) Yom Shabboson; 7) Yedid Nefesh; 8) and the Rebbe’s Niggun. Then the Rav usually gives a shiur in Likutey Moharan or Likutey Halakhos. Singing resumes with 9) E-L Mistater and 10) Ein ki-Elokeinu.

*

In the Tsfas kehillah, at some point during the beginning of Shaloshudes, following the singing of B’nei Heikholo and Mizmor le-Dovid, everyone quietly reads the passage that begins “Vayomer Moshe: ikh’luhu ha-yom, ki Shabbos ha-yom la-Shem…” after which the Rav makes the berakhah “Borei peri ha-gafen” over wine or grape juice. Then the singing continues with “Ki Eshmera Shabbos.”
(See Pri Eitz Chaim, “Shaar ha-Shabbos,” chap. 34 [end], [Vol. II, p. 444a, Ashlag ed.], which mentions that this custom of the Arizal should not be misconstrued to be a third Kiddush, which is why the wine is consumed during the se’udah and not at the beginning.)

*

In Tsfas, the Rebbe’s Niggun is always sung in its original form, without words—unlike in Yerushalayim, where Reb Levi Yitzchak Bender combined it with the words “Yetzaveh Tzur Chasdo…” Reb Gedaliah strenuously objected to this innovation, feeling that it demeaned the Rebbe’s niggun, which is a wordless deveykus niggun.
(I seem to remember hearing that Reb Avraham Sternhartz taught this niggun to his talmidim in Eretz Yisrael as a mesorah he had received from his grandfather the Tcheriner Rov. But this needs to be confirmed. DS)

*

Rabbi Moshe Groman used to sing the Rebbe’s Niggun without words, as well. He said, “Es is a niggun uhn verter . . . It is a song without words.” This was the way it was always sung until more recent times.
(Heard from Mrs. Tzipporah Segal, a daughter of Rabbi Moshe Groman)

*

In Yerushalayim and in most Breslover communities, the Chassidim dance during shaloshudes after the shiur. However, this is not the custom in Tsfas except when a chassan is present.

*

After the olam sings the last zemer, wine is poured for bentching (although it is not drunk until Havdalah), and those assembled sing Shir ha-Ma’alos, followed by mayim acharonim, zimun, and Birkhas ha-Mazon. On Shabbos Mevorchim and Shabbos Rosh Chodesh, the zemiros conclude with Yechadsheihu. On the Shabbos before Yom Tov, one song is added in anticipation of that Yom Tov; for example, Atah Nigleisa will be sung prior to Shavuos, etc.

*

Reb Michel Dorfman remembered that in Uman, during the bitter Communist years, Reb Avraham Sternhartz and 50-60 Chassidim would gather in the Breslov Kloyz for shaloshudes, where Reb Avraham would give a shiur in Likutey Moharan. The room was dark and Reb Avraham would repeat entire pages of Likutey Moharan and Likutey Halakhos by heart—not paraphrasing, but word for word. Some say that the Breslov Kloyz was the last shul in the region to close its doors during the Stalinist persecutions prior to World War II.
(Heard from Rabbi Michel Dorfman)

Customs related to Havdalah and Motza’ei Shabbos appear here.


Thursday, March 13, 2014

Rabbi Nachman Golstein, Rav of Tcherin's Yahrtzeit

Guest Posting by David Friedman

L'iluy Nishmas my father, R' Chaim Ahron ben Yaakov Ber z'l - 17 Tamuz 5773

L'iluy Nishmas Ahron ben Dovid Shimon Halevi z'l - 9 Kislev 5771

L'iluy Nishmas Moshe Chaim z'l ben Berel Velvel n’y - 8 Kislev 5772

Lezchus Lerefua Sheleima for Nata Moshe ben Sarah Rivkah

Taanis Esther (13 Adar) is the yahrtzeit of the Tcheriner Rav, Reb Nachman Goldstein, zy’a, a student of Reb Noson and one of the greatest Breslover figures of his generation and ever after. He was the author of numerous sefarim, including Parpara'os L’Chokhmah (a classic commentary on Likutey Mohoran); Otzar Hayirah (an anthology of Breslover teachings based on Reb Noson's Likutey Eitzos); and Leshon Chassidim and Derekh Chassidim (excerpts from the teachings of the Baal Shem Tov and his disciples, and the Maggid of Mezeritch and his disciples).

On the first day of Chanukah 5653, the Tcheriner Rav wrote that the phrase from the blessing להדליק נר חנוכה ("to light the Chanukah candle") equals 518; the phrase from the blessing על מקרא מגלה ("over the reading of the Megillah") equals 519; and his name, נחמן בן צבי אריה (Nachman ben Zvi Aryeh), equals 518. Thus, he links his name with the theme of the day he had this insight, Chanukah, and with Purim. (Chanukah and Purim have a special connection to each other, in that both are rabbinic holidays and they correspond to the related sefiros of Hod and Netzach in the Kabbalah.)

The Tcheriner Rav goes on to list many other remazim (hints) to his name. From here we can see a small glimpse of his ruach hakodesh -- because he passed away the following year on 13 Adar Beis, Ta'anis Esther 5654 (1894). (Kokhvey Ohr, Tzava'ah)

If I may add to this, the gematria of the day of his passing, י״ג אדר ב׳ תרנ״ד (Adar Beis 13, 5654), is equal to רבינו נחמן בן צבי אריה זיע״א (Rabbeinu Nachman ben Zvi Aryeh, may his merits shield us).

Monday, March 10, 2014

Chasunah / Sheva Brokhos Customs

Painting by Ahron Yakobson

From “Breslov Eikh she-Hu: Breslov the Way It is, Customs and Practices, Past and Present
Compiled by Dovid Zeitlin and Dovid Sears (work-in-progress). Special thanks to Yehuda Leib Sears for contacting Rabbi Ephraim Kenig in Tsfas about these issues.

Posted in honor of the wedding of Gershom and Sara Sheina Stubbs, with warm wishes of “mazal tov” from the Breslov Center.

Chasunah / Wedding
Reb Gedaliah Kenig did not “evaluate” shidduchim by considering the gematriyos of the names of the chassan and kallah, nor did he approve of this practice.
(Heard from Rabbi Shmuel Moshe Kramer)

*

On announcements and invitations for weddings and all simchahs, the Polish Breslover Chassidim made a point of referring to the Breslov shul with the phrase “be-beis ha-midrash nikra al shemo” or “nikra al shem Rabbenu zal.” This remains customary in the Bnei Brak community, which was founded by Polish Breslovers.
(Heard from Rabbi Meir Wasilski)

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Editor: This expression echoes the words of Reb Avraham Sternhartz in a letter (summer 1930) to the Breslover Chassidim in Poland, which among other things stresses the inyan of davenning on Rosh Hashanah in a “beis ha-midrash nikra al shem ha-tzaddik.” This is actually a paraphrase of Reb Noson's words in Likkutei Halakhos, Betziyas ha-Pas 5:17, and elsewhere. Further research is needed to determine at what point this expression began to be used on announcements and wedding invitations, etc., by the Polish Breslovers. (This letter is printed in Rabbi Noson Zvi Kenig’s Nachaley Emunah)

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The Rebbe darshans on various wedding customs that were popular in his day and locale. These included the chassan dressing in a kittel, as is still common today; the guests throwing baked goods at the chassan; the chassan giving a droshah, or scholarly discourse, and the guests interrupting the discourse, as is still customary; giving coins to the dancers (this money being called “Shabbos gelt”); the dancers raising themselves up and down; and doing somersaults in front of the chassan, which is still customary.
(See Sichos ha-Ran 86, translated and linked to the sidebar of this website)

*

An obsolete minhag in the Breslov community is that of the “chasan mol,” a gathering on the night prior to the wedding during which the chassan and kallah dance, and all the guests sing and celebrate in anticipation of the coming simchah. (I’m told that both the Rebbe and Reb Noson mention it, although I have not locate those sources.)
(Heard from Rabbi Nachman Burshteyn)

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Those who criticized this minhag made a word play between “knas mol” (“penalty-time”) and “chassan mol” (“groom-time”).
(Heard from Rabbi Nachman Burshteyn)

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Kesubah: Reb Elazar Kenig, who has often served as a mesader kiddushin, prefers to use Rav Shmuel Wosner's text of the kesubah. He also consults Rav Shmuel Eliezer Stern's Kesubah Kehilkhasa, and Nachalas Shirah (written by talmid of the TAZ).

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It has become a common custom to sing the Rebbe's Deveykus Niggun for the chuppah niggun. This melody, introduced to Jerusalem's Breslov community by Reb Avraham Sternhartz during the late 1930s, is sometimes called "Yeridos vi-Aliyos." It had been preserved by the Breslover Chassidim in Tcherin, from whom Reb Avraham learned it during his youth. This melody is usually sung at the chuppah in Tzefas. Another powerful melody attributed to the Rebbe, which is also a popular chuppah niggun, is the two-part composition also sung for "Yechadsheihu" during Rosh Chodesh bentchen. This melody is more often sung at Breslover weddings in Yerushalayim.
(An instrumental version of the Rebbe's Deveykus Niggun performed by the Andy Statman Quartet may be heard on the Listen page of this website. Rabbi Yaakov Klein sings another version of "Yechadsheihu" on the same page; however, this is not the melody attributed to the Rebbe mentioned above.)

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The chassan and kallah both dress in white. However, the Yerushalayimer minhag is that aside from the kittel or white caftan, the chassan wears a black suit (rekel), with the jacket draped over his shoulders. He dresses similarly on Yom Kippur, because these two days are compared to one another.
(Heard from Rabbi Yitzchak Kenig)

*

It is an old custom in Yerushalayim and elsewhere, which is also observed by the Tzefas community, for the chassan to hold the hand of the kallah when the newly-married couple leaves the chuppah (unless it is a chuppas niddah). The couple also holds hands when they leave the wedding hall to return home.

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Reb Gedaliah told his family members and talmidim that under the chuppah, the chassan stands to the left and the kallah to his right. However, beginning on the day after the wedding, the wife always stands or sits to his left, and her husband to the right. This reflects kabbalistic principles.
(Heard from Rabbi Yitzchak Kenig)

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The Rebbe danced before the kallah at the weddings of his daughters. This widespread Chassidic custom, which has profound mystical meaning, is called the "mitzvah tantz."
(See Chayei Moharan 117)

*

The mitzvah tantz is also a Breslover minhag today. After the completion of Birkhas ha-Mazon, there is a mitzvah tantz. The badchan usually invokes the memory of departed relatives and strives to create an emotionally charged atmosphere of kedushah. The kallah dances (or sways) modestly with her father, and then remains more or less stationary, while the grandfathers, uncles, and other close family members dance with her, holding a gartel that she also holds. Then the kallah’s father does the same, holding his daughter’s hands. Finally, the chassan dances with the kallah, holding hands. The common minhag is that at this point, all present sing Eishes Chayil to the familiar tune that the Rebbe, Reb Nachman, used to sing.

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The Rebbe permitted a stepbrother and stepsister to wed. That is, if a man with children from a previous marriage married a woman with children from a previous marriage, those children are allowed to marry one another. Although Rabbi Yehudah he-Chassid, author of Sefer Chassidim, differs on this question, Rabbi Nachman was lenient. This proved to be of major importance in Reb Noson's life. At the height of the persecutions of Breslover Chassidim, Reb Noson sought a shidduch for his son Reb Dovid Zvi from his first wife, who had passed away. However, it was extremely hard for him to find an appropriate shidduch, due to the controversy that surrounded him at that time, and the fact that Reb Dovid Zvi was a hunchback. Therefore, a match was made between Reb Dovid Zvi and Chayah, a daughter of Reb Noson's second wife, Dishel.
(Cf. Alim le-Terufah [Toras Ha-Netzach ed. 2000] 191)

Sheva Berakhos

There is an old minhag among Breslover Chassidim to tell over something from the Rebbe’s Tale of the Seven Beggars at each night of sheva berakhos.
(Heard from Rabbi Ephraim Kenig)

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Wednesday, March 5, 2014

“The Water Castle”


“The Water Castle” is the latest book published by the Breslov Research Institute – and it’s another “first.” Translated and annotated by Dovid Sears, and edited by Ozer Bergman and Yaacov David Shulman, this ground-breaking work presents Reb Noson’s original ideas and interpretations related to a “story-with-a-story” from Rebbe Nachman: the tale of the Beggar With No Hands, told on the sixth day of the wedding celebrations in the Rebbe’s awesome story, “The Seven Beggars.”

This volume presents the Hebrew text and English translation on facing pages of three parts of Reb Noson’s Likutey HalakhotTolaim (Laws of Worms) 4, Pesach 2 and Rosh Hashanah 6. Thus it is perfect for self-study. Here, Reb Noson shows how Rebbe Nachman’s mystical teaching in story form sheds light on these halakhic topics and by extrapolation, many key issues in Torah, avodah (Divine service) and the inner transformation of the spiritual seeker. This material has never been translated before, and includes full annotation with original commentary and source references from a wide range of Torah works. 

Graced with a delightful cover designed by Ben Gasner, the new book is now from BRI's bookstore (free US shipping),through Amazon and via your local Judaica store (distributed by Feldheim.) “The Water Castle” will open the doors for the serious student who has already become acquainted with more introductory works, and now wants to explore the core teachings of Breslov Chassidus.

Monday, March 3, 2014

The Power of Purim Miracles



Received by e-mail:

Dearest friends and comrades. Shalom again. I hope that this letter finds you all well, strong, positive, happy and eagerly anticipating the Purim experience and miracle on a personal and national level.

It should be made clear that Purim is a golden opportunity to activate and see major miracles and breakthroughs in life. This, in line with the special insight of the Magid of Mezritch (the main disciple of the Baal Shem Tov), that just as Torah law requires us to give charity and gifts to anyone who asks for them on Purim, so too does this apply between man and God - whoever extends their hands in prayer/request towards Hashem, He must also give!!!

Because of all this, the spiritual and emotional preparations for Purim can make a major, major difference. One very special preparation is the prayer composed by Reb Noson, the primary disciple of Rebbe Nachman of Breslov. For a free download in English of this powerful prayer, follow this link: purim preparation prayer ((c) BRI – Entering the Light - Translated and Annotated by Dovid Sears).

* * *
Some Insight into the Purim Story

The Talmud teaches (Chullin 139b) that Haman, Esther and Mordechai are all hinted to in the Torah itself. 
  • 'Ha'ma'n -  in the verse regarding the sin of eating of the Tree of Knowledge of good and evil (Bereishit 3:11): "...'Ha'Mi'N HaEtz (literally: from the tree) - Did you eat from the tree [which I commanded you not to eat?]"
  • 'E's'the'r - in the verse regarding Hashem's relationship towards the Jews before the end of days (Devarim 31:17): "...I will Haster'A'S'Ti'R (literally: conceal the concealment) - hide [My face from them]..."
  • 'Mo'r'de'kha'i - in the verse regarding Hashem's command to Moshe to put together the fragrances making up the anointing oil and incense used in the Holy Temple (Shemot 30:23): "[You must take the finest fragrances]... 'Mo'R 'Dror (literally: pure myrrh)..." and the Aramaic translation of Dror is 'Da'Kh'Ia.
On a personal level these 3 represent the evil one, the Jewish soul and the Tzaddik.

Haman/the evil one uses the admixture and delusions of the Tree of Knowledge of Good and Evil to fool a person. Being a zone between the totally good and totally evil this Tree of Knowledge has characteristics of both sides of the coin. Haman - a descendant from the Amalekite nation who were known for their sorcery to become shape-changers - connotes doubts (both doubt - Safek in Hebrew -  and Amalek have a numerical value of 240). This changing from good to bad and vice versa is meant to confuse and befuddle a person with doubts in life.

Esther connotes the Jewish soul which, due to these confusions and tricks of Haman-Amalek, remains concealed and trapped, unable to release and reveal her true potential in life. The doubts of Haman lead to major feelings of futility, which conceal and keep down the true power and expression of the Jewish soul, stuck in a "concealment within a concealment".

Morkekhai the Tzaddik, however, represents the supernatural power of the incense. Pure myrrh - being the finest and first of all the 11 fragrances making up the incense - culminates the power of the incense to wipe out and destroy all evil. This in line with the secret revealed to Moshe by the angel of death himself that the holy incense has this power to stop death and plague, and evoke joy, heath, wealth etc. (see Rashi on Bamidbar 17:11-13).

Thus Esther, by taking the advice and guidelines of Mordekhai the Tzaddik, was able to overcome and crush the fears, doubts and futility induced by Haman/Amalek, and display the greatest levels of self-sacrifice of Jewish existence.

This also applies to every one of us at all times. The True Tzaddikim, similar to the power of the incense, reveal to us our true potential to stand up to and crush these doubts and fears - "Haman" - which attack us.

In Summary
Practical steps to draw upon us now and today the light of Mordekhai and Esther
  1. Asking Hashem to sanctify us with the holiness of Mordekhai and Esther. (see above link to prayer)
  2. Simply and honestly reciting the Ketoret offering known as Pitum Haketoret. In the Holy Zohar, Rebbi Shimon Bar Yochai reveals that saying the Pitum HaKetoret even today can activate all the power and benefits of the incense offering in the time of the Holy Temple. (for a free download and audio recitation: Pitum HaKetoret)
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To help needy and large families here in Jerusalem with their Purim expenses please follow: PURIM SUPPORT

As a token for your help and support please include (in the top left details box on the paypal page) your Hebrew name along with mother's Hebrew name (if applicable) so that we can daven for you - bli neder - for the next 40 consecutive days including sporadic prayers at the Holy Cites here (e.g. the Kotel, Kever Rachel, Shimon HaTzaddik etc.)


Shalom, Chodesh tov, and may we all experience the true and powerful light of Mordekhai and Esther

Sincerely

Meir Elkabas

All-Day Seminar for Women


Received by e-mail


Dear New York Friends and Family,

I am excited to introduce you to Rabbi Doniel Katz. I have participated in The Elevation Seminar in Jerusalem that he has created. It is not just another workshop or seminar. It is a masterful and delightful marriage of real-time experience of Godliness, and a clear understanding of the wisdom behind this experience. In other words, it is a profound breakthrough in presenting (and again, experiencing) authentic Jewish spirituality based on the teachings of the great masters (the Baal Shem Tov, Rabbi Shneur Zalman of Liadi, Rabbi Nachman of Breslov, the Ramchal, Rabbi Yisrael Salanter, Rabbi Kalonymous Kalman Shapira of Piasetzna). Besides being a wise and caring teacher, Rabbi Katz will make you laugh till your stomach aches. Trust me when I say that this is a breakthrough that you will want others to experience as well. In the meantime, start with yourself. Please read the poster below. Go to www.TheElevationSeminar.com to find out more. Reserve a place.
Sincerely,
Avraham Sutton