Rabbi Chaim Kramer in Highland Park, Staten Island, and Monsey

(Click on images below to enlage)

Yosef Karduner

Yosef Karduner continues his tour of the Greater New York community

Tuesday November 1st

YOSEF KARDUNER in Great Neck
The Lounge at Great Neck's
Torah Ohr Simcha Hall
575 MiddleNeck Road
8:00PM
Admission $15
Separate Seating
thelounge770@gmail.com


Thursday November 3rd

YOSEF KARDUNER in Manhattan
Cong. Ramath Orah
The ROC House
550 W. 110th St. (b/w Brdwy and Amsterdam)
doors 7:30pm / concert 8:00pm
Admission $18 / $15 Students
Separate Seating


Saturday night November 5th

Shulamith Theatre presents
YOSEF KARDUNER IN CONCERT
1277 East 14th St.
(entrance on Chestnut St.)
Brooklyn, NY
Doors 7:30pm / Concert 8:30pm
Cover $15
Separate seating
More info and tickets at
http://www.shulamiththeater.com/

Rabbi Chaim Kramer to Speak in Marine Park

Rabbi Chaim Kramer of Jerusalem, prolific author, teacher and founder/director of the Breslov Research Institute (BRI), will give a class this Wednesday evening, Nov. 2, at the home of Mr and Mrs Asher Wagh in the Marine Park section of Brooklyn.

Location: 1750 Coleman St.
Time: 8:15-until it ends

Rabbi Kramer also informs us that with the grace of Hashem, a second volume in his new series of Breslov teachings on the Chumash has been published. This volume covers Exodus and Leviticus, and advance copies will be available at the shiur. The series has already met with great enthusiasm and opens up new worlds of understanding the weekly Torah portion. Mazal tov to Rabbi Kramer and BRI for another great contribution to "Breslov in English" and English Judaica in general.

Pictures of Uman 2011 / 5772

Treasure Far and Near

From Tales From Reb Nachman (Artscroll / Mesorah)
Retold for children and illustrated by Dovid Sears

A Jewish villager once dreamed about a treasure. In his dream the treasure was near a bridge in the city of Vienna. The very next morning, the villager packed his knapsack with his talis and tefillin, some clothes and a bit of food. Then he began the long, long walk to Vienna.

For many days and nights he trudged through forests and fields, valleys and towns.

When he arrived at last, the soldiers who guarded the city wouldn't let him near the bridge. So day after day, he stood by the side of the road, trying to think of what to do.

One afternoon, a soldier walked up to him and asked, "Why are you standing here?"

The villager was silent for a moment. Perhaps we could be partners, he thought. After all, half a treasure is better than none! So he told the soldier about his dream.

"Only a Jew cares about dreams!" he laughed. "For three nights in a row, I dreamed that in a certain village there was a certain Jew - and he named the man's village and his name - who had a treasure buried in his cellar. But do you think I believe in such foolish things?"

The villager simply thanked the soldier and began the long journey home. For many days and nights he trudged through forests and fields, valleys and towns. Finally, he came to his own little house. Without even sitting down for a cup of hot tea, the man went down to his cellar and started digging. Sure enough, he uncovered a huge treasure. He was able to live comfortably and do many good deeds for the rest of his days.

Later, when people asked him about his long journey, he said, "I really had the treasure all along. But to find it, I had to go to Vienna!"

***

In our desire to come closer to Hashem, the treasure we are searching for is inside of ourselves. But most of us can't find it alone. First we must go to a Torah sage who can show us how to discover it.

© 1987 Mesorah Publications

TZADDIK Magazine is back!

(Click on image above)

Andy Statman's Latest

Breslov Center co-founder Andy Statman has just released his first double-CD "Old Brooklyn" (Shefa), produced by Edward Haber. The music is pure Statman -- brilliantly conceived and executed; full of heart, but not without humor; rooted in tradition, yet as adventurous as it gets!

His core group consists of renowned fiddler Byron Berline; guitarist Jon Sholle; bassist Jim Whitney; and drummer-percussionist Larry Eagle.

Guests include Ricky Skaggs, Bela Fleck, Bob Jones, Bruce Molsky, Paul Shaffer, Lou Soloff, Art Baron, and Marty Rifkin.

We wish him great success with this milestone project.

http://youtu.be/OFgu9Bbk9JY

http://jewishmusicreport.com/2010/11/24/the-andy-statman-interview-by-mandolin-cafe/

(Click on the image above)

Best wishes to all our readers and friends for a ksivah v'chasimah tovah, a good and sweet new year -- and for those traveling to Uman for Rosh Hashanah, may it be a meaningful and uplifting trip without any obstacle or mishap, that will bring blessing to Klal Yisrael and the entire world.

"V'yeidah kol pa'ool ki Atah pi'altah, vi'yavin kol yitzur ki Atah yitzarto!"

The Breslov Center

"Eizer L'Eizer"

Received from Rabbi Binyamin Rosenberg of Tzefas

We’re getting closer to the Yom HaDin
When our deeds will be examined as worthy or as sin
We all want to be inscribed to a sweet new year
So let’s increase our charity to show we care

A great way to acquire merit is by sponsoring a weekly food package. One that feeds a large poverty-stricken family is only $100. A package for a medium-sized family is $75. One for a small family is $50. Your money goes directly to the needy; no overhead involved. You can sponsor for a month or a year. This will take an unbelievable burden off our shoulders. So please help Eizer L'Shabbos, and in that zekhus may you be inscribed for a healthy, prosperous, and sweet new year!

Please spread the word. Tell your friends and families about the critical situation in Tzfas. People literally don’t have food, and you can have a part in helping them. Do it L’ILUY NISHMAS a niftar; as a zekhus for a Refuah Shleimah for a loved one; in honor of a birthday or anniversary. Just give us the Hebrew name, write it on the memo line of your check, and we will be mention the names by the mekomos kedoshim, the holy burial places of our tzaddikim in Tzfas.

Gemar Chasima Tovah

Rabbi B. Rosenberg

www.eizerlshabbos.com

"My House is a House of Prayer"

Received from Rabbi Shraga Fisher of Yerushalayim

Keren Beniyat HaKloyz

In 1831 Reb Noson started to build the Kloyz in Uman. Due to the constantly growing influx of people attending the annual Kibbutz for Rosh Hashanah in Uman, one of Reb Noson's students, Reb Mendel of Ladizin, told Reb Noson: "If we don't build our own Kloyz (synagogue), there will be no future for the Rebbe's Rosh Hashanah.” So Reb Noson initiated this great undertaking.

Reb Mendel's words entered Reb Nosson’s heart, and he immediately understood that they were true -- because the focal point of the "Rebbe’s Rosh Hashanah" is the Rosh Hashanah prayers, meaning when the Breslover Chasidim are praying together.

So Reb Noson used all of his strength to make the construction of the Kloyz in Uman a reality. With the support of his followers and other good-hearted Jews, he built the first Kloyz in Uman (still visible on a nearby hill today). And the Rosh Hashanah gathering in Uman has continued until today.


* * *

Based on this, undoubtedly one of the main and most important ingredients during Rebbe Nachman's Rosh Hashanah in Uman is the Kloyz.

Reb Avraham Sternhartz zatzal, one of Reb Nosson's grandchildren, and a leader of the Breslover Chasidim both in Uman and in Jerusalem, wrote regarding the Kloyz: "The posuk says 'My house is a house of prayer …' We believe that this alludes to our Kloyz. "And this is the Shaar HaShomayim, the Gate of Heaven," from which all the prayers of the whole year ascend to Heaven, through the holy gathering on Rosh Hashanah of those who both pray according to the da'as of the "Nachal Novea Mekor Chochmah" (i.e., Rebbe Nachman) and those who are attached to him" (Shearis Yisroel, beginning of Letter 36).

It is thus only fitting that such a holy and necessary edifice as the Kloyz be appropriate to its unbelievable and incredible purpose in the tikkun (world-rectification) that this holy gathering accomplishes. It should have a respectable and proper shape and design, as is due to the Kloyz.

The Keren HaBinyan of the Kloyz is thus honoring you with the very great zekhus (source of merit) and mitzvah in participating in this holy cause of supporting "the Rebbe's Kloyz."

Doors and Windows and are available for dedications.

We just spoke about how Reb Avraham Sternhartz understood that the Kloyz is the "Shaar HaShomayim" from which all of the prayers from the whole year go up to Heaven.

We are offering the opportunity to dedicate Shaarim (doors) of the Kloyz. Two are already being dedicated. Such a dedication is $18,000. The dedication can be in honor or in memory of parents, teachers, loved ones. etc.

Each window can be dedicated for a donation of $2,600. Perhaps in a future note we can speak about the spiritual significance of Windows in the Kloyz.

For more information please contact:

1. Shraga Fisher at: shragafisher@gmail.com or 972-2-532-2735

2. Meir Elkabas at: 972-57-317-2332

3. Pinchus Zilberman: 972-50-412-2840

P.S. At this moment, seats in the new gallery are for sale. First 2 rows: $3,000 per seat. From the third row and back: $2,000 each. Contact us for more details.

The Baal Shem Tov’s Way of Meditation

According to Chassidic tradition, Rabbi Yisrael ben Eliezer, the Baal Shem Tov, was born on “Chai Elul” in 5458 / 1698 C.E. (the Hebrew acronymn for 5458 being “NaCHaS,” or gratification). This year the 18th of Elul coincides with Shabbos Ki Tavo (September 17th). In honor of the holy Baal Shem Tov, we are posting this discussion of his teachings on meditation and deveykus (cleaving to God).

The Baal Shem Tov’s Way of Meditation
Dovid Sears

First posted on ASimple Jew.Blogspot.Com

I. Direct Encounter of the Mind

From Dor Dorim, Chapter 1: “The Light of Israel”

“Dor Dorim (Throughout the Generations)” is an intellectual history of the origins of the Chassidic movement and its most prominent leaders written during the early 1900s by Rabbi Yekusiel Aryeh Kamelhar of Stanislav, Galitzia. Rabbi Kamelhar was an accomplished Torah scholar, expert in both Halakhah and Kabbalah. He was also knowledgeable in many areas of secular thought, which he felt was necessary in order to reach out to the religiously disaffected Jewish youth of his day. Rabbi Kamelhar spent his last years in the Bronx until his passing in 1937. This lengthy introduction to Jewish mysticism was but one of many of his published works, today known only to bibliophiles and historians.

The first chapter discusses the Baal Shem Tov’s youth and early influences. This excerpt defines the salient features of the Baal Shem Tov’s meditation more clearly than any discussion I have ever come across:

“While the Baal Shem Tov was in Kutov [sometimes rendered “Kitov” or “Kitiv”], he used to meditate in the mountains and fast from one Shabbos until the next. The purpose of his meditation (hisbodedus) in the mountains and wilds of the forests was this: he sought to become one with his inner being – with his feelings and thoughts; to hear the voice of his inner soul from her very depths, without any admixture of external influences, the hustle and bustle of the city and its surroundings; to become lucidly aware of the flow of his inner being and its inclinations, and to bring them entirely under the authority of the mind, freed from all external distraction. Prior to him, spiritual seekers devoted all of their energies to searching out all that exists above and below, and completely forget about themselves and their physical existence in order to know their ‘I.’ By contrast, the Baal Shem Tov introduced a new method of spiritual probing: a way to become an explorer of one’s inner being, and to vigilantly observe whatever took place in the chambers of one’s heart and soul, all of one’s inner faculties, and every movement, however great or small.

“His meditation had one other goal, as well, as the eminent scholar and kabbalist Rabbi Aaron Marcus states in his work HaChassidus:

“ ‘The atmosphere was fraught with terror due to fear of the enemy [i.e. the combined forces of Ukrainian Haidamaks and Cossacks]. Even the most stout-hearted feared for their lives, lest calamity befall from the marauders who lay in wait to put an end to them. Sounds of terror constantly filled their ears from horrendous incidents of pillage and murder, which were commonplace. In addition, the existential void of the Jewish world was filled with dreadful images of demons and ghosts. These were the causes of the widespread pietism of self-mortification and morbidity, due to the “lower fear,” external fear. The Arizal had already cautioned against this in his time – to keep far from external fears and to serve God with joy; as the Torah cautions, “Since you did not serve the Lord with joy…” (Deuteronomy 28:47). Therefore, the Baal Shem Tov meditated in the mountains and in uninhabited places to train himself to rule over the lower fear aroused by his desolate surroundings, and to transform it to the supernal fear, which is awe before God; to master his fear due to the awesome splendor of the Lord of Hosts.’ ”

“The Talmudic sages called sailors ‘chassidim (devout)’ – ‘Most sailors are devout’ (TB Kiddushin 82a). Men of the sea are habituated to overcoming their external fears because they often are faced with death, and this motivates them to attain the ultimate pristine fear, that sublime awe of which our holy master [Rabbi Levi Yitzchak of Berditchev], the author of Kedushas Levi, states: ‘There is no delight like the delight of cleaving to God in pure awe.’ This is the spiritual rung of the true Chassidim; and there, in the mountains, among the caves and cliffs where the Baal Shem Tov meditated in seclusion, he attained this trait: mastery over all external fears by bringing them under the sovereignty of God, Who reigns forever in His might.”

Similarly, the Baal Shem Tov’s illustrious great-grandson, Rabbi Nachman of Breslov, states in Likkutei Moharan I, 15, “Whoever wishes to glimpse the ‘hidden light (ohr ha-ganuz)’ – the ‘secrets of the Torah’ that will be revealed in time to come – must elevate the trait of fear to its spiritual source…”

II. “Hearing” the Silence

Although the Baal Shem Tov has much to say about the cultivation of holy speech and attaining deveykus, attachment to Godliness, through verbal prayer, it seems that the hisbodedus we have been discussing was silent meditation. At the very least, it was a combination of using speech in spontaneous personal prayer and silent meditation. This is suggested by the following teachings:

The Fence for Wisdom

“ ‘Silence is a fence for wisdom (chokhmah)’ (Avos 3:13). When one is silent, he is able to bind himself to the World of Thought (Olam ha-Machshavah), which is called ‘wisdom (chokhmah).’ “
Rabbi Aharon Hakohen of Zhelikhov, Keser Shem Tov 225

And in Tzava’as ha-Rivash (sec. 133), the Baal Shem Tov observes:

“Through silence, one can meditate upon the greatness of God and bind oneself to Him more completely than through speech.”

In a teaching of his own, Rabbi Aharon Hakohen (who also authored the Chassidic commentary Keser Nehora, printed in the Siddur Tefillah Yesharah or “Berditchever Siddur”) develops this key element of the Baal Shem Tov’s approach:

Two Modes of Divine Service

“ ‘And it came to pass, when the Ark set forth, that Moses said: Rise up, O God, and let Your enemies disperse, and let those that hate You flee from Your Presence! And when it rested, he said: Return, O God, to the thousands of myriads of Israel!’ (Numbers 10:35-36)

“There is a type of divine service that entails movement (tenu’ah), which includes all of the positive mitzvos, Torah study, and prayer; and they all accomplish various mystical unifications. However, there is another type of divine service that entails repose (menuchah). One sits alone in silence and contemplates God’s loftiness. This relates to the World of Thought (Olam ha-Machshavah), which is also called the World of Rest; for one enters into a state of stillness. When one wishes to experiencedeveykus, he should sit in silence, with holy thoughts, in a state of awe and attachment to God.”

Ohr Ha-Ganuz La-Tzaddikim (B’ha’alosekha)

In a related vein, Rabbi Nachman of Breslov states in Likkutei Moharan I, 234:

“One who wishes to enter the World of Thought must be silent. Even to speak properly would detract from one’s state of mind – for thought is an extremely lofty thing, and even worthy speech would have a harmful affect on it. This is implied by [the Talmudic narrative, in which God shows Moses how Rabbi Akiva was destined to be burnt alive by the Romans, and tells Moses in his dismay:] ‘Be silent! Thus it arose in thought…’ (TB Menachos 29a). That is, in order to ascend to the [World of] Thought, one must be silent. And even if one were to remain absolutely still and not utter a word, in spite of this, there are confusions that disturb the mind and interfere with [one’s attempt to reach the essence of the mind]. Therefore, one must attain purification of the mind…”

Rabbi Nachman’s lesson is far too involved to present here, but it also reflects the “direct encounter of the mind” type of meditation taught by his holy great-grandfather. (In addition, see Reb Noson of Breslov’s Likkutei Halakhos, Hilkhos Shabbos6:5, 8; ibid. 7:43, translated in “The Tree That Stands Beyond Space,” pp. 70-73.)

III. God Is Right Here

Hand in hand with what Rabbi Kamelhar describes above as “becoming one with one’s inner being” is what scholars have called the Baal Shem Tov’s “immanentism”: the pervasive sense of God’s omnipresence experienced by one who is properly attuned to this reality. The discovery of God’s immanence and omnipresence is one of the primary goals of the Baal Shem Tov’s way of meditation. Several works citing oral traditions of the Baal Shem Tov attest to this.

Contemplating the Word “Echad (One)”

“ ‘Hear O Israel, the Lord our God, the Lord is One’ (Deuteronomy 6:6). When during this part of the prayer service a person recites the word ‘One,’ he should contemplate that the Holy One, blessed be He, is all that truly exists in the universe, for ‘the entire world is filled with His Glory’ (Isaiah 6:3). One must realize that he is nothing, for the essence of a person is his soul, and the soul is but a ‘portion of God Above’ (Shefa Tal 1a). Therefore, nothing truly exists except the Holy One, blessed be He.”

Rabbi Dov Ber of Mezeritch, Likkutim Yekarim (sec. 161)

Banishing Spiritual Confusions

“When a person realizes that the Master of the Universe is actually present in his every word and gesture, however great or small, all spiritual confusions [literally “all workers of iniquity”] disperse that obscure the light of the mind.”

Rabbi Yitzchak Eizik Yehudah Yechiel Safrin of Komarno, Nesiv Mitzvosekha (cited in Sefer Baal Shem Tov, Vayelekh, note 6)

The True “I”

“ ‘I, I am the One Who consoles you…’ (Isaiah 51:12). When one realizes that the true ‘I’ is God, and nothing else exists besides Him, then [the divine promise is fulfilled that] ‘I am the One Who consoles you.’ “

Rabbi Gedaliah of Linitz, Teshu’os Chen, Tzav (cited in Me’iras Einayim, Inyan “Emunah”)
Similarly, Ohr Ha-Ganuz La-Tzaddikim (Mattos) states:

“One must realize that essentially he, too, is Godliness. When one considers that the ‘self’ is really nothing, then Godliness will rest upon him.”

No Need to Go Any Farther

“It is not necessary to ‘place’ oneself in Godliness – but only to realize that everything is subsumed in the Divine Light.”

Rabbi Aharon Hakohen of Zhelikhov, Ohr Ha-Ganuz La-Tzaddikim (Vayera)

The Inner Soul of Everything

“ ‘Why did the Torah begin with the account of creation? Because [the verse states], “The power of His acts He declared unto His people . . . “ ‘ (Rashi, Genesis 1:1, citing Psalms 11:6). This alludes to the soul contained within God’s ongoing act of creation at every moment. The Great Maggid (Rabbi Dov Ber of Mezeritch) received a path from the holy Baal Shem Tov by which one may perceive in everything the inner soul that gives life to its physical form.”

Rabbi Yitzchak Eizik of Homil (Chabad), Letter of Rabbi Raphael Kahan, cited in Ner Yisrael, Vol. IV (p. 237)

The catch is that this method seems to have been passed on from master to disciple as an oral tradition, and not put in writing. Therefore, one who is not merely curious but who wishes to embark on the Baal Shem Tov’s inner path is compelled to search for a qualified teacher – and as the old adage goes, “Those who know, don’t say; and those who say, don’t know.” So how can one know where to turn? It seems that the first way to recognize such a teacher (or at least a likely candidate) is by his demeanor – if he personifies the way of being that he seeks to impart. As the Talmudic sages recommend: “If a teacher is like an angel of the Lord of Hosts, seek instruction from his mouth!” (TB Chagigah 15b)

New Shiur starting this Tuesday

1909 New York Ave. Brooklyn, NY 11210 (718)851-9332

The Breslov shul of Flatbush is happy to announce a weekly Shiur in Emunah and Bitachon. Given by Rabbi Judah Cohen, a well-known Askan and dynamic speaker. Every Tuesday night at 9:30 pm. Please come and bring a friend!

Uman Emergency Clinic Appeal

With Rosh HaShanah fast approaching, we are turning to you to help with the Uman Emergency Clinic (www.umanclinic.org) which provides a critical service for the over 25,000 people that come to Uman for Rosh HaShanah.

This appeal is urgent because we are completely dependent upon private funding for this critical service. The importance of public safety and health for this type of event is obvious to all Jews, as the Torah tenet states, "Saving one life is like saving the entire world."

For full details, visit our website www.umanclinic.org. All donations are tax-deductible. Any questions can be directed to info@umanclinic.org. Please spread the word to your family and friends.

Wishing you and your family k'tivah v'chatima tovah and may we merit to see the geula shleima this year.

Nachi Klein & Avigdor Landesman
Directors of the Uman Emergency Clinic and United Hatzolah Galilee
Tsfat, Israel

Interview with Rabbi Chaim Kramer - Volume 15 of Likutey Moharan

Help make this a reality!

New Release: Uman, Uman, Rosh Hashanah! Book & DVD

(Click image)

Rabbi Nachman ben Feige

People often wonder why Breslover Chassidim refer to the Rebbe as "Nachman ben Feige," after his mother -- in keeping with the Rebbe's wishes. No doubt that this, like almost everything related to Rabbi Nachman, has more than one level of meaning. Perhaps it is due to his mother's greatness -- she was called "Feige HaNevi'a" or "Feige the Prophetess" by her illustrious brothers Rabbi Boruch of Medzibuzh and Rabbi Moshe Chaim Ephraim of Sudilkov (author of Degel Machaneh Ephraim).

Another reason, though, is suggested by Reb Noson in Likutey Halakhos, Hilkhos Birkhas HaShachar ("Laws of the Morning Blessings") 3:26:

"Throughout the Book of Kings we find regarding all kings of the House of David that the name of the king's mother is always mentioned. For Malkhus / Kingship is the aspect of the "name"; as it is written, 'And David made a name (i.e., gained reknown)' (II Samuel 8:13). For the main kingship of the House of David, from which Mashiach will come forth, is in order to express the "name of the glory of [G-d's] kingship" [as in the second line of "Shema," which is Zechariah 14:19; also see Zohar I, 12a and 18b].

"The sovereignty of David-Mashiach is Malkhus of holiness, which is G-d's kingship -- and this is G-d's Name. For Malkhus is the aspect of the name, as we have said. Therefore, all of these kings are mentioned along with the names of their mothers in particular, because the main revelation of the 'name of the glory of [G-d's] kingship' in this world, at this time, is through the 'Secondary Name' [or 'nickname,' i.e., A-D-N-Y] specifically. And this corresponds to the mother's name."

That is, the mother's name alludes to the Shekhinah, the "feminine principle" in G-d's animation and governance of the universe, which is an aspect of Malkhus. (This corresponds to the Name A-D-N-Y, while Y-H-V-H corresponds to the sefirah of Tiferes.)

Maybe this sheds light on Rabbi Nachman's statement: "In Avraham's day, the Shekhinah was called 'Sarah'; in Yitzchok's day, the Shekhinah was called 'Rivkah'; and in Yaakov's day, the Shekhinah was called Leah and Rachel... " (Chayei Moharan 563; also see Zohar I, 112a, and III, 187a).

Although Reb Noson discusses the mothers of kings (which seems to allude to tzaddikim such as Rabbi Nachman, who were descendents of the House of David) and the Rebbe speaks of the wives of the Patriarchs (which seems to allude to the foremost tzaddikim of every generation), the common denominator is their bond with the Shekhinah.

Thus, the tzaddik personifies in miniature a universe of harmony and wholeness; the unification of Tiferes and Malkhus; or in the language of the Zohar, the unification of the "Holy One, blessed be He" and the Shekhinah.

The Sabbath Foods

Selected Teachings From the Chassidic Masters
Translated by Dovid Sears

“God blessed the seventh day, and He sanctified it” (Genesis 2:3). [Interpreting this verse,] Rabbi Ishmael declared: “He blessed the Manna in the wilderness, and He sanctified the Manna in the wilderness” (Bereishis Rabbah 11:2). This suggests that God blessed the Sabbath foods, imbuing them with the taste of Manna. It is known that the Manna was called “Food of the Mighty Ones.” Similarly, the sacrifices in the Holy Temple were called “Food of the Mighty Ones.” Thus, partaking of the Sabbath meals is like partaking of the sacrifices in the Holy Temple (Imrei Noam, cited in Sefer Kedushas HaAchilah 299).

*

Rabbi Yerachmiel Yisrael Yitzchak Danziger of Alexander taught: The holiness of the Sabbath foods is comparable to that of the sacrifices in the Holy Temple. Indeed, some say that the holiness of the Sabbath foods is even greater: for a profane thing that became sanctified through a person’s Divine service attains a higher spiritual level than that which was holy of itself (Yismach Yisrael, Likkutim, cited in Sefer Kedushas HaAchilah 304).

*

Rabbi Levi Yitzchak of Berditchev taught: The “Feast of the Leviathan” (Bava Basra 75a) (designated for the tzaddikim in the Garden of Eden at the End of Days) will be made up of the foods consumed by the Jewish people at their Sabbath and Festival tables, as well as when they showed hospitality to guests or celebrated a religious event (se’udas mitzvah). These are the foods they are destined to eat in the Future World. Thus it is written, “And you shall eat, eating (achol) and being satisfied” (Joel 2:26); that is, they shall partake of that which they previously had eaten [achol, a play on words] (Kedushas Levi, Likkutim, 7, as cited in Sefer Kedushas HaAchilah, 328).

*

Rabbi Aharon of Karlin once remarked: Sometimes thoughts of teshuvah—remorse about one’s past, and yearning to return to God—occur to a person during the Sabbath meals; for then one comes closer to the point of truth. These thoughts of teshuvah may be even loftier than those that arise during prayer.” He later added: “The zemiros (table songs) are the wings by which the holiness of the Sabbath meal ascends... “ (Beis Aharon, as cited in Sefer Kedushas HaAchilah, 312).

*

Rabbi Nachman of Breslov taught: One should be extremely joyous on the holy Sabbath, and not show even the least trace of sadness or worry. Simply “take delight in God” (Isaiah 58:14), and enjoy all the pleasures of the Sabbath, in food and drink, as well as in fine clothing according to one’s means. For the eating of the Sabbath is entirely spiritual, entirely holy, and it ascends to a completely different place than the eating of the ordinary days of the week (Likutey Moharan II, 17).

*

Reb Noson Sternhartz (son of Reb Avraham Sternhartz) once related the following anecdote to Rabbi Moshe Bienenstock: His grandmother Chanah Tzirel said that her father, Reb Noson of Breslov, once entered their little kitchen on Friday, while the women were preparing food for Shabbos. He told them: “You should know that the cooking you do in honor of the Shabbos is comparable to the work that the Kohanim performed to prepare the korbonos in the Beis ha-Mikdosh!” (Heard from Rabbi Moshe Bienenstock)

Prayers in Amuka on the Yahrzeit of Rabbi Yonatan ben Uziel - 26 Sivan

(Picture courtesy of Ascent.org)

For a $25 donation, prayers will be offered by Rabbi Shmuel Rosenberg
at the gravesite of
Rabbi Yonatan ben Uziel in Amuka
on his yahrzeit this Tuesday, 26 Sivan / June 28th.

Rabbi Yonatan ben Uziel was one of the greatest students of Hillel HaZaken. It is a well-known segulah that anyone who prays at his gravesite will receive a special blessing to marry within the year!

Please e-mail Rabbi Rosenberg the name and mothers name here.

In the merit of Rabbi Yonatan ben Uziel, may all Jewish singles soon be united with their true soulmates and build a bayit ne'eman b'Yisrael!

First Ever: Pathways Weekly Newsletter – Parshat Korach

Received via e-mail from Breslov Research Institute:

The Breslov Research Institute has decided to go in a whole new direction with our weekly emails. For the first time this week we have published the new Pathways Weekly Newsletter - a weekly publication for print! This will allow you to take it along with you wherever you may be. Please feel free to place it in shuls and all other public places. We hope you enjoy.

Download it here.

Eating Healthy Foods

Excerpt from Azamra.org:

As we have seen, one of the greatest ever Breslover Chassidim, Reb Avraham Chazan, said: "Since the Rebbe warned us against doctors and medicine, we have an obligation to make every effort to eat only healthful foods" (Siach Sarfey Kodesh #3-539). What we eat and, equally, if not more important, how we eat, has a profound effect on our mental states, our thoughts, feelings, moods, general morale, energy levels and, of course, our physical health. Eating the wrong foods, or even the right foods in the wrong ways, can cause mood swings, tension, fatigue, negativity and depression, as well as long-term debilitation and degeneration of bodily organs and tissues.

Muddy Waters

Translated by Rabbi Aryeh Kaplan, "Rabbi Nachman's Wisdom"
Breslov Research Institute
(Sichos HaRan 79)

When one begins to attach himself to a great Tzaddik and truly serve God, he is often filled with great confusion and evil thoughts. The evil was always there, but only now it is sur­facing.

A pot of water may seem perfectly clear. However, when it is placed on a fire and begins to boil, all its impurities are brought to the surface. One must stand by and constantly remove these impurities. The original purity is merely an illusion. With a little heat the impurity surfaces. But when these impurities are removed, the water is truly pure and clear.

The same is true of a person. Before he begins serving God, good and evil are completely mixed together within him. The impurities are so closely united with the good that they cannot be recognized. Then this person comes close to a true Tzaddik and begins to burn with great feeling toward God. He is touched with the heat of purification, and all the evil and impurities come to the surface. Here again, one must stand by and constantly remove the dirt and impurities as they appear. In the end the person is truly pure and clear.

Purification requires this period of agitation and confusion. In the beginning a person is totally immersed in the material. He then begins to come close to God. It would seem possible to remove this dirt and impurity at once. However, his mind is completely intermingled with this mire. Were it to be removed immediately, his mind would be drawn out with it. Therefore, one must be purified little by little, in gradual stages.

© 1973 The Breslov Research Institute

Rabbi Motta Frank Shiur in Flatbush

בס"ד


Rabbi Motta Frank Will Give a Shiur in Flatbush
June 6th, beginning 9:00 PM


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להוי"ה הארץ ומלואה תבל ויושבי בה

יום ראשון יז' סיון ה'תשע"א

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חבר וידיד אם גם אתה נמצא הלילה בפלטבוש

הינך מוזמן להשתתף בשיעור

יחד עם קומזיץ של שירי ערגה וכיסופים

שיתקיים הערב בשעה 9

בבית ידידנו זאבי גולדשמידט

Hosted by Ze'ev Goldschmidt
1130 29th Street
Between Aves. K-L
Brooklyn, NY


בשורות טובות

מוטה

ממתינים בעבורך שיעורים ומאמרים באתר 'באר בשדה':
http://www.mota.breslev.org/

Judaism and Ecology

Rabbi Dovid Sears
Published in a slightly different form in the Jewish Press, 2003

"Environmentalism" has become an ideologically charged term in American life, associated with the political agenda of the Left. Certain positions on the Leftist agenda are in conflict with the Seven Laws of Noah, the fundamental Torah precepts that apply to all humanity. This in combination with the Left's general antipathy toward religion, Orthodox Judaism in particular, has caused the Orthodox community to lean toward the Right. Moreover, some radical environmentalists have made their cause the basis of yet another "secular religion," defining their beliefs in stark contrast to the most basic premises of Judaism and monotheism. However, the current political climate should not preclude the possibility of our honestly evaluating the case for greater environmental responsibility. Let's put the problem of "guilt by association" aside for a moment, and take an unprejudiced look at what Judaism has to say about our duties toward the world around us.

The Gemara (Bava Kamma 50b) tells the story of a villager who used to clear away stones from his courtyard and cast them into the street outside. One day a pious man came along and asked him, "Why are you throwing stones from a place that doesn't belong to you to a place that does?" The villager laughed at him, for this was the opposite of what he took to be the case. Not long afterward, the man was forced to sell his property due to financial difficulties. When he came to that street, he tripped on one of the stones he had formerly cast and fell to the ground. "That pious man knew what he was talking about!" he cried.

If this were just a "wisdom tale," it would be enough to open our eyes. But it is more than a wisdom tale. Citing this Gemara, Rav Yosef Chaim of Bagdad, best known as the Ben Ish Chai, rules that even if the law of the land permits one who builds a house to leave debris in the public domain, he must refrain from doing so for any significant length of time. The Torah demands a greater degree of responsibility for the consequences of our actions. As a popular advertisement used to say: "We have to obey a Higher Authority!"

Other examples of environmental concern in Judaism include the laws of bal tashchis, neither to destroy wantonly, nor waste resources unnecessarily; the prohibition of cutting down fruit trees, or the forest surrounding an enemy city in wartime; the law of covering excrement; etc. The prohibition of bal tashchis represents a halachic principle that extends to a wide range of cases.

The great 19th century thinker Rav Samson Raphael Hirsch sees this Torah mandate as reaching beyond the letter of the law to underscore a fundamental axiom in religious life. Echoing the passion of the ancient prophets, he declares:

"This … is the first law that is opposed to your presumption against things: regard things as God's property and use them with a sense of responsibility for wise human purposes. Destroy nothing! Waste nothing! Do not be avaricious! Be wisely economical with all the means that God grants you, and transform them into as large a sum of fulfillment of duty as possible" (Horeb, Vol. II, chap. 56, sec. 402, p. 282, Dayan I. Grunfeld, trans.).

We are not the true owners of the things of this world. "God owns the world and all that it contains…" (Psalms 24:1).

The ethical ramifications of the latter verse are eloquently expressed by the Kabbalists. In the words of 16th century mystic, Rav Moshe Cordovero of Safed:

"One's compassion should extend to all creatures, and he should not disparage or destroy them, for divine wisdom extends to all creation: 'silent' things [such as dust and stones], plants, animals, and humans. For this reason our sages warned us not to treat food disrespectfully. Just as divine wisdom despises nothing since everything proceeds from it, as the verse states, 'You have made them all with wisdom' (Psalms 104:24) so should a person show compassion to all of God's works" (Tomer Devorah, chap. 3).

From this point of view, it may be said that the principles of ecology permeate the entire Torah, above and beyond concerns of individual liberty. The Torah instructs us to strive to be in touch with the whole and not remain in one's egoistic corner of the universe, for all elements in the intricate tapestry of creation are connected. As Isaiah (5:8) declares: "Woe unto you who have caused house to encroach house, and make field approach field until there is no more open space; are you the only ones in the midst of the land?" That is, one who has little regard for the reality of others and of world around him but remains submerged in an uncaring morass of self, fails to grasp the very essence of the spiritual life.

The mark of a true chassid, a spiritually refined person, is to be sensitive to other humans, indeed to all creatures; and the mark of a true chacham, a sage in the fullest sense, is to grasp the "larger picture" in all of life's circumstances, and not just to focus on one detail of immediate concern to himself. This is ecology on the grand scale: a spiritual and moral ecology for which the Torah is the ultimate guidebook.

Upon reflection it is clear that active concern for our natural environment is a legitimate "Jewish issue." In view of current environmental threats, including growing shortages of water and other resources, destruction of habitats, and the effects of global climate change, it is also a matter of common sense. This is true, regardless of any other movement, secular or religious, that may wish to impress environmental responsibility into the service of its own ideological ends.

This essay is based on the following sources: Ben Ish Chai: Halachos I, Ki Seitzei, 15; Berachos 52b; Kiddushin 32a; Bava Kamma 91b; Bava Basra, Perek "Lo Yachpor," passim.; Shabbos 67b; Sefer Chassidim, 667; Ramban on Deut. 22:6; Sefer HaChinnuch, 545, 529; Shulchan Aruch HaRav, Choshen Mishpat, Hilchos Shemiras Guf VaNefesh U'Bal Tashchis, pp. 1772-1774 (Kehot ed.); et al. Deut. 20:19-20; Rambam, Sefer HaMitzvos, Neg. Mitzvah 57; Mishneh Torah, Shoftim: Hilchos Melachim 6:10. Deut. 23:10-14; Rambam, Sefer HaMitzvos, Pos. Mitzvah 192, 193.

Shavuos With Mrs. Devorah Fastag of Jerusalem

Mrs. Devorah Fastag (Heshelis), renowned lecturer and author of "The Moon's Lost Light," will be presenting an insightful and stimulating program for women on Shavuos in Flatbush.

She will be scholar-in-residence at:

Congregation Sheves Achim / Flatbush Minyan
1517 Ave. H (off East 16th St, across from Q Train)
Brooklyn, NY

Shavuos Night Women's Program:

Topic: Matan Torah / The Giving of the Torah
Hosted by the Bencher family, 1058 East 14th St
(between Aves. J-K)
11:30 PM - as late as it lasts
Refreshments will be served

Second Day of Shavuos Women's Program:

Topic: Megillas Rus / The Book of Ruth
Congregation Sheves Achim
4:30 - 5:30, followed by informal discussion
Refreshments will be served

For more information, please call Rabbi Meyer Fund: 718-338-4232

Rabbi Pinchas Bunker of Beitar Visits Lakewood

Thursday night - 8:30 p.m. - 189 Chateau Drive Basement Shul

Erev Shabbos - To be announced

Kabalas Shabbos - 6:50 Mincha - 189 Chateau Drive Basement Shul

Bota - 10:00 p.m. - 869 Morris Avenue (Hearthstone)

Shachris - 8:00 a.m. followed by kiddush and Sippurei Maasios

Women's Shiur - 5:45 p.m. - 851 Morris Avenue

Mincha - 7:15 p.m.

Melaveh Malka - To be announced

For more information call - 732-779-6684

Rav Elazar Kenig's Shiur in Flatbush

Our friend David Schweke has posted a five-part video of a wonderful talk that Rav Kenig gave last Sunday, May 15th, at the home of the Beida family in Flatbush. (The host, Mr. Albert Beida, is seated near the Rav, to his right.) The talk lasted for about 30 minutes, and was translated from Hebrew to English at several intervals by the popular Sefardic speaker, Rabbi Eli Mansour. The talk is based on the first lesson in Likutey Moharan, which the Rav related to the weekly Torah portion. His discourse is preceded by the singing of a Breslov niggun (Part 1), and concludes with Kaddish (Part 5).

http://www.youtube.com/ravkenig

Rav Kenig in Flatbush - May 15

(Click on image to enlarge)

New Edition Available - Uman, Uman, Rosh Hashanah!

(Click on image above)

Hisbodedus Documentary

An E-mail from Tsfat

We recently received this message from Rabbi Yaakov Klein, Executive Director of the Breslov Institutions in Tsfat, Israel.

I hope this e-mail finds you happy and healthy and a big yasher koach for your support throughout the years.

What can I say? Times are tough—I'm told that people have "charity fatigue." This one and that one lost a bundle in the market. Reuven had his hours cut, Shimon took early retirement. People are worried, "Maybe I'm next." "I need to save."

Ah… but Rashi teaches us that the best way to preserve our money is to make sure that you give tzedakah, since tzedakah actually guards our money (Ketubot 66b).

And we can all agree that Hashem is a better protector than the FDIC. Wikipedia states, "Since the start of FDIC insurance on January 1, 1934, no depositor has lost any insured funds as a result of a failure.” Hashem's Torah has many years on the FDIC (3247 to be exact) and as believing Jews, we know the power of tzedakah. Especially tzedakah to aniyim hagunim. Who is more deserving than the innocent schoolchildren of Eretz Yisrael?

As you know, I have dedicated my life to building the Torah and Chesed institutions of Nachal Novea Tsfat. Especially close to my heart is the Hot Meals program at the Talmud Torah. We provide a hot meal every single day to close to 500 children. For many, this meal is their only hot meal of the day. Check out our new Hot Meals movie.

Please forward the movie link to your family and friends. For your convenience, I've included a sample e-mail for you to personalize and forward on (see below).

With blessings for continued prosperity and happiness,

Rabbi Yaakov Klein

P.S. If you have any questions please feel free to call me at 718-435-0087or e-mail me at RabbiKlein@nachalnovea.com

Rav Mottel Zilber Purim Shiur

Received from Dovid Freidman -- thanks!

Here is the link if you would like to listen or download this shiur in English on Purim (as well as previous shiurim) given by Rav Mottel Zilber, the Stutchiner Rebbe of 54th St in Borough Park, shlita. The talk was given last Monday night at Congregation Mayan Yisrael in Flatbush.