Breslov Customs and Practices: Inyanei Shabbos, Part I

(Paiting by Dora Holzhandler)

Inyanei Shabbos, Part I

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.

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, the community’s mara d’asra today. 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.

Erev Shabbos

On Thursday night, many Breslover Chassidim (among other Chassidim and anshey ma’aseh) are accustomed to learn the commentary of the Ohr ha-Chaim ha-Kadosh. Reb Elazar Kenig is particular to finish the Ohr ha-Chaim on the sedra every week. if he cannot complete it on Thursday night, he usually does so during the course of Shabbos. He once remarked: “The Ohr ha-Chaim ha-Kadosh had enlightened eyes (lechigeh oigen) to perceive what the Torah wants us to know…” Reb Elazar strongly encourages his talmidim to learn Ohr ha-Chaim every week.

(See Imrei Pinchos [Bnei Brak 2003] vol. II, Sha’ar ha-Torah 13-15, where Rabbi Pinchos of Koretz states that studying the Ohr ha-Chaim ha-Kadosh benefits the soul like studying the holy Zohar.)

*

The Rebbe urged his followers to recite the weekly sedra sh’nayim mikra ve-echad targum on Erev Shabbos specifically. According to one source (although see note below), the Arizal used to do so after chatzos ha-yom (noon). There is an oral tradition that during his later years, Reb Noson would review the sedra on Erev Shabbos in the morning, soon after Shacharis. When questioned about this, he replied, “Sometimes we can’t do everything like the Arizal.”

(Si’ach Sarfei Kodesh I, 11; II, 535. Reviewing the weekly sedra is mentioned as a hachanah for Shabbos in Shulchan Arukh, Orach Chaim 285. Re. the custom of the Arizal, see Pri Eitz Chaim, Sha’ar Shabbos 3, in the name of “chaveirim,” i.e., disciples of the Arizal other than Rabbi Chaim Vital, that he did so after chatzos. Thus, Kitzur Shulchan Arukh, Hilkhos Shabbos 72:11, states that reviewing the sedra after chatzos ha-yom is the “mitzvah min ha-muvchar.” However, in Sha’ar Hanhagos ha-Limud and Sha’ar ha-Kavannos, Inyan Leyl Shishi, Rabbi Chaim Vital explicitly states that the Arizal used to review the sedra in Erev Shabbos in the morning after Shacharis; also cf. Sha’arei Teshuvah, Orach Chaim 285.)

*

The Rebbe and Reb Noson mention that on Erev Shabbos one should also be diligent to cut one’s fingernails and dispose of them in an appropriate manner. (Optimally this should be done by burning them, or if that is too difficult, by burying them or washing them down the sink.) Kabbalistically, these practices are related to the tikkun of the klippas nogah (“glowing husk,” in which good and evil are commingled).

(Likutey Moharan I, 19:5; Likutey Tefillos 19; cf. Shulchan Arukh, Orach Chaim 260:1; Rabbi Chaim Vital, Sha’ar ha-Kavannos, Inyan Rechitzas Panav, 64d.)

*

Some cut their fingernails from left to right, skipping every other finger. One begins with the right hand, in the order 2-4-1-3-5 (although some begin with the thumb, in the order 1-3-5-2-4). Then one cuts the nails of the left hand from left to right, in the reverse order 4-2-5-3-1. It is customary to avoid cutting the nails of two fingers next to each other because this is how one cuts the fingernails of a niftar prior to the taharah (ritual washing).

(See Abudarham, Hilchos Berakhos, end. However, the Arizal rejected this minhag; see Sha’ar ha-Kavannos, Inyan Rechitzas Panav, 64d. The TaSHBaTZ, cited by the TaZ, Orach Chaim 260, s.k. 2, and Magen Avraham, s.k. 1, states that the MaHaRaM of Rottenburg was not particular about this method of cutting the fingernails, either. Rabbi Yosef Karo’s angelic mentor instructed him not to cut his fingernails and toenails on the same day; see Maggid Mesharim [Jerusalem 1960, p. 163]. However, the Arizal would do so. Even those who cut their fingernails alternately do not cut their toenails in this manner; see Even ha-Shoham II, 260:14, s.k. 16.)

*

After chatzos ha-yom, one should wash one’s entire body in hot water and immerse in a mikveh in honor of the Shabbos. After immersing in the mikveh, one should don Shabbos clothes. Reb Noson mentions these preparations in Likutey Tefillos.

(Shulchan Arukh, Orach Chaim 260:1; Rabbi Chaim Vital, Sha’ar ha-Kavannos, Inyan Leyl Shishi [61d]; ibid., Inyan Tevilas Erev Shabbos [62a], citing Zohar, Terumah 136b; Likutey Tefillos I, 19, 96, et al.)

*

In Reb Gedaliah Kenig’s home, it was customary to light the Shabbos lights with olive oil, not wax or paraffin candles. This is a common minhag in Eretz Yisrael, particularly in Yerushalayim. Many Sefardim and Chassidim outside of Yerushalayim do so, as well. (This is because olive oil was used for the Menorah in the Beis ha-Mikdash, and according to the kabbalists, the Shabbos lights commemorate those of the Menorah.)

*

Reb Gedaliah stated that one should light many neiros in honor of Shabbos. Reb Elazar’s wife lights two lights for “shamor ve-zakhor,” plus one light for each their children, and a separate bowl of olive oil containing many wicks. Some old Yerushalayimer families light ten small glass bowls of oil placed in a special wire chandelier suspended over the dining table. Reb Gedaliah also told his talmidim that lighting many neiros in honor of Shabbos would be a source of berakhah for their children.

(Heard from Rabbi Dovid Shapiro)

*

When various tragedies befell our people, rachamana litzlan, Reb Gedaliah would ask his talmidim to light an extra candle in honor of Shabbos. His son, Reb Yitzchak, remembered that when the matzevah of Reb Avraham Sternhartz, zatzal, was defaced, Reb Gedaliah also told everyone to add an extra Shabbos candle as a tikkun for this zilzul chakhomim.

*

The time when one fixes the wicks for the Shabbos candles is an es ratzon, a time of divine favor. Therefore, while doing so many men pray for their families and for Klal Yisrael. Rabbi Mordekhai Elazar Rubenstein composed a certain prayer that he used to sing while setting up the Shabbos lights.

(Heard from Rabbi Yehoshua Ber Rubenstein)

*

Rabbi Levi Yitzchak Bender said in the name of Reb Noson that it Breslover women should pray immediately after reciting the blessing over the Shabbos candles: “Just like this, so may the light of our holy Rebbe shine in all the worlds!” In Yiddish: “Azot zohl der heiligeh Rebbe’s ohr liekhten in alleh olamos!”

(Si’ach Sarfei Kodesh II, 631)

*

Alternatively, Maryasha, the wife of Reb Noson Sternhartz of Yerushalayim (son of Reb Avraham Sternhartz), used to say: “Yehi ratzon az der heiligeh Rebbe’s licht zohl leikhten oif der gantzeh velt . . . May it be HaShem’s will that the light of our holy Rebbe should light up the entire world!” In 1967, when she was approximately ninety years old, Maryasha told Rabbi Eliezer Berland and Rabbi Aharon Berlin (then in his teens) that she received this nusach from her grandmother Chanah Tzirel, who was Reb Noson’s daughter. Chanah Tzirel used to say this “Yehi ratzon” out loud, aside from any other tefillos she said quietly by the Shabbos candles. This seems to have been because she wanted to impress this upon her children.

(Heard from Rabbi Aharon Berlin)

*

Maryasha Sternhartz was the daughter of Reb Mottel Shochet of Uman, son-in-law of Reb Noson’s son, Reb Nachman; and her mother was Esther Sheindel, daughter of Reb Noson’s only daughter, Chanah Tzirel. Thus, she was a descendant of Reb Noson from every side of her family. Maryasha’s daughter Rivkah was married to Rabbi Michel Dorfman.

(Heard from Rabbi Avraham Shimon Burshteyn)

*

Reb Noson Sternhartz of Yerushalayim, who was a descendant of Reb Noson from two sides of his family, used to boast, “My wife’s yichus is much greater than mine!”

(Heard from Rabbi Aharon Berlin)

*

Rabbi Mordekhai Elazar Rubenstein of Yerushalayim used to sing a variation of this tefillah to a niggun of his own invention when he prepared the Shabbos candles for his wife. The lyrics were: “Ribbono shel olam, helf –- der ohr fun Shabbos, der ohr fun teshuvah, der ohr fun heiligen Rebb’n, zohl arein leichten in mir, un in alleh kinder, un in gantz Klal Yisrael . . . Master of the Universe, help: may the light of Shabbos, the light of teshuvah, the light of the holy Rebbe shine into me, and into all of my children, and into the entire Jewish people…”

(Heard from Rabbi Yehoshua Ber Rubenstein, who stated that his father used to invent niggunim for all of his ‘avodahs, including the daily prayer services and Tikkun Chatzos. Thus, he would sing the words of Torah and tefillah with fervent emotion for many hours, both day and night.)

Shabbos Foods

Reb Noson Sternhartz, son of Reb Avraham, once related the following anecdote to Rabbi Moshe Bienenstock: His grandmother Chanah Tzirel said that her father, Reb Noson, 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)

Shabbos Clothes

Reb Gedaliah was particular about the custom of the Arizal to refrain from wearing black garments on Shabbos. Therefore, his sons, many of his talmidim, and most members of the Tzefas community wear golden caftans, which is the minhag Yerushalayim; or at shaloshudes (as well as when visiting chutz la’aretz), they wear tisch bekitchehs embroidered with blue, etc.

(Rabbi Yosef Chaim of Baghdad, Ben Ish Chai: Halakhos II, Lekh Lekha, 18, cites Rabbi Chaim Vital, Sha’ar ha-Kavannos, Inyan Rechitzah, 63a-b, that one should wear only white garments on Shabbos. However, the Ben Ish Chai adds that at least one should not wear black. According to the Arizal, the color of the garments one wears on Shabbos in this world determines the color of the spiritual garments that the neshamah will wear in the World of Souls; also cf. Pri Eitz Chaim, Sha’ar ha-Shabbos, ch. 4. The Baal Shem Tov and his followers wore white clothes on Shabbos; e.g. see Shivchei Baal Shem Tov [Rubenstein ed.], 6. Although this custom fell into disuse, a few Chassidic Rebbes continued to do so, even until today; see Shulchan ha-Tahor, Hil. Shabbos 262:8; Zohar Chai, Vayeishev, 182b; Darchei Chaim vi-Shalom [Munkatch], Seder Erev Shabbos, 365; Divrei Torah 141:79; Likutey MaHaRiCH, Hanhagos Erev Shabbos, p. 315. Many Sefardic Kabbalists dress entirely in white on Shabbos. For the source of this custom in the Gemara, see Shabbos 25b, 114a, 119a; Bava Kama 49b, with Tosefos; Kiddushin 73a. The Rebbe discusses white garments in Likutey Moharan I, 29:3.)

*

Nevertheless, Reb Gedaliah did not tell people to change their levush. Therefore, some talmidim did not emulate their teacher’s mode of dress, but merely avoided wearing black clothing on Shabbos. This was particularly true of his talmidim in America. Moreover, during Reb Gedaliah’s younger years, many Chassidim in Yerushalayim wore tish beketches with some color in them. The custom of wearing entirely black did not become widespread in Yerushalayim until they started importing ready-made Chassidic clothes from America. This is true of dressing entirely in black on weekdays, as well.

(Heard from Rabbi Dovid Shapiro)

*

In former times, most Breslover Chassidim did not wear a shtreimel on Shabbos, probably because of poverty rather than any shittah not to do so. (Reb Noson writes to one of his sons that he plans to buy him a “good shtreimel and a new hat” for his chasunah, even though Reb Noson himself wore only a hat on Shabbos). Another likely reason is that during the 19^th century, the Russian government imposed restrictions on Jewish garb, including who was permitted to wear a shtreimel. However, today most Breslover Chassidim wear shtreimlach.

(Re. Reb Noson’s letter, see Alim le-Terufah [Toras Ha-Netzach ed. 2000] no. 402)

*

Reb Gedaliah was very strict with himself concerning Shabbos clothes, which are an expression of honoring the Shabbos. Once he was caught in the rain on Shabbos but would not remove his shtreimel, even though he was a poor man and the costly shtreimel would be damaged by the rain.

(Heard from Rabbi Chaim Man. Similarly, Darkei Chaim ve-Shalom 366, states that while visiting certain health spas, the Minchas Elazar would not remove his shtreimel even when compelled to leave the premises on Shabbos in order to immerse, and there was reason to be concerned about anti-Semitic gentile neighbors.)

*

It is a widespread Chassidic custom to wear a zhvulkeh (also called a resh-zhvulkeh), a black satin dress coat, over one’s bekitcheh on Friday night. In Yerushalayim, many Chassidim wear a djebey, a brown satin outer garment, over their golden caftans. Reb Elazar’s custom, which many members of the Tzefas community also follow, is to wear a golden caftan with a long, dark blue suit jacket (rekel), draped over his shoulders. Many Galitzianer and Hungarian Rebbes wear a talis on Friday night (although this was not common practice among Russian Chassidim). All of these customs seem to be variations on the concept that on Shabbos one receives an extra spiritual garment, or “ohr makif.”

(See Siddur ARI/Rav Shabsai, Kavannos Kabbalas Shabbos; Darkei Chaim vi-Shalom [Munkatch] 368; Divrei Torah I, 59; et al.)

*

Reb Gedaliah wore a gray rekel over his caftan on Shabbos. Reb Dovid Shapiro mentioned that this was once a common custom in Yerushalayim. Certain Sefardic mekubalim still wear gray on Shabbos, too.

(Heard from Rabbi Dovid Shapiro. Cf. Chayei Moharan 525, that the Rebbe once wore a gray zhibitzel, another type of outer garment.)

*

However, the main point is not to wear black clothing, including one’s outer garment. According to the minhag Yerushalayim, the only times when this is proper is at one’s chasunah and on Yom Kippur, when one wears a black rekel and a kittel or white caftan (see “Chasunah” in Part I and “Yom Kippur” below).

(Heard from Rabbi Yitzchak Kenig)

*

Reb Gedaliah wore his outer garment draped over his right shoulder, with the left arm uncovered, both by night and by day. This Yerushalayimer minhag is an expression of kavod toward the Tefillin, which we do not wear on Shabbos. Some drape the outer garment over both shoulders (since the sleeves are usually not wide enough to be worn in the usual manner).

(Heard from Rabbi Yitzchak Kenig)

*

As an expression of kavod Shabbos, Chassidim in general do not remove their jackets at the Shabbos table. Reb Elazar Kenig does not remove his shtreimel, either. However, Reb Elazar has told his talmidim that this is a hiddur that one need not take on until he feels ready to do so. 

*

Reb Gedaliah wore his light-colored Shabbos caftan all day long, including at the Shaloshudes meal.

*

Most Breslover women in Yerushalayim and Tsfas wear colored kerchiefs (tichlach) both during the week and on Shabbos. However, some Sefardic Breslover women wear white kerchiefs in honor of the Shabbos. (So do women in certain Hungarian Chassidic communities, such as Toldos Aharon in Yerushalayim.)

Eruv

Reb Gedaliah was usually lenient about carrying within a public eruv. This evidently reflected his strong belief in heeding the local Beis Din, as well as in both the practical and spiritual advantages of eiruvin. This was also the prevailing attitude toward eiruvin in Yerushalayim, where Reb Gedaliah lived.

The Rebbe was not machmir about Jews saving their property on Shabbos during a fire, Hashem yishmor, and allowed them to retrieve whatever they could according to the lenient opinions mentioned in Shulchan Arukh and Poskim.

(Chayei Moharan 547. These leniencies and their applications are found in Shulchan Arukh, Orach Chaim 334:1-2; Be’er ha-Golah, ad loc., citing Tosefos and Tur, et al.)

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Yichudim: Mystical Unifications

From a work-in-progress by Rabbi Perets Auerbach

Source references remain incomplete.

Tsaddikim serve God in every thought. Through this, deeper and deeper realities are opened, until they are centered in the awareness of the Infinite Light. Just as to us the word “table” is simple and there is no need to figure out what it is when you think of it, so there is no breakdown between the flow of Eyn Sof (God’s Infinitude) in the Divine Names when tsaddikim think them. In such a state, saying the words of tefilah (prayer) while meditating on the Divine Names is the simple meaning. This does not detract from heart-service, simplicity, or make any separation. The shaimot (names) are experienced as living liquid, fluid, Divine energy channels that enliven, invigorate, and permeate the awareness with Godliness. This only increases ahavah (love) and yirah (awe) and takes the linkage above to much deeper dimensions.

            For those who are not on such a level, there is a breakdown between thought and speech. The mind summons an esoteric concept that it has not yet come to know as an experiential reality, while the mouth mouths actual words. This correspondingly causes separation above between the supernal lights and vessels. This is the source-dynamic of the Sitra Achara (“Other Side”).

            However, keeping the names solely in thought does not make any separation. One strives according to his level to attach the awareness to Eyn Sof through names. Whatever results one merits to attain, no damage is caused. Moreover, if one prays specifically about, in terms of, and around a certain unification, this itself becomes the “simple meaning” to one’s personal experience—the barrier between thought and word is removed. The key point is to make sure that a person stays within his “ram” capacity. Just be sure to be true to your own degree of higher awareness, and within that framework there is much room for yichudim.

            What comes out is that one can use yichudim in hitbodedut (secluded meditation and prayer), make them into tefilot, and through this merit to the direct linkage that the shaimot provide. Rabbi Moshe Chaim Luzzato actually bequeathed us a remarkable, lofty, precious work called ‘Ta’KTV Tefilot’ (515 Prayers)[1] that does exactly this. This work can be used as a guideline.

            The climax of making yichudim is when it comes to aliyat ha-neshamah (ascent of the soul). To this day there are tsaddikim that lead a Shabbat tish (table) that seem to doze off in the middle, but who are really promenading in the gardens of Divinity above. This happens when the yichudim are intense enough to actually lift the soul out of the body and so that it ascends to the upper realms. The Rabbis call this “one who descends to the merkavah.” The descent is of the soul into a type of spiritual vehicle that is its lofty limousine. It is an ethereal state like sleep in that the soul leaves the body—except that one remains totally aware. Self-consciousness is experienced as a bundle of energy. As one travels in the upper planes, the nature of the energies present change according to the quality of the place.

            For one to be on a level to make yichudim that really do something above, one must strive to always be ritually pure (tahor). Next in line is silence. It is brought that one who is quiet for forty days will receive ruach ha-kodesh (Divine inspiration). The reason for this is simple: Every soul is constantly receiving spiritual life-force from above. The mouth is a central vortex for the soul’s expression. Through blabbing away idle chatter, the precious energy goes “in one ear and out the other,” dissipates, and goes lost—like a funnel. If one keeps his mouth shut, the energy collects until it accrues to be enough to bestow inspiration. All of this must be combined with constant vigilance over one’s deeds to correct any mistakes, thoughts and intentions.

            For one who is not yet there, the yichudim are like spring training. Without this preparation one cannot play professionally. Also, working on yichudim before one is completely on the level to do so is definitely one of the things that uplift a person to get there. This all comes to exclude from those who think that engaging in kavanot (kabbalistic “intentions”) should be completely avoided until someone is totally fit. That approach applies mostly to practical kabbalah, which the Arizal told us to avoid. One of the main techniques of practical kabbalah is to coerce angels into doing your will. If someone is not fit, they don’t like it and they can zap the person. However yichudim, as long as they are done as a form of d’veikut (“cleaving”), only aid the soul to connect to God. Before one is fully in shape, the effect will be less, but most certainly positive. If one who can’t run a few miles would not be allowed to exercise, how could he ever get in shape?

      The greatest proof for allowing yichudim before one is totally fit is seen from the sinners. The Arizal went out of his way to prescribe complicated yichudim as a tikkun for people who messed up. He goes through various offences and what to do to fix them. Included are some of the worst sins! A person who did such things and is first coming to repair the damage is obviously not presently anywhere near being fit to perform the kavanot. Yet the Arizal nevertheless suggested the foundational yichudim that even such a person may use to get back on his feet.

     

            Yichudim are especially opened, accessed, and effective when done in a state of joy. Each letter is a dance unto itself. The forms of the letters are like freeze shots of each character’s particular energy amidst its dance. The sheimot are as a rehearsed, prepared, pre-meditated group dance. “The main bringing together of things (making yichudim) is through music.”[2]

            You can listen to music while doing the yichudim. Take it a step further and picture the holy names in a dance that synchs to the melody style. Let the shaimot rock! Strive to see the letters and names of the yichud unify in dance in your heart, sing in your mind, and illuminate your consciousness. They dance, prance, and promenade through your awareness. This can lead to the enlightenment of Divine inspiration.

            This is what we learn from Elisha, who summoned the musician when he wanted to draw upon himself the prophetic spirit. “Take for me the musician…and it will be when the musician is played—and the spirit of God rested upon him…” (Kings II-3:15).[3] He listened to the music and made yichudim.[4]Therefore, the Sha’ar Ruach HaKodesh [Gate of Divine Inspiration] is filled with how to unify Divine names… And this is the way that Dovid HaMelekh made his music and danced.[5] You can know that the ru’ach ha-kodesh is upon you when you hear the music as if coming by itself from your mouth or your instrument, and when your limbs seem to be moving of their own accord in the dance. In this state, you merit to creative inspiration that feels as if you don’t know where it’s coming from…

            When the inspiration first came to Dovid HaMelekh and awakened song, this resulted in “Mizmor L’Dovid”—and when he awakened the inspiration through singing, this resulted in “L’Dovid Mizmor.”[6] The Baal Shem Tov teaches that this can apply to each individual. One can merit to say Tehillim, or sing and dance to God, or learn in a state of ru’ach ha-kodesh. Furthermore, it is much easier in our generation than ever to get it.[7] It just involves making an “awakening from below.” Singing and dancing to God is perhaps the best way. If complimented by accompanying yichudim, it is all the more powerful. 

            Every wisdom and teaching has its own special accompanying song,[8] movement and dance. Rabbi Nachman said that if the music, motion, and dance of his teaching would manifest, the entire world would be stop its business and come to listen, see, and feel…[9]

            “A song of the Sabbath day…upon ten [strings] and upon a harp, upon a meditative instrument and the violin” (Psalms 92:1, 4).

            “All ba’aley shir [“masters of chains,” or in another sense “leashed animals”), are allowed to go out [on Shabbat, without any problem of carrying] with leashes.” (Even though animals have to be allowed to rest on Shabbat[10] and cannot carry, the leash is like a garment for them, and is not considered carrying.)[11] Rabbi Shnuer Zalman interprets[12]: “Ba’aley shir” alludes to masters of music. They can be freed from the chains of the animalistic nature, truly experience the Shabbat liberation, and become “chained” above in d’veikut by making music. Especially “White Sabbath”’ music…

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[1] This is based on Moshe Rabbenu, who said this number of tefilot to get to Erets Yisrael. He did not leave any corner in heaven that he did not prostrate and beg from to merit to this (Midrash). This means that he spanned the whole spectrum of the shaimot and prayed from the special power of each one of them.

[2] Likutey Moharan I, 226, 237

[3] There is a tradition that the three times the verse mentions music hint to three special songs, from the right/left/middle aspects, that he used to draw Divine inspiration. Also, the group of prophets who met Shaul and turned him on to prophecy had “before them lyre and drum, and flute, and harp - and they were prophesizing” (I Samuel 9:5). And he prophesized with them, and was turned into another person.

The four instruments mentioned correspond to the tetragrammaton, and so the four musical aspects that Lavan mentioned “and I would I have sent you joy and with songs, with drum and with harp” (Gen.31:27). Music makes Divinity manifest, shine, and inspire. Lavan is drawn from the “supernal whiteness (lovan ha-elyon) (Eyts Chaim, Shaar Akudim); therefore, the first two aspects he mentioned, “joy and songs,” corresponding to YH/the mind and heart, are not the instruments themselves, just the inner emotion that they awaken. “Drum and harp” are expressions of the actualized VH.

[4] “When the musician is played” is based on the way the Amshinover Rebbe explains this verse. The music that brings ruach ha-kodesh is drawn by a musician who is connected, linked above, and the music flows through him – he himself is as if an instrument played from above!

[5] II Samuel 6:15, 16.

[6] Zohar

[7] Keter Shem Tov. It’s hard to get an appointment with the King and get into his palace. When he is on the road (as in galut), he is much more accessible. This relates to the metaphor of the King being in the field during the Eseret Y’mai Teshuvah (Tanya). There is a special closeness to God that we can attain in galut, even more than when the Temple stood.

[8] Likutey Moharan I, 64:5

[9] Ibid.

[10] Exodus 20:10. (Baal HaTanya’s drush.)

[11] Mishnah: Shabbat

[12] Likutey Torah

It’s Getting Easier

Engraving by Gustave Dore

Sichos HaRan 114

Translation by Rabbi Aryeh Kaplan, Rabbi Nachman’s Wisdom (Breslov Research Institute), pp. 242-243

It is now very easy to resist temptation.

When people withstand a temptation, its evil husks are broken. It then becomes easier for others to withstand it.

People have already withstood many temptations, making it easier for the average man today.

The Talmud teaches us, "What Joseph overcame with strength was a small matter for Boaz. What Boaz overcame with strength was a small matter for Palti ben Laish."[1] It took great strength for Joseph to resist the temptation of Photifar's wife.[2] When Boaz found himself alone with Ruth in the middle of the night, it was much easier for him to overcome this temptation.[3] Joseph had already broken its power.

When Saul gave David's wife Michal to Palti ben Laish, he lived with her for a long time and faced even greater temptation than Boaz.[4] But here again it was easier to overcome this temptation, for Boaz had already paved the way.

As the years pass, it becomes easier to resist temptation. The most average man can therefore now withstand all tests.

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[1] Sanhedrin 19b.

[2] Genesis 39:8.

[3] Ruth 3:8.

[4] I Samuel 25:44; II Samuel 3:15.

Rabbi Leibel Berger / Aryeh Leib ben Shlomo, a”h

 

Rabbi  Leibel Berger / Aryeh Leib ben Shlomo, a”h

(1938-2013)

We are sad to announce the petirah of Rabbi Leibel Berger, a key figure in the New York Breslov community, on Shabbos Parshas “Shelach,” 23 Sivan.

Reb Leibel became a Breslover as a boy through his teacher Rabbi Zvi Aryeh Rosenfeld, z”l. He learned in the famed Rabbenu Chaim Berlin and Mir yeshivas, eventually receiving semichah while at the Mir, and remained a diligent ben Torah throughout his life (even in his last months learning masechtas Pesachim with his chavrusa). He was also known to be a baki (someone with broad knowledge) in the entire Breslov literature.

Reb Leibel was devoted to all things Breslov – generously contributing tzedakah to publish the Rebbe’s seforim; working on behalf of the Breslov Shtiebel in Borough Park; helping to support  needy Breslover chassidim here and in Eretz Yisrael; traveling to Uman during the early years, and then working unflaggingly to facilitate travel to Uman for the Rosh Hashanah gathering, beginning with the very first trips from America, which he organized.  Reb Leibel also created an archive of manuscripts, first editions, and Breslov memorabilia, which includes the hand-written master copy of Likutey Moharan that Reb Noson brought to the printer, as well as an original letter from the Rebbe to his daughter Miriam.

We extend our condolences to the aveilim – the Berger, Horowitz, and Lebel families. Shiva will be observed through Friday at the home of his son Reb Avrohom Berger at 1244 – East 36^th St in Flatbush, 718-258-3079.

May Aryeh Leib ben Shlomo be a meilitz yosher for his family and for Klal Yisrael, and may he sit among the tzaddikim at the Rebbe’s tish in the Yeshiva shel Maalah, amen. 

Eizer L'Shabbos Kumzitz with Simply Tsfat - June 5

Please join us this Wednesday night, June 5, 2013 for a Kumzitz with Simply Tsfat at the Zand Residence (1549 Marine Parkway; between Nostrand and Avenue P) benefitting Eizer L’Shabbos.

8:15 – 11:00 pm (for men only)

With the participation of Rav Tzvi Elimelech Rokeach, shlit”a

Mincha-Maariv Customs

 

Minchah-Maariv Customs

From Breslov Eikh Shehu: Breslov Customs and Practices, Past and Present, compiled by Dovid Zeitlin and Dovid Sears (work-in-progress). We are grateful to Rabbi Dovid Shapiro for his ongoing contribution to this project.

 

Minchah

Breslover Chassidim today try to daven Minchah before dusk (sh’kiah). This seems to reflect the Rebbe's general rule that one should avoid postponing prayer.

(Cf. Rabbi Chaim Vital, Sha'ar ha-Kavannos, Nusach ha-Tefilah 51d; Sha'ar ha-Mitzvos, Ki Seitzei 60b. However, if one is delayed, it is permissible to daven Minchah until close to tzes ha-kokhavim, as stated by the RaMA, Orach Chaim 233:1. Magen Avraham, ad loc., mentions that when there was no other choice, the MaHaRiL would daven Minchah as late as a few minutes before tzes ha-kokhavim, and the Pri Megadim takes this to be the halakhah.)

 

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Reb Avraham Sternhartz told Reb Gedaliah Kenig that in Ukraine, the time of sh’kiah was taken more loosely than in Eretz Yisrael. It is possible that the Breslov zehirus today to daven earlier has its origins in Eretz Yisrael, where the twilight is shorter.

(Heard from Rabbi Dovid Shapiro. Also see the earlier posting in this series about “Zmanim,” where Rabbi Zalman Naftalis and Rabbi Avraham Moshe Wasilski both mention that the attitude in the Ukraine re. sh’kiah was less precise.)

 

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Reb Elazar Kenig has told his talmidim not to daven Minchah Gedolah (i.e., during the early afternoon) except under extenuating circumstances; for example, if one is a rebbi or a bochur in yeshivah where everyone davens Minchah before the afternoon seder, or if one is traveling. It is preferable to daven during the late afternoon after the onset of Minchah Ketanah (2.5 hours [sha’os zmaniyos] before sh’kiah).

(Cf. Rabbi Chaim Vital, Sha'ar ha-Kavannos, Drushei Tefilas Minchah, Drush 2. The Arizal was particular to daven Minchah at the end of the afternoon, before sh’kiah. That Minchah Gedolah is bidieved is indicated by the Shulchan Arukh itself; see Orach Chaim 233:1 and the Sha'arei Teshuvah, ad loc.)

 

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Reb Gedaliah Kenig was particular to daven toward the end of Minchah Ketanah.

(Heard from Rabbi Noach Cheifetz)

 

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Nusach ha-Tefillah: The Shemoneh Esreh of both Minchah and Ma'ariv concludes with "Sim shalom," as at the end of Shacharis, not with "Shalom rav," as in nusach Ashkenaz.

(Be’er Heitiv, Orach Chaim 127, in the name of the Arizal; also cf. Shulchan ha-Tahor [Komarno], 127:4)

 

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Rabbi Levi Yitzchak Bender once had a discussion about nusach ha-tefillah with Rabbi Avraham Moshe Wasilski when the latter was a yeshivah bochur learning in Yerushalayim. Although Reb Avraham Moshe’s father, Reb Herschel Wasilski, davenned according to nusach Ashkenaz, Reb Levi Yitzchok told him to say “Sim Shalom” at the end of the Ma’ariv Shemoneh Esreh. He added, “Zeit nisht ken chokhom –unzerer leit hobn getohn azoy . . . Don’t be a ‘wise guy’ – this is what our fellow Breslovers [of past generations] used to do.”

(Heard from Rabbi Avraham Moshe Wasilski)

 

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Breslover Chassidim, like most Russian and Ukrainian Chassidim, do not omit Tachanun from Minchah except on days of simchah.

(It would seem that the reason why some Chassidic groups do so is because they are accustomed to daven Minchah at the end of bein ha-shemashos, when nefilas apayim is questionable; see Magen Avraham on Orach Chaim 131:3. However, Magen Dovid and Ba’er Heitiv [ad loc.] rule that nefilas apayim is permissible during bein ha-shemashos. Also see Rav Ovadiah Yosef, Teshuvos Yechaveh Daas, Vol. VI, no. 7. In one of his teshuvos, Rav Yitzchak Leibes remarks that the minhag throughout Poland, Galicia and Hungary was to daven Minchah le-chatchila after the sh’kiah; see Teshuvos Beis Avi on Orach Chaim, no. 18)

 

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Reb Gedaliah told his talmidim to recite Tachanun even in a shul where Tachanun is omitted at Minchah be-shittah (as in some Chassidic shuls). However, this should be done discreetly, and only prior to sh’kiah.

(Heard from Rabbi Aharon Waxler and Rabbi Chaim Man. Reb Gedaliah was emphatic about refraining from unusual hanhagos that draw attention to oneself.)

 

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Like his father, Reb Elazar davens Minchah in his talis and Shemusha Rabah Tefillin. However, no one else in the Tzefas chaburah wears talis and Tefillin for Minchah. Even Reb Elazar did so only privately for many years. In other Breslov communities, this is similarly uncommon.

(This was the custom of the Arizal; see Rabbi Chaim Vital, Sha’ar ha-Kavannos, Drushei Tefillas Minchah, Drush 2. Reb Elazar’s Shemusha Rabah Tefillin, which he received from his father, are large and written according to ksav ARI. From the viewpoint of the person facing the wearer, the parshiyos are arranged (right to left): 1. vi-hoyo im shamo’a; 2. shema; 3. vi-hoyo ki-viyacho; 4. kadesh li kol bekhor. This follows the shittah of the RaMA of Pano. According to Rashi, the parshiyos should be arranged in the opposite seder. A variant minhag re. Shemusha Rabah Tefillin is that the parshiyos are arranged according to the view of Rashi, but the batim are larger than those worn in the morning—ideally four by four finger-widths.)

 

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Reb Elazar Kenig usually wears Shemusha Rabah Tefillin for at least an hour during the afternoon before Minchah, and often for even longer.

(Talmidim)

 

Ma'ariv

Reb Gedaliah Kenig followed the Sefardic nusach for the beginning of the first berakhah of Ma'ariv: "ha-ma'ariv aravim be-chokhmah, u-meshaneh ittim bi-tevunah…"

(Heard from Rabbi Chaim Man. Although most Ashkenazim do not follow this nusach, it was redacted by the Minchas Elazar in his nusach ha-tefillah; see Darkei Chaim ve-Shalom 328; Nimukei Orach Chaim 236. This is cited by Rabbi Chaim Vital in the name of the Arizal in Sha’ar ha-Kavannos; also cf. Rabbi Yisrael Ya’akov Algazi, Shalmey Tzibbur, Seder Tefillas Arvis, 3.)

 

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When Rabbi Dovid Shapiro asked him about the nusach he should follow, this was among the things Reb Gedaliah instructed him to do. Rabbi Shapiro stated that this does not reflect an adoption of the Sefardic nusach ha-tefilah as such, but a rule of thumb that Reb Gedaliah followed in such matters: When we have a mesorah from Reb Avraham Sternhartz, that’s what we should follow; otherwise, we follow what Rav Chaim Vital states in Shaar HaKavanos (re. the nusach of the Arizal).

(Heard from Rabbi Dovid Shapiro)

 

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Reb Gedaliah also followed the Sefardic nusach prior to "mi kamokhah": "Malkhusekha HaShem Elokeinu ra'u vanekha al ha-yam, yachad kulam hodu vi-himlikhu ve-amru…"

(Heard from Rabbi Chaim Man)

 

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However, the nus'chos of the Tzefas community for these parts of Ma'ariv are those of the standard Chassidic Nusach Sefard siddur. (This is common practice in all Ashkenazic Breslover kehillos.) Since Reb Gedaliah did not tell his family members or talmidim to follow his personal nusach, it is has never been followed by the Tzefas kehillah (except for a few nus’chos passed on in the name of Reb Avraham Sternhartz).

 

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Outside of Eretz Yisrael, it is customary on weekdays to recite the passage "Borukh HaShem le-olam amen vi-amen." This reflects Nusach Ashkenaz, and also was the minhag of the Baal Shem Tov. However, in Eretz Yisrael this passage is omitted.

(RaMA, Orach Chaim 236:2. Re. the Baal Shem Tov’s minhag, see Imrei Pinchas 432; Shulchan ha-Tahor, Arvis 236:1; Mishmeres Shalom [Kaidinov] 23:2. Reb Noson darshans on this passage in Likutey Halakhos, Birkhas ha-Shachar 5:32.)

 

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According to the nusach of the Baal Shem Tov and most Chassidim in chutz la’aretz, on Motza’ei Shabbos and Motza’ei Yom Tov, "Borukh HaShem le-olam amen vi-amen” is not recited. This is the common practice in Breslov kehillos, as well.

(For example, see Likutey MaHaRICH, Vol. I, p. 285, s.v. vi-hinei yesh she-ein omrim pesukim eilu)

 

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At the end of the day Reb Yosef Yonah, a younger son of Reb Noson—who was said to have inherited his father’s temimus—would exclaim: “Togg, togg, mit vos bist du aribber? Togg, togg, mit vos geist du avek fun mir? . . . Day, day, how have you passed? Day, day, with what are you departing from me?” This was a paraphrase of Sippurey Ma’asiyos (“Seven Beggars,” The Third Day). Reb Yosef Yonah’s grandchildren often used to go to hear him bid farewell to the day.

(Heard from Rabbi Moshe Bienenstock. He added that Breslover Chassidim of previous generations were fluent in Sippurey Ma’asiyos, and often used to intersperse such sayings into their conversations and everyday life. Reb Yosef Yonah was the father-in-law of Reb Avraham Sternhartz, as well as his great-uncle.)