Daily Limudim

From “Breslov Eikh She-hu: Breslov the Way It Is: Customs and Practices, Past and Present”

By Dovid Zeitlin and Dovid Sears (work-in-progress). We are also grateful to Rabbi Dovid Shapiro of Yerushalayim for his help with this project. (Three “Dovid”s are a “chut hameshulosh.”)

We have already posted something about the daily study of Shulchan Arukh, which the Rebbe so greatly stressed (here).  This posting will address the other daily limudim one should also try to accomplish, according to one’s ability and time limitations.

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Limud ha-Gemara

The Rebbe encouraged his followers to learn Gemara daily bi-bekiyus, explaining that through repeated study, one's questions and difficulties would eventually clear up by themselves. He himself finished the entire Shas, Shulchan Arukh, Midrash Rabbah, Zohar, Tikkunei Zohar, Eitz Chaim of the Arizal, and numerous other works every year, and still found enough time to practice hisbodedus, write his many seforim, counsel his disciples, etc. He also spent a certain amount of time everyday studying the Gemara be-iyyun, in depth.

(Sichos ha-Ran 76; cf. Rabbi Chaim Vital, Sha'ar Ru'ach ha-Kodesh, 11b; Sha'ar ha-Mitzvos, Va-eschanan, 33a)

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The Rebbe taught that learning Torah she-B'al Peh at night is a tikkun for hearing unholy songs or songs from an immoral person by day.

(Likkutei Moharan I, 3)

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Reb Gedaliah Kenig writes in the name of his mentor, Rabbi Avraham Sternhartz, in one of his letters: “There used to be a great principle among AnaSH (“men of our circle,” i.e., Breslover Chassidim), from the small to the great, to examine themselves individually to ascertain the extent of their powers [of understanding], without any self-deception. Each would strenuously exert himself to ascertain his abilities and his ‘place’—which areas of Torah study it was appropriate for him to hear and to comprehend, and how intensively he was capable of delving into them. Thus he would strengthen himself all the more, and his chaveirim would help him and enable him to stand on the truth.

                “For example, the daily study of Gemara and Poskim—this was one of the fixed tasks in divine service of AnaSh. This may be inferred from Reb Noson’s letters, as published in Alim leTerufah, Letter 166; see there. It was also a customary saying of my grandfather, the holy rabbi and true chassid, the Rav of Tcherin [Rabbi Nachman Goldstein, who was Reb Avraham Sternhartz’s maternal grandfather], zikhrono liverakha: ‘A Jew must learn at least a blatt Gemara every day. If not, in the course of time he’ll become a total am haaretz!’

                “However, not everyone is the same when it comes to the study of Gemara. Each person can only learn according to his strength and degree of understanding. So there were some who studied one daf simply, with the commentary of Rashi; if Hashem graced them with greater intellectual powers, they would learn the Gemara be-iyyun, with the commentary of Tosefos and Rishonim, etc. And the same would apply to all other areas of Torah study.  

 (Shaarey Tzaddik, Vol. 4, Letter 106 [p. 109])

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After quoting this remark of the Tcheriner Rov as passed down by Reb Avraham Sternhartz, Rabbi Elazar Kenig once added, “Nevertheless, if one does not have enough time to learn an entire blatt, he should learn one amud. If this is too difficult, he should learn Mishnayos or Eyn Ya'akov, however much or little. These limudim are also part of Torah She-B’al Peh.”

(Heard from Rabbi Elazar Kenig)

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For a number of years, Reb Elazar Kenig has participated in the Daf Yomi program and has strongly encouraged all those who can follow this seder ha-limud to do so. There are several Daf Yomi shi'urim in the Tzefas Breslov community. In addition, Reb Elazar has had regular sedorim in the Midrash and Zohar since his youth, and encourages his talmidim to do the same.

Limud Sifrei Rabbenu

One should study the works of the Rebbe and/or Reb Noson every day, whether a little or a lot. The Rebbe said that ideally one should have two sedorim in Likkutei Moharan, one be-iyyun, and one bi-bekiyus. He also stated that one who studies his works diligently can become pure and holy, and will become worthy of perceiving their inner depths.

(Chayei Moharan 346, 347; Kokhvei Ohr, Sichos vi-Sippurim 12, 13; Parpara’os le-Chokhmah, Hakdamah)

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The Rebbe also urged us to choose one Torah lesson and "live with it" for two or three months, using it as a springboard for introspection and spiritual work.

(Sichos ha-Ran 297)

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This entails studying Reb Noson's chiddushim in Likkutei Halakhos and his prayers in Likkutei Tefillos, as related to a given discourse in Likkutei Moharan. One should also study other related texts, such as Parpara'os le-Chokhmah, Yekara de-Shabbata, and Zimras Ha'aretz of the Tcheriner Rov, Mei ha-Nachal of Reb Alter Tepliker, Bi'ur ha-Likkutim of Reb Avraham ben Nachman, etc.

(Rabbi Chaim Kramer presents a digest of the traditional Breslov commentaries in the English Likkutei Moharan series published by the Breslov Research Institute. Numerous other commentaries and shiurim tapes are available today in Hebrew, Yiddish, and other languages.)

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Reb Elazar Kenig has often pointed out that Breslover Chassidim of old would "live" with the Rebbe's Torah lessons in an all-encompassing way. As the Rebbe states in his letter from Lemberg to his Chassidim: "Zikh'ru Toras Moshe . . . Remember the Torah of Moses" - meaning that his teachings should illuminate and inform all of the 613 mitzvos of "Toras Moshe," as well as the ordinary activities of daily life, including eating, sleeping, and the most mundane things. As Breslover Chassidim, this should be our goal, as well.

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Reb Gedaliah often used to say, “Likkutei Halakhos is a Gan Eden!”

(Heard from Rabbi Noach Cheifetz and Rabbi Dovid Zeitlin)

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Reb Gedaliah also used to say in the name of Reb Avraham, “Likkutei Halakhos is halakhah le-ma’aseh for a Breslover Chassid.”

(Heard from Rabbi Shmuel Tukatzinsky and Rabbi Chaim Man)

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That is, Reb Gedaliah held that whenever Reb Noson mentions a particular custom or nusach – or in rare cases, a shittah in halakhah – this is the custom or nusach or shittah that we should follow. Several examples he gives in one of his letters are: to tie one’s tzitzis with chulyos; not to cease mentioning “geshem” until Minchah, after the Shaliach Tzibbur has recited “Tal” in the chazoras ha-ShaTZ of Musaf (unlike many Nusach Sfard kehillos where it is announced before the Musaf amidah); to recite “Adon Olam” at both the beginning and end of Shacharis (i.e., after the conclusion of “Aleinu”). 

(See Shaarey Tzaddik, Vol. 4, Letter 104, sec. 4 [pp. 97-98], which lists the sources for these inyanim in Likutey Halakhos)

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Limud ha-Zohar

The Rebbe stated that studying the Zohar is extremely beneficial. “By studying the Zohar, you can attain enthusiasm for all of your sacred studies. Even the language of the Zohar can motivate you to serve Hashem.”

(Sichos ha-Ran 108)

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In light of this, Reb Gedaliah encouraged his talmidim to read at least one page from the Zohar a day. In the Breslov Kollel in Tzefas, there is also a daily shiur in the Zohar.

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Rabbi Osher Zelig Margolius, one of the preeminent Chassidic mekubalim of his generation, was extremely taken with Rabbi Avraham Sternhartz and showed him great deference. One he was perplexed by a cryptic passage in the Zohar, and in the middle of the night, he went to consult Reb Avraham, who resolved the difficulty.

(Heard from Rabbi Avraham Shimon Burshteyn, who heard this from Rabbi Shmuel Shapiro)

Limud Sifrei Chassidus / Sifrei Mussar

The Rebbe encouraged his followers to study the works of the Baal Shem Tov, Rabbi Yaakov Yosef of Polonoye, the Maggid of Mezeritch, and their disciples, as well as other sifrei mussar and kabbalistic works, such as Reishis Chokhmah. He once recommended Mesilas Yesharim of the RaMCHaL to some new mekurovim, as well.

(See Sichot ha-Ran 40; Chayei Moharan 407, 410; Rabbi Shmuel Horowitz, Avaneha Barzel, cited in Si'ach Sarfei Kodesh I, 236)

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In this spirit, the Rav of Tcherin compiled a classic two-volume anthology of Chassidic teachings on various themes: Leshon Chassidim from the talmidei ha-Baal Shem Tov, and Derekh Chassidim from the talmidei ha-Maggid. Reb Avraham Sternhartz once remarked that his grandfather's purpose in compiling these holy texts was to prevent the Breslover Chassidim from forgetting the teachings of the Baal Shem Tov.

(Si'ach Sarfei Kodesh III, 373)

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Shortly after Shavuos 5765 / 2005, Reb Elazar began a weekly shiur in these works for members of the Tzefas community. After his return to America, his brother Rabbi Ephraim Kenig continued to give these shiurim. In previous years, Reb Elazar also gave shiurim in the mussar seforim of the tzaddikim of Tzefas, such as Rav Moshe Cordovero's Tomer Devorah, Rav Eliezer Azkari’s Sefer Charedim, and Rav Chaim Vital's Sha'arei Kedushah.

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At a time when certain defamatory statements were made against the derekh ha-Baal Shem Tov and later against the Rebbe, rachmana letzlan, Reb Elazar urged everyone in his kehillah to increase in studying the works of the Baal Shem Tov and his talmidim as a tikkun for this zilzul chakhomim ve-tzaddikim. 

Request from a friend

Received via e-mail:

BH

Dearest friends and acquaintances.

Shalom from Jerusalem. This is Meir Elkabas. Hoping everyone is having a health and happy summer experience.

This message is divided into 2 parts:

PART A:

For those interested in the teachings of Rebbe Nachman of Breslov - some good and useful news:

Because of more demand, more and more classes on Rebbe Nachman's teachings are available to the public. Every week here in Jerusalem I give approximately 2 classes on the rebbe's teachings. These classes are being recorded and are also downloadable. Here is the link to hear the classes: https://soundcloud.com/breslov-therapy

There are 2 categories of classes:

1. Those which are an in-depth study of the Rebbe's teachings using the actual text of his teachings. These classes require some basic and general knowledge of Rebbe Nachman's teachings, and access to the actual text of his teachings found in his book entitled Likutey Moharan (see: http://www.amazon.com/LIKUTEY-MOHARAN-Volume-Nachman-Breslov/dp/0930213920/ref=as_li_tf_cw?&linkCode=waf&tag=breslovanecdo-20). These classes are those labeled in a continuous numbering system (e.g. Likutey Moharan - Ayeh - 003.MP3).
2. The other classes require no background at all. They are a clear presentation of the concepts of Rebbe Nachman's teachings on a general level.

Enjoy

PART B:

A DESPERATELY URGENT REQUEST

We are a family of 10, residing here in the religious Jewish neighborhood of Jerusalem. As I am very limited to even basic resources, I went above my means to give my kids a normal and decent Pesach experience. I did this since I felt that it is a big mitzvah that they should feel "free" and comfortable on Pesach. I still have not finished paying off the heavy Pesach expenses. This coupled with my monthly expenses...

Any immediate help towards covering these expenses would be of great help and ease the burden very much.

As a token of sincere and thankful appreciation I will (bli neder) add those who can help to my 40 consecutive-day prayer list. This will include sporadic prayers at the Holy Sites of our Holy Land (e.g. the Western Wall, King David's grave, Shimon HaTzaddik, etc.).

For more details about my situation, you can contact me directly by email or by phone at (in Israel): 972-57-317-2332.

Immediate support can be sent through a bank money transfer. My IBAN number is: IL400521840000000655848.

or through paypal at: https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=43L2R4XSC7GL4

Sincere thanks for your help and consideration.

Meir Elkabas

Seven Pillars of Faith

 

SEVEN PILLARS OF FAITH

By Rabbi Yitzchak Breiter

Translated by Rabbi Avraham Greenbaum, The Essential Rabbi Nachman 

Rabbi Yitzchak Breiter was one of the foremost Breslov leaders in Poland during the early 1900s, until his death in the Treblinka death camp during the Holocaust. This “seven pillars” are his summary of the key principles in avodas Hashem (Divine service), based on Breslov teachings.

SEVEN PILLARS OF FAITH

“Trust in God and do good, dwell in the land and feed off faith” ( Psalms 37:3 ) .

1. God controls everything

Everything in the entire universe is under God’s control. This includes everything that happens to you personally, both spiritually and materially, including what you yourself do, whether deliberately or unwittingly, wilfully or under compulsion: everything is from God. Even when appearances suggest otherwise, the believer pays attention not to the external appearance of this world but to the underlying truth.

2. Freedom

Everything we do is ultimately controlled by God, though this is concealed from us by our egos, which make us think we are separate from and independent of God. We were created like this to give us free will. This way we are able to turn to God of our own volition and discover for ourselves that God controls all things, including our own thoughts, feelings and actions.

3. Action

Even though all things in the spiritual and material realms are in God’s hands, we are not supposed to wait for God to do everything. The universe is so arranged that we have freedom of action in many areas. When we act, whether it be to make a living or to attend to any of our other needs, we must understand that, while it is up to us to take the initiative and act as if everything is in our hands, in fact all things ultimately depend upon God. No matter what we feel we ought to do, whether in our spiritual or material lives, our first step should always be to ask God to guide us and bless our efforts with success.

4. Reverses

When things appear to turn out badly for us, we have to accept that this is God’s will and that whatever happens is for the best. Even when things go wrong because of something we ourselves may have thought, said or done, we must accept that this too is from God. Other people are also free agents, yet everything they do is ultimately controlled by God. If someone insults you or in some way harms you, know that this has been sent by God as a way to cleanse your soul. If things go against you, be patient. When you accept everything as God’s will, this causes the veil of concealment to be removed, thus manifesting God’s control over all creation.

5. Growth

Your spiritual growth is also under God’s control. Even if you feel a desire to grow in a specific area, as long as you are not ready to achieve what you want, things will be arranged in such a way as to hold you back - either by external obstacles or through some idea that becomes implanted in your own mind to prevent you from reaching your goal. This does not mean that God is rejecting you. He knows that in the long run this will be the best way to bring you to the ultimate good. The purpose of holding you back is to prompt you to cry out and pray to God to help you rise from your current level and bring you nearer your true goal.

6. Revelation and guidance

Since God is everywhere and in all things, everything we experience is actually a communication from God. This includes our inner thoughts and feelings. Even negative thoughts and feelings - heaviness, lack of enthusiasm, depression and the like - are from God. Everything you hear, see, or experience in life, whether from people you know or from complete strangers, is a call to you from God. Even unclear or contradictory messages are sent with a purpose: to give us choice and free will in order to test us. The way to sort out which messages we should follow and which we should ignore is by evaluating everything in the light of Torah teaching.

7. The Wise Man-Tzaddik

Faith in God includes faith in the Tzaddikim whom God sends into this world to teach us how to transcend our lowly state and fulfil l our spiritual destiny. Not only must we accept that God gave the Torah to Moses on Sinai; we must also acknowledge that God sends wise men in every age to lift us out of our exile and teach us the true path in life.

Received by email from the "Sofer of Tzefat," on behalf of his father, director of Eizer L'Shabbos, which supplies food to needy families in Tzefat. The Breslov Center strongly endorses this worthy cause.

Dear friend

I am Shmuel Rosenberg, the son of Rabbi Rosenberg.

My father Rabbi Binyomin Rosenberg is about to make his eighth child's wedding Be"h on Lag B'omer in Tzefat.

My father always helps everyone in need, travels to the states to raise money to help the poor broken hearts, and leaves his family for long periods of time, just to help those in need.

Rabbi Rosenberg is very short on money for the wedding that will be in less than two weeks. He never asks for himself, all he thinks of is everyone around him.

I am pleading and begging, please donate to help my father for 

the wedding.

Please send your checks to Eizer L'Shabbos 5014 Sixteenth Ave. Suite 319, Brooklyn , NY 11204 and write on the envelope "wedding"

Or online www.eizerlshabbos.com  and state on an email "wedding"

For any question or how to help you could email me at shmuelsofer@gmail.com

Thanks a lot and Tizku Lmitzvos

Hashem should bless you with all you need.

Shmuel Rosenberg

The Month of Iyyar: A Time to Heal

Likutey Moharan I, 277

Translated by Rabbi Avraham Greenbaum

From The Wings of the Sun:

Traditional Jewish Healing in Theory and Practice

All medicines come from the earth. Therefore during the season when the earth gives forth her bounty and puts strength into all the trees and plants, i.e., during the month of Iyyar when the fruits ripen, all medicinal plants have greater power, because the earth then puts strength into them. However at other times, even if one were to take exactly the same medicines, they would not have the same power. This is why people take medicines in the month of Iyyar (May).

The principal location is the Land of Israel, because all the different countries receive from the residue of the Land of Israel (Ta’anit 10a). The Land of Israel has two aspects: sometimes it is called the ”Land of Canaan,” at other times it is simply called “the Land.” At times of conflict it is called the Land of Canaan. The name Canaan implies KaN ‘ANI, “here is a poor person,” as the Rabbis commented on the verse (Zechariah 14:21): “And on that day there will no longer be any Canaanite in the house of God”—”there is no one poor here.” Canaan thus implies “here is a poor person.” The reason is because of conflict, for “one controversy destroys a hundred livelihoods (see Sh’ney Luchot HaBrit 142a). Thus the Torah tells us that “there was strife between the shepherds of Abram’s cattle and the shepherds of Lot’s cattle,” and immediately afterwards it is written: “the Canaanite... then lived in the land” (Genesis 13:7). It was because of the strife and conflict that the “Canaanite” was present, and the land is then called the Land of Canaan.

But when there is peace it is simply called the Land, and then “the land gives her bounty” (Psalms 67:7), i.e., the earth gives her power to all the fruits of the land, and all the medicinal plants and herbs have strength. For this reason the Hebrew letters making up the name of the month of Iyyar (אייר ) are the initial letters of the words א’יבי י’שבו י’בשו ר’גע  (Oyvai Yoshuvu Yeivoshu Roga), “my enemies will turn back, they will be ashamed suddenly” (ibid. 6:11). For this is the season for all the medicines, which are bound up with the concept of peace—”the land gives her bounty”—the opposite of conflict, which is the concept of the Land of Canaan.

The letters making up the name of איר , Iyyar, are also the initial letters in the verse א’ני י’ ר’ופאך  (Ani YHVH Rof’ekha), “I am HaShem your healer” (Exodus 15:26).

The Main Thing

Rebbe Nachman taught: “The main thing is, ‘From the belly of She’ol [the deepest pit of hell] I screamed!’ (Jonah 2:3)” (Likutey Moharan II, 48).

Rav Kenig (L) and Rav Morgenstern (R) after Shacharis in Uman, Nisan 5774 / 2014

The Light That Shines in a Thousand Worlds

Engraving by Gustave Dore

Sichos HaRan 93

Translated and annotated by Rabbi Aryeh Kaplan, Rabbi Nachman’s Wisdom (Breslov Research Institute), pp. 215-219 (with minor modifications)

One of the underlying concepts of this at times cryptic teaching is that the sefirah of Gevurah (Might) is both the source of division and anger in creation – and the necessary factor in “bringing down the light” so that it will not harm the beholder. This is the principle that Rebbe Nachman identifies with “the sage who is vindictive and vengeful as a snake.”

As mentioned by the RaMCHaL and also several early Chassidic masters, the word “Nachash (snake)” has the same gematria as “Mashiach (Messiah)”—358. This suggests that the Messiah will tranform the negative energy personified as the biblical snake by using it to bring down the loftiest light to the lowest levels. This transformation of the negative to the positive is also related to the future resurrection of the dead.

There is a light that shines in a thousand worlds.[1]

This light is so intense that the average person cannot accept it.

It can only be accepted by a great sage who can divide the thousands into hundreds.

Such a sage can divide this great light into smaller portions that can be grasped by those below him. They can then receive it a little at a time.

A lesson may be so complex that it is incomprehensible. However, if it is broken into many simpler concepts, each one can be understood by itself. The entire lesson in this way becomes clear.

The same is true of the light that shines in a thousand worlds.

It is one simple light that cannot be perceived in part. A single concept, it can only be taken as a whole.

There is a scholar who is vengeful and vindictive like a snake. He can divide the thousands into hundreds. Such a sage can divide this great light into portions that can be comprehended and accepted.

It is written (Proverbs 17:9), “ He who harps on something separates a prince.”

Rashi writes that “he who harps,” is one who is vengeful and vindictive, harping on what another does to him. Through this, he “separates a prince” — he separates himself from G-d, who is the L-rd and Prince of the universe.

This refers to an ordinary individual. A sage, however, has a duty to be vengeful and vindictive. The Talmud teaches us, “Every sage who is not vengeful and vindictive like a snake, is no scholar.”[2]

This verse also speaks of the vengeful and vindictive sage who can divide the thousands into hundreds.

“He who harps on something” and is vengeful and vindictive, “separates the Prince.”

A prince is an ALuF [the root letters of which are “alef-lamed-pey”], a leader of thousands.

AeLeF [“alef-lamed-pey] is a thousand.

“He who harps on something” — the vengeful and vindictive sage — “separates the thousands” — and divides the thousands into hundreds.

The Talmud teaches us, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist.”[3] Rashi explains that “you will eventually derive benefit from his scholarship.”

Such a vindictive sage can divide the great light into portions, separating the thousands into hundreds.

Therefore, “you will eventually benefit from his scholarship.” For without him, the light is so great that you will not be able to grasp it .

There is a logical reason why only a vengeful sage can divide thousands into hundreds, but it is very deep indeed.

One who understands it can bring the dead back to life. He is the one spoken of when the Talmud teaches us, “a time will come when Tzadikim will resurrect the dead.”[4]

One who understands this, truly understands death.

When one divides the thousands into hundreds, he brings the thousand into the hundred and makes death into hundreds.

Thousand is AeLeF — the letter Aleph.

Death is MaVeS — Mem Vav Tav.

Bring the thousands into death — bring the Aleph into MaVeS, and you have Mem Aleph Vav Tav — which spells “MAyOS,” the hundreds.

Bring the thousands into death and you have the hundreds.

One who does not understand this concept does not know why he is now happy.

He does not understand how we speak of G-d’s unity in the second line of the Sh’ma, “Blessed is the name of the glory of His kingdom for ever and ever.”[5]

It is customary to say this line quietly. The Talmud explains the reason with a parable. A princess smells a pudding called Tzikey Kederah, a savory pudding made by the lower classes. If she asks for it, she is disgraced, if she does not, she is discomforted. Her servants therefore bring it to her quietly.[6]

He who does not understand the reason for a vindictive sage, does not understand the significance of the Tsikey Kederah.

He also does not understand the meaning of the first two letters Ches Shin of Chashmal — the electrum seen in Ezekiel’s vision.[7]

He also does not know the meaning of Nogah, the brightness in Ezekiel’s vision, mentioned in the verse (Ezekiel 1:4), “A brightness round about it.”[8]

He also does not know the workings of the Merkavah, the divine Chariot.[9]

He does not understand the concept of the covenant, nor why people dispute him.

The Messiah understands this concept perfectly. Tzaddikim, however, cannot comprehend it unless they themselves can divide the thousands into hundreds. These are the Tzaddikim who are vengeful and vindictive.

These Tzaddikim are the Messiah’s belt.

The Talmud teaches us, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist.” This is the Messiah’s belt.

Regarding the Messiah it is written (Isaiah 11:5), “the belt around his loins shall be righteousness.” The Targum renders this, “ And Tzaddikim shall be all around him .”

This is the concept of “Matun Matun” — waiting waiting [10] — the aspect of hundreds. [11]

The Tzaddikim who can divide thousands into hundreds will be the belt of the Messiah.

These resurrect the lesser Tzaddikim.

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[1] This was said before Chanukah 5567 (1806), during the week of the circumcision of the Rebbe’s son Yaakov; Chayay Moharan 15b. It was said on the “watch night,” the night before his son’s circumcision; Avanehah Barzel p. 32 ($41). The child was born on a Sabbath, and this lesson was delivered when Reb L. Dayin brought the Rebbe fish for the circumcision feast; Yemey Moharnat 14a. For a detailed explanation of this lesson, see Lekutey Halakhos (Choshen Mishpat) Edus 4, Pesach 9, Kiddushin 3:16; Zimras Ha’aretz, 105b.

[2] Yoma 22b.

[3] Shabbos 63a. 

[4] Pesachim 68a; Zohar 1:114b, 135a.

[5] The Sh’ma itself is taken from the Torah, Deut. 6:4-9. This second line, however, is not in the Torah, but is mentioned in the Targum Jonathan on Deut. 6:4. The first line, “Hear O Israel,” is called the “upper unification,’’ while this second line is called the “lower unification”; Zohar 1:18b. See Lekutey Halakhos (Choshen Mishpat) Edus 4:15.

[6]Pesachim 56a; Lekutey Halakhos loc. cit 4:16. Tzikey Kederah is a pudding made of minced meat cooked with wine and spices. Cf. HaMetargem, ad Ioc.; Yoma 75a, Bava Metzia 77b, Chullin 77b, Kesubos 65a.

[7] These two letters spell Chash—quietness. See Chagigah 13b, where the word Chashmal is broken into two words, Chash Mal—quietness speaking. In the Kabbalah, the Chashmal is the force protecting the Holy from the unholy, and the Chash is the part closest to the Klipas Nogah. Etz Chaim, Shaar Klipas Nogah 2, Mavoh Sha’arim 3:2:14; Lekutey Moharan I, 19:3, 41, 82, 127.

[8] This refers to the Klipas Nogah, the “bright husk”—intermediate between the realm of the holy and the evil. Through this Klipah, the husks of absolute evil are nourished, and it is man’s task to turn it all into good. Etz Chaim, loc. cit. 4, Shaar HaKlipos 3; Lekutey Moharan I, 19:5.

[9] Cf. Chagigah 2:1.

[10] Berakhos 20a, “waiting waiting is worth 400 zuzim (coins).” See Rashi ad loc.

[11] MaTuN is related to the word MaTNav—loins. With the inclusion of the letter Alef, as above, it also becomes MAyOT—hundreds.

This Sunday: Memorial for Asher Lazar

Friends of the late Asher Lazar, zikhrono livracha, will be gathering together this Sunday afternoon at Rabbi Meyer Fund's shul to share their memories and condolences. The gathering is scheduled for 1:00 PM and probably will continue for around two hours. Rabbi Fund will preside. The public is invited.

Asher passed away in Nachlaot, Israel, last March after a long illness. A soft-spoken, thoughtful man, he was an American baal teshuvah of high ideals and a lifelong spiritual seeker. For a number of years he attended a Breslov shiur in Borough Park given by Rabbi Shlomo Aharon Gottleib, shlit"a, until he and his wife Raizelle made aliyah. He was also a dedicated Macrobiotic cook who, in his characteristic spirit of chesed, would prepare food for others struggling with health issues and actually deliver it to them in many cases. He also wrote a kosher macrobiotic cookbook, which still has not been published. 

The Rice House posted the following about Asher on their website regarding the macrobiotic diet in Israel:

"Asher Lazar, a 1978 Kushi Institute graduate and former chef at the Open Sesame restaurant in Boston, recently immigrated to Jerusalem from New York with his wife Raezelle, a compassionate yoga teacher. They are part of the Jerusalem ultra-orthodox community. Asher provides health consultations, takeout food and weekly macrobiotic dinners at his home-based Traditional Jewish Health House. He recently began a macrobiotic soup kitchen for Jerusalem's poor. Asher combines macrobiotic health practice with Torah insights such as suggestions to his clientele that they silently recite Psalms while chewing their food."

When Asher's father became ill, he moved in with Asher and Raezelle until his death in 2010. Asher cared for him until the end. 

May Asher's neshamah have an aliyah, and may his legacy of kindness to other live on through all who knew him.