Chai Elul

Art Baruch Nachshon

"Chai Elul" -- the 18th day of the Hebrew month of Elul -- is a most significant date on the Chassidic calendar. The founder of Chassidism, Rabbi Israel Baal Shem Tov, was born on this date, in 1698. It is also the day, 36 years later, on which the Baal Shem Tov began to publicly disseminate his teachings, after many years as a member of the society of "hidden tzaddikim" during which he lived disguised as a simple innkeeper and clay-digger, his greatness known only to a very small circle of fellow mystics and disciples.

Elul 18 is also the birthday -- in 1745 -- of Rabbi Schneur Zalman of Liadi, who often referred to himself as the Baal Shem Tov's "spiritual grandson" [Rabbi Schneur Zalman was the disciple of Rabbi Israel's disciple, Rabbi DovBer of Mezeritch]. After gaining fame as a child prodigy and young Talmudic genius, Rabbi Schneur Zalman journeyed to Mezeritch to study under the tutelage of the Baal Shem Tov's successor--as he later explained, "to study I knew somewhat, but I needed to learn how to pray"--and was soon accepted into the intimate circle of Rabbi DovBer's leading disciples. Rabbi Schneur Zalman established the "Chabad" branch of Chassidism, which emphasizes in-depth study and intense contemplation as the key to vitalizing the entire person, from sublime mind to practical deed.

The Mirror

The defects that you notice in someone else are the parts of yourself that still need fixing.

The world is a mirror ..... many people don't understand this.   Whenever you notice a particular character trait in another person..... that is the part of yourself that you need to work on.  If you think you have already fixed that trait in yourself, then why does it affect you so much when you see it in someone else?

The one who aggravates you the most, is most likely the one who possesses your own bad middot, but it's easier for us to criticize others than to work on ourselves.

If you can't see that trait in yourself, look harder. 

You can learn a great deal about someone by listening to what they say about others.  Most of what they say about someone else, applies to them !  They probably don't realize this.... and it's a good way of working out just who somebody really is.

The world is a mirror, you see your own reflection in other people.

The following is extracted from "Not Just Stories" by Rabbi Abraham J. Twerski M.D.

Denial is a psychological term referring to a person's inability to see reality. Denial is a frequently occuring phenomenon, and is one of the many psychological defense mechanisms, whose function is to shield a person from an awareness that would cause him distress.

A very common form of denial is a person's inability to see his own character defects. The reason is obvious: awareness of the presence of this defect in oneself is too much for a person to bear. Yet unawareness of these defects will result in one's doing nothing to improve upon them. Even a dedicated soul-searching may fail to reveal one's own shortcomings, since denial obscures their existence from him.

The Baal Shem Tov said that G-d provided a way to circumvent this denial: "The world is a mirror" said the Baal Shem Tov. "The defects you see in others are really your own."

While denial prevents a person from seeing his own character defects, it does not prevent him from seeing defects in other people. Quite the contrary, we are experts at detecting faults in others. All we need to do, then, said the Baal Shem Tov, is to realise that these are but a reflection of our own shortcomings. We do not see defects in others that are non-existent in ourselves.

"Love covers all offenses" [Proverbs 10:12] has filtered down to the colloquial aphorism that "Love is blind". It is common knowledge that we may be oblivious to defects in someone we love, although they may be blatant to other observers. Just as we may not see that which we do not wish to see, so it is conversely true that we only see something which, for some reason, attracts our attention. The Baal Shem Tov states that when we see defects in others, the reason for this recognition is that, in one way or another, they represent our own defects.

This principle is a major dynamic in the effectiveness of group therapy. In treatment of some types of emotional disorders, group therapy may be far more effective than individual therapy. A therapist pointing out a particular character defect to a client may be rejected, with the patient's denial preventing the necessary insight. In a group session, the client is very likely to note this very defect in another group member, and the group may then help him realize that he too has this particular characteristic, and this is extremely effective in overcoming one's denial.

It is the persistence of denial that constitutes a major obstacle to therapy and corrective action.

Rabbi Dov Ber of Lubavitch was receiving his chassidim, when he abruptly told his assistant to close the door and not allow anyone entry. Some of the chassidim, eager to understand the Rabbi's sudden desire for solitude, put their ears to the door and heard the Rabbi reciting Tehillim with heartrending tones.

The Rabbi later explained that whenever a chassid asks him for guidance to do teshuvah for a transgression; he immediately searches for that transgression within himself, according to the Baal Shem Tov's teaching that the world is a mirror, and had he not been guilty of the same thing, even in a much more diluted form, it would never have come to his attention. The discovery of an analogous defect within himself then allows him to make the necessary amends.

"When one chassid told me about something he had done wrong, I promptly began searching for a similar shortcoming in myself. However, I was unable to find it. This meant that I was deceiving myself, and that somewhere there was a dereliction of which I was unaware. Being oblivious of this would preclude my taking any corrective action, and I therefore had to pray intensely for Divine guidance to help me discover this defect in myself."

What a wonderful world it would be if every time we saw some defect in another person, we would do some soul-searching, and take corrective actions for self-improvement, rather than being critical of others and denoucing them.

The Three Levels of Tzadikim

In every generation there exists 36 tzadikim nistarim [hidden righteous men] - sometimes known as "the Lamed Vav-niks" - [Lamed Vav is Hebrew for 36], whose existence sustain the world.

When one of them dies, G-d finds another replacement.

A tzadik nistar is a hidden tzadik, whose righteousness remains unknown to his community. In every generation there are 36 tzadikim nistarim in addition to 36 revealed tzadikim. [see Leviatan and Behemot]. Together they combine to form the 72 "bridges" [corresponding to the 72 Names of G-d] described in the Zohar as linking together the concealed and revealed worlds. It requires tremendous self sacrifice for a tzadik nistar to reveal himself to the world. This was first accomplished in full by the Ba'al Shem Tov.

A tzadik is someone who has succeeded in fully overcoming the evil inclination of his animal soul [and has converted its potential into good] and who dedicates himself to spiritually elevating his people.

There are in general three levels of the tzadik:

1. A "complete tzadik" [tzadik gamur] who not only vanquishes in full his innate evil inclination, but even transforms it into good [for which reason he is referred to as tzadik v'tov lo," a tzadik who possesses only good].

2. An "incomplete tzadik" [tzadik she'eino gamur] who has not yet completed the task of vanquishing his evil inclination, though he has mineralized it in essence [for which reason he is called a tzadik v'ra lo," a tzadik who [still] possesses [a bit of] evil].

3. A "relative tzadik" [tzadik b'shem hamushal, or tzadik b'din] whose merits exceed his liabilities [see Tanya, chapt. 1].

Why Moshiach is an Outcome of Learning Chassidus

A shiur by Rabbi Glick

Meshane Makom Meshane Mazel - Change your Place, Change your Mazel

Following yesterday's post about the Three Blessings, there are two other ways to change your Mazal.

One is by changing your Hebrew name [but this should not be done without a long consultation with a learned Rabbi, and is usually only done in the case of a severe life-threatening illness] and the other one is by moving to a new address, or even a new city or country.

By changing our place in life we can change our destiny.  In Hebrew this is called ''MeShane Makom [change your place] MeShane Mazal [change your fortune]..  Mazal has many descriptions but basically it means the way your blessings come down to you.  In Jewish Astrology the signs are known as Mazalot.  That's why we wish people ''Mazal Tov'' on a joyous occasion, because their Mazal is good.    The story below will help you understand.

Art: Jacek Yerka

Adapted by Yrachmiel Tilles

Many of Rabbi Yisrael Baal Shem Tov's ways might have seemed strange to an outsider, but Reb Zev Wolf Kitzes, the Baal Shem Tov's constant companion, had enough confidence in his Rebbe never to doubt his actions. He knew that in the end -- even if it took years -- all would be for the best.

Reb Zev Wolf once accompanied the Besht on a visit to a certain village Jew. The impoverished villager welcomed the Besht into his home.

"I must have a donation of 18 rubles," the Besht requested. The poor man did not have this large sum. But, considering that it was the Besht making the request, the villager took some of his furniture and his cow, sold them, and gave the Besht the money. Reb Zev Wolf looked on silently while the Besht took the money and then departed.

Several days later the villager's rent was due on his inn. He could not produce the sum and the landlord evicted him. The villager, seeing no future for himself in this small village, decided to try his luck elsewhere. He finally found himself a tiny hut in a different village with a different landlord. By selling some more of his possessions, the villager managed to buy a cow. The cow provided him with his sole source of income; he sold her milk and eked out a meager living.

Some time later the landlord's cow became sick and her milk was unusable. One of the landlord's servants who knew of the new tenant quickly went to this villager and bought milk for the landlord. When the landlord was served the milk, he commented, "This milk is of a superior quality. Tell the owner that I will pay handsomely for the privilege of being his only customer."

This incident turned the tide of fortune for the villager. Each day he delivered milk to the manor and each day the landlord commented on the quality of the milk and milk products derived from it. He grew fond of the Jew and began to consult him about his business, slowly turning over to him many responsibilities. The landlord trusted him implicitly and appreciated the Jew's honesty, reliability, and faithful service.

The landlord's relationship and bond with the villager became so deep that, being childless, he transferred ownership of that village and the nearby city to the Jew. Feeling that now everything was in good hands, the landlord took leave and went abroad after having given the Jew legal title to that area.  A few years later, Reb Zev Wolf came to the village of the new landlord collecting money on behalf of Jewish prisoners and captives. Reb Zev Wolf had already collected all but 300 rubles of the sum which the Besht had designated.

Upon meeting with the village rabbi, Reb Zev Wolf questioned him as to why he was so festively attired."I am going, together with a group of the town dignitaries, to greet the landlord of this city who will be paying us a visit today. Why don't you come along with us? He is a Jew and will most probably be willing to contribute to your cause."

Reb Zev Wolf accompanied the rabbi and his companions. The landlord greeted the delegation warmly, paying special attention to Reb Zev Wolf. After a little while, the landlord took Reb Zev Wolf aside."You don't remember me, do you?" he asked. Reb Zev Wolf could not place the wealthy man's face. The landlord went on to retell the story of his change of fortune. Then, he took out 300 rubles and gave it to Reb Zev Wolf.

It was only upon returning to the Besht that Reb Zev Wolf understood the entire story. "The last 300 rubles were donated by the village Jew whom you once asked for a donation of 18 rubles. Today he is a wealthy man."

"Let me now tell you why I extracted that large sum from him when his circumstances were so difficult," explained the Besht. "A change of fortune was awaiting him in the future but not in that place. It was necessary to bring him to the end of his rope so that he would be forced to leave and settle elsewhere. That is exactly what happened. The rest you already know."

The Rebbe of Rebbes: R' Elimelech of Lizensk

"Today, in our bitter exile, there are people who receive ruach hakodesh more easily than in the time of the prophets." [Noam Elimelech]

Rabbi Elimelech of Lizhensk was the student of Dov Ber of Mezerich, the brother of Meshulam Zushia of Anipoli. He was born in 1717, and died on 21 Adar in 1786.

During the lifetime of Dov Ber of Mezerich he traveled widely with his brother all over Poland to spread Hassidism. After Dov Ber's death, Rebbe Elimelech settled in Lizhensk and attained great fame, thanks to his lofty life. During his lifetime, Lizhensk was turned into a center of Polish-Galician Hassidism. There, many famous Tzadikim and Hassidic activists of Galicia were educated and obtained their inspiration during the 18th century.

Rebbe Elimelech is the author of “Noam Elimelech” [Lvov 1798], a book of commentaries on the Pentateuch. In that book, the role of a Tzadik is set out and explained, and the doctrine of Hassidism is explained in greater detail. This book was subject to an intense investigation by the opponents of Hassidism. Many of his expositions are published in his work “Darche Tzedek”, and other works.

The Melitzer Rebbe shlit'a, a direct descendant of the "Noam Elimelech", stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe Elimelech was born, the world received abundance in his merit. Now, after his death, even more so!

It is said that Rabbi Elimelech promised anyone who would visit his grave that they would not leave this world without teshuva.



Kever of Rabbi Elimelech in Lizensk, Poland [Photo: יהונתן וואקסמאן]

Ohel of Rebbe Elimelech, Lizensk Poland [Photo: יהונתן וואקסמאן]

After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereshis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.”

The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezitcher Maggid. The garden refers to my brother the Rebbe Elimelech.

This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are :

1.The Holy Rebbe the Chozeh or Seer of Lublin;

2.The Holy Rebbe Avodas Yisrael the Koznitzer Maggid;

3. The Holy Rebbe Mendel Rimanover; and

4.The Holy Ohev Yisrael the Apta Rav.

Stories of Noam Elimelech

The Light of The Rebbe’s Prayer Sash

related by the Rabbi of Madin, grandson of the Ropshitzer

Rebbe Elimelech had a custom that after the afternoon Mincha service he would converse with his close followers. He would then proceed to a special private room to pray the evening Maariv service alone in seclusion, purity and sanctity.

Rabbi Naftali Ropshitzer, a student of the Rebbe always yearned to also be in that room. He constantly wished to see the deeds of his Rebbe and how he prayed at that time. Once he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took his “gartel,” the traditional sash or belt used by Hassidim for prayer and preceded to fasten it about himself.

The first time he wound the sash about his waist the whole house was filled with an awesome unbelievable light. The second time he tied the gartel winding it around, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself fainting. He called out in a loud voice.

Rebbe Elimelech heard the cries of distress coming from his student and recognized their source. “Naftali my son are you here?” the Rebbe asked. “Fortunately, you did not remain here for the third and final time I wound the gartel. If you had remained your soul would have surely left your body from the intensity of the great light. Therefore leave now.”

An unusual guest for Tea

related in the name of The Shinover Rebbe

The author of the Hasidic work Maor va’Shemesh was a student of the Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to serve him, thereby learning directly from his Rebbe. Rebbe Elimelech conceded and asked him for a cup of tea. After preparing the tea, the student entered the room to give it to the Rebbe. Inside he saw the awesome figure of an old man sitting beside Rebbe Elimelech. He was overcome by fear, trembling and shaking so much so that he dropped the cup spilling the tea on the floor and ran out.

Later Rebbe Elimelech saw his student and asked him why he hadn’t given him the tea he requested. He answered that he had brought it but when he saw the figure of the old man he was so frightened he spilled the tea. The Rebbe then said to him in Yiddish “Oy vey iz das kind voos ken nisht kiken dem taten in poonim arayn: Woe is to the child who cannot look his own father in the face.” That old man you saw was none other than our forefather Avraham peace be upon him!

More can be found at Jewish Gen

The Language of Birds and Animals

Rabbi Aryeh Leib of Polonoye, the Maggid desperately wanted to learn the language of birds and animals. He thought this knowledge would be useful in soothing the souls of his followers to whom he preached.

The language of the animals, birds and even the plants and rocks is always known by at least one person in every generation. At that time, this knowledge was known by Rabbi Israel ben Eliezer, the holy Baal Shem Tov.

Rabbi Aryeh Leib decided, although possibly presumptuously, to beg his Rebbe, the Baal Shem Tov, to teach him this language. He reasoned that it was all right to ask because, "after all, I only plan to use the power for the sake of Heaven. With the knowledge of the physical world, I will really be able to help my followers overcome their worldly concerns.”

Having made up his mind, Rabbi Aryeh Leib traveled to Mezibush. The trip took almost no time because his mind was engrossed with thoughts of listening to the speech of birds and animals.

It was already night when he arrived in Mezibush. The study house of the Baal Shem Tov was lit up and bustling with students. Reb Aryeh Leib entered and saw the Baal Shem Tov sitting at a table speaking with a few of his close followers. While Reb Aryeh Leib was sure that the Baal Shem Tov had noticed him, the Rebbe’s eyes didn’t meet his to acknowledge his arrival. Later, after most of the students had already left the study house, Reb Aryeh Leib still waited and hoped to be recognized by the Baal Shem Tov. Finally, when the Baal Shem Tov walked out of the study hall, he glanced over to Reb Aryeh Leib and greeted him without any emotion, “Shalom Aleichem” he said.

Reb Aryeh Leib was very upset. "Why didn’t he greet me as he always had before?” he wondered. "Maybe I should just leave. But then again, there is nothing more important to me than learning the language of the birds and animals. No! I won't leave. I'll wait for a good time to approach him," he thought.

For the next few days, the Baal Shem Tov didn’t say anything special to Reb Aryeh Leib. Then, after Shabbat, the Baal Shem Tov asked Alexei, his wagon driver, to prepare his wagon for a journey. He invited Reb Aryeh Leib and several other Chassidim to join him. Reb Aryeh Leib and the others readily agreed and he was filled with joy thinking that his wish might finally be fulfilled.

The next day, after many long hours of travel, the Baal Shem Tov instructed Alexei to stop at an inn. The Baal Shem Tov went right up to a room that was especially prepared for him by the innkeeper. The Chassidim stayed together in the main room of the inn. Being tired after the long trip, they all immediately fell asleep.

Only Reb Aryeh Leib couldn’t fall asleep. He kept wondering if the Baal Shem Tov would teach him the knowledge he desperately wanted to learn. Early in the morning, he heard the Baal Shem Tov pacing back and forth in his room. So he gathered his courage and went upstairs to speak with him. When he reached the top of the stairs, he saw a bright light shining from the Baal Shem Tov's room. He started to go into the room but then realized that the bright light was beaming from the face of the Baal Shem Tov. He stood glued to the floor, unable to look away from the Rebbe's face that was ablaze like a fire.

When the Baal Shem Tov walked over to him, Reb Aryeh Leib nearly fell to the floor with fear. He begged forgiveness for disturbing the Baal Shem Tov.

The Baal Shem Tov gently put his hand on his student’s shoulder and said “Reb Aryeh Leib, stand up. Don't be afraid. What is it that you want?”

But Reb Aryeh Leib was too embarrassed to say anything. So he turned around and went back downstairs.

The next day, as they continued their journey in the wagon, the Baal Shem Tov asked Reb Aryeh Leib to sit next to him. Reb Aryeh Leib was very excited by the invitation.

The Baal Shem Tov said to him, "I know that the main reason for your joining me is to learn the language of the birds and animals. I’ve decided to teach you what you want so desperately to learn. There is, however, one condition that is of the utmost importance. You must listen with your full attention to what I’m about to say.”

“Oh yes Rebbe, I promise to give my undivided attention to all that you say,” Reb Aryeh Leib answered.

The Baal Shem Tov continued, "To begin, it is known that the Heavenly Chariot is supported by a face of an eagle at one corner, the face of an ox at another corner, the face of a lion at another corner, and the face of a man at the last corner. It is also known that from the eagle face flows the life power to the birds, from the ox face flows the life power to the domestic animals, from the lion face flows the life power to the wild animals and from the man’s face flows the life power down to the lower man. Also the language of the birds, the animals and people comes from the Heavenly Chariot. A wise person that can see things at their source in the Heavenly Chariot can understand the speech of the birds and animals."

As the Baal Shem Tov continued with the deeper, primary teachings from our Holy Books such as the Zohar and the Tikkunim, the wagon entered a forest.

Reb Aryeh Leib was listening with all his attention to the Baal Shem Tov. Suddenly he felt a branch brush against his cheek. At that moment he began to hear the animals and birds speaking to each other.

Meanwhile the Baal Shem Tov continued talking. Reb Aryeh was so enthralled with the speech of the animals and birds that he divided his attention. With one ear he listened to the Baal Shem Tov and with the other ear he listened to the birds and animals.

Later, when the wagon came out of the forest, the Baal Shem Tov said, “So you understand all that I said.”

“Oh yes!” answered Reb Aryeh Leib.

Then the Baal Shem Tov passed his hand over the face of Reb Aryeh Leib. At that moment, Reb Aryeh Leib still heard the sounds of the animals and birds but could no longer understand their speech.

The Baal Shem Tov said, “Because you couldn’t hold your full attention on what I was saying, you’re not ready to be entrusted with the knowledge of the language of birds and animals."

And so it was.

The Psychic Breastplate

Picture: Rabbi Mordechai Becher

"And Aaron shall carry the names of the Children of Israel in the Breastplate of Judgment over his heart, when he enters the Holy Place, as a rememberance before G·d at all times........ And you shall place the Urim and the Tumin (a parchment containing G-d's name) into the (fold of the) Breastplate of Judgment so that it will be over Aaron's heart when he comes before G·d . . "

[Tetzaveh 28:29-30]

The Breastplate of Judgment was a prophetic device, worn by the High Priest, through which questions could be asked of G·d. When the king or the High Court (Sanhedrin) would ask a question, the Priest would see various letters sparkle or bulge out. Using Divine Inspiration, he would then be able to combine the letters to spell out the answer. [See Aryeh Kaplan, Handbook of Jewish Thought, vol. 1 (New York: Moznaim, 1979), 6:36 and fn. 110, for more on this subject]

There were twelve precious stones set in the Breastplate of Judgment. They were engraved with the names of the Patriarchs, Abraham, Isaac and Jacob, the names of the twelve tribes, and the words "tribes of Yeshurun." Certain letters, such as the gimel or the zayin, were written only once. [Yoma 73b]

As our Sages have said, the Breastplate barely contained all twenty-two letters of the Hebrew alphabet. Therefore, when they had to ask a question that used several of the same letters, such as "Should I go to Bavel," how were they answered?

The question "Should I go to Bavel?" contains two letters beit, and three lameds. However, it is likely that the author was only using this as an example of a phrase with repeating letters, because there were at least five beits and four lameds in the Breastplate - enough to spell out these words.

There is a very great mystery in this . . . I heard from my grandfather [the Baal Shem Tov], that each of the twenty-two letters [of the Hebrew alphabet] contains within it all the other letters of the alphabet - these can be attained by spelling out each letter in full. For instance, writing out the letter aleph in full provides a lamed and a phey. Furthermore, each of these letters can be further expanded, to produce even more letters, until the entire Hebrew alphabet is reconstituted - except for the letter mem which, when written in full, will not produce any additional letters.

Since G·d commanded that all twenty-two letters be inscribed on the Breastplate, when the priest would be enwrapped in Divine inspiration, the letters would shine in their expanded forms. This enabled the priest to receive everything he needed to know. This is the meaning of "shoham stones and filling stones "avnei miluyim" for the apron and for the Breastplate" [Tetzaveh 25:7].

"Avnei miluyim" read alternatively as "stones that are filled out" - meaning that the engraved letters shone in their expanded forms. In a number of other lessons on this theme, the Baal Shem Tov explains that additional letters can be derived from a single letter by using the techniques of gematria (numerical value of the letters), or by dividing the letters into their component parts. It is possible that those approaches were originally mentioned with this lesson, since there are a number of other letters, such as the gimel, zayin, ches, tes and samech that could never be derived from the other letters, no matter how many times they are spelled out.

Source: From the writings of the Baal Shem Tov

Translation and Commentary by Rabbi Dr. Eliezer Shore

Mishpatim and the Mystery of Reincarnation

The Maggid of Mezritch once asked The Baal Shem Tov to explain the passage in the Zohar on the opening verse of the Torah section Mishpatim, "These are the laws" as referring to "the mystery of reincarnation." The Maggid wondered: What connection is there between the esoteric meaning relating to monetary issues, the laws of torts, and the alleged esoteric one of multiple incarnations of souls?

In reply the Baal Shem Tov sent him to a forest and told him to seek out a certain tree next to a fount, and to remain there until evening.

When the Maggid arrived at his destination he saw there an armed man with a horse. The man was tired and had stopped to rest, eat and drink. When he moved on he left his wallet behind. After a while, another man came, found the wallet and took it with him.

Shortly thereafter, a third man arrived. He was obviously poor and exhausted. He sat down under the tree, ate some bread, drank from the well and lay down to sleep. Just then the armored rider returned and demanded his wallet from the poor traveler. The latter knew nothing of the wallet, but the rider, not believing him, proceeded to beat him mercilessly before moving on.

As the sun set Rabbi Dov Ber returned home and told the Baal Shem Tov what he had seen. The master now explained:

The rider, in his previous incarnation, owed the second man a sum of money equal to that in the wallet but refused to pay him. The creditor then charged him before their local rabbi - none other than the third man in his previous incarnation. But the rabbi failed to investigate the claim as thoroughly as he should have done and dismissed the charge.

That is why in their present reincarnation, the Baal Shem Tov concluded, the first man wound up 'paying' his debt to the second one and the rabbi-judge received the punishment he deserved. Now, he added, the connection between G-d’s justice and reincarnation should be clear.

Adapted by Yerachmiel Tilles from The Great Maggid by Rabbi J. Immanuel Schochet

Converts and Soul Roots

 

And Abram took Sarai his wife, his nephew Lot, and all their belongings, as well as the souls that they made in Haran; and they left to go into the land of Canaan [Lech Lecha 12:5]

When a person is in a state of small-mindedness (mohin d'katnus), he gives birth to the souls of converts. (1) This is the meaning of: "the souls that they made in Haran," which is the three aspects of Elokim in Smallness, having the numerical value of the word Haran (2).

(1) This idea, found throughout the teachings of the Baal Shem Tov, is based upon the principle of root and branch souls. When a root soul falls to a lower level, it is in order to raise up the "branch" souls that are connected to him, who themselves are on a low level. Although converts may have very high souls - according to the Talmud, they observe the mitzvos with more exactitude than born Jews - before their conversion, their souls are locked in a Gentile body. A similar teaching can be found in the writings of the Baal Shem Tov concerning ba'alei teshuva - returnees to Judaism. Their ability to repent comes from the influence of a Tzaddik who has fallen to a lower level and raised himself again.

It is necessary to understand why G·d created a situation in which a Tzaddik falls from his level. It would certainly be better for him to remain constantly on his level and serve G-d with an expanded consciousness and to love Him perfectly. The Baal Shem Tov and my Master, Rabbi Dov Baer (the Maggid of Mezritch) explained it as follows. When the Tzaddik falls from his level and endeavors to regain his strength, he creates the souls of converts. This is like someone who wants to take his friend out of the mud. He also has to go down into the muck to raise him up." [See Kedushas Levi, by R. Levi Yitzchok of Berditchov, on the verse: "Your ointments have a goodly fragrance" (Song of Songs 1:3)]

(2) G-d's Name "Elokim" has the numerical value of 86. When multiplied by three, gives the number 258, which is the numerical value of the word "Haran." The implication is that when Abraham and Sarah were in the land of Haran - in a state of small-mindedness - they gave birth to the souls of converts: "the souls that they had made in Haran."

[See R. Yitzchok Luria, Etz Chayim, Sha'ar HaKelalim, chapter 13.3]

Sefer Baal Shem Tov: The Baal Shem Tov's Teachings on the Torah

Translation and Commentary by Rabbi Dr. Eliezer Shore

Every Day of the Year, You Are Your Own Judge

Unknown Artist

by Rav Ephraim Kenig shlit'a

He [Rabbi Akiva] used to say "Everything is given on pledge and a net is spread out over all the living. The shop is open, the merchant extends credit, the ledger is open and the hand records therein. All who wish to borrow may come and borrow. But the collectors make their regular daily rounds, and take payment from a person with or without their knowledge...." [Pirkei Avot 3:20]

A person usually goes about their daily life thinking that whatever they do is basically okay.  Even if this is not the case, they figure if no one knows, then it's not the end of the world; they'll just fix it afterwards.  They may even realize that G-d knows about their indiscretions, but since the person considers them to be only temporary, everything will somehow straighten out in the end.  These are the type of thoughts that Rabbi Akiva is addressing in his statement in Pirkei Avot.  He reminds us that whatever we take from this world must be left behind when we leave; nothing can be taken with us when we die.

Paying Back What You Eat
One way to understand this is found in the book ''Chesed L'Avraham'' written by the grandfather of the Chida, Rabbi Chaim David Azulai a"h.  He writes that when a person dies, the chevra kadisha comes to attend to the body before the levaya [funeral].  They cover the body in the place where it was when the soul departed, and everyone returns home.  The deceased remains alone with himself. When the body is put into the grave, if the person enjoyed a lot from this world, the first thing that happens is that the worms come to demand their portion.  In other words, they must now return whatever they took from this world, whatever they ate simply to fill their stomach.  Yet if they ate only in holiness and purity, i.e. only kosher food and only in quantities necessary to sustain a healthy and strong body to serve G-d, then there is nothing to take back.  This is one understanding of  "they take payment''.

With or Without His Knowledge
Since there are specific times during the year conducive to repentance and forgiveness, a person may think that everything automatically works out.  For example, there is the month of Elul - the Hebrew month set aside for teshuvah, intensive introspection and repentance - which is followed by Rosh Hashanah and the atonement of Yom Kippur.  But the reality is that G-d is not obligated to wait until these specific times and can send messengers to collect what is due at any point.  Sometimes, one may even be aware of their situation and upon a little soul searching, may even realize they might need to go through something unpleasant.  But usually, this level of self-awareness is rare and one has no realization that anything is amiss or in need of change.  But G-d operates in His ways. It is here the idea "with or without his knowledge" comes into play.

You Are Your Own Judge
Rebbe Nachman transmits the following idea in the name of the holy Baal Shem Tov.  Before any decree is issued in the world, G-d forbid, the entire world is assembled to give their agreement.  In this instance, the 'entire world' encompasses the inanimate, plant, animal, and human levels.  They are all notified and asked if there is any opposition to the decree.  This even includes the person who has the negative decree hanging over them.  When everyone reaches agreement, the judgment is passed.

Who in the world would agree to a negative decree against oneself?  Obviously, if you were to ask the person directly, they would defend themselves and oppose the judgment.  For this reason, a similar situation is presented to them, and their opinion is asked without realizing it has anything to do with their own case.  Someone will ask them: "What do you think about what so-and-so did?"  They respond. "Whoo whoo, they deserve this or that..."   In heaven they say: "Is that right?" You just passed judgment on yourself..."  The case is closed and the person doesn't comprehend what just transpired.  According to Rebbe Nachman, this is an example of "taking payment with or without his knowledge".

The whole concept of how a person is asked each time about their own judgment is profoundly deep.  Each word of every story we hear has lofty and exalted significance.   For example, we may hear a story about two people involved in an argument that has nothing to do with us.  In the rare case it does, we need to be even more careful.  But most of the time, it is simply a seemingly random story where everyone takes the liberty of jumping into the fray, taking a stand on who is right or wrong, and who deserves what.  The very words a person utters are then taken and applied to his own case and he will be compelled to bring his own words to fruition.  This is why Rebbe Nachman advises us to be very careful about what we say.  Don't let an inadvertent word slip out in the wrong way or pass judgment on another's behavior.  If you do, you are agreeing to your own verdict, since no judgment can materialize without your agreement.

Controlling Your Thoughts

King David says Zamoti bal yalavar pi - "My thoughts dare not pass through my mouth." [Psalms 17:3]  There are two important ways to understand this verse.  Firstly, the word zamoti is related to the Hebrew word for "muzzle" - z'mam.  King David alludes to this as if to say "G-d! Since I don't weigh my words seriously enough, put a muzzle on my mouth to prevent me from saying anything irresponsible or improper."

The second explanation of how to understand this verse concerns controlling our thoughts.  Sometimes a person blurts out an empty phrase, without even knowing why they said it.  But the reality is that there are custodial forces appointed over a person from heaven; sometimes they are good and sometimes not. They seize upon these same words and turn them around on the one who uttered them.  These ramifications ought to give each of us serious pause for thought.

It is not necessary to express every thought that comes to mind.  Thus King David refers here to the need for an even deeper level of restraint.  He would like G-d to place a muzzle on his mouth to stop him from verbalizing anything that enters his head.  Since according to Rebbe Nachman, it is through these very words that they "take the payment from a person with or without his knowledge".

We witness how people suffer from a bundle of woes that they carry, whether external problems or personal health issues G-d forbid. Yet the reality is that they agreed and signed off on everything.  Without their agreement, these difficulties could not have materialized.  One may say "I never agreed to such a thing!"  The recording is then played back for them and they are asked "You don't remember what you said in such and such year when someone told you a certain story? Was it any of your business to comment? You gave your commentary anyway and here are the consequences."  G-d should guard us.

This spiritual dynamic accompanies us every single day, hour by hour.  It is written "Whoever sits in the refuge of the Most High.." [Psalms 91].  The Talmud calls this particular chapter of Psalms "a song against evil forces" since it is recited by those who want to be saved from misfortune and accidents.

For instance, when mourners attend a funeral they recite these verses since they possess tremendous protective power against negative spiritual forces seeking to harm a person.  It is further written: "His angels he will charge for you, to protect you on all your paths."  This refers to the fact that there are angels who constantly accompany a person to safeguard him from harm.  According to our sages, these protective angels are more accurately called the yetzer tov and the yetzer hara - the good inclination and the evil inclination.  In contrast to what most people think, they are both responsible for protecting a person from disaster, since the fundamental role of the yetzer hara is to serve a person.  However, if one comes too close and is drawn after him, the yetzer hara is no longer obligated to fulfill his protective duty.  One then becomes enslaved to him, and the yetzer hara does whatever he wants with the person.


Forces Created From Our Own Actions
Along with the yetzer tov and yetzer hara, come all sorts of other forces, G-d forbid, which are created when a person stumbles, for example, in eating non-kosher food or is involved with any kind of negative thoughts, speech, or actions.  In this case, damaging forces are created in the world that are bound to the person who created them.  These forces are called mezekei alma - "destroyers of the world".  Their whole purpose is to cause damage and they don't even realize this is their role.

To illustrate, it is like a child who plays with matches because he thinks it is fun.  An adult comes along and admonishes him, but when he sees that the child doesn't understand, he takes the matches away by force.  This is because the adult understands very well that the child is doing something dangerous.  The child though, doesn't comprehend this fact.  He screams and cries "Why did you take them away from me?"  Likewise, these "destroyers of the world" don't even understand they are destructive. Their actions are not intentional, but since they were created from damage, this is their fundamental essence.

It is these forces that accompany us wherever we go. They catch our every word in an attempt to interpret it according to their crooked way of thinking, because after all, they are a creation based on crookedness and damage.  Since they are an undesirable creation, everything about them is undesirable. They even have the ability to compel a person to undergo judgments from the upper worlds. They facilitate a person's undoing to such an extent that life is endangered, and the individual has no idea what is actually going on.

We don't know.  We don't actually see these forces or perceive them with our senses, but what do we know? We know that there are tzaddikim on the highest of spiritual levels, who know about these matters with such clarity that they simply advise us to have compassion on ourselves and acknowledge we don't know what goes on around us on a spiritual plane.  For this reason, they caution us to guard ourselves from undesirable speech, thoughts, or deeds since they bring detrimental consequences.

One may take note of the many criminals at large in the world, who say and do terrible things, but seem to have it good without any suffering.  So where do these ideas fit in?  The answer is that something much worse is actually going on for them.  The criminal doesn't pay for his actions in this world. It simply waits for him in the next world, where everything comes back to him in a much more penetrating way.  This is what the Talmud refers to when it states "Afflictions atone for a person".  Whatever difficulties one goes through in this world serve as a huge atonement for him.  It is preferable and worthwhile to undergo it here, since in the next world, one contends with not only afflictions, but humiliation along with much more unpleasantness.

The only advice is to say to oneself "Stop".  Just as we need to be careful about what we put into our mouth, i.e. kosher and healthy food, likewise we must be careful about what comes out of it by guarding our speech.  The same caution applies to our actions. We should do nothing that the Torah, or our sages, forbid.  Similarly with thought; we shouldn't think that just because our thoughts are only between us and G-d they can be easily fixed.  It doesn't exactly work like this, since many holy books describe the power of thought as greater than the power of deed.  It is possible to do teshuvah or repair an action, but it is much more difficult to do the same with a thought.  You can nullify or gain control over an action, but once you think it, a thought is out of our control and possession.

Thus Rebbe Nachman's advice to everyone is to weigh our deeds in a way that will be truly positive in this world and the next, and to live good and thoughtful lives, with proper consideration for our every thought, word, and action.  Since there will be no-one to pass a bad judgment, every negative decree will be opposed.

Remember that you are never asked directly about your own situation, rather only about someone else's story.  Thus don't rush to pass judgment either verbally or even in your thoughts as to who is right or wrong.  Unless it concerns you directly and practically, just leave it without comment. You will feel profoundly satisfied, and it will be so very beneficial not only to you but to the entire Jewish people.

May G-d enlighten us with higher levels of self-awareness to improve our lives, as well as the entire world, every day and every moment.

Rabbi Ephraim Kenig shlit'a, is CEO and Rosh Yeshiva of the Nachal Novea Mekor Chochma institutions as well as the head administrator at Talmud Torah Magen Avot, in the Old City of Tsfat.

Confronting the Truth

Parshas VaYigash: Rav Moshe Shternbuch -

The Medrash says that when Judgement day comes, we will not be able to stand up to the "Tochacha" - the rebuke from Hashem. We learn this from the Shvatim who couldn't bear the embarrassment of learning that Yosef was alive. 

Rav Moshe Shternbuch says that we see from here that the most painful rebuke is not a good screaming at, but rather being forced to confront the truth. Yosef did not scream or threaten, rather he softly told them that he is their brother whom they tried to destroy. 

Upon seeing how wrong they were, they experienced the worst embarrassment of their lives.

Similarly says Rav Shterbuch in the name of the Baal Shem Tov HaKadosh,the pasuk in Tehilim says, "Kel Nekamos Hashem". At the end of time Hashem will avenge those who have sinned against him. How? 

The pasuk continues "Kel Nekamos Hofia". Hashem's revenge is simply to appear! 

After all of history when Hashem finally reveals Himself openly to the entire world, everyone will be be mortally embarrassed when they grasp the lowliness for each and every one of their sins.

Source: Revach

Who Am I? A Tale of Two Souls

Rabbi Y. Y. Jacobson's famous series "a journey through the fundamentals of chassidus''.  This is just an introduction to the entire series, if you are interested, you can learn the entire Tanya with Rabbi Jacobson by downloading all the MP3s at this link.

Moshiach will be revealed from the Epitome of Sheker

What is Sheker? שקר  Sheker is lies, deceipt.    Even the letters are out of order from their correct listing in the alef bet [ק-ר-ש].

“And that’s how Moshiach is going to be revealed. Moshiach needs to be revealed from the epitome of sheker, Moshiach and his people. They’re not going to be pulled by the sheker. The sheker wants to take everyone. The sheker says: ‘I didn’t say enough sheker. Maybe I’ll say a little bit more, maybe I’ll succeed in saying something else, a different way.’  - “The more falsehood there is, the more truth will be revealed in a clearer way”

These days you need to search very hard to find your own truth.  There is an abundance of Rabbis Impeding the Redemption.  There is an abundance of sheker.

I heard from my teacher and father-in-law, who was the chief disciple of Rebbe Yechiel Michal of Zlotchov, that once when the Baal Shem Tov was traveling on the road, he stepped into a wooded area to pray the afternoon prayer. His disciples were dumbfounded to see him hitting his head against a tree, crying and screaming. Afterward, they asked him what had happened. He explained that he had seen, with divine inspiration, that in the generations before the coming of the Moshiach there would be a multitude of rabbis, and that they would be the very ones who would impede the redemption. [Otzar Chayim]

Chai Elul

Art Baruch Nachshon

"Chai Elul" -- the 18th day of the Hebrew month of Elul -- is a most significant date on the Chassidic calendar. The founder of Chassidism, Rabbi Israel Baal Shem Tov, was born on this date, in 1698. It is also the day, 36 years later, on which the Baal Shem Tov began to publicly disseminate his teachings, after many years as a member of the society of "hidden tzaddikim" during which he lived disguised as a simple innkeeper and clay-digger, his greatness known only to a very small circle of fellow mystics and disciples.

 Elul 18 is also the birthday -- in 1745 -- of Rabbi Schneur Zalman of Liadi, who often referred to himself as the Baal Shem Tov's "spiritual grandson" [Rabbi Schneur Zalman was the disciple of Rabbi Israel's disciple, Rabbi DovBer of Mezeritch]. After gaining fame as a child prodigy and young Talmudic genius, Rabbi Schneur Zalman journeyed to Mezeritch to study under the tutelage of the Baal Shem Tov's successor--as he later explained, "to study I knew somewhat, but I needed to learn how to pray"--and was soon accepted into the intimate circle of Rabbi DovBer's leading disciples. Rabbi Schneur Zalman established the "Chabad" branch of Chassidism, which emphasizes in-depth study and intense contemplation as the key to vitalizing the entire person, from sublime mind to practical deed.

Ahavat Yisroel Will Bring Moshiach

Why Me

"...You shall not stand by [the shedding of] your fellow's blood...." [Kedoshim 19:16]

The Baal Shem Tov taught that everything that a person sees is orchestrated by G-d as a specific message to him. 

This is the inner significance of Rashi's comment to verse 16: The fact that you see someone whose life is in danger proves that "you are able to save him".  For the fact that G-d allowed you to witness this event must surely be for a practical reason - namely that you, of all people, have the ability to save this person.

Likewise, if one sees a person "drowning" spiritually, it is a sign from Above that one has the ability to draw him back to the fountains of living Judaism.

[Based on Likutei Sichos Lubavitcher Rebbe]

Seudah Moshiach

Acharon Shel Pesach, the last day of Pesach has a special connection to the coming of Moshiach and is celebrated accordingly, by partaking of Moshiach's Seudah [the meal of Moshiach..... sometimes known as the Third Seder]

The last day of Pesach  is celebrated by eating a special, festive banquet called Moshiach's seudah, a custom initiated by the Baal Shem Tov. The connection between the last day of Pesach and Moshiach is explained by the Tzemach Tzedek: "The last day of Pesach is the conclusion of that which began on the first night of Pesach. The first night of Pesach is our festival commemorating our redemption from Egypt by the Holy One, Blessed be He. It was the first redemption, carried out through Moshe Rabbeinu, who was the first redeemer; it was the beginning. The last day of Pesach is our festival commemorating the final redemption, when the Holy One, Blessed be He, will redeem us from the last exile through our righteous Moshiach, who is the final redeemer. The first day of Pesach is Moshe Rabbeinu's festival; the last day of Pesach is Moshiach's festival."

Pesach is the festival which celebrates freedom. The first day celebrates the redemption from the first exile; the last day celebrates the future redemption from the final exile. The two are intimately connected, the beginning and end of one process with G-d in the future redemption showing wonders "as in the days of your exodus from Egypt."

That Moshiach's festival is celebrated specifically on the last day of Pesach is not merely because Moshiach will redeem us from the last exile. Being last has a significance beyond mere numerical order, for that which is last performs a unique function. When the Jews journeyed in the desert after leaving Egypt, they marched in a specific order, divided into four camps. The last to march was the camp of Dan, which is described by Torah as "ma'asaf l'chol hamachanos" - "gatherer of all the camps." Rashi explains this as meaning that "The tribe of Dan...would journey last, and whoever would lose anything, it would be restored to him."

The concept of "gatherer of all the camps" - restoring lost property and making sure that nothing is missing - may be applied to various situations. The Baal Shem Tov, for example, taught that just as the Jews in the desert made forty-two journeys before they reached their final destination, Eretz Yisroel, so there are forty-two journeys in each Jew's individual life. The birth of a person corresponds to the initial journey when the Jews left the land of Egypt, and at each stage of life a Jew is somewhere in the middle of one of the forty-two journeys he must experience before he enters the next world.

Not only a person's entire life, but also every individual service to G-d has various stages or "journeys." In particular, the conclusion of a specific service acts as the "gatherer of all the camps" - to make sure that nothing is missing from that service. Pesach, it was noted earlier, is associated with the concept of redemption, and our service on Pesach is correspondingly directed towards hastening the arrival of the final redemption. But even if service on Pesach was deficient, if opportunities were missed, not all is lost: the last day of Pesach acts as "gatherer of all the camps" for the entire festival. Just as the tribe of Dan restored lost articles to their owners, so the last day of Pesach provides a Jew with the opportunity to rectify omissions in the service of Pesach, and thereby regain what is rightfully his.

Because Pesach is associated with the redemption through Moshiach and the last day of Pesach is the finish to and completion of Pesach, the last day of Pesach accordingly emphasizes the coming of Moshiach.

The notion of "gatherer of all the camps" applies not only to each individual Jew's life and service, but also to Jewry in general. The forty-two journeys between leaving Egypt and entering Eretz Yisroel took place in the desert, the "wilderness of the nations," which is an allusion to the period of exile when Jews sojourn amongst the nations of the earth. The forty-two journeys in the desert served as the means wherewith Jews left the limitations of Egypt.  Thus all the journeys undertaken until the Jews actually entered Eretz Yisroel may be viewed as part of the exodus from Egypt. So too with the journeys in the exile: until Jews merit the final redemption, they are still journeying to reach Eretz Yisroel.  In every generation, Jews are somewhere in the middle of one of those forty-two journeys.

As in the journeys in the desert, there is a "gatherer of all the camps" in the generations-long journey of Jews to the Messianic Era. Our present generation is that of "the footsteps of Moshiach," the last generation of exile. It is the "gatherer of all the camps" of all generations of Jews.

That this generation of exile is the "gatherer of all the camps" of all generations is not just because it is the last. Exile is not just punishment for sin.

The mission of Jews is to elevate and refine this corporeal world, to reveal G-dliness and to transform the physical into a dwelling place for G-d. Dispersed throughout the world in exile, Jews have been given the opportunity and the means to carry out this mission in all parts of the world.

This has been the Jews' task throughout their history. "Gatherer of all the camps" in this context means that if any portion of that task is missing, it now can be rectified. Thus the era of "gatherer of all the camps" is the era when the world will have been fully refined and G-dliness revealed: the Era of Moshiach.

It is for this reason that it is our generation which is that of "the footsteps of Moshiach" and "gatherer of all the camps." For the service of Jews throughout the generations has been all but completed, and only the finishing touches - "gatherer of all the camps" - is needed. We stand ready and prepared to greet Moshiach.

Moshiach, of course, could have come in previous generations. The Talmud, for example, relates that at the destruction of the Beis HaMikdash, a cow lowed twice. The first time meant that the Beis HaMikdash was destroyed; the second time meant that Moshiach was born. In other words, the potential Moshiach was born immediately after the destruction and had the Jews merited it then, he would have been the actual Moshiach.

Although Moshiach could have come in previous generations, the future redemption nevertheless has a greater connection to our generation - just as the idea of Moshiach is emphasized on the last day of Pesach,  although the whole of Pesach is associated with the future redemption. For both are the concept of "gatherer of all the camps" and we accordingly celebrate Moshiach's seudah specifically on the last day of Pesach.

There is still more to the connection between the last day of Pesach and Moshiach. The prophet Yechezkel describes the exodus from Egypt - which took place on the first day of Pesach - as the birth of the Jewish nation.

The last day of Pesach, the eighth day, is therefore the day of the circumcision, which is "the beginning of the entry of the holy soul." Moshiach is the yechidah - the most sublime level of the soul - of the Jewish people. Until the body of Jewry has undergone circumcision it is not whole; its holy soul is missing. Moreover, the Alter Rebbe writes, the highest level of circumcision will take place in the future, when "The L-rd will circumcise your heart."

The Haftorah read on the last day of Pesach is also connected with the Messianic Era. It states: "The wolf will lie down with the lamb...He will raise a banner for the return...the earth will be full of the knowledge of the L-rd." All of these verses refer to the Messianic Era.

Thus the relationship between the last day of Pesach and Moshiach. But why do we mark this relationship by eating a meal?

Belief in Moshiach is a cardinal tenet of the Jewish faith, enshrined as one of Rambam's thirteen principles of belief: "I believe with perfect faith in the coming of Moshiach; and although he may tarry, I will wait for him every day that he shall come." But abstract belief is not enough. Our intellectual awareness must be translated into concrete action - by eating of Moshiach's seudah. Moreover, the food from Moshiach's seudah becomes part of our flesh and blood, and our faith in, and yearning for Moshiach permeates not just the soul's faculties but also the physical body.

Moshiach's seudah was initiated by the Baal Shem Tov, and there is good reason why it was by him specifically. In a famous letter to his brother in law, R. Gershon of Kitov, the Baal Shem Tov tells of the time he experienced an elevation of the soul to the highest spheres. When he came to the abode of Moshiach, he asked, "When will the Master come?" to which Moshiach replied, "When your wellsprings shall spread forth to the outside." In other words, it is the Baal Shem Tov's teachings - Chassidus - which will bring Moshiach, and it is therefore particularly appropriate that it was the Baal Shem Tov who initiated Moshiach's seudah on the last day of Pesach.

In the time of the Baal Shem Tov, the principal element of the seudah was matzah. The Rebbe Rashab, fifth Rebbe of Chabad, added the custom of drinking four cups of wine. Matzah is poor man's bread, flat and tasteless. Wine, in contrast, not only possesses taste, but induces joy and delight, to the extent that our Sages say, "Shirah (song) is said only over wine."

Chabad Chassidus conveys the concepts of Chassidus, first propounded by the Baal Shem Tov, in an intellectual framework, enabling them to be understood by a person's Chochmah (wisdom), Binah (knowledge), and Da'as (understanding) - ChaBaD. And when a person understands something - in this case the concepts of Chassidus - he enjoys it that much more. Chabad, in other words, introduced "taste" and "delight" into Chassidic doctrines, which until then were accepted primarily on faith alone.

The four cups of wine also allude to the Messianic Age, for which the dissemination of Chassidus - especially Chabad Chassidus - is the preparation. The four cups symbolize: the four expressions of redemption; the four cups of retribution G-d will force the nations of the world to drink; the four cups of comfort G-d will bestow upon the Jews; the four letters of G-d's Name which will be revealed; the four general levels of repentance.

[Source: Sichah of the Lubavitcher Rebbe, Acharon Shel Pesach, 5742]

Psychics, Telepathy, Kabbalah and Judaism

What is Practical Kabbalah?

by Harav Yitzchak Ginsburgh Inner.org

There are two basic types of Kabbalah:

Kabbalah iyunit, "contemplative Kabbalah," seeks to explain the nature of God and the nature of existence via intellectual and meditative techniques.

Kabbalah ma'asit, "practical Kabbalah," seeks to alter the nature of existence and change the course of events via ritualistic techniques. Sometimes practical Kabbalah involves summoning spiritual forces, such as angels, and commanding them or causing them to swear to perform a certain act or function in reality.

Four hundred years ago, the Arizal taught that in our generations we should not be involved with, or attempt to use the methods of practical Kabbalah. As the Holy Temple is not standing, and we do not possess the ashes of the Red Heifer, we are unable to purify our bodies. The practice of practical Kabbalah by a person with an impure body is very detrimental and perversive. Thus the Arizal totally forbade the pursuit of this realm of Kabbalah.

What About People Who Claim to have Spiritual or Healing Powers?

by Harav Yitzchak Ginsburgh  Inner.org

In general, if the "healer" is not a true tzaddik ["righteous one"], such as a Rebbe, the healing is always a mixture of good and evil. It is certainly possible for a person's soul to possess psychic powers. However, with the exception of a very few true tzaddikim, psychic powers are a mixture of light and darkness, at best. Often, they are completely negative. When good and bad or truth and falsehood are mixed together, the final result is usually negative. Thus if there is a mixture of good and evil, it is better to stay clear of these practices.

There were great tzaddikim, such as the Rebbes of Kamarno, that possessed psychic powers. They related that when they arrived at a certain maturity of understanding, through being involved in the truth of the Torah and Kabbalah, they understood that these psychic powers were detrimental to their own progress in the true service of God. Even though these powers were purely good, they asked God to remove them as they felt that these powers were not helping them or the world in the true service of God. They desired to serve God purely through the study and teaching of the Torah and the performance of mitzvot.

Spiritual Powers of the Non-Righteous

Although we have stated that telepathy is actually a Divine power of the righteous, we sometimes find that “normal” people profess to have similar spiritual powers. It should be clear that ninety-nine percent of these so-called “healers” and spiritual diviners etc. are nothing more than charlatans. This is true whether they deceive the public consciously or whether they themselves truly believe that they possess such powers. The whole of the book of Tanya is intended to save people from self-deception. However, there is still a minimal percentage of people who truly are capable of such divination even without having purified themselves in holiness.

The powers these people possess do not come from garbing the higher powers of the soul with the garment of thought, rather they have holes in their garments, a type of nakedness through which the light from the upper powers of the soul are manifest.

Before the primordial sin, Adam and Eve were both naked and were not embarrassed of their nakedness, however the rectification after the sin was that they must wear garments. Our sages teach us that the word levush, “clothing,” is a permutation of lo bosh, “unembarrassed,” meaning negation of the negative embarrassment that resulted from the sin.

Garments are of utmost importance, so much so that the word tikkun, “rectification,” is a synonym for levush. Through their prayers, the tzaddikim raise and purify their garments, especially the garment of thought. The pure and refined garments then rise to clothe the inner powers of the soul, which gives the tzaddik the power to act spiritual actions that normal people are unable to carry out. However, there are people whose natural garments are not refined, rather they have “holes” in their garments. They are born with a defect, just as a person may be born lacking a certain limb, God forbid. There are some limbs that are more crucial than others and a person is able to survive without that limb, contrarily, he may even develop sharper senses in another limb to overcome his disability. There are those who are born with the ability to solve dreams, for instance, with holes in the garments such that the inner light is revealed, giving him the power to act. However these are the unrectified lights of chaos and do not result from the person’s having purified his garments, therefore there is always a certain extent of self-conceit in such people.

Read the entire article on Kabbalah and Telepathy at this link: TorahScience

Paranormal Powers

The following is a reply by Harav Yitzchak Ginsburgh to someone who has paranormal powers:

The most important principle to remember when considering paranormal phenomena is the one anchored in the injunction: “Be simple [tamim] with GOD your God.” This injunction appears within the context of a constellation of prohibitions pertaining to witchcraft and sorcery. Since these practices were widespread among the pagan peoples who occupied the land of Canaan at the time of Israel’s conquest, they presented one of the first obstacles to rectified service of God. The Divine antidote to these insidious influences is identified in the verse as the attribute of temimut, simplicity or integrity.

That said, the next thing to understand is that the Torah’s abhorrence of occult practice does not imply that a person with unusual sensitivities to spiritual experiences, like yourself, need ignore, suppress, or devalue them. They certainly possess a place, even a prominent one, when incorporated within a Torah-oriented way of life .

It is indicated in various Jewish teachings, that all living beings are endowed with a spiritual consciousness. In particular, we find in the mystical collection of verses called Perek Shirah, the Chapter of Song, that every creature is gifted with a unique song of praise to God .

Although it may not appear this way to most people, it is only by virtue of a person’s choice that the spiritual side of his or her being remains hidden from awareness. At every moment we decide whether it is the external aspect of creation with which we wish to identify—its (apparently) autonomous material character—or whether it is its deep spiritual dimension that we wish to penetrate.

One of the most basic teachings of the Ba’al Shem Tov, the eighteenth century founder of the Chassidic movement, asserts that as we move through life, we are constantly being addressed by God through both our normal and paranormal senses . Every experience in life has some providential significance of which, unfortunately, we cannot always be certain without the benefit of direct prophecy. Although this would appear to leave us in a paradoxical situation, experiencing a constant flow of Divine communication which we are not always able to decipher, Kabbalah teaches us that we can always benefit from these signals by adopting a dual strategy: the innocent path of simplicity together with the focused approach of rational analysis .

These two somewhat antithetical approaches to paranormal experiences work together as follows:

Whenever subliminal vibrations emanating from the created realm amplify themselves into our consciousness, we must try as hard as possible to accept the vibes with equanimity without becoming overly obsessed or concerned with the experience. In true simplicity we should remember that all experiences ultimately emanate from God and thus are equally “normal.” The danger lies in entertaining the possibility that such an experience emanates from some source other than God.

Having accepted the experience with all simplicity, we can then try to analyze the symbols that appear in the experience with the rational tools that are available to us and to attempt to relate the experience to recognized Torah principles.

The very association in your mind with sorcery etc. can totally pollute that which may otherwise be a potentially enriching spiritual experience, for the essence of the occult is denial of God’s absolute unity and His mastery over creation . Thus practically speaking, the permissability of opening yourself up to the sensations you describe depends upon the degree to which you can rid yourself of such associations.

To some extent, the simple indulgence of the ego in such an experience can be just as threatening as the introduction of occult associations. You should never consciously intend to bring on such an experience for the sake of the gratification it provides you or the feeling of power it gives you. Doing so is a guarantee to either losing your sensitivity altogether or to summoning all kinds of false experiences which are liable to affect a destructive impact upon yourself and upon others .

So don’t attempt to seek out paranormal stimulation. When it presents itself, take it lightly, and try not to exaggerate its significance. In short, be simple with God and you will find joy in having creation sing to you even when the words of the song are unclear.

At the same time, realize that man’s Divine gift of rational analysis is intended to help human beings digest experience so that the moral good inherent therein can be gleaned and the evil discarded. The process of rational analysis, clarifying reality through the prism of our consciousness, is called birur, and it occupies a central place in the Kabbalistic scheme of redemption. The Torah is our representation of the Divine standards meant to be applied in the pursuit of such clarity. Through the process of birur we gradually strip away the layers of illusion that envelope reality and lay bare the Divine essence inherent in all things.

Hence it is incumbent upon you to try to “clarify” your intuitive experience as best you can, using the language and thought patterns of the Torah as a guide.

The teachings of the Torah encompass law (mitzvot and halachah) as well as prayer, ethics, Kabbalah, Chassidut etc. The phenomena that you experience lend themselves in particular to the language and teachings of Kabbalah. Chassidic teachings, which enclothe Kabbalah in an accessible, conceptual form, can surely help you place your experiences into a proper Jewish perspective. Even familiarizing yourself with stories about the great Chassidic masters (especially the Ba’al Shem Tov) will demonstrate to you how relevant and prevalent experiences such as those you describe were to Jews who lived less than three hundred years ago. The stories and parables told by the great Chassidic Master Rabbi Nachman of Breslav are another rich resource for you to explore in pursuing an alternative spiritual language with which to analyze your experience.