The Flame is in the Thorns

The Story of the Soul That Never Stops Burning

by Rabbi Y. Y. Jacobson

Irritation, Aggravation, and Frustration

A boy asks his father to explain the differences among irritation, aggravation, and frustration.

Dad picks up the phone and dials a number at random. When the phone is answered he asks, "Can I speak to Alf, please?"

"No! There's no one called Alf here." The person hangs up.

"That's irritation," says Dad.

He picks up the phone again, dials the same number and asks for Alf a second time.

"No--there's no one here called Alf. Go away. If you call again I shall telephone the police." End of conversation.

"That's aggravation."

"Then what's 'frustration'?" asks his son.

The father picks up the phone and dials a third time:

"Hello, this is Alf. Have I received any phone calls?"

The Vision

This coming Sunday, the 24th of the Hebrew month of Teves, marks 200 years from the passing of Rabbi Schneur Zalman of Liadi [1745-1812], the man who revolutionized the landscape of Jewish thought, synthesizing the rational, legalistic and mystical streams of Judaism into a unified, comprehensive program for life, in a system known as “Chabad Chasidism.” [TheYeshiva.net will be hosting Saturday night and Sunday all day an 11-hour webcast, with nine teachers exploring the works of this spiritual and intellectual giant. Click here to tune in to the program Saturday night and Sunday morning.]

For this occasion, I will share today an insight by this spiritual giant on the weekly Torah portion, Shemos.

The inaugural vision in which Moses was appointed to become the molder of the Jewish Nation and its eternal teacher, we should assume, contains within it the essence of Judaism.

Moses, shepherding his father-in-law's sheep in the Sinai wilderness, suddenly sees a blazing thorn-bush. "G-d's angel appeared to Moses in a blaze of fire from amid a thorny-bush," we read in this week's portion, Shemos (1). "He saw and behold! The bush was burning in the fire but was not consumed. Moses said to himself, 'I must go over there and gaze at this great sight—why isn't the bush burning up from the flames'". When Moses approaches the scene, G-d reveals Himself to him, charging Moses with the mission of leading the Jewish people to redemption.

What was the spiritual and psychological symbolism behind the vision of a burning bush?

Human Trees and Bushes

"Man is a tree of the field," states the Torah (2). All humans are compared to trees and bushes. Just like trees and bushes, we humans contain hidden roots, motives and drives buried beneath our conscious self. Just like trees and bushes, we also possess a personality that is visibly displayed, each in a different from and shape (3).

Some human beings can be compared to tall and splendorous trees, with strong trunks enveloped by branches, flowers and fruits. Others may be compared to bushes, humble plants, lacking the stature and majesty commanded by a tree. Some individuals may even see themselves as thorn-bushes, harboring unresolved tension and unsettled turmoil. Like a thorn, their struggles and conflicts are a source of constant irritation and frustration, as they never feel content and complete within themselves (4).

All people—all trees and bushes—are aflame. Each person has a fire burning within him or her, yearning for meaning, wholesomeness, and love. Just as the flame of a candle is forever licking the air, reaching upward toward heaven, so too each soul longs to kiss heaven and touch the texture of eternity (5).

Yet, for many human trees the longing flame of the soul is satisfied and ultimately quenched by their sense of spiritual accomplishment and success. These people feel content with their spiritual achievements; complacent in their relationship with G-d, satisfied with the meaning and love they find in their lives.

The human thorn-bushes, on the other hand, experience a different fate. The thorns within them never allow them to become content with who they are, and they dream for a life of truth that always seems elusive. Thus their yearning flames are never quenched. They burn and burn and their fire never ceases. Since the ultimate peace they are searching for remains beyond them, and the reality and depth of G-d always eludes them, their internal void is never filled, leaving them humbled and thirsty, ablaze with a flame and yearning that is never satisfied and quenched.

With the sight Moses beheld in the wilderness, he was shown one of the fundamental truths of Judaism: More than anywhere else, G-d is present in the flame of the thorn-bush. The prerequisite to Moses' assuming the role of the eternal teacher of the people of Israel was his discovery that the deepest truth of G-d is experienced in the very search and longing for Him. The moment one feels that "I have G-d," he might have everything but G-d.

The Master Key

A story (6):

One year, the Baal Shem Tov (7) said to Rabbi Ze'ev Kitzes, one of his senior disciples, "You will blow the shofar for us this Rosh Hashanah. I want you to study all the kabbalistic meditations that pertain to shofar, so that you should meditate upon them when you do the blowing." Rabbi Ze'ev applied himself to the task with trepidation over the immensity of the responsibility. He studied the kabbalistic writings that discuss the significance of the shofar and its mystical secrets. He also prepared a sheet of paper on which he noted the main points of each meditation he needed to reflect upon while blowing the shofar.

Finally, the great moment arrived. It was the morning of Rosh Hashanah and Rabbi Ze'ev stood on the platform in the center of the Baal Shem Tov's synagogue, surrounded by a sea of worshippers. In a corner stood the Baal Shem Tov, his face aflame. An awed silence filled the room in anticipation of the climax of the day -- the piercing blasts and sobs of the shofar.

Rabbi Ze'ev reached into his pocket and his heart froze: The paper had disappeared. He distinctly remembered placing it there that morning, but now it was gone. He searched his memory for what he had learned, but his distress over the lost notes froze his mind. Tears of frustration filled his eyes as he realized that now he must blow the shofar like a simpleton, devoid of spiritual meaning and ecstasy. Rabbi Ze'ev blew the litany of sounds required by Jewish law and returned to his place, an emptiness etched deeply in his heart.

At the conclusion of prayers, the Baal Shem Tov approached Rabbi Ze'ev, who sat sobbing under his tallis. "Gut Yom Tov, Reb Ze'ev!" he exclaimed. "That was a most extraordinary shofar-blowing we heard today!"

"But Rebbe... Why?..."

"In the King's palace," said the Baal Shem Tov, "there are many gates and doors leading to many halls and chambers. The palace-keepers have great rings holding many keys, each of which opens a different door. The meditations are keys, each unlocking another door in our souls, each accessing another chamber in the supernal worlds.

"But there is one key that fits all the locks, a master key that opens all the doors, that opens up for us the innermost chambers of the Divine palace. That master key is a broken heart (8)."

1) Exodus 3: 1-3.

2) Deuteronomy 20:19. Talmud Taanis 7a.

3) Cf. Likkutei Sichos vol. 6 pp. 308-309. Igros Kodesh of the Lubavitcher Rebbe vol. 1, pp. 247-250.

4) See Tanya chapter 15, 27, 29, 30, 31.

5) See Tanya chapter 19, based on Proverbs 20:27.

6) Week In Review (VHH, 1996, edited by Yanki Tauber) Vol. 7 No 51.

7) 1698-1760. The Baal Shem Tov was the founder of the Chassidic movement. This year marks the 250th anniversary of his yartzeit.

8) This essay is based on a discourse by Rabbi Schneur Zalman of Liadi (1745-1812), founder of the Chabad school of Chassidism. The kernel of this discourse he received from his mentor, Rabbi Dov Ber of Mezrich (d. 1772), who heard it from his teacher, the Baal Shem Tov.

During a public debate that took place in 1783 in the Russian City Minsk, between Rabbi Schneur Zalman and the great Lithuanian scholars who fiercely opposed Chassidism, Rabbi Schneur Zalman explained how Moses' vision of the burning bush served as the nucleus of the Chassidic contribution to Judaism. He pointed out that this quality of an unquenchable flame embodied the uniqueness of the simple Jew who's heartfelt prayer was filled with an Insatiable yearning for G-dliness, vs. the accomplished Torah scholar whose fire has been quenched by his intellectual creativity and innovations (The complete episode around the debate was related by Rabbi Yosef Yitzchak of Lubavitch in 1942 and published in Sefer HaSichos 5702 pp. 46-47; Kesser Shem Tov, 1998 edition, section b, pp. 19-21).

The Chamber of Wealth

24 Tevet: Yarzheit of the Alter Rebbe

The founder of Chabad Chassidism, Rabbi Schneur Zalman of Liadi - "the Alter Rebbe" [1745-1812], passed away on the eve of the 24th of Tevet, at approximately 10:30 pm, shortly after reciting the Havdalah prayer marking the end of the Shabbat. The Rebbe was in the village of Peyena, fleeing Napoleon's armies, which had swept through the Rebbe's hometown of Liadi three months earlier in their advance towards Moscow. He was in his 68th year at the time of his passing, and was succeeded by his son, Rabbi DovBer of Lubavitch.

The Alter Rebbe would often repeat in the name of the Baal Shem Tov that wealth can be Gan Eden (paradise) or it can be Gehenom (purgatory). The Alter Rebbe explained this saying as follows. If one uses his wealth for charitable purposes, then it is paradise. If one uses it for self-indulgence or holds it treasured away in order not to give charity, then it is purgatory.

The Mitteler Rebbe, when he was just 7 years old, asked his father "Why are wealthy people so haughty? Even those who are not born into wealth, yet when they become wealthy they change nature and become conceited."

The Alter Rebbe responded "God set up a system in which wealth inherently causes conceit. The chamber of wealth, in Heaven, is found between Gan Eden and Gehenom. There are two doors to this chamber. One opens to Gan Eden and the other opens to Gehenom. Ze le'umas ze asa Elokim - God made one opposite the other.  [Source: Chaim Dalfin: The Seven Chabad Lubavitch Rebbes]

The Western Light

It was revealed to the Baal Shem Tov that if the two great lights of the world were to meet, they together could bring Moshiach and the Final Redemption. From that time, the Baal Shem Tov desired greatly to go to Eretz Yisrael to meet the great Ohr HaChayim HaKodesh [Rabbi Chaim ben Atar].

In the year 5503, the Baal Shem Tov set out to travel to Eretz Yisrael to fulfill his long held desire to be in the Holy Land and to meet the great Ohr HaChayim HaKodesh. By Pesach, he arrived in Istanbul. There he prayed at the gravesite of Rav Naftali, a tzaddik who had attempted the same trip at an earlier time, but had only managed to reach this far.

That night, Rav Naftali appeared to the Baal Shem Tov in a dream. “Reb Yisrael, it has been decreed in Heaven that you are not destined to dwell in Eretz Yisrael. If you are stubborn and attempt to continue your journey, you will die here as I did. Return home.” The Baal Shem Tov accepted the decree and embarked upon a ship and headed homeward.

His ship was captured by pirates, who let him off at the port of Kilya, from where he continued his journey to Medzibush. Three months later, during the Seudah Shishlit meal on the Shabbat of Parshat Pinchas, immediately after washing his hands and eating a bite of challah, the Baal Shem Tov said with a sigh, “The Western Light has been extinguished.”

At the Melave Malkah (meal following the departure of the Shabbat Queen) on that Motzoei Shabbat, the chassidim gathered their courage and asked, “Rebbe, what did you mean when you said that ‘The Western Light has been extinguished?’” The Baal Shem Tov replied, “The Ohr HaChayim HaKodesh has died. He was known in Heavenly realms as the Western Light.” “How does the Rebbe know that?” one chassid boldly asked.

The Baal Shem Tov answered, “There is a particular kavanna (intention) for the recitation of the blessing for washing hands which I have always wanted to know. However, this kavanna was hidden from me since only one person in each generation can know it, and the Ohr HaChayim had preceded me. This afternoon, as I washed my hands for Seudah Shishlit, I suddenly became aware of a new kavanna. I immediately understood that the Ohr HaChayim had passed from this world and now I become the guardian of that kavanna.”

Another time, the Baal Shem Tov told his Chassidim of another incident related to the Ohr HaChayim. On the Shabbat that the great Ohr HaChayim departed from this world, his friend in Tiberias, Reb Chayim Abulafia, mysteriously fainted, and remained unconscious for half an hour. When he finally was revived, he announced to his students "Today the Ohr HaChayim left this world. I accompanied him until the Gates of Gan Eden." “What Reb Chayim of Tiberias did not know,” the Baal Shem Tov told his chassidim, “was that the Ohr HaChayim’s saintly neshamah [soul] remained in Gan Eden only for the duration of Shabbat. The next day it descended once more to this world.

The souls of tzaddikim,” he explained, “receive greater satisfaction from being in this physical world than by being in Gan Eden. Here the soul can serve the Almighty on the lowest physical plane, through performing mitzvot and good deeds which brings far greater benefit to this world, and is far more pleasurable to the soul than being in Gan Eden. When Moshiach arrives, and Godliness will be seen and felt by even the most common man, we will yearn for the days previous when we were able to serve the Almighty on the lowest level of the physical.”

The death of the Ohr HaChayim occurred just two days before Reb Leib Sorahs’ Bar Mitzvah. It was years later however, that the chassidim understood that it was the Ohr HaChayim’s soul that he received at the time of his Bar Mitzvah, from the Rebbe Reb Dov Ber [The Mezritcher Maggid]. And so it was.

The Last Revelation

There is a tradition that King David passed away on Shavuos: in the year 2924 [837 BCE].  Read more here: The Shepherd Who Became King

The Baal Shem Tov also left this world on Shavuos:

On the day of his passing from the world [the first day of Shavuos], the Baal Shem Tov was in his bed surrounded by his closest chassidim. Only Reb Hershelah Tzvi, the Baal Shem Tov's only son, was absent.

The chassidim warily asked, "Rebbe, don't you want to give your son a few last instructions?"

The Baal Shem Tom answered with a sigh, "How can I? He is still sleeping."

A few Chassidim rushed out to wake Reb Hershelah. "Reb Hershelah, quick, wake up, your father the Rebbe is getting ready to leave the world."

"Oh no," answered Reb Hershelah with a shock, "that's impossible! I don't believe my father is passing on to the next world."

"Reb Hershelah," they said with a solemn voice, "the Rebbe said that he will leave the world today."

Reb Hershelah quickly dressed and rushed to his father's room. When he arrived at his father's side, Reb Hershelah started weeping, "Father, father, please don't leave us."

The Baal Shem Tov reached out and held his son's hand. "My dear son, I'm going to depart from this world. One thing I want you to know is that you have a very holy soul. When your mother and I conceived you, the very Heavens shook. At that time, I had the power to bring any soul I chose, even that of Adam HaRishon [the first man]. But I selected your soul because it was very holy and possessed all that you will need."

"Please father, tell me something before you depart," begged Reb Hershelah. So the Baal Shem Tov started to speak to his son, but his voice was barely audible.

"Father, I can't understand what you are trying to tell me," said Reb Hershelah in a distraught voice.

The Baal Shem Tov gathered his strength and spoke louder, "My dearest son, there is nothing that I can do now. Just listen and remember this Name." Then the Baal Shem Tov motioned to his son to come closer. Reb Hershelah bent down very near to his father and the Baal Shem Tov whispered the Name to him. Then he said, "Whenever you concentrate on this Name, I will come and study with you."

Reb Hershelah spoke, "But what if I forget the Name?"

"Come close to me again," said the Baal Shem Tov, "and I'll tell you a way of remembering the Name."

After the Baal Shem Tov whispered the way to remember to Reb Hershelah, he closed his eyes and his soul ascended.

And to this day, no one knows the Name or how to remember the Name.

And so it was.

Freely adapted by Tzvi Meir HaCohane Cohn from a story in SHIVCHEI HABAAL SHEM TOV and translated in IN PRAISE OF THE BAAL SHEM TOV by Mintz and Ben Amos.

Harmless Gossip

by Rabbi Michoel Gourarie

Judaism considers gossip a serious transgression. But what is the definition of gossip? Is it only malicious slander that is harmful to another, or can it even be a casual, harmless comment that is negative?

One morning after prayers in the Synagogue of the holy Baal Shem Tov, two men had a disagreement. Out of frustration, one of them threatened to tear his adversary to pieces, and with that the dispute ended. The Baal Shem Tov called together some of his closest disciples, and using a mystical strategy, showed them a spiritual vision that caused the students to scream from fright. They witnessed (on a metaphysical level) the man carrying out his threat and tearing apart his friend.

In Jewish sources, the human being is defined as "the communicator". The mystics explain that communication goes to the very core of our existence and that the words we utter release a powerful force into the universe. Every time we speak, we create a new reality that has a tangible affect on those around us.

Saying something seemingly harmless but negative about someone else creates a flow of negative energy that can inflict damage upon that human being. It is for this reason the Talmud states that evil talk kills three people: the speaker, the listener and the one who is spoken of.

The good news is that the same is true in the reverse. Positive talk has great results. When we verbalize sentiments of optimism, hope and encouragement, we make a tangible difference even before anything happens.

A 14th century sage once wrote: Before you speak, you are the master over your words. After you speak, your words are master over you.

Speech is a powerful gift given to us humans - use it well.

Chosen

''Moshe then said to Aharon: ''Draw near to the altar'' [Shemini 9:7]

Rashi explains that Aharon was embarrassed and afraid to approach the altar.  Moshe therefore said to him ''Why are you embarrassed? This is what you were selected for.''

The Baal Shem Tov elucidated Rashi's words.  Moshe was saying to Aharon: Why are you embarrassed?  It is specifically due to the fact that you possess the character trait of humility and that you feel ashamed before Hashem that you were chosen to be the Kohen - ''This is what you were selected for!"

Source: Rabbi Yisrael Bronstein

Moshiach's Seudah

Acharon Shel Pesach, the last day of Pesach [this coming Shabbat] 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]

The Book of Adam

Before the time of the Baal Shem Tov, lived a saintly, holy Jew, known as Reb Adam Ha Tzaddik. Rabbi Adam had mastered Torah and secrets of Kabbalah, but was still not satisfied. He pleaded with The Almighty: "Father in Heaven! I beg of You to open the innermost secrets of the Torah so that I may bring honor and glory to Your name."

One night, Rabbi Adam had a dream in which he stood in The Ma'aras Ha'Machpelah - the burial place of Adam and Eve, Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah. He saw lying before him 'HaSefer Ha'Adam - THE BOOK OF ADAM", in which is contained the TETGRAMATON - the secret, mystical name of the Eternal Being. Only six others were worthy of its secrets: Adam, Abraham, Joseph, Moses, Joshua and King Solomon. Rabbi Adam studied the book and its secret knowledge was revealed to him.

He then asked: "After I am gone from this world, to whom should I pass on these secrets of The BOOK OF ADAM?" A heavenly voice replied: "Seek Rabbi Israel, son of Rabbi Eliezer, who lives in Okup. He is worthy to receive it".

The next day, Rabbi Adam wrote down all he had learned. He then called his son and said, "When I take leave from this world, take this BOOK OF ADAM to Israel, son of Eliezer, who lives in Okup. This book will belong to him. After Rabbi Adam departed from this world, his son followed his father's request and gave the holy manuscript to The Baal Shem Tov.

In his time, Rabbi Adam was known as a man of great wisdom even among the non-Jews. The ruler of the adjoining land, a Kaiser, occasionally asked for his counsel. Once, when Rabbi Adam was summoned to the Kaiser's castle, after offering his opinion on a certain matter, he invited the Kaiser to a banquet in his home. To the surprise of the ruler's attendants, the Kaiser accepted the invitation, and a date was set for the following week. Then Rabbi Adam returned home to prepare for the Banquet.

Rabbi Adam lived in a very small, modest house - hardly suitable to entertain royalty. After purifying himself by immersing in a mikvah, Rabbi Adam fell into a deep state of meditation using secret powers entrusted to him through the Book of Adam.

He envisioned a king who lived in a large palace. This king wished to invite the ruler of the neighboring land for a banquet. The king instructed his servants to prepare a grand banquet. In a large banquet hall stood a large table bedecked with gold dishes. The king arranged for the neighboring land's king to attend his banquet on a certain date - the same day the Kaiser would visit Rabbi Adam.

Among the Kaiser's ministers was one who held a well-known hatred for Jews. He tried his best to dissuade the Kaiser from visiting Rabbi Adam: "Your Excellency, the Rabbi lives in a tiny two room house in a village. It is not fitting your honour to dine in such a setting." But the Kaiser recognized Rabbi Adam's wisdom and enjoyed their discussions, so he paid no attention to his minister. As the royal entourage traveled towards Rabbi Adam's town, the minister tried to convince the Kaiser to abandon the idea and return home to the palace. In the course of the journey, the Kaiser began to wonder how he and all his attendants would be able to dine in such a small house. He instructed one of his guards with the fastest horse to ride ahead and to report back as to the banquet preparations.

The messenger soon returned and reported that Rabbi Adam's house was a small shack and he did not see any special preparations being made. The Kaiser was now unsure, but as they were almost at their destination, decided to continue towards Rabbi Adam's home.

As the royal carriage entered the small town, the residents stood in disbelief: The Kaiser himself was in their town! As the Kaiser's carriage turned onto the street where Rabbi Adam lived, he beheld a magnificent palace! The Kaiser stepped out of his golden carriage with a great smile. Servants took the horses to the stables, while palace waiters silently escorted the Kaiser and his attendants to the banquet hall.

Rabbi Adam awaited the Kaiser in the banquet Hall, and soon the Kaiser and his court were sitting with Rabbi Adam enjoying the lavish feast.

Rabbi Adam then said, "I welcome you all to this palace of my King, and I invite you all to eat and drink to your fill! But I have one request. Please do not remove any of the table settings from the room."

Following the feast, Rabbi Adam turned to the Kaiser: "Any person among you who has a particular wish should say to me - 'I want this, or I want that' - and then put his hand in the pocket of his coat, and he will find the object that he wished for."

The Kaiser was first. He wished for a gold watch - and found it in the pocket of his coat. The ministers were beside themselves with excitement: They each told the Rabbi their requests, and each received his specific request.

When it was the turn of the minister who hated Jews, after telling Rabbi Adam his wish, he reached into his pocket, but screamed as he felt something disgusting! He quickly pulled out his hand covered with putrid slime! The smell was nauseating! He ran to wash his hand, but try as hard as he could, he could not rid himself of the foul smell that overtook his whole body.

The minister turned to Rabbi Adam: Pleas help me! I am going to faint from this stink!"

Rabbi Adam then said: "If you will swear to me in front of your master, the Kaiser, never to express your hate for the Jewish people again, I will help you. If not, you will bear this filthy odour for the remainder of your life." The minister began to wail - and then swore never to express hate for the Jewish people again.

Then Rabbi Adam told him: "There is only one remedy. To take the urine from a Jew. You will wash in it and this will take away the smell." And so it happened.

The Kaiser decided to test the Rabbi's request, and hid two gold cups from the banquet table in an inner pocket of his coat. The Kaiser thanked their host, and departed. As soon as they turned the corner, the palace and all that it held, disappeared. Only two gold cups were missing.

Word of the strange events spread throughout the land - that an unknown king with an unknown palace had suddenly appeared, and then again disappeared - except for two missing gold cups. Sometime later, the Kaiser sent a letter to the "unknown" king in which he wrote: "A Rabbi brought us to your palace, where we ate and drank your fine food and wine. As a sign of my respect, I am returning to you your two gold cups."

And so it was.

Source: Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story found in Shivchei HaBesht and translated in Tales of the Baal Shem Tov by Mintz and Ben Amos

Total Control

Related by Rabbi Zalman Shimon Dworkin a"h who heard it from Reb Shmuel Grunim a"h

by Rabbi Rafael Nachman Kahn, translated by Basha Majerczyk

A man once came to the Maggid of Mezeritch Rabbi Dov Ber and, before returning home, requested that the Maggid instruct him how to be a "baal habayis" - in full command and control of himself at all times.

"Go to Zhitomir" the Maggid told him, "and introduce yourself to my disciple Reb Zev. Tell him in my name to teach you how to be a baal habayis."

It was late one stormy night when the man arrived in Zhitomir and knocked on Reb Zev's door. There was no response, so he knocked again.  He finally peeked in through the window and saw, quite clearly, that Reb Zev was awake and about.  Still, he ignored the door.  Having no other option and being well after midnight by then, the man sat down on the doorstep to wait. He was soon drenched from head to toe.

An hour later the door opened and Reb Zev welcomed the visitor inside.  In response to his questions, the man explained that the Maggid had sent him to learn how to be a baal habayis. Reb Zev was silent and did not respond.

For a whole week the man was wined and dined by his host, but oddly enough, not once did Reb Zev mention the reason for his visit.  At long last the man could not contain himself, and asked Reb Zev why he failed to comply with the Rebbe's directive.

"Why, what do you mean?" Reb Zev replied in surprise. "I gave you a lesson the very first moment you arrived! A baal habayis only opens the door when he decides he wants to; when he doesn't, he keeps it closed."  The point was well taken. The guest understood that a person can prevent extraneous thoughts from intruding on his avodah.

[In another version, as related by the Rashag, a baal habayis is one who "stokes all the furnaces in his house early in the morning; in the evening he closes all the doors and latches his gate to prevent pigs from entering his domain".]

**************

It is said in the name of the Alter Rebbe that when Moshiach comes, all Jews will be on the level of Reb Zev of Zhitomir.  Reb Zev will ascend to the level of the Baal Shem Tov, and the Baal Shem Tov will attain a level that completely transcends human understanding.

Hidden and Revealed Tzadikim

by A. H. Glitzenstein

It is a tradition that in every generation there are hidden tzaddikim ["righteous ones"] who conceal their greatness from the eyes of men and live amongst us disguised as simple, ignorant folk.

Rabbi Gershon Kitover once asked his famous brother-in-law, Rabbi Israel Baal Shem, to show him one of the hidden righteous. At first, the Baal Shem Tov refused. But Rabbi Gershon persisted in his request until the Chassidic master finally relented. "This Friday night in shul, look among the crowd of beggars waiting near the door to be invited for the Shabbat meal. One of them will be a hidden tzaddik," said the Baal Shem Tov to Rabbi Gershon, and described the righteous pauper. "But you must promise not to let on in any way that you are aware of his true identity."

Rabbi Gershon readily identified the tzaddik-in-disguise and invited him to share his Shabbat meals. But though he carefully scrutinized his guest's every word and deed, he was unable to discern anything beyond the ordinary behavior of a wandering pauper. Finally, he could not resist the temptation to ask his guest to grace the table with some words of Torah.

"Me?! Speak words of Torah? A beggar the child of beggars, who has scarcely seen the inside of a cheder? Whatever gave you such an idea, anyway?" asked the guest, a note of suspicion in his voice.

Rabbi Gershon quickly let the matter drop.

The next day, however, at the noontime meal, Rabbi Gershon could not resist another attempt. Finally, he thought, I have one of the greatest people of the generation at my table--should I indeed learn nothing from him? Again he pressed his guest to reveal something of his well-concealed greatness. This time, the hidden tzaddik seemed to hesitate somewhat, as if tempted to accede to his host's request, but only for a fleeting moment; he immediately resumed his ignorant-beggar pose of the night before, protesting that the very request was ridiculous.

But at the seudah shelishit, the third Shabbat meal, Rabbi Gershon seemed to have finally made some headway. When he again asked his guest to enlighten him with words of Torah, the holy beggar's face was transformed. His eyes began to glow with a Divine light, and his coarse features assumed a sublime grace. He opened his mouth to speak; but before a single word emerged from his lips, he suddenly closed them, and with obvious effort, wrenched himself from his seat and bolted from the room. By the time Rabbi Gershon had collected his wits and run after him out to the street, he was gone.

The next day, when Rabbi Gershon came to see the Baal Shem Tov, he was shocked to learn that his brother-in-law had been ill all Shabbat. At the Friday night meal, the Baal Shem Tov's disciples had noticed that something was amiss; the next day the situation had worsened, and at one point, toward the close of Shabbat, it had seemed that his very life was in jeopardy. But the crisis had passed, thanks to G-d, and he was steadily regaining his strength.

When Rabbi Gershon entered his brother-in-law's room, the Chassidic master said to him: "What have you done? Because of you, I almost departed from this world."You see, every righteous soul has two faces - one hidden and the other revealed. The tzaddik who ate at your table this Shabbat is my cosmic "twin", whose greatness must remain hidden for as long as I openly serve as a teacher and guide in the service of the Almighty."

"But the temptation for a hidden tzaddik to reveal himself is very great, since every person desires to manifestly influence his surroundings. Had he done so, my soul would have had to be concealed from the world; since I am already widely known, this meant that I would have had to pass on from my present life. Luckily, he stopped himself just in time."

Parshas Vayakhel: The Ascent of Sin

"He forgives sins.... " [Ex. 34:7]

The word for "forgive" here literally means "carry" or "lift". Based on this, the Baal Shem Tov taught that G-d elevates the sparks of holiness in the sin, for nothing - not even a sin - could exist unless it contained a spark of holiness. G-d returns them to their source. This is the essence of forgiveness.

Rabbi Shneur Zalman of Liadi explained this idea as follows: It is indeed impossible to elevate a sinful act; such an act is evil, and the only proper treatment for it is to denounce it. 

In contrast, the power of desire vested in the act is not evil, for it is possible to utilize this power to desire good as well as evil. When we repent properly, we divest our power of desire of its veneer of evil and restore it to its holy source.

from the teachings of the Lubavitcher Rebbe

Adapted by Moshe-Yaakov Wisnefsky

Fall

Navigating The Storm Part 2

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine

[Part 1 can be found here]

Rebbe Nachman describes how a kernel of grain turns into a field of wheat.  Only after it completely decomposes beneath the ground and becomes nothing, does it begin to develop into something.  A blade of grass sprouts, and what happens? It gets drenched by rain and then battered back and forth by the wind.  Such is the growth process.

It is commonly known in the world of sports that the biggest star athletes don't usually come from tranquil backgrounds. Davka they come out of poverty-stricken neighborhoods.  Growing up in the midst of dire need taught them how to deal with life and prove themselves.  This is not a new phenomenon, it is how the world is set up. Fortunately, this was revealed to us in advance by the tzaddikim, which opens our eyes to the challenges ahead.  Sometimes, we want to take off in a certain direction, but suddenly all sorts of unexpected disturbances crop up and hold us back.  If you know in advance that the world is a place of constant adaptation and adjustment, it is easier to navigate.  It simply doesn't go any other way in life.

Someone who faces no challenges should know they are receiving their olam haba [future world] in this world.  In other words, HaShem is paying their reward to them here in this world - and woe unto us if this is the case. The Talmud writes that whoever G-d doesn't want to see in olam haba, he compensates in this world for whatever good they may have done.  King David refers to this phenomenon in Psalm 73. He laments how the wicked seem to have a good life, since they don't work or sweat for their livelihood. They appear to have everything, and even more than they want. ''My feet almost slipped, I nearly lost my foothold, for I envied the arrogant when I saw the prosperity of the wicked.''

According to the Gemara, witnessing this paradox can cause a crisis in faith.  At the end of the same chapter, King David says ''G-d is the strength of my heart and my portion forever.''  We understand this to be an issue of emunah [belief] and see how his heart was straightened out after he received insight into how the world really works.

G-d acts out of love, not because He wants to cause suffering. He wants to bring us to the true good, the abundant good hidden away for us in the future.  In order to get there, we must traverse a path wrought with challenges, because without it, we will get nowhere.

The Talmud relates a story about a sage who became anxious if thirty days passed without some misfortune, even as small as a glass breaking.  He feared a portion of his olam haba was being taken away if he experienced no trouble.  We see from this that at least the tzaddikim, if not the Jewish people themselves, knew very well that there is no such thing as a trouble-free life.  It is something only for the tzaddikim in the world to come, where they will ''sit with crowns [on] their heads, basking in the light of the Shechina''. [5]  This can only occur in the future world.  In this world, we must be prepared to work hard.

Don't say to yourself  ''So what? What is the worst that could happen? So I won't work so hard - I just won't have such an olam haba -'' ...With these thoughts, you think now you'll have some quiet here? You still won't have tranquility, because we are all born with a fixed amount of difficulty that we need to undergo in our lives.

''Happy is one who trusts in HaShem.''  Sometimes a sleepless night is decreed upon a person. Although it can't be known in advance, if it happens, someone with a little intelligence will get up, take a holy book and learn something, thus passing the decree of the sleepless night.  Someone else, however, can have a toothache decreed and be kept awake all night. Both situations are from Heaven. In other words, everyone is given a prescribed measure of suffering in the world that can't be avoided. Someone who doesn't suffer here should know that it waits for him in the future world - and they need the most compassion of all.

It is absolutely vital to realize we now live in a period well after the terrible conflicts that plagued the time of the Baal Shem Tov, and then afterwards with his students and their students. Yet today, unfortunately, fierce arguments and conflicts still occur between various groups and we sometimes think ''HaShem, until when?  How much longer is it possible to suffer?'' However, if we know about the challenges of drawing nearer to G-d in advance, it is much easier to navigate through them without wallowing in the pain or being drawn too deeply into the experience.  Whether it is external difficulties or internal issues of satisfaction in life, children, or health etc. it is important not to get ovely caught up with the difficulties.  Rather be thankful and know that they are directly from Heaven.

Tzaddikim who are on a high level don't experience life's difficulties as suffering, because they know everything is for the best.  They are able to say ''This too is for the good''. [6]  They don't just believe in the concept, they clearly see and feel the good. In time, maybe we will also feel how everything we go through is for the best, that it is mamash for the good.  In the final analysis, this is how we divest ourselves of the bad within us. When we recognize the good in everything, then it is all actually transformed into good. There will be no tragedies or evil in the world. We must deeply instill within ourselves faith in the tzaddikim, such faith certainly exists in the world today, Baruch Hashem. However there is still the need to strengthen ourselves even more with it.

When we want to truly draw a little closer to Judaism or Chassidut, barriers will be experienced.  The obstacles aren't necessarily only on the outside. There are also the internal doubts which sprout up and seem overwhelming, G-d forbid. It helps a great deal to remember that this world is a place of purification and tikkun [correction], meant to refine us. Happy is the person who realizes and accepts this as the true nature of how the world operates.

May we be blessed with progressively higher levels of awareness of how everything is for the good, and the knowledge of how to successfully navigate through life's sea of challenges.  May G-d grant us the ability to draw close to Him along with the strength and courage to weather any storm surrounding the truth. May we merit the complete redemption speedily in our days. Amen.

Translated and adapted from a talk given to Sydney Australia from Tsfat.
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.

Footnotes:
1. As Abraham and Sara did while in Haran, see Genesis 12:5
2. Based on Likutey Moharan 228
3. Yevamot 47a
4. Ibid.
5. Berakhot 17a
6. Taanit 21a

Navigating The Storm: Why There Will Be No Converts In the Time of Moshiach

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine

When Hashem examines a soul before it is born and sees that it can make converts to Judaism and influence mankind to return to God [1], He sees to it that this soul is surrounded by controversy.  Looking at the world today, we see examples of people who possess this quality and are, in fact, successful in arousing people to do teshuvah, and even making converts.  Hashem himself ensures that there is a certain stormwind encircling such a person. [2]

This stormwind exists before the soul is born, and as well as after it enters the world.  It is a tumult that manifests itself in many different ways, coming from any direction.  We are witness to how all types of controversy are played out in the world. The controversy surrounding a greater person is expressed at a higher level.  For instance, certain people may say he/she is acting improperly according to the Kabbalah, or that he/she is out of line according to a particular subtle religious issue.  Someone of lesser stature may be maligned via more material issues, such as financial matters. Or, for example, in the case of a simple Jew who has the quality to bring people back to G-d, others on a similar simple level might say, "Who do they think they are? You know what? They're not so great! After all, we are simple people!" All kinds of lashon hora [evil talk] surround this soul.  Even further, although it is for the good, G-d sees to it that this type of slander is readily accepted as fact.

I'm using these examples because we've already experienced them, especially during the time of the Baal Shem Tov.  At that time, G-d directed the controversy in a way that the lashon hora was accepted.  In other words, it wasn't slander that just hung in the air without adhering to the person. It caught on and was accepted as fact. This is what is meant by controversy.

Why must this soul be surrounded by controversy? Rebbe Nachman answers the question by quoting the Talmud: ''Converts are not accepted in the time of Mashiach or in the days of King Solomon.'' [3]  For a significant period during Solomon's reign, the Jewish nation ''sat each under their grapevine, each under their fig tree'', meaning that it was a time of tremendous goodness and peace.  It is difficult for us to imagine a world without war, political strife, or raging conflict, but during this specific period of Solomon's reign, everything was quiet and tranquil.  A Jew would arise in the morning amidst a sea of tranquility, having enough time for all of his devotions - to immerse in the mikveh and then pray properly with a settled mind.  Afterwards, he would eat breakfast and go out to work.  Tremendous blessing rested on everything at the material and spiritual level, and was the embodiment of  ''each under their grapevine, each under their fig tree''.

It was also a time when King Solomon sat upon what is called G-d's Throne, Kisey HaShem.  It is also know as the heavenly Throne of Glory.  According to the Talmud, Solomon ruled over the inhabitants of the upper and lower worlds.  By associating the term Kisey HaShem with King Solomon, it indicated that he ruled not only over the entire earth, but over additional worlds as well.  For this reason, the angels were frightened of him. They knew that when G-d commissioned them to bring shefa [bounty] into the world, they were obligated to fulfill their function.  No opposing forces hindered the abundant blessing, because they were afraid of Solomon.  The shefa itself was one of spiritual and physical calm.

According to all the holy sources, the same conditions will exist during the days of Mashiach, when the unique beauty of the Jewish people will be revealed to the nations of the world.  This revelation is one of the reasons we look forward to the time of Mashiach.  Obviously, during a time of such magnificence, there will be those from the nations of the world who will desire to be a part of the same honor. However, they won't be accepted, since converts to Judaism are accepted only before Mashiach's arrival, when the Jewish people have a lowly standing in the world.  It is written that during the time of Mashiach, everything will be set out like a king's table, which will attract those desiring to convert.  However, their motives will not be based upon love for G-d and His Torah, or the belief that Am Yisrael is the chosen people, who obey a higher calling.  Rather, their motives will be driven solely by the greatness of Israel which will then be apparent to all.  The essence of choice for a true convert is when they convert when Israel is poor and downtrodden; this is the only time converts can be accepted.  Under these conditions, if someone nonetheless says "Be that as it may, I still want to be part of this chosen people'', they are accepted. [4]  Thus, it is written: ''Converts are not accepted in the days of Solomon or in the days of Mashiach'' when the Jews are at the apex of their glory.

Tzaddik Magazine: click here

This is why, according to Rebbe Nachman, a soul which has a strong ability to positively arouse others to good and cause converts, by definition, enjoys no peace.  It must be surrounded by controversy.  This ensures sincere motives on the part of those who come close or convert through the influence of this soul.  The situation of unrest applies both to this influential soul as well as to those who are influenced.  If there was no turbulence, it would be considered in the category of ''not accepting converts in the times of Mashiach; when motives for conversion are not genuine.  It is now clear why a commotion must surround this soul.  It is simply another test for those who desire to come closer to G-d.  Someone will whisper in their ear: ''You are associated with this individual? Stay far away!''  They are tested at every step. They have no quiet, which serves to check if their love is authentic. If they prevail nonetheless, it will be clear that their motives are proper and genuine, and they will be allowed to draw near.

You may encounter someone who is gifted with the ability to speak in such a convincing manner that there is no room for argument, since you know they are right. In this case, it seems you have little choice but to draw near.  Nonetheless, if you know in advance that this same person will be bombarded by all sorts of things said about them, you can come to the proper conclusion and draw near nonetheless. When you overcome the challenge, it proves the purity of your motives. That is how it works. The world is like a gold refinery that purifies us to the extent we allow. This is our work here and the purpose of our lives.

to be continued.....  

The Mystical Light Of The Baal Shem Tov

Art by Marcus Aurelius

In a letter[1] written by the Baal Shem Tov to his brother-in-law, Rabbi Gershon of Kitov, it states: "I asked my Master and teacher[2] to go with me, for it is exceedingly dangerous to ascend to the highest of the upper worlds and since that time I arrived at my present spiritual level, I had ascended to such places.

I went up, level after level, until I entered the palace of Moshiach, where he studies Torah with all the Tannaim[3] and the Tzaddikim,[4] and with the Seven Shepherds.[5] I beheld very great joy there, but I did not know the reason for this extreme happiness.

I thought this joy was, G*d forbid, because of my demise from this world. But they told me later that I was not deceased and that they derived tremendous pleasure when I performed yichudim[6] in the physical world by means of the Torah. But as to the meaning of this great rejoicing, I still do not know.

And I asked Moshiach, 'When are you coming, my Master?'

He answered me, 'By this you shall know it: Once your teachings become publicly known and revealed throughout the world; when your wellsprings have overflowed beyond, imparting to others what I have taught you and you have grasped; so that they too will be able to perform yichudim and Aliyahs of the Neshama[7] as you do. Then all the kelipos will perish, and it will be a time of favor and salvation."

I was bewildered at this response. I felt great anguish because of the length of time that Moshiach implied it would take until he came.

However while I was there, I learned three Segulos[8] and three Holy Names which were easy to learn and to explain to others and which would allow them to perform yichudim and Aliyahs of the Neshama. So I felt reassured, and I thought that perhaps, using these Segulos and Holy Names, my Chavurah,[9] might also be able to attain my spiritual level. That is, they would be able to practice Ascents of the Soul, and learn and understand the Supernal Mysteries as I do.

But I was not permitted and I am under oath not to reveal them during my life."[10]

[1] Called THE EPISTLE

[2] Achiyah HaShiloni

[3] Jewish Sages of the Mishnah 10-220cCE

[4] Righteous people

[5] Adam, Seth,Methuselah,Abrama,Moses and King David

[6] Contemplative unifications

[7] Ascents of the Soul

[8] Charm or remedy of spiritual potency

[9] Inner circle of followers

[10] Keser Shem Tov

Yud Tes Kislev: The Rosh Hashanah of Chassidus

The Alter Rebbe - Rabbi Shneur Zalman of Liadi author of The Tanya

The 18th of Kislev [today] marks the completion of the annual cycle of daily readings from the Tanya. The 19th and 20th of Kislev are the "Rosh HaShanah of Chassidus".

On Yud-Tes Kislev we re-commence the annual cycle of daily readings in Tanya, as divided by the Rebbe Rayatz.

It is the anniversary of the release of the Alter Rebbe - Rabbi Shneur Zalman of Liadi [Hebrew: שניאור זלמן מליאדי], the first Rebbe of Chabad, who was informed upon by misnagdim in Russia and arrested on trumped-up charges of supporting the Ottoman Empire.

His informers pointed to the fact that he would urge his followers to send money to the Land of Israel as "evidence" of his alleged insurrectionist aspirations [in fact, the money was sent to support poor Jews]. At the time, the Land of Israel was a part of the Ottoman Empire, which was at war with Russia.

Rabbi Shneur Zalman was charged with treason, and released in the secular year 1798 on the Jewish date of Tuesday, 19 Kislev.

The 53 days of Rabbi Shneur Zalman's imprisonment are said to correspond to the 53 chapters of the first section of the Tanya.

19 Kislev is also considered to mark the day upon which Rabbi Shneur Zalman was conceived, for he was born exactly nine months later, on 18 Elul. [Shemu'os Vesippurim, Refoel Kahn, vol. 1, p. 39]

Rebbetzin Menuchah Rachel born [1798]

On the very day that Rabbi Schneur Zalman of Liadi was liberated from prison, a granddaughter was born to him -- the daugher of his son Rabbi Dovber and his wife Rebbetzin Sheina. The girl was named Menuchah Rachel -- "Menuchah", meaning "tranquility" [Rachel was the name of a daughter of Rabbi Schneur Zalman who died in her youth].

In 1845, Rebbetzin Menuchah Rachel realized her lifelong desire to live in the Holy Land when she and her husband, Rabbi Yaakov Culi Slonim [d. 1857], led a contingent of Chassidim who settled in Hebron. Famed for her wisdom, piety and erudition, she served as the matriarch of the Chassidic community in Hebron until her passing in her 90th year in 1888.

The 19th of Kislev is also the yahrzeit of R. DovBer, the Maggid of Mezritch, who [as successor to the Baal Shem Tov] was the mentor of the second generation of the chassidic movement - from 5521 [1761] until his passing on the third day of the week of Parshas Vayeishev, Yud-Tes Kislev, 5533 [1772]. His resting place is in Anipoli.

Rabbi Dov Ber was born in Volhynia in 1710, according to the Jewish Encyclopedia, though other sources say his year of birth is unknown. Little is known about him before he became a disciple of the Baal Shem Tov. A Hasidic legend states that, when he was five years old, his family home burst into flames. On hearing his mother weeping, he asked: "Mother, do we have to be so unhappy because we have lost a house?" She replied that she was mourning the family tree, which was destroyed, and had begun with Rabbi Yohanan, the sandal-maker and master in the Talmud. The boy replied: "And what does that matter! I shall get you a new family tree which begins with me!"

How aptly those words described the role he was later to play; for the boy was destined to become the successor to the Baal Shem Tov.

Source: Chabad

Guarding Your Speech

The Baal Shem Tov taught:
Your soul is mixed with good and evil, in order that it should be free.
Therefore, when you speak holy words, they draw down new life from holiness, and when you speak evil words, they draw down new life from the root of evil and the Other Side. The latter causes you to do evil.
So everything in your life, whether for evil or for good, depends upon your speech.

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

Erev Sukkot: Sunshine.....

....but rain predicted for the rest of the week.... as soon as Sukkot begins, the rains come too.

The view from Vaucluse, Sydney

"During these seven days you must live in Succahs. This is so that future generations will know that I (G●d) had the Israelites live in Succahs when I brought them out of Egypt." [Leviticus 23:42-43]

One year, in the holy community of Kitov, it poured with rained on the first night of Succos. Rabbi Chaim, a great Torah scholar and opponent to the fledgling Chassidic movement ("the Sect"), was slightly aggravated that he would not be unable to enjoy the first night in the Succah.

While waiting in his house for the rain to abate, R. Chaim saw one of his acquaintances casually walking down the street as if he had already finished his Yom Tov meal in the Succah. When Rabbi Chaim inquired as to where he was going, the man told him that he was returning from having dinner in the Succah of Rabbi Gershon Kitover.   "And Rabbi Chaim," he continued, "there was a miracle there because not a single drop of rain was falling through the schach."

Rabbi Chaim asked his son to go to Rabbi Gershon's Succah and see if it really wasn't raining there. When his son came to the Rabbi Gershon's Succah, he looked in and sure enough, everyone was sitting, talking and eating. There was not a single drop of rain coming through the schach into the Succah. Rabbi Gershon invited Rabbi Chaim's son to join them but he refused, explaining that he had to return to have Yom Tov dinner with his father.

When the son returned, he told his father, R. Chaim, that it was true. "Father, Rabbi Gershon was sitting in his Succah, and I saw with my own eyes that there was not even a single drop of rain coming into the Succah."

Rabbi Chaim rolled his eyes. Of course he believed his son's report but he wasn't that impressed. The rain finally relented and Rabbi Chaim and his son went into their own wet Succah for Kiddush and the Yom Tov meal. Naturally, they discussed the miracle of Rabbi Gershon's dry Succah and other miracles that the so called Tzaddikim of the Sect were able to do. Rabbi Chaim said, "In my opinion, creating such miracles, as obviously done by our friend Rabbi Gershon, is against the spirit of the Torah."

Early the next morning, Rabbi Chaim and Rabbi Gershon met on their way to the mikveh, in preparation for fulfilling the mitzvah of the lulav and esrog.

"Rabbi," said Rabbi Gershon to Rabbi Chaim, "I understand that you were sitting in your Succah last night and speaking loshon hara about me."

Rabbi Chaim answered with astonishment, "How did you find out about what I said in my Succah? I was sitting there completely alone with my son. And I'm sure he didn't tell you what I said. The only logical answer is that a Heavenly angel told you. But that seems impossible because an angel does not have the authority to speak loshon hara."

Rabbi Gershon answered, "Our Sages teach us that 'Whoever fulfills one mitzvah acquires one angel to speak up in his defense, and whoever does one transgression acquires one prosecuting angel to speak against him.' So it was that prosecuting angel who you created last night by your loshon hara about me who came and told me what you said."

And so it was.

Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story found in TREASURY OF CHASSIDIC TALES ON THE FESTIVALS by Rabbi S.Y. Zevin