Secrets of the Hebrew Letters and Vowels

HaRav Dovber Pinson 

''The Power of the Hebrew Letters and Sounds  - The Path of the Baal Shem Tov in Prayer''

Parts 1 and 2

This lecture by Rav Pinson reveals how the Letters/ Sounds are the building blocks of Creation and how we too can create by using them.

Part One:

Part Two:

A Fascinating Voyage into Our Souls

Rabbi DovBer Pinson talks about reincarnation, past life memories, the Zohar, death, afterlife, kabbalah, autism, suffering, souls of converts, and children.

 

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

Kislev: The Month of Dreams

The Month of Dreams

Keshet [bow] is the Hebrew name for Saggitarius. At dawn during Kislev a constellation reminiscent of a bow appears on the horizon - the Keshet, identified by our Sages as the sign of this month.

The bow was used in the past to shoot missiles, such as arrows, at the enemy. In the Midrash, the bow symbolizes the projection upwards of the scorpion from the brambles into which it had been cast. Projection implies shooting upwards from below. In the words of R' Bachyei:

"After the soul has received its judgment in purgatory, it will be projected up from there much like an arrow from the bow. That is the reason for the proximity of Akrav [Scorpio] to Keshet, as alluded to by our Sages who said "They descend to Gehinnom yelling and crying... and rise".

Source: Gad Erlanger "Signs of the Times"

The Month of Kislev according to The Book of Formation [Sefer Yetzirah] - Kislev is the ninth of the twelve months of the Jewish calendar.

Kislev is the month of Chanukah--the only holiday in the Jewish calender which spans, and hence connects, two months: Chanukah begins on the 25th day of the month of Kislev and concludes in the month of Tevet [either on the 2nd or 3rd, depending on the number of days in Kislev].

The name Kislev derives from the Hebrew word for "security" and "trust." There are two states of trust, one active and one passive, both of which are manifest in the month of Kislev. The miracle of Chanukah reflects the active trust of the Maacabim to stand up and fight against the Hellenistic empire and its culture. Kislev's sense of sleep reflects the passive trust that G-d's providence always guards over Israel.

In the tradition of Chassidut, the 19th day of Kislev, the day of the release and redemption of Rabbi Shneur Zalman, the author of the classic text of Chassidut, the Tanya [the disciple of the Magid of Mezerich, the successor of the Ba'al Shem Tov] from prison [where he was placed for the dissemination of the innermost mysteries of the Torah] is referred to as "the New Year of Chassidut" (implying that it is through the spiritual channel of this day that the inner wisdom of Chassidut and the power to integrate this wisdom into one's daily life is brought down into this world).

The foundation of the way of Chassidut is absolute trust and faith in G-d's omnipresence and the omnipotence of His Divine providence.

Color: Blue-Violet

Letter: samech

The word samech means "to support". The experience of feeling supported corresponds to the trust and confidence in Divine providence associated with the month of Kislev, as described above. So do we find expressed in Psalms: "G-d supports (somech) all the fallen and lifts up all the bent over;" "Even when he falls he will not be let to fall to the ground, for G-d supports (yismoch) his hand."

The shape of the samech is a circle, which represents the all-encompassing omnipresence of G-d and His providence. The "great circle" of G-d's Infinite light is explained in Kabbalah and Chassidut to reflect His "right arm" which embraces (and supports, from beneath) with great, infinite love all of reality, as is said: "And from beneath, the arms of the universe."

Mazal: keshet [Sagittarius--Bow]

The bow of Kislev is the bow of the Maacabim. It symbolizes their active trust in G-d to fight against the empire and culture that then ruled the earth. Though the Chashmonaim themselves were from the Priestly tribe of Israel, the "art" of the bow is ascribed in the Bible to the tribe of Benjamin in particular, the tribe of the month of Kislev.

The Kohanim [and Leviim] are not considered as one of the twelve tribes in the correspondence of the tribes to the months of the year [according to the Arizal]. As an all-inclusive manifestation of the Jewish soul, the Kohanim contain and reflect the spiritual source of each of the twelve tribes of Israel. This is especially so with regard to the tribe of Benjamin, for in his portion was the holy Temple wherein the Kohanim served. Thus the relation of the Kohanim to Benjamin is similar to that of soul to body. The Kohanim fight the holy war embodied in the bow of Benjamin.

The bow of war of Kislev is actually projected [shot] from the bow (the rainbow; in Hebrew both "bow" and "rainbow" are identical--keshet) of peace [between G-d and Creation] of the end of the previous month of Cheshvan, as explained above. The two bows [semi-circles] unite together to form the complete circle of the samech of Kislev.

Tribe: Benjamin

Sense: sleep

The sense of sleep is the tranquility and restfulness that comes with trust and security in G-d and His Divine providence. So do we find in the blessings at the end of Leviticus [26:5-6]: "And you shall dwell securely in your land. And I shall give peace in the land, and you shall lie down without fear...."

As the word "sense" [chush] is cognate to "quick" [chish], the sense of sleep implies the ability to sleep well but quickly [as is told of great tzadikim who required very few hours of sleep per day].

The very talent of Benjamin to shoot straight at his target depends upon a most tranquil inner spirit. He shoots and hits almost asleep. G-d carries his arrow to its intended destination. A tranquil personality is one with little inner friction and tension. The sense of sleep entails the ability to release stress, confident in the support of G-d.

The sense of sleep entails as well the sense of dreaming. In accord with our faith in Divine providence, especially manifest in relation to the connection between the weekly Torah portions and the annual cycle of months and their events, all of the dreams of the Torah are contained within the portions that are read during the month of Kislev.

When one possesses complete trust in G-d one dreams good dreams of the future. Good dreams at night reflect good thoughts throughout the day, especially the optimistic attitude and consciousness taught by Chassidut [whose New Year is the 19th of Kislev]: "Think good, it will be good."

Source: HaRav Yitzchak Ginsburgh Inner.org

Also see:  Kabbalah of Dreams

How To Deal With Obnoxious People

A brilliant essay, I highly recommend reading it, although it's long, you won't regret it ! Dev.


by Rabbi Y. Y. Jacobson

Seeing the Other as Your Mirror

The Bite

“Can I ask you a question?" the first snake says.

"You and your dumb questions!” replies the second. “What is it this time?"

"Do you know whether or not we are venomous?" asked the first snake.

"What difference should that make to us?!" said the second.

"It makes all the difference in the world to me," said the first snake. "I just bit my lip!"

The Cloak

This week's Torah portion, Noach, presents the tale of Noah, a man who watches an entire world consumed in a devastating flood. Only a handful of people survive the disaster. What is the first thing Noah does as he emerges into an empty and desolate world, charged with the mission to rebuild civilization?

"Noah, the man of the earth," relates the Torah (1), "embarked on a new project: He planted a vineyard. He drank of the wine and became drunk and uncovered himself in his tent.

“Ham [one of Noah’s sons], the father of Canaan, saw his father’s nakedness and told his two brothers outside.

“Shem and Japheth [the other two sons of Noah) took a cloak, laid it upon both their shoulders, and they walked backward, and covered their father’s nakedness; their faces were turned backward, and they saw not their father’s nakedness.”

The Questions

This is an intriguing tale. But let us focus in on two aspects of this episode, among many others discussed in biblical commentary.

First, the Torah is not merely a book of historical tales and episodes. By identifying itself by the name Torah, which means “teaching,” the Torah defines its own genre and aim: It will inform us what happened in the past only when events that occurred then have a bearing on what we need to know today; when they can teach us how we ought to live our lives (2). What can we learn from this episode about Noah and his sons?

Second, anybody even slightly familiar with the Torah is aware of its unique conciseness. Complete sagas -- rich, complex and profound -- are often depicted in a few short verses. Each word in the Bible literally contains a myriad of interpretations in the realm of law, history, psychology, philosophy and mysticism.

For sages and rabbis over the past 3,300 years, it was clear that there is nary a superfluous word or letter in the Bible, and large sections of the Talmud are based on this premise. If a verse is lyrically repetitive, if two words are used where one would suffice or a longer word is used when a shorter word would suffice, there is a message here—a new concept, another law (3).

Yet this story about the behavior of Noah’s sons is replete with redundancy. Let us re-read the story: “Shem and Japheth took a cloak, laid it upon both their shoulders, and they walked backward, and covered their father’s nakedness; their faces were turned backward, and they saw not their father’s nakedness.” Now, once the Bible states that “they walked backward,” why does it repeat in the same sentence that “their faces were turned backward”? If you walk backward, obviously your face is turned backward.

The next question: Once the Torah tells us that they walked backward, and that their faces were turned backward, why does the Bible feel the need to conclude with the obvious: “They saw not their father’s nakedness”? Certainly, if you are walking backward and your face is turned backward, you cannot see that which lies behind you!

The great 11th century French biblical commentator, Rabbi Shlomo Yitzchaki, known as Rashi, addresses the first question (4). His answer is simple: Though the two sons entered Noah’s tent backward, ultimately, when they approached their naked father, they needed to turn their bodies around to cover him. So at that point their bodies were facing Noah, but they still turned their faces backward so as not to view Noah’s nakedness.

Yet the second question still irks us: Why does the Torah feel compelled to conclude with the obvious statement that “they saw not their father’s nakedness”? Wouldn't that be totally clear without this addition?

The Contrast

One could comfortably suggest that the Torah is employing here a symmetrical style. First it states that “Ham saw his father’s nakedness.” Then it concludes that “Sham and Japheth… saw not their father’s nakedness.”

Stylistically, this makes sense: Ham saw. Shem and Japheth saw not. Yet it is still superfluous. By stating that they walked backward and their faces were turned backward, it is clear that they did not see their father’s nakedness.

Upon deeper reflection, however, we come to realize that this clearly stated contrast between the brothers – Ham saw; Shem and Japheth saw not – captures the essence of the story. The difference between the brothers, the Torah is attempting to indicate, was not merely behavioral in the sense that Ham saw Noah’s nakedness and went to tell others about it, while his brothers went to cover Noah without gazing at his nudity. Rather, their behavioral differences stemmed from deeper psychological and emotional patterns: Ham saw; Shem and Japheth saw not. Their emotional perceptions of their father’s intoxication and exposure differed profoundly.

“A reading of Genesis suggests how it was that psychoanalysis began as a predominantly Jewish discipline. Long before Freud, the authors of ancient Israel had already begun to explore the uncharted realm of the human mind and heart; they saw this struggle with the emotions as the theater of the religious quest.” (5) This story with Noah and his children can serve as one more example of the psychoanalytical constructs that pervade all of Genesis.

The Mirror

To understand all of this, let us analyze an intriguing observation made in the 1700s by one of the greatest masters of Jewish spirituality and psychology: Rabbi Israel Baal Shem Tov (1698-1760), founder of the Chassidic movement.

Said the Baal Shem Tov (6):

"Your fellow human being is your mirror. If your own face is clean, the image you perceive will also be flawless. But should you look at your fellow human being and see a blemish, it is your own imperfection that you are encountering; you are being shown what it is that you must correct within yourself. Therefore it follows, that a complete tzaddik (righteous person) does not see any evil in any person.”

Now, this is a difficult concept to grasp and it sounds impractical. Say, for example, I invest money with you, and you turn around and betray my innocence. You lie to my face, deny our original business deal and cause me tremendous financial loss. Is the Baal Shem Tov suggesting that if I were truly virtuous, I would not perceive you as a liar and a thief? Why not? Can't an innocent person call a spade a spade, and a thief a thief?

What if I see somebody abusing his or her children? If I see him for who he really is – a criminal abuser – and I call him such, does that mean that I, too, am guilty of this abominable crime? That is ludicrous. And how about if I observe somebody engaging in an immoral disgusting act; does it mean that I have committed the same sin? Is the Baal Shem Tov suggesting that righteousness must go hand-in-hand with naiveté and denial of reality?

His observation, in fact, seems to stand against a fundamental principle of Judaism: that each of us has the duty to confront immoral behavior and to stand up to evil acts. In the words of the Bible (7), “You shall reprove and admonish your fellow man [when you encounter him or her behaving wrongfully].” But according to the Baal Shem Tov, when you encounter negativity in another person, you should actually see yourself as the source of the problem, because if you were pure and flawless, you surely would not have seen the dirt in this person. So instead of rebuking him, you should actually rebuke yourself?

On a personal note, I must share with you that I was privileged for many years to see and hear a great tzaddik, a true man of G-d, a passionate lover of humanity and an individual who cherished and internalized every teaching of the Baal Shem Tov. Yet I personally heard him numerous times admonishing wrong behavior. He reproached different individuals -- if it were in public, never with a name -- when he encountered them lying, gossiping, spreading hate, employing immoral violence, etc. Why did this tzaddik, a faithful disciple of the Baal Shem Tov, not say to himself that the negative behavior he was encountering in others was essentially a mirror of his own? If he were clean, he would not see it. So why rebuke them for his personal problem?

And how about the Baal Shem Tov himself? Many Chassidic tales relate how the Baal Shem Tov confronted various people for moral shortcomings and negative traits. How did the Baal Shem Tov, a tzaddik of extraordinary proportions, see all of this evil in others?

Two Ways of Seeing Negativity

Clearly, the Baal Shem Tov’s words must be understood in a subtler fashion. He was not attempting to poison us with the modern day, sophisticated, open-mindedness pontificated in our universities and magazines that butchering human beings is not evil. This great Jewish thinker would not reform the fundamental Jewish teaching to see evil and obliterate it. As with all of his Chassidic teachings, he was merely exposing the inner soul behind the biblical instruction, “You shall reprove and admonish your fellow man.”

What the Baal Shem Tov meant was this. There are two ways in which you can observe negativity in another person: 1) as a descriptive quality defining that individual; and 2) as a reality that calls for a particular response from you.

An illustration:

David and Sol both catch Sam saying a blatant lie, or cheating. Yet, emotionally, their response is different.

David’s emotional response:

This Sam is a miserable liar, a lowly piece of dirt, an obnoxious creep. I used to think Sam was a decent fellow. Now I discovered the truth: He is the scum of the earth.

For the next few days, David is obsessed with the thought of what a low-life Sam really is. He may keep it to himself or, more likely, verbalize it to others, yet his heart is deeply infatuated with hate, vengeance and evil descriptions of Sam.

Sol’s emotional response:

What Sam did was really not good; it was wrong, unfair. It upsets me strongly. Now, what should I do about it? Should I confront him directly and speak to him about it? What would be the best way of going about that? Should I instead avoid confrontation but use far more caution in dealing with him? Is it my responsibility to warn other people about the risks of dealing with him?

Both people, David and Sol, observed the same behavior in Sam. None of them was naive about what transpired. Yet David is consumed with how horrible Sam is, while Sol focuses on how Sam’s behavior should effect his own. Why the difference?

A Tale of Two Husbands

Here is another illustration.

Two husbands, Chaim and Moshe, both love having guests over for dinner. They are social animals (or so they claim), and enjoy schmoozing and hanging out with people. Both of their wives, whom we shall give the same name of Sarah, loathe having guests in their homes. Once, during a conversation about this, they share with their husbands how deeply insecure they feel in the presence of guests. They are worried that the house is not clean enough, that there is not enough food, that they won't be able to “perform perfectly” and will come across as failures. They are too self-conscious when guests come.

Both husbands hear the same story coming from their wives, but they respond emotionally in two very different ways.

Chaim's response (internally):

Why is Sarah such an insecure person? Why can't she ever get her life together? She must be really messed up and require endless therapy. Couldn't I have married a woman who is emotionally stable? Why did I have to end up with such an insecure kvetch who is frightened by a few stupid guests who have their own set of psychological problems?

Moshe’s response (internally):

Sarah's struggle with insecurity is painful, and, truthfully speaking, it makes my life harder. Now, what can I do to help her and myself? Perhaps I can help her get to the bottom of her fears? Maybe I can get her somebody good to speak to? Maybe I should complement her more often on her achievements? Maybe I need to hire extra help in the home? Maybe she is just extra irritable now because she lost her job, and things might get better soon?

Here again, Chaim and Moshe both observed an identical situation, or flaw. None of them denied the reality of the condition, yet their emotional responses differed drastically. While Chaim became obsessed with his wife's weaknesses and failures, Moshe focused on how her issues affected him and what he could do to remedy the situation. Why the difference?

Chaim, just like his wife, also suffers from insecurity. He, too, is trying to impress his guests and is fearful of how they will view him. It is just that his way of dealing with his insecurity is by inviting guests, rather than by avoiding them. Both he and his wife are incapable of dealing with visitors in a natural, healthy fashion. He responds in one direction; she responds in the opposite direction. Both are uncomfortable with themselves.

So when Chaim encounters Sarah's fear it brings to the fore his own awkwardness with guests. Instead of confronting his own fears, he resorts to “wife bashing” in order to deflect his own shortcomings. What Chaim is really upset about is not Sarah's insecurity, but his own.

Moshe, on the other hand, is confident with himself, so his wife's fears do not consume him. When he observes his wife's insecurity, he does not become entangled in her emotional web and needs not resort to mentally writing a critical biography of her. Her struggles are not his, so he instinctively focuses on how to help resolve the situation.

The same is true concerning David and Sol. David is so obsessed with telling and retelling himself and others how low Sam is because something in Sam reminded him of himself. His hate toward Sam is a form of hate toward a part of himself that he never confronted and resolved.

Sol, on the other hand, never lies and never cheats, and he is completely secure and content with his honest lifestyle. He loves it and cherishes it. So when he encounters Sam’s misdeeds, he focuses on what he can and ought to do about it. He feels no need to tell himself over and over again how bad Sam is. Why would he be emotionally obsessed with describing another person's nature? Why would another person's negative profile occupy his own mind unless it was lodging there all along?

Depends What You See

This, more or less, is what the Baal Shem Tov meant when he stated that your fellow human being is your mirror. If your own face is clean, the image you perceive will also be flawless. But should you look at your fellow human being and see a blemish, it is your own imperfection that you are encountering; you are being shown what you must correct within yourself.

In other words, if you observe a blemish in another human being and find yourself caught up in that person's problems rather than in your own appropriate response to them, you might be struggling with a similar blemish. It is time to take a good look in the mirror and confront your own issues.

However, if you encounter a negative quality or negative behavior in another person, and you do not “see” his negativity per se and don’t find yourself enwrapped in defining how horrible and evil he is, but rather, you see in his negativity a call to take appropriate action to stop the behavior or to defend yourself and others from it, then you are pure. That person's problem is really not your problem.

How to Rebuke?

This, incidentally, is the reason for the redundant terms in the above mentioned biblical mitzvah: “You shall reprove and admonish your fellow man.” Why the redundant terms “reprove and admonish”?

The Chassidic masters explain it thus: Before you admonish your fellow human being, you must first reprove yourself. You must first make sure that you are rebuking him or her because you yourself suffer from a similar flaw. If you are admonishing them as a way of repressing or deflecting from your own shortcomings, the rebuke will usually be counter-productive. They will sense that you are not trying to help them but attempting to protect yourself.

Only after you reprove yourself, dealing with your own similar flaws, should you proceed to speak to your fellow human beings and help them confront their own shortcomings.

Pointing the Finger

Now we can understand the dramatic difference between Noah’s son Ham, and the other two sons, Shem and Japheth. Their respective actions stemmed from differing emotional responses. And it this difference that the Torah is attempting to capture when it states that “Ham saw his father nakedness,” while Shem and Japheth “saw not their father’s nakedness.”

Ham himself struggled with immodest passions and shameful trends. So when he observed his father in a shameful, degenerate condition – he actually “saw” his father’s nakedness. He saw his father as drunk and naked. Noah was a mirror for Ham.

Shem and Japheth, on the other hand, were more refined inside. It was not only that they walked backward so as to avoid the physical sight of their nude father. Rather, in their own mental experience, "they saw not their father’s nakedness." When they heard from their brother about what has transpired with their father, they did not “see” in the message a description of how lowly their father fell. Rather, what they saw in the experience was their own responsibility to maintain the ethos of moral modesty: to go and cover Noah with a cloak. Shem and Japheth did not get entangled in their father’s problem, because they were liberated from it. They focused instead on their duty to their father and to G-d at this painful moment.

So here is the timeless lesson of this Torah episode: When you point a finger at someone else, you must remember that simultaneously you are pointing three fingers at yourself (8).

Ask a question or comment at Rabbi Jacobson's site: click here

or leave a comment below

________________________________________________ 

1) Genesis 9:20-23.

2) See Zohar vol. 3 53b. Radak and Gur Aryeh in the opening of Genesis.

3) The Chumash ("Five Books of Moses") contains 79,976 words and 304,805 letters. The Talmud states that Rabbi Akiva would derive "mounds upon mounds of laws from the serif of a letter" in Torah (Menachos 29b).

4) Rashi to Genesis 9:23. See Toras Moshe of the Alshich who addresses the second question as well.

5) Karen Armstrong, “In the Beginning, A New Interpretation of Genesis” (New York, 1996) p. 8. Unfortunately, the author reduces the Bible to the limitations of her imagination, thus stripping Genesis from the infinite divine depth flowing through its pages. Yet the author makes many great points in her analysis of Genesis tales.

6) Quoted by his great disciple and one of the great Chassidic masters, Rabbi Nachum of Tcheranbil (d. in 1810), in his Chassidic work Maor Einayim Parshas Chukas. Cf. Toldos Yaakov Yosef (by the oldest and greatest student of the Baal Shem Tov, Rabbi Yaakov Yosef of Pulnah), end of Parshas Trumah. See also Sefer Hasichos Summer 5740 (by the sixth Lubavitcher Rebbe, Rabbi Yosef Yizchak Schneerson) p. 83.

7) Leviticus 19:17.

8) This essay is based on an address delivered by the Lubavitcher Rebbe, Shabbas Parshas Noach 5726, October 30, 1965. Published in Likkutei Sichos vol. 10 pp. 24-29. My thanks to Rabbi Yohel Kahn who clarified some elements of the above address. My thanks also to Shmuel Levin for his editorial assistance.

The Essence

God's Portion: His People

The Baal Shem Tov taught: ''The quality of essence is such that as soon as one grasps a tiny part of the essence, one grasps the whole of it.''

Thus it follows, that since all Jews [''His people''] have a Godly soul which is ''literally a portion of God above'' [Tanya Ch.2] - ''God's portion'' - then even when that soul undergoes the long journey downwards to this world, it remains inseparably bound with the Essence of God.  [See Ha'azinu 32:9]

Based on Sefer Hama'amarim 5735 p.243 Lubavitcher Rebbe

Remaining Humble

Photo: Gordon McBryde

The way to know if your service of G·d is absolutely true and selfless is whether you remain humble after you pray with great concentration and do not consider yourself deserving of reward. 

from the teachings of the Baal Shem Tov: Ohr HaGanuz LaTzaddikim, Ki Teitzei

Sparks

 

"A star will shoot forth from Jacob, and a staff will arise from Israel" [Balak 24:17]

Rambam understood the verse above as referring to King David and Moshiach.  The Jerusalem Talmud, however, uses the metaphor of a "star" in this verse to refer to even the ordinary Jew. 

At first glance, this appears to be a contradiction, for Moshiach represents the highest perfection possible in a human being, whereas the "ordinary" Jew includes every Jewish person, even the most simple.  However, the matter can be reconciled based on the Baal Shem Tov's teaching that every Jew contains within him a "spark" of the soul of Moshiach.  The verse therefore refers to both Moshiach himself and the "Moshiach" within us.

The presence of this "spark" of Moshiach has a twofold implication:

a) The verse states the star will "shoot forth" suggesting that one's personal spark of Moshiach should be revealed and "shoot out" into the world;

b) Every Jew is able to speed up and bring about the actual manifestation of Moshiach through revealing his own spark and adding in Torah and Mitzvot.

Likutei Sichos Lubavitcher Rebbe

PS:  Jupiter and Venus will merge into a dazzling “super-star” in the Western horizon by the end of June, NASA says. The conjunction of the two planets has been building during the month of June and will culminate in a spectacular display on June 30. 

The Shavuot Departure of the Baal Shem Tov

[Shavuot is the Yarzheit of the Baal Shem Tov]

Biographical note: Rabbi Yisrael ben Eliezer [18 Elul 1698-6 Sivan 1760] - the Baal Shem Tov ["master of the good Name"] - a unique and seminal figure in Jewish history, revealed the Chassidic movement and his own identity as an exceptionally holy person, on his 36th birthday, 18 Elul 1734. He wrote no books, although many claim to contain his teachings. One available in English is the excellent annotated translation of Tzava'at Harivash, published by Kehot.

* * *

Following the revelation of Rabbi Israel ben Eliezer, the Baal Shem Tov, on 18 Elul 1734, as a great Jewish leader and mystic, many of the Jewish community, especially in Poland, became followers of the Chassidic path of Judaism. Twenty-six years later, the time arrived all too soon for the Baal Shem Tov to pass on to the next world.

For Passover 1760, Rabbi Pinchas of Koretz, came to visit his Master, the Baal Shem Tov. On the afternoon preceding the festival, Seventh Day of Passover, Rabbi Pinchas was feeling weak and decided not to go to the mikveh, as was his custom.

The next day during his morning prayers, he had a premonition that the Baal Shem Tov would soon pass away. Rabbi Pinchas began to pray more intensely, begging that the Heavenly decree against the Baal Shem Tov be lifted. But he felt that he was unable to affect the decree and started to deeply regret that he had not gone to the mikveh before the holiday.

Interestingly, after morning prayers, the Baal Shem Tov asked Rabbi Pinchas if he had gone to the mikveh on the previous afternoon. When he answered he had not, the Baal Shem Tov replied, "It's too late to correct that now."

* * *

After Passover, the Baal Shem Tov fell ill. However, he did not tell his followers and continued to pray before the ark. Whoever among his close followers might have been able to effect changes with their prayers, he sent on missions to other communities. Rabbi Pinchas, knowing of the Heavenly decree against the Baal Shem Tov, did not return to his home but stayed on in Medzibuz.

Previously, on the eve of Shabbat Hagadol, the Sabbath preceding Passover, the Baal Shem Tov had sat down to write a last will and testament addressed to his disciples. He concluded it with the words, "I write this today because last night my [heavenly] master and teacher [Ahiya of Shilo-a biblical prophet,] revealed to me that this is my last eve of Shabbat Hagadol…."

Seven and one half weeks later, on the eve of Shavuot, Rabbi Israel Baal Shem Tov called his personal scribe, Rabbi Tzvi Hirsh, and dictated to him some final revisions and amendments to an earlier, detailed will, ordering among other things that all his books and manuscripts be given unto "my disciple and peer, the Prince of Torah, Rabbi Dov Ber [the Magid of Mezritch,] son of Rabbi Abraham, except for all the books in Yiddish which belong to my G-d fearing daughter Adele."

He reaffirmed article 18 of his original will to the effect that his copies of "the commentaries of Gersonides on the bible, and the book Neveh Shalom [a 15th century philosophical-homiletical work, with Kabbalistic overtones composed by Rabbi Abraham Shalom] both with my marginal notes and annotations, are to be given unto my disciple, dear to me like a son, the Pillar of fire, Rabbi Jacob Joseph Hacohen [of Polnoy]."

* * *

On Tuesday evening, the [first] night of Shavuot, all of the followers of the Baal Shem Tov gathered with him to spend the night in Torah study, as is the custom. The Baal Shem Tov expounded on the Torah portion of the week and the meaning of Shavuot.

In the morning, he sent for his closest followers to gather in his room. He told Rabbi Leib Kessler and several others to arrange for his burial. Because they were members of the Chevra Kadisha (Burial Society) and were knowledgeable in signs of illness, he showed them the signs on his body and explained how the soul emanates from each part. Then, he told them to gather a minyan to pray with him. Before they began, he said, "Soon I shall be with the Holy One, blessed be He."

After the prayers, Rabbi Nachman of Horodenka went to the Study Hall to pray for his Master. Later, the Baal Shem Tov said, "He petitions in vain. Maybe if he could have entered in the Heavenly gate where I was accustomed to enter, his prayers would have helped."

When the shammesh (attendant) of the Baal Shem Tov entered his master's room, he heard the Baal Shem Tov saying, "I grant you these two hours. Do not torture me."

The asked, "Rebbe, who are you talking to?"

The Baal Shem Tov answered, "Don't you see the Angel of Death? Before, he always ran from me. Now that he has been given control over me, he stands straighter and laughs at me."

Later, during the festival day meal, he asked his attendant to put mead in a large glass. Instead, the shammesh put it in a small glass. The Baal Shem Tov remarked wryly, "'Man has no power on the day of death,' even my attendant does not obey me."

After the meal, many of the town's people, who did not know of the Baal Shem Tov's condition, came to see him. As always, he delivered a discourse of Torah to them.

All of his close disciples were sitting in the room of the Baal Shem Tov while he lay in his bed. He gave them a sign. "My friends, when I leave this world, both clocks in this room will stop."

He asked for a large cup of water and a basin to be brought to him. While he was washing his hands, His followers saw the hands of the big clock stop. They stood in front of it so that the Baal Shem wouldn't see that it had stopped.

He said to them, "My friends, I am not concerned for myself because l know that when I leave through the door of this world, I'll immediately enter into the door of the next world."

The Baal Shem Tov then sat up in his bed and told them to gather around him. He spoke words of Torah, explaining about the column upon which one ascends from Lower Paradise to Upper Paradise, and how this was so in each of the Four Worlds. Then he described the World of Souls, and expounded the order of worship. He instructed them to say with him, "Let the pleasantness of the L-rd our G-d be upon us" [Psalms 90:17].

He lay down and sat up several times. Meanwhile he concentrated on mystical kavanot (intentions) until they could not distinguish the syllables of his speech.

Finally he lay down and told them to cover him with a sheet. Then he began to tremble as when he said the nineteen blessings of the Amida prayer. Slowly he became quiet.

They saw that the small clock had stopped. They waited for a long time but he didn't move. Then they put a feather under his nose to detect his breathing, whereupon they finally had to accept that he had passed away.

A Rabbi Jacob of Medzibuz, reported that Rabbi Leib Kessler of the Burial Society saw the departure of his soul as a blue flame rising.

~~~~~~~~~~~~~~

Source: Adapted by Yerachmiel Tilles from the rendition of Tzvi Meir HaCohane (Howard M. Cohn. Patent Attorney) on //besht.com, and supplemented from other written and oral sources, mainly "The Great Maggid" by J. I. Schochet (Kehot).  Ascent of Safed

Mind Games



Art: Mike Worrall

The Baal Shem Tov said : "The world is a mirror. The defects you see in others are really your own."


That solves one problem: if we see a defect in someone else, we can rest assured that defect exists in us too, otherwise we wouldn't have noticed it.

But what happens when that defect does not exist in you, and therefore you don't notice it in someone else........ ?

That's how simple, naive, innocent people fall for con-artists [and narcissists]. These innocent people don't possess a sneaky or manipulative trait: for them, it would be unthinkable to deceive someone else or use a friend to further their own agenda.... and therefore they do not realize when they are being taken for a ride, being used and manipulated.

They didn't see it, because they don't have that quality themselves.

When the truth finally hits, that they have actually been deceived, they are in a state of shock. It's hard to believe, how could this happen? Sometimes the victim may turn nasty and try to shoot the messenger, but ultimately, once they have given the matter a lot of thought, they should realize that the "messenger" was the one they should be thanking for waking them up and ensuring that they will be on their guard in future relationships.

It's no crime to be innocent and naive, in fact it's a virtue, but these days the world is a very dangerous place, and we need to be on the alert for anyone who's messing with our minds.

Geneivat da'at - Theft of the Mind - is the worst theft of all.

Geneivat da'at is not limited to con-artists..... it's practised all the time by abusers and manipulators.  They do the crime, but they won't admit it, or accept responsibility for it.  Instead, they'll blame you, the victim, for everything, and bring attention to your defects in order to take the heat off themselves.   They will try to discredit you in every way possible in order to ensure that no-one will listen to a word you're saying.

Be aware that this is how abusers behave, and be on your guard in the future. Get as far away from these people as you can, and don't go back. 

Every Day We Create Our Own Judgement

by Rav Ephraim Kenig shlit'a

Reprinted with permission from Tzaddik Magazine  [October 2011]

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.

Tests of Faith

I am not a regular reader of Shmuley  Boteach's articles, however it was after I read this one: Why Did G-d Allow Seven Jewish Children to Die in a Brooklyn Fire that I was inspired to write my own understanding.

We are told many times that we will be tested before the coming of Moshiach.  We will be tested on many levels.  The tests will become harder and harder, in order to separate the wheat from the chaff. Hashem wants - no, Hashem needs - to know where we stand.

No death is ''accidental'',  no birth is accidental, no marriage is accidental. Every single thing that happens in this world is guided by Hashem's Hand.

The fact that these children died because they came from an observant Jewish home, who kept food warm overnight, by means of a blech,  for the Shabbas meal, can bring people to two different conclusions.  The first obvious conclusion that some people may draw from this is that being orthodox is not necessary, and indeed it is dangerous.... we are putting our lives at risk by observing these ''outdated'' rituals.  Who needs a blech when we have ovens that will heat up at the touch of a finger?  Obviously orthodoxy is a dangerous way to live.  We have proof !

But children can die in many other ways as well...... these children died davka because they were orthodox.  They died for their religion, al Kiddush Hashem.

How many times has G-d stepped in and we have experienced a ''miracle''.  I'm sure you can come up with your own experiences, but I remember being at someone's house for a Shabbos lunch many years ago, it was an extremely hot day summer's day, and the air-conditioning was working well. Suddenly there was the sound of a mini explosion and the air-con died.  One of the guests suggested the host check out the situation and asked where the main controls were situated.  The host, being a baal teshuvah and very serious about Shabbas, refused and said he would call a contractor when Shabbos had ended.  Some of us were pretty concerned, and worried about it for the rest of the day.

As it turned out, the contractor arrived early the next morning, and told them that he couldn't believe the house hadn't burned down, that the electrical wiring had blown and they were bloody lucky as their house could have been destroyed.  He shook his head and got to work.

So yes there are miracles, and yes there are tragedies.  You can't throw your hands up in the air and denounce orthodoxy because a tragedy happened to an orthodox family.  Our faith is being tested. Which path will you choose to follow?  That is what G-d wants to know.

I believe that those children were only meant to live for their respective years.  Three years, five years, seven years..... those souls were perfect souls with only a few years to spend in this world before their final resting place in Gan Eden, where we all aspire to be.

They were all sent to the one family in Brooklyn, to be brought up as orthodox Jews and die al Kiddush Hashem.  Their parents must indeed be incredibly worthy of the job of raising such great neshamas.

The continued suffering of the mother and daughter who are fighting for their lives is of great concern to us all.  We should continue to pray for them....

Please pray for a Refuah Shelema for: Gilsom Gila bat Siporah Frances [Gayle Sassoon] and Siporah bat Gilsom Gila [Siporah Sassoon, daughter of Gayle and Gaby] who survived the fire and are currently in the hospital.  Daily Tehillim

21 Adar: 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  [ this year - Thursday 12 March 2015]

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 information can be found at : JewishGen

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