Overcoming Obstacles

Always remember: You are never given an obstacle you cannot overcome. [Rebbe Nachman of Breslov]

The Rebbe Maharash innovated the concept of "L'chatchila ariber".  The approach of l'chatchila Ariber teaches that if we come upon an obstacle to a task we are involved in, or an obstacle to a mitzva or project or good deed which comes our way (or we pursue), we should overcome the obstacle in the most direct manner. The Rebbe Maharash explained that while some people propose that when confronted with an obstacle the best route is to go around, or under it -- and the Rebbe Maharash says: "And I say one has to go l'chatchila ariber [from the start, go over it]."

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When You Carry Valuable Merchandise

The Ohr HaMeir says that in life there are certain people who have it easy. Everything goes smooth for them and no obstacles stand in their way. They think that they have reached perfection, they are on top of the world. On the other hand some people cannot catch a break. Every time they make a move something goes wrong. Are they traveling on the wrong road?

The Ohr HaMeir explains with a Mashal. If someone is traveling on the road carrying a sack of wheat husks, his trip is easy. He can travel wherever he wants, for as long as he wants, feeling secure and knowing no one will rob him of his goods. However, if he is carrying a satchel of precious stones he sweats every step, knowing that he is a hunted man.

Dovid HaMelech says in L'Dovid Hashem Ori [Tehilim 27:3] "Im Takum Alai Milchama B'Zos Ani Botei'ach" - if the enemy is constantly attacking me, in this I find confidence. Why? If my path in life was devoid of any value I would not encounter constant resistance from the Yetzer Hara. The fact that there is an obstacle in my path at every turn is a sign that I, my actions, goals, and ambitions are very valuable. So valuable that the Yetzer Hara is throwing all his resources at me to stop from accomplishing my dreams.

Source: Revach L'Neshama

The Obstructing Shadow - Part 2

continued from Part 1

by Rav Ephraim Kenig shlita [Reprinted with permission from Tzaddik Magazine]

Levels of Tzaddikim 

The world is divided into groups. Tzaddikim are also divided into different groups. There are tzaddikim in the category of Yesod Olam - foundation of the world - and there are tzaddikim on a lower level, yet the world's existence completely depends upon all of them. The holy Zohar explicitly states that the highest level in each generation is that of Moses. Afterwards, there are the thirty-six tzaddikim called the lamed vav tzaddikim. According to the Zohar, thre are 36 in the Land of Israel and 36 outside of Israel. The entire world stands in their merit, since without them, the world could not exist. The Zohar mentions other examples, such as a category of 10,000 tzaddikim, who are on a lower level. Nonetheless, the world requires all of these tzaddikim to exist. 

We also need to place ourselves in some sort of category of tzaddikim.  You may ask youself ''Why do I need to call myself a tzaddik?''  Don't forget that we were born to carry out a specific mission, so it is not a matter of what we want or not. It is not merely a one-time task like when someone says to you ''Go bring this envelope to someone" - rather it is a mission involving your entire being and everything connected to you.  Your entire life is no more than a simple shlichut - mission.  For example, someone says to you ''Get on a plane, travel to a certain place and do this particular thing.''  You will be well aware of why you are in that particular place, since it is part of your mission.  You'll also take care not to damage anything in the process of carrying it out. Nonetheless, at the same time, you still feel ''something'' from yourself since, despite being on a mission, you still need to eat, sleep, travel, accomplish etc.

In other words, whatever you do in the world, whether sleep, eat, make money, pray, put on tefillin, or any of the other mitzvot, it is all one big mission.  This is the most truthful way to think about ourselves since we have no other function in the world besides our Divinely-given mission.

You may ask ''What is my mission?''  The answer lies in knowing that everything is connected to the kavod of Hashem, since He created the world to reveal His glory.  Before the world came into being, there was no-one to reveal  His kavod.  After creation, it is our mission to reveal it.

When you feel some deficiency, it is a signal that there is some sort of ''shortcoming'' in the revelation of G-d's kavod.  The more we reveal His kavod, the less lack we will feel.  Hashem created us with all of our materiality to serve as a foundation in this world for Him, and to elevate our Divine awareness until we clearly realize that we have no other function than to see the Divine in every detail of life.  Everything should bring us closer to the knowledge that there is a Creator of the World Who desires something from us.  If it is against the Torah, it is not the desire of Hashem.  Every step we take in life should bring us closer to a mindset that nothing exists beyond our appointed function in the world.  Bringing children into the world, working in whatever area Hashem has brought us, or any other life situation, is all part of our mission to reveal what Hashem desires.

Delving deeper, we will sense how limited our understanding is. This is when to pour out our hearts: ''Ribbono shel Olam! Heal us so we can reveal Your kavod. Give us livelihood so we can magnify Your kavod in the world. Redeem us from the oppression of outside influences, so we can carry out our mission.'' The emphasis should be in this direction, rather than driven by the desire to shed the discomfort of exile.  Thinking this way makes us more complete and less demanding of space and self-importance. When we achieve such a level, Rebbe Nachman promises that we will experience no lack.  Obviously this is a process, but we must begin.

This is all connected to Rebbe Nachman's concept of a self-generated shadow that blocks our own shefa.  Every day, the ability to prevent its creation can be drawn from the power of Moses and his humility, since he is the primary soul in which we are all rooted.  Rebbe Nachman describes how the influence of Moses is found within every limb of our body, reminding us to perform the mitzvah associated with that particular limb.  His point of humility is also there, waiting to be developed.  It is this point that will help us better understand how to remove our sense of ''somethingness'' and feel much more authentic.  Most think that kavod and happiness are found by taking up more space in the world, as if this is the purpose of life.  However, this point of humility will save us from being distracted or thrown off by the attractions of the world.

May Hashem help us be encompassed in the humility of Moses, so we will be able to receive an abundant influx of everything good in this world, as well as all the other worlds we will witness in the future.  This blessing very much depends upon us. When we repair ourselves, we repair the entire universe. By drawing Divine awareness into the world so everyone will know there is only Hashem, we will experience the good of the World to Come in this world as well.

Translated and adapted from a lesson based on Likutey Moharan 172.

[1] Likutey Moharan 172.
[2] King Solomon wrote ''Elokim made Man straight, but they pursued many intrigues.'' [Ecclesiastes 7:29]
[3] ''For My glory I created...'' [Isaiah 43:7];  ''The earth is filled with His glory'' [Isaiah 6:3]

The Obstructing Shadow: Get out of the way of your own Blessing

by Rav Ephraim Kenig shlita [Reprinted with permission from Tzaddik Magazine]

''Every lack a person experiences, whether children, livelihood, or health, comes from oneself.'' [1]  [Rebbe Nachman of Breslov] 

There is an old saying: "The One Who gives life will also provide for it." In other words, since G-d created the world, He most certainly provides whatever we need to exist, whether livelihood, children, health, etc. As discussed in the writings of the Arizal and many other holy books, He created the universe to bestow good on it, not so it should be lacking.

If this is true, when why do we need to exert ourselves so much in order to subsist?  An animal usually has everything it needs in its local environment. Why would it be different for a human being, who is considered the choice of creation?

This is Rebbe Nachman's point. The lack is not inherent in creation - it comes from oneself. The human being was created perfect and complete [2], but something happened that created lack and deficiency.  For example, when a baby is born, the parents hover over the infant to ensure that it is warm, well-fed, and has everything it needs. As the child grows and begins to develop its own ideas and direction in life, the parents still desire to bestow good on the child. Sometimes, the child goes out on their own and acts foolishly without realizing the damage caused to themselves and others. The parents still worry, and do their best to warn the child of the various dangers, even when he or she stubbornly persists in pursuing their own ideas.

Likewise with Hashem. As mature as we consider ourselves, we still possess only a child-like understanding of the greatness of G-d. We don't fully grasp the extent to which He wants to benefit us, and instead, we act like immature children who make trouble.  Divine light, called shefa, constantly flows to us. Descending through all of the upper worlds into this world, it arrives to fill any need we may have.  Shefa is very subtle in the heavens, and once it comes into the world, it manifests as a beneficial influence.  Just as parents desire good for their child, G-d's love likewise directs the appropriate shefa to reach us in a ready-made fashion, like children, money, a home, etc.  The only thing that can stop it is the shadow created by our own actions. The shefa is then experienced as a deficiency.

How do our actions create a shadow?  The first thing to understand is that the nature of a shadow is relative, since a shadow is created from something more physical in relation to something more spiritual.  For example, a tree will create a shadow when put up against the light of the sun or moon.  The earth will also cause a shadow in the form of an eclipse, as will the moon itself.  Even the sun will create a shadow in relation to something  higher than it.  In this case, the sun would be considered physical in relation to what is above it.  Anything more physical obstructs light in relation to something more spiritual. Similarly, a person's  physicality and undesirable deeds form a shadow that obstructs the flow of shefa, since something physical will block something more spiritual.

There is a way, according to Rebbe Nachman, to circumvent this problem. If you nullify yourself by minimizing your connection to the world, no shadow is created and shefa is received unhindered. It is normal to want to fill a place in the world, or to feel you possess something.  You enjoy the respect accorded to you by others, you consume, eat, drink and buy, all of which amounts to experiencing some sort of ''somethingness'' that defines your material existence. The more physical you are, the more it prevents you from receiving the constantly flowing Divine light called shefa.

A basic understanding of human character traits can help a person move towards minimizing their connection to the world.  Let's examine the trait of humility. Everyone is born with a specific predisposition and nature, with varying levels of coarseness or arrogance at one end of the spectrum, and qualities such as humility at the other end.  Each quality, though, needs to be expressed in the proper way and proportion.  For example, it is a natural and positive reaction to feel a sense of nullification or insignificance next to a greater person, not the opposite.

Likewise, we should feel our smallness in relation to Heaven. Our only desire should be to fulfill whatever role G-d gave us with self-nullification, which will naturally bring a tiny perception of G-d's greatness.  Even if we are not currently on this level, it is something that needs to be deeply contemplated, since it is the true reality.

As creations of G-d, we belong to Him.  To the extent we comprehend this message and internalize it, our entire existence and relationship to the world will change.  As we go about our daily business, we will begin to understand that we are nothing more than messengers on a mission given to us by Hashem.  We will also be much less exacting of our own honor and care less about what others say or think about us. These concerns are exactly what make us more material.  Freed of these concerns, we are less physical. More shefa reaches us and we experience less deficiency and lack.

The world was created with such compassion, in a way that is truly good for us in this world and the next. Consider the generation of Noah and the Flood. How did this generation come to such depravity that it had to be completely wiped out?  The Midrash explains that this was actually caused by the abundant and awesome shefa they enjoyed on a constant basis.  They had everything they wanted, immediately, with incredible opulence, which is what brought them to such coarseness and vulgarity.  They believed the shefa came from their efforts and the strength of their own hands. They knew very well G-d was sending this goodness, but they didn't believe He was the ultimate power behind sending it, or had the ability to halt it.  When Noah repeatedly warned them about the impending flood, they taunted ''Where will the flood come from, Heaven?'' since they felt they could stop the Heavenly wellsprings themselves.  Although the good was indeed meant for them to enjoy, their way of thinking was a serious error because it overturned everything to the opposite.

Where are you holding?
You can actually sense where you stand before Hashem through evaluating your current situation, whatever it may be.  The very deficiency you experience is a gauge to how physical you are, since the perceived lack is a result of Divine light that has been blocked.  It is now expressed as a specific shortcoming, which indicates a lesser level of self-nullification to what Hashem desires.

How do we know what Hashem wants from us?  According to Rebbe Nachman, it is all related to kavod - glory and honor.  He writes: '''The essence of the light of Hashem is kavod, since whatever Hashem created, He created only for the sake of His glory.''  The entire world was created only to reveal His kavod, as written throughout the holy writings. [3]  Since Hashem's glory fills the world, when you don't take up space in the world, you receive the light of Hashem unhindered.

Self-Nullification and Humility
The Jewish people have an inherent power of self-nullification, which is epitomized by Moses.  He brought us the Torah in such a way to show anyone, in any situation, that they are connected to the Torah and mitzvot, and what they need to uphold.  Moses was considered to be the most humble human being. Although our own perception of humility is very far from its true nature, we still have some conception of it, since Jews possess a natural point of humility, which is developed when contemplating the greatness of Hashem.

Whatever we have or not, comes from Hashem because of His compassion.  Internalizing this message more and more will generate full Divine consciousness, which is the purpose of our existence.  Our entire life experience is meant to bring us to an awareness of the One Who brought the world into existence. When this is deeply integrated into our daily outlook, we will feel no lack whatsoever in life.

This will be the experience many years after Mashiach will have already arrived, as well as in the Next World, when we will see the world in its perfection. There will be no ''somethingness'' that demands honor and recognition. It will be clear that you are alive only because G-d wants you to fulfill your function in the world, so you will lack nothing required to fulfill your mission.  If you need money,  He will give it to you.  If you need health or anything else, you will receive it.

This is actually the level of the tzaddikim. They already achieved their tikkun, and see the perfection in this world now. Their pain comes only from looking at the Jewish people and seeing how far they are from their true life's purpose.  They are completely given over to bringing each Jew closer to G-d, one after another, by revealing another point of awareness in what it means to serve Hashem.  These tzaddikim, with all of their perfection, are already experiencing the World to Come in this world.  Rebbe Nachman insists this is not only something for spiritual giants, but for us as well.  When we pray for Mashiach and the Temple,we are asking for this level - it is something we must all attain, since it is our purpose.

...to be continued

click here for Part Two

Tikkun HaKlali

A beauiful video of the Tikkun HaKlali [Complete Rectification] - Psalms sung in Hebrew. Thank you Stella for forwarding the link.

 

The Fallen Sukkah of David

by Rabbi Gedaliah Aharon Kenig zt''l - founder of Nachal Novea community in Tsfat and foremost Breslev leader of the previous generation.

Integrating the mind through perfect faith

Reprinted from Tzaddik Magazine [Fall issue]

The sukkah is associated with King David.  It is thus called the ''Sukkah of David''.  It could have been called by another name, like the ''Sukkah of Israel'' or the ''Sukkah of Moses'', yet our sages connect sukkah to David haMelech.

The fourth evening of the holiday of Sukkot marks the yahrzeit of Rebbe Nachman of Breslev, who is referred to as the nachal novea mekor chochma - ''the flowing river, source of wisdom'' [Proverbs 18:4].  He proclaimed an astounding concept to the world:  ''There is no such thing as despair!''  Nothing in the world is beyond hope.

How can such a claim be made when everything points in the opposite direction? Everyone experiences situations textured with despair to the point that it appears the entire world has ended.  Everything seems black, with no glimmer of light.  The despair these situations engender is called the ''Fallen Sukkah of David.''

Yet Rebbe Nachman asserts: ''There is no such thing as despair!''  Although it is impossible to avoid difficult situations, the mind possesses a special power that can prevent one from falling completely during hard times.  On Sukkot we pray:  ''May the Compassionate One raise for us the ''Fallen Sukkah of David''.  Conceptually, the Sukkah of David represents a spiritually cleansed mind connected to a higher spiritual level, a place beyond our own intellectual perception of the world.

Integrating the Mind

According to the kabbalah, the sukkah represents the levels of perception beyond the conscious mind called makifim or ''external intellect''.  In contrast, pnimim or ''internal intellect''' is the knowledge we have successfully acquired.  These two levels are dynamically related: when the higher intellect enters our mind enabling us to understand it, the new insight becomes encompassed within our internal intellect.

Makifim are those levels of understanding that transcend intellectual grasp. They surround and hover above the conscious mind, radiating understanding into the internal intellect.  It is this upper level of intellect surrounding the mind that is called sukkah.  This is similar to a physical sukkah, which completely surrounds us.  During the holiday of Sukkot, we are required to enter the sukkah with our entire body, which includes the head, our intellect. Without the entire body entering the sukkah, the mitzvah of sukkah remains unfulfilled.

''David merited the crown of malchut - kingship'' [Kohelet Rabbah 7:2]

The physical universe and everything that occurs within it, is part of the lower level of the World of Action, and connected to the kabbalistic sefira of malchut.  Malchut itself possesses a type of ''intellect'' expressed as the animating intelligence contained by everything in the world.  This intelligence corresponds to King David and the lower internal intellect mentioned earlier.  The crown of King David, however, symbolizes the higher surrounding intellect, corresponding to the concept of sukkah.

When we don't understand why things are a certain way in the world, the power of faith should be exercised. Faith draws down the highest light into any situation. If you believe that there is a G-d Above Who governs the world, you won't dismiss something as meaningless just because you don't understand it. On the contrary, despire your current inability to understand, you will know everything is functioning according to a Higher Plan which is just and fair.  This faith will then illuminate your entire reality. In every situation, you now connect the upper surrounding intellect, called sukkah, to the lower internalized intellect, corresponding to your current perception of how the physical world operates.  When you believe that whatever happens is governed from Above, it is clear that it is good.

''When I dwell in darkness, G-d will be a light for me'' [Micha 7:8]

Even if I am sitting in darkness and don't understand what is happening, if I nonetheless believe that everything is just and fair because it is supervised by G-d, then this faith is a light for me.  Despite the darkness, it does not even occur to me to despair, since the same governing Power that brought me here to this situation or state of mind will do everything for my good and ultimately take me out of this darkness.

Through this expression of lower intellect, you will now attain the higher intellect, called sukkah.  The merging of these two intellects is called the ''Sukkah of David'', which occurs when your perception of the way the world operates [Malchut David] is joined with the upper surrounding intellect [sukkah].  The opposite occurs when the two are separated, a division caused by thinking everything is under the jurisdiction of nature and human agency.  ''David'' is separated from sukkah - our perception of this world is separated from the upper intellect, faith in Divine governance of the world. This state is called ''The Fallen Sukkah of David''.

Thus, when Rebbe Nachman says ''There is no such thing in the world as despair'', he is drawing down the highest light into the human heart to give us the ability to understand that regardless of the difficulties we experience, there is a higher Power in charge of every detail in the world.  The process of attaining this level of understanding is called ''raising the fallen sukkah of David''.  Sukkat David is the rectified state of mind where the upper and lower intellect are united.

Turning Darkness into Light

G-d created us in order to know Him.  How is it possible for a limited physical human being to know G-d, Who is Infinite?  It is only possible to know G-d through facing the difficult challenges in life, and strengthening ourselves to get through them.

During times when it is extremely difficult to find G-d, one may fall, since it seems that G-d doesn't exist. The difficulty of the search itself brings one to a state of nothingness. By strengthening oneself during these moments, the very obstacles which prevented perception of G-d can be transformed into a vessel for Divine light.

Sometimes we undergo bitter situations where our understanding disappears completely. Even though we want to believe in G-d, we live inside a dark cloud. However much we search, we cannot find Him. This is a very dangerous situation, because we are unable to see G-d in spite of a sincere desire to find Him. What can we do?

Rebbe Nachman has advice for this dilemma as well.  Cry out ''G-d! Where are You? I don't see you but I believe You are here! Where are you?''  These cries will eventually enable you to return to your proper place, because the question of ''Where are You?'' indicates a belief in the existence of the thing for which you are searching.  You believe G-d is present, but you just don't know where.  The repeated cries of ''Where are You?'' from the depths of the heart are answered with: ''Here! Deeply inside, where You have always been.''

''The whole world is filled with His Glory''

One begins to sense G-d's direct supervision over every detail. Anything that seemed unjust or unfair is now understood as being orchestrated in a wondrous way for the good. Only by passing through darkness and obstacles can we draw closer to G-d, which is a fulfilment of the Divine will.

Sometimes during difficult times we say ''Oy! This is too much! I've had enough obstacles and darkness! I'm finished!''  This way of thinking is erroneous, since we were not created to remain on a single level.  On the contrary, we were created to continually ascend from level to level.  Difficult situations are necessary in order to progress and come closer to G-d.  The message of Rebbe Nachman is that it shouldn't even occur to a person to despair and think ''I can't go on''.  Strengthen yourself over and over again, and eventually you will make it through.

There is always a limit to difficulties because G-d doesn't leave us in difficult straits forever.  The only purpose of obstacles is to create a vessel to receive light. Material obstacles and the vessels they can create have measure and definition. However, G-d's light is unlimited.  We need only to strengthen ourselves and not give up. Sometimes one becomes so weak in the last moment and loses everything. This is a shame, since at that very moment a vessel is being completed to receive a higher light. At the end, the darkness can become so overwhelming that we think we are lost and give up completely, G-d forbid.

Constantly strengthening oneself is the secret to our existence.  There is no book in the world that can tell the entire awesome story of what the Jewish people have undergone since inception. Yet, despite everything, we continue to exist. This is only because of our patience, trust and will to strengthen ourselves anew each time, despite constant suffering.  We will continue to develop, and with the help of G-d, we will exist until the end, when the purpose for which we were created will be fulfilled. To know the unlimited light of the Infinite One.

Vessels to receive light are formed through obstacles. By overcoming the obstacles, the obstacles themselves are transformed into vessels of pleasantness.  Rebbe Nachman calls this pleasantness ''supernal delight'' which can now flow into completed vessels.  The delight that the upper intellect can experience is more pleasant than anything in this world. This is the meaning of ''May the Compassionate One raise for us the Fallen Sukkah of David.''

Rebbe Nachman is proclaiming to the entire world a message that everyone must hear.  There is no such thing as despair! There is no situation beyond hope! The Jewish people have always found themselves in difficult situations, and today is no different. Instead of losing hope, we must strengthen ourselves with perfected faith, especially during the days of Sukkot, when we bring our entire physical being into the sukkah.  We will then be worthy of being illuminated with a new light, which will reestablish the ''Fallen Sukkah of David forever''.  Amen.

Translated and adapted from a shiur given in Tsfat.

Rebbe Nachman on Punishment

A person is sometimes punished even in the performance of a mitzvah. This is because he previously passed up an opportunity to fulfill just such a positive command.

A person sometimes unknowingly passes judgment on himself (by being asked to select a fitting punishment for someone else).

There are times when a person is killed because he failed to speak out on behalf of someone who is unjustly despised.

A person will sometimes be punished for having engaged in some illegal business practice, or because (he has been included in) a harsh decree passed against his neighbours or nation.

The Holy One hastens to exact punishments from an ungrateful person, punishing him at the hands of another ingrate.

A person bitten by a dog has either accepted malicious gossip or spoken it.

Source:  Sefer HaMiddot (The Book of Attributes) - Rabbi Nachman of Breslov

translated by Moshe Mykoff

Healing Powers of The Month of Tamuz

based on the teachings of HaRav Yitzchak Ginsburgh

What can we do to free ourselves from the cult of life as a tragedy? The first step is to see it for what it is—a form of shallow idolatry that cultivates a shallow approach to life’s true sorrows and pain. As the sages teach us, when a person experiences pain or sorrow it is a call from God above for soul-searching and a change in direction. 

The life-as-a-tragedy stance can be taken only when trust and faith in God’s goodness and loving-kindness has been cast away. Once these are gone, worship of the tragic becomes possible. In fact, one of the names used in the Bible for idols is simply “sadness.”

Recognizing that depression and loss of faith in life are forms of idolatry help bring home the Biblical statement that to follow God means to “Choose life!” But to choose life, one needs to be able to see the goodness in life. This second step involves our outlook on ourselves and on others.

The sense of the month of Tamuz is: sight. This means that the month of Tamuz is the best month of the year to learn to exercise our sight in the most positive way possible. Rectified sight involves both shying away from that which is negative (an ability associated in Kabbalah with our left eye) and training ourselves to see things in a positive light (associated with our right eye). In essence, both aspects are included in the right eye, which means that we should seek to see only the good points in others.

What stops us from being able to see the good in others is, almost always, envy. The sages teach us that envy breeds lust and pride. If you look upon others with envy, not only are you unable to see the good in them, but you are actually increasing your own lusts and cravings for those things that are the opposite of life. In turn, greater lust leads to greater envy and the cycle constantly becomes more vicious. To heal yourself you need an expert eye doctor. According to Chassidut, the first expert eye doctor was Moses, who healed the spiritual sight of the entire Jewish people with his own qualities of selflessness and unconditional love for all Jews.

A person who has healed his sense of sight in this sense gains the power to heal others with his gaze. The story is told of the greatest lover of the Jewish people in recent generations, Rebbe Levi Yitzchak of Berditchev, who would pray with eyes wide open facing the street and the comer and goers. His critics charged him with immodesty, but he would not change his ways. The inner meaning of his puzzling conduct was that his kind and encouraging gaze whilst clinging to God in prayer (not concentrating at all on those outside) was enough to change people for the better. Rebbe Nachman of Breslov, one of Rebbe Levi Yitzchak’s great contemporaries found this idea in the verse: “A bit more and the wicked will be no more; for you will gaze at his place, and he will be gone.” Rebbe Nachman explained that by these words, King David meant that by ignoring the wickedness in a person and by searching for the good in him or her, one’s gaze has the power to annul evil. This is the Jewish response to life-as-a-tragedy stance.

Read complete article here: Tamuz: The End of Tragedy

The video below has been previously blogged by others, but contains references to the month of Tammuz specifically, so here it is again.

Hat tips: Joe and Miguel

The Day of Seven Judgments

The days of our lives are seventy years, if with special strength, eighty years; most of them are troubled, and then they are cut.....  [Psalms 90:10]

The day of one's death is one's personal Day of Judgment, when one's deeds, both good and evil, are scrutinized. The Zohar [II, 199b] teaches that it is a day of seven judgments:

1. The actual death

2. Announcement of one's deeds, whether good or evil

3. Placement in the grave

4. The judgment of the grave

5. The decaying of the body

6. Gehennom

7. The interval before the soul is completely purified

The Arizal teaches that these various judgments are not intended as punishments so much as they are meant to cleanse a person from sin. Thus, Gehennom - and reincarnation, when it is imposed - are means by which one's sins are purged. Death, too, is an integral part of this cleansing process.

The accounting system which G-d uses when drawing up our final balance sheet is far beyond the level of man's understanding. In His unfathomable mercy, G-d adds to the credit column all mitigating circumstances - one's upbringing, environment, financial resources and so on. Nevertheless, the judgment is real: we are held fully accountable. The main question that we must answer is : Have I tried hard enough?

Reb Nosson writes that a person's most important advocate for mercy on the day of judgment is the "will factor", the degree to which he or she wanted spirituality. If our will was strong throughout life, even if we were remiss, our credit is greatly increased. This does not imply that a weak effort can suffice. "I just couldn't do it" is not an acceptable excuse. Reb Nosson's "will factor" involves making every possible effort. If our efforts prove unsuccessful, then what are we to do? We must try again and again and again. As Rebbe Nachman used to say: "Gevalt! Never give up!"

Source: from the writings of Rebbe Nachman of Breslov

adapted by Chaim Kramer

Develop a good eye.  Always looking for good will bring you to truth.

Even with a good eye, be careful not to rush to judgment. This is no different than looking at something from afar and drawing the wrong conclusion.

from the writings of Rebbe Nachman of Breslov

The Time for Miracles

Received via email

Rabbanit Yemima Mizrachi brought this down during her shiur this week:

A faucet of miracles – at your seder

We’re at an amazing time – “a moment of affection”. The month of Nisan – the time of nissim, miracles. What does the Chatam Sofer say? There’s a difference between a ko’es, one who is angry, and a ka’asan, one who is by nature angry; the difference between a spender and a spendthrift. One’s momentary, the other existential. The same thing with a nes, a miracle. God split the Sea of Reeds, ים סוף , once, and that’s it – so what?... But Nisan – that’s the nature of the season. A gate of miracles opens up this week. The nature of the time is miracle after miracle, and all I ask, says God, is that הַרְחֶב פִּיךָ וַאֲמַלְאֵהוּ – open your mouth wide and let Me fill it1; שְׁאַל 1 Psalms 81:11 מִמֶּנִּי – וְאֶתְּנָה – Ask of Me and I shall give  [Psalms] All I want from you is for you to ask. That’s it.

At the beginning of Nisan the angels overseeing your fortune changed their shifts. If you’ve felt stuck, locked in, closed – God called for a shift change, and now you have new angels supervising your fortune, your constellation. What’s a constellation? A mazal – from the word nozel, meaning to flow. They cause a flow of changed fortunes. I so much want to give you all hope, because if you don’t believe it you’ll never see the miracles. So we must pray, because salvation is getting closer. We must have faith to receive the miracles. 

And Rabbi Arush’s thoughts on Rosh Chodesh Nissan.  This is a word for word translation:

We must prepare ourselves for a really important time. The month of Nissan. Rebbe Nachman writes that there are two months of teshuva – Tishrei and Nissan. In Tishrei we do teshuva because we are afraid – but in Nissan, we do teshuva because we love Hashem. All of that month, all of those days, are Yamim Tovim. They are festive days. The first twelve days, are days that there were sacrifices of the princes of Israel, 13th is isru chag for the Nissim, 14th is the sacrifice of Pesach, then 7 days of Pesach, then Isru Chag – one month of holidays!

This month it’s going to be a new beginning for the rest of the year. It’s the month of the Geula. Rabbi Nachman of Breselv writes in Likutei Moharan that this is the first day of the year for the kings. On this day Hashem is deciding all of the kings that are going to be. So there is an aspect that Rosh Chodesh Nissan is more important than even the first day of Rosh Hashanah in Chodesh Tishrei! On Rosh Hashanah Hashem judges us all individually. Each and every one, He is judging Him on his actions. But on Rosh Chodesh Nissan Hashem is judging generally – all of the world itself. Who is going to be the kings and so on. On Rosh Chodesh Nissan, Hashem is going to decide when Moshiach is going to come. There is not for no reason that our Rabbis say that Moshiach will come in Nissan. It’s because on Rosh Chodesh Nissan, Hashem is going to decide if the king is going to be Moshiach, so he’s going to come in Nissan. This is why everyone has to realize how important these days are and put in the effort, and especially on Rosh Chodesh Nissan, to pray that Hashem is going to put His kingdom on top, that He is going to be the King, and if you Hashem are not going to bring the Moshiach this year, please appoint good kings that it’s going to be good for us.

The Silent Scream

from the writings of Rebbe Nachman of Breslov

You can shout and scream with a "still, small voice" without anybody hearing you. Everybody can do this. Imagine the sound of such a scream in your mind. Imagine the shout exactly as it would sound. Concentrate on hearing the scream in your mind until you are literally screaming with this soundless "still, small voice" - and nobody else will hear anything.

This is actually a scream and not mere imagination. Just as there are channels that bring the sound from your lungs to your lips, so there are nerves that bring the sound to the brain. You can draw the sound through these nerves, literally bringing it into your head. When you do this, you are actually shouting inside your brain.

When you imagine this scream in your mind, the sound actually rings inside your brain. You can stand in a crowd of people screaming this way and no- one hears you.

It could be that when you do this, a faint sound may escape your mouth. This is because the sound traveling through the nerves to the brain can also activate the vocal organs, and they may then produce some sound. But it will be very faint.

It is much easier to shout in this way without words. When you wish to express yourself in words, it is harder to hold the voice in the mind without letting a sound escape your lips. Without words, it is much easier.

Rebbe Nachman of Breslov: Sichot Haran #16

Suffering and Debt

Dovid HaMelech in Sefer Tehillim [Psalms 25:18] makes the following request of Hashem: “Look at my affliction and toil and bear all my sins.”

The seventh bracha of the Amidah, “Re’ah [Na] V’anyenu” ["Look… at our afflictions"] closely parallels this passage in Tehillim, and it is, in fact, the only bracha in the Amidah where we ask Hashem to “look” at something for us.

It is said in the name of the Apter Rav that if a person is suffering, he should affirmatively acknowledge and state “may my pain and suffering be a kapara [atonement] for all of my sins”. In this way, a person acknowledges that the purpose of his suffering or affliction is not meaningless or some kind of torture, but to achieve redirection and/or atonement. With this affirmative acknowledgement, the kapara is achieved.

"Gam zu le'tova" : this too is for the best

"Zol zein a kapara" : it should be accepted as a recompense for punishment.

Rebbe Nachman said : "There are sins whose punishment is debt. One who is punished for such a sin is constantly in debt. All the merit in the world does not erase his punishment. He can do every possible good, still he must remain in debt.

These sins can even cause others to fall into debt. When such transgressions become common, there are many debtors in the world.

The remedy for this is to repent in general for all your sins. Even though you do not know what sin is causing these debts, repent in general and ask G-d to also save you from this particular sin.

If the Torah were written in order, we would know the precise reward and punishment for each commandment."

[Rebbe Nachman]

The Essence of Prayers

The Narrow Bridge

Critics

Pay no attention to any feelings of discouragement that may plague you.

Do not listen to the criticism of the forces of evil, for they reproach you only in order to dishearten you and to distance you from that little bit of good which you are trying to hold on to.

Do not listen to them, and do not let them sway you. Listen only to criticism and rebuke that draws you closer to God, not that pushes you away, God forbid.

Letter of Reb Noson of Breslov

The Power in Your Hands

The Hebrew word for hand is "yad" which has a gematria value of 14. Each hand has five fingers, which together contain 14 bones - four of the fingers each have three bones, and the thumb has two, bringing the total to 14.

The number of Hebrew letters found in the first verse of the Torah is 28. The Hebrew word for strength is ko'ach, also numerically equal to 28. Since each hand has 14 bones, both hands together contain 28 bones, representing the ko'ach of G-d.

Based on this, Rebbe Nachman teaches that every person has within himself the ability to arouse the power of Creation with his hands (i.e. his prayers). He taught that some people make motions with their hands during their prayers to help them intensity their concentration. Doing so is very beneficial. This is the intention of the Zohar [Tikuney Zohar #21] when it speaks of "hands that write secrets". Hand movements during prayers can actually inscribe secrets on High [Rabbi Nachman's Wisdom #75]

The five fingers allude to another kind of revelation: The Talmud speaks of Fifty Gates of Binah [Understanding], the 50th Gate being the level which was revealed by G-d in order to bring about the Exodus. This is the very same level that will be revealed at the time of the coming of Moshiach. It is this level that is alluded to in the five fingers of each hand.

Rebbe Nachman taught:

Each hand has five fingers. When two hands clap against one another, the five fingers of the right hand meet with those of the left hand, and vice versa. When right hand meets left, "five meeting five", makes a total of 25, and in the reverse meeting, when the left hand meets the right, it brings the total to 50. This "fifty" corresponds to the 50th Level which is the source of salvation. Therefore, clapping our hands during our prayers arouses the power of salvation and hastens the Redemption.

Source: "Anatomy of the Soul" - Chaim Kramer

from the writings of Rebbe Nachman of Breslov

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.....  

Simplicity

Rely on nothing and no-one but God. This is true simplicity.
Anything else means pursuing a complicated course of action.

[Rebbe Nachman of Breslov]

Dreams of the Future

There is a type of grace ["Chein"] that enables a person to see the future a dreams. If someone has this grace, he can ask for a vision and perceive the future in a dream.

The Talmud teaches us "Just as grain cannot exist without chaff, so dreams cannot exist without nonsense."

Dreams contain predictions of the future, but they are intertwined with much worthless chaff.

There is also the clear dream of the prophet, regarding which it is written [Num. 12:6] "I will speak to him in a dream."  This is the dream of the person who has grace.

Such a person can also predict the future through the dreams of another. When he hears the other's dream, the worthless chaff falls away and only the clear vision falls upon his ears. Yosef had such grace. He is called "A fruitful son by the fountain". Rashi explains that his fruitfulness was that of grace. He therefore had accurate dreams and was able to interpret and make use of them. They are also included in the Torah.

The Torah also teaches us that Yosef had a unique ability in interpreting dreams.

Rabbi Nachman's Wisdom - by Rabbi Nathan of Nemirov