Tikkun Le'il Shavuot

Etsy Art

by Rabbi David Hanania Pinto

The custom to learn Torah on the eve of Shavuot [also see here for more information]

Millions of people all over the world are eager to receive “only” one blessing from the Creator of the world. They are willing to work hard with all their heart and soul in order to merit being included in the category of fortunate people, who are listed in the sefer zichronot of Hashem. Of course, to merit receiving The ultimate blessing, with a capital “T”, is not simple. However, once a year a unique opportunity presents itself to receive not only one blessing from Hashem, but to receive a package full of blessings, with seventy blessings all together.

This unique opportunity will commence on Motzei Shabbat, on the eve of Shavuot, since on this night it is the common practice throughout the Diaspora to remain awake all night to study Torah until dawn.

What is the reward for those who learn Torah all night on the eve of Shavuot?

This is what the holy Zohar reveals [Introduction to the Zohar chelek I, p. 8]:

All those who complete the tikkun on this night and do so joyously, will be registered and recorded in the sefer zichronot, and Hakadosh Baruch Hu blesses them with seventy blessings and with crowns from the Upper world. Regarding them it says, “Then those who fear Hashem spoke to one another and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and those who give thought to His Name.”

Regarding the segulah of learning Torah throughout the eve of Shavuot, the sefer on the customs of the Arizal, called Pitora d’Abba, states: All those who did not sleep in this night at all, not even for one moment, and was involved in the study of Torah the entire night, is promised that he will live out the year and no harm will befall him in that year. As Rabbi Shimon Bar Yochai writes in his introduction to Bereishit, “He will live through the year in peace.” Moreover, a person’s life is determined according to this matter, because if he will not sleep at all on the eve of Shavuot, then he will surely not die that year. This is why it became a custom for Am Yisrael to delve in Torah the entire night of Shavuot.

Moreover, it is important to note that there are many communities that are meticulous about not speaking any mundane words the entire night until after the Kedushah beginning with “Keter” (כתר) in the tefillah of Mussaf. This is a special segulah, according to the Arizal, to be saved from death defined as “karet” (כרת), since the word “karet” (כרת) contains the same letters as “Keter” (כתר)

Befitting Teshuvah

The reason for learning Torah on the eve of Shavuot is explained in Pirkei d’Rabbi Eliezer. At the time of Matan Torah, Bnei Yisrael had slept throughout the night, since sleeping on the Atzeret is pleasant, and the night is short. Hashem had to wake them up from their sleep with thunder and lightning, which occurred prior to receiving the Torah on Har Sinai. In order to make amends, Chazal established, as befitting teshuvah, to be on duty that entire night and study the holy Torah in the way they outlined, until dawn, and hear kriat HaTorah and the Ten Commandments as if we had just received them on Har Sinai.

Current Events, Geula and the Embassy

From the 4:30 minute mark, Rabbi Reuven Wolf speaks about the Geula and the Embassy move, and the gradual process of refining the world... ''the tikkun of the Nations''.

The Tests of Wealth and Poverty

Art Tricia McKellar

Excerpts from an article by Nechama Greisman

Sometimes people look at difficulties in life as a punishment. According to Chassidus, when a person has to face tests and challenges in life, this is not because he deserves punishment. Rather, he has to face challenges in order to raise him up to a higher level. HaShem would like him to bring out his emunah — his faith and trust in G-d, or his ahavas Yisrael, his love for a fellow, or for the Torah. Let’s say you have to contend with a very, very unpleasant person. You say, perhaps, “Why did HaShem make me the daughter-in-law of this woman who is so difficult to deal with?” You keep saying to yourself, “My friend has such a nice mother-in-law; how come I got her?”

The answer is that perhaps HaShem wanted… not perhaps. HaShem definitely wanted you to work on a certain trait and you would never know how to work on it if you didn’t have practice. So this difficult person that you have to deal with is a way of bringing out or working or strengthening those middos [traits] that might be weak in you, but not in your friend. That’s why she doesn’t have that test. This is not, G-d forbid, a punishment.

Tests, or nisyonos, can generally be classified into two groups. There are nisyonos of poverty, whether material or spiritual, and there are nisyonos of wealth, whether material or spiritual. In the simplest sense, when a person lacks something in life, whether it’s a lack of money or a lack of personality traits that we would like to have, or lack of husband or lack of parents, or any lack, anything that we think we should have, or want to have and we don’t have, that is called a nisayon of poverty. When a person has wealth, more than other people are endowed with, such as intellectual wealth, good looks, outstanding qualities of some sort, or simply a lot of money — this is a test of wealth.

Each kind of test is given to a person to develop a different kind of middah that is vital for true service of HaShem.

A person could spend his whole life being very discouraged, depressed and angry over his lot in life, and it will lead him nowhere. However, a Jew who is filled with Torah will learn to deal with his situation.

One must realize that if HaShem placed him in a particular situation, this is for a reason. It is something that is clearly necessary for him, and it is certainly for his benefit. There is a story about a man who had a terrible wife. Later on, he found out that in a previous incarnation he was guilty of a sin that carried the death sentence. However, instead of administering the death sentence, the Heavenly Court decided that he would have a wife who would regularly shame him in public. Each time this happened, it removed part of the death sentence. We don’t always realize that when we experience some negative situation, it is part of the account from the past or the present. I once read an article that was written by a famous dancer in the New York City Ballet. She described the painful exercises that she had to go through to keep fit for performing on stage. She described it as actual physical pain. When you read it you say, Ribono shel Olam, who would want to be a dancer? It is such a terrible life. But there were plenty of rewards and that’s why she did it.

Similarly [lehavdil], when a person is imbued with faith in HaShem, he knows that sometimes he has to pay a price for other good things in life. Every painful experience for the body is a tikkun [rectification] for the soul. Suffering cleanses. Of course, this does not mean that one should look for suffering, G-d forbid. But if this happens by Divine Providence, then one must accept suffering with love, knowing that it is for the person’s own good. 

Acceptance is the first thing that the test of poverty is supposed to bring out. To accept it and not say it was a mistake, I don’t deserve it, this is bad. To say, “HaShem understands why it happened. He knows that it was addressed to me, it wasn’t a mistake, it wasn’t meant for someone else. If I got it, it’s my package, and that it truly is for the good, whether I understand it or not.” 

If anybody here in this room has gone through a difficult time, and I think every one of us has, in different ways, you will know that it isn’t easy to say these words and truly internalize them and believe them. For some people it can be a lifetime task learning to accept with love what HaShem gives us. But you don’t learn that unless you have this test. If you never had a hard day in your life how are you going to learn to accept difficulties? So HaShem gives one person an illness, another one has a child who has a problem, another one is not pretty, or whatever.

Source: Chabad

Secrets of Face and Palm Reading

I have not yet heard these lectures, but the topic is fascinating and I'm sure everyone will want to hear them.  Rabbi Alon Anava is discussing the hidden secrets of our past and reincarnations which are marked in our facial features and on the lines of our hands. What does this extraordinary information reveal to us and how can it affect our connection to G-d and the rectification of our souls?

The shape of my face and the structure of my face features are hidden secrets of my soul. Where did my soul come from, what was it's journey and where am I going...?

The Tikkun of Tu b'Shvat

a Mystical Interpretation by David Aaron

The celebration of Tu B'Shvat--the 15th of the month of Shevat on the Hebrew calendar--is not mentioned in the Bible. The oldest reference is found in the Talmud, where Tu B'Shvat is called "the new year of the trees." The Talmud ascribes significance to this date only in terms of the legal implications of taking tithes [10%] from fruits.

About 500 years ago, the Kabbalists revealed the deeper meaning of Tu B'Shvat. They taught that Tu B'Shvat is an opportune time for rectifying the transgression of Adam and Eve. Amazingly, just through the simple act of eating fruit during the Tu B'Shvat festive dinner, we are able to contribute to this cosmic repair ["tikkun"].

But how? How are we "fixing" the transgression of Adam and Eve, according to the Kabbalists? First let's explore the transgression of Adam and Eve, and then we can understand the mystical meaning of the Tu B'Shvat holiday, and why eating fruit is the way we celebrate it.

Amazingly, just through the simple act of eating fruit during the Tu B'Shvat festive dinner, we are able to contribute to this cosmic repair of Adam and Eve's transgression The Torah says that G‑d put Adam and Eve in the garden "to work it and to guard it."[1] The Jewish oral tradition teaches us that this refers to the do's and don'ts of the Torah. The do's are called the "positive mitzvot" and the don'ts are called the "negative mitzvot." Adam and Eve were given very little to do: "eat from all the trees of the garden."[2] And their only don't--their single prohibition--was not to eat fruit from the Tree of Knowledge of Good and Evil. [3] What was that about?

The Torah teaches that G‑d created the world so that we could experience goodness in general, and His goodness in particular. Experiencing His goodness—-bonding with G‑d—-is the greatest joy imaginable. G‑d empowers us to bond with Him by serving His purpose for creation. Just as when we do for others, we feel connected to them, so, too, serving G‑d enables us to bond with Him. Ironically, serving G‑d is actually self-serving—-profoundly fulfilling and pleasurable.

If we eat and enjoy the fruits of this world for G‑d's sake-—because this is what He asks of us-—then we are actually serving G‑d and bonding with Him. We serve G‑d by acknowledging that the fruits of this world are His gifts to us and by willfully accepting and enjoying those gifts.

The root of Jewish life is, in fact, enjoyment—-the pleasure of connecting to G‑d. We connect to G‑d by serving Him, and this means obeying His command to enjoy the fruits of this world.

While in the Garden of Eden, Adam and Eve's entire obligation was to enjoy all the lush fruits-—with the notable exception of one forbidden fruit. Sure enough, they went after that one. This misdeed demonstrated their confused orientation to the real meaning of pleasure. Rather than seeing the fruits as pleasurable because they are G‑d's gifts and enjoying them as part of their service to G‑d, they wanted to partake of them independently of G‑d-—in fact, contrary to His will.

The Art of Receiving

As already explained, real pleasure is experiencing a connection with G‑d. We enjoy the ultimate spiritual pleasure when we enjoy the physical pleasures of this world as part of our divine service. Then, the act of receiving and enjoying G‑d's gifts to us is amazingly transformed into a selfless act of serving G‑d.

We can understand now that G‑d’s only desire in giving Adam and Eve those two mitzvot was to give them the ultimate pleasure—-bonding with Him. True pleasure was not in the taste of the fruits, but in eating and enjoying these gifts from G‑d. This was the way to serve and connect with Him—-the Ultimate Pleasure.

But Adam and Eve misunderstood this. They did not see physical pleasure as a conduit to the spiritual pleasure of bonding with G‑d. Rather, they sought pleasure independent of G‑d.

This is the root of all wrongdoing: when instead of seeing the pleasures of this world as a gift from G‑d, enjoying them in the service of G‑d and using them as conduits to a connection to G‑d, we seek pleasure independent of any connection to G‑d. In other words, is the pleasure about us, or is the pleasure about our relationship with G‑d?

There is a fundamental difference between having pleasure and receiving pleasure. If we want to have pleasure, it doesn't matter where it comes from There is a fundamental difference between having pleasure and receiving pleasure. If we want to have pleasure, it doesn't matter where it comes from. Having pleasure is void of any connection to a reality greater than ourselves. It is simply a selfish desire to experience a particular pleasure for its own sake. Receiving pleasure, on the other hand, is rooted in the soul's desire to serve G‑d's purpose, which is to receive the ultimate joy of connecting to Him.

Adam and Eve ate from the forbidden fruit because they were confused about their purpose on earth and, consequently, what is truly pleasurable in this world. They were clueless about what would bring them meaning and joy in life.

Following Adam and Eve’s fatal mistake, G‑d told them, "Because you ate from the tree that I commanded you not to eat from, the earth has become cursed."[4] G‑d was not punishing the earth because of Adam and Eve's transgression; rather He was informing them that their distorted orientation towards physical pleasures has turned the earth into a source of curse rather than blessing for them and for their descendants.

Depending on how we view the physical world, it is cursed or blessed Depending on how we view the physical world, it is cursed or blessed. If we look at the physical world as a conduit to a connection with G‑d, and if, as a service to G‑d, we gratefully receive His gift of delicious fruits, we thereby experience His presence and the physical world becomes blessed. The physical world then becomes a bridge between the human and the divine. But if we fixate on the physical, independent of any relationship with G‑d, and mistakenly perceive this world as the source of our pleasure rather than as a bridge to G‑d, then this world becomes a barrier to G‑d and a curse for us.

Now that we understand the transgression of Adam and Eve, we can begin to appreciate how we can contribute to its rectification on Tu B'Shvat.

On Tu B'Shvat, the new sap begins to rise up into the trees. And we bring abundance to this process when we celebrate Tu B'Shvat.

More than the baby wants to suck, a mother wants to nurse. The Talmud says that more than the baby wants to suck, a mother wants to nurse. The mother not only gets tremendous pleasure from nursing her baby, but the flow of her milk is actually generated by its sucking. The more the baby wants to suck, the more milk the mother has to give. This principle also applies to our relationship to G‑d.

G‑d wants to give us the greatest of all pleasures, which is a connection with Him. But if we don't recognize that to be the greatest pleasure, and we don't want it, then He can't give it to us. Of course, G‑d could give it to us, but it would just be a waste, because we wouldn't recognize it for what it is.

The Power of a Blessing

On Tu B'Shvat, we take a fruit, and before enjoying it, we recite a blessing: "Blessed are you, G‑d ou G‑d, king of the universe, who creates the fruit of the tree." In other words, "You, G‑d, are the source of this blessing." In doing this, we attempt to rectify the transgression of Adam and Eve.

When I taste an apple with that kind of consciousness, I cannot but experience the presence of G‑d within the physical An apple is not just an apple; an apple is a blessing. Maybe I could believe that apples come from trees, but a blessing could only come from G‑d. If I really contemplate the mystery and miracle of the taste, fragrance, beauty and nutrition wrapped up in this apple, I see that it's more than just a fruit--it is a wondrous loving gift from G‑d. When I taste an apple with that kind of consciousness, I cannot but experience the presence of G‑d within the physical. When I recite a blessing before I eat and acknowledge it as a gift from G‑d, I reveal the divinity within it, and the transient sensual pleasure of the food is transformed, because it is filled with eternal spiritual pleasure. The food then feeds not only my body but also my soul. However, when I eat without a blessing, it's as if I stole the food. Perhaps it will nourish and bring pleasure to my body, but it will do nothing for my soul. The soul is only nourished when it experiences its eternal connection to G‑d.

Tu B'Shvat is an opportune time to celebrate how eating and enjoying the fruits of trees can be a bridge to G‑d, and how it can bring back the blessing to the earth.

When we enjoy the fruits of the previous year as wonderful gifts from G‑d and affirm our yearning for G‑d's presence manifest in the fruit, we are like a baby sucking its mother's milk with great appetite. We draw forth with great abundance the "milk of the earth"—-the sap in the trees rises up with great abundance, so that they will bear much fruit in the coming year.

Unlike Adam and Eve who sought pleasure separate from G‑d and who turned physical pleasure into a barrier to G‑d, we—-on Tu B'Shvat-—enjoy the fruits as G‑d's gift and experience their pleasure as a connection to G‑d. In this way we rectify the transgression of Adam and Eve. We free the earth from being a curse for us—-a barrier to G‑d. We transform it into a bridge, so that it becomes a wellspring of blessing and G‑d-given pleasure.

Footnotes
1. Genesis 2:15
2. Ibid. verse 16
3. Ibid. verse 17
4. Genesis 3:17

Source: Chabad

Also see: Tu B'Shvat and the Transformation of Eating and The Seven Species of Israel

Yaakov

According to kabbalistic teachings, Yaakov corrected the spiritual damage caused by Adam's sin.

Therefore, just like Adam had been misled by the ingenious plot of the serpent, the correction of Adam's sin had to come through ingenious trickery - "Your brother came ingeniously and took your blessing" [Toldot 27:35]

Based on Likutei Sichos Lubavitcher Rebbe

"The voice is the voice of Yaakov, but the hands are the hands of Eisav"  [Toldot 27:22]

"There are certain Jews", the Dubno Maggid once said, "who are the very personification of the words: "The voice is Yaakov's voice" as the way they pray and study conforms perfectly with all the pertinent halachos.

"Unfortunately," continued the Maggid, "their hands are Eisav's hands. For when it comes to the mitzvos of tzedakah or gemilus chasadim, these same Jews keep their hands tightly shut.

"It is vital for such individuals to know that one aspect of avodas Hashem without the other will not last."

Source: Rabbi Yisrael Bronstein

The Tikkun of David

David rectified the soul of Adam through the Torah of Moshe

by Rabbi David Hanania Pinto

  “Torah tziva lanu Moshe morashah kehillat Yakov – The Torah that Moses commanded us is a legacy for the congregation of Jacob” [Devarim 33:4]

The entire Torah is attributed to Moshe Rabbeinu, as it is stated [Malachi 3:22] “Zichru Torat Moshe avdi – Keep in remembrance the teaching of Moses.” Chazal Add that the parashah of “Vezot Haberachah” is specifically named after Moshe Rabbeinu, a”h, because of the pasuk written in it, “Torah tziva lanu Moshe – The Torah that Moshe commanded us.”

Parashat “Vezot Haberachah,” which is named after Moshe, is read on Simchat Torah, right after Hoshana Rabba, which is attributed to King David.

What is the connection between King David and Moshe Rabbeinu that the festival attributed to King David is followed by the reading of the parashah attributed to Moshe?

We may explain that King David loved the holy Torah immensely, as it is stated in Tehillim [119:97] “How I love Your Torah! All day it is my conversation,” and Moshe Rabbeinu symbolizes the Torah, since he risked his life in order to bring it down from heaven and give it to Bnei Yisrael.

One who delves into the matter will notice that the initials of David and Moshe have the same gematria as “Adam,” (together with the kollel – adding one for the name itself). As we know, Adam HaRishon granted King David 70 years of his 1000 year life-span, after seeing that David was destined to die on the day he was born. Since he took pity on the lofty neshamah, he decided to grant it 70 of his years. It thus follows that King David, who completed Adam’s years, thereby corrected the soul of Adam, who had sinned in the Tree of Knowledge.

How did David succeed in correcting the soul of Adam? By learning the Torah, which is attributed to Moshe Rabbeinu.

We find, therefore, that Moshe Rabbeinu also had a part in correcting the soul of Adam, since without the Torah, which is called by his name, King David would not have been able to correct the sin of the Tree of Knowledge. This, then, is the connection between King David and Moshe Rabbeinu, and in the merit of both of them, the soul of Adam HaRishon received its tikkun and was cured.

It is truly amazing! The seventh day of Sukkot [Hoshana Rabba] is attributed to King David, and on the following day of Simchat Torah, we finish reading the Torah, discussing the death of Moshe Rabbeinu. Then we immediately begin reading Bereishit, in which we read about the creation of the world and about Adam HaRishon. Thus, we see a clear connection between King David, Adam and Moshe.

Rosh HaShanah is Not What You Think

Rabbi Mendel Kessin: new shiur
A very interesting lecture about tikkunim - listen to this and you will have a good understanding of how it all works.

The Steps of Man

Art Lowell Herrero

Ilui Nishmas Malka Tcharna bas Yitchak Izac

A person who believes in Divine Providence knows that ''the steps of a man are made firm by G-d''. [Tehillim 37:23]

A person goes to a particular place because his soul must refine and perfect something there.  

For hundreds of years, or even from the very beginning of creation, the object that must be refined or rectified waits for that soul to come and do that task.

Similarly, this soul itself, from the moment of its emanation and creation, awaits the time that it will descend [to the physical world] to refine and perfect that which has been assigned to it.

Source: HaYom Yom - Lubavitcher Rebbe

Soul Connections: Roots of Our Souls

Rabbi Dov Ber Pinson explains how our souls relate to one another, why we may feel a ''connection'' to someone we have just met -

''Ever wonder where first impressions come from? Why are we more prone to like one type of people more than others?''

Other Peoples' Money

''He shall return the article that he stole, the withheld funds, the article left for safekeeping, the found article.... or anything else regarding which he swore falsely" [Vayikra 5:23-24]

Gedolei Yisrael have always exercised great caution when dealing with the money of others, so that they would not be guilty of the severe transgression of theft.

by Rabbi Yisrael Bronstein

One erev Shabbos, when R' Isser Zalman Meltzer returned from the mikveh, he suddenly realized that he had used two clothing cubbies at the mikveh.

Perhaps I took someone else's space, thought R' Meltzer. I might very well owe the mikveh attendant twice the amount that I usually pay!

One of his family members saw how much the matter was troubling R'Meltzer, so he offered to go to the mikveh and pay the attendant for the extra cubby.

"It is I who must go" replied R' Meltzer. "For the halachah states explicitly that one who steals from his fellow must not only repay him, but he must verbally appease him as well. The responsibility to appease the attendant is my responsibility alone."

Communal Benefits

Art: Xinature

by Rabbi David Hanania Pinto Shlita

One of the questions often asked of the great poskim is how a person can atone for the sin of theft if he cannot remember the people from whom he has stolen!

In the book Tuvcha Yabiu, Rabbi Yitzchak Zilberstein Shlita advises one who wants to repent and atone for the sin of theft to donate some money for the needs of the community.

The Rav Shlita cites an amazing incident that occurred in Israel, an incident that he himself witnessed:

“Someone had placed some comfortable benches next to the grave of Rabbi Shimon bar Yochai in Meron. A few years ago, when I went to Meron, I saw a Jew who was lying down on one of these benches, and when he got up he said something like, ‘Oh, how it’s good to relax on these benches!’

“As it turned out, the man who was responsible for placing the benches there had sinned against the very same Jew relaxing on them. Since this Jew had benefited from these benches, it was considered as if the transgressor had atoned for his sin, thereby erasing it. The same applies to returning a stolen object: If we do something for the community by donating things that the public needs, and if we also pray to Hashem so that those against whom we have sinned will forgive us, we will attain atonement and forgiveness for our sin.”

God's Plan

This week's Parsha, Terumah, means ''contribution'', since the Tabernacle [mishkan] was constructed from contributions made by the Jewish people.

But why is the Parsha about G-d's house named after man's contribution?

Chassidic thought teaches that G-d created the world because He had a Plan, but the Plan contains a clause: The Plan is that G-d's presence should be revealed in the world.

The clause is that this should occur by the efforts of man.

At the giving of the Torah, G-d stated His Plan.  He taught us that we can reveal His presence in the world by performing the mitzvot.

But, at that moment, everything had come from G-d.

With the construction of the Tabernacle, G-d's clause began to be implemented.  Now man had made an effort to help G-d's Plan reach fruition.

It is for this reason that our Parsha, which speaks of G-d's house, is named after man's contribution. For G-d's house could only be complete when His clause for human involvement was adhered to.

Source: Likutei Sichos Lubavitcher Rebbe

Exceptional Merit of Women

All of us are part of The Plan.  We were chosen to be here to witness the Final Redemption, may it come speedily in our days.   We are gilgulim [reincarnations] of the D'or HaMidbar - the generation who wandered through the desert.  We complained a lot, both then and now.  But everything we are doing, and everything that is happening to us, is a tikkun [rectification].


When the Lubavitcher Rebbe established the womens' group N'Shei Ubnos Chabad [Women and Daughters of Chabad], the Rebbe called in Rabbi Yosef Wineberg shlita who was at that time a young man and told him the following:

“It says in Kitvei Arizal [the writings of the Arizal] that the generation before Moshiach is the same generation as the Dor HaMidbar. At that time the women were exceptional in a number of areas:

• They did not participate in the Chait HaEigel [the golden calf]
• They gave their jewelry for the Mishkan.
• They showed great love for the land of Israel.

The reward for this will be that in the generation before Moshiach the Talmidei Chachamim will follow the directions of their wives.

If we want to accomplish with the men we first must accomplish with the women.”

Chanuka: Rabbi Anava

Chanuka - Fighting Klipat Noga - Powerful Tikun at the end of the video

Klipat: Literally, shells or husks. Singular: Klipa. Used to describe forces that obstruct the divine light. Klipat Noga is a translucent shell—a form of klipa that can be inducted to the service of good.

The war with Yavan (Greece) - Then and today

Rebbe Nachman's Tikkunim

Art by Ben Goossens

Rebbe Nachman said he knew the roots of every Jewish soul. At first he said that he knew them in the written Torah, but not in the Oral Torah. He later said that he knew the root of each Jewish soul in the Oral Torah as well. He knew how to provide each person with a remedy [tikkun] based on the place where his soul was rooted.

There were many things he told us to do. These did not involve deep intentions or the unification of the transcendental worlds through Yechudim. The things he told those close to him to do were simple acts of piety.

Rebbe Nachman told his followers not to fast at all unless he prescribed it. He might tell one person to fast for a certain interval. He might tell another person to stay awake one night and abstain from eating animal products for 24 hours. There were many whom Rebbe Nachman told to fast on erev Rosh Chodesh. He told many people to study 18 chapters of Mishneh every day. He prescribed many courses of study, a different one for each person.

There was one course of study, however, that he prescribed for all, and that was the daily study of the codes. Rebbe Nachman said that even when one has no time, he should still study at least one law in the Sulchan Aruch each day, no matter where that law might be. He said that this is an important obligation for every Jew.

Another practice that he universally prescribed was for us to seclude ourselves in prayer each day [hitbodedot]. He told us to express our thoughts before G-d and ask that He have mercy and allow us to achieve true devotion. This secluded prayer was to be in the language we normally spoke.... This is already discussed at length in Rebbe Nachman's printed works.

Rebbe Nachman would look at the root of a man's soul and prescribe the practice necessary to correct each blemish. Each person then required a specific practice. Most of the practices seemed very simple. However, they were all prescribed on the basis of awesome hidden mysteries and were very far from simple in their effect. Rebbe Nachman did not reveal any of these mysteries. He simply prescribed a routine and did what was necessary with it. He said "Everything I prescribe is helpful as a remedy both for the past and the future, as well as after death, in the Messianic Age, during the resurrection, and in the Future Life."

Rabbi Nachman's Wisdom

translated by Rabbi Aryeh Kaplan

To Remain in the Desert

''You will not come to the Land...'' [Shelach 14:30]

G-d does not issue a punishment to bring revenge on the sinner.  Rather, the ''punishment'' is a form of spiritual ''medicine'' aimed at correcting the spiritual deficiency caused by a sin.

With this in mind, the ''punishment'' given to the Jewish people here is difficult to understand.  Their sin was that they did not wish to enter the Land because they desired to remain in the desert where they could serve G-d without distraction; and yet, their punishment was to receive what they wanted: to remain the desert [for forty years!]  How would this ''correct' their sin of not wanting to enter the Land?

In truth however, the sin of the spies was not that they were too spiritual, but rather they were not spiritual enough.  To be involved with the physical world and remain spiritually attuned demands the highest degree of attachment to G-d.  So when the generation showed that they were lacking this level of dedication, they were given 40 more years of unrestricted Divine worship, enabling them to reach the level where they would be ready to engage in the world.

Source: Based on Likutei Sichos Vol 33 Lubavitcher Rebbe

Tikkun HaMiddot Part 6

To see earlier Parts 1-5 click on the ANAVA label below.

Tikkun HaMiddot Part 5

Parts 3 and 4 - click here

Tikun HaMidot Parts 3 and 4

Click here for Part 1 and Part 2

Tikkun Lei'l Shavuot

Etsy Art

by Rabbi David Hanania Pinto

The custom to learn Torah on the eve of Shavuot [also see here for more information]

Millions of people all over the world are eager to receive “only” one blessing from the Creator of the world. They are willing to work hard with all their heart and soul in order to merit being included in the category of fortunate people, who are listed in the sefer zichronot of Hashem. Of course, to merit receiving The ultimate blessing, with a capital “T”, is not simple. However, once a year a unique opportunity presents itself to receive not only one blessing from Hashem, but to receive a package full of blessings, with seventy blessings all together.

This unique opportunity will commence on Motzei Shabbat, on the eve of Shavuot, since on this night it is the common practice throughout the Diaspora to remain awake all night to study Torah until dawn.

What is the reward for those who learn Torah all night on the eve of Shavuot?

This is what the holy Zohar reveals [Introduction to the Zohar chelek I, p. 8]:

All those who complete the tikkun on this night and do so joyously, will be registered and recorded in the sefer zichronot, and Hakadosh Baruch Hu blesses them with seventy blessings and with crowns from the Upper world. Regarding them it says, “Then those who fear Hashem spoke to one another and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and those who give thought to His Name.”

Regarding the segulah of learning Torah throughout the eve of Shavuot, the sefer on the customs of the Arizal, called Pitora d’Abba, states: All those who did not sleep in this night at all, not even for one moment, and was involved in the study of Torah the entire night, is promised that he will live out the year and no harm will befall him in that year. As Rabbi Shimon Bar Yochai writes in his introduction to Bereishit, “He will live through the year in peace.” Moreover, a person’s life is determined according to this matter, because if he will not sleep at all on the eve of Shavuot, then he will surely not die that year. This is why it became a custom for Am Yisrael to delve in Torah the entire night of Shavuot.

Moreover, it is important to note that there are many communities that are meticulous about not speaking any mundane words the entire night until after the Kedushah beginning with “Keter” (כתר) in the tefillah of Mussaf. This is a special segulah, according to the Arizal, to be saved from death defined as “karet” (כרת), since the word “karet” (כרת) contains the same letters as “Keter” (כתר)

Befitting Teshuvah

The reason for learning Torah on the eve of Shavuot is explained in Pirkei d’Rabbi Eliezer. At the time of Matan Torah, Bnei Yisrael had slept throughout the night, since sleeping on the Atzeret is pleasant, and the night is short. Hashem had to wake them up from their sleep with thunder and lightning, which occurred prior to receiving the Torah on Har Sinai. In order to make amends, Chazal established, as befitting teshuvah, to be on duty that entire night and study the holy Torah in the way they outlined, until dawn, and hear kriat HaTorah and the Ten Commandments as if we had just received them on Har Sinai.