The Hall of Exchanges

(Breslover)

At the moment when Adam and Eve ate from the Tree of Knowledge of Good and Evil, the "Revolving Sword" also came into existence. This sword guards the passage between the Heavenly Garden and this earthly existence. Some people call this sword the "Flaming Sword" - because it whirls with such a brilliant, blinding light that it seems to be on fire. But it should more properly be called the "Sword of Transformations", because it changes one thing into another. The Revolving Sword slices both ways - good and evil, evil and good - but it also mixes them up.

In this earthly world, it is not always easy to tell what is evil and what is good, because when they pass the Revolving Sword, they are finely chopped together. Our job when we incarnate here is to sort the wheat from the chaff - the good from the evil - to set things right again. When this great work is finished, the universe will be in balance once again, and the Moshiach will come.

But this work is not so easy, because our souls are also mixed up in this world. Between the Revolving Sword and this earth plane is the "Hall of Exchanges", where souls can become switched in their destinies. Some souls make it through the Hall and into their properly designated bodies, but others do not. That is why it can happen that the "garments of skin" we wear here might not reflect our true spiritual natures: "There are righteous men who are reached according to the deeds of the wicked, and wicked persons who are reached according to the deeds of the righteous." (Ecclesiastes 8:14)

It was because of the Hall of Exchanges that our saintly father Abraham was born into a family of sinful idol worshippers. But he could not remain in his birthplace, the city of Ur, because his soul was driven to seek the One True G-d. He was born into a house of idolatry, but his soul did not really belong to it.

And so it has continued throughout history, among rich and poor, among rulers and those who are ruled. A person such as Napoleon, who was born a mere peasant, might really have the soul of a king. Or the crown prince could have the soul of an ignorant peasant. A Torah scholar can be born of illiterate parents, a sinner can give birth to a saint, a Jew can return as a gentile.... nothing on earth is really as it should be. And thus it will continue, until the Great Work is done and the Moshiach comes, to set all things right again.

"Jewish Tales of Reincarnation" by Yonassan Gershom

Hell on Earth

The Alter Rebbe

Reb Noah was a devoted disciple of Rabbi Schneur Zalman of Liadi, who lived in 18th century Russia. Among the Lubavitcher Hasidim, Reb Schneur Zalman is known as the Alter Rebbe because he was the first in the line of seven Lubavitcher Rebbes.

Reb Noah's son eventually married the Alter Rebbe's daughter and from that union came the Rebbe who was known as the Tzemach Tzedek. To this day, the memory of Reb Noah is well honoured amongst Lubavitchers, who tell this story about him.

After Reb Noah died and came before the Heavenly Court, they looked into his case and found that he had been a very good Jew. All his life he had observed the commandments as best he could and never missed any opportunity to perform an additional mitzvah.

Now, as is wellknown amongst the Hasidim, when a Jew says the appropriate blessing before doing a mitzvah, then a holy angel is born from that very act. These angels, it is said, will come to testify on behalf of the soul after death. And so it happened that when Reb Noah stood before the Heavenly Court, thousands upon thousands of luminous mitzvah angels came to his trial, saying "I was born from such-and-such a good deed performed by Reb Noah when he was alive on earth".

The Heavenly Court was very impressed by the testimony of all these mitzvah angels and was about to decide that Reb Noah should go immediately to Gan Eden. But suddenly another angel appeared, which was not very luminous at all. In fact, this angel was dull and lacking in light. The darkened angel stood before the Court and said "I was born from a sin that Reb Noah committed during his life on earth." Then the angel revealed to the Court exactly what the sin had been.

The three judges who sit on the Heavenly Court deliberated long and hard. On the one hand, Reb Noah was a holy man who had led a basically righteous life, so he deserved to go to Gan Eden. But on the other hand, he had committed the sin. Just as no good deed every goes unrewarded, so does no sin ever go unpunished. At long last, the Court decided to give Reb Noah two choices: he could spend a half-hour in Gehenna now, to atone for the sin, and then go straight to Gan Eden. Or, he could avoid the pain of purgatory by reincarnating on earth once again and atoning for the sin there.

Reb Noah answered: "With all due respect to this Court, I would like to consult with my Rebbe, Reb Schneur Zalman, before I make a decision. All my life I never did anything concerning my spiritual life without first asking the Rebbe's advice. And so I would like permission to ask the Rebbe about this now."

The Court consulted the Heavenly Records and found that it was indeed true. Reb Noah never did anything important without first asking the Rebbe's advice. "Very well" the Court replied, "you may return to earth in the spirit and consult with the Alter Rebbe about your decision".

Back on earth, Rabbi Schneur Zalman was sitting at the table as usual, learning Torah with his Hasidim. Then the soul of Reb Noah appeared to him in the spirit and posed the question: "Earth or Gehenna?" The Rebbe turned to his Hasidim and said "Reb Noah is here right now, and he is asking what judgment he should choose: a half hour in hell or to be reborn in this world another time."

The Hasidim said nothing. What could they say? If the Rebbe didn't know, how could they presume to decide for him? So they sat there in silence, waiting to hear what the Rebbe's answer would be.

The Alter Rebbe put his hand on his forehead, then rested his elbow on the table and concentrated very deeply. For a long long time he just sat there in silence, turning the question over in his mind, weighing all the consequences. Then came the answer: "Gehenna - to purgatory!"

As soon as the Rebbe had said the word "Gehenna", the Hasidim all heard a voice cry out "Oy, Rebbe!" At the same moment they saw, burned into the wall by the door, the outline of a human hand. It had been made by Reb Noah's soul as it entered Gehenna.

From this the Hasidim understood what a burden it is to come to this world. Better to spend half an hour in the fires of purgatory than a whole lifetime on earth once again!

Sweetening Judgments

from the writings of Rebbe Nachman of Breslov

When the messengers who bring suffering are despatched, they are made to take an oath: that they will neither set out nor return except on such and such a day, at such and such a time, and only (carry out their mission) by using the designated means. However, repentance, prayer and charity have the power to nullify (the enactment of) this oath.

Reciting the Torah chapters concerning the Choshen, the Breastplate (Exodus 28:15-30; 39:8-21) is a tikkun (rectification) for harsh judgments.

A person who suffers affliction should give charity. This charity will be considered as if it were a fee paid to a judge for his services, which when accepted, nullifies the verdict's validity. And through this his suffering will be alleviated.

When a person rebukes his friend for the right motives, he has a thread of lovingkindness drawn over him.

A person who does not accept rebuke will experience suffering.

To sweeten harsh judgments, recite Psalm 39 and Psalm 77.

When the nations have issued an evil decree against the Jews, Psalm 62 should be said.

A person can determine and understand his sins from the suffering which he experiences.

There are four things which abolish harsh decrees: Tzedakah (charity), crying out to G-d, changing one's name and improving one's conduct.

Crying out to G-d helps the individual only prior to the final decree.

A person's accusers are beaten off by the study of Torah.

A final decree accompanied by an oath cannot be abolished, even for the sake of an entire community.

The effects of a decree against a person apply only in a specific place. He can save himself by changing his location.

A person should tell others of his anguish so that they will pray for mercy on his behalf.

Accepting suffering with love is like bringing a sacrifice.

A person who falls down while walking should see this as a sign of a downfall on a spiritual level. Falling down while walking sometimes serves to nullify a pronouncement of death which has been issued against the person.

A person who finds himself suffering from harsh judgment should make it a habit to gaze at the Heavens.

The Holy One exonerates the person who teaches righteousness to the wicked.

A man of truth receives G-d's lovingkindness undisguised by judgments.

Trust in G-d sweetens judgment and draws down lovingkindness.

Through faith (emunah) it is possible to convince G-d to follow your will.

The Book of Remedies

by Rabbi Avraham Greenbaum

At one of the most critical junctures of Jewish history, with Assyrian King Sennacherib's vast army closing in on Jerusalem, Hezekiah King of Judah suddenly fell mortally ill. His entire body was covered with horrible sores. The prophet Isaiah came to him and said, "Thus says the Lord: Set your house in order, for you will die and not live" (Isaiah 38:1; Kings II, 20:1).

With God's prophet telling him to make his will and prepare to die, a lesser man might have given up the fight. Not Hezekiah. He had a tradition from his ancestor, King David: "Even if a sharp sword is pressing on your neck, don't despair of pleading for God's mercy" (Berakhot 10a).

The Midrash throws light on the meaning of Hezekiah's illness. "Rabbi Levi said: Hezekiah mused, `It isn't good for people to enjoy constant good health until the day they die. This way they'll never think of repentance. But if they fall sick and then recover, they'll come to repent their sins.' God said to Hezekiah, `This is a good idea. And I'll start with you!'" (Bereshit Rabbah 65:9).

Hezekiah saw that illness can have a positive side if it prompts us to examine ourselves. What have we been doing with our lives? How have we been using our bodies? What is our true purpose in this world? How can we attain it?

As Hezekiah lay in mortal danger, he asked the prophet where he had gone astray. Isaiah explained that he had failed to carry out the first commandment of the Torah, to be fruitful and multiply. Hezekiah said this was because he had seen with holy spirit that his offspring would be unworthy. But Isaiah said this was not his business: he had an obligation to have children. Hezekiah understood his mistake and undertook to marry and have children.

That sickness is a prompt from God to examine ourselves was a lesson Hezekiah, spiritual leader of his people, had long wanted to teach. The point is brought out in a rabbinic comment on Hezekiah's prayer as he lay sick: "I did what is good in Your eyes." Enumerating Hezekiah's achievements during his reign, the Rabbis said he was alluding in his prayer to two major innovations: he "joined Redemption to Prayer, and he put away the Book of Remedies" (Berakhot 10b; Pesachim 56a).

"Joining Redemption to Prayer" literally refers to Hezekiah's institution of the rule that during the daily prayer services no interruption may be made between recital of the blessing of Redemption that follows the Shema and commencement of the silent Amidah prayer. But what about the Book of Remedies? What was it, and why did Hezekiah ban it?

Extant clay tablets and papyruses indicate that the ancient civilizations of Mesopotamia and Egypt possessed a vast body of medical knowledge. Hundreds of therapeutic plant, mineral and animal substances were in use, as well as a wide variety of surgical and other treatments. It would be easy to speculate that the Book of Remedies included medical techniques borrowed from other cultures with which the Jews had contact.

On the other hand, Rabbi Shimon bar Tzemach (the TaShBaTz, 1361-1444) states that the source of the book was supernatural: when Noah was in the ark during the flood, destructive spirits injured his sons, but an angel took one of them to the Garden of Eden and taught him all the remedies in the world (Seder HaDorot #1657).

The Ramban (Rabbi Moshe ben Nachman of Girondi, 1194-1270) opines that the Book of Remedies was composed by Hezekiah's ancestor, King Solomon, whose God-given wisdom enabled him to deduce the healing properties of the various trees and plants from allusions buried in the Torah (Ramban, Commentary on the Torah, Introduction).

By any account, the Book of Remedies contained the accumulated healing wisdom of the Jewish People. Why then did Hezekiah put it away? It was not that the remedies were ineffective. On the contrary, in Hezekiah's view they were too effective! "When a person became sick, he would follow what was written in the book and be healed, and as a result people's hearts were not humbled before Heaven because of illness" (Rashi on Pesachim 56a). In the words of the Rambam (ad loc.): "They did not have trust that it is the Holy One, blessed be He, Who heals and binds up wounds."

Resort to the Book of Remedies turned sickness and healing into nothing but a mechanical process. Hezekiah was not seeking to withhold medical expertise because of some morbid desire to make people suffer their sicknesses to the full so as to somehow expiate their sins. Far from wanting them to be sick, Hezekiah saw that reliance on the Book of Remedies actually prevented people from being truly healed. While the remedies it contained might alleviate their bodily ailments, the very effectiveness of these physical cures allowed those who used them to avoid confronting the underlying spiritual flaws to which their bodily ailments pointed.

King Hezekiah wanted the people to understand that illness, terrible as it may be, is sent by God for a purpose. It is to prompt us to examine ourselves and our lives, to ask ourselves where we have strayed from our mission and what steps we must take in the future in order to attain genuine self-fulfilment. Concealing the Book of Remedies would encourage people to take their lives in hand and actualize their latent spiritual powers, playing an active role in their own healing process.

Putting away the Book of Remedies was thus intimately bound up with King Hezekiah's second innovation, "joining Redemption to Prayer." This was more than a technical rule of religious ritual. Hezekiah redeemed prayer itself! He taught people how to pray again. Prayer brings us to the ultimate connection with God. And precisely because prayer is so exalted, it is surrounded by endless obstacles. For many people it seems like a meaningless, tiresome burden: prayer is in exile. Hezekiah sought to tear down the barriers and reveal the new-old pathway of prayer in its true splendor.

Prayer is not just a matter of asking God for favors. It is our way to channel divine power and blessing into ourselves, our lives and the whole world. Through prayer the soul rises to God and is healed, and in turn sends healing power into the body. By truly redeeming prayer Hezekiah was able to put away the Book of Remedies. There was simply no more need for it.

Reaching the Palace

If G d's presence fills the universe, if there is no place where He is absent, and if He can be found wherever a person is, then why are angels required to bring a person's prayers up to G-d from chamber to chamber?

The answer is that G-d arranged things this way so that it would seem to a person that he is extremely distant, and would strive to get closer.

This can be understood by this story of the Baal Shem Tov. There was once a great and wise king who used optical illusions to give the impression that he had built walls, towers and gates around his palace. He then gave the order that whoever comes to him must go through the gates, and that treasures be scattered at all the gates.

Thus, some people who came to see the king found treasures at the first gate, took them and immediately turned around and went home, while others continued going through more gates until they could not carry anymore treasures, at which point they too turned around and went home.

However, the king's only son was not interested in the treasures, but only in reaching his father. He then realized that in reality, there were no walls at all separating him from his father, and that it was all an optical illusion.

The analogy of the story is that G-d hides Himself in various veils and walls. However, His glory fills the universe, and every single movement or thought is only Him. Thus, even all the angels and heavenly chambers were all created from His very essence, like the shell of an insect is an integral part of its body. Hence, there is absolutely no separation between man and G-d, and with this knowledge, all evildoers are dispersed.

from the teachings of the Baal Shem Tov

A Woman of Worth

The blessings a man receives, according to our sages, are not for himself, but for his wife and on her account.

And so, they said,"Honor your wife so you may become wealthy."

Tzvi Freeman "Bringing Heaven down to Earth"

Chag Sameach

For the eight days of Sukkot, we build a thatched hut with three walls which is called a Sukkah.  For those who have had the privilege of doing so, you will know that a Sukkah is a very holy place.  Just to walk inside it brings a feeling of peace and spirituality.  We eat, drink and some even sleep in their sukkahs.  More than usual, we acknowledge our dependence on G-d for the weather (which can often be rainy and/or windy during the festival, as if to test our endurance qualities).

Sukkot begins tonight (Wednesday).  I will not be blogging again until after Shabbat - 3 days. 

Chag Sameach everyone!

Story: The Dry Sukkah - from The Baal Shem Tov's Teachings on the Torah

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

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

While waiting in his house for the rain to abate, Reb Chaim saw one of his acquaintances casually walking down the street as if he had already finished his Yom Tov meal in the Succah. When Rabbi Chaim inquired as to where he was going, the man told him that he was returning from having dinner in the Succah of Rabbi Gershon Kitover (the brother-in-law and close follower of the Baal Shem Tov).

"And Rabbi Chaim," he continued, "there was a miracle there because not a single drop of rain was falling through the schach."

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

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

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

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

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

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

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

And so it was.

Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story found in Treasury of Chassidic Tales on the Festivals by Rabbi S.Y. Zevin

Footsteps

"The footsteps of man are directed by G-d" (Psalms 37:23).

When a Jew comes to a particular place it is for an inner Divine intent and purpose -- to perform a mitzvah : whether a mitzvah between man and G-d, or a mitzvah between man and his fellow-man.

– Rabbi Schneur Zalman of Liadi (1749-1812)