On the Road

Art:Alex Levin

At the end of Pirkei Avot [Ch. 6:9], Rabbi Yossei ben Kisma tells the following story:

I was once walking on the road, when a man greeted me, and I returned his greeting. He said to me "Rabbi, from what place are you?" I told him "From a great city of scholars and teaching scribes am I."

He said to me: "Rabbi would you be willing to live with us in our place? I would then give you a million golden dinar, and precious stones and pearls."

I answered him: "Were you to give me all the silver and gold and precious stones and pearls in the world, I would not live anywhere but in a place of Torah."

And so it is written in the Book of Psalms [ch 119:72] by David King of Israel: "Better to me is the Torah of Thy word, than thousands of gold and silver [pieces]".... It is further stated [Chagai 2:8] "Mine is the silver, and mine the gold, says the Lord."

The Midrash Shmuel suggests that Rabbi Yossei ben Kisma did not notice the man who greeted him. Had he noticed him, he would have greeted him first, as required by the Torah. [Berachot 17a]

Kehati explains that Rabbi Yossei did not accept the offer, mentioning the verse that states that all the riches belong to Hashem. Therefore, Hashem can provide him with his livelihood without having to move to another town.

From the Commentary of the Lubavitcher Rebbe:

The numerous details told in this story will clarify some intriguing points:

1) Why is it relevant to specify that Rabbi Yossei was once walking on the road?

2) The man only inquired as to where Rabbi Yossei was from. Based on his answer, he made an incredible offer. Wouldn't it be more logical to first ask for the Rabbi's name and credentials before deciding to hire him? And how relevant is it to know where he was from?

3) In his answer, Rabbi Yossei says that even if the man would give him all the silver and gold in the world, he would only dwell in a Torah environment. However, the man only offered one million dinar, so why did Rabbi Yossei reply with such exaggeration?

4) When Rabbi Yossei mentions the verse from Tehilim, he cites the author Dovid HaMelech. He does not name the author of any other verse he mentions.

5) Why was it necessary to cite so many verses in support of his decision? How does the last verse, pointing out that all silver and gold belong to Hashem, strengthen his argument?

6) Pirkei Avot is supposed to teach us morals and ethics. What message can be learned from this story with regard to our actions?

Rabbi Yossei ben Kisman's Divine service centered on absolute devotion to the study of Torah. Involvement with any other matter interfered with his studies. That is why he specifies that this story took place when he was once on the road, pointing out that this was an unusual situation, since he was always studying in the Beit Hamedrash.

Nevertheless, even while travelling, Rabbi Yossei was absorbed in reviewing his Torah, and he did not pay any attention to by-passers. For that reason, he did not greet the man first. It was precisely this intense concentration which triggered the interest of this man. This was enough to convince the man that Rabbi Yossei was an uncommon sage. He did not need to know his name nor to ask for any references.

Then the stranger proceeded to ask where Rabbi Yossei was from. By asking this question, the man wanted to know if Rabbi Yossei was indispensable to his town. When Rabbi Yossei answered that he came from a town full of Torah scholars, the man felt that the Rabbi's departure from his home town would not alter its spiritual standing. Therefore, he invited him to serve in his town and promised him a million golden dinar. This offer was made so Rabbi Yossei would be able to devote his attention entirely to the community, with no worries about his own livelihood. This wealth would also enable Rabbi Yossei to give charity generously.

Nevertheless, Rabbi Yossei declined the offer, replying that all the money in the world will not move him from a place of Torah. Rabbi Yossei meant to say that even if he possessed all the money in the world, allowing him to fulfill the mitzvah of tzedakah in the most complete way possible, he would still pass up this privilege in order to stay in a place of Torah. This offer might have been suitable for another rabbi, but Rabbi Yossei's efforts were to be directed only to Torah studies.

Rabbi Yossei then brought support for his approach by mentioning Dovid HaMelech. As a King, he was very wealthy and all his riches were spent for the needs of the monarchy and the needs of the people [Sanhedrin 21a].  Nevertheless, even though he knew the benefits of wealth, King Dovid proclaimed that he preferred the Torah over gold and silver, even when used positively. Why did Rabbi Yossei, as well as King Dovid, favour Torah study over the abundance of deeds (that are facilitated by wealth)?

The main difference between the study of Torah and the performance of its comandments is that in order to be able to perform any mitzvah, some money is needed. The Midrash says [Vayikra Rabbah 27:2] that if one wants to affix a mezuzah on his door post, Hashem has to give him enough money to buy a house, and this applies to every mitzvah. This is the meaning of the verse that Rabbi Yossei mentioned, that all the money belongs to Hashem. Thus, our mitzvot are facilitated by Hashem. The study of Torah, however, does not depend on Hashem [Devarim 30:12] but rather on our own effort. This was Rabbi Yossei's sole interest and to this end did he aspire.

A story is told about a Jew whom the previous Rebbe advised to spend more time studying Torah and less time indulging in worldly matters. The man replied that a Rebbe is detached from the material world and cannot appreciate worldly pleasures. "Should the Rebbe be put to the test and know the great pleasures life has to offer, the Rebbe would not ask me to forfeit them" said the man.

Here we are given advice by Rabbi Yossei ben Kisman, a man who was put to the test, and nonetheless chose to remain in his Torah environment. No money in the world could distract him from his special way of life.

Based on the Sicha of Bamidbar 5734 and Pinchas 5741

"From The Rebbe's Treasure" Vol.2 - by the Students of Seminary Bais Menachem, Montreal Canada - Merkos Publications

Behind the Veil

Art: Sharon Tomlinson

Badeken is the ceremony where the groom veils the bride in a Jewish wedding.


Just prior to the actual wedding ceremony, which takes place under the Chuppah, the bridegroom covers the bride's face with a veil. The bride wears this veil until the conclusion of the chuppah ceremony.


The following story is attributed to Rabbi Yaakov Eizik Blatner of Tatrask, written by Rabbi Rafael Nachman Kahn, translated from the Hebrew by Basha Majerczyk

The Mitteler Rebbe's daughter was betrothed to the son of Reb Mordechai of Chernobyl.  During the wedding, when Reb Mordechai asked the Rebbe to present a Torah insight, the Rebbe declined, suggesting that Reb Mordechai himself say something.  This is what he said:

We find that our Matriarch Rivka covered herself with a veil when she first met her groom, the Patriarch Yaakov.  Rashi translates the verse as "vatiskos [she veiled herself] in the reflexive form, as in vatiskover [she was buried] and vatishover."

Now, there are three stages in life - birth, marriage and death. These times always cause a tumult; joyful merriment when one is born and marries, mournful bereavement when one passes away.  During birth and death, the one responsible for all the attention is indifferent to the commotion he is causing.  It is only in marriage when one appreciates the tumult being generated, and it is probable that this will bring him to arrogance and make him haughty.

"Rivka, however, was different. Even during her marriage she veiled herself, exemplifying humility and modesty. She was indifferent to all the commotion - as if she were being born or buried."

Learn more about the Badeken veiling ceremony at: The Veiling Ceremony and Wedding Rituals and Customs

Question of the Week:

I recently attended a Chassidic wedding. It was a very different experience. One thing I had never seen before is that the bride wears a veil at the Chuppah that is so thick she can't see anything at all, and no one can see her face at all. What is the reason behind this?

Answer:

There's an old stereotype when it comes to marriage. Men marry women for their looks. Women marry men for their money. As cynical as this view may be, there is some truth to it.

Men fall for beauty. The fact that there are plenty of pretty girls with rotten character does nothing to stop the male quest for a beauty queen. And so, many wonderful girls are overlooked simply because they do not fit into today's narrow and superficial definition of beauty.

Meanwhile, women say they want a man who is financially stable, which is often just a euphemism for a rich guy. Somehow she thinks that if he has a seven digit bank balance he will know how to look after her. As if buying expensive jewellery and luxurious holidays is the only way to show her he really cares. And the really nice guys who are not such high flyers are often left behind.

Of course we need to be attracted to our spouse. And of course we all need money to survive. But these are not the most essential ingredients for a happy marriage. Too often people fall for the outer version of what they truly seek. Rather than physical beauty, what we are really looking for is inner beauty and a sweet heart. It is not wealth we seek, what we really want is a steadfast and dependable source of moral support. Looks and money are poor substitutes for good character and emotional supportiveness. It is only when we see beyond these external features and meet a real person that we have a chance of finding and keeping our soulmate.

This is the message behind the thick veil. When the groom veils his bride, he is telling her, "I am not marrying you for your pretty face. I am marring you for the beautiful person you are. So I can marry you with your face covered. Your beauty shines from within." And the bride being veiled is telling him, "This veil will prevent me from seeing what type of wedding ring you place on my finger. I don't care. I will accept whatever ring you give, because along with it I get you. It is you I want to marry, not your money or the jewellery you buy me."

A rich guy can lose his money, a pretty girl her looks. But inner beauty and spiritual wealth are ours forever. A marriage based on such eternal values will conquer just about anything. The bride's face may be veiled, but her vision is clearer than ever.

Rabbi Aron Moss - Nefesh

The Motives of a Critic

Art: Norman Rockwell

Source: Based on Likutei Sichos, Lubavitcher Rebbe

Parshas Pinchas

The tribes appeared to have convincing proof that Pinchas' motives were not pure [Rashi] but they were mistaken. This teaches us a powerful lesson whenever we are tempted to find fault with another person's good deeds and question their motives.  One can never know another's true intentions.  So long as a person is doing good, he should not be put down or mocked, even if one has a "solid" proof that the person is insincere. And in any case, even if it were true, and the person indeed had ulterior motives, we are taught always to study Torah and perform mitzvos even for the wrong reasons, since in this way one will eventually come to have pure motives.

A deeper question here is: Where does the desire come from to find fault in people who are doing something good?  In our case, the tribes appeared to have holy intentions: they were concerned that Pinchas had slighted the honor of Moshe by taking the law into his own hands.  Similarly, a person may imagine that he has a low tolerance for other people's bad intentions because he himself is humble, and thus he finds the pride of others distasteful.

In truth, however, the reverse is likely the case.  The fact that a person criticizes the good deeds of another is probably because the critic himself is proud and does not like the idea that somebody else accomplished something that he did not.  Of course, he will not admit this, even to himself, because his pride makes him lazy, and recognizing that somebody else has accomplished something makes it more uncomfortable to remain lazy.  Therefore, his arrogance leads him to put down the other person's good deeds, so they do not wound his pride or inspire him to be a better person, which would require effort.

Furthermore, even if somebody's mitzvah observance does have overtones of haughtiness, the critic's pride is nevertheless more distasteful.  For, ultimately, the person who "showed off" with his mitzvah was at least honest about his pride, and did not attempt to conceal it.  The critic, however, cannot tolerate the truth that he too is proud, and he thus stoops to dishonesty, veiling his pride in a "cloak" of humility and righteous indignation.

The lesson is obvious: It is much wiser to be an activist than a critic.  For a little pride can make criticism destructive, rather than constructive, but a good deed always remains good, regardless of the intention.

Conflict, Strife and Tzaddikim

Art: Jacek Yerka

Source: Rebbe Nachman's Wisdom by Rabbi Nathan of Nemirov

The Talmud teaches "In the future, G-d will grant 310 worlds to each Tzaddik".

Each Tzaddik builds his 310 worlds through conflict. Every word of strife is a stone. The letters of the words are called "stones". Thus the Sefer HaYetzirah states: "two stones build two houses...."

Words of strife are built of slippery stones.

Strife is maChLoKes. Slippery is meChuLaKim.

Stones created through strife are therefore slippery and cannot be joined. However, a Tzaddik can join these slippery stones. He can then build them into houses.

He makes peace between these stones, arranging them and joining them together until a house is built. This is the peaceful home.

The Tzaddik builds a peaceful home out of these slippery conflicting stones. Out of these houses he then builds a city, then a universe, until all 310 worlds are completed.

It is written [Prov. 8:21] "That I may give those who love Me substance".

"Substance" is YeSH [yud shin] - adding up to 310. These are the 310 worlds.

A Tzaddik inclines to the side of kindness. He even presumes the merit of those who oppose him.

The world cannot endure the light of a Tzaddik. Those who oppose the Tzaddik obscure his light enough so that the world can hear it.

A truly great Tzaddik must also face many judgments and accusations on high. Those who oppose him silence these judgments and accusations.

A man is on trial for a serious offence. Suddenly, another person becomes filled with zeal and says "I will judge him myself and take vengeance on him".

The others who wanted to bring the defendant to judgment are then silenced.

There are times when the defendant would find it impossible to endure the judgment of his original adversaries. The one who wishes to take personal vengeance is then actually doing him a favour.

It is better for him to endure the judgment of the individual than that of the many. He can bear the former, but the latter would be too much for him.

It is written [Num 25:11] "Pinchas.... turned My wrath away from the children of Israel when he took my revenge among them, and I did not destroy them."

Pinchas killed the sinner Zimri, taking the judgment into his own hands. Had he not done this, the Jewish people would have been sentenced to annihilation. But because Pinchas took G-d's vengeance into his own hands, the accusation against the Jews was silenced.

A man stands up against a Tzaddik. He says "I will act against him! I will show him my strength and revenge!"

This man is actually silencing all other judgments against the Tzaddik.

There is another benefit that comes from such conflict. Before a Tzaddik can rise from one level to the next, he is first tested. [Sh'mos Rabbah 2:3] Those who can advance are called "those who have the power to stand in the King's palace".

11 and The Equation of Life

Hat tip: Joe

A video from Rabbi Pinchas Winston

A Lofty Trait

Art: "Be Still and Know" - Melanie Crawford

"He perceived no iniquity in Yaakov" [Balak 23:21]

R' Levi Yitzchak of Berdichev remarked: 

Hashem, to Whom everything is revealed and known, does not look at the sins of a Jew, as the verse states: "He does not look [lo hibit] at the iniquity in Yaakov".

If this is the way of Hashem, how much more so is it forbidden for us - flesh and blood - to look at the sins of another Jew!  We, too, must cling to this lofty trait of "He does not look at the iniquity in Yaakov".

Source: Rabbi Yisrael Bronstein

Believe

 
I heard from my master, the Baal Shem Tov, that "belief" means the mystical attachment of the soul to the Holy One, blessed be He.  [Toldos Yaakov Yosef, Ki Tavo]

When your thoughts cling constantly to G·d, He sends you words to fix yourself and the world.

When you become a chariot for wisdom and your thoughts cling constantly to G·d, as it is written, "to Him you shall cling," [Deut 10:20] the Holy One sends you words to uplift and sweeten in order to fix yourself and the world.  [Degel Machane Ephraim]

The Igros Kodesh

 

Ever since Gimel Tamuz, chassidim of the Lubavitcher Rebbe have been writing letters to the "Igros Kodesh" [Holy Letters] - the 24 volumes of books containing letters written by the Rebbe during his lifetime.   A letter or "pan" is written and a random volume of the Igros is chosen and opened: sometimes a miraculous answer to the question posed is received, and sometimes not.  There is great debate over whether this practice is kosher or not, and also why some people receive answers, and some do not.  

Some Lubavitchers will tell you that it depends on your emunah.  If you believe enough, you will get an answer.  But just as before Gimel Tamuz, sometimes the Rebbe would respond to a question, and sometimes he would not.  The same thing applies to the Igros answers.

Rabbi Yosef Yeshaya Braun [ex-Sydney and now a member of the Crown Hts Beth Din] gives his definitive response to the practice of writing to the Rebbe, via the Igros, for an answer to a question.

Rabbi Braun:

The hardest questions are those having to do with Igros Kodesh.  When people open to an answer in the Igros Kodesh and they come to me with it, I tell them that these are the most difficult questions because I never did shimush (i.e. hands-on rabbinic internship) in this.

I did shimush with my grandfather and other rabbanim in various areas of halacha but with this, there are no clear-cut rules.  There are no “Rules of Igros Kodesh.”  And to a certain extent, it depends on hergesh (feeling).

People are inclined to grasp at signs like the date of the letter or to whom it is addressed.  On the one hand, they have upon whom to rely because to a certain extent, the whole inyan of answers through the medium of the Igros Kodesh is based upon the traditional Jewish practice (which the Rebbe praised), to open a Chumash or another seifer and to look for signs.

On the other hand, we tend not to regard an answer we open to in the Igros Kodesh as merely a sign, but as an answer from the Rebbe.  People write a letter to the Rebbe and expect a response.  So when they come to me with questions about the answers they opened to, I have to see whether there is a clear answer and if there isn’t, I am inclined to think (although there is no doubt that the Rebbe always responds and blesses, impacting the actual events in our lives) that this is because we don’t always receive an answer from the Rebbe in writing.

In several sichos of 5748, the Rebbe said that when questions arise in health matters, to speak to a doctor-friend; in parnasa matters – to knowledgeable friends.  Also, in the sicha of 2 Adar 5748 of “come and let us make an accounting of the world,” it says to refer all questions to three Chassidishe rabbanim.  Does asking the Rebbe questions in the Igros Kodesh contradict this instruction from the Rebbe?

When we talk about writing to the Rebbe, we must differentiate between requests for a bracha and questions on various matters.  The Rebbe told us that we can continue asking him for brachos.  Today, when we cannot ask the Rebbe directly, we should write to the Rebbe for a bracha.  Ditto for reports of our activities – we should continue sending them to the Rebbe.

Requests for brachos using s’farim of the Rebbe is an old Chabad practice.  We know that Chassidim would put panim in a Tanya, like it says explicitly in the Rebbe’s letter for Yud Shevat 5711, that after reading a pan it “should be placed among the pages of a maamer, kuntres etc. of the teachings of the Rebbe, my father-in-law, and sent to him (if possible, that day) so it can be read at his gravesite.”

This was the practice of Chassidim when they needed a bracha immediately and could not contact the Rebbe (because in those days there were no faxes or emails and even telephone service was expensive and not always handy).  They would write their request for a bracha and put it in a volume of the Rebbe’s teachings, with the knowledge that as soon as they did so, the Rebbe received it and gave his bracha.

However, when you want to ask the Rebbe a question and receive a response, in that sicha of 2 Adar 5748 the Rebbe makes it clear that all questions should be referred to three Chassidishe rabbanim.

I was in 770 at the time and I heard that sicha.  The hanacha of the sicha wasn’t written as clearly as the sicha itself was said.  The Rebbe reviewed these guidelines a number of times and it is impossible to explain what the Rebbe said in any other way.

At the time, when the Rebbe said that certain questions should be referred to mashpiim or doctor-friends or knowledgeable friends, there were Chassidim who refused to accept this and they wrote the Rebbe that they wanted to continue asking him directly.  The Rebbe responded that when you follow the guidance of knowledgeable friends, he is conveying his answer through them.  In the years that followed, the Rebbe said that after 40 years, the sensibilities of the talmid become like the sensibilities of the teacher.

Yet people do ask questions using the Igros Kodesh and many open to amazingly precise answers.

There’s no question that after this practice has spread and we see amazing answers from the Rebbe to many people, that this is (as the Chasam Sofer put it) a “mofes chai” (living miracle) and “experience the ultimate witness,” that the Rebbe answers even those who ask him questions.

However, we should not be doing the opposite of what the Rebbe told us to do! And as I said, this is not a horaa that is debatable.  It’s a clear horaa that the Rebbe repeated a number of times in that sicha.  I don’t understand how Chassidim can ignore a clear horaa of the Rebbe.  A Chassid who wants to fulfill the Rebbe’s horaos should do as the Rebbe said and ask his questions according to the guidelines the Rebbe set out.

It is possible that a rav or knowledgeable friends will decide that they cannot answer his question, and will tell him to write to the Rebbe.  In the Igros Kodesh we find that Rabbi Dvorkin was asked about a certain thing, and he said it was a spiritual question and should be asked of the Rebbe.  Although the Rebbe usually refrained from answering halachic questions and referred the questioner to a rav, in this case, the Rebbe responded.

There are however, many Chassidim who write any questions and put them in the Igros Kodesh.  Maybe it’s because they don’t know the Rebbe’s explicit guidelines or for other reasons.  Sometimes the answer they open to isn’t clear, and they go to a rav for him to explain it.  Although the rav has to try and explain it, since they wrote already, he needs to tell them that if they want to fulfill the Rebbe’s horaos, these questions should be asked of Chassidishe rabbanim from the outset.

I’ll put it this way – those who ask the Rebbe questions through the Igros Kodesh are doing this on their own responsibility, while those who ask Chassidishe rabbanim are fulfilling the Rebbe’s horaa.

I’ll emphasize yet again, all of this is just about shailos (questions).  When it comes to requests for brachos (blessings), the Rebbe said we can continue asking him directly and based on the Chabad practice of putting a pan in the pages of the Rebbe’s teachings, we can certainly ask the Rebbe for brachos through the Igros Kodesh.

More from Rabbi Braun's interview at : Chabad.Info

Related: Igros Kodesh Story from Chabakuk Elisha A Simple Jew