A Holy Break

Beyond the Surface

2011-08-29T13:27:00.002+03:00

(Being on vacation doesn't mean that nobody can publish on A Holy Break. I'm blessed with wonderful friends across the world and some of them were ready to say what they has to say. As you will see, this is very good.)

"In essence, redemption is dependent on faith. The root cause of the exile is simply a lack of faith" (Rabbi Nachman of Breslov, Likutey Moharan 7:1).

A Ben Noah’s entire life is influenced, directed, and immersed in the material world. What happens when the attractions of the material world are eclipsed by the more powerful spiritual awakening in the hearts of some Bnei Noah? How do we do our own part and improve our own characters and behaviors before we attempt to make this world a better place? How do we globalize our intentions? Is there an easy way?

The struggle begins with the struggle to be born and continues throughout our lives. Life is not easy, but when we believe in Tzaddikim (righteous man) and follow their advice, we can take the first step is beyond our superficial beliefs. When we acknowledge that there is one G--d , the Holy one, who has created the Heaven and Earth, blessed be Him, each and every Bnei Noah has the ability to accomplish great things. To achieve the Faith through the Truth, our Creator sent the Sages and gave His Torah to Moses on Mount Sinai.

Never let your faith be vulnerable, keep a constant search for the light of G--d and let Him into your heart, pray, read the Bible as a source of life. Gather with others and find yourself in the Scriptures, reading the Psalms, so that we can recognize the hand of G--d supporting us and sustaining our lives. His goodness and kindness fills the world.

Believing in G--d is to observe His commandments as we observe medical treatment. We take one step at a time, with faith and trust in order to have the responsibility to fulfill the doctor's advice. It's the same to be a Ben Noah. One needs to be attached to the Tzaddik to guide us in a world of darkness. To avoid falling into the clutches of the evil inclination, and at the same time bring those who are far from G--d closer to Him.

If we care about the physical and spiritual health of our colleagues and strangers, we can make this world a better place, Baruch Hashem. We must do charity for the needy. We must seek goodness in the heart of others. We must recognize that we are all One with G--d. If not, we will continue to live in exile, a world of illusion. Our bodies will be devoid of Divine Wisdom.

The Bnei Noah, or Gentiles, must observe the seven Noahide laws given to all nations. These laws are: 1) Believe in G-d, no idols 2) do not blaspheme, 3) do not steal, 4) do not kill, 5) do not commit adultery, 6) establish judicial courts, 7) do not eat a member of a living animal and do not be cruel to any animal.

Perfect faith is when you believe in G-d.

(This article is inspired by the teachings of Rabbi Nachman of Breslov)

Gilson Arruda

Need of vacation!

2011-08-24T18:01:00.000+03:00

My boss told me that I need some vacation and there is one very important rule to remember: we should never say "no" to our wife. So, I'll back - b"H - in few weeks; as soon as I'm told I'm fine.

Regards,Dovid-Yitzhok Trauttman

Quote of the day

2011-08-21T12:01:00.003+03:00

"When the soul of a person binds itself to G-d, this produces joy." (Rabbi Nachman of Breslov, Likutey Moharan I, 61)

Comment: The real joy is that which does not depend on an external factor to our soul. The joy that is measured by the size of our bank account, by the importance of our prestige or the number of our diploma is a fake and untrue joy.

If we were to depend on external factors to be happy, we would never be! Who can pretend that everything is fine in his life and no worry or concern have reason to bother him? This is an absolute rule: the real and absolute joy shall not be bound to the material aspect of our lives.

Every morning we open our eyes knowing that we possess a holy soul because she is Jewish. Every hour of the day is filled with opportunities to serve the Creator and show our love for Him. A prayer said with a light heart, a mitzvah performed with enthusiasm, assistance given to a friend ... All these occasions are treasures sent from Heaven to make us know the true joy: that unites us with Hashem. Only that joy that is eternal.

Quote of the day

2011-08-19T12:01:00.003+03:00

"We have to stay away from the bad thoughts because they represent the essential aspect of the evil inclination." (Rabbi Nachman of Breslov, Likutey Moharan I, 49)

Comment: We often think that the evil inclination leads us only to do evil and violate the Divine will, G-d forbids. At the same time, we firmly believe that our thoughts are ours and they are only the fruit of our own will.

If it is correct to think that the evil inclination is interested in our actions, nevertheless, our thoughts do not leave it indifferent. In fact, one of its favorite weapons is to awaken in us negative and bad thoughts which will eventually lead us to transgress, G-d forbids.

Every action is preceded by a thought. Therefore, we understand the importance the evil inclination gives to our thoughts. The best way to thwart its plans is to develop in ourselves positive thoughts: about ourselves, others, the world ... This will have a crucial influence on how we serve G-d.

Parasha Ekev

2011-08-19T00:03:00.001+03:00

"All the commandments which I command you this day shall you take care to do, that you may live, and multiply, and go in and possess the land which the Lord swore to your fathers." (Deuteronomy 8:1)

In his commentary, Rashi cites the Midrash which interprets this verse as follows: "If you have begun to fulfill a commandment, complete it. In fact, this commandment is attributed to the one who completes it "

Everything has an end

In life, we start many things and end up a much smaller number. There are many reasons that prevent us from reaching the goal we set ourselves at the outset. In some cases, money may be lacking; in others cases, the people which we were supposed to help us are lacking; also a health which deteriorates may be a reason to change our intentions, G-d forbid.

In all these cases, we believe we have done our best and feel we are faced with a fait accompli: the impossibility of pursuing the desire we had at the beginning. Often, this is reality and it is with a light heart that he must accept it. However, we must ensure that it is not a trick of the evil inclination which saw with a dim view the imminent completion of an additional mitzvah.

Rabbi Nachman of Breslov teaches that all obstacles and barriers put before our way share the same reason: that of increasing our desire for the holy action we are about to achieve. Rabbi Nachman said that human nature is made to react that way: the more difficult seems to be an obstacle for a particular thing, the more our desire to do it is great!

Here is a new vision to remember every day: when an obstacle arises on our way, we shouldn't believe that we should too quickly turn back. We must realize that this barrier is sent from Heaven and that its purpose is probably to increase our desire to do what we want. In other words, instead of thinking to stop to do what we want when a problem arises, we must understand that Hashem wishes to increase our desire for this thing and to this end, makes it appear more difficult to complete.

Of course, all barriers are not good to ignore. For example: a person wishes to start a business and needs to invest half a million dollars. This is certainly an obstacle in this case and it is probably unwise to advise that person to go into debt to pursue his desire. This is often the case: we must surround ourselves with good advice in order to discern the precise direction to follow.

This advice is important because Rabbi Nachman reminds us that we should not be shy or timid in our Divine Service. If at the first comment or strange look we put aside the mitswoth we must do, we run the risk of not doing them quite often! Between zeal and pride, the frontier is not always clear and we must pray to see it easily.

The next time we meet an obstacle in the realization of a mitzvah, we shouldn't give up immediately; instead, we should seriously consider if this obstacle is sent by the good inclination (to protect us) or the evil inclination (to stop us to go closer of G-d).

Quote of the day

2011-08-18T12:01:00.001+03:00

"The essence of prayer depends on the heart." (Rabbi Nachman of Breslov, Likutey Moharan I, 49)

Comment: When we pray, we are practicing the essential aspect of our Divine service. If our prayers were really at the level they should be, no further action would be more important and the entire Creation of the universe would find its justification in our Holy words.

Yet we are so far from the truth that we believe regularly that praying means only saying a few words, without necessarily taking into account the place where our thoughts are during this time.

This can be compared to a husband who tells his wife that he loves her, while thinking about what he will eat for his next meal. If his wife knew it, would she be happy? Thus, we must realize that praying is a very exalted concept that needs our attention and our heart.

Sighing to death

2011-08-18T00:02:00.001+03:00

Do we often sigh? To sigh deeply regretting what we did, said or thought: is it part of our lives? Sighing is valuable because when comes out from our mouth a breath of regret, we kill the evil we have done, said or thought. Sounds simplistic? Yet ...

The sight of regret is the equivalent of the blush that transforms our human face in tomato ... when nobody sees us. Blushing when you are caught doing something bad is not very praiseworthy. The situation is different when a person blushes while being alone, when he realizes the seriousness of his action. The individual who is ashamed of himself – really - reached an extremely high spiritual level.

Ashamed... alone

Let's imagine the situation: one person - in the middle of the night - gets up and thinks about what he did, said or thought during the previous day. Suddenly, a unfortunate gesture, word or thought comes at the surface of his memory and he feels a huge embarrassment from it. A sigh comes out from his mouth, a tear may even appear in his eyes. Within seconds, he has transformed his fault in merit. The sigh, the tear, if any, are all that G-d expects from us.

While one should certainly not transgress and think that it will be enough to sigh then, we should do not necessarily believe that G-d is in despair from our mistakes and more or less frequent errors. Ultimately, is not G-d Himself who created us with our evil inclination? Thus, the essence of our mission in this world is to fight it and to regret - at the highest point - the many occasions when it was stronger than us.

Here's what we should to tell G-d: "Master of the world, I wanted You so much! How did I fall, how did I deceive me? What power has this evil inclination to win so many times! I promise You that I no longer wish to fall. Help me! Without You, what can I do? Am I not a worm when compared to the great force of Satan? Do not forsake me, I beg You! "

If this prayer comes before or after a real sigh, we can have the satisfaction of having fulfilled to perfection the role given to us by G-d in this world. Without fault, the sigh cannot exist. Without sighing, it becomes impossible to get closer to G-d. Make yourself the equation: without fault, it is impossible to get closer to G-d. This is one of the many contradictions that the human mind cannot grasp or understand. This is also emunah (faith): to believe with certainty that we can turn our sins into merits.

But let us never sigh if it doesn't come from our heart: G-d knows the depths of our thoughts. It is not shameful to complain to the Creator of our insensitivity and to express our desire - one day or another - to feel within ourselves the embarrassment of our many faults. This too is part of our lives. Our imperfections were given to us by G-d, let's not forget that!

At birth, each person gets a lifetime guarantee: that of an immediate breakdown service - 24 hours a day and seven days a week - on condition to grab the spiritual phone which is the sigh of regret. The service is flawless, eternal and free. Within seconds, it erases the sins and turns them in merits. Would it not be wrong not to call it?

The Torah is spiritual

2011-08-17T00:02:00.002+03:00

"The Torah (Bible) is spiritual. Thus, a person whose actions are pure, straight and whose intellect is directed towards the spiritual is able to grasp the Torah. Furthermore, that person will forget absolutely nothing of what he has learned. The reason is that everything spiritual does not occupy any space. Consequently, the Torah can be elaborated and still stay in the mind of the person."

"However, a person who gives a material aspect to the words of the Torah [for example: he studies to obtain the title of "rabbi", to have a higher salary ...] - and made from it a concrete thing - does not have the same advantage. The study of this person has a specific and limited quantity: it all depends on that person's intellectual limitations. Depending on the nature of his intellect, he will be able to retain more or less material in his mind, not beyond. "

"If such a person wishes to obtain more knowledge, he must first get rid of what he already learned. This corresponds to the normal order of material things: if something is already full and we want to fill it again, what is already there is rejected, expelled. From this situation arises forgetfulness. "(Rabbi Nachman of Breslov - Likutey Moharan 1:110)

This lesson of Likutey Moharan allows us to understand why it is extremely difficult to remember everything we learned in the material field. Insofar as we always learn for a specific reason (to receive a graduation, to have a specific knowledge, higher revenues ...) everything that is supposed to enter our brain has the quantitative aspect of something which is material.

On the other hand, when we learn without ulterior motive, our ability to remember is increased in a wonderful way. This often happens when we learn a spiritual topic. In this case, we learn only because it represents G-d's will and we do not expect to receive in return from this study a particular advantage. This can multiply without end our memory and all the concepts we learned will stay a long time in our mind.

It is for this reason that the real study is from the heart. We all know what we have at heart does not separate easily from our mind. On the other hand, what is unbearable to us is not only difficult to enter in our mind, but it comes out from it even faster!

Master of the world, help me to love the study of Your word for his beauty and nothing else. I do not wish to receive in exchange for this study any salary, respect or other benefit from this world. To study Your word and to bring it to my heart is my greatest pleasure; help me live up to Your hope. Amen.

Quote of the day

2011-08-16T00:01:00.004+03:00

"The soul is an aspect of a lamp." (Rabbi Nachman of Breslov, Likutey Moharan I, 61)

Commentary: King Shlomo (Solomon) wrote (Proverbs 20:27): "The soul of man is a lamp of G-d." In fact, it is our soul that makes us want to elevate ourselves spiritually; if we do not always feel this appeal is that our mind is too much busied by this world.

This absolute truth explains why denying the spiritual amounts to veil the truth. While we might wish to "liberate" ourselves from the Divine Kingship - G-d forbid - it will always succeed in catching us: it is embedded in us!

It is also through that spark of divinity that each individual has in him that we should never despair of the return of a person to Hashem: including ours! Even if we have "forgotten" that we are a spiritual being, one day or another, we will have the opportunity to remember that. This rule admits of no exception.

Reading Tehilim (Psalms) 7:5

2011-08-16T00:01:00.001+03:00

(To read the introduction to this series, please click here.)

"If I have paid back evil to him who was at peace with me; indeed, I have rescued him who without cause is my enemy;" (Psalms 7:5)

In the previous verse, King David drew our attention to the importance of staying away from the uniquity and injustice, whatever form it may take. In this verse, David focuses on the difference that existed between his behavior - marked by justice and righteousness - and that of his opponents.

Above all, not to lower ourselves

We frequently try to stay fair, loyal and honest in our dealings with our contemporaries. In our friendly, professional and neighborhood contacts, we always make the effort not to lie, cheat, steal ... However, this attitude does not suit the forces of evil. These forces want just one thing: to push us away from G-d. To this end, they use a childish argument, but we regularly fall into their trap.

If it is already not easy to stay honest in this world, that becomes almost impossible in those cases where we feel we have been the victim of an injustice. That one should have given us our change after our shopping? We will not forget it during our next visit! Another should have helped us in a specific way? Let him come one day or another to ask us something!

This way of seeing our lives is abominable and leads us straight into the arms of the forces of death. Meanwhile, the Creator is crying. Him who created us so we called Him in all the situations of life ... including those that seem difficult to bear. The choice before us: the path of Holiness - where we are right - or that of death - in which all tricks are allowed.

In retrospect, when we behave in a bad way on the pretext of having being abused, we act with the intelligence of a child. In lowering ourselves to this level, we certainly do not honor our ranking adult, with all its intellectual functions.

"David, why did you hit your little brother?" said a mother who has just witnessed an argument between his two sons. "Because he just hit me!" replied the boy. "Look David, this is not a good reason! Just because he has done something wrong to you doesn't allow you to do something that is not good!" How many times a parent has to repeat that sentence before the child can understand it?

When we behave badly because we have been abused, to whom can we be compared? To a lot of things but a human being who tries to come closer to the Divine. This is the extraordinary bet taken - throughout his life - by King David: to remain perfect, even against his persecutors. This is because it is extremely difficult that David mentions it in his book of Tehilim.

Let us try each day in this world to take the same bet. On the other hand, if we lose and we fall from our level, let us say more prayers to seek the assistance of Heaven. This will be even more important to get!

To continue...

The taste of the forbidden

2011-08-15T00:02:00.001+03:00

The Gemara Nedarim 91b tells us a story quite incredible:

An adulterer is with his mistress when the husband returns home unexpectedly. With no time to escape, the adulterer hides himself behind a curtain in the living room.

In this room, few leaves of cress were on the table; on those leaves, a snake had left its venom while her husband was away. The husband wanted to eat the watercress unbeknownst to his wife. Before the husband commit the irreparable, the adulterer warns: "Do not eat the leaves of the cress because a snake tasted them before you!"

Forbidden pleasure

Once recovered from his emotions, the husband is now faced with a dilemma: the presence of man in his house suggests that his wife has betrayed him. However, the fact that he saved his life suggests he has done nothing wrong. After all, if he had actually committed adultery, he would doubtless have preferred to see the husband dead and keep his wife for him! Rava offers an answer: the fact that that man saved the life of the husband actually means he did not commit adultery, otherwise he would have indeed let the husband die.

The Gemara exclaims: "It is obvious!" And to give a very unique teaching: Rava bothered to inform us of the innocence of that man because otherwise it would have been natural to think that the fact he saved the life of the husband didn't mean he did not commit adultery. In fact, we would have say that he saved the life of the husband for his mistress to stay prohibited to him and therefore ... more attractive!

That Gemara reminds us an important principle in the Divine Service. What is forbidden is more enticing than what is permitted. The evil inclination dangled before our eyes a forbidden thing, and he never gives up hope to draw us to violate this prohibition. Consequently, what we want to do - if we listen to our evil inclination - seem to us attractive by being prohibited, rather than its intrinsic nature.

It is important to remember this when we are tempted to act in a way that the Creator disapproves. We might think that with a lower number of prohibitions, we would be more at ease in our divine service: after all, we would have a greater freedom of movement!

This logic ignores the nature of the evil inclination. The latter was created to test us in our faith and our love for G-d. Regardless of the number of prohibitions, the evil inclination will always try to push us away from the Creator. In contrast, G-d has given us a significant number of mitzwos (commandments) to give us multiple opportunities to show our love for Him.

When we feel attracted to something forbidden, it is not the taste of freedom that attracts us, nor the specific nature of what we want to do. Rather, it is the taste of the forbidden. It is at this precise moment that faith is important. This is the moment when G-d judges us.

May we be worthy to succeed in our tests and to come closer to the Master of the world.

Quote of the day

2011-08-15T00:01:00.002+03:00

"The intellect is the root of strict aspects [of Divine Justice.]" (Rabbi Nachman of Breslov, Likutey Moharan I, 61)

Commentary: Justice divine is manifest in the thousands of facts that we see every day (in addition to those we do not know). If we are sometimes the fortunate beneficiaries of that justice (when we win a lottery, get a higher salary ...), we sometimes find it difficult to accept it.

This happens when we live, or are witnesses of tragic events: diseases, accidents ... G-d forbid. In these cases, we are stunned by the blow and have most of the time a great difficulty in dealing with each situation.

This aspect of difficulty is due to our intelligence that we use to define what we see. However, if we use the Emunah (faith) to watch the world, we will see something else: the certainty that the Creator leads the world with love and compassion.

To be or not to be a Nazir? (1)

2011-08-14T00:02:00.001+03:00

Few weeks ago, we quoted an excerpt from Rabbi Nachman's Likutey Moharan in which it was written that "Some people fell in a [spiritual] sleep because of their lusts and their evil deeds." (I, 60) We explained this by saying that to want material things is not comparable to need them. If we all need a bed (to sleep), a house (to live in), a kitchen full of food (to eat) ... this should not become an important source of pleasure.

The more we take pleasure in material things, the less we love G-d. If that pleasure is too strong, it can even cause us to transgress the Divine Will, G-d forbid. For example: a person who absolutely wants to drink a specific wine, might not accept the fact that he can not to drink it because that wine is not kosher.

So are related cravings and evil deeds or transgressions. The more we attach great importance to the former, the more we risk the danger of committing the others. The most important is to wake up from our spiritual sleep and realize that the main source of pleasure and vitality lies in Hashem and only in Him.

Too much is too much!

In response to this comment, we received the following letter:

"It is too hard! Frankly, I do not know what to make of this text. This is not the first time I read this kind of text; this seems unnatural. At the same time, I agree that we should not behave like animals and reacted with an animal instinct, we should all agree on that. However, on the other hand, Hachem does want us to become nazirim (monks). We have a mind and a body with its good and bad midot (traits) and all must operate in a perfect balance.

Being nazir is a behavior that fits very little to our lives today. The total bitul (self-nullification) - at our level - is virtually impossible and impractical; am I wrong? I think we should advocate a balance of body and mind to be able to see Hashem's light! All that is excessive is to be analyzed, from all angles.

We must improve our midot is clear; but to take the example of a total bitul is like telling someone to jump across a river wide of 200 meters! Who is able to do it? Certainly the Baal Shem Tov, but what about us? No honestly, this is too far from reality!

I think it would be better to take the problem differently. To move to another level? In fact, being a nazir means not to answer aggressive people; it works sometimes and sometimes it doesn't. I do not even speak when we meet very aggressive people. What if we don't fight back? Would not it better to have a real conversation with someone or at least do our best to start a real conversation, if possible? By doing that, we could find a common topic to talk about and in this case, to fight till the end.

To explain to someone that there are certain limits not to cross is also a way to show him the values we hold dear. However, if I close my eyes and lower my head, somehow, I am no longer part of this world; this is not a solution, rather it is an escape to another world: that of nazir! And this does not solve the problem.

The Bat or Ben Israel - on the contrary - must shows and advocate his values, regardless if it displeases others! As long as it remains within the values of Hashem! This is what I think, but I am surely wrong because who am I to be able to have the nerve to believe something? We are Nazir or we are not!"(Esther Taieb, France)

My answer will be given in a few days with G-d's help.

Quote of the day

2011-08-14T00:01:00.002+03:00

"Because of a lack of faith in our Sages, a person can not receive perfect advice and is permanently incapable of making decisions." (Rabbi Nachman of Breslov, Likutey Moharan I, 61)

Comment: Life is made of a multitude of decisions that we must take each day and in situations very different one from the other. The risks of error are important and can occasionally have serious consequences.

A person who has faith in our Sages turns to a Torah scholar who can give him the valuable advice he's seeking. The advice will be perfect because his confidence in our Sages is complete. Conversely, if faith is minimal, the advice will have little to give him to feel correctly answered.

Doubt is a bad companion. On the other hand, it is impossible to go ahead in our life without making sure to make the right decisions. If they come from a Holy Source, we have every chance to live with the richest treasures: the peace of mind.

Parasha Va'ethchanan - Rabbi Nathan of Breslov

2011-08-12T00:02:00.001+03:00

"Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations ..." (Deuteronomy 4:6)

Chazal (the sages of the Talmud) have taught us that this verse refers to the calculation of the "seasons and constellations", that is to say the determination the beginning of the Jewish lunar month, when the moon begins to grow again after a period of two weeks during which it decreases. This moment is the "filling of the imperfection of the moon so it doesn't show its lack and that its light be like the sun" (from the prayer of Kiddush Levanna - the sanctification of the moon, version sefard).

The cycle of growth and decrease of the moon is an allusion to the concept of Emunah (faith) of each person. In fact, when the moon is full, it can be compared to a complete Emunah, devoid of the slightest lack, of the smallest imperfection. In this case, the light of the moon (the Emunah, faith) become like the light of the sun (the Creator).

A complete Emunah means that we must have a strong conviction in relation to our belief in Hashem. Emuna begins when the human intellect reached the limits of understanding. It is precisely in these situations that we must not allow ourselves to be besieged by doubts, questions apparently without answers.

When a person reaches the level of complete Emunah, without any imperfection, his intellect illuminates him as if he was seeing and understanding, really. This is the essence of complete Emunah: being like a person who sees with his eyes the answers to the difficult questions that arose. This concept refers to the light of the moon which is the equivalent the light of the sun.

(Adapted from Likutey Halachot Rabbi Nathan of Breslov, Orach Chaim, Hilkhot Rosh Chodesh 6:1)

Doing the mitswoth ... simply

"The Lord did not set His love upon you, nor choose you, because you were more in number than any people; for you were the fewest of all peoples" (Deuteronomy 7:7)

This verse is understood in light of the commentary of Rashi, according to whom G-d told the people of Israel: "You have showed self-effacement when I gave you some good." This means that when G-d shines on the Jewish people, it does not stray on the paths of intellectual thinking about the Emunah (faith). Rather, the Jewish people feels invigorated by its strengthening in its faith and takes the opportunity to seek Hashem with even more energy.

This corresponds to what is written in the verse (Song of Songs 1:4): "Draw me after You, we will run!" This means we run behind Hashem as soon as He draws us to Him. However, shortly after starting to look for G-d, He seems to elude us and to disappear from our view. This concept is (ibid. 8:14): "My Beloved fled ..." and (ibid. 5:6): "I opened to my Beloved; but my Beloved had turned away, and was gone ... "

At this moment, we must undertake a measured and methodical search of Hashem. We must seek Him and serve Him with actions and good deeds. All this must be done in joy ... until we ultimately will deserve to find Him. Then, we will find Him and acquire a revelation even more wonderful than we had previously attained.

This corresponds to what is written (Exodus 24:7): "All that the Lord has said will we do, and comprehend." That means we will immediately do - without asking questions asked - what G-d commanded us and then we will understand the meaning of each thing. In fact, it is by doing the mitswoth with Emunah, simplicity and joy that we deserve eventually to understand and achieve high and wonderful concepts.

However, apostates and heretics wish to "understand" before "doing" because they are slaves to their intellectual limitations, their desires for material and their bad traits. For them, rising spiritually is unattainable. They immediately want to have the answers to their philosophical questions about the existence of the Divine and the reasons underlying the holy mitswoth. Only in that case they can - possibly - rush to do a mitzvah: if they perceive its spiritual light at its roots and which illuminates all the spiritual worlds.

(Adapted from Likutey Halachot, Rabbi Nathan of Breslov, Orach Chaim, Hilkhot Nefilat Apayim Ou'Qédoucha DeSidra 4:13, according Otsar Ha-Ira, Emunah 17)

Quote of the day

2011-08-12T00:01:00.003+03:00

"Every letter of the [Hebrew alphabet] contains wisdom." (Rabbi Nachman of Breslov, Likutey Moharan I, 61)

Comment: In order to create the world, Hashem used the Holy Tongue (biblical Hebrew). Thus, each letter of the alphabet has been thought and designed by Divine Wisdom. One can understand why these letters have a very important meaning.

If each letter has its specific form, this is not due to chance or to the wisdom of any academy of letters. Rather, its origin come from a level of intelligence which exceeds human understanding.

This explains the peculiarity of the Holy Tongue over other languages. Where men have thought, the Master of the world has created. It is also the reason why we need a good knowledge of the Holy Tongue to be able to look closer to the truth about Divine Scriptures.

Bnei Noah and Halakha (1)

2011-08-11T00:02:00.001+03:00

Terminology

The name Halakha derives from the Hebrew ''halach'' הלך meaning "going" hence the "[correct] the way to go according to the law." The term Halakha may refer to a single rule, to the literary corpus of rabbinic legal texts, as well as to the overall system of religious law.

The Halakha is often contrasted with the Aggadah, the diverse corpus of rabbinic exegetical, narrative, philosophical and other "non-legal" literatures. At the same time, since writers of Halakha may draw upon the aggada literature, there is a dynamic interchange between the two genres.

Halakha constitutes the practical application of the 613 mitzvot ("commandments") (singular: mitzvah) in the Torah, (the five books of Moses, the "Written Law") as developed through discussion and debate in the classical rabbinic literature, especially the Mishnah and the Talmud (the "Oral law") and codified by Maimonides in the MISHNE TORAH and later in the Shulkhan Arukh (the Jewish "Code of Law") which is the complilation of laws restrictively applicable in "our times".

Scope

For the Jew, to live in accordance with Halakha is to respond to its magisterially Law-Giver. By bringing the Divine will-- as explicated by "hakhmei ha-masorah" (the ordained Sages of the Sanhedrin who are the bearers of the tradition)-- to bear on the whole of his existence, the Jew is sanctified.

The Halakha is a comprehensive guide to all aspects of human life, both corporeal and spiritual. Its laws, guidelines, and opinions cover a vast range of situations and principles, in the attempt to realize what is implied by the central Biblical commandment to "be holy as I your G-d am holy". They cover what are better ways for a Jew to live, what is implicit and understood but not stated explicitly in the Torah, and what has been deduced by rules of exegis and implication, though not explicit on the surface.

Halakha is defined by a variety of rabbinic authorities, and since we do not have today one sole "official voice", different individuals and communities may well have different answers to Halakhic questions. Controversies lend rabbinic literature much of its creative and intellectual appeal. With few exceptions, controversies are not settled through authoritative structures because Judaism lacks a single judicial hierarchy or appellate review process for Halakha. Instead, Jews interested in observing Halakha may choose to follow specific schools, or affiliate with a more tightly-structured community.

Halakha developed throughout the generations since before 500 BCE, in a constantly expanding collection of religious literature consolidated in the Talmud. First and foremost it forms a body of intricate judicial opinions, legislation, customs, and recommendations, many of them passed down over the centuries, and an assortment of ingrained behaviors, relayed to successive generations from the moment a child begins to speak. It is also the subject of intense study in yeshivas; see Torah study.

To be continued...

(Reproduced with the authorization of Wikinoah).

Quote of the day

2011-08-11T00:01:00.002+03:00

"There are some leaders - who are called rabbi - who are unable to guide themselves let alone others, but who do not hesitate to put themselves forward to lead the world. "(Rabbi Nachman of Breslov, Likutey Moharan I, 61)

Comment: It is not easy to be a spiritual leader. He must have extensive knowledge of the Holy Scriptures, great wisdom and above all ... to want to go closer to Hashem and to help others doing it also.

If an individual exercises his position of authority for a purpose other than the merger with the Divine (greed, love of power ...), he becomes dangerous to people who follow his advice. The worst is that it is not always easy to distinguish between a "good" and a "bad" leader.

Of course, there are certain criteria, the principal being that a leader should never ask the people who follow him to transgress halacha (Jewish law). Nevertheless, the most important is to pray extensively to find a "good" leader, that is to say one who will help us to go towards G-d.

''Gather and listen, o sons of Yaakov...'' (1)

2011-08-10T00:02:00.001+03:00

(This is the first part of a lesson given by Rabbi shalom Arush, Chelita. This article is the second in a series of Divrei Torah about the trip on Rabbi Nachman's grave in Uman for Rosh Hashanah. To read all the articles, click here)

We are very fortunate to have such a Rebbe as Rebbe Nachman, who gives us such a wonderful understanding of the world and provides us with such sweet and wonderful advice.

We have a Rebbe that made such great promises, especially the pledge which he made that anyone who comes to him for Rosh Hashanah will receive such great Tikkunim - spiritual rectifications - which would have been impossible to accomplish on his behalf the rest of the year.

The more people participate in the Kibbutz, (the Rosh Hashanah gathering) the more the Rebbe is able to accomplish Tikkunim for every individual and for all of Klal Yisroel. Everyone can understand how glad he should be about every additional person who comes to join the Kibbutz in Uman, because the Tikkun of every individual is greater and more complete when there are more people coming and gathering together.

The more the better

Anyone who has already been to Uman for Rosh Hashanah knows, either from personal experience or from what he’s seen from others, that there can be two extreme sides to the Kibbutz experience. You can have someone who merits great spiritual enlightenment and inspiration during the Kibbutz, and feels attached and nullified before Hashem, thereby attaining complete Teshuvah and feeling the excitement from the open Ahavat Yisroel present at the Kibbutz; and then you have someone on the other side who feels confused, unsettled, pressured, distressed, with feelings of annoyance, distance, fighting, etc., Hashem should help us.

The main thing which creates the difference of how a person will spend the days of Rosh Hashanah in Uman is the approach and goals with which he comes to join the gathering in Uman. If he comes with a clear desire to fulfill the command of the Rebbe who commanded us to gather together with unity and love, and all of his desires are focused on just that, that he wants to fulfill the command of the Rebbe and nothing else, then nothing confuses him and he doesn’t have any negative feelings. The exact opposite, he becomes refueled and renewed for the coming year, and he strengthens his want and desire to cleave to the path of the Rebbe and his followers - the way of Breslover Chassidim.

But if he doesn’t come with the single objective to fulfill the command of the Rebbe to gather together, but rather he comes only for himself in order to receive help for his problems or for the Rebbe’s promises, he will certainly spend Rosh Hashanah under “harsh judgments” (dinnim). He has no interest in the Kibbutz, and he didn’t come for the gathering at all. The opposite is true; he would have wanted to stay home and be comfortable, not to have to deal with the crowds and pushing and no one should bother him. He therefore gets annoyed with the sleeping conditions or with the disorganized meals, and he get nervous from that person he ran into and the other person who was shouting near the Tziyun, or from that group that was singing and dancing – everything bothers him.

Rabbi Shalom Arush, shelita.

Next...

Quote of the day

2011-08-10T00:01:00.002+03:00

"The [nature of our] mind depends on the food [we eat]." (Rabbi Nachman of Breslov, Likutey Moharan I, 61)

Comment: The impact of food on human mind is known by all. Some foods have the power to make us alert, drowsy, drunk, irritated ... However, there is also a less known impact: the spiritual one.

We often think that eating in Holiness (kosher foods, with restraint, saying the appropriate blessings ...) is only an obligation we must meet in order to follow the Divine Will. This is certainly true, but incomplete.

In fact, eating in Holiness, makes our mind more easily awakened to the spiritual and the rapprochement with Hashem climbs gently on top of our list of priorities. One explains the other: by eating in Holiness, we are bringing into ourselves a spark of Divine; thereof, that makes us feel closer to the Creator.

Tisha b'Av: from the bottom to the top

2011-08-09T00:02:00.001+03:00

Today we commemorate the destruction of the First and Second Temples in Jerusalem. This day is called Tisha b'Av (tisha: nine; b'Av: of Av, and indeed, this commemoration takes place on the ninth day of the Jewish month of Av) If every Jewish celebration is accompanied by an particular element (Rosh Hashanah: the shofar; Sukkot: the sukka ...), Tisha b'Av has also one: our tears.

Crying ... to be born again

We are in exile and the world is not ready to allow us to forget it. The media from around the world follow very closely Israeli affairs and subjects that are usually ordinary take suddenly an unusual dimension. Indeed, the building in Jerusalem of two or three houses on one side of a street - or the other - is important enough that the White House feels obliged to make mention of it in an official intervention. Also, a family evicted from their home - still in Israel - because of unpaid rent made the headlines ... because its members are Palestinian. At the same time, no one talks about other families who are evicted for the same reason ... when they are Jewish! Who lives in a country where the tenants do not pay their rent?

Thanks to the attention of the world, the renovation in my garden of my small shed must be approved by Washington ... because of Palestinian rights. Regardless of the fact that the reference to a "Palestinian people" was invented from scratch in recent decades (in fact it is not found in any history book from the last century), the whole world talks about it, again and again. If a lie is big, its chances to be believed are also bigger! Here is the general rule: as long as were are talking about denouncing the Jewish people, the world stands together and united. This is our true reason to cry on this day of Tisha b'Av.

For a person with a minimum of intelligence, the truth is obvious: the Jewish horizon darkens at top speed and no matter the political nature of incumbent governments in Jerusalem, international condemnations against them are always what we hear. Everything seems to have been done and tried and one wonders what will be the next "peace plan" thought by Paris, Madrid, New York ...

Upon awakening, the Jew has good reasons to glower at the world. No matter if he turns right or left, whistle-blowers are heard one after another. Another year, another President, another Council of Europe ... The seconds repeat what was said by the first ones and the nausea is what we are left with, thanks to the attention of the big powers of the world.

Tears are our most precious gift. If G-d had given us a heart of stone, we would pay no attention to the political circus of the world. However, the destruction of the Temple of Jerusalem - and its everyday aspect represented by the attitude full of hatred of the world against the Jews - is a source of a tremendous pain. Our heart bleeds to be reviled throughout the year. Insensitivity is not appropriate and it is our pain he must cry towards Heaven.

However, from this pain, our joy must be born: that of being included in a unique nation which makes the envy of nations worldwide. The Creator loves us and rejects those who reject us. Near us, He puts the small number of those - non Jews - who support us in the fight against immorality, cruelty and inhumanity. Thus, under the wings of the Divine Providence, our fate is more enviable than that of the powers of the world ... which will go away while we survive.

This is from the well where we are now that we must find sufficient reasons to show our happiness. It is in this well that we should feel in ourselves the huge lack in our desire of the Divine in our daily actions. If from this lack - and the tears it creates - we express our desire to want to get closer to Heaven, we will not have been down in vain.

At Tisha b'Av we fast in order not to divert our attention on the physical aspects of this world. with an empty stomach and clothed in white, we must shout our desire to love Hashem, and to be included in our Holy roots. Tears of love are precious to the Creator. If we can shed at least one tear, we will be able to change pain into joy, grief into happiness.

Quote of the day

2011-08-09T00:01:00.003+03:00

"When someone works to wake up [spiritually] others, he must protect himself from unworthy students lest their evil attach itself to him and harm him." (Rabbi Nachman of Breslov, Likutey Moharan I, 60)

Comment: Some people are not sincere in their motivation to learn Torah. Rather than attempt to discover the Divine, they seek the slightest pretext to make fun of such a rabbinic authority, to ridicule a particular concept ...

These people do not deserve to be taught the Word of G-d and it is better to remain silent rather than to try to change them. One day, if they sincerely wish to discover the Creator, we will be able to help them to have a taste of the treasures of another world.

So goes the world: some souls are a delight to meet, while another are a nightmare. The most important is to protect ourselves when we try to spread the Holy Word. These precautions are not trivial: they can save us from a spiritual death, G-d forbid.

"Second Overall, First In The Middle"

2011-08-08T00:02:00.001+03:00

"Second overall, first in the middle, Mommy," my daughter chants as we braid the challah dough for Shabbos. Since learning this short-cut to remember how to braid a 6-braid challah a few months ago, my daughter and I have been making challah together.

The amazing thing is that my daughter is 2 years old. She'll turn 3 in August. Since I have a 1-year old at home, too, I do take a short cut and use the bread machine to prepare the dough. Otherwise, my kitchen would become more of a disaster than it already is. My daughter loves to help me go to the pantry and get out each of the ingredients.

She tells me, "Mommy sugar, yeast, salt and honey." She remembers everything that goes into the dough. Next, she drags the wooden stool across the kitchen floor and climbs on top to see what is going on at counter-height. Then, we carefully dump each of the ingredients into the bread machine. Yes, a little gets dumped on the counter and on the floor, but I try to maintain composure and remember that she is only 2 years old and there is nothing that a wet rag cannot clean up! She begs me to crack the eggs and measure the flour.

She pushes the button on the bread machine and we start the dough cycle. After an hour, she hears the beep and says, "Mommy, time to braid!" She runs down to the kitchen and pulls the stool back out. Now, this is the time she LOVES. I give her a piece of dough and she loves to squish and squeeze it with her little hands. "Mommy, it's sticky," she says and I give her a little flour for her hands. She loves this because it adds to the mess.

I divide the dough and she helps me remember how to braid, "Second overall, first in the middle." After I am done with my "big" challah, she lets me braid her "own" challah. It is so wonderful to see her smile when we finish braiding. Now, it is time to cover the challahs to keep them warm while they rise. She tells them, "Night, night...see you soon!"

While she is absorbed with her toys an hour later, I sneak upstairs to put the challah in the oven. A little while later, we have a beautiful Mommy and Daughter challah for Shabbos.

My husband comes home from work erev Shabbos and our little girl helps set the table and get things ready for Shabbos. She even helps place the candles in the candlesticks. When I finally bring the challah board over with the challahs covered for Motzi, everyone is excited to see what is underneath! At last, my husband says "Kiddush", we wash, and then we say Motzi. Ah...with a big smile, he uncovers the challah my daughter and I made.

Her ear to ear grin is priceless. After Motzi, she spends most of the meal drinking grape juice and gnawing on the mini-challah I braided for her.

"Daddy, second overall, first in the middle, me do it myself," she tells my husband. The moments we create now will last us a lifetime. (A Simple Jew)

This Dvar Torah is dedicated to the recovery of Ariel ben Jordanna.

To dedicate a Dvar Torah, click here.

Quote of the day

2011-08-08T00:01:00.003+03:00

"When a person does not eat in Holiness, it brings something evil in the heart." (Rabbi Nachman of Breslov, Likutey Moharan I, 60)

Comment: Eating in Holiness has several aspects. The most important is certainly to eat only kosher food. However, eating in Holiness goes beyond this minimum. Before and after eating, a person must say the appropriate blessings.

Some Halakhot (Jewish law) must also be met: if you eat bread, you must wash your hands and pronounce the blessing described by the halakha. Also, eating in Holiness means eating only foods that we need to live and stay away - as much as we can - from gluttony, greediness ...

When these criteria are not met, a evil substance enters into the person. Without the latter being always aware, that substance keep him away from anything that has a spiritual character. Thus, the person comes to the conclusion that the spiritual is not for him and goes even further away from it. Because of his way of eating, this individual is spiritually asleep.

Reading Tehilim (Psalms) 7:4

2011-08-07T00:02:00.001+03:00

(To read the introduction to this series, please click here.)

"O Lord my G-d, if I have done this; if there is iniquity in my hands," (Psalms 7:4)

With this verse, King David began to compile a list of injustices that would threaten his own life if he had committed them. This is an absolute truth: even if Divine Justice is beyond human understanding, we can be sure that nothing happens by chance in the life of every person and that injustice is not included in attributes of the Creator.

Not laying oneself open

A climber who wants to conquer a very high mountain and wears only light sporting clothes put himself in a dangerous situation: the cold, sharp stones, snake bites ... Not being equipped as he should be, his ascension has little chance of success. On the other hand, if he took all the necessary precautions, he increases significantly his potential to reach his final destination. In our daily lives, we are all climbers of a particular type.

In many eyes, life is like a series of climbs and descents. The good and happy moments are followed by more difficult times in which the crises and tensions occur without warning, G-d forbids. After the hours of euphoria follow the tears of pain. We certainly cannot control all events that affect us, but at the same time, we must be careful not to become easy prey.

Just like the climber who get completely prepared before starting to climb a mountain, we must take all feasible precautions to face our challenges in an optimal way. To this end, we must multiply our prayers, good deeds and not commit any injustice: against Hashem, our neighbors and ourselves. It is only after having done our share of work (hishtadlut) that we can ask the Creator to do His, somehow.

We live in a difficult world in which lying, stealing and cheating of all sorts are common. Thus, it is tempting to blend ourselves in the masses and to behave the same as most of our contemporaries. If a "small" lie can get us a great favor, why shouldn't pronounce it? If a "harmless" theft may allow us to obtain a substantial advantage, would we not be simple-minded not to commit it? The list is long of all the shameful behaviors that we justify by the ones of our fellows. "Since everyone does it ... "

At bedtime, when the time is favorable to take stock of our day, the chances are great that we cannot be very proud of ourselves. Without doubt, we are not the greatest Sage of our generation, our thoughts are not always holy and our desires are often at odds with the Divine Will. However, some things are under our control ... if we really want.

There is a great satisfaction to be able to report to the Master of the World: "I didn't steal anybody! I didn't lied to anyone! I didn't hurt anyone!" In fact, if we are very particular in our relationship with our contemporaries not to harm them, we can draw an important source of spiritual vitality in this achievement.

This is not trivial. At a time where theft, lying and cheating has become a popular game throughout the countries on the planet, if we seek - in all sincerity - to be included among the rare individuals whose honesty is still a cornerstone central to their lives, Heaven will not ignore it. May the inequities of all kinds stay away from us!

To continue...

Quote of the day

2011-08-07T00:01:00.002+03:00

"The essence of food is to revive the heart." (Rabbi Nachman of Breslov, Likutey Moharan I, 60)

Comment: Ideally, we should use every moment of our lives to bring us closer to G-d. This includes meals, even if they are precisely the times when we tend to forget.

The heart is the seat of respect and fear that every person must have for the Creator. It is to give more vitality to this fear of Heaven that Hashem created us with the need to eat. Thus, each meal becomes a unique moment of reconciliation with the Divine.

Certainly, we can combine the necessary with the pleasure and spend some time to prepare delicious dishes. However, the more we attach importance to this aspect of eating, the more we are away from G-d. Here's the challenge of the person who wants to take the path of reconciliation: to try to give each day a little less emphasis on food.

Parasha Devarim - Rabbi Nachman of Breslov

2011-08-05T00:02:00.001+03:00

We are often in situations where scolding someone is tempting. Yet, how many times have we seen that not only our words have served for nothing, but they have worsened the situation? We stay often with a bitter taste in these situations: maybe, I should not have spoken? Was it better to say nothing?

Rabbi Nachman of Breslov explains why everyone cannot teach a lesson to others:

"These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness ..." (Deuteronomy 1:1)

Blaming someone is a high concept and it is for every Jewish person to reprimand a fellow if he finds out that the other does not behave in a correct way. This corresponds to what is written (Vayikra 19:17): "You shall reason your neighbor, and not allow sin on his account." However, every person is not able to reprimand.

In fact, it is written in the Gemara (Arakhin 16b) that Rabbi Akiva said: "I would be surprised if there is one person in this generation who could reprimand another." Now, if Rabbi Akiva said that in regard to the generation in which he lived, this is even more true for our generation!

If a person who is not able to reprimand others does it, everything he says is useless. Moreover - and this is even worse - his words will develop, among the souls that were supposed to listen, a foul smell.

This reflects the fact that his criticisms awaken the "bad smell" of bad actions and negative traits of individuals to which he directs his reprimands. This can be compared to something which does not smell good: as long as nobody touches this thing, its bad smell is not noticeable. However, when he starts to move it, the stench is beginning to be felt.

This is what happens when a person who is not able to blame others does it nevertheless. His words stir up and awaken the stench of evil and negative character traits of the people he reprimands. Because of them, these people "smell bad." (...)

However, when a person has the ability to reprimand others, the opposite happens. With his reprimands, he gives more power to the smell of the souls to whom he is talking.

That is why our reprimands should be like for those that Moshe Rabbeinu (Moses our teacher) had made against the people of Israel at the time of the sin of the golden calf. In fact, thanks to his criticisms, he transmitted a good smell, as it is written (Song of Songs 1:12): "My nard sent forth its fragrance." It is not written that the flavor of the people Israel went away (when Moshe rebuked him); rather - as Rashi explains about this verse - Moshe's admonition to the Jewish people about the golden calf gave him a good "flavor."

(Likutey Moharan II, 8:1)

Quote of the day

2011-08-05T00:01:00.002+03:00

"When a person does not eat in Holiness, he is in a [spiritual] sleep." (Rabbi Nachman of Breslov, Likutey Moharan I, 60)

Comment: If G-d created man with the need to eat it is for one reason: that by eating he glorifies his Creator. Thus, when a person does not eat in Holiness, he does not fulfill his duty in this world. In other words, he is spiritually asleep.

Eating in Holiness has several aspects. The most important is certainly to consume only kosher food. However, eating in Holiness goes beyond this minimum. Before and after eating, each person must say the appropriate blessings.

Some halachot (Jewish law) must also be followed: if we eat bread, we must wash our hands and pronounce the blessing described by the halacha. Also, eating in Holiness means consuming only foods we need to live and move away as possible from the greediness, gluttony ...

Dangerous sides roads

2011-08-04T00:02:00.001+03:00

"Dear David-Yits'haq,

I wish to convert to Judaism, but my contacts with the Orthodox community have so far been ineffective. Consequently, I think to start a conversion with the Liberal Jewish movement. What do you think? " (David M., Belgium)

Dear David,

I already wrote about the profound nature of a conversion to Judaism: a true declaration of love made to the Creator. Beyond the status that the person has at birth - that of an non-Jewish individual – he or she decides to take upon himself-herself to follow a number of commandments which were sent from Heaven and to join the Jewish people. When it comes from the heart, that desire is one of the most moving we can ever hear from a G-d's creature.

Doing G-d's will

Hashem's will has been exposed, interpreted and received a legal aspect in the Jewish Holy Writings: Talmud, Gemara, Shulchan Aruch ... Each person wishing to inquire about what G-d expects from us should study these books or ask questions to a person who studies them (and who has sufficient authority to answer questions). It is not difficult to understand that sometimes, Heaven's will goes along with our own will, while in some other cases, it contradict ours. However, the most important thing is to remember is that anyone who really wants to get closer to the Master of the world should forget himself-herself and do what the Creator expects from him ou her.

That logic is the opposite of the one of the Reform Jewish movement (and also liberal, conservative ..). While each of these movements has its own peculiarities, all have one thing in common: to put the person above the Divine will. The members of these movements - and the authorities who run them - interpret the Scriptures according to their own desire and pack their decisions under the guise of the respectability of the Jewish law.

The approach of these movements is identical to the process of the emergence of judicial systems among the nations of the world. When a nation considers an idea acceptable or unacceptable, it amends its laws accordingly. Subsequently, the behavior of each individual is gauged according to the law that was made earlier. If we find this process normal in the country where we live, it is because it deals with human justice and we want to be the ones who dictate it. However, when it comes to Divine justice, the situation is reversed.

Is it hard to understand that the Master of the world has His own perception and definition of justice – the one He taught us in His Torah – and that it behooves us to adapt ourselves to this vision, rather than the other? To give to our decisions the appearance of Divine justice ends only in one thing: to push us away from the Divine, with the feeling of having done our duty! I feel obligated to tell you that in many cases, a person who does not follow G-d's commandments is less remote from the Creator than the one who follows the commandments he has defined himself as Divine.

It is for this reason that I advise against approaching the movement you mentionnd in your letter. Firstly, I advise people not to convert to Judaism (article in reference): this is a long and exhausting process and the majority of people who have done it are in fact dissatisfied, even if they finally obtained the Jewish status.

Secondly, the Creator offers an attractive way to serve Him: that of the Bnei Noach (article in reference). Don't misunderstand that way: it is not a second choice path. To think about it that way is an affront to the Divine justice which has chosen to give you birth as a non-Jewish person.

If you feel in your heart a feeling of love for G-d, you have before everything else to thank Hashem for it. In your case, your obligation is to study the laws of Noah and the practical aspects of their applications. It will take time before you know hem well and they will be a major source of pleasure in your life. The joy a person feels in approaching G-d is much higher than all the joys that this world has to offer.

More and more people are awakening to spirituality, without being satisfied with the message taught by the Church. It is for all these people that the study of laws of Noah is a sublime pleasure. Studying the Word of G-d - unchanged, as it was delivered at Mount Sinai and independent of the smallness of the interests of one or the other - is the ultimate goal of every person on earth. I welcome you in your new studies!

David Yits'haq Trauttman

Quote of the day

2011-08-04T00:01:00.002+03:00

"If in the physical realm, certain foods induce sleep - while others inhibit it - this is also the case in the spiritual realm." (Rabbi Nachman of Breslov, Likutey Moharan I, 60)

Comment: Sure, we all know this undeniable truth: after a heavy meal, a nap seems the only possible outcome. In fact, if we eat a large quantity of food, our eyes become heavy and sleep is unavoidable.

Beyond quantity, the quality of the food we eat helps - or inhibits - sleep. Thus, dairy products are known to promote sleep; alcohol too (in small amounts) or caffeine tend to allow us to stay awake.

These obvious reactions occur in the same way in the spiritual realm. As unbelievable as it sounds, eating kosher foods make it easier to have Emunah (faith), that is to say, to live a spiritual awakening. On the other hand, eating foods that are not for the Jewish soul (mainly non-food kosher foods) make the connection with the Divine more difficult (lack of enthusiasm, or desire...). This is the spiritual sleep.

To pray with a group

2011-08-03T00:02:00.002+03:00

The essence of prayer is to pray in a group and not to pray when we are alone. To pray with a goup is the symbol of the lack of divisions between the people of Israel. We simply have to gather the members of the community and to form a single group.

On the other hand, the prayer should take place within the walls of a synagogue. In fact, it is specifically in that place that the souls of the people of Israel enter and come together. This is the fulfillment of perfection for prayer.

That is why Jewish law allows us to compel a person from the community to share the costs for the construction of a synagogue. The word "unity" comes from "one". This means that each person must participate in this effort.

The case is similar to that of a person who forces his friend to act in a certain way for the benefit of the latter. Even if that friend does not realize what he lacks, if the first person sees it, he is right to insist to come to his help.

It is the same when we want to build a synagogue.

Translated from Likutey Halakhoth from Rabbi Nathan, Hilkhoth Haknesseth, halakha 1

Quote of the day

2011-08-03T00:01:00.002+03:00

"Some people fell in a [spiritual] sleep as a result of eating." (Rabbi Nachman of Breslov, Likutey Moharan I, 60)

Comment: We all know that the foods we eat leave an impact on our body. However, we often ignore that they also influence the way we think. Thus, what we eat - and how we eat - can help us in our Divine Service.

The two main aspects to follow when we eat are: 1) monitoring the nature of our food (which must be kosher) and: 2) to eat with restraint. Only when both aspects are present do we eat in Holiness.

A person who consumes food that are is not kosher, G-d forbid, will have difficulty waking up to spiritual things. In addition, a person who eats too much and overemphasis what he eats (gluttony) builds obstacles that separates him from Hashem.

To take what is not ours

2011-08-02T00:02:00.002+03:00

According to what we think about our life, we might feel - more or less often – that we do not get what we deserve. Whether it is our spouse, our children, our colleagues at work ... anyone who does not act according to our own desire finds himself being against us.

This opposition happens every day and can take various forms. However, in all cases, our reaction is the barometer of where we stand in our Divine service.

An indicator to monitor

When we feel a sense of frustration, we must realize that we depart from the faith. If we allow anger to erupt, we completely forgot that there is a Creator and we are dangerously close to idolatry.

No matter that our spouse has an opinion different from ours; that we have to repeat a hundred times the same thing before our children listen to us; that our boss does not appreciate our work ... All these situations have one thing in common: they were wanted, planned and implemented by G-d. Who are we to challenge them?

A mans would be very clever if he could say: "I do not know what anger is!" When we least expect it, it can occur in seconds. When that happens, we go from being a free man to become the slave of our evil inclination. May G-d save us such a thing.

What we lack most in our lives is the "daath" ("knowledge"). The real daath is knowing that G-d exists. Big deal! Many of us know that G-d exists. Without doubt, we don't put our Tefillin every morning without knowing that G-d is somewhere; we do not pray every day without knowing that the world was created by the Divine Will.

However, the real daath is to really know that G-d runs His world and there is not one thing on earth that can occur without G-d to want it. Thus, getting angry, is to challenge the situation in which the Master of the world has put us; because we want something that we don't have, we want to obtain by force what G-d does not want to give us.

In contrast, the person who has faith will not complain about what happens to him. This does not mean that he will understand every time the opposition he may encounter. More simply, it means that this person really knows that G-d rules the world is that we must trust Him.

To have faith is knowing that G-d wishes us well and that evil can not come from Him.

May G-d give us the real daath we all need to meet the challenges of our life. Amen.

Quote of the day

2011-08-02T00:01:00.003+03:00

"Some people fell into a [spiritual] sleep because of their lusts and their evil deeds." (Rabbi Nachman of Breslov, Likutey Moharan I, 60)

Comment: To want material things is not comparable to need them. If we all need a bed (to sleep), a house (to live in), a kitchen full of food (to eat) ... this should not become an important source of pleasure.

The more we take pleasure in material things, the less we love G-d. If that pleasure is too strong, it can even cause us to transgress the Divine Will, G-d forbid. For example: a person who absolutely wants to drink a specific wine, might not accept the fact that he can not to drink it because that wine is not kosher.

So are related cravings and evil deeds or transgressions. The more we attach great importance to the former, the more we risk the danger of committing the others. The most important is to wake up from our spiritual sleep and realize that the main source of pleasure and vitality lies in Hashem and only in Him.

Bnei Noach and Jewish Holidays

2011-08-01T00:02:00.001+03:00

In this article, the Rav Schwartz describes the way Noahides can relate to the Jewish Holidays.

Yom Kippur

Yom Kippur is a day of repentance. While it is not a Noahide fast, repentance is a Noahide necessity

Succoth (Feast of Tabernacles)

It is stated in the book of Zechariah that after the Temple will be restored, during the holiday of Succoth all the nations of the world will make a pilgrimage to Jerusalem to bow down before G-d. Zechariah 14:1-21 states:

''And it shall come to pass that every one that is left of all the nations which come against Jerusalem shall even go up from year to year to worship the King, the L-rd of hosts, and to keep the Feast of Tabernacles. And it shall be that whoever will not come up of all the families of the earth unto Jerusalem to worship the King, the L-rd of hosts, even upon them shall be no rain.''

''And if the family of Egypt go not up, and come not, that have no rain, there shall be the plague, which with which the L-rd will smite the nations that come not up to keep this feast of Tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. In that day shall there be upon the bells of the horses Holiness Unto the L-rd; and the pots in the L-rd’s house shall be like the bowls before the altar. Yea every pot in Jerusalem and in Judah shall be holiness unto the L-rd of hosts; and all they that sacrifice shall come and take of them and boil them; and in that day there shall be no more a Canaanite in the house of the L-rd of hosts.''

It is worthwhile for a person to take his vacation during this time. By doing so, a Noahide can use this free time to study, to observe nature and to meet with fellow Noahides for mutual prayer with emphasis on world peace just as Israelites did when the Temple existed and, as sacrifices were made for the welfare of all the nations, to pray for the coming of the Messiah who will amend the ways of the world.

Hanukah

Noahides are called to celebrate the victory of Judaism over Hellenism since this victory showed the world the strength of the Israelite’s belief in the one true G-d, their true devotion and dedication in keeping the Torah and its commandments. It is also a time of special prayer for the restoration of the Tabernacle, the Temple and divine worship

Passover

Passover is the first emancipation proclamation. It is advised that Noahides during this holiday should put a special stress on freedom for all humans. Although we do find slavery in the Torah, we must remember that the slavery mentioned there is a humane slavery. If one has a slave, then be a merciful master. Thoroughly cleaning (“spring cleaning”) the house before this holiday would be a reminder of the slave labor of the Jews in Egypt. It also brings to mind the benefit that the exodus from Egypt brought to the world, a cleansing from the bad habits of mankind. On the eve of the first day of Passover, it is suggested that Noahides hold a festive meal with matzot and wine in honor of freedom.

Shavout

Holiday commemorating the giving of the Torah. On this day there was a divine revelation and the human race acquired the Torah through it. It is a day that should be set aside for the study of Torah and the Noahide commandments.

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

Quote of the day

2011-08-01T00:01:00.002+03:00

"We must always try to extend and increase each successive hour, that is to say: to lengthen and increase with it with an extra dose of Holiness." (Rabbi Nachman of Breslov, Likutey Moharan I, 59)

Comment: While chasing after the vanities of this world, we do not realize how fast time goes. We always have to make up something and we are often left with the feeling of never being able to finish what we started. In other words, we often live under pressure.

In contrast, the person whose Emunah (faith) is complete, lives surrounded by Holiness and appreciates every hour for what it is: a gift sent from Heaven to allow him countless opportunities to glorify the Creator.

Here's the goal we should set ourselves: to add a little more Holiness each day in our lives. Thanks to that element, it is every hour of our life that will take a new dimension. How do we add Holiness in our daily lives? By studying Torah, praying with the utmost sincerity, increasing the number of mitswoth ...

Reading Tehilim (Psalms) 7:3

2011-07-31T00:02:00.002+03:00

(To read the introduction to this series, please click here.)

"Lest like a lion they tear my soul, rending it in pieces, while there is none to save." (Psalms 7:3)

In this verse, King David shows plainly the ultimate intention of the evil inclination: to torn us to pieces and to definitely make us lose, G-d forbids. It is because we do not pay attention too often to the fierce determination of the forces of evil that we fall into the traps that they tend us regularly.

A world to discover

Imagine that you have found a heavenly place to spend your vacation. According to you, this place is like heaven on earth: beautiful scenery, ideal temperature, perfect quietness... In order to keep this place its unique advantages, you would not want everyone to know its existence and you would be the last to speak openly about it.

Evil forces make every effort to keep us away from the world of Emunah (faith). Their representatives on earth - the persons who do not have Emunah - ignore this world and when they speak about, it's usually to make fun of it. In fact, people who define themselves as believers are seen as unintelligent, naive and living in another world. The forces of evil have done their job!

In truth, the evil inclination fears the interest we can have for the role of Emunah and G-d in our lives. To keep us away from this world, he constantly tries to convince us that it doesn't exist. A quick glance around us reveals the almost total absence of spirituality: in the media, the arts, the daily life of most people ... Thus, although this is the essence of man, it has been excluded from our world. In other words, we have been torn to pieces without even fighting the battle.

A person in danger screams for help. However, if he does not know that his situation is perilous, he will not even consider to think seriously about his own fate. This corresponds to the situation of the majority of us: we pursue material goals (having more money, a bigger house, a nicer car ...) our entire lives without realizing that most of our existence lies elsewhere.

When a person leaves this world, the Heavenly Court asked him to justify his choices during his life and to explain the reasons for his remoteness from the Divine. If a person describes his continuing efforts - when he was alive - to get closer to Hashem and the tremendous force of the evil inclination which made him fall many times, his situation will probably not be bad.

However, what will say the person who will admit he did not want the challenge? What will he say to justify his life entirely devoid of spirituality, of G-d's presence, of the commandments that he should have study and follow ... ? Despite all the goodwill that this person will have to explain himself, it will be too late; after his death, a person can no longer rise spiritually.

A lion shows no compassion for his prey: he cuts it to pieces and when his finished, leaves nothing behind him. When our spiritual life is in tatters, the forces of evil are delighted with the unenviable status in which they find ourselves. Yet, as long as we live, it's time to wake up and no longer want to play the role of the victim.

Of course, it is not easy to leave our spiritual torpor. Who are we supposed to contact? Which are the questions to be asked? From where do we start? Etc.. The first thing to do is take a step back on the crazy life we lead and ask ourselves if that - and nothing else - must necessarily be what we should do. Then we should start thinking about other avenues open to us: the will of the Creator, our mission on earth, our duties to others ... Soon, we will someone to share our thinking and to enable us to move forward on this sweet and unknown path. To find that person, we have to multiply our prayers and trust in the Lord of the world who we will certainly make us meet that person in due course.

Then, in a short time we will have changed our status from victim to active player of our own lives. What a joy to shout from the rooftops of the world!

To continue...

Quote of the day

2011-07-31T00:01:00.002+03:00

"There are some evil people that it is forbidden to bring under the wings (of Divine Providence.)" (Rabbi Nachman of Breslov, Likutey Moharan I, 59)

Commentary: To want to bring other souls closer to the Creator is an obligation for each person, taking into account the spiritual level of each one. However, there are some people for whom attempts at reconciliation with the Divine are doomed to failure. According to Rabbi Nachman, it is forbidden to try to bring closer particularly bad and evil people.

A person who knows nothing about his Holy Roots and whose life does not seem to have any Jewish aspect is not necessarily an evil person who must be avoided. Rather, these are people whose desire to harm and to destroy is strong and who put us at risk of being swept away by their torment; from these people, we must stay away.

If it is not always easy to identify these people, prayers can help us to see more clearly; also, searching for the advices of someone more erudite than we is probably a good idea.

On Rosh Hashanah : come to me! (2)

2011-07-28T01:02:00.001+03:00

(This is the second part of a lesson given by Rabbi Nathan Liebermensh, Chelita. To read the first part, click here. This article is the first in a series of Divrei Torah about the trip on Rabbi Nachman's grave in Uman for Rosh Hashanah.To read all the articles, click here.)

In this context, we find Reb Nosson in Likutei Halachos discussing the well-known Zohar that no Teshuvah helps with the blemishing of the Holy Covenant (Pgam Habris) for which the Rebbe insisted that Teshuvah does in fact help and that no one understands that Zohar besides him. Reb Nosson explains how the rectification of that blemish, and the true repentance for the sin, is through believing in Tzaddikim. He explains this in light of Likutei Moharan 29, that all the 365 spiritual “tendons” in a person correspond to the 365 negative commandments in the Torah, and when someone does a specific sin, he causes a blemish in the tendons which corresponds to it.

Concerning this, the Rebbe says that we must always try to purify ourselves by drawing purity and “whiteness” from our minds to our “tendons”. But what should somebody who has blemished his mind through Pgam Habris do?

Reb Nosson explains that the only solution is to nullify his mind to the mind of the Tzaddik. Then the Tzaddik can give him “whiteness” from his own mind in order to purify him from all his blemishes.

In this light, we can understand the following Midrash: “Said R’ Yehoshuah D’Sachnin in the name of R’ Levi: Concerning everything which the Holy One, Blessed be He, told Moshe, he explained to him its impurity and its purification. When they reached the portion of the Kohanim being defiled by a corpse, Moshe asked, ‘Master of the World, if one is defiled is such a way, how will he be purified?’ and He did not answer him… When they reached the portion about Parah Adumah, Hashem told him, ‘At the time I told you about Tumaas Mes, and you asked me what is its purification, this is its purification.’”

The Rebbe teaches in Likutei Moharan 2 that Pgam Habris is also referred to as Tumaas Mes.

Together with what we just saw from Reb Nosson, we can understand that this is what Hashem was telling Moshe. The rectification for Tumaas Mes, which is Pgam Habris, is through a “chok”. Putting aside the mind and nullifying oneself before the Tzaddik, through belief in him, is what purifies and renews the mind.

This is what is alluded to in the Midrash that Hashem told Moshe, “To you I am revealing the reason behind Parah Adumah, and for everyone else it’s a chok.” The explanation was given to Moshe, the true Tzaddik. The same way the Rebbe said that only he understands the aforementioned Zohar. For the mind of the Tzaddik is the Tikkun. But we must approach it as a chok, by totally giving ourselves over to the Tzaddik.

Therefore, concerning all the obstacles and doubts which we all have, there seems to be a simple solution. Let us all imagine the Rebbe alive, living in Uman, and calling out to us, “Come to me for Rosh Hashanah!” People ask the question, there are people who would rather come a different time, and the Rebbe answers them all, “Whether you eat or not, whether you sleep or not, whether you daven or not, just be by me for Rosh Hashanah, there’s nothing greater than this.”

And then he adds, “The Tikkunim which I accomplish on Rosh Hashanah, I can’t do throughout the whole year.”

Everybody should think about how much he has sacrificed himself to get close to the Rebbe and to Breslov, and to all the advice which he has given. Here we are discussing an awesome thing, such an incredible Tikkun, incomparable to anything else, something which the Rebbe himself told us that there is nothing greater than it. Of course, it’s impossible to demand sacrifice from someone else, but at least let everybody know what we’re talking about. Maybe this will help people to try harder to overcome their obstacles.

Hashem should help us all draw upon ourselves the holiness of Rosh Hashanah, and alleviate all harshness for the coming year, for the entire world.

Rabbi Nathan Liebermensh, chelita.

Quote of the day

2011-07-28T00:01:00.002+03:00

"A person who constantly tries to bring others closer to G-d must make sure that the forces of death and evil that these people have do not grasp him." (Rabbi Nachman of Breslov , Likutey Moharan I, 59)

Comment: People who are distant from Hashem are the victims of the forces of death and evil which prevent them from seeing the Divine Light. By approaching them, the individual who tries to remind them of their Holy Roots is in danger of falling into the hands of these negative forces.

As important as it may be to bring Jewish souls closer to the Creator, one cannot put himself at risk, even if he is filled with good intentions. Thus, basic precautions should be taken, taking into account the spiritual level of the person seeking to influence others.

The principle is simple to understand, but essential to follow: before going down to raise a soul, one must be sure not to fall with it. While it is the responsibility of each person to strive to inspire others, one should not it be the victim of his ardor.

Reviewing One's Learning

2011-07-27T00:02:00.002+03:00

Rebbe Nachman of Breslov taught, “When a person reviews his learning, the Torah itself asks of Hashem that He reveal the Torah's reasoning and secrets to him.”

How are we to understand this amazing statement?

Rabbi Micha Golshevsky answers:

There are infinite levels of depth to every concept - and every word - of Torah. This emerges from the Zohar which states: "The Jewish people, the Torah and Hashem are one."

Every Jew has vast hidden depths of spiritual potential. Like molten lava, this passion often pour out of him at unexpected moments, causing him to do things that are truly amazing. This is why we find so many Jews - even completely estranged from Jewish tradition - that do inordinate amounts of chessed or give much more charity than the average non-Jew.

A wonderful treasure

For some Jews this fire comes out in their taking up a civil cause with tremendous self-sacrifice, while for others it is expressed in working to find a cure or help others through science, arts or any number of fields. Jews excel on average much more than non-Jews because we have "activated neshamos" which are acutely aware and yearn for things spiritual. (This comes out of the Maharal in a few places.)

Just like our souls are multi-layered, so too the holy Torah can be understood or connected to on many levels. To quote another Maharal, the Torah only affords a person holiness if he believes that it reveals the will of Hashem. If not, it does no more for him than learning about mundane matters. Of course if one even wants to come to this level, he accesses mitoch shelo l'shma ba l'shmah and he will eventually get there. But if not his Torah will be lifeless (of course if he does teshuva he can always revive it, since the potential connection to Hashem through what he has learned is there, but only if he believes in it ).

But lets say a person does believe the Torah is the Will of Hashem. After he has learned something, how is he to access the deeper meaning of the Torah? How can he understand it better and internalize more of its message? Perhaps the best answer to this question can be summarized in one word: review.

The Talmud tells us that it is easier to learn new material than to review what is already familiar. But of course, without review one cannot possibly master Torah. Rebbe Nachman is telling us here that one who arouses love of Hashem and Torah his fiery neshamah and reviews what he has learned is given wondrous insight and understanding as a result of this.

Now Rebbe Nachman - and Rav Shach - advocated learning through a mesechta (or more) and then coming back to it with a fresh eye. Others held differently. The Steipler explained that one should force himself to review since this is a bigger atonement for sin than any self-mortification.

However we review we must never lose sight of the immense depth of Torah and our desire to understand it. We must review with as much enthusiasm as we can muster, with great joy and yearning. Let us repent when we learn as we recall the words of Rebbe Nachman, "The Torah is Hashem Himself calling us back to Him." (A Simple Jew)

This Dvar Torah is dedicated to the recovery of Gilad ben Ahuvah.

To dedicate a Dvar Torah, click here.

Quote of the day

2011-07-27T00:01:00.002+03:00

"When faced with greatness and pride, the Divine Presence flees into exile." (Rabbi Nachman of Breslov, Likutey Moharan I, 58)

Commentary: The Divine Presence never seeks to impose herself. As soon as she founds in a person a feeling of grandeur or pride, she leaves him. In fact, pride is a terrible character trait wich we must flee at every opportunity.

Someone made a presentation and the audience is delighted? This person shouldn't give himself the merit of his success: it's in Heaven that everything was decreed! Another person works hard and brings home a high salary? He shouldn't draw any pride: it is the Master of the world who gave him his potential! Etc.

In every situation, we must thank Heaven for allowing us to receive what we have and excuse ourself to use only a small part of our faculties. Never, should we be proud of ourselves, of our success, our possessions ... All this has been given to us from heaven, without us knowing the reason for sure.

Going to live in Israel?

2011-07-26T00:02:00.001+03:00

In recent years, the number of Jews who left France to settle in Eretz Israel is growing. The difficult economic situation and anti-Semitism are most often the compelling reasons that explain their departure. Thus, many people ask themselves: "Should I go too?"

To go or not go?

Sounds easy, but we tend to forget it. The first question to ask ourselves before undertaking such a departure is: "Will it help me to get closer to G-d?" It is with this thought that every Jewish person must weigh the many decisions he must take over his life and not only that of his possible departure to the Holy Land.

To live in Israel is difficult. If the economic situation in France is not so great, what about the one in Israel? Moreover, the social benefits to which we are accustomed to receive in France are much higher than those offered here. This may sound petty to think that way, but when a family finds itself in two rooms in Jerusalem - or elsewhere - and it no longer has the financial means to pay the rent, the stress is real.

It's not just the economy that is difficult. The spiritual life also has its surprises. The thought of the Jewish people - united and bounded together - is undoubtedly a beautiful one, but it does not correspond to what most people live and feel.

The differences between religious people and those who are not, the sometimes tense relations between Sephardic and Ashkenazi Jews, the difficulty of finding a community where you feel good ... are all factors that can destabilize people.

That's why - with many other reasons - I do not advise to come live in Israel as a "general principle." I am very surprised to hear this idea put forward in a systematic way by some people. Do they know that between one third and a half of French families who came to live in Israel leave to go back to France within five years after their arrival here? Do they realize the financial, emotional and spiritual cost that such experience can have on an entire family?

Rather, I advise potential candidates to come a few days in the Land of our forefathers and meet as many people as they can. To ask questions and actually see what is happening here is critical to a successful move. Thanks G-d, there are great people here who can be of good advice! Not to use them is really unfortunate.

To conclude, I want to say that I am the first to be happy when I see a family coming to live in Israel and growing into the path of Torah. At the same time, I am extremely saddened when an attempt ends in failure. That's why I recommend you to think carefully.

Quote of the day

2011-07-26T00:01:00.002+03:00

"The tiferet (beauty), is when a person is careful how he shares his wisdom." (Rabbi Nachman of Breslov, Likutey Moharan I, 58)

Comment: If some things are good to be said for some people, it is sometimes better not to tell others. Such is life: all ears are not ready to hear the same things.

A person who has some wisdom and shares it without distinction does not necessarily do a good thing. If his words allow malicious individuals to make fun of one of the many aspects of Judaism, it would probably have been better for him to stay silent.

Thus, the true beauty is to spread his wisdom with intelligence. Knowing to whom we talk and what to say are two essential aspects of discourses given in public, advices given to a third person ... To help us to see more clearly, we must multiply prayers to receive help from Heaven.

Thieves of time

2011-07-25T00:02:00.002+03:00

Our desire to study is always great when the sun rises. However, gradually as the day progresses, our various obligations take over and they all seem to say the same thing: "Not yet! Later! "Already the sun is on the horizon and we realize that we forgot the enthusiasm we had in the morning. What should we do to overcome our evil ways and to open a holy book?

Stealing is good!

In fact, our parents lied to us. When we were kids and they told us that stealing is a evil thing, they forgot to tell us everything. Their is a lie of omission.

Of course, stealing is wrong. Stealing the property of others is to want to take the mantle of G-d. If the Creator of the world wanted us to have what we desire, He would have already given it to us. Stealing a tangible or an intangible thing is the same. Thus, to steal somebody's time is as bad as to steal his wallet. All this, our parents taught us.

Yet, we actually do have to steal during our lives. In addition, we must steal often, every day.

To study our holy books, we must steal time. Not that of others, but ours.

In Likutey Moharan I: 284, Rabbi Nachman reminds us that every person - after his death - is judged and must answer the following question: "Have you set aside time to study the Torah? "According to Rabbi Nachman, the true meaning of this question is as follows: each person is busy with his daily activities. If we expect one day to have time to study, we could possibly spend our lives without studying. For this reason, "to set aside time" is the equivalent of "stealing time" on our many activities.

This theft is precious. By becoming thieves in holiness, we can complain to G-d, saying: "Master of the world! Be not angry against me if I'm not the scholar that I should be. My faults are numerous and my temptations are often stronger than me. However, every day I steal time in my business in order to study. Every minute spent learning is difficult to gain. Greed is terrible. Yet, every day I try to overcome it: when I study Your holy Torah."

Everyday, we must affirm our desire to be thieves of time. Every day, several times a day and as often as we can.

Quote of the day

2011-07-25T00:01:00.002+03:00

"The gevura (srength) is to give priority to our fear of sin rather than our wisdom." (Rabbi Nachman of Breslov, Likutey Moharan I, 58)

Commentary: The wisdom that we acquire by learning the Torah is essential to deal with the challenges of life. Without it, we run the risk of falling into the traps made against us by the forces of evil and death.

Before using our wisdom to achieve a specific action, we must inquire into the possible risk of sin which we could be exposed by doing so. If we take this precaution at every opportunity, we will probably stay away from mistakes and transgressions.

Therefore, the real strength is to take appropriate measures so as not to follow the opposite path of rapprochement with G-d. In other words, is strong the person who puts the World to Come at the top of his priorities.

Interpreting a silence

2011-07-24T00:02:00.001+03:00

Imagine : you receive a couple of friends for a casual lunch. During the discussion, the guest asks the householder: "Can we count on your visit next week?" And the master of the house to reply: "Certainly, my wife and I will be delighted to be your guests ".

Later that evening - when the guests are gone - the husband asks his wife: "Are you happy to be invited by our friends next week?" And the woman to reply: "I never told you that I approved your answer. For me one thing is clear: I do not intend to go." The husband then expresses his surprise by reminding his wife that she had remained silent when he approved the invitation.

A step forward or backward?

Should a silence be taken as an endorsement or as a refusal? According to the Gemara Nedarim 77a, it is impossible to know. This uncertainty is due to the dubious nature of silence: do we want to ignore what has just been said, or do we want to show our approval?

This dubious nature should be taken into account in our relationship with our spouse. Thus, we should never think that silence means acceptance. Rather, we must consider a silence as an obligation to clarify a doubt, once the situation allows.

If we consider the number of misunderstandings that occur between husband and wife, an explanation has a great virtue: that of removing doubts about what the other thinks. Once this doubt raised, we know on what we are standing and the risks of misunderstanding will disappear in a second.

This lesson is also useful for the education of our children. When we give them an information, we should never think that a silence means that they understood and accepted what we have said.

It is certainly wiser to ask the question: "Did you understand what I just said?" In other words, we must insist on an clear answer to our words. Such an approach also helps to avoid misunderstandings.

May G-d allows us to understand and to be understood without ambiguity.

Quote of the day

2011-07-24T00:01:00.002+03:00

"The chesed (love) is to share our wisdom with others and to draw them under the wings of the Divine Presence." (Rabbi Nachman of Breslov, Likutey Moharan I, 58)

Comment: When a Jewish soul follows the ways of the Torah, she lives a life full of delights in this world. Also, the mitswoth done and the desire to get constantly closer to Hashem gives her access to the Future World and to eternal life.

A person who shares his knowledge of the Torah with others shows a great love. The Torah that the person speaks is the "Torah of chesed." Thanks to him, other souls have the opportunity to leave the path of evil and death who wish to push us away from the Creator.

This is also why it is important to learn the Torah in order to teach others. The Torah is a treasure that becomes more valuable when shared. The more people we can share our knowledge, the greater is our merit.

Quote of the day

2011-07-22T00:01:00.004+03:00

"We must have faith in our Sages, that is to say we should disregard our own intellect and Knowledge to rely only on our Sages." (Rabbi Nachman of Breslov, Likutey Moharan I, 57)

Comment: The situation is the same since the time of the prophets: the individual who heard the Word of God is the one who must teach the Torah to the Jewish people. It is only by following the words of the prophet - because they are Hashem's - that we can get closer to the Creator.

Certainly, we don't live in the era when it was possible to hear the Divine Words. The prophets are no longer of our generation and it is on our Elders - the Talmidei Hakhamin - that we must rely. Yet, the attitude has remained the same: to express our willingness to listen and follow their words.

We must show great humility to have full faith in our Sages; in fact, it is an essential aspect of our Avodas Hashem. Full confidence and without limit: it is with such baggage that we can move ahead on the path of the Divine.

Parasha Matoth - Rabbi Nathan from Breslev

2011-07-22T00:01:00.001+03:00

" If a man vows a vow ..." (Bamidbar 30:3)

The parasha Matoth deals with vows. From the mitzvah of vows we learn the great power of speech: immediately after someone has just expressed something verbally, he must do what he said.

In fact, the entire subject of vows is truly a marvel, as explained by Rabbi Nachman in Likutey Moharan I: 57. From the vows, we learn the greatness of man and his free will: each person has the ability to create for himself new mitzwoth with his own words; in this way, he creates mitzwoth that nobody had asked him to create.

For example: a person may refrain from something that is - by nature - allowed to everyone. Just by saying aloud his desire, he has to refrain from that thing ... even according to Biblical law! This is really amazing!

The object in question is not intrinsically forbidden, but when the person said the words that forbid this thing to himself - even if he did not utter one of the holy Names of G-d - the Biblical law enters in action and make that object forbidden for that person!

The power of free will

With this, we learn the great power of man, possessor of free will. The basis of his free will is in his mouth and his heart. When his heart wants very much to be sanctified through the separation from a physical thing - and that person expresses his will verbally by using his mouth - that thing becomes forbidden by the Torah!

This mechanism is accomplished through the fact that the Jewish soul is a "part of G-d above" that He Himself is bound to the Torah. We know that the Almighty, the Torah and the Jewish people are one (Zohar Acharei Moth 73a). Therefore, man - with a simple expression - has the power to make wishes and create mitzwoth for himself, as he desires.

The fundamental reason why we make a wish is our desire to separate from the physical desires, as it is written (Pirkei Avoth 3): "Prayers are a barrier for the separation." This kind of vow is actually a mitzvah as the sages of the Talmud said (Nedarim 8): "It is permissible to make a vow to spur our soul."

Now, the main manifestation of a wish is made by the mouth. This teaches us the great power of speech. It has the ability to stimulate us to separate ourselves from things that are normally permitted. This can take several forms:

Some people take upon themselves to fast for one day. Others promise to refrain from eating certain types of meat. Others promise to give tzedakah ... more than they actually can. In all these cases, an elementary consideration of this subject should amaze us: if we have the internal resources to overcome our natural tendencies, why should we make a wish? On the other hand, if we do not have these internal resources, make a vow will not change a thing!

The unique aspect of vows

We can deduce from that the remarkable power that is at the root of every wish. To make a vow lifts us to an amazing degree of wisdom: that which lies at the root of free will. It is from there that we derive the strength to overcome our worldly desires, when we use our power of speech.

(Obviously, pronouncing a vow does not invalidate our free will. The fact is that the power of free will is so powerful that it can in any case lead us astray. It is because it recognizes that truth, that the Torah warns us strongly to keep what we said in our wishes and - in generally speaking - all our words.)

Thus we find in the Torah an indication of the high efficacy of vows made during our battle against Yetser hara (the evil inclination). It is written in the Book of Ruth (3:13) that Boaz said to Ruth: "By the living G-d! Lies down until the morning." According to our Sages (Midrash Rabbah 5), this sentence teach us that Boaz made a vow to overcome his Yetser hara. This means that according to Boaz, his evil inclination could have triumph over him if he did not utter a vow. With this vow, Boaz succed and conquered his Yetser hara.

We also find a large number of Righteous and straight people who have used this tool as part of their spiritual work. Rebbe Nachman said that he had often used wishes in order to achieve higher levels of Holiness and separation from material desires.

(Adapted from Chivkhé Haran 15 and from Likutey Halachoth, Orach Chaim, Hilkhoth Birkas HaCha'har 5:90)

(It is important to note that today, our Sages advise us against making vows. It is thus preferable to seek the advice of a rabbinical authority before making one.)

Bnei Noach: some mitzvot (2)

2011-07-21T00:02:00.001+03:00

From all these examples (learned in a recent article) we have learned that it is not enough for the heart to tell you to do something. There is a need for some sort of act to carry out the will of the heart. For this reason the spiritual fulfillment of a person is not reached unless it is carried out by action. The belief and the desire to be close to G-d and the actions connected with it must be according to the precepts (Mitzvot) that G-d set forth in the Torah.

There is, sometimes, an opposite process when outside actions (not connected or controlled by the person) influence the internal thinking of a person as it is explained in Sefer Ha’Chinuch #16, explaining why the Torah has so many practical precepts:

“Know that a person is governed by his actions. His heart and all his thoughts are influenced by the actions that he is involved in be they good or bad. Even a wicked man whose thoughts are concentrated on doing evil all day, if he should start studying Torah and Mitzvot, even if he is not doing it for G-d’s sake, he will start acting in a more positive manner. This is because the heart goes after the deeds. The same holds true, concerning a righteous man, who lives according to the Torah and Mitzvot, but makes a living from dubious transactions, or if for example he is forced by the King or ruler to deal in such dubious matters, he will eventually be transformed from a righteous man to an evil one.”

In Mesilat Yesharim (Chapter 7), it is written, “Alacrity is brought about by the internal enthusiasm of a person. But even if a person lacks this internal enthusiasm, he should carry out and do things in an accelerated pace, this will bring about an internal enthusiasm. Since external actions brings about internal ones.”

The Rambam, in his commentary to Avot, wrote, “If a person wants to give a certain sum to charity, it is worth while to divide this charity into several portions and give it away at different intervals and not at one time. By doing so, it has a greater effect on a person, than if he would give the sum to charity all at one time. This, despite the fact that to do so, he must invest more time and effort.”

The actions of a person should be done in order to fulfill and carry out the commandments of the Creator, since these are the things that elevate a person. As the Maharal from Prague wrote in Tiferet Yisrael (Chapter 4), “The commandments of the Torah can be likened to a rope by which a person is drawn out of a hole or a well. The person is drawn from the lowest levels to the higher levels of the world. The more he does, the more he removes materialism from himself, which then enables him to sit next to the Lord of Hosts.”

The meaning of the word Mitzvot in Hebrew comes from the root Unite and Bind. Which means that each mitzvah unites and binds the person to the Creator of the world (see Tanya). In Tanna d’bei Eliyahu (Chapter 9), it is written, “I testify before heaven and earth, Israel and the nations, man and woman between a servant and handmaiden, the Holy Spirit rests upon a person according to his actions.”

The fulfillment of the commandments in the Torah, builds the character of a person and raises him to a level of perfection, as it is written in Deuteronomy 4:14, “And the Lord commanded me at that time to teach you statutes and ordinances, that la’asot’chem – you might do them...” [The Hebrew la’asot’chem also means “you shall make (i.e. build) yourselves.”]

This word la’asotchem teaches us here that the statutes and ordinances, the mitzvot, build the person and it does not merely mean that a person must carry them out. This is why it is written in this special way. A person must be trained on the way he should build his life, starting from early childhood. Anyone reading books dealing with child- care can find many examples there. But even as a grownup, a person must take a grip on himself, if he wants to “discover himself” and find a real meaning to his life.

The Noahide laws are logical. Many intelligent people will even agree that there is a need for them, but this is not enough. We must remember that we must carry out these ordinances and statutes because we have been ordered to do so by the Creator. They were given to Adam and Noah, then again given on Mount Sinai. Part of the Torah was given on Mount Sinai to the Israelites as a Holy Nation of Priests (Exodus 19:2). The remaining part is intended for entire human race. The Rambam wrote in Melachim-Kings (8:11),

Every person that agrees to carry out the seven Mitzvot of the children of Noah, and does this in a careful manner, is a righteous gentile, and has part in the world to come, meaning that he carries this out because G-d has ordered him to do so in the Torah, through Moses. But if these seven mitzvot are carried out just because he feels a necessity to do so, then he is not a Ger Toshav (Gentile resident in Israel), nor a righteous gentile or one of its sages.

The Mitzvot have been handed down to us in the form of an order, but just the same we are called to accept them gladly. A person must accept the Mitzvot with love. Despite the hardships in fulfilling them, he must carry them out. This also has an educational value.

Quote of the day

2011-07-21T00:01:00.001+03:00

"The essence of redemption depends on Knowledge." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: Each individual lives in a double exile. The first is the exile of the Jewish people: we live in that exile for nearly 2000 years! The second is our everyday exile: the one which makes us feel so distant from G-d and Holiness and so attracted to the material world.

If the Jewish people is still in exile, is that the vast majority of its members pursues frivolous objectives whose values are contrary to those of the Torah. Our lifestyle, culture, dress style ... what do we really do as "Jewish" in our daily lives?

Each of us probably doesn't have the power to end the exile of all Jewish souls. However, for every gesture and action that we do for Hashem (mitzvah, Torah study, prayer ...), it's like trying to put an end to our exile. The more we multiply these actions in our daily lives, the more we bring closer the Jewish people to the end of its exile. This, we can do it!

Reading Tehilim (Psalms) 6:11

2011-07-20T00:02:00.002+03:00

(To read the introduction to this serie, please click here.)

"Let all my enemies be ashamed and much troubled; let them return and be ashamed in a moment." (Psalm 6:11)

Our enemies are those who wish to prevent us from serving G-d according to His will and with joy. When we manage to foil their plans and we achieve a mitzvah, we fill them with shame. The greatest of our enemies is the one which resides in us: the evil inclination which continually tries to convince us to do everything ... except Heaven's will.

A fight for life

Some of the battles that we undertake in life are temporary. An irascible boss, a bad neighbor, a chance encounter ... Although each of those person may object to us - and make our lives difficult - the place they hold in our environment is temporary. In fact, a job is quickly lost ... before another one is found, changing neighborhoods or city over a lifetime is a common thing and a bad encounter usually doesn't last longer.

However, there is an enemy that follows us every day of our lives: the Yetser Hara' (the evil inclination). This enemy has only one objective: to push us away from the Creator, G-d forbids. When it fails, it tries at least to slow down our merger with the Divine. The Yetser Hara' is not alone: it has at its disposal an army of soldiers who have a multitude of outfits: those of other human beings, animals, plants, objects ...

Two basic rules must be known in this fight of our lives: 1) We need to constantly undermine our eternal enemy to put all chances on our side, and 2) We must pray without ceasing for Hachem to intervene in our favor in this struggle. Without this intervention, we have no chance of winning.

Weakening an enemy is important, especially when it is extremely strong. The Yetser Hara' has a powerful and a formidable intellect and its tricks to deceive us are innumerable. Thus, its weakening is a must if we really want to tip the scales in our favor.

How do we weaken the evil inclination? By praying, studying Torah and doing mitswoth! Each of these actions represent a surplus of vitality that we remove from the Yetser Hara' and we give to our Yetser Hatov (good inclination). Moreover, if a mitzvah is done in the joy of serving Hashem, this vitality is increased significantly.

However, all our efforts will be wasted if we do not ask G-d to help us win the battle. It's a great vanity to believe that we can win alone. It is precisely in order to observe our attitude in the difficult times of our life - and they are numerous - that the Master of the world gave us birth. If we turn our sincere appeals to Heaven and we do our best to address and follow G-d's will, we fulfill our role to perfection, beyond the mistakes that we make.

On the other hand, if we think we can win alone, we are making a serious mistake whose consequences will soon affect us, G-d forbid. Heaven's help is vital, every moment of our lives, from the day of our birth until our death of this world.

To continue...

Quote of the day

2011-07-20T00:01:00.003+03:00

"The more a person has Knowledge, the more he lives in peace." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: The absence of peace is the situation where there is a difference between what we want and what we have. Do we want our children to be wise and disciplined? Their confusion and lack of attention they give us put us on the nerves! Do we want a high salary? The check we receive each month saddens us! In all these types of situations, we live in edginess, stress ... because we do not get what we want.

On the other hand, the person who has Knowledge (who knows that G-d created the world and manages it) sees the Divine Presence in every moment of his life. He knows that everything is wanted by Heaven and that no aspect of his life is left to chance, luck ... Therefore, the events that fill his life are taken for what they are: heavenly messages that teach him the path of rapprochement with the Divine. Thus, regardless of their nature, these events are always accepted with joy and peace!

Are animals intelligent? (1)

2011-07-19T00:02:00.002+03:00

Based on an email dialogue between a passionate secular Jewish vegetarian activist and a more equivocal Orthodox vegetarian.

Activist:

Some teachings in Jewish religious literature say animals have no intellect and cannot speak. Yet recent scientific studies clearly show that animals are intelligent and some species do have language.

Animals plan and strategize, solve problems, learn from experience, adapt to new situations, and demonstrate other elements of intelligence. Some primates can remember and repeat sequences of numbers faster and more accurately than human college students, and there is no question that dolphins, bonobos, gray parrots and other animals are intelligent creatures.

As for language, some animals have been taught an English vocabulary exceeding a thousand words, and certain birds can tell the difference between languages such as Japanese and English. Studies show that primates can communicate with humans using sign language or by pressing symbols in sequence on keyboards. Certain animals communicate in a range above human hearing, and faster than our hearing can register. So for every note we hear, for example, a bird might hear as many as ten. Other animals communicate in ranges too low for human hearing. And like human children, animals are not born knowing what they need to know to survive and prosper. They must be taught or learn on their own.

Vegetarian Chassid:

The Talmudic sages do not say that animals have "no intellect," but implicitly consider the human intellect as superior. If one occasionally comes across statements from later Jewish religious thinkers that man possesses "sekhel (intellect)" and animals don't, this should not be taken at face value. These authors only mean to say that there is a categorical difference between humans and animals.

The donkey of Rabbi Pinchos ben Ya’ir would have remained undistinguished if the rest of its long-eared brothers, too, refused to eat untithed barley, nor would Rabbi Chanina ben Dosa’s donkey have had much claim to fame if other animals commonly refused to eat or drink stolen foods. And despite the unusual intellectual abilities of these animals of the tzaddikim, we do not find that they passed the entrance exams to the local yeshivah.

Jewish philosophers, as well as the kabbalists, define man as "medaber," the "speaking being." At the same time, they and the sages of the Talmud before them acknowledge that animals and birds, too, have some sort of speech. King Solomon is said to have understood that speech. Rabbi Yochanan ben Zakkai even understood the “speech” of leaves rustling in the wind!

You are right that animals also communicate, and some more highly-developed species have their own kinds of language; but you must admit that these communication systems are far less sophisticated than those of humans -- prairie dogs notwithstanding. We must teach those parrots and myna birds our human words. This is not their natural way of communicating with each other. The complex sounds certain animals make are not the equivalent of human speech.

It is fundamental to Jewish thought that despite the encompassing unity of life, there is a hierarchy in creation, and the dignity -- and responsibility -- of humanity stands at the top of the ladder. Yet Judaism places G-d at the center of everything. Thus, our greatest characteristic is that we are created "in G-d's image (be-tzelem Elokim)." As Rav Kook states in his "Vision of Vegetarianism and Peace," we exist not in order to dominate the rest of creation like tyrants, but to recognize and "reconnect" to G-d -- "be-gin de-ishtimodin lei," as the Zohar states -- and to fulfill the great task G-d has given us: to perfect His kingship on earth according to the guidance of the Torah.

We need not reject this idea of a hierarchy for fear that it will lead to wanton exploitation because we, as religious Jews, bring unity and harmony to the entire matrix of life through the mitzvos that we perform and through the compassion that the Torah instills in us.

And if a Jew should behave in a way that violates the mitzvos, or merely remains insensitive to the spirit and intent of the Torah, that individual has failed to understand his mission in life -- even if he puts on talis and tefillin every morning, even if she lights the Shabbos candles and keeps a kosher kitchen, etc. As the Ramban states in his commentary on the Torah portion "Kedoshim" (Leviticus 19:2), the Torah demands that we strive for holiness, and one who does not take this to heart could easily remain a menuval, a coarse and depraved person, without actually breaking the laws of the Torah.

Activist:

So you consider Orthodox supervisory rabbis and kosher slaughterhouses that mistreat animals to be violating the Torah?

To be continued...

(A Simple Jew)

Quote of the day

2011-07-19T00:01:00.002+03:00

"The more a person lacks Knowledge, the more annoyed and bothered about his search for income." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: A person who does not have Knowledge (that is to say that he does not recognize that Hashem created the world and manage it) puts the search of income (parnasa) as a top priority of his life. Moreover, his lack of Knowledge removes the barriers of restraint in his desire to accumulate goods. This two factors create the ideal situation desired by the forces of evil: to increase stress in the lives of people and let them concentrate on something other than the Divine.

In contrast, the person who has a certain Knowledge admits that everything is decided by the Master of the world. Obviously, each individual must do his utmost to obtain a source of income that allows him to live a decent life. However, this person never forgets that the successes and failures are determined in Heaven. Therefore, he accepts with joy the income that is available to him: no matter if it is important or small.

To think about death

2011-07-18T00:02:00.001+03:00

During a tragic event, the thought that we mortals can arise and seems to have to remain indefinitely in us. Most often, this occurs when there is a death in the family, a relative being hospitalized, someone who had a serious accident ...

If we recognize the importance of joy in our service of G-d, is not such a thought an obstacle to this goal? In other words, can the thought of death leave us in a positive state of mind?

It is difficult to answer this question because each one of us reacts differently when faced with death. However, by using a single indicator, it may be possible to find out if the thought of death should be refused, accepted or even desired.

To fight or to accept?

This indicator is one that we can - must - use frequently in our daily actions: do we feel closer to G-d by thinking about death? Does such a thought allow us to contemplate seriously enough and to cope with the vicissitudes of everyday life? Also, is it a help to focus better on the key aspects of our short life in this world?

An example: recently, Elie lost his mother. Her sudden disappearance left him in total disarray. After few weeks, Elie goes back to work and participate in the activities that were his before this painful period.

While a smile is hard to sketch, Elijah feels that his desire for life has not entirely disappeared. In fact, he realizes that when he thinks about the death of his mother, he focuses more easily than before on the essentials of life like: becoming a better person, enjoying his children, spending more time with his family, talking more often to G-d ...

A few months later, Elijah is another person. His mind is more at peace, he knows when to say no to non essential activity when needed. Before, he would not have hesitated to be involved in all kind of adventures, but now he appreciates the value of spending more time with his wife and his children. He will not leave easily a game he plays with his five year old son for something else ...

We understand that Elijah's attitude is a positive one. His mother's death allowed him to realize that life is not eternal. If that makes us step back and realize the futile aspect of some of our activities, all for the better.

However, if the thought of death immobilizes us, if our inevitable end brings us into lethargy ... we can be certain that such thinking has its roots in our evil inclination whose sole purpose is to get us away from the Creator. In that case, the thought of death must be combated with the utmost energy.

I wish you to take every opportunity to get closer to G-d, even if that may ask you to think about death.

Quote of the day

2011-07-18T00:01:00.003+03:00

"The more daat we have, the easier it is to earn a living." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: The knowledge (daat) mentioned is the one which allows us to recognize that the world has a Creator and that our mission in this world is to follow His will. The bigger our knowledge, the closer we are to Hashem.

It is the rapprochement with the Divine that makes it easier to obtain an income. However, this does not mean we can measure the distance between a person and G-d according to his bank account! In fact, if it is possible to be rich and close to the Master of the world, a person can also be extremely remote, G-d forbid.

Rather, the easiness mentioned by Rabbi Nachman is one that opens our eyes and allows us to appreciate the true value of the goods we possess. Thus, being satisfied with his lot is a gift sent from Heaven to those who truly seek to draw closer to Hashem. The more close we are to the Creator, the more concerns related to financial aspects of our lives disappear.

Why are we anxious?

2011-07-17T00:02:00.001+03:00

In this beginning of the year, we would all like to think that we will live the next months in happiness, joy and by always laughing. In fact, the reasons to be happy are not lacking, just to quote a few examples: to take pleasure in making our spouse happy, sharing many hours with our children, trying to become a better person ... Whatever we decide to do: it must be in good spirits and with a real desire to succeed. Then, come what will come.

Nevertheless, despite this positive outlook, the reality may catch up with us sooner than expected and precisely with the people around us. To make our spouse happy might be more difficult than it seemed; our children can make us understand that they prefer to play with their friends; working on our middoth (traits of character) does not necessarily means to improve them rapidly ...

In addition, in some cases we are faced with a fait accompli. An unexpected dismissal from our job and it is our world which falls apart. A bad report from our doctor and it is our physical ability to function that is called into question. Our spouse tells us that he-she wants to leave us and suddenly, decades disappear. The university where we wanted to go - and where we have finally been accepted - is disappointing and we do not know what to do ...

If we are not careful, all these situations are likely to let us frustrated, irritated and - worse - desperate, G-d forbid. Thus, either it is a specific question which we don't find the answer or a slap in the face that we do not know how to forget, the positive feelings from the beginning of the year may be a wildfire.

Why should we be disappointed?

Either we want it or not, we have many decisions to make during the course of our lives. Some are harder than others and depending on the degree of difficulty, our decision takes more or less time to be taken. Sometimes we think we know what we should do, but we lack courage tot take the appropriate decision. The fear of nothingness, the unknown, our chronic lack of self-confidence ... All these factors have their importance and not to take them into account is not very smart.

The Master of the world knows us very well. Is not He who formed us? These doubts and questions we ask ourselves are our "natural weakness" whom reason is known: to motivate us to turn to Hashem to ask for His help. The prayers which come from the heart are the most beautiful a Jewish soul can pronounce!

Often, it's to help us to make the leap that G-d presents us with a fait accompli. Were we thinking about accepting a job offer - with a lower salary than we have now - but where we could follow the Jewish holidays? Our indecision led Heaven to show us the way: the dismissal letter that we received is the good news of the day. We now know the path we must follow!

Our path toward Hashem had become difficult because of the systematic opposition from our spouse? Despite all our prayers to continue along this road together, his-her unexpected decision to leave us may be a heavenly liberation! Freed from a negative spirit, we can now move forward in great strides (of course, this example does not mean that divorce is preferable to the efforts of conciliation).

We did our best to be accepted into a prestigious university. Ultimately, it turns out not to match our expectations: the mood in the classroom is gloomy, the lessons are not of excellent quality and the results of examinations not very good. Without doubt, Hashem tells us that it is time to think for ourselves about a different path.

All these examples should be taken for what they are: general remarks which must be adapted to each of us. However, if we can understand that the difficult decisions we must sometimes take - or the ones we have to assume - have no reason to worry us or to cause us to be anxious, we will have discovered a great idea in our lives.

The child who feels ready to walk alone let loose the hand of his father. If it is too timid to do it, his father makes the decision for him. Hashem is our Father and He expects us to take the right decisions. When we are slow to take them, He hides himself behind words or actions of individuals who are around us. By doing this, He shows us His extreme kindness.

The conclusion is simple: let's be brave and not hesitate to take appropriate decisions in our life (after being well advised). On the other hand, if we are a little shy, Heaven will help us to take them anyway!

Quote of the day

2011-07-17T00:01:00.002+03:00

"The Torah is the vitality that is in all things." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: The Torah is G-d's name. In the Torah is revealed the nature of the Divine Will, the ultimate goal of creation. Thus, nothing can exist in this world without a spark of Holiness, however small it may be.

Considered practicality, these high concepts mean that we have a duty to inquire about the Divine Will (by studying the Torah, halakhoth ...) and to put this study in our daily actions (by doing mitswoth). Ideally, every minute of our life should be used only to fulfill the will of the Creator.

However, in order to test our Emunah (faith), G-d created us with an evil inclination, whose role is to distract us from the Divine, G-d forbid. Whenever we think or want to get away from the Divine Path, we hear the voice of the evil inclination. If we want to tackle his action, we simply have to pray to ask for help from Heaven. This is the work of our lifetime!

Paracha Pinchas - Rabbi Nathan from Breslov

2011-07-15T01:02:00.001+03:00

"Phinchas, the son of Eleazar, the son of Aaron the priest, has turned My anger away from the people of Israel." (Bamidbar 25:11)

By taking Kozbi, the Midianite woman, in front of the entire Jewish people, Zimri - prince of the tribe of Shimon - was guilty of Pgam Habris (sexual transgression). On the other hand, Pinchas received the priesthood by the merit of his zeal for Hashem in this incident.

Thanks to Pinchas, the concept of "Tikun Habris" ("the spiritual repairing of a sexual transgression") was brought into the world. In exchange, he received the priesthood, which corresponds to the "Holy love that is beside the point", that is to say, the covenant of peace, as it is written (Bamidbar 25:12 ): "I give to him My covenant of peace."

Pinchas's reaction against that forbidden relationship was a Tikun (spiritual reparation) to submit and cancel the kelipa ("forces of evil") of Balaam, as written below (31: 16): "These [the Midianites women] caused the people of Israel, through the counsel of Balaam, to commit trespass against the Lord ..."

In fact, Balaam was the true personification of the Pgam Habris. He was really sick in this area, which made him disgusting and abominable. Our Sages have said (Sanhedrin 105b): "He was attracted by this desire all his life." He did not even try not to follow the desires of his heart - which he could have done - if he had used Holy words (diburim kedoshim).

Holy words

Holy words have an aspect of "three points" (Likutey Moharan 34). That is to say: the Holy words that are said between a person and his Creator, between a person and his friend when he speaks of the fear of Heaven and between a person and a Tzaddik. With these Holy words, even the most despicable person can get out of the depths of the pit of spiritual descent and deserve to get closer to Hashem.

The wicked Balaam and his students have no desire for the Holy words. It is bad enough in itself to be attracted by these kind of sexual desires, but in addition they do not even try to use the Holy words in their three aspects to emerge from the pit!

To add insult to injury, they even sully their power of speech. They pollute their power of speech - which was given to them by G-d - with a speech that lacks serious, with gossip, slander... They use futile and bad words.

These people are particularly guilty of using derogatory words against Tzaddikim and honest people. In doing so, they definitely put away the "three points."

Consequently, they sink ever lower in their perverse desires. However, this is not enough for them: they must involve other people with them. Their favorite target is the Jewish people. Their bad words - which have an aspect of Balaam the evil - push away the individuals from a positive evaluation about themselves.

Thanks to G-d, we have real Tzaddikim that illuminate the positive aspects which are in every Jew. They do this by using their power of speech, that is to say by using appropriate and encouraging words.

(Adapted from Rabbi Nathan of Breslov, Likutey Halakhoth, Orach Chaim, Hilkhoth Nissiath Kapayim 5:12)

Quote of the day

2011-07-15T01:01:00.002+03:00

"Even if a person commits a transgression - G-d forbid - it is certain that the vitality of G-d is still there." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: The more a person is distant from G-d, the more the Divine Light it is hidden from him. Yet, even if the distance which separates an individual from Hashem is huge because of his frequent transgressions, the Creator is always at his side.

The Master of the world does not seek to impose His presence in our lives. Rather, He is always waiting at the door - so to speak - in the hope of seeing it to open. At the slightest sign of us (sincere sorry, honest prayer, tears ...), He rushes to save us and lead us out of where we had fallen.

This is an absolute rule: the Divine Light fills in the universe and no place is free from it. On the other hand, the intensity of this light is proportional to the distance that separates us from the Divine: the more we are closer, the more the greatness. In no case we are completely cut off from this light, never. Our many mistakes can diminish it greatly, but it will always be with us and waiting for a sign from us.

To judge ourselves at fair value

2011-07-14T01:02:00.002+03:00

The day of Rosh Hashanah (the Jewish New Year), we pray profusely to Hashem to make Him our King. On the other hand, we must remember that Rosh Hashanah is also the first of the ten days of teshuva (repentance) that end with Yom Kippur (the Day of Atonement.)

So, not only do we want - with all our strength - G-d to be our King, but we must also begin seriously the process of repentance to present ourselves as white as snow - if possible – on the Day of Atonement. An essential element of repentance is where we cancel ourselves completely. This means that we get rid of our unhealthy desires, our bad habits, negative traits of character ...

Let's be honest: the more difficult thing when we want to repent is to leave the notion of greatness we have about ourselves. If we really want to do teshuva, we must lower the level at which we think we are and reach a low level, the one we would like to be very far from.

The essence of repentance

If we find true humility and sincerity, we will be able to decrease the idea we have of ourselves; should we do that, we would have done most of our teshuva. What a wonderful thing to declare that Hashem is our King and at the same time to begin the ten days of repentance, from Yom Kippur to Rosh Hashanah!

Think about it: all our faults and mistakes are because of the importance we give ourselves. "I want this …"; "I can not miss that …"; "Don't I deserve this? ..." Etc. It is this exact attitude that feeds our lusts and the forces of evil. Because we give them that extra energy, they are able to make us sin and fall, G-d forbid.

We learn from this that to serve G-d, we must begin to put ourselves on the side and to simply forget what we want, what we don't want, what we like, what we don't like... This is the first condition for us to appear before Hashem - on Rosh Hashanah - with a minimum of peace of mind. This is also the condition to make our willingness to declare G-d our King accepted in Heaven.

The beginning of everything creates an impression that often leaves its mark for a very long time. If we can start the year ahead with a true sense of caution, modesty, and smallness, we will have great opportunities to keep these great feelings rooted in our heart and mind throughout the year.

This year is coming to its end. May we recognize our remoteness from the Divine and our many bad ideas, deeds, words... May we want to fill ourselves with more Holiness and lofty feelings. The material world is a separation between us and Hashem. Let's live accordingly and lift our eyes to Heaven by crying: "Master of the world, come to my rescue! I am overwhelmed by my pride and spiritual blindness. I can even live away from You without feeling any shame. Poor me! Come quickly to my aid, I can not go on like this! "

Happy New Year to everyone!

Quote of the day

2011-07-14T01:01:00.003+03:00

"G-d is certainly present in each of our words, actions and thoughts" (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: We like to know that G-d is with us when we pray, study the Torah, do other mitswoth ... It is certain that the Creator takes a great pleasure to see us follow His will and that He is within our grasp - if we may say - during those precious moments.

However, Hashem is also close to us in our everyday life: at work, at home, at the supermarket ... Thus, there is not a single moment when we are left to ourselves. Rather, it is every second of our life that G-d listens to us and He is ready to help.

It is comforting to know that the Master of the world stands by us continually. Thus, in moments of joy, we have good reason to show our happiness: Hashem is with us! On the other hand, in difficult times - G-d forbid - we can talk and ask the Creator to help us: He is ready to act if we want!

Bnei Noach: some mitzvot (1)

2011-07-13T01:02:00.001+03:00

“We will fulfill and we will hear” (Shabbat 88a).

Here we will try to explain the importance of spiritual fulfillment and its effect on the personality of the person. We will also see why it is not enough to feel this spiritual fulfillment in the heart, but that it must be accompanied by concrete actions.

When thinking is not enough

All this has been explained in the Torah and was understood as something quite simple by many intellectuals of the world like Soren Kirkgegard (In “A Jew, Who Is He, What Is He?” page 22) who said:

“A belief that does not bring in its wake a fulfillment and a change, is a false one. The greatest believer, who carries out his belief with great enthusiasm, but shows no sign of a complete change in his life, proves, that his belief is simply part of his own imagination only. The influence and recognition of a belief in a human being depends on the way he carries out his day-to-day life and manages to control and suppress his desires, stops doing evil and the actions he takes to carry this out.”

The Greek philosophers, who did not believe in a practical religion, but believed that human perfection comes from recognizing and studying the truth, believed just the same, that a person must carry out and fulfill deeds that will teach him spiritual perfection: In his Kuzari, Rabbi Yehudah HaLevi thus wrote (Article A, Part A), “Question the truth on the things that you want to know, in order that your brain will act and not be acted upon. Talk to the point and in truthful ways. This will help you seek and recognize the truth. Then you will demand less, be more humble and accumulate good character traits.”

The Philosophers did not recognize G-d or the need to act accordingly to His commandments. This is why they believed that human beings can act in any way suitable that will bring them to fulfillment of their goals. Just the same, these intellectuals understood that it was not enough for a person to acquire education and knowledge but that he also needed to carry out and act in order that his internal thinking could turn into a reality. Which is exactly what the Torah tells us to do, and we will bring several examples here.

A) The Precepts (Mitzvot) connected to prayers

These precepts connected to prayers are done through the heart as it is stated in Ta’anit 2, “and to labor for him with all your heart - what is the service of the heart - it is prayer.” Anyway it is not enough to pray from the heart. If a person has some thoughts that stem from his heart but does not utter them out with his lips, then he has not fulfilled the commandment as it is stated in Berachot 20, “Thoughts are not the same as an utterance.”

B) Repentance

The precepts connected to repentance are also connected to the heart: Nevertheless, “A person repenting must confess with his lips and say the things he has decided to do through his heart” (Rambam, Repentance, Chapter 2).

C) Ownership

When ownership is transferred, the most important part in this transaction is that the heart of the original owner agrees with the action. But all of this is not legal until some sort of action of transference is performed, such as that a deed or legal paper is signed or changes hands or the transfer of ownership done according to the Jewish religion (Halacha). (This includes an action that is accepted as a valid transference of ownership by the society where the transaction is taking place.)

D) Marriage

It is not enough for both sides to agree to marry and to live like a family, but a legal action must also be carried out for this agreement to be formal.

To continue...

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

Quote of the day

2011-07-13T01:01:00.002+03:00

"Absolutely nothing can exist without having in it the vitality of G-d." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: In every aspect of our world G-d exists and is present. Of course, this is easily understandable when we talk about holy things (prayer, study of the Torah ...) Yet, G-d is also in the places that are clearly far removed from Him and His will.

One of the major pleasures of prayer, study of the Torah, the mitswoth ... is to know that Hashem is close to us during them. Conversely, when a person did what he did and fall spiritually in a very low level, he can believe that the Creator is not close to him anymore. This thought is not true and it comes from the evil inclination.

In fact, it is very important to know that the world is filled with G-d's glory. No matter what we did and where we are: Hashem is constantly with us. The Master of the world is waiting for one thing: that we call Him to let Him come to help us. The Creator never abandons us, even if we are very far from him, G-d forbid.

Rationalizing Cynicism

2011-07-12T02:02:00.001+03:00

Generally, the word leitz translates to "jester," and although in English that term has a positive connotation, in our context it means someone who doesn't take important things seriously. Actually, a more accurate translation would probably be "distorter" since it shares its root with words like melitz (interpreter) and melitza (poetry). But, in this less virtuous form it is basically one who ridicules or mocks the proper way of life.

A dangerous path

In chassidic literature there is much discussion about this. In Torah Ohr, Parshas Toldos the Baal HaTanya addressed the question how the Pelishtim were able to block up the wells that were dug by Avrohom while those dug by Yitzchok endured. The Baal HaTanya explained that the Pelishtim represented leitzonus (mockery) and Avrohom represented chesed (kindness). Yet, chesed is often warm and joyous and at times can share certain common elements with leitzonus. While it was easy for the Pelishtim to find a foothold in their attempt to duplicate and corrupt chesed, they were unable to corrupt gevura (severity / strictness), the trait connected with Yitzchok.

What is the levity that the leitzim / Pelishtim represent?

Leitzonos is easy to find. Quite simply, it's cynicism; it's an attitude that nothing counts, that it's all a big joke. The Mitteler Rebbe of Lubavitch, discussed three levels of people who sin:

1) Those of us that believe in G-d, but out of weakness give in to our desires.

2) People that believe in G-d, but aren't serious, or don't think their actions really count.

3) People who don't believe at all.

From a certain perspective, the second of the three is the worst. It is the abode of the leitz, the scoffer. Of course it would seem that the atheist would be worse, but in fact, he can be easier to reach. He may not currently believe in G-d, but his denial of G-d is very likely because of what that belief would obligate him to do. Therefore, should he finally recognize that there IS a G-d, he would change his ways.

The second individual, however, already agrees that there is a G-d but it simply has no impact on his life. He says, "No problem, I believe in G-d, and G-d even created all of this", but nevertheless he takes life as a joke. He doesn't feel obligated to take the G-d he "believes" in seriously. For such an individual to change his ways is truly very hard, and for this reason, the leitz, and the gathering of such people, is highly destructive. This coldness or flippantness towards important matters, this lack of seriousness undermines the entire purpose of existence – and for this reason Chazal warn us against this and even caution us that a prerequisite to a Torah life is kabolas ol malchus Shomayim (seriousness in accepting upon oneself the yoke of Heaven) – the very opposite of leitzonus.

Reflecting on all of this, I was struck by a realization. Although I am a Chabad chossid and I enjoy learning Chassidus, I also take interest in books and discussing ideas with people who maintain a rationalist perspective. And while I maintain that all Torah perspectives are valid and necessary, it seems as if they all have their specific "risks."

I never felt that a rationalist approach was a road necessarily likely to lead one to kefira (heresy), as some have said, but suddenly it hit me that it may be worse. It can easily lead to a cynicism, jadedness, or lack of seriousness about holiness which may be much harder to undo. The rationalist perspective removes a layer of meaning and the almost palpable closeness to G-d from the "Pardes" of Yiddishkeit. It replaces it with a G-d that is more distant and less involved. It turns very real and relevant practices into rituals of limited and mostly of historical, communal, or two-dimensional legal importance. The concept of spiritual life becomes almost laughable while rationalizations of the rationalist become a higher form of worship.

Does this have to be so? Can't one still have a strong, real and serious relationship with G-d without focusing on the spiritual? I think anything's possible, but, to quote a certain ehrlicher Yid whom I know:

"The big problem with rationalism is that it is inadequate to address a supra-rational Creator and those aspects of reality that transcend human logic. Throughout the ages the tzaddikim felt that true hasagas Elokus depends more on kedushah and avodah than intellect…"

I'm no great thinker, nor am I a serious oved Hashem. In fact, that sad but true statement itself reflects on my need to address this lack of seriousness. But I do know my emotional response to different books, conversations, thought processes, and points of view. So, as much as I have my rationalist interests, I would be lying if I said that the rationalist side of me contains the less cynical and more committed elements of my make up. (A Simple Jew)

This Dvar Torah is dedicated to the recovery of Dovid ben Sarah.

To dedicate a Dvar Torah, click here.

Quote of the day

2011-07-12T01:01:00.001+03:00

The most important is the fear of G-d. "(Rabbi Nachman of Breslov, Likutey Moharan I, 5)

Comment: We often look at the world we live in with the wrong glasses. It is enough for a person to be charismatic and to show his little knowledge to make us believe that he is a great servant of the Creator.

Yet, the most important is not the extent of knowledge a person possesses much less the way he talks. If a scholar knows perfectly the Torah but has no fear of G-d, it would have been better off for him not to be born!

The most important is the fear of G-d because it is that fear which actually shows the true love we have for Hashem. The fear of G-d includes that of sin and explains the many precautions some people take - well beyond the requirements of Jewish law - to get away from potential mistakes.

Reading Tehilim (Psalms) 6:10

2011-07-11T01:02:00.001+03:00

(To read the introduction to this serie, please click here.)

"The Lord has heard my supplication; the Lord will receive my prayer." (Psalm 6:10)

We have already said that King David wrote this chapter while he was seriously ill. Near its conclusion, the sixth chapter of Psalms tells us that David was healed and that he thanked the Heaven for this.

Strength of Emunah

Seeing that he had recovered, King David knew pertinently the reasons of his recovery: it's from Heaven that it was decided he should be cured, in the same way that it was in Heaven it was decided he should be sick. With the strength of his Emunah (faith), David knew very well that nothing escapes the Divine and that our reasons to redouble our prayers and our thanks are innumerable.

The person who has a complete Emunah makes no mistake: the apparent causes which allow us to explain the events of our daily lives are only tools Hachem uses to hide His presence. If the Emunah of an person is perfect, he or she knows the he or she must give no weight to these causes and factors.

So, when we pray to get a particular thing, it is obvious that we must thank the person who - ultimately - gives it to us. Did we ask for a raise? We must thank our boss who gave it to us. Did we want to go to vacation few days at the other end of the world? We shouldn't be stingy on the praises we have to give to our rich uncle who surprised us by sending us an big check ... However, we must not forget this: they all are the messengers of Heaven that G-d uses to answer our prayers.

It is with the same Emunah that we must pray for all the things we are still missing. For each prayer recited, we must be sure that Hachem will answer us: today, tomorrow, the day after tomorrow ... We know that our prayers will be accepted by the Heaven's grace. In these cases also, we must not forget that the apparent aspects of each answer is not its essence.

Knowing that it is G-d who gave us what we have and will give us what we want, are two fundamental aspects of our relation with the Master of the world. It is for this reason that our salvation can only come from Heaven: nothing exists except G-d's will. A major threat to Emunah is to believe that several things that we have have been granted to us outside G-d's will.

Of course, we shouldn't believe that mere request is enough to immediately receive what we want. This would be contrary to the principle that each person receives what he or she deserves. Obviously, it is impossible to know precisely how Hashem runs the world. However, one thing is certain: there is no injustice, it is only our limited understanding which makes some explanations difficult.

It is important to realize that it is mainly in these difficult cases that our Emunah is judged in Heaven. When we are struggling to find some logic to a particular event, but we know for sure that this is the will of G-d, we are showing a great Emunah. It is this strength that allows the individual to live all the challenges in life without being disturbed. As long as he or she knows that life is guided by the Creator, what is the reason to worry?

To continue...

Quote of the day

2011-07-11T01:01:00.002+03:00

"It is appropriate for a Jewish person to fulfill his desire and commitment in regard of holy things and turn potential into actual." (Rabbi Nachman of Breslov, Likutey Moharan I, 66)

Comment: G-d loves us so much He gave us a large number of commandments to follow, which are all opportunities for us to show our love for Him. However, in some cases, doing a specific commandment is difficult (lack of time, money ...)

When we really want to make a mitzvah (commandment), but certain conditions prevent us to do it, halakha (Jewish law) is clear: we are nevertheless considered as having met our obligations. In fact, when something is out of our reach, we can not be blamed for not having done it.

However, knowing that our obligations are considered fulfilled shouldn't satisfy us completely. The most important would still have been to do the mitzvah itself. This can be compared to a father who is thirsty and asks his son to bring him a glass of water. When he opens the tap and sees that there is no water in the house, the son has fulfilled his obligations. What else can he do? Nevertheless, the son is not satisfied: he would have loved so much to be the one who would have brought the glass of water to his father!

This Dvar Torah is dedicated to the recovery of Dalia bath Diane.

To dedicate a Dvar Torah, click here.

Also Shmuel left

2011-07-10T01:02:00.001+03:00

Every Jewish soul has its unique way of serving G-d and that of Shmuel certainly did not lack for warming our heart. Shmuel was a strong nature: slender, broad shoulders and an irresistible smile, it was with a formidable energy that he fulfilled its task of Eved Hashem (servant of G-d). I believe, it is to have him closer that the Master of the world recalled him so early.

The inexplicable makes us grow

If that was not the case, how could one explain this senseless murder? Could a monster of Ukraine remove from this world a Jewish soul, without the prior consent of Heaven? Ukrainian land is not yet dry from the Jewish blood stream which flowed during the terrible hours of the Holocaust and that of Shmuel has to be spilled! How to explain the inexplicable?

Just hours before the horrific news, we'd just wish mazal tov to Shmuel's father: one of his daughters would soon become engaged. What a joy soon to share in the family! It took just one phone call to break the momentum toward the summits. The hands from a animal with the face of a human being had committed the irreparable and make the father of Shmuel sink in a nameless grief.

"Master of the world! When will this interminable exile end? Until when will you let Your enemies feast on our blood? I beg You to put an end to this hell, as soon as possible. Thanks to this, how many tears will not run down on the cheeks of fathers, mothers and children hurt in their flesh and in their heart?! Your people are burnt out; hear his call and hear his pain! "

Few weeks before being murdered on the accursed land of Ukraine, Shmuel had found his future wife and the two families had already begun preparations for the future marriage. Shmuel had been killed and I remember the verse (Job 5:12): "[G-d] frustrated the plots of the crafty, so that their hands cannot perform their enterprise."

Where was the Creator in the hour of Shmuel's death?

At his side of course! It is precisely Him who decided to recall this holy soul to Heaven. What we have to say is that it is impossible for us to know and to understand why. It is when we are in the darkness that our Emunah can grow enormously. By his agonizing death, Shmuel helps us to grow and to come closer to G-d.

This darkness surrounded us at the time when the body of this holy soul was put underground. The sky was impressively black that night in Jerusalem. I am sure Hashem does not regret His decision, but with this opaque black, He probably wanted to give us His understanding for our pain.

In his great grief, Shmuel's father showed an incredible dignity. The first words he spoke after the funeral of his son were those of the Kaddish (the prayer for the dead); in our suffering, our words are heard quickly in Heaven. The prayer of Shmuel's father has been well received, without any doubt.

Shmuel, you left this world since only a few days and your absence is already missed by all your family. I know your dad and your mom have a great Emunah; they will have to use it to comfort your brothers and sisters. The whole community will remain united to his best and provide the help we can to your family. Now that you are with Him, ask G-d to lessen their grief. Every tear that will not flow down the cheeks of your mother is priceless. I trust you not to spare your efforts.

Quote of the day

2011-07-10T01:01:00.002+03:00

"When the concealment of [Gd] is twofold, it is impossible to find Him: His concealment is hidden." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: To a person who does not act according to the Divine Will - but admits it - G-d is concealed. In fact, if He was revealed, that person would not make a transgression! However, Hashem is doubly concealed when an individual acts against His will, thinking that G-d agrees with him.

If a person drives on Shabath - G-d forbid - and think sincerely that the Creator doesn't found that wrong, Hashem is doubly concealed to that person (a concealment within a concealment). Firstly, if G-d was not concealed, he would not drive the holiest day of the week; in a second time, if this concealment was not concealed, he wouldn't think that Hachem shares his opinion.

To overcome this difficult situation, that person must study the Torah aloud. Saying holy words is his way of calling the Master of the world to help him to make disappear this concealed concealment.

Parasha Balak - Rabbi Nachman of Breslov

2011-07-08T01:02:00.002+03:00

"[Bala'am] took up his discourse, and said: '(...) The speech of one who heard the words of G-d and knew the knowledge of the most High'. "(Numbers 24:15-16)

If there is one thing that annoys us is when we are in a situation in which we don't have the opportunity to make a choice. Regardless of the area that it may refer: we think most often that one of the essential foundations of our freedom is one that leaves us the choice to say "yes" or "no", to do something or not to make it ...

The absolute free will

While we cherish our right to choose - that is to say, our free will - we frequently deprive people of it. In fact, we often make choices instead of our children, rather than letting them decide what they want. If we do so, it is in their own interest: a child does not have the intelligence to make the best choices and it is in our quality of adult that we make them for him or her.

This is exactly for the same reason that G-d gives bad people the power to deceive us, G-d forbids. Superficially, this could surprise us: what justification the Creator may have for not showing us the path of the Torah, in a clear way and without the doubts that put a significant number of confusions in our minds?

In truth, this is the world we would like to live in: one in which the temptations would not exist, where we would be attracted only by the Divine will and where we would want to do only good. However, this idyllic vision doesn't exist and it is ... for our benefit! Rabbi Nachman uses the example of the wicked prophet Bila'am to make us understand why.

Bila'am wanted to curse the people of Israel. Although the initial request didn't come from him, he was nevertheless delighted to play that role. If his curses could have reached cruelly Bnei Israël, it is because Bila'am was a prophet of a very unique style. Not only was he not Jewish, but his knowledge of the Divine was equal to the one hold by the greatest prophet of all time among the Jewish people: Moshe Rabbeinu.

Rebbe Nachman learns that from the very name Bila'am. In Hebrew that name is written with the letters Beth (ב), Lamed (ל), Ayin (ע) and Mem (מ). From each of these letters we can infer the extraordinary powers possessed by Bila'am. In fact, his knowledge of Torah was very profound and huge.

We know this from the letters Beth (ב) and Lamed (ל) which are respectively the first and last letters with which the Torah is written. On the other hand, the letter Ayin (ע) - whose numerical value is equal to seventy - is the symbol of the prodigious strength of inference Bila'am had; in fact, our Sages taught us that the "Torah has seventy faces ", that is to say as many ways to be understood and taught. Finally, the letter Mem (מ) - whose numerical value is equal to forty - is the symbol of the forty days Moshe spent at the summit of Mount Sinai to receive the Torah.

Thus, we learn from Bila'am that in all situations, the Master of the world wants to reward us for the good choices we make: those that allow us to get closer to Him. However, the Heavenly reward becomes meaningful only because it is our responsibility to make the right choices. This can be compared to a father who rewarded his son because he did a good deed. If the father rewards his son, it is because he knows that it was possible for his son to choice not to do this good deed; otherwise what would be the meaning of this award?

We now understand why so many things try very often to push us away from Hashem. It is the Creator Himself that invested them with this power to test our free will; it is up to us to say "yes" or "no". This logic also applies to people: if some persons seem to inspire us greatly, we must check if this is not to go in the opposite direction of the Divine. Should they seek to lead us away in a unveiled manner: we know what we need to do. On the other hand, if their message is more subtle and it is by trying to convince us that we are coming closer to G-d that they actually want us to push us away, we must further increase our prayers not to be deceived.

In all cases, we should never be surprised or irritated by the difficulty of the situation. It is because we have free will that we can expect to be rewarded for our efforts to seek G-d. An advice: it is good to call the Creator in our prayers and to ask Him to help us to make the right choices.

Adapted from Likutey Moharan I, 32:2 by Rabbi Nachman of Breslov.

Quote of the day

2011-07-08T01:01:00.002+03:00

"When G-d is in a single concealment (...), it is still possible to toil and strive to find Him." (Rabbi Nachman of Breslov, Likutey Moharan I, 56 )

Comment: We can pray three times a day and try to do as many mitswoth as G-d gave us without really "seeing" Hashem. This is the case when we know we should do some mitswoth (or not do certain transgressions), but we believe that the effort is too important for us.

We know that praying at sunrise is an important aspect of prayer. Yet, we rarely do it because it would make us get up too early! We know we need to put the tefillin every morning, but we often forget. At the same time, we commend those who do it!

In all these cases, we are aware of the distance between G-d and us. Even if we transgress the Torah, G-d forbid, we know that we should not do so. However, if we really want to get closer to the Creator, it is possible. We must desire and pray for help from Heaven and one day or another, this concealment will go away from our lives.

Quote of the day

2011-07-07T01:01:00.004+03:00

"There are two concealments [of Gd]." (Rabbi Nachman Breslov of, Likutey Moharan I, 56)

Comment: The first concealment is when we know what Hashem expects from us, but we think to have a good reason not to do it. The second concealment is twofold (a concealment concealed); in that case, whe do not even know the true nature of G-d's will.

In the first concealment, we put forward our tiredness, our lack of money, our limited time or intellectual ... not to do this or that mitzvah, or - in more serious cases - to commit a particular transgression. Ideally, we know that we should not do that, however ...

In the second concealment, we don't know that G-d wants a particular thing from us. For various reasons, we believe that the situation has changed and what is written (in the Torah) no longer applies to us ; also, by our sheer ignorance, we do things which are opposed to the Divine Will, without knowing it.

The essential joy

2011-07-07T01:01:00.003+03:00

Michael and Alexander have much in common: they started the same job, the same day and in the same office. Yet, within days, their differences have surfaced and over time, they have made the two friends very different from each other.

Think positive!

From day one, Michael worked with a feeling of joy. According to him, the reasons were many to be happy: after spending several months looking for a job, the offer he had received made him very happy. In addition, even if the proposed salary was probably not very high, it had a distinct advantage: it could climb quickly if Michael will be successful in his new position. Therefore, it was an substantial income he hoped to achieve in a short time.

The atmosphere at the office was pleasant. As this happens in all places, some people were kind, while others froze you by just looking at you. From the beginning of his employment, Michael had decided to ignore the second kind of people and to sympathize - as much as possible - with the former. Why bother with people who do not want you to know?

The resolute and positive attitude Michael decided to have had quickly attracted the favor of all: his colleagues received him always with a smile, the service manager spoke to him regularly with a pleasant tone and even the chief business surprised him: Michael had been offered a important promotion, even if he did not work for many years in the company.

In less time than he had imagined at the beginning, Michael had acquired a substantial knowledge in his field and he became a person to whom everybody asked frequently advices. Only one year went since his first day in the office and Michael had made is company his second family. His colleagues did him well: they were always trying to please him, whenever the opportunity arose.

Meanwhile, Alexander was not so happy. He also had spent a long time unemployed, but he thought he deserved better than this unpretentious little job. It was really with a heavy heart that he had accepted that job: its overdraft at his bank and his wife's reproaches had been crucial to convince him to accept this job!

What particularly annoyed Alexander was the atmosphere that prevailed within the company: everyone seemed to lack a high intelligence and each person was doing his or her business without worrying about the welfare of his colleague. This egoism exasperated Alexander ; he had not forgotten that he came from such a warm family.

Also, Alexander had noticed the lack of kindness towards him from his colleagues. The more numerous and complex tasks become - and the more he needed advice - most employees seemed to shun his company! Taking this to heart, he felt offended and he almost didn't talk to his colleagues anymore. Soon, the atmosphere at the office became chilly.

When we serve Hashem, we must choose if we want to look like Michael or Alexander.

If we approach our divine Service with the right mood, we will move fast and we will find our task pleasant to perform. Also, our study will become easier and our newly acquired knowledge will be another reason to rejoice. Ultimately, we will quickly climb the levels and we will live with the wonderful feeling to become closer to the Creator, a little bit every day. What a pleasure!

However, if we serve G-d with a heavy soul, each obligation will seem to us cumbersome and difficult to perform. The others persons (in our synagogue, our community ...) will not seem to be able to help us so much to bring happiness in our heart. The days and years will go by instilling in us a bitter feeling that we do not belong to the group of people with which we live. Without knowing it, people who use this road are in a dangerous situation and the final destination of it is putting their life in danger, really.

Being joyous in serving Hashem is not a novelty of the 20th century. According to the Gemara, the prophets themselves couldn't have received their prophecy if they had they not been happy! Being joyful when we pray, when we study our holy Books - in other words, being Jewish - is essential to our survival in this modern world. Look around you: what a strong and contagious strength have happy people around us! At the same time, what would we not do to stay away from those who look sad!

Here is a topic for a prayer, for the rest of our life: ask the Master of the world to give us joy, the true one. This joy is what gives us wings and makes us want to fly in the sky to bring us closer to Hashem. "Master of the world! Help me to live with this joy, even if only one minute in my life! What would I not give to feel that joy in my heart! "

Few roses, a cat and an echo

2011-07-06T01:02:00.001+03:00

One morning, while he was watering the flowers in his garden, Steve found a kitten who had taken refuge among the roses and tulips. In his view, it was a cringe; it's not that Steve does not like cats, but he knows their habits. His garden is tidy and he did not want to see a cat to relieve himself, bring in food bins nearby ...

An implicit understanding

After considering the situation, Steve decided what he would do: he would accept the cat in his garden, but undertook not to feed him. Thus, it would limit the foods that were strewn on his lawn. In fact, the cat got into the habit of going to sleep in the garden - between roses and tulips - without paying the slightest attention to the owner of the place. He knew he had nothing to fear from him and nothing to receive.

However, Steve took a liking to the kitten and began to give him time to time to eat. The cat did not take long to understand: when he saw Steve out in his garden without paying attention to him, he did not even lifted his head: he knew that no food was for him. On the other hand, if he heard Steve clapping, he sprang like an arrow: he knew that a piece of chicken or a bowl of milk was waiting for him. In other words, the cat's reaction echoed the attitude of the owner.

When we transgress the will of the Creator - G-d forbid - we're just like Steve who walks in his garden for pleasure. The forces of evil - which in our history are symbolized by the cat - give us little attention. They know that we are far away from Hashem; in other words, we do their work. Why would they come to meet us?

However, when we decide to change our path and to get closer to the Master of the world, it is not made to please them. At the view of our behavior - which now bears the sign of Holiness - the forces of evil become awake to counter our plans. If everyone knows what an echo is, we need to know that there are also spiritual echoes: the awakening of the forces of death to our spiritual awakening. This is like the cat in our history that leaps like a tiger when he hears the owner of the garden clapping in his hands.

We now understand why every spiritual awakening is followed by an awakening of the forces of evil. Did we decide to follow the rules of the Chabath and not to work on the holiest day of the week? Our boss fires us after a few days! Would we now prefer to eat like a Jewish person and not even look at foods which are not kosher? Our parents threatened to throw us out of the house if we refuse to eat at their table! Etc.. In all these cases, the spiritual awakening of the person caused an echo: the forces of death that also wake up to attack him.

Too often we take this awakening of the forces of evil as a sign sent from Heaven to make us understand that we do not follow the right path. "Didn't I want to follow the laws of Shabbat? See by yourself: Heaven does not approve of my decision: I was fired the same week! If G-d was with me, He would not have let that happen."; "Didn't I want to eat kosher? If Heaven had approved my decision, it would have made my parents to understand me! "

There is nothing more false than such arguments: they are not sent from Heaven, but by our evil inclination that seeks to make us quit our Holy projects. The sometimes not so friendly comments from members of our family or our friends - added to the painful events we have to go through - for wanting to go closer to G-d must be recognized for what they really are: a spiritual echo, nor more nor less. Rather than give up, we must strengthen ourselves and pray Heaven with a great zeal to help us in this supreme battle. If we do that, we will come out winners, for sure!

Quote of the day

2011-07-06T01:01:00.002+03:00

"The Torah is the concept of measures." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: If we want to watch a bright light for few seconds, we have to contract our eyes in order not to be dazzled. G-d's spiritual light is huge and it must be contracted in order to be perceived by the human mind.

In each letter of the Torah is the light of Hashem. When we read a few verses, we come into contact with that light and make it enter our soul. Also, there is considerable light in the mitswoth that the Creator asked us to do.

That is why every mitzvah is a unique opportunity to establish a wonderful relationship between us and the Master of the world. Regardless of the mitzvah we do: the light that enters into our soul can enlighten us in a powerful way if we wish.

Studying Science (and others) and Noahide Law

2011-07-05T01:02:00.001+03:00

There is value in studying science, especially since this enables a person to recognize the greatness of G-d and to better the creation for the benefit of society. All this is under the condition that it be done in a proper manner and not by unbelievers who want to liberate themselves or take over the world from G-d, which was the first sin made by a man.

Healing with the aid of Doctors and Medicines

As it is stated in Exodus that a doctor should heal, our sages learned that a person who can heal his fellow human being should do so, that a sick person must go to a doctor to be healed. The important point here is that he should not rely on doctors alone, but in G-d who is the true doctor. The person should make an effort to get well.

Transplanting of Organs

This is allowed to save the life of a person as long as the life of another person is not shortened so as to withdraw organs from him.

Unnecessary Dangers

A person should be careful about medical treatment and medicines so as not to fall into unnecessary dangers like a dangerous plastic surgery that can have serious effects on the health of a person. If the dangerous surgery or treatment is being carried out to try to save the person’s life, then it is allowed.

The Purposes of Medical Treatments

The main purpose is to increase the life span of a person and to prevent suffering, to increase fertility, but not to increase the pleasure of a person. It is prohibited to cause abortion without the medical reason of saving the life of the pregnant woman. (As it is not certain that a Noahide is permitted to perform an abortion even in such a situation, one should try to find a Jewish doctor to do it.)

A doctor is not allowed to stop the suffering of his patient by shortening his life.

Medical Experiments

If such experiments endanger the life of the patient, but there is a chance that it can save his life, it is allowed. However, there is a need for the approval of the patient. It is not enough to request the permission of the family. It is also may be allowed if the experiment might help a terminal patient who otherwise will die. A rabbi who is an expert in Jewish law should be consulted before doing such a thing.

If the experiment cannot endanger the patient, it is worthwhile to receive the patient’s approval because there might be some side effects, or it might endanger him later.

Patriotism in Noahide Law

A person should be faithful to his country and leader. A person should not only pray for the welfare of his country but for all the world and humanity. It is forbidden to evade paying taxes and customs. Tax evasion is not to be confused with tax avoidance. Tax evasion is criminal. However, one is allowed to avoid paying taxes by using all possible deductions, depreciation, amortization and transfers of properties to heirs before death to avoid taxation. It is legal and should be pursued.

Vows, Oaths and Pledges in Noahide Law

A pledge is a positive mild commitment, “If I can, I will.” It is a matter of conscience and ability to fulfill. It is probably appropriate that it should be fulfilled.

A vow is a commitment made to someone else. It should be fulfilled because of the obligation to abide by the laws of interpersonal relationships. An oath is an unconditional commitment. When undertaken in the name of G-d it must be honored because of one’s duty to respect G-d. Abraham made Eliezer place his hand under his thigh and swear by an oath (Genesis 23:2-3). A person must keep all vows, and oaths he made, especially if he has promised to give alms to the needy or a sacrifice to G-d.

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

Quote of the day

2011-07-05T01:01:00.002+03:00

"There are two inclinations: the good inclination and the evil inclination." (Rabbi Nachman of Breslov, Likutey Moharan I, 49)

Comment: This is an essential element in our relationship with G-d. The human being was created with a good inclination and an evil inclination. This dual identity explains the contradictory ways that we often adopt in this world.

Too often we ignore our dual identity. The consequence of this neglect is disastrous: when the evil inclination attack us to transgress the divine Will, G-d forbid, we believe that the problem lies with us and, ultimately, we might think that we are a "bad servant" of the Creator.

In reality, our true personality - represented by the good inclination - wants one thing: to focus on Hashem. Thus, when we are tempted to do something other than what Heaven wants, it is not "we" who are involved, but our evil inclination. In these situations, we are judged on our genuine desire to want to oppose him. This is the heart of our daily struggle to get closer to the Divine.

Reading Tehilim (Psalms) 6:9

2011-07-04T01:01:00.006+03:00

(To read the introduction to this serie, please click here.)

"Depart from me, all you evil doers; for the Lord has heard the voice of my weeping."(Psalms 6:9)

Our life is full of events which follow one after the other at a speed that often leaves us barely time to breathe. In these circumstances it is easy not to see the priorities on which we must focus our efforts. In this verse, King David has summarized them perfectly.

The three aspects which David refers are the choke points of a Jewish soul's life In a first step, we must realize that evil forces are continually trying to move us away from Hashem. Then we need to know that it is only toward the Master of the world that we must concentrate our efforts. Finally, it is by the sincerity of our feelings that we can be saved.

The three foundations of life

The forces of evil are extremely smart. They know very well that if they showed to us their real face, it would be easier for us to push them away. To avoid this, they make themselves discrete; in fact, they even hoped to be forgotten completely! If we see what is happening around us, we must admit that they succeed more often: how many people admit their presence and their negative role in their daily lives?

However, it is vital to know that for every bad thought and at every opportunity that we missed to become closer to the Creator, we have been their victim. In their absence, we would desire but one thing: clinging to G-d and to separate ourselves completely from this world. That world is like a jungle full of predators. If we really open your eyes, for which reason should we receive pleasure from the material aspects of our lives? Our role is to avoid those predators and to take all the precautions to avoid falling into the many traps that they tend us.

The only one who can save us from those evil forces is Hashem. That is why we must never hesitate to call Him: by praising Him, praying Him and asking Him whatever we need, from the smallest thing to the biggest. While some put their trust in their wealth, their army or other wordly concepts, we must realize it is from Heaven that our salvation is sent and not from any other place. It is even more important not to forget this when we are experiencing a difficult period in our lives, G-d forbid.

Finally, the third essential element of Jewish life are the tears we often shed. Tears are of two types: good and bad. If our tears arouse in us a feeling of hopelessness, helplessness and frustration, they are from the wrong type. However, if they make us grow in our desire to get closer to G-d, to become a better person and to live a life that is not only material, they are from the right type.

If we cry for the right reasons, we will never be sad. Rather, our love of the Creator will take more weight - with every tear - and it is a sea of indescribable pleasures that will wait for us. People who are close to Hashem know it well: the material pleasures are nothing compared to the spiritual ones. May we cry often expressing our desire to discover them!

To continue...

Quote of the day

2011-07-04T01:01:00.004+03:00

"In the absence of measurement and contraction, it is impossible to receive the vitality from G-d." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: The source of vitality of our soul is in G-d. However, the Creator is a source of spiritual light too intense to be received by humans. That is why the Divine Presence contracts Herself to allow us to receive It.

Too much light dazzles. Hashem's greatness is of a nature which is beyond our ability to contain it. Thus, G-d "contracts" Himself in the mitswoth He gave us and which allow us to receive His light safely.

Beyond the mitzvah itself (tefillin, prayer, tzedakah ...), the most important aspect is that of spiritual light that it allows us to receive. It is this light that is our life force and that we must try to increase daily.

The challenges of a new birth (1)

2011-07-03T01:02:00.001+03:00

The birth of a child in a family is always a great opportunity to celebrate and to thank the Creator for this gift from Heaven and ... to think in a practical way for the new logistics that have to be set up in our home to live truly this event in happiness. If this birth is the second, third ... our obligation to think is even more important: with four or five children under the same roof, the challenges are different from a family that welcomes its first toddler.

If we do not pay enough attention to this aspect of the situation, happiness and joy might turn into tiredness, anxieties of all kinds, constant stress ... In some cases, the pressure may even lead to disputes between the couple, an animosity between the children in the house, a depressing mother and a rejection more or less conscious of her new child, G-d forbid. This occurs frequently enough to motivated me to try to help. With Hashem's help, this article is the first in a series of three; my goal is to help families - and especially mothers - to keep smiling and being happy with their newborn.

An adequate preparation

Hashem made the world perfect: nine months before his or her birth, a child has already announced his or her coming. The advantage of this situation is obvious: it gives the parents plenty of time to prepare themselves for the arrival. If they use this time in an optimal way, the return of the mother from the clinic will not be experienced as an earthquake and the (not so good) surprises will be limited to a maximum. This truth is undeniable: each important event has to be prepared intelligently and to the extent of our preparation will drop the difficulties.

Knowing that her couple will soon welcome a new child should make the mother think about how to receive the additional help she will need (a housekeeper, mother or stepmother, her husband ... ) and the father to imagine what he can do to make himself more available (to come back earlier from work for a few weeks; to devote his weekends to his children and his wife; possibly to few days of vacation ...)

The young woman must realize something obvious: the clean and neat home she likes, her regular schedule, her different activities (religious, cultural, outdoor ...)... all this must become secondary when the child will be born. This does not mean that the young woman will have to give up everything for a long period; rather, she must realize it will be difficult to predict in advance her usual activities.

Her priority will be to make sure her baby sleeps well, and her too! When her baby will have well eaten and that she has the necessary strength to want to leave the house, she will be able to do so in order to breath some fresh air. Psychologically, this means that her priorities will change and that she must to her best to live this new situation with real joy.

To prepare mentally ourselves for these changes allows the individuals who attach great importance to their daily activities to accept the fact that they will have to be put in parentheses for some time. If a mother lives ill the fact of not being able to go to her weekly cultural event because of a new birth, it is that she has ill-prepared the arrival of her child. This was foreseeable and she should have taken steps to accept it mentally.

Also, if the young mother enters into the category of women who are a little obsessed by the tidiness of their home, she must realize she is in a dangerous situation. In fact, there is a general rule: more a house is tidy and well maintained, more the hostess is usually under pressure when she sees that things change and that dust appears on the shelves, toys litter more and more frequently on the floor, the kitchen looks like a battlefield ... Of course, the order and cleanliness in a home are important; but in situations where that goal is impossible to reach, we must do without it. Individuals who know themselves to be sensible in this area must be prepared themselves to the new situation.

To be continued ...

This Dvar Torah is dedicated to the recovery of Michoel ben Devorah.

To dedicate a Dvar Torah, click here.

Quote of the day

2011-07-03T01:01:00.002+03:00

"The ideal time to do hitbodeduth is the night." (Rabbi Nachman of Breslov, Likutey Moharan I, 52)

Comment: Hitbodeduth is the personal prayer that we say every day to G-d, in our language and according to what is happening in our daily lives. Although it is possible to do hitbodeduth any time, the best is the night.

An important aspect of hitbodeduth is to "forget" ourselves and to give all its prominence to the will of the Creator. Thus, we understand why it not easy to move towards that direction if we do hitbodeduth in the middle of the afternoon in a crowded place!

Whether we want to go to a forest, a field or any other quiet place, it can be difficult to reach it in the middle of the night. In addition, there is no question of attending dangerous places. Also, at a time when more and more women want to practice hitbodeduth, it is obviously not advised for them to go out alone at night! In all cases, each person must use his or her intelligence to know what to do best; the most important thing is to be able to talk to Hashem in the best conditions, regardless of the location we do it.

Parasha Chukas

2011-07-01T01:02:00.034+03:00

"Edom refused to permit Israel to pass through his border, and Israel turned away from him." (Numbers 20:21)

On Thursday, July 19, 2011, we observe the fast of the seventeenth of the Hebrew month of Tamuz, which begins at dawn and ends when the stars come out. This fast begins the three week period of mourning, which culminates with the fast of the ninth of the Hebrew month of Av, Tishah B'Av.

During this three week period we mourn the destruction of the first and second Temples and the countless other tragedies throughout Jewish history. In our state of mourning, we don't listen to music, perform weddings, or take haircuts. These observances help to repair the spiritual damage that brought about these tragedies, and they help to bring about the coming of the Messiah and the rebuilding of the Temple. [How these observances actually accomplish these things is beyond the scope of this sheet.]

The following events are mentioned in our parasha: 1) In order to provide water to the thirsty nation in the desert, Moshe (Moses) and his brother Aharon (Aaron) were commanded by Hashem to miraculously extract water from a rock by speaking to it. The Jews panicked at the thought of dying of thirst, and as a result, bitterly complained against them. Feeling the tremedous pressure from the people, Moshe and Aharon erred when Moshe hit the rock instead of speaking to it, violating Hashem's command. For this, both of them were punished by having to forfeit the privilege of entering into the land of Israel.

2) The account of the death of Aharon and his final resting place. 3) Desiring to reach the land of Israel more quickly, the Jews requested the right of passage through the territories of Edom and Moab. Edom and Moab both denied the request. 4) The parasha ends with the account of Jews' conquering the two mightiest kings in the entire region, Sichon and Og. What do all these fragmented events have in common that they were placed all together in the same parasha? What connection do these events have with the three weeks of mourning over the destruction of the Temple?

In the following paragraphs, based on the teachings of Rabbi Nachman and his student Rav Noson let us examine these episodes more closely, and piece together these seemingly unrelated fragments.

Torah: the Foundation of the Forces of Nature

Corresponding to His four lettered Name, Hashem created the world with four basic elements, water, fire, air, and earth. These elements are all in competition with each other. If Hashem wouldn't have set these elements within predetermined boundaries, the world could not exist. [For example, it is only Hashem's will that prevents the sea from flooding the earth.]

With great precision, Hashem regulates the interrelationships between all of the physical elements and the forces of nature so that the world can exist. Imperfect man cannot do this, but can very easily throw off the delicate balance of nature by favoring one element over another. [For example, over-irrigating a field could cause land erosion. In this case man causes the element of water to overwhelm the element of earth.]

Since Hashem placed His will and intellect within the Torah, Torah is the only true guide to regulate the delicate balance between all of the opposing forces of the cosmos, as the verse says, "A river issues forth from Eden to water the garden, and from there it is divided and becomes four heads." (Genesis 2:10)

The holy Zohar says that "river issues forth from Eden" refers to the spiritual waters of the Torah, which nourish the world, just as water sustains vegetation. "From there it is divided and becomes four heads", refers to the four basic elements. Thus, this verse tells us that the light of the Torah is the foundation upon which all of forces of nature are dependent.

The Divine intellect knows exactly how to regulate all of the world's functions to maintain peace throughout the creation. The Torah contains this Divine intellect as expressed through its teachings, laws, rituals, and commandments. This is why proper adherence to the Torah, as intended by Hashem, is able to regulate, balance and make peace between the physical and spiritual realms, between all the forces of nature, and in human relationships, as the verse says, "All its (the Torah's) paths are peace." (Proverbs 3:18)

More...

This Dvar Torah is dedicated to the recovery of Andrée bath Hadassah.

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Quote of the day

2011-07-01T01:01:00.002+03:00

"Every person - comensurate with his aspect of kingship - is the equivalent of a watchman." (Rabbi Nachman of Breslov, Likutey Moharan I, 56)

Comment: The kingship is the concept of authority that a person can have on others (parents on their children, a rabbi on his students ...). This kingship shall be used for one purpose: to reveal a Kingship of a higher level, that is to say Hashem's Kingship.

When the Creator put us in a position to be heard by other individuals, this is our test: will we use that authority for our own benefit or to reveal G-d's Glory? It is by trying to bring people around us closer to Hashem that we fulfill our role.

We are never judged on the outcome of our action. If the person to whom we have shown, taught or advised the right path takes another, it is his responsibility. The only thing the Creator ask us is to deliver the message of truth: the one taught by the Torah.

A wonderful evening

2011-06-30T01:02:00.001+03:00

(From one of our readers; a wonderful letter of Emunah)

Hi Reb Dovid,

I was thinking yesterday morning that I am a bit naughty because I really enjoy reading the Tehilim you send us with the explanations but actually I never read Tehillim on my own. Somehow I never find the time. This is something that has been disturbing me for a long time, especially after being introduced to Breslev. I am an inquisitive person by nature and when I heard about the Tikun HaKlali for the first time I looked into it, just to know why one should say it, and I did look into the Tehilim but although deep down I really always want to say them...I don't. The yetzer is a strong opponent and I always reason with myself that I just do not have the time.

Last night I went to a "brachot" evening. It is a very special event and we were about sixty women. It is not something I always go to (every Rosh Chodesh) but Elul is here and there is no way I was going to miss it. This has nothing whatsoever to do with Breslov or anything, it is just for any Jewish woman who wants to come, no matter where she "belongs".

While I sat there listening to each woman (each one of us took it in turns to say brachot and say anything else we felt like saying, and with sixty women it took a long time!) and although I was listening to every word that was uttered in that room, I was remembering the ill feeling I have because of my not saying Tehilim, I don't know why all of a sudden it is becoming urgent in my heart for me to say them....especially the Tikun HaKlali, it really saddened me that I just don't...but the evening was a busy one, there were prayers and tears and laughter and best of all one heart amongst us all (and a wonderful Rav who gave an amazing shiur about the power of prayer - amongst other things).

Imagine my surprise when a lady came to me and wanted to give me her name and phone number (we all shared a lot of stuff there) and before I could even put my hand in my handbag to take out my phone and enter her name and number, she had gone to get a pen and paper to write it down. When she came back I saw that she was writing her details down but not on a paper, it was a small booklet. I didn't really pay attention to it until she handed me the booklet. It was a breslov booklet, the Tikun HaKlali....No words can appropriately describe the feeling I felt right there and then (and you don't have the time to read all of it!!....but you can imagine....)

A lot of malachim were there last night, it was an incredibly powerful evening, but for myself I felt like somehow the Tzadik must be here too, why else would I end up with davka the Tikun Haklali in my hands, out of nowhere and for no reason, when I had been wondering about it for quite a while, especially as we approached Elul...... and now I have no choice, reading it will be ezrat Hashem become a daily occurrence, just like davening is obvious to me....

Thank you.... I don't even know who I am thanking apart from Hashem and Rabbi Nachman but I just wanted to share this with you.

Chaya

Quote of the day

2011-06-30T01:01:00.035+03:00

"When an individual is dependent on others, it is preferable and good for him to pray alone." (Rabbi Nachman of Breslov, Likutey Moharan I, 66)

Comment: The prayers wear this name when they are directed toward G-d and imbued with a sense of truth in their formulation. In other words, a prayer said for the wrong reasons is not a prayer.

This can happen if we want to impress other persons with the way we pray and want to receive their praise. Also, if we feel uncomfortable to show our true enthusiasm when talking to Hashem and because of that can only pronounce the words of the prayer but without being able to put our heart in it, our prayer loses its value and may even not to be called by that name!

The most important thing is to pray and ideally, it should be done in a group of at least ten men. Nevertheless, praying in a group should not distort our words. If this is the case, we must pray alone to G-d that He grants us as soon as possible the strength to pray in a group.

This Dvar Torah is dedicated to the recovery of Cheryl bath Tova.

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In the Torah, the deads also vote!

2011-06-29T01:02:00.002+03:00

An important concept to understand is that "G-d has made the one as well as the other" (Ecclesiastes 7:14). This tells us that every idea that exists on the side of Holiness exists also on the side of the forces of death and impurity. Thus, even if it is not good to love money for itself and to be tight-fisted (greed, with the forces of death), it is certainly recommended to use every dollar wisely because - eventually - it was given to us by the Creator (managing money wisely, on the side of Holiness).

One can also take the example of effrontery which is abominable and something we should all stay very far away. On the other hand, there is also the saintly effrontery: one that allows us to speak directly to the Creator in our prayers. Let's face it: to open our mouth to make our requests to the Master of the world! However, there are concepts on the side of the impurity it seems difficult to imagine the side of Holiness. One such concept is that of voting of the deads, so dear to our politicians.

In the Torah, the deads vote too!

The Gemara (Sanhedrin 43a) teaches us that the verdict of a man condemned to death (at the time when the Temple stood in Jerusalem) could be revised in some cases. One such case was when a disciple of judges - present during the deliberations - thought he had found a reason to acquit the prisoner whose verdict had been pronounced. When this occurred, that disciple was added to the judges of the court and explained his arguments before a new vote was held.

The Gemara asks: what if this disciple died suddenly after having explained his reasons, but before he could vote? According to Rabbi Yose bar Hanina, despite his death, the disciple was counted for the subsequent vote - in favor of the alleged culprit - that would organize the judges. In other words, the Torah also makes the deads vote!

This should be a source of humility for our politicians: by making the deads vote, they have invented nothing. This happened already in the Kingdom of Israel, there are over 2000 years! However, honesty compels us to note a fundamental difference between these two behaviors and explains why the behavior of the politicians is to be classified on the side of the impurity, while that of the rabbinical court must be classified on the side of Holiness.

When a politician makes the deads vote, it is to serve him: his greed of power makes him lose any form of ethics and he doesn't hesitate to use the departed souls to quench his thirst for victory. Thus, the intention is wrong and takes place at the expense of justice and public welfare. The situation is completely opposite with regard to the courts in the biblical right.

In this case, it is indeed the common interest that motivates this vote: the fear to make a mistake and to condemn a member of the community of Israel. It is for the community that judges didn't hesitate to reverse their own decision, at the risk of appearing indecisive. The life of an individual is too dear not to take all measures to save her. This is a fundamental aspect of Divine Justice: life must prevail as long as possible. The injustice is too serious - especially when it comes to the life of a person - not to consider the slightest doubt. All this allows us to measure the distance between biblical justice and the world in which our politicians live.

This is probably to protect us from these individuals that it is written (Avos 3:3): "Beware the power, because nothing brings it closer to man except his own interest; even if it appears friendly, it doesn't help man at the time of distress." In the coming months, we may hear more and more about elections and we would do well to remember that teaching .