New Year Message 5770 B”H
Dear CIKB and Friends Shyichyu
Rosh Ha' Shana this year begins on a Shabbat and is the 5770th Rosh Hashanah from creation. The Bal Shem Tov taught that we must take from all things that we see and hear a lesson in the service of Hashem.
The Midrash says "kol hashvean chavivon- all seven are beloved". We see: 1-G-d created the world in seven days; in the first six, creation itself and on the seventh He rested and created Shabbat. 2- Moses was the seventh from Abraham our forefather and was chosen to give the Torah to the Jewish people. Because "all who are seven are beloved". The concept of being beloved because you are seven is not based on self merit or personal worth but by being the seventh. In our new year the number seven appears multiples times. In the count of the week and in the number of the year there is an extra emphasis on the number seven this year.
What can we lean from this? All created existence has in it three categories that intertwine. a) Olam- literal translated: world; the place. b) Shana-literal translated: year; the passage of time.c) Nefesh-literal translated: soul; life. All existence exists in a frame of Olam, Shana, Nefesh-place, time and life. When a new year comes each year it is not only an event that occurs in time indicating the age of the world but is an event in life indicating how much we have lived on earth. The New Year is not just another calendar day but an event that involves the scope of all existences! The measure by which we begin a new year and indeed every day in time. Is by calculating how we have lived the past year and the steps we took to progress and grow towards our goal. For a human being; whom g-d created with intellect his purpose is to utilize his intellect to identify right and wrong and choose correctly between them. For the Jew in addition to intellect, there must be holiness which is exclusively achieved through the study and practice of Torah and Mitzvoth.
The New Year that begins represents a new future with new opportunities yet it is not detached from the years that preceded it. (5770 follows 5769). As we need to make use of the new opportunities that present itself in the new year we must complete the goals not yet reached of year’s and generations gone by. Even if one should argue correctly that our later generation is on a lower spiritual level then generations before us yet the earlier generations depend on us to complete what they have begun. More so our generation has a unique quality. We have the wisdom that comes with history of being a nation in existence for more then three thousand years, thank g-d! This knowledge taught us that we are a nation alone, divine miracles are our nature and unity is essential to our very existence as a people. Earlier generations great in torah, intensity of prayer and charity envy our good deeds having been done with unity and self sacrifice in these spiritual dark times.
The unique task of our unique generation is emphasized this year due to the number seven found multiple times in its date. It teaches how even though Moses lived in generations after Abraham and was greater then Moses for he is the first Jew and first Patriarch still Moses was chosen to lead the Jews out of Egypt not Abraham. He also was chosen to be the greatest prophet of all time who gave G-d's Torah to the Jewish people. Our generation must learn from this to acknowledge that it is not due to our personal merit we have been chosen to live in these times. Yet our purpose is to act in ways that bring into fruition the faith that burns eternal in the hearts of Jewish people in all ages, both the darkest period’s r’l as well as peaceful times of our history. The faith in being finally redeemed from all exiles, returning to our homeland, rebuilding the temple to practice Judaism to the fullest extent and bring G-d to the entire world.
Every good act we do adds more weight to the balance of good on the scale that g-d judges with it the world. It brings greater merit to us, our families, and the Jewish people, all of man kind, the world and universe for a quicker fulfillment of G-d’s plan for creation and in the New Year a favorable judgment to be written signed and sealed into the book of the righteous for a sweet good new year with kindness and compassion for all. Amen
With blessing for a chasiva v’chasima tova shano tova umasuka bkol ubchesed v’rachamim
y.w.
Parenthetically: One of my Rosh Ha’Yeshiva who had a way with words used to say when he saw us wasting time; “In America we say killing time but really it’s not killing time, its suicide! Time not utilized properly harms life itself, not only time. Time is a living entity whose soul is the very meaning and effort we put into it. Time without growth is like a time that never lived, like dead time g-d forbid.
May G-d help that our new year be a one full with blessing, success health and good utilized time.
Tuesday, August 25, 2009
Monday, August 24, 2009
Chassidic Discourse Parsha Reah Elul 5715
Chapter 2
To understand this we need to first explain the two ways of service “from above to below” and “from below to above”. Generally each has its own specific time. Elul is a preparation for Tishrie and Nissan is a preparation to the giving the torah however both modes of service are also found through out the entire year. They are the service of torah and the service of tiffila-prayer.
The idea here is (see hemshech 5672 above) how the difference between torah and prayer is similar to the difference between the name m’ah and the name b’an (1numerical equivalents to hashem’s name yud keh vov keh).
Torah is the category of m’ah (see glossary) as is written (numbers chukat chapter 19.14) this is the ritual: when a person-adom, and adom is numerically m’ah (pardas shar 23). The service of torah is in the category of drawing down from above to below. (Torah comes from g-d who is above to man below)
Tiffila however is in the category of b’an as is written (psalm 109.4) “but I am all prayer” which refers to the 2 sefira of malchut which is the category of b’an. The service of tiffila is
In the category of elevation from below to above. (Man below asks for his needs from g-d above). as is written lman yezamarcho vlo yidom (psalms 30.13) referring to the river below which is never silent and calls constantly to the river above (zohar 2 page 140.1) the idea of elevation from below to above. yet this is not contradictory to what was taught (hemshech 5672) that m’ah and b’an are orot (light) and kalim (vessels) whereby light is m’ah and is in the category of elevation to become absorbed in its source and the vessels are in the category of the b’an and they descend and flow below (which is the opposite of what was taught earlier that m’ah is from above to below and b’an is from below to above).
Because this that the light is in a constant state of elevation (to its source and the infinite) and the vessels are descending downwards below (to limitation and creation) is in accord with what they are essentially. By way of their very coming into being –how they where created- .
Foot notes
1-the name of hashem yud keh vov keh can be spelled in four combinations and each then add up to a different number
Ab-72, sag-63, m’ah-45, b’an-52. (See glossary in chapter one number three the idea of gematria). Each being a different revelation of an aspect of the divine name. (see glossary on ma’ and b’an)
2-there are ten seferot. chocmo being the highest and malchut being the lowest. in all they are chocmo –bina-das-chesed-gevura-tiferes-netzach-hod-yesod-malchut. (See glossary seferot)
3-the river below and river above refer to g-d dividing the waters during creation. Placing some water on earth; rivers oceans, springs and the water above in the sky; clouds, rain.
The water below yearns to reunite the waters above and be closer to g-d it source in heaven as the waters above are.
Glossary
M’ah and b’an:
M’ah means what is? It corresponds to the level of chochmo which is bitu; self nullification to Ohr Ein Sof. While b’an corresponds to the level malchut which is the beginning of yesh- existence (g-d uses malchut to create the world).
Hence chochmo or m’ah is the higher level and malchut which is b’an is the lower level)
Seferot: kabbala explains that g-d created so to speak within him ten seferot that act as a channel through which the infinite and the finite are able to interact with each other.
Nehora tato and nehora ela: can also refer to the feminine waters that yearn for the flow of the masculine waters see zohar. Using the lower and upper waters in creation to teach us about elevation teaches as well how the physical world derives from the spiritual.
Orot; light and kalim; vessels are terms used by the kabbalists
To denote the infinite being contained in the finite. The light representing the infinite and the vessel representing the limitation that the light takes on. Light by definition is connected to its source in a revealed way while the vessels are connected to their source in a hidden way which is way they are able to limit the light.
To understand this we need to first explain the two ways of service “from above to below” and “from below to above”. Generally each has its own specific time. Elul is a preparation for Tishrie and Nissan is a preparation to the giving the torah however both modes of service are also found through out the entire year. They are the service of torah and the service of tiffila-prayer.
The idea here is (see hemshech 5672 above) how the difference between torah and prayer is similar to the difference between the name m’ah and the name b’an (1numerical equivalents to hashem’s name yud keh vov keh).
Torah is the category of m’ah (see glossary) as is written (numbers chukat chapter 19.14) this is the ritual: when a person-adom, and adom is numerically m’ah (pardas shar 23). The service of torah is in the category of drawing down from above to below. (Torah comes from g-d who is above to man below)
Tiffila however is in the category of b’an as is written (psalm 109.4) “but I am all prayer” which refers to the 2 sefira of malchut which is the category of b’an. The service of tiffila is
In the category of elevation from below to above. (Man below asks for his needs from g-d above). as is written lman yezamarcho vlo yidom (psalms 30.13) referring to the river below which is never silent and calls constantly to the river above (zohar 2 page 140.1) the idea of elevation from below to above. yet this is not contradictory to what was taught (hemshech 5672) that m’ah and b’an are orot (light) and kalim (vessels) whereby light is m’ah and is in the category of elevation to become absorbed in its source and the vessels are in the category of the b’an and they descend and flow below (which is the opposite of what was taught earlier that m’ah is from above to below and b’an is from below to above).
Because this that the light is in a constant state of elevation (to its source and the infinite) and the vessels are descending downwards below (to limitation and creation) is in accord with what they are essentially. By way of their very coming into being –how they where created- .
Foot notes
1-the name of hashem yud keh vov keh can be spelled in four combinations and each then add up to a different number
Ab-72, sag-63, m’ah-45, b’an-52. (See glossary in chapter one number three the idea of gematria). Each being a different revelation of an aspect of the divine name. (see glossary on ma’ and b’an)
2-there are ten seferot. chocmo being the highest and malchut being the lowest. in all they are chocmo –bina-das-chesed-gevura-tiferes-netzach-hod-yesod-malchut. (See glossary seferot)
3-the river below and river above refer to g-d dividing the waters during creation. Placing some water on earth; rivers oceans, springs and the water above in the sky; clouds, rain.
The water below yearns to reunite the waters above and be closer to g-d it source in heaven as the waters above are.
Glossary
M’ah and b’an:
M’ah means what is? It corresponds to the level of chochmo which is bitu; self nullification to Ohr Ein Sof. While b’an corresponds to the level malchut which is the beginning of yesh- existence (g-d uses malchut to create the world).
Hence chochmo or m’ah is the higher level and malchut which is b’an is the lower level)
Seferot: kabbala explains that g-d created so to speak within him ten seferot that act as a channel through which the infinite and the finite are able to interact with each other.
Nehora tato and nehora ela: can also refer to the feminine waters that yearn for the flow of the masculine waters see zohar. Using the lower and upper waters in creation to teach us about elevation teaches as well how the physical world derives from the spiritual.
Orot; light and kalim; vessels are terms used by the kabbalists
To denote the infinite being contained in the finite. The light representing the infinite and the vessel representing the limitation that the light takes on. Light by definition is connected to its source in a revealed way while the vessels are connected to their source in a hidden way which is way they are able to limit the light.
Sunday, August 23, 2009
ani ldodi elul 5715
Chassidic discourse reah Elul 5715
Chapter 1
1-Ani l’dodi v'dodi li. i am my beloveds and my beloved is mine; (shir hashirim 6.3). However before this it is stated dodi li vani lo. My beloved is mine and I am his (shir hashirim 2.16). It is known that the words my beloved is mine and I am his (dodi li vani lo) is from above to below and refers to the time of the month of Nissan which is a preparation to giving the torah. As the verse states a “and when you have freed the people from Egypt you shall worship G-d on this mountain (exodus 3.12 see rashi) and the giving of the torah was from above to below. However the words I am my beloveds and my beloved is mine refers to the time of the month of Elul which is a preparation for tishrie this is in found in the words I am my beloveds and my beloved is mine each of these words end with a letter yud and the fours yuds refers to the forty days that Moses our teacher was on the mountain (rashit chochmo shar ha’tshuva chapter 4) which began in the beginning of the month of Elul.
And this is “I am my beloveds and my beloved is mine for the first letters of these words spell Elul (pri etz chaim shar r’h chapter 1) for the month of Elul the order of services is from below to above. yet we need to understand (see sefer mamarim 5672 ani ldodi) what is the idea of my beloved is mine and I am his which is from above to below and I am my beloveds and my beloved is mine which is from below being as well since both statements conclude with the same words; haroa bshoshanim who browses among the lilies. Though each statement represents the opposite of each other never the less it says by both “who browses among the lilies" (shir hashirim 2.16-6.3)
[Summary: ani ldodi vdodi li and dodi li vani lo refer to the service of below to above and above to below – to the month of Elul and the month of Nissan. asks why both verses conclude with the same words; ho’roa bshoshanim]
Foot notes
1-the term from above to below literally milmalo lmata is a common term in Chassidic philosophy and refers to any divine influence initiated by g-d here it is referring to exodus and the giving of the torah that came about through g-d as the Jewish people where not yet worthy of the miracles and the torah. For more usage see glossary).
2-Elul being ani ldodi vdodi li. for more acronyms on this word see glossary
3-tishrie refers to the month following Elul which is replete with holidays. Rosh Hashanah Yom Kippur Sukkoth and Simchat Torah.
4-each letter has a numerical value which is known as gematria the number yud is ten. It appears here four times at the end (sofi tevot) of each word of ani ldodi etc and ads up to forty. for more gematria see glossary.
5-sinai
6-rosh chodesh
7-roshie tevot. For more examples see foot note 2
8-literally Seder hoavodo the order of service. In Chassidic philosophy there is a proper service that mans must do to correspond to the spiritual process of that event in order to illicit and receive the full potential of divinity in it.
Glossary chapter one.
1-from above to below:
Other ideas of from above to below and from below to above
Is the classic idea of esarusa delesata an arousal from below and esarusa delelalo an arousal from above. i.e. who inspires man first to return to g-d? Does he awaken himself and then g-d helps or does g-d really plant in man the first thought of return and man acts upon it. The difference is not for here to discuss.
2- The word Elul hints to a) ish lraiahu umtanos levyonim -charity b) eno lyado vsamti loch –torah study c) ashiro lashem vamru lamer – future redemption d) es lvovcho ves levav-repentance
3-gematria i.e. numerical value of letters hinting to deeper meanings in the word. A favorite among others is the Numerical vale of ohr-light is 207 and the word secret spelled roz is also 207. Teaching us that the path to discovering the light of the torah is through studying is secrets.
Chapter 1
1-Ani l’dodi v'dodi li. i am my beloveds and my beloved is mine; (shir hashirim 6.3). However before this it is stated dodi li vani lo. My beloved is mine and I am his (shir hashirim 2.16). It is known that the words my beloved is mine and I am his (dodi li vani lo) is from above to below and refers to the time of the month of Nissan which is a preparation to giving the torah. As the verse states a “and when you have freed the people from Egypt you shall worship G-d on this mountain (exodus 3.12 see rashi) and the giving of the torah was from above to below. However the words I am my beloveds and my beloved is mine refers to the time of the month of Elul which is a preparation for tishrie this is in found in the words I am my beloveds and my beloved is mine each of these words end with a letter yud and the fours yuds refers to the forty days that Moses our teacher was on the mountain (rashit chochmo shar ha’tshuva chapter 4) which began in the beginning of the month of Elul.
And this is “I am my beloveds and my beloved is mine for the first letters of these words spell Elul (pri etz chaim shar r’h chapter 1) for the month of Elul the order of services is from below to above. yet we need to understand (see sefer mamarim 5672 ani ldodi) what is the idea of my beloved is mine and I am his which is from above to below and I am my beloveds and my beloved is mine which is from below being as well since both statements conclude with the same words; haroa bshoshanim who browses among the lilies. Though each statement represents the opposite of each other never the less it says by both “who browses among the lilies" (shir hashirim 2.16-6.3)
[Summary: ani ldodi vdodi li and dodi li vani lo refer to the service of below to above and above to below – to the month of Elul and the month of Nissan. asks why both verses conclude with the same words; ho’roa bshoshanim]
Foot notes
1-the term from above to below literally milmalo lmata is a common term in Chassidic philosophy and refers to any divine influence initiated by g-d here it is referring to exodus and the giving of the torah that came about through g-d as the Jewish people where not yet worthy of the miracles and the torah. For more usage see glossary).
2-Elul being ani ldodi vdodi li. for more acronyms on this word see glossary
3-tishrie refers to the month following Elul which is replete with holidays. Rosh Hashanah Yom Kippur Sukkoth and Simchat Torah.
4-each letter has a numerical value which is known as gematria the number yud is ten. It appears here four times at the end (sofi tevot) of each word of ani ldodi etc and ads up to forty. for more gematria see glossary.
5-sinai
6-rosh chodesh
7-roshie tevot. For more examples see foot note 2
8-literally Seder hoavodo the order of service. In Chassidic philosophy there is a proper service that mans must do to correspond to the spiritual process of that event in order to illicit and receive the full potential of divinity in it.
Glossary chapter one.
1-from above to below:
Other ideas of from above to below and from below to above
Is the classic idea of esarusa delesata an arousal from below and esarusa delelalo an arousal from above. i.e. who inspires man first to return to g-d? Does he awaken himself and then g-d helps or does g-d really plant in man the first thought of return and man acts upon it. The difference is not for here to discuss.
2- The word Elul hints to a) ish lraiahu umtanos levyonim -charity b) eno lyado vsamti loch –torah study c) ashiro lashem vamru lamer – future redemption d) es lvovcho ves levav-repentance
3-gematria i.e. numerical value of letters hinting to deeper meanings in the word. A favorite among others is the Numerical vale of ohr-light is 207 and the word secret spelled roz is also 207. Teaching us that the path to discovering the light of the torah is through studying is secrets.
Tuesday, August 11, 2009
The Tzadik Syndrome/Complex
this little shpiel is in honor of a "emiser chosed"
R' Hillel Particher a'h whose yartziet is on Yud - Alef Menachem Av
i called it the "Tzaddik Syndrome/Complex" v'dal...
The Tzadik Syndrome/Complex.....
soooo....u want to be a tzaddik....well...
are u a hidden tzaddik....or a revealed one....
or just maybe ur a revealed one trying to hide or a hidden one waiting to be revealed....
a tzaddik to be ..or a tzaddik wanna be....
so lets see ... when did this inner desire to be so righteous begin..
before or after the sin...
maybe it would be better to see who u really are... not what u desire
others or urself to think u are- namley:
...Ah Tzadik! Oooh! Ahhhh! A Tzaddik ...A Tzaddik..with a capital T.
Nu to me it seems ...that this whole "Tzaddik Businesss"..if u want to get into this "gesheft"...
is not be be at all ...total self nulification and no being at all. "ain oid melvado"
will do just fine...with or without another tzaddik..don't u see...
soo....instead of making ursef "Be a tzaddik..." with a capital B.
try to be a benoni even if it is spelled in a lower case b.
as R' Hillel said after learning a bit of Tanya: "Halevai A Benonie"!
omen v'omen
R' Hillel Particher a'h whose yartziet is on Yud - Alef Menachem Av
i called it the "Tzaddik Syndrome/Complex" v'dal...
The Tzadik Syndrome/Complex.....
soooo....u want to be a tzaddik....well...
are u a hidden tzaddik....or a revealed one....
or just maybe ur a revealed one trying to hide or a hidden one waiting to be revealed....
a tzaddik to be ..or a tzaddik wanna be....
so lets see ... when did this inner desire to be so righteous begin..
before or after the sin...
maybe it would be better to see who u really are... not what u desire
others or urself to think u are- namley:
...Ah Tzadik! Oooh! Ahhhh! A Tzaddik ...A Tzaddik..with a capital T.
Nu to me it seems ...that this whole "Tzaddik Businesss"..if u want to get into this "gesheft"...
is not be be at all ...total self nulification and no being at all. "ain oid melvado"
will do just fine...with or without another tzaddik..don't u see...
soo....instead of making ursef "Be a tzaddik..." with a capital B.
try to be a benoni even if it is spelled in a lower case b.
as R' Hillel said after learning a bit of Tanya: "Halevai A Benonie"!
omen v'omen
Fifteen yarziets of the Rebbe ?!
Fifteen yarziets of the Rebbe ?!
fifteen years of praise .....fifteen years of song.....
fifteen years of faith .....fifteen years of trust and betochon
fifteen years on going to shlichus ....
and waiting to see and hear the meshalaich....and five years in Mumbai
fifteen steps the Levites stood on in the Temple
when the sacrifices where brought and played music....
fifteen steps to ascend onto the Temple Mount to proceed from the secular to the holy ...from profane to sanctity....
fifteen years of yazrtziets waiting for the rebbe's return..
fifteen years of 770 and a shvel opening up to an empty space
fifteen years of ohel....
fifteen years of tzietels...
fifteen years in the rebbe's room
fifteen years looking a chair and waiting for it to be filled
fifteens years of looking at a picture of the rebbe's face looking right back at u
fifteen years of igras
fifteen years of "ich gib dos in ir hent ..ker a velt..."
there are fifteen shir hamalos - we say the word shir-song fifteen times
we have been through shir hamlos memamakim to shir hamalos aso ainai..
the emes vyatziv has fifteen terms describing truth and acceptance
the yistabach simcho has fifteen term of praise to hashem
are we then a "holech-rochel" a sales-men that must....keep on selling
keep on proclaiming....
keep on believing....
keep on thinking.....
keep on speaking...
keep on doing....
keep on praising....
keep on singing.....
keep on dancing.....
keep on smiling....
keep on learning....
keep on teaching....
keep on guiding....
keep on inspiring.....
keep on.....
fifteen keep on's for fifteen years..when will be be done?
i do not know about u.... but i am....
fifteen years of praise .....fifteen years of song.....
fifteen years of faith .....fifteen years of trust and betochon
fifteen years on going to shlichus ....
and waiting to see and hear the meshalaich....and five years in Mumbai
fifteen steps the Levites stood on in the Temple
when the sacrifices where brought and played music....
fifteen steps to ascend onto the Temple Mount to proceed from the secular to the holy ...from profane to sanctity....
fifteen years of yazrtziets waiting for the rebbe's return..
fifteen years of 770 and a shvel opening up to an empty space
fifteen years of ohel....
fifteen years of tzietels...
fifteen years in the rebbe's room
fifteen years looking a chair and waiting for it to be filled
fifteens years of looking at a picture of the rebbe's face looking right back at u
fifteen years of igras
fifteen years of "ich gib dos in ir hent ..ker a velt..."
there are fifteen shir hamalos - we say the word shir-song fifteen times
we have been through shir hamlos memamakim to shir hamalos aso ainai..
the emes vyatziv has fifteen terms describing truth and acceptance
the yistabach simcho has fifteen term of praise to hashem
are we then a "holech-rochel" a sales-men that must....keep on selling
keep on proclaiming....
keep on believing....
keep on thinking.....
keep on speaking...
keep on doing....
keep on praising....
keep on singing.....
keep on dancing.....
keep on smiling....
keep on learning....
keep on teaching....
keep on guiding....
keep on inspiring.....
keep on.....
fifteen keep on's for fifteen years..when will be be done?
i do not know about u.... but i am....
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