To my Dear Friend_________,
a lonely soul that cannot admit it has been beaten....
who rejects every overture of love because it would mean to choose vulnerability
which you think is unbecoming.
on the surface a show of intelligence and superiority,
but beneath it all an angry child who thinks it has been cheated.
every relationship is only on your terms or not at all.
too afraid and self centered to realize that life and love is about a choice.
Love comes to those who choose not to control it and are not afraid of loosing.
you are intelligent but emotional detached;
unfortunately an observer of life and critic but not in it to live it.
Friday, December 30, 2011
the lone bird
as i drive down the road I look up and see a lone bird flying,
alone high in the blue clear sky.
where are its friends? what is its destination and destiny?
its wings flap in the wind and it glides back and forth,
crossing above me from side to side.
one moment on this side of the road, a moment later on the other side.
as the road turns, I look away for a moment and back again, and you are not there.
i wonder and worry where have you gone.
yet I look up again, searching and there you are once more.
what is you goal and who you are, most likely i will never know.
and most certain you know not that i have been watching you fly.
yet even as my car drives on, but for these few moments in time
you have inspired me to look up and to think of going beyond.
though i am now in the safety of my home, in my mind you are still flying in the sky
gliding high in the wind, a message to me to remember and keep.
alone high in the blue clear sky.
where are its friends? what is its destination and destiny?
its wings flap in the wind and it glides back and forth,
crossing above me from side to side.
one moment on this side of the road, a moment later on the other side.
as the road turns, I look away for a moment and back again, and you are not there.
i wonder and worry where have you gone.
yet I look up again, searching and there you are once more.
what is you goal and who you are, most likely i will never know.
and most certain you know not that i have been watching you fly.
yet even as my car drives on, but for these few moments in time
you have inspired me to look up and to think of going beyond.
though i am now in the safety of my home, in my mind you are still flying in the sky
gliding high in the wind, a message to me to remember and keep.
Monday, November 28, 2011
A tree grows in Brooklyn
a tree grows in Brooklyn by the window of my synagogue.
i look out the window standing by my place inside the synagogue and watch with it
the sun set on another Friday to usher in the shabbat that is now approaching.
the stillness of time passing by it as it stand by the window is only matched by its stiff
branches as it is indifferently whether it is a shabbat that now begins or shabbat that now
comes to an end though it witness both those events.
to me when the darkness of Friday night has come with it the light of the shabbat day has arrived.
to my tree all it is another wind that that blows and a light upon it leaves for a shadow to
fall. on sunrise to its west and at sunset to its east.
my tree in Brooklyn leaves blow with the change of every season and its trunk grows tall
with the passing of another year. as i , it grows old with the passage of time and the events that it has seen.
though i think of it, to most that pass it by it remains just an oak or perhaps maple tree on the street not to notice at all
do they stop and think what this tree means or even bother to see if it is even there at all.
yet to me it is where it was first planted on the side walk of our street, right under the
sign of our synagogue CIKB and still stands there to this very day and joins me every time i pray.
i look out the window standing by my place inside the synagogue and watch with it
the sun set on another Friday to usher in the shabbat that is now approaching.
the stillness of time passing by it as it stand by the window is only matched by its stiff
branches as it is indifferently whether it is a shabbat that now begins or shabbat that now
comes to an end though it witness both those events.
to me when the darkness of Friday night has come with it the light of the shabbat day has arrived.
to my tree all it is another wind that that blows and a light upon it leaves for a shadow to
fall. on sunrise to its west and at sunset to its east.
my tree in Brooklyn leaves blow with the change of every season and its trunk grows tall
with the passing of another year. as i , it grows old with the passage of time and the events that it has seen.
though i think of it, to most that pass it by it remains just an oak or perhaps maple tree on the street not to notice at all
do they stop and think what this tree means or even bother to see if it is even there at all.
yet to me it is where it was first planted on the side walk of our street, right under the
sign of our synagogue CIKB and still stands there to this very day and joins me every time i pray.
Friday, November 25, 2011
Detox the Heart
Adam and Eve have eaten from the forbidden fruit. the poison has entered the heart.
jealousy, anger and hate have spread in all the limbs.
the blood that courses through the veins that is meant to bring unity now spreads
discord and uncertainty to all the limbs.
there is a need for healing. for the heart to cleanse itself from all its ills
and spread new blood amongst the bodies limbs.
now is the time to open the heart to the antidote it needs and must receive.
to detox the baseless hate and doubt that has filled us all.
it is in the talk, the walk, the negative interest in another's life and ones own.
the medicine is to pull your self inward and clean the heart.
it is waiting for the simplicity and purity and certainty u have in ur self.
all it takes is to step aside of ones ego ; to allow to uncover the soul, ur soul- mind and
knowledge of what you know to be right to enter in and just begin;
the healing of the heart .........the heart to heal.
jealousy, anger and hate have spread in all the limbs.
the blood that courses through the veins that is meant to bring unity now spreads
discord and uncertainty to all the limbs.
there is a need for healing. for the heart to cleanse itself from all its ills
and spread new blood amongst the bodies limbs.
now is the time to open the heart to the antidote it needs and must receive.
to detox the baseless hate and doubt that has filled us all.
it is in the talk, the walk, the negative interest in another's life and ones own.
the medicine is to pull your self inward and clean the heart.
it is waiting for the simplicity and purity and certainty u have in ur self.
all it takes is to step aside of ones ego ; to allow to uncover the soul, ur soul- mind and
knowledge of what you know to be right to enter in and just begin;
the healing of the heart .........the heart to heal.
Thursday, September 22, 2011
fabrenta chosid- a burnt out chossid
fabrenta chosid- a burnt out chossid
i am too old to start again but not old enough, to not want to..,
to old to listen to eighth day but not old enough to hear dvekus chabad all day.
the "atzabim" sadness is from the idols of "gold" and 'silver"
love and fear of g-d ..."masa yida adom".....made by a human being- " chossid'
while davening "bavoda" and imagining he achieved a true service of hashem.
only to realize he set himself up for a fall.
"peh lhem" "mouths they have that speak chasidus:....but it is " lo yidaberu" ..
gornisht gezogt....nothing said...
'anaim lhom"...eyes they have.. but do not see" what they are and or the lesson and
hashgocho in each thing...
"aznnaim"..."ears they have....... but do not hear".....what they themselves are preaching..
a burnt out chossid too old to change, not old enough that it does not matter any more.
old enough to remember but not young enough to work on believing again....
haven fallen to many times to believe that just more time will make it work ,yet
to old to stop mechanically trying once again..Ulai--Efsher....maybe try just one more time keeps ringing in the head...
but the reality is :
ach lelokim.....domi nefshi....all i can do is silent my soul and look " lellokim...
to Hashem but yet hope that midos hadin; Elokim will become Rachamim...
i am too old to start again but not old enough, to not want to..,
to old to listen to eighth day but not old enough to hear dvekus chabad all day.
the "atzabim" sadness is from the idols of "gold" and 'silver"
love and fear of g-d ..."masa yida adom".....made by a human being- " chossid'
while davening "bavoda" and imagining he achieved a true service of hashem.
only to realize he set himself up for a fall.
"peh lhem" "mouths they have that speak chasidus:....but it is " lo yidaberu" ..
gornisht gezogt....nothing said...
'anaim lhom"...eyes they have.. but do not see" what they are and or the lesson and
hashgocho in each thing...
"aznnaim"..."ears they have....... but do not hear".....what they themselves are preaching..
a burnt out chossid too old to change, not old enough that it does not matter any more.
old enough to remember but not young enough to work on believing again....
haven fallen to many times to believe that just more time will make it work ,yet
to old to stop mechanically trying once again..Ulai--Efsher....maybe try just one more time keeps ringing in the head...
but the reality is :
ach lelokim.....domi nefshi....all i can do is silent my soul and look " lellokim...
to Hashem but yet hope that midos hadin; Elokim will become Rachamim...
Monday, September 19, 2011
a sparkle of light
what happens to the sparkle of light that reflects,
from the top curve of a wave which twinkles and shines and then disappears when the sun light or wave has moved on?
what happens to the shadow stretched across the ground once the sun has set?
does the tree care which way its branches are bent?
is the light bulb bothered to know into which socket it will be turned into and event or room it will illuminate?
what happens to the efforts put into a project that is not blessed yet or ever with success?
Or to years gone by and with no measure of them passing or act to record the time spent or to what it went ?
where does the laugh of the laughter go once the laughing is done?
there is no accident , even the direction the leaf turns when blown,
by the wind or which breath of wind blows that specific leaf that too is exact.
no event whether "meaningless" or not is forgotten or spent.
even the redness of the cheek gone flush and now gone when the shame is over.
The shine upon the skin of the sinners from sweat now dry when their energy has left,
or the clothing of the "chosid" drenched in sweat after a simchos torah "tanse" now rumpled and hanging on for dear life on a 770 bench....
To G-d all matters and exist forever in the present tense....
Only He can interpret each event , yet man's gift is his ability to "change" what
view Hashem will see in each of these occurrences when the time comes for each of them to be explained, weighed and paid.
from the top curve of a wave which twinkles and shines and then disappears when the sun light or wave has moved on?
what happens to the shadow stretched across the ground once the sun has set?
does the tree care which way its branches are bent?
is the light bulb bothered to know into which socket it will be turned into and event or room it will illuminate?
what happens to the efforts put into a project that is not blessed yet or ever with success?
Or to years gone by and with no measure of them passing or act to record the time spent or to what it went ?
where does the laugh of the laughter go once the laughing is done?
there is no accident , even the direction the leaf turns when blown,
by the wind or which breath of wind blows that specific leaf that too is exact.
no event whether "meaningless" or not is forgotten or spent.
even the redness of the cheek gone flush and now gone when the shame is over.
The shine upon the skin of the sinners from sweat now dry when their energy has left,
or the clothing of the "chosid" drenched in sweat after a simchos torah "tanse" now rumpled and hanging on for dear life on a 770 bench....
To G-d all matters and exist forever in the present tense....
Only He can interpret each event , yet man's gift is his ability to "change" what
view Hashem will see in each of these occurrences when the time comes for each of them to be explained, weighed and paid.
Saturday, September 17, 2011
Points of darkness
Points of darkness
i am at my point of darkness, the ebb and flow of light has ceased and
cannot find ( reach) this ( my place) place.
there is no reason or emotion to fight nor to even flight.
the inside says : "give in" .."why put up a fight".."let's for-go the struggle"...
"just give in...and go"...
with resolve that is not yours and with strength u know not from where............you hold on.
you know not why , for to you, it is but a line drawn in the sand.
perhaps, you try to convince yourself....
the point of darkness is really the other side of light...
it is like a two sided coin.
on one side darkness, and on the other side light.
the point of its user, is to examine the state of being and compels to emerge from it
and to live on.
does the point of darkness serves as a light to illuminate what we are and what we seek?
is it a brighter shine then ordinary light that seems to blind, but really brings hope and a greater understanding of the life we live?
for in the end by force and not for reasons understood by us or power of our own,
we are still a here and alive .
even more ....still trying to live like a jew in this world,
i am at my point of darkness, the ebb and flow of light has ceased and
cannot find ( reach) this ( my place) place.
there is no reason or emotion to fight nor to even flight.
the inside says : "give in" .."why put up a fight".."let's for-go the struggle"...
"just give in...and go"...
with resolve that is not yours and with strength u know not from where............you hold on.
you know not why , for to you, it is but a line drawn in the sand.
perhaps, you try to convince yourself....
the point of darkness is really the other side of light...
it is like a two sided coin.
on one side darkness, and on the other side light.
the point of its user, is to examine the state of being and compels to emerge from it
and to live on.
does the point of darkness serves as a light to illuminate what we are and what we seek?
is it a brighter shine then ordinary light that seems to blind, but really brings hope and a greater understanding of the life we live?
for in the end by force and not for reasons understood by us or power of our own,
we are still a here and alive .
even more ....still trying to live like a jew in this world,
Monday, August 8, 2011
the trip ( ben hamitzarim )
the trip.
sitting in my car on the way to the trip...
we pulled out of the drive way and my kids ask..."are we there yet"..."no" .. i say " not yet".
we turn the corner and stop at the red lite...
again the call, i hear said...."are we there yet"?
no not yet" i say..."soon...soon...give it a rest.
and so it goes on the hour, the children ask " are we there yet"?
until we arrive to the end of the drive...at last, time to get out and unpack.
in retrospect.. i reflect and ask hashem...
if the heaven is home and the soul is sent forth to accomplish it goal.
hour after hour, year after year,
the soul travels to bring about a dwelling place below for the above.
yet i must wonder and proclaim.."rebono shel olam"-"are we there yet"?
year after year event after event;
slaves in Egypt, destruction of temples: are we there yet?
burning of Torah books and wagons of Talmud; are we there yet?
martyrs tortured and we thought it was enough: are we there yet?
and so the painful journey continues...exile after exile...
blood libels, crusades, expulsion, slaves, Inquisitions; are we there yet...
and then Holocaust and six plus million more into the cremate...
we implore once again; are we there yet?
a gift is given, to the holy land we return, yet even there
Jewish blood flows r'l as the face of evil wears a kefia and a dagger.
yet that was not enough.....
the golus has entered our heart and our mind. our homes and
our very way of life.
confusion, despair, darkness mistaken for light.
hashem! are we there yet?
hashem's silence as a reply does not seem to answer our cry,
nor is it one that seems to reach our ears and eyes.
hence we still call out and will not stop.
we ask again and again, even demand : " are we there yet"?
are we there yet? are we there yet?!
He hears, the Torah says and answers our every prayer,
but not in ways that are understood to us.
yet Oh Hashem answer our cry, let this long golus journey come to an end.
say yes Hashem, please park this golus car. pull into the drive way of your home, say that the trip has come to a successful end. allow us oh g-d to unpack the luggage of our accomplishments and success.
allow us to fill up you holy home and temple abode with the mitzvah and good deeds we have done in fulfillment of Your will.
say loud and clear for us all to be able to hear and see,
say; yes kindelach we are finally home.
here we will be and here we sill stay.
never more will we need to go away.
the journey is done and we the mission won.
sitting in my car on the way to the trip...
we pulled out of the drive way and my kids ask..."are we there yet"..."no" .. i say " not yet".
we turn the corner and stop at the red lite...
again the call, i hear said...."are we there yet"?
no not yet" i say..."soon...soon...give it a rest.
and so it goes on the hour, the children ask " are we there yet"?
until we arrive to the end of the drive...at last, time to get out and unpack.
in retrospect.. i reflect and ask hashem...
if the heaven is home and the soul is sent forth to accomplish it goal.
hour after hour, year after year,
the soul travels to bring about a dwelling place below for the above.
yet i must wonder and proclaim.."rebono shel olam"-"are we there yet"?
year after year event after event;
slaves in Egypt, destruction of temples: are we there yet?
burning of Torah books and wagons of Talmud; are we there yet?
martyrs tortured and we thought it was enough: are we there yet?
and so the painful journey continues...exile after exile...
blood libels, crusades, expulsion, slaves, Inquisitions; are we there yet...
and then Holocaust and six plus million more into the cremate...
we implore once again; are we there yet?
a gift is given, to the holy land we return, yet even there
Jewish blood flows r'l as the face of evil wears a kefia and a dagger.
yet that was not enough.....
the golus has entered our heart and our mind. our homes and
our very way of life.
confusion, despair, darkness mistaken for light.
hashem! are we there yet?
hashem's silence as a reply does not seem to answer our cry,
nor is it one that seems to reach our ears and eyes.
hence we still call out and will not stop.
we ask again and again, even demand : " are we there yet"?
are we there yet? are we there yet?!
He hears, the Torah says and answers our every prayer,
but not in ways that are understood to us.
yet Oh Hashem answer our cry, let this long golus journey come to an end.
say yes Hashem, please park this golus car. pull into the drive way of your home, say that the trip has come to a successful end. allow us oh g-d to unpack the luggage of our accomplishments and success.
allow us to fill up you holy home and temple abode with the mitzvah and good deeds we have done in fulfillment of Your will.
say loud and clear for us all to be able to hear and see,
say; yes kindelach we are finally home.
here we will be and here we sill stay.
never more will we need to go away.
the journey is done and we the mission won.
Tuesday, July 26, 2011
ben chamishim: l'what?
ben chamishim: l'what? L' Eitza, Advice?!?
as i approach my fiftieth b.day... b'h thoughts of life lived cross my mind...
ben chamishim latzo ...what advise can i give....
perhaps i need to advise myself not to repeat my own mistakes...
or perhaps the sin i commit/ed most is "yoatzno rah"
giving bad advice....'
a sin most common if ur in the business of telling others what to do...
a mashpia.... a rav....a salesman...whatever ur calling or ended up doing.
where others turn to u......
so here's some advice to the advice givers and those looking for advice
be urself...do not try to fit into the package....
listen to other peoples advise but understand how it applies to u..
yet take no detours from your faith....in the high way and by ways of the life..explore if u must.....
but never leave the path...do not feel the need to recreate the wheel....the rebbe really does know best!
the greatest knowledge of all is self knowledge ..without it u cannot know g-d.
yet do not spend to much time in "griblin in zich " nor self doubt...it is a real time waster and motivation killer.
know the difference between doing good and having good intent.
the difference between "al yavush m'pni hamaligim" and the simon of a yid to be "bashonim".
they are not one and the same.
most important of all never, ever be afraid to make the call.....or knock on the door...
do not be a "chagov". a grasshopper
in you own eyes. ......
do not be you own "dream killer'...have faith in urself ....Hashem gave U... ability...gifts.
there are found by taking a chance.
at the very least....u know u tried and know....
u gave it ur best, but only hashem guarantees success.
and now having given u my advice......know it is just that and no more....
alain liebt main di aigina lieben...
nisht miten tatta , nisht miten mamma ..
nisht miten zun un nisht mitten tochter
nisht miten bruder nisht miten shvester
nisht mitten fruie nisht miten maan...
main liebt nor mit de obishter alain...u and Him alone
as i approach my fiftieth b.day... b'h thoughts of life lived cross my mind...
ben chamishim latzo ...what advise can i give....
perhaps i need to advise myself not to repeat my own mistakes...
or perhaps the sin i commit/ed most is "yoatzno rah"
giving bad advice....'
a sin most common if ur in the business of telling others what to do...
a mashpia.... a rav....a salesman...whatever ur calling or ended up doing.
where others turn to u......
so here's some advice to the advice givers and those looking for advice
be urself...do not try to fit into the package....
listen to other peoples advise but understand how it applies to u..
yet take no detours from your faith....in the high way and by ways of the life..explore if u must.....
but never leave the path...do not feel the need to recreate the wheel....the rebbe really does know best!
the greatest knowledge of all is self knowledge ..without it u cannot know g-d.
yet do not spend to much time in "griblin in zich " nor self doubt...it is a real time waster and motivation killer.
know the difference between doing good and having good intent.
the difference between "al yavush m'pni hamaligim" and the simon of a yid to be "bashonim".
they are not one and the same.
most important of all never, ever be afraid to make the call.....or knock on the door...
do not be a "chagov". a grasshopper
in you own eyes. ......
do not be you own "dream killer'...have faith in urself ....Hashem gave U... ability...gifts.
there are found by taking a chance.
at the very least....u know u tried and know....
u gave it ur best, but only hashem guarantees success.
and now having given u my advice......know it is just that and no more....
alain liebt main di aigina lieben...
nisht miten tatta , nisht miten mamma ..
nisht miten zun un nisht mitten tochter
nisht miten bruder nisht miten shvester
nisht mitten fruie nisht miten maan...
main liebt nor mit de obishter alain...u and Him alone
Wednesday, June 15, 2011
a sophisticated fool
a sophisticated fool
to reach a point to be true to our selves should be our goal.
a man can think he is humble but be he is not.
a man can think he is pious and a good person but he is not.
a man can think he is learned but is far from it.
in his heart he knows what he is and is not.
though he knows he is not humble nor wise not pious nor nice...
he has learned to disguise himself well so that in his mind, he thinks no one can tell.
he as taught himself well and is trained in what to reveal and what to hide.
how to walk and how to talk, when to act and when to stand still.
yet behold ....only a fool hopes to fool a fool.
how foolish to believe we can hide behind all our disguises.
with all the costumes, the real person and level is still easy to perceive.
you can hide behind economics, science, morality, religion or a beard and black or furry hat.
the truth is still apparent for all who wish to see but blind to those
who choose not to know.
all we do is fool the fool, ourselves alone are fooled.
" mnart nor zich alain... voz iz de kuntz as a nar , nart a nar"?
what can be said, is that we are not just simple fools,
but sophisticated ones, fools at our very best.
a, "nars-nar"...a fools fool; even the fools call him a fool.
beware i would say to him... self awareness is a prerequisite
to knowing and understanding g-d.
remove the fool within and wsidom shall come in........
( if u let .....)
to reach a point to be true to our selves should be our goal.
a man can think he is humble but be he is not.
a man can think he is pious and a good person but he is not.
a man can think he is learned but is far from it.
in his heart he knows what he is and is not.
though he knows he is not humble nor wise not pious nor nice...
he has learned to disguise himself well so that in his mind, he thinks no one can tell.
he as taught himself well and is trained in what to reveal and what to hide.
how to walk and how to talk, when to act and when to stand still.
yet behold ....only a fool hopes to fool a fool.
how foolish to believe we can hide behind all our disguises.
with all the costumes, the real person and level is still easy to perceive.
you can hide behind economics, science, morality, religion or a beard and black or furry hat.
the truth is still apparent for all who wish to see but blind to those
who choose not to know.
all we do is fool the fool, ourselves alone are fooled.
" mnart nor zich alain... voz iz de kuntz as a nar , nart a nar"?
what can be said, is that we are not just simple fools,
but sophisticated ones, fools at our very best.
a, "nars-nar"...a fools fool; even the fools call him a fool.
beware i would say to him... self awareness is a prerequisite
to knowing and understanding g-d.
remove the fool within and wsidom shall come in........
( if u let .....)
the little child
the little child
once upon a time there was a little child that grew up in the wild.
the child had no father or mother and lived amongst the panthers in the branches of the trees.
the child loved to hang and swing amongst the leaves learned the language of the wind.
the rustle of the leaves in a summer night a sweet lullaby,
its trashing in a hurricane wind a ocean waves roar.
never alone and as happy as can be content and at peace.
one day a human came to the wild and took away the child.
the human taught the child to speak and dress and handle himself like the human rest.
how to build a house of cards and to measure success by how much you posses and who you conquest.
as time past the nest amongst the trees that rested inside the child's breast would not let the child rest.
the child grew weary and leary of even the human best
to hear once again the wind blow,to speak again the language of the wind, to regain the simple knowledge that was lost.
to retreat to the wild, to return and find the lost inner child that never left,
became the child's only and singular quest.
to relearn how to listen to our own soul.
the inner child that really knows best.
the child returned home climbed up a tree and listened once again to the heavenly messages that the wind send.
the moral of this story is....the next time you walk under a tree and the wind happens to blow
it is no accident but from g-d...
hence stop and listen to what the leaves are saying for they some how contain a secret message for you to mysteriously know.
once upon a time there was a little child that grew up in the wild.
the child had no father or mother and lived amongst the panthers in the branches of the trees.
the child loved to hang and swing amongst the leaves learned the language of the wind.
the rustle of the leaves in a summer night a sweet lullaby,
its trashing in a hurricane wind a ocean waves roar.
never alone and as happy as can be content and at peace.
one day a human came to the wild and took away the child.
the human taught the child to speak and dress and handle himself like the human rest.
how to build a house of cards and to measure success by how much you posses and who you conquest.
as time past the nest amongst the trees that rested inside the child's breast would not let the child rest.
the child grew weary and leary of even the human best
to hear once again the wind blow,to speak again the language of the wind, to regain the simple knowledge that was lost.
to retreat to the wild, to return and find the lost inner child that never left,
became the child's only and singular quest.
to relearn how to listen to our own soul.
the inner child that really knows best.
the child returned home climbed up a tree and listened once again to the heavenly messages that the wind send.
the moral of this story is....the next time you walk under a tree and the wind happens to blow
it is no accident but from g-d...
hence stop and listen to what the leaves are saying for they some how contain a secret message for you to mysteriously know.
Thursday, June 2, 2011
lag be'omer
lag be'omer
oh rebbe! rashbi,
my heart belongs to thee.
take me into your cave in Meron,
carobs i'll eat and spring water i'll drink.
teach me the secrets of the torah so i can learn to speak.
to say the name of hashem but not in vain.
a new world you introduced that can be brought about by reading you book,
the zohar which means (to) shine.
you wrote in it that you have a better way to bring an end to the worlds unrest,
study zohar and it will bring out the best.
taste its wine, a new type of joy it will bring,
intoxicated with knowledge from above is its drink.
The Rashbi said; By studying the zohar and its secrets,
moschiach will come, in a gentle way full of kindness and compassion. b'rachamim!
no pain needed to usher in the Moshaichs and his coming,
only happiness will be in the appointed time of his arrival.
amen be'agolo dedan!
oh rebbe! rashbi,
my heart belongs to thee.
take me into your cave in Meron,
carobs i'll eat and spring water i'll drink.
teach me the secrets of the torah so i can learn to speak.
to say the name of hashem but not in vain.
a new world you introduced that can be brought about by reading you book,
the zohar which means (to) shine.
you wrote in it that you have a better way to bring an end to the worlds unrest,
study zohar and it will bring out the best.
taste its wine, a new type of joy it will bring,
intoxicated with knowledge from above is its drink.
The Rashbi said; By studying the zohar and its secrets,
moschiach will come, in a gentle way full of kindness and compassion. b'rachamim!
no pain needed to usher in the Moshaichs and his coming,
only happiness will be in the appointed time of his arrival.
amen be'agolo dedan!
Friday, May 20, 2011
Being Me
Being Me
I may not be a Moses, who gave the world the Ten Commandments.
I may not be a Joshua, who made the walls of Jericho fall with a shofar blast.
I do not have the might of Samson, who tore Lions apart with his bare hands.
I do not have the key of rain as Elijah, who made it fall at will.
I am not yet a Rothschild, whose wealth can feed a city.
Neither do I have yet the genius of an Albert Einstein, who thought up the theory of relativity.
No Harry Houdini here, whose great escapes have yet to be explained.
Nor a Bob Dylan, whose songs still entertain.
The greatness of another is not being asked of me, The greatness that is asked of me, is to be
the greatness I can be. Who am I?.... I am me!
I may not be a Moses, who gave the world the Ten Commandments.
I may not be a Joshua, who made the walls of Jericho fall with a shofar blast.
I do not have the might of Samson, who tore Lions apart with his bare hands.
I do not have the key of rain as Elijah, who made it fall at will.
I am not yet a Rothschild, whose wealth can feed a city.
Neither do I have yet the genius of an Albert Einstein, who thought up the theory of relativity.
No Harry Houdini here, whose great escapes have yet to be explained.
Nor a Bob Dylan, whose songs still entertain.
The greatness of another is not being asked of me, The greatness that is asked of me, is to be
the greatness I can be. Who am I?.... I am me!
Shavuot Message 5771
B”H
Shavuot Message 5771
Dear CIKB and Friends,
The Holiday of Shavuot is upon us. Shavuot celebrates the giving of the Torah and Mitzvoth to the Jewish people and the world. 613 commandments in all, were given. 613 to the Jews, and 7 of those, to all the nations of the world. 10 of them where heard directly from G-d at Mt Sinai and are commonly called the Ten Commandments.
Our Sages taught us that the Torah existed even before creation and was studied and practiced by early generations on earth, what then is the achievement of Sinai?
The Talmud teaches that, though the Torah existed, it was in the heavens not earth. At Sinai the Torah was given to man on earth. Chassidic philosophy explains, how before Sinai the Torah, even when performed on earth, did not effect change in the physical to make it holy. After Sinai, however our actions on earth now have the power to elevate and transform the world and ourselves to holiness, when done in accord with Torah and Mitzvoth.
If I may, I would like to say by G-d giving the Torah to us as we are on earth, not heaven, He is telling us that each of us have the ability to live a Torah life. We need not be a Tzaddik; a perfect person, like an angel to serve G-d, even if we are a "Regular Jew" , “on the earth” we can and must serve G-d and bring holiness into our lives.
In others words, G-d is asking of us to use our abilities, not His ability or the abilities of others to live a Torah life. But to use our own level, in our “earth;, in our “Me” in serving Him. To bring this point home I wrote a poem:
Being Me
I may not be a Moses, who gave the world the Ten Commandments.
I may not be a Joshua, who made the walls of Jericho fall with a shofar blast.
I do not have the might of Samson, who tore Lions apart with his bare hands.
I do not have the key of rain as Elijah, who made it fall at will.
I am not yet a Rothschild, whose wealth can feed a city.
Neither do I have yet the genius of an Albert Einstein, who thought up the theory of relativity.
No Harry Houdini here, whose great escapes have yet to be explained.
Nor a Bob Dylan, whose songs still entertain.
The greatness of another is not being asked of me, The greatness that is asked of me, is to be
the greatness I can be. Who am I?.... I am me!
On this holiday it is a tradition for all Jews to go to the synagogue and hear the Ten Commandments ,which are read in the synagogue as part of the Holiday services. Please join us for the reading in our synagogue, ( see schedule attached) Let us join again in receiving the Torah this Shavuot with Joy and inwardness that leads to action.
And may we merit the coming of Moshiach soon who will teach us all Torah. Amen!
With blessing that we become all we can be and wishes for a healthy and productive summer.
Yitzchok Winner and Family
Shavuot Message 5771
Dear CIKB and Friends,
The Holiday of Shavuot is upon us. Shavuot celebrates the giving of the Torah and Mitzvoth to the Jewish people and the world. 613 commandments in all, were given. 613 to the Jews, and 7 of those, to all the nations of the world. 10 of them where heard directly from G-d at Mt Sinai and are commonly called the Ten Commandments.
Our Sages taught us that the Torah existed even before creation and was studied and practiced by early generations on earth, what then is the achievement of Sinai?
The Talmud teaches that, though the Torah existed, it was in the heavens not earth. At Sinai the Torah was given to man on earth. Chassidic philosophy explains, how before Sinai the Torah, even when performed on earth, did not effect change in the physical to make it holy. After Sinai, however our actions on earth now have the power to elevate and transform the world and ourselves to holiness, when done in accord with Torah and Mitzvoth.
If I may, I would like to say by G-d giving the Torah to us as we are on earth, not heaven, He is telling us that each of us have the ability to live a Torah life. We need not be a Tzaddik; a perfect person, like an angel to serve G-d, even if we are a "Regular Jew" , “on the earth” we can and must serve G-d and bring holiness into our lives.
In others words, G-d is asking of us to use our abilities, not His ability or the abilities of others to live a Torah life. But to use our own level, in our “earth;, in our “Me” in serving Him. To bring this point home I wrote a poem:
Being Me
I may not be a Moses, who gave the world the Ten Commandments.
I may not be a Joshua, who made the walls of Jericho fall with a shofar blast.
I do not have the might of Samson, who tore Lions apart with his bare hands.
I do not have the key of rain as Elijah, who made it fall at will.
I am not yet a Rothschild, whose wealth can feed a city.
Neither do I have yet the genius of an Albert Einstein, who thought up the theory of relativity.
No Harry Houdini here, whose great escapes have yet to be explained.
Nor a Bob Dylan, whose songs still entertain.
The greatness of another is not being asked of me, The greatness that is asked of me, is to be
the greatness I can be. Who am I?.... I am me!
On this holiday it is a tradition for all Jews to go to the synagogue and hear the Ten Commandments ,which are read in the synagogue as part of the Holiday services. Please join us for the reading in our synagogue, ( see schedule attached) Let us join again in receiving the Torah this Shavuot with Joy and inwardness that leads to action.
And may we merit the coming of Moshiach soon who will teach us all Torah. Amen!
With blessing that we become all we can be and wishes for a healthy and productive summer.
Yitzchok Winner and Family
Monday, April 4, 2011
al nitilat yadaim:the blessing of washing our hands:
al nitilat yadaim:the blessing of washing our hands:
after we say the modai ani we proceed to wash our hands. in the siddur the blessing of netelot yodaim is recorded.
in practice the custom is to wash our hands twice.
first while still in bed with the waters placed near our bed the night before.right after the modai ani , without a brocho;blessing.
Then we go to the bathroom get dressed and wash again , this time with the brocho of al nitilat yadaim:
"boruch ata hashem elokanu melech holam asher kiddishonu vmitzvosos v'ztvovno al nitelot yodaim. "
blessed are you lord our g-d king of the universe who has sanctified us with his mitzvot and commanded us to wash (literally -take) our hands.
the hands are raised to our side burns pais harosh when we say this blessing (custom chabad).
what are the reasons giving for washing the hands? the sulchan oruch gives a few explanations:
1- during sleep we experience 1/60th of death when we awake this impurity leaves us but clings to our nails. we wash our hands to remove this vestige of impurity.
2- being the purpose that we awake each morning is to serve g-d hence as soon as we awake and the service of the day begins we must wash our hands . we learn this from the kohanim how they kohnaim washed their hands and feet before they did the temple service, we too wash our hands in the morning as we begun our service to g-d for the day, which is prayer.
perhaps today we can say that both reason apply; the first washing while in bed is to wash off the impurity the second washing after we are dressed and before prayer is like the washing of the kohnaim before the service, however here we are the kohan and the service is prayer which is in the place of sacrifices.
on a deeper level washing hands is not only about impurity or a holy cleaning but a spiritual preparation; the washing here represent the elevation of the emotions to the intellect. and the intellect being drawn down into the emotions.
this explains why the blessing is not ; "rehcitzas yodaim-washing of the hands but "nitilat yodaim" taking of the hands .
hands represent emotions (the right hand represent chesed and the left gevuro) we see a person expresses his feelings through his hands. when one is angry or hates they hit with their hands while when they love another they embrace and caress with their hands.
however the emotions as they are on to them selves can be too forceful they need the intellect to temper and guide them.
hence the intellect serves as a guide to evaluate the information and to see what type of emotions should be born, with how much force and the best way to express it and get the proper and desired effect.
meaning first we must remove from the emotions the aspect in it that it is uncontrollable. the irrational emotional part of emotions, not to allow ourselves to feel without concern or care but rather to raise up the emotions.
then we need to bring the intellect into the emotions to insure that which the emotion are feeling is true and correct, only then can we act upon it.
the need to analyze the emotions is bringing down the intellect into it.
hence first we raise our hands; emotions, up to the intellect to raise the emotions to the intellect. to temper them afterward we bring the intellect down into the emotions in order for the emotions to be guided by them .
perhaps this is the reason why we only raise our hands to the paos to the head -side burns not above the head, while when we wash our hands for bread after prayers the hands are raised above the head.
perhaps we can say the reason is that at this stage of the day before we have concluded the actual morning prayers we are not yet at the level to accomplish the full elevation of the emotion to the intellect and certainly not above the intellect.
however after we have actually prayed and connected with the Divine and revealed the full extant of our soul into our body we have the power to elevate the emotions fully up to the intellect and even above it. meaning at the beginning stage of the day when we first wake up we need to be wary that our emotions do not take us over, so we wash our hands and raise them to the level of the intellect; to control them.
however when we have drawn some holiness upon ourselves we can work on making the emotions do what the intellect understands even against its own nature.
this is similar to how before we pray the talmud says that our neshomo; soul, is bapo:nose, how ever once we have prayed the neshomo soul enters and spreads throughout the entire body.
hence we have three levels that we go through each day hinted by washing the hands:
1-before prayer at the side of the bed when we wash our hands; the focus is the removal of the negativity, specific the unbridled emotions, to elevate them and ourselves from being as if only an animal that has awoken from bed. to control the emotions from being like a beast.
2- after the first washing and dressing for we wash again before prayer . this is to become a human being and have emotions that are right and proper justified by our understanding of the situation and events. the washing helps us understand before whom we stand in prayer: G-d!
3- the washing before eating bread; the table being a "mizbach" alter; as if in the holy temple. as our rabbis explain that the table we eat upon at home is like an alter, here the washing is to bring holiness upon us. it to elevate the emotions even above the intellect. to reach the divine.
more so to reach the point where we not only elevate ourselves but can even elevate the physical world and food around you.
How? by the G-dly soul explaining to the intellect and animal soul withing us that it should do even more then just go above its emotional nature bit and beyond its intellectual limits.. but be totally nullified to the will of Hashem. complete self sacrifice.
this process occurs every day. the first moment of the morning effects the whole day.
by beginning with the washing of the hands we at least achieve that we are not like a beast all day roaring at all who pass our way. others reach higher they wish not only not " bite" people all day but wish to be kind and do goodness, to be a "mensch". however the jew is supposed aim higher, with G-d's help he or she is to transform them selves and the world around them into a home a temple for G-d.
after we say the modai ani we proceed to wash our hands. in the siddur the blessing of netelot yodaim is recorded.
in practice the custom is to wash our hands twice.
first while still in bed with the waters placed near our bed the night before.right after the modai ani , without a brocho;blessing.
Then we go to the bathroom get dressed and wash again , this time with the brocho of al nitilat yadaim:
"boruch ata hashem elokanu melech holam asher kiddishonu vmitzvosos v'ztvovno al nitelot yodaim. "
blessed are you lord our g-d king of the universe who has sanctified us with his mitzvot and commanded us to wash (literally -take) our hands.
the hands are raised to our side burns pais harosh when we say this blessing (custom chabad).
what are the reasons giving for washing the hands? the sulchan oruch gives a few explanations:
1- during sleep we experience 1/60th of death when we awake this impurity leaves us but clings to our nails. we wash our hands to remove this vestige of impurity.
2- being the purpose that we awake each morning is to serve g-d hence as soon as we awake and the service of the day begins we must wash our hands . we learn this from the kohanim how they kohnaim washed their hands and feet before they did the temple service, we too wash our hands in the morning as we begun our service to g-d for the day, which is prayer.
perhaps today we can say that both reason apply; the first washing while in bed is to wash off the impurity the second washing after we are dressed and before prayer is like the washing of the kohnaim before the service, however here we are the kohan and the service is prayer which is in the place of sacrifices.
on a deeper level washing hands is not only about impurity or a holy cleaning but a spiritual preparation; the washing here represent the elevation of the emotions to the intellect. and the intellect being drawn down into the emotions.
this explains why the blessing is not ; "rehcitzas yodaim-washing of the hands but "nitilat yodaim" taking of the hands .
hands represent emotions (the right hand represent chesed and the left gevuro) we see a person expresses his feelings through his hands. when one is angry or hates they hit with their hands while when they love another they embrace and caress with their hands.
however the emotions as they are on to them selves can be too forceful they need the intellect to temper and guide them.
hence the intellect serves as a guide to evaluate the information and to see what type of emotions should be born, with how much force and the best way to express it and get the proper and desired effect.
meaning first we must remove from the emotions the aspect in it that it is uncontrollable. the irrational emotional part of emotions, not to allow ourselves to feel without concern or care but rather to raise up the emotions.
then we need to bring the intellect into the emotions to insure that which the emotion are feeling is true and correct, only then can we act upon it.
the need to analyze the emotions is bringing down the intellect into it.
hence first we raise our hands; emotions, up to the intellect to raise the emotions to the intellect. to temper them afterward we bring the intellect down into the emotions in order for the emotions to be guided by them .
perhaps this is the reason why we only raise our hands to the paos to the head -side burns not above the head, while when we wash our hands for bread after prayers the hands are raised above the head.
perhaps we can say the reason is that at this stage of the day before we have concluded the actual morning prayers we are not yet at the level to accomplish the full elevation of the emotion to the intellect and certainly not above the intellect.
however after we have actually prayed and connected with the Divine and revealed the full extant of our soul into our body we have the power to elevate the emotions fully up to the intellect and even above it. meaning at the beginning stage of the day when we first wake up we need to be wary that our emotions do not take us over, so we wash our hands and raise them to the level of the intellect; to control them.
however when we have drawn some holiness upon ourselves we can work on making the emotions do what the intellect understands even against its own nature.
this is similar to how before we pray the talmud says that our neshomo; soul, is bapo:nose, how ever once we have prayed the neshomo soul enters and spreads throughout the entire body.
hence we have three levels that we go through each day hinted by washing the hands:
1-before prayer at the side of the bed when we wash our hands; the focus is the removal of the negativity, specific the unbridled emotions, to elevate them and ourselves from being as if only an animal that has awoken from bed. to control the emotions from being like a beast.
2- after the first washing and dressing for we wash again before prayer . this is to become a human being and have emotions that are right and proper justified by our understanding of the situation and events. the washing helps us understand before whom we stand in prayer: G-d!
3- the washing before eating bread; the table being a "mizbach" alter; as if in the holy temple. as our rabbis explain that the table we eat upon at home is like an alter, here the washing is to bring holiness upon us. it to elevate the emotions even above the intellect. to reach the divine.
more so to reach the point where we not only elevate ourselves but can even elevate the physical world and food around you.
How? by the G-dly soul explaining to the intellect and animal soul withing us that it should do even more then just go above its emotional nature bit and beyond its intellectual limits.. but be totally nullified to the will of Hashem. complete self sacrifice.
this process occurs every day. the first moment of the morning effects the whole day.
by beginning with the washing of the hands we at least achieve that we are not like a beast all day roaring at all who pass our way. others reach higher they wish not only not " bite" people all day but wish to be kind and do goodness, to be a "mensch". however the jew is supposed aim higher, with G-d's help he or she is to transform them selves and the world around them into a home a temple for G-d.
Monday, March 28, 2011
chabad chassidus 101
to understand chassidus you need to change the way you think, feel and act.
though chassidus is a philosophy and can be understood even by a non believer and unrefined person however to grasp its true character which is is g-d liness one must dedicate himself not only to a life of Torah and Mitzvot but as well to a life of "avoda" .
Continuously working on oneself towards improving in all areas of self. meaning beside strenuous effort in trying to understand the concept intellectually the person must improve them selves in general and more specific their , character and behavior, one cannot remain a person who desires to have all things their way and indulge in all desires and hope to understand chasidus at the same time.
secondly being that chasidic philosophy is a g-dly study you need to redefine what it means to understand. meaning in every study in order to understand you need to be ready to redefine terms you have used before that will now be used in a different way.
the same word will mean a different thing, hence in order to understand the new study you need to understand the new definitions of how each world will now be used.
you also need to enjoy intellect...as u enjoy food ...music...etc ...you need to enjoy using the mind...thinking. in addition in chassidus you must be constantly aware of the point the subject is going to...to understand that which is infinite and beyond comprehension. g-d liness. this is very important to insure that not only you learn with bitul.. but it reflects in the intellectual character of the concept itself.. when studying chasiidus to actual understand anything at alll here you need to know that g-d liness is being studied here.
not science, nature or any thing that has been created or part of creation.
source in chassidic writings ( hayom yom 4 Adar I) :
The initial preparations for delving into deep intellectual concepts, especially concepts of G-dliness, are (a) a strenuous effort of the body to be rid of one's delight in worldly matters, and (b) a strenuous effort of the soul to stimulate delight in intellectual pursuit in general, and in G-dly matters in particular.
story:
there is a story of the koznitzer magid zt"l who when near his passing from this physical world said to his son
present there ; " i do not feel my guf- body any more" his son who was holding him said to his father ; " however tatta- father i do feel your body!? to which the father responded : " if you are touching me with your body you will feel body"!
the idea in this story is as explained above; in order to sense a higher understanding you need to raise your self up to that very dimension or at the very least unshackle your self from a contradictory one.
you cannot understand or experience g-d liness if your approach is through the physical sense. the same with the concepts explained in chassidus; the rules and definitions that are used to explain and understand other fields of intellect will not do for chassidus which is divine knowledge.
new definitions and approach are needed for each and every concept explained
though chassidus is a philosophy and can be understood even by a non believer and unrefined person however to grasp its true character which is is g-d liness one must dedicate himself not only to a life of Torah and Mitzvot but as well to a life of "avoda" .
Continuously working on oneself towards improving in all areas of self. meaning beside strenuous effort in trying to understand the concept intellectually the person must improve them selves in general and more specific their , character and behavior, one cannot remain a person who desires to have all things their way and indulge in all desires and hope to understand chasidus at the same time.
secondly being that chasidic philosophy is a g-dly study you need to redefine what it means to understand. meaning in every study in order to understand you need to be ready to redefine terms you have used before that will now be used in a different way.
the same word will mean a different thing, hence in order to understand the new study you need to understand the new definitions of how each world will now be used.
you also need to enjoy intellect...as u enjoy food ...music...etc ...you need to enjoy using the mind...thinking. in addition in chassidus you must be constantly aware of the point the subject is going to...to understand that which is infinite and beyond comprehension. g-d liness. this is very important to insure that not only you learn with bitul.. but it reflects in the intellectual character of the concept itself.. when studying chasiidus to actual understand anything at alll here you need to know that g-d liness is being studied here.
not science, nature or any thing that has been created or part of creation.
source in chassidic writings ( hayom yom 4 Adar I) :
The initial preparations for delving into deep intellectual concepts, especially concepts of G-dliness, are (a) a strenuous effort of the body to be rid of one's delight in worldly matters, and (b) a strenuous effort of the soul to stimulate delight in intellectual pursuit in general, and in G-dly matters in particular.
story:
there is a story of the koznitzer magid zt"l who when near his passing from this physical world said to his son
present there ; " i do not feel my guf- body any more" his son who was holding him said to his father ; " however tatta- father i do feel your body!? to which the father responded : " if you are touching me with your body you will feel body"!
the idea in this story is as explained above; in order to sense a higher understanding you need to raise your self up to that very dimension or at the very least unshackle your self from a contradictory one.
you cannot understand or experience g-d liness if your approach is through the physical sense. the same with the concepts explained in chassidus; the rules and definitions that are used to explain and understand other fields of intellect will not do for chassidus which is divine knowledge.
new definitions and approach are needed for each and every concept explained
Dear Friends,
There is a beautiful custom mentioned in the Shulchan Aruch ( Code of Jewish Law) that one should make a blessing every spring upon a fruit tree, when it first sprouts and begins to blossom for the year. This event coincides with the Jewish month of Nissan, in which we celebrate the Holiday of Pesach, he Holiday of Redemption.
What lesson can we learn from this blessing and its occurrence in the Month of Nissan?
Perhaps we can say that the time of galut-exile, that we now find ourselves in is likened to the winter. As in the winter, it is cold and the days are short. So too in exile we have lost our warmth in the service of Hashem. Our mind too has become darkened by the suffering of our people.
Yet we see that when winter does finally end, the warmth increases and the day light stays longer. So too this long exile and all its suffering will very soon end and the warmth in the service of Hashem will return and forever increase.
As the earth and trees in spring begin to show signs of life even after a dormant winter, so too the Jewish People will once again be renewed. The reason for this is that the earth during the winter is asleep, not dead G-d forbid. the power to grow is still in the earth just not apparent and in the spring it awakens once again.
During exile we are a sleep it seems we are indifferent to Yiddishkiet and at best though we do the laws it seems mechanical, as if we are sleep walking.
However when redemption shall finally occur, our true nature, which is the true nature of every Jew; to love and fear G-d above all else and the desire to practice His Laws will awake. Indeed even in exile though it seems we stopped caring, that is only superficial, the truth is that deep inside our soul-neshoma, was always alive and never stopping caring about G-d.
Hence we make a yearly blessing on the fruit trees new blossom not only to thank G-d for the renewal of nature and the coming of the summer after a cold winter. But to pray to G-d to redeem our people as He has done in the past and express our faith that He shall do so very soon.
The blessing acts as a reinforcement for and expression of our Trust and Faith in G-d, that all His words are true. Though presently it seems the world has lost direction and the words of the prophets seem to be just a dream, the opposite is the truth, the exile is the dream and the redemption is real.
The blessing for the trees during spring and the Holiday of Pesach teach us that as certain as spring follows winter even more so, redemption will and must follow exile. Indeed we are absolutely positive that
G-d will take us out of exile soon. May this be speedily in our times on to all eternity. Amen
With the best of blessing for a Happy and Kosher Pesach for all of Israel.
Sincerely
Y.Winner and Family
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