Note: I noticed the many comments requesting this next post. (Yeah, I know its long overdue...) So despite the late hour, I rushed this one out - but as a disclaimer - it's still in need of some final touchups...
The barren ground was transformed into a sea of lush greenery. The forming of continents and coasts ended the chaotic mix of land and sea. Majestic oaks, luscious fruits, and stunning beaches gave beauty to our world. It was a day in which Hashem said "Ki Tov" twice. It was a day a Tiferes.
The year was 1948. On the dawn of the 3rd millennium, our patriarch Avraham was born. An era of truth began. It was highlighted by the Avos, Yetzias Mitzraim, and Matan Torah. It was a Millenium of of Tiferes.
--
1+1=3.
That doesn't sound right.
Neither does saying that Chesed+Gevura=Tiferes. If Tiferes is no more than a balance between the first two Sefiros, why bother with a third Sefira?
Now there's good reason that this misconception exists. Tiferes is somewhat of a balance. Indeed, tiferes can be attributed to the parent that can punish as well as pamper. But its dual energy is not just a combination of two Sefiros. Tiferes is in a league of its own.
--
Chesed is love. Love is blinding. Love sees no faults.
Approach a young Chosson and ask him to list his Kallah's faults. You won't get very far. The same might apply for a relationship between two close friends.
But fast forward several years. Suppose life throws a curveball. What happens to love when it is faced with a roadblock? If it's based on pure Chesed, the result will be tragic. For Chesed can not exist in the presence of Gevurah.
Luckily, that's why we have Tiferes.
Sure, Chesed is love. But that's because the object is lovable. There's something in it that you are attracted to. As long as that's still in place, nothing else is more powerful. But take away its 'lovability', and the relationship is over. There's nothing there left for you.
Enter the world of Tiferes. Begin experiencing rachamanos.
Mercy doesn't seem as exciting as love. It actually sounds kinda wimpy. But it's real, beautiful, and enduring. It's also a form of kindness. But it's not about you. It's about the other guy. You're not kind because the other guy is lovable, but rather because that's what the other guy needs. Perhaps, the love is no longer blinding. You can now see flaws. But despite them, you see the good in the individual. It's the staple ingredient for any permanent relationship.
A simple example: There is the strict teacher. There is the nice teacher. Both have their advantages. But both will never really make it all the way. Mr. Nice will eventually get taken advantage of by his students. Mr. Strict will eventually be hated by his class.
Mr. Tiferes isn't just another teacher that can both compliment and criticize. He's much more than that. The other two teachers are just being themselves. Either Kind or Strict. They have a set personality. But Mr. Tiferes isn't being himself. He has no absolute identity. And that's what gives him his dual power. He can adapt to the needs of every individual student. One student may need an encouraging smile. Another may need a stern look. But he can do both. He's Mr. Tiferes.
--
Keitzad Merkadim Lefnei Hakalah? The Gemara (Kesuvos 16B) offers two opinions. Beis Hillel says "Kallah Naeh Vachasuda.""Beis Shammai says, Kallah Kemos Shehei."
It's a fascinating Machlokes. Beis Hillel says that one can praise all Kallos for being beautiful inside and out. But according to Beish Shammai that doesn't always hold true. For what if she isn't so nice after all? Are you supposed to lie? The Torah commands us to tell the truth! Rather, you should find the one quality the Kallah truly posseses and focus on that.
But Beis Hillel isn't so convinced. "Are you suggesting that if your friend buys an item and asks for your opinion, you should you tell him that you think it's ugly? Of course not! "L'eolom Yehei Daata Shel Adom Meurovos Im Habrios." A person's mind must always be merged with his friends..."
But how did Beis Hillel get around the issue of lying? Did he avoid the question? The Mefarshim explain that Beis Hillel is teaching us that there are times in life that you are supposed to lie for the sake of peace. Whether it's a purchase or a bride, just say it's beautiful. Put on blinders, ignore the obstacle, and be a real Mr. Chesed.
But the Rebbe explains that Beis Hillel is teaching us much more that just how to be P.C. This is not a case of Chesed. This is the ultimate Tiferes.
If this guy decided to marry this girl, he must have found her beautiful. Are you this Chasson's true friend? If so, you should be able to view things from his perspective! And you won't be lying. You are only putting on his pair of glasses and seeing things from his point of view - or in the Lashon of the Gemara - "mixing your mind with his."
--
Tiferes is truth.
Tiferes is the millennium in which Torah Emes was given.
Tiferes is real beauty.
Tiferes is the day of the week in which the world recieved its beauty.
Tiferes is our ability to "not be ourselves" and embrace a higher reality.
Tiferes is rooted in Keser.
Monday, April 30, 2007
Sunday, April 15, 2007
28 Nissan - 5751 Ad Masai!
It was a good few years ago.
It was one of those conversations I couldn't help but overhear.
It was from a man who was did not look like a Chossid.
It was about Lubavitch.
"We have to take care of our business and Hashem will take care of his business..."
"Why should we get involved in something outside our control...?"
"Let us just worry about Torah and Mitzvos and leave this whole Moshiach situation up to Hashem..."
"Does Hashem really need an alarm clock with a snooze button to remind him that we want Moshiach...?"
"I never really got this new 'We Want Moshiach Now' slogan..."
I cringed. I was shocked. These were tough words to hear. But I was a visitor in this shul. And I was young. So I kept quiet.
But if I was given the chance again, I wouldn't hold my silence. And perhaps, the conversation would go something like this:
---
1) The logical answer: Would you apply the same logic in other situations? Suppose you knew someone who was C"V very ill? Imagine if a good friend of yours was having difficulty with Parnasa? Would you still say that this is Hashem's business and not yours?
How do you explain the entire concept of Tefila? Do we not believe that we have the power to change a heavenly decree? How do you translate the words 'Yehi Ratzon'? Don't they mean that Hashem empowered us with the ability to alter or even create his will?
2) The historical answer: Throughout the Chumash and Tanach, we read of Hashem listening to the requests and tefilos of his people. In fact, the first Geulah only occurred after "Hashem heard their cries... " Why would the final Geulah be any different?
But better yet, why not ask the same question to Noach?
Noach did not enter the Teiva until he was directly told to do so by Hashem. Similarly, he did not leave the Teiva until receiving an explicit command. So why did he bother with sending all the ravens and doves? What a hassle! In fact, even when the dove failed to return that last time, he still did not leave the Teiva! Why not ask Noach the reason he sent these birds? Did Hashem need constant reminders that Noach was ready to leave the Teiva?
I doubt you would ask Noach this question. It is obvious that he wanted to show Hashem his eagerness to leave the dreary ark. His sending the birds displayed his readiness to enter the newly purified world. Noach believed that this act alone would prompt Hashem to expadite his redemption from the Teiva.
Wouldn't the same be true for us? Is Hashem not waiting for us to remind him that we are ready to leave our dark exile and enter the era of Moshiach?
"Ok. You have a point. Hashem wants to hear our Tefilos and is ready to act upon them. But that only makes sense for our physical needs! Moshiach is a totally different story! Geulah will allow us the oppurtunity to build a Beis Hamikdash, fulfill more Mitzvos, and see revelations of G-dliness. This is definitely something out of our league. When Hashem wants us to have the chance to do these Mitzvos, he'll grant us the oppurtunity. Consequently, until then, we are to sit idle..."
3) The Pesach Sheni Episode: The Halacha was quite clear. The Korban Pesach can not be brought by someone who was Tamei. Period.
And yet, a protest soon began. Crowds of impure people ran to Moshe, begging him for a chance to bring the Korban. Their logic? Their platform speech? "Lama Nigara!"
How did Moshe respond? Did he rebuke them for their Chutzpah? Nope. He submitted their request to Hashem. Their application was accepted and the Yom Tov of Pesach Sheni was born.
Apparently, we are allowed and even encouraged to ask Hashem for the oppurtunity to do a Mitzva.
(But the story gets even better! For the next 39 years, there was no Korban Pesach offered by any of the Jews. In fact, Halacha actually dictates that the Korban Pesach was not to be offered in the desert, but rather was to resume when the Yiddin entered Eretz Yisroel. It was only that first Pesach in the desert, the one recorded in Parshas Beheloscha, that was the exception to the rule.
Rashi (Bamidbar 9:1) tells us that story in Behaloscha is recorded out of place in the Torah. Chronologically, the story of that Pesach belongs in Parshas Bamidbar, and not in Beheloscha! He answers that it is quite embarrassing that this is the only Pesach the Jews observed in 40 years! Therefore, the episode was 'downgraded' and not placed at the beginning of the sefer.
But doesn't that seem bizarre? What's the embarrassment? It should come as not surprise that there was no Pesach the next 39 years! That is the Halacha!
The answer is profound: Indeed, according to Halachah there was not to be a Pesach for the next 39 years. But it is embarrassing that the Yiddin accepted this!
It is humiliating that the Yiddin came to terms with their situation.
It is humiliating that the Yiddin remained passive and not active.
It is humiliating that Yiddin did not beg Moshe for a chance to do the Mitzvah!
Apparently, it is considered embarrassing to sit idle and accept the fact that we are unable to offer a Korban. How much more does this apply to our situation in Golus, where we are unable to do the majority of the 248 positive Mitzvos!)
"Ok. I agree. Hashem wants to hear us ask for both our physical and spiritual needs. But if asking for Moshiach is so important, why did the slogans start only recently? Why did it take until the 1980's to hear the phrase "We Want Moshiach Now?"
4) It's all about linguistics: You're right. The slogan "We Want Moshiach Now" is relatively new. But that's only because the Jews in Israel, Bavel, France, Spain, Italy, Poland, Morocco, and Russia didn't speak English.
There is no shortage of requests for Moshiach in our liturgy! For thousands of years we have said "Es Tzemach Dovid Avdecha Meheira Tatzmiach" three times daily in Shemona Esrei. Every bentching, seder, and wedding is filled with numerous tefilos for Moshiach!
"We Want Moshiach Now" is nothing new. It is nothing new at all.
--
It's been 16 long years since that Sicha. But the game plan has not changed.
The world still needs to hear the message of 28 Nissan, 5751.
We must demand "Ad Masai! with an Emes.
We must truly feel a longing for the Geulah.
It is not about slogans, songs, or bumper stickers.
It is about a genuine yearning for something we know and feel we are missing.
In order to want something, you must love it.
In order to love something, you must know about it.
In order to know about something, you must learn about it.
Learn it. Want it. Love it. Live it. Bring it!
(Based upon Sichos of the Rebbe. Feel free to leave a comment asking for a specific source)
It was one of those conversations I couldn't help but overhear.
It was from a man who was did not look like a Chossid.
It was about Lubavitch.
"We have to take care of our business and Hashem will take care of his business..."
"Why should we get involved in something outside our control...?"
"Let us just worry about Torah and Mitzvos and leave this whole Moshiach situation up to Hashem..."
"Does Hashem really need an alarm clock with a snooze button to remind him that we want Moshiach...?"
"I never really got this new 'We Want Moshiach Now' slogan..."
I cringed. I was shocked. These were tough words to hear. But I was a visitor in this shul. And I was young. So I kept quiet.
But if I was given the chance again, I wouldn't hold my silence. And perhaps, the conversation would go something like this:
---
1) The logical answer: Would you apply the same logic in other situations? Suppose you knew someone who was C"V very ill? Imagine if a good friend of yours was having difficulty with Parnasa? Would you still say that this is Hashem's business and not yours?
How do you explain the entire concept of Tefila? Do we not believe that we have the power to change a heavenly decree? How do you translate the words 'Yehi Ratzon'? Don't they mean that Hashem empowered us with the ability to alter or even create his will?
2) The historical answer: Throughout the Chumash and Tanach, we read of Hashem listening to the requests and tefilos of his people. In fact, the first Geulah only occurred after "Hashem heard their cries... " Why would the final Geulah be any different?
But better yet, why not ask the same question to Noach?
Noach did not enter the Teiva until he was directly told to do so by Hashem. Similarly, he did not leave the Teiva until receiving an explicit command. So why did he bother with sending all the ravens and doves? What a hassle! In fact, even when the dove failed to return that last time, he still did not leave the Teiva! Why not ask Noach the reason he sent these birds? Did Hashem need constant reminders that Noach was ready to leave the Teiva?
I doubt you would ask Noach this question. It is obvious that he wanted to show Hashem his eagerness to leave the dreary ark. His sending the birds displayed his readiness to enter the newly purified world. Noach believed that this act alone would prompt Hashem to expadite his redemption from the Teiva.
Wouldn't the same be true for us? Is Hashem not waiting for us to remind him that we are ready to leave our dark exile and enter the era of Moshiach?
"Ok. You have a point. Hashem wants to hear our Tefilos and is ready to act upon them. But that only makes sense for our physical needs! Moshiach is a totally different story! Geulah will allow us the oppurtunity to build a Beis Hamikdash, fulfill more Mitzvos, and see revelations of G-dliness. This is definitely something out of our league. When Hashem wants us to have the chance to do these Mitzvos, he'll grant us the oppurtunity. Consequently, until then, we are to sit idle..."
3) The Pesach Sheni Episode: The Halacha was quite clear. The Korban Pesach can not be brought by someone who was Tamei. Period.
And yet, a protest soon began. Crowds of impure people ran to Moshe, begging him for a chance to bring the Korban. Their logic? Their platform speech? "Lama Nigara!"
How did Moshe respond? Did he rebuke them for their Chutzpah? Nope. He submitted their request to Hashem. Their application was accepted and the Yom Tov of Pesach Sheni was born.
Apparently, we are allowed and even encouraged to ask Hashem for the oppurtunity to do a Mitzva.
(But the story gets even better! For the next 39 years, there was no Korban Pesach offered by any of the Jews. In fact, Halacha actually dictates that the Korban Pesach was not to be offered in the desert, but rather was to resume when the Yiddin entered Eretz Yisroel. It was only that first Pesach in the desert, the one recorded in Parshas Beheloscha, that was the exception to the rule.
Rashi (Bamidbar 9:1) tells us that story in Behaloscha is recorded out of place in the Torah. Chronologically, the story of that Pesach belongs in Parshas Bamidbar, and not in Beheloscha! He answers that it is quite embarrassing that this is the only Pesach the Jews observed in 40 years! Therefore, the episode was 'downgraded' and not placed at the beginning of the sefer.
But doesn't that seem bizarre? What's the embarrassment? It should come as not surprise that there was no Pesach the next 39 years! That is the Halacha!
The answer is profound: Indeed, according to Halachah there was not to be a Pesach for the next 39 years. But it is embarrassing that the Yiddin accepted this!
It is humiliating that the Yiddin came to terms with their situation.
It is humiliating that the Yiddin remained passive and not active.
It is humiliating that Yiddin did not beg Moshe for a chance to do the Mitzvah!
Apparently, it is considered embarrassing to sit idle and accept the fact that we are unable to offer a Korban. How much more does this apply to our situation in Golus, where we are unable to do the majority of the 248 positive Mitzvos!)
"Ok. I agree. Hashem wants to hear us ask for both our physical and spiritual needs. But if asking for Moshiach is so important, why did the slogans start only recently? Why did it take until the 1980's to hear the phrase "We Want Moshiach Now?"
4) It's all about linguistics: You're right. The slogan "We Want Moshiach Now" is relatively new. But that's only because the Jews in Israel, Bavel, France, Spain, Italy, Poland, Morocco, and Russia didn't speak English.
There is no shortage of requests for Moshiach in our liturgy! For thousands of years we have said "Es Tzemach Dovid Avdecha Meheira Tatzmiach" three times daily in Shemona Esrei. Every bentching, seder, and wedding is filled with numerous tefilos for Moshiach!
"We Want Moshiach Now" is nothing new. It is nothing new at all.
--
It's been 16 long years since that Sicha. But the game plan has not changed.
The world still needs to hear the message of 28 Nissan, 5751.
We must demand "Ad Masai! with an Emes.
We must truly feel a longing for the Geulah.
It is not about slogans, songs, or bumper stickers.
It is about a genuine yearning for something we know and feel we are missing.
In order to want something, you must love it.
In order to love something, you must know about it.
In order to know about something, you must learn about it.
Learn it. Want it. Love it. Live it. Bring it!
(Based upon Sichos of the Rebbe. Feel free to leave a comment asking for a specific source)
Thursday, April 12, 2007
The Sefiros: Part #1
Note: You can now access this site at www.derher.com
It's that time of year again.
A 49 day countdown till Shavous.
A 49 day spiritual preparation to Matan Torah.
A 49 day examination into all aspects of our personality.
Ironically, some of the most common terminologies in Chassidus are the ones least understood. Take for example the 10 Sefiros. Chesed and Gevurah may easy to understand, but try explaining Hod or Yesod to someone hearing these concepts for the first time?
There is no one place in Chassidus that actually explains all the Sefiros. B'H, many articles and books are now available that do clarify the meaning of Sefiros. Two of the best are Simon Jacobson's "Spiritual Guide to Counting the Omer" and Matis Kantor's "Keys for Understanding Human Nature."
During the next few weeks, I will Iy'H dedicate a few posts to discuss the way I best relate to these seven Midos while also keeping in mind their relationship to the seven days of the week and seven millenia of history. Of course, there is only so much you can do in a short post.
Feel free to comment, discuss, or disagree.
--
Part #1 - Chesed and Gevurah
"For a thousand years are in Your eyes like a day..." (Tehilim 90:4)
From absolute nothing, an entire universe was brought into existence. On this day, the fresh heaven and earth were illuminated by a intense, G-dly energy. Hashem’s pure kindness shone brilliantly on this day of creation. It was a day of Chesed.
A lifetime was more than 900 years. All was given to mankind and nothing was demanded in return. Crime went unpunished. Life was lived out to its fullest. Man seemed invincible. The good times rolled in the world's first 1000 years. It was a millennium of Chesed.
--
The lower waters were left in tears begging to be re-united with their counterpart above. A new element of separation was introduced into this fresh world resulting in barriers and divisions. There was no mentioning of "Hashem saw that it was good." It was a day of Gevurah.
The sins of the first millennium were taken into account. The world was in need of purification as retribution struck in the form of a flood of mighty water. Soon afterwards, a united civilization was split into distinct languages. It was an era that featured an abundance of discipline and division. It was a millennium of Gevurah.
--
Life is like a magnet. We attract and repel. The tricky part is deciding when to use which side of the Magnet.
Their are times we are act with pure Chesed, doing anything for anyone at anytime. We must train ourselves to have the ability to help someone even when it makes no sense. It must be possible for us to occasionally spoil a child, student, or camper. And we must be willing to create new relationships, open up to another person, or even share our innermost secrets with a true friend.
On other occasions, we must embrace Gevurah. We must be able to say no and firmly hold our ground. Parents must stick to their principles with their children; teachers must uphold rules with their students. And we must be ready reject a relationship, keep to ourselves, or withhold from another our innermost thoughts.
In any healthy relationship there must be boundaries. In the words of the Klotzker, "If I am I because you are you, and you are you because I am I; then I am not I and you are not you. However, if I am I because I am I, and you are you because you are you; then I am I and you are you."
I once wondered how the literal meaning of Gevurah (strength) is connected to its usual interpretation of restraint and discipline. Only recently, did I discover the asnwer. It is often easier to give or open up than show restraint and say no. Chesed flows naturally while Gevurah requires an inner strength. It should come as no suprise that Chassidus explains that Gevura is actually rooted deeper than Chesed.
Of course, as in most things, a balance is most healthy. Yet in this case, Chassidus tells us that our balance should lean right towards Chesed.
--
In Yiddishkeit, action takes priority. Tanya stresses that it is the Benoni that is within our control. But there are times that we must work not only on our Levushim and actions, but also our Midos and true personality.
In this context, Chesed is the attraction and passion we have towards things we desire and Gevura are are our feelings of indifference and coldness towards things we disgust. During Sefiras Haomer we must toil that our Chesed is channeled towards Ruchniyus and Avodas Hashem, and our Gevura towards Gashmiyus and worldly pleasures.
(This and the other posts in the series are based on upon Usfartem 5711, Lehavin Inyanan Sefiras Haomer 5718, Sichos, and Shiurim by Y.Y. Jacobson and Manis Friedman)
It's that time of year again.
A 49 day countdown till Shavous.
A 49 day spiritual preparation to Matan Torah.
A 49 day examination into all aspects of our personality.
Ironically, some of the most common terminologies in Chassidus are the ones least understood. Take for example the 10 Sefiros. Chesed and Gevurah may easy to understand, but try explaining Hod or Yesod to someone hearing these concepts for the first time?
There is no one place in Chassidus that actually explains all the Sefiros. B'H, many articles and books are now available that do clarify the meaning of Sefiros. Two of the best are Simon Jacobson's "Spiritual Guide to Counting the Omer" and Matis Kantor's "Keys for Understanding Human Nature."
During the next few weeks, I will Iy'H dedicate a few posts to discuss the way I best relate to these seven Midos while also keeping in mind their relationship to the seven days of the week and seven millenia of history. Of course, there is only so much you can do in a short post.
Feel free to comment, discuss, or disagree.
--
Part #1 - Chesed and Gevurah
"For a thousand years are in Your eyes like a day..." (Tehilim 90:4)
From absolute nothing, an entire universe was brought into existence. On this day, the fresh heaven and earth were illuminated by a intense, G-dly energy. Hashem’s pure kindness shone brilliantly on this day of creation. It was a day of Chesed.
A lifetime was more than 900 years. All was given to mankind and nothing was demanded in return. Crime went unpunished. Life was lived out to its fullest. Man seemed invincible. The good times rolled in the world's first 1000 years. It was a millennium of Chesed.
--
The lower waters were left in tears begging to be re-united with their counterpart above. A new element of separation was introduced into this fresh world resulting in barriers and divisions. There was no mentioning of "Hashem saw that it was good." It was a day of Gevurah.
The sins of the first millennium were taken into account. The world was in need of purification as retribution struck in the form of a flood of mighty water. Soon afterwards, a united civilization was split into distinct languages. It was an era that featured an abundance of discipline and division. It was a millennium of Gevurah.
--
Life is like a magnet. We attract and repel. The tricky part is deciding when to use which side of the Magnet.
Their are times we are act with pure Chesed, doing anything for anyone at anytime. We must train ourselves to have the ability to help someone even when it makes no sense. It must be possible for us to occasionally spoil a child, student, or camper. And we must be willing to create new relationships, open up to another person, or even share our innermost secrets with a true friend.
On other occasions, we must embrace Gevurah. We must be able to say no and firmly hold our ground. Parents must stick to their principles with their children; teachers must uphold rules with their students. And we must be ready reject a relationship, keep to ourselves, or withhold from another our innermost thoughts.
In any healthy relationship there must be boundaries. In the words of the Klotzker, "If I am I because you are you, and you are you because I am I; then I am not I and you are not you. However, if I am I because I am I, and you are you because you are you; then I am I and you are you."
I once wondered how the literal meaning of Gevurah (strength) is connected to its usual interpretation of restraint and discipline. Only recently, did I discover the asnwer. It is often easier to give or open up than show restraint and say no. Chesed flows naturally while Gevurah requires an inner strength. It should come as no suprise that Chassidus explains that Gevura is actually rooted deeper than Chesed.
Of course, as in most things, a balance is most healthy. Yet in this case, Chassidus tells us that our balance should lean right towards Chesed.
--
In Yiddishkeit, action takes priority. Tanya stresses that it is the Benoni that is within our control. But there are times that we must work not only on our Levushim and actions, but also our Midos and true personality.
In this context, Chesed is the attraction and passion we have towards things we desire and Gevura are are our feelings of indifference and coldness towards things we disgust. During Sefiras Haomer we must toil that our Chesed is channeled towards Ruchniyus and Avodas Hashem, and our Gevura towards Gashmiyus and worldly pleasures.
(This and the other posts in the series are based on upon Usfartem 5711, Lehavin Inyanan Sefiras Haomer 5718, Sichos, and Shiurim by Y.Y. Jacobson and Manis Friedman)
Monday, April 2, 2007
Ma Nishtana...and the Birthday Present
There are always those Sichos guaranteed to be Chazered every year. On Pesach, it is the Sicho regarding the order of the "Ma Nishtana."
The following gave me a much deeper appreciation of this well-known Sicha:
(But first, the Sicha itself in a nutshell: Most of world Jewry begins the "Ma Nishtana" with the question about Matzah. After all, it makes sense to begin the questions with a Mitzvah that is from the Torah, and only afterwards move on to matters that are M'draban (Maror) and Minhagim. (Dipping)
Chabad differs and places "Matbilin" first. While many downplay the significance of a Minhag, we cherish them. It is a Minhag that will stimulate a child to go on to ask the other questions. And it is not compromising on a Minhag, that is the key to a strong Chinuch.)
--
Have you ever been asked the following question:
"Why are the commandments in Yiddishkeit so complicated? Some are from the Torah...others are Rabbinic...not to mention the hundreds of customs...
If Hashem wanted us to do all the Mitzvos, why didn't he just tell us to do them all directly!"
--
We often view a Mitzva as nothing more than a commandment that we must obey. Sadly, we fail to realize that a Mitzva is not only an order - but a connection. It is our way of creating a relationship with Hashem.
The Rebbe once expressed this idea using a Mashal of a father and son:
--
There are times that a father will tell his son very direct instructions. For instance, he will specifically tell him to do well in school and be careful when crossing a road.
On other occasions, he will only hint to his son that something is expected of him. Perhaps, he will tell him, "We have a lot of dirty dishes tonight." The son is meant to take the hint and wash the dishes.
Finally, there are those times that a father will remain totally silent. Not even a clue will offered to his son. For example, no father will mention to his son that he has a upcoming birthday in the hope of his son buying him a present. Such things must come from the son himself.
Similarly, there are certain commandments that Hashem spelled out for us very clearly in the Torah.
Others were only hinted to us - perhaps through an extra letter or superfluous Passuk.
Finally, there are those things that Hashem didn't mention to us at all. Yet, as His children, we know this is what the Tatte wants.
--
Which type of commandment takes precedence?
Disobeying strict orders will have harsher consequences that merely failing to catch a hint. Most certainly, no punishment will be given to a son that forgets his father's birthday.
As a commandment, those that are from the Torah take precedence.
But if we focus on the relationship-aspect of a Mitzvah, it is clear that it is the Minhag that expresses the deepest bond and richest love between father and son.
The Minhag is the birthday present.
The Minhag takes priority.
The Minhag is how begin the "four questions."
(based on a Mashal given by the Rebbe)
The following gave me a much deeper appreciation of this well-known Sicha:
(But first, the Sicha itself in a nutshell: Most of world Jewry begins the "Ma Nishtana" with the question about Matzah. After all, it makes sense to begin the questions with a Mitzvah that is from the Torah, and only afterwards move on to matters that are M'draban (Maror) and Minhagim. (Dipping)
Chabad differs and places "Matbilin" first. While many downplay the significance of a Minhag, we cherish them. It is a Minhag that will stimulate a child to go on to ask the other questions. And it is not compromising on a Minhag, that is the key to a strong Chinuch.)
--
Have you ever been asked the following question:
"Why are the commandments in Yiddishkeit so complicated? Some are from the Torah...others are Rabbinic...not to mention the hundreds of customs...
If Hashem wanted us to do all the Mitzvos, why didn't he just tell us to do them all directly!"
--
We often view a Mitzva as nothing more than a commandment that we must obey. Sadly, we fail to realize that a Mitzva is not only an order - but a connection. It is our way of creating a relationship with Hashem.
The Rebbe once expressed this idea using a Mashal of a father and son:
--
There are times that a father will tell his son very direct instructions. For instance, he will specifically tell him to do well in school and be careful when crossing a road.
On other occasions, he will only hint to his son that something is expected of him. Perhaps, he will tell him, "We have a lot of dirty dishes tonight." The son is meant to take the hint and wash the dishes.
Finally, there are those times that a father will remain totally silent. Not even a clue will offered to his son. For example, no father will mention to his son that he has a upcoming birthday in the hope of his son buying him a present. Such things must come from the son himself.
Similarly, there are certain commandments that Hashem spelled out for us very clearly in the Torah.
Others were only hinted to us - perhaps through an extra letter or superfluous Passuk.
Finally, there are those things that Hashem didn't mention to us at all. Yet, as His children, we know this is what the Tatte wants.
--
Which type of commandment takes precedence?
Disobeying strict orders will have harsher consequences that merely failing to catch a hint. Most certainly, no punishment will be given to a son that forgets his father's birthday.
As a commandment, those that are from the Torah take precedence.
But if we focus on the relationship-aspect of a Mitzvah, it is clear that it is the Minhag that expresses the deepest bond and richest love between father and son.
The Minhag is the birthday present.
The Minhag takes priority.
The Minhag is how begin the "four questions."
(based on a Mashal given by the Rebbe)
Wednesday, March 28, 2007
Taking Out the Garbage
Note: You can now access this site at www.derher.com
It was now his fifth year on Shlichus. When he first arrived in the country, imbued with his youthful idealism, he was quite eager to set up a Tefilin stand at the annual Israel Day Parade. As time went on, and he brought in Bochurim to run his summer camp, it was they who ran the booth. This year, he found himself without any bochurim in town. He would have to man the stand himself.
By this time, he was an established Rav in the city. That particular day was a scorcher and with the booth directly under the sun, the Shliach felt that this was no longer his shlichus. Was he, a respected Rabbi supposed to sweat away the entire day in the hopes of possibly getting a few Israeli backpackers to put on Tefilin? Besides, he told himself, he was in the midst of fundraising for a new building, and he could use the Sunday afternoon to try to raise some needed funds. His day should be spent talking to his supporters, not asking some random off the street to put on Tefilin.
But his thoughts were interrupted by a powerful inner voice. "Who do you think you are? Are you a Shliach or self-made Rav? Do you consider yourself too good to still be out there doing regular Mivtzoim? What would the Rebbe want from you?"
Reluctantly, he took his post by the stand. The temperature was nearing triple digits, and by noontime he was still without a single Tefilin. Finally, he was approached by your ragged-looking Israeli. After putting on Tefilin, the young Israeli asked him about the work he did in this remote country. Before long, the Shliach excitedly told him about his plans for a new building, adding that he was still in dire need of funds. The young Israeli thought for a minute, took down his address, and said he would be in touch.
The Shliach left the parade exhausted, but happy that he had been faithful to his shlichus. A few weeks later, a letter came in the mail from the Israeli. It began with a "thank-you letter." Attached was a check for several thousand dollars.
--
Getting announced during role call at the Kinnus HaShluchim. Reciting the invocation at a session of Congress. Cutting the Ribbon at a new Chabad House. Delivering an inspiring Drasha in front of a packed Shul. Lighting a twelve foot Menorah in front of city hall.
All of these activities may be exciting. But they don't yet define the true Shliach.
- -
A new day begins. The Avoda is getting underway. But, first the ashes from the Mizbeach have to be removed and taken outside the Mishkan.
"Upashat Es B'gdav V'lavash Begadim Acherim, V'hozei Es Hadechen El l'chutz L'machane."
Why change his clothes before doing this task? Rashi tells us two reason: 1) In order not to soil his garments 2) It is not respectful to "pour a goblet for his master in the same clothes in which you cooked his pot."
So the ashes got the Kohen filthy. And it wasn't even considered "in front of his master." It sounds more like janitorial duties than Avoda. Why must a Kohen do the dirty work? Why change his clothes if someone else can do the entire job?
--
"Shivisi Hashem L'negdi Tamid"
Simple Translation: Hashem is always standing in front of me
Chassidshe Translation: "All Avoda of Hashem is equal in front of me"
The two translations are one in the same.
A Yid must be willing to do every Mitzva. Even those that he finds difficult. Then he is truly serving Hashem.
A Shliach must willing to do all aspects of his shlichus. Even those that are not grand - even those not done seen by others. Then he is truly a Shliach.
A Kohen must be willing to do every part of the Korban Olah. Even the cleanup afterwards. Then he is truly a Kohen.
This is the litmus test that determines whether we are serving Hashem - or ourselves.
Continuation to follow I'YH
(See Likutei Sichos Vol 37. Story heard directly from Shliach)
It was now his fifth year on Shlichus. When he first arrived in the country, imbued with his youthful idealism, he was quite eager to set up a Tefilin stand at the annual Israel Day Parade. As time went on, and he brought in Bochurim to run his summer camp, it was they who ran the booth. This year, he found himself without any bochurim in town. He would have to man the stand himself.
By this time, he was an established Rav in the city. That particular day was a scorcher and with the booth directly under the sun, the Shliach felt that this was no longer his shlichus. Was he, a respected Rabbi supposed to sweat away the entire day in the hopes of possibly getting a few Israeli backpackers to put on Tefilin? Besides, he told himself, he was in the midst of fundraising for a new building, and he could use the Sunday afternoon to try to raise some needed funds. His day should be spent talking to his supporters, not asking some random off the street to put on Tefilin.
But his thoughts were interrupted by a powerful inner voice. "Who do you think you are? Are you a Shliach or self-made Rav? Do you consider yourself too good to still be out there doing regular Mivtzoim? What would the Rebbe want from you?"
Reluctantly, he took his post by the stand. The temperature was nearing triple digits, and by noontime he was still without a single Tefilin. Finally, he was approached by your ragged-looking Israeli. After putting on Tefilin, the young Israeli asked him about the work he did in this remote country. Before long, the Shliach excitedly told him about his plans for a new building, adding that he was still in dire need of funds. The young Israeli thought for a minute, took down his address, and said he would be in touch.
The Shliach left the parade exhausted, but happy that he had been faithful to his shlichus. A few weeks later, a letter came in the mail from the Israeli. It began with a "thank-you letter." Attached was a check for several thousand dollars.
--
Getting announced during role call at the Kinnus HaShluchim. Reciting the invocation at a session of Congress. Cutting the Ribbon at a new Chabad House. Delivering an inspiring Drasha in front of a packed Shul. Lighting a twelve foot Menorah in front of city hall.
All of these activities may be exciting. But they don't yet define the true Shliach.
- -
A new day begins. The Avoda is getting underway. But, first the ashes from the Mizbeach have to be removed and taken outside the Mishkan.
"Upashat Es B'gdav V'lavash Begadim Acherim, V'hozei Es Hadechen El l'chutz L'machane."
Why change his clothes before doing this task? Rashi tells us two reason: 1) In order not to soil his garments 2) It is not respectful to "pour a goblet for his master in the same clothes in which you cooked his pot."
So the ashes got the Kohen filthy. And it wasn't even considered "in front of his master." It sounds more like janitorial duties than Avoda. Why must a Kohen do the dirty work? Why change his clothes if someone else can do the entire job?
--
"Shivisi Hashem L'negdi Tamid"
Simple Translation: Hashem is always standing in front of me
Chassidshe Translation: "All Avoda of Hashem is equal in front of me"
The two translations are one in the same.
A Yid must be willing to do every Mitzva. Even those that he finds difficult. Then he is truly serving Hashem.
A Shliach must willing to do all aspects of his shlichus. Even those that are not grand - even those not done seen by others. Then he is truly a Shliach.
A Kohen must be willing to do every part of the Korban Olah. Even the cleanup afterwards. Then he is truly a Kohen.
This is the litmus test that determines whether we are serving Hashem - or ourselves.
Continuation to follow I'YH
(See Likutei Sichos Vol 37. Story heard directly from Shliach)
Sunday, March 25, 2007
The Bendy Reed
"Aidel...but not a pushover. Strong values...but still flexible."
Sound like a description from a shidduch call? Actually, it's from a Maamer.
----------------------------------------------
It’s a pretty well-known Gemara.
"Leolam Yehei Adam Rach Ke’kaneh Veal Yehei Kashe Ke’erez."
"A Person should always soft like a reed and not hard like a cedar."
Simply put, a person should be easy-going and flexible.
But there are many things that can be used to describe a soft and bendy substance. Why a reed?
------------------------------------------------
I just looked up "aidel" on an online dictionary. It began by saying
"The word is used as an adjective in describing females." It's meaning? "Naive, sweet, etc."
I got a good laugh at this attempt of Goyim to define a Yiddish word. Only females can be aidel? Aidel is naive? But at the very least, this faulty definition made me realize that the meaning of aidel is somewhat vague.
-------------------------------------------------
Aidel, says the Maamer, describes the "Hisgalus of person's Midos."
Can you control your feelings from being powerfully displayed?
Is it possible for you to keep your cool when things aren't going your way?
Are you able to restrain yourself from verbally expressing your thoughts?
Do your opinions get in the way of others?
Simply put, the world of "Aidel" only begins above the surface.
Beneath the ground, you can still be deeply opinionated with firm beliefs and values. Under your "Levushim", you can be a highly emotional and passionate person.
----------------------------------------------------------
"Be soft like a reed."
A reed can be deeply rooted. Its pnimious can be incredibly strong. It doesn't get blown away. It is not a pushover.
Yet, above the surface, the reed blows with the wind. Its bendy material tolerates all types of adversaries. Unlike its counterpart, the powerful cedar, it survives the hurricane.
The secret to its survival? It is firmly rooted below but flexible above.
(Veyadaata 5692)
Monday, March 19, 2007
Changing the Channel
A Chandelier broke.
It seemed like a simple accident that caused the mishap. Yet, its owner decided to report the incident to the Rebbe in a letter. The reply? You should increase your learning of the luminary of Torah, Toras HaChassidus..
Let's be honest. At first glance, it's hard to believe. Does learning Chassidus really affect the longevity of the light fixture in my living room?
The city needed a Mikvah desperately. The long construction work was almost done, and all that was now needed was water for the Bor. But the country was experiencing its worst drought in years and no rain was expected for months. Yet the Rav still announced the grand opening of the Mikvah for later that week. The Gabbai was shocked .
"But you know that there is no rain in the forecast for several weeks? "
"That's what the meteorologist say. But I'm not worrying."
"You're not worrying? And why is that?"
"The Torah tells us we need a Mikvah. So we're gonna get that water."
Sure enough, by the end of the week the Mikvah was full of rain water.
Had you offered someone on the street the chance to bet you that it wouldn't rain that week, you'd have a lot of customers. After all, weather.com has a pretty good track record...
-----------------------------------------------------------
Of course, these stories don't have every day. Sadly, we know of many times that people did the right thing and had the wrong results. But whether we always see it or not, the facts still remain:
Torah is the blueprint for the World. By extension, it is Torah that dictates reality.
This message comes out very strongly in the Maamarim of Nissan.
-------------------------------------------------------
Hachodesh Hazeh Lachem Rosh Chodoshim
What do we need another head of the year? Doesn't Tishrei do the job?
The world operates on two different channels. And we can choose to watch and experience life on either channel.
The Nature Channel: There are set rules in life. Things make sense. Parnasa comes from business. Balls break chandeliers. Weather.com knows the forecast.
This is the world rotating on the Tishrei axis.
This is the world that was actually created in the six days of creation.
This is the channel that was seen since the beginning of time.
This is the channel that the average person watches.
The Super-Natural Channel: There are no set rules in life. Torah dictates reality. The Pure Emunah of a Jew changes the facts.
This is the world rotating on the Nissan axis.
This is the world that was envisioned before the six days of creation.
This is the channel seen by the Yiddin during Nissan (1o plagues, splitting of sea, etc)
This is the channel that a Yid can watch.
-----------------------------------------------------------
The first Rashi in the entire Torah asks a pretty simple question. Why start the Torah with stories about creation? The Torah should begin with HaChodesh HaZeh, the first Mitzva commanded to the Jewish Nation? Rashi answers that the we must learn the story of creation in order to know the power of Hashem. For when the Goyim will ask us what gives us the right to Eretz Yisroel, we can respond that the whole world belongs to Hashem. He might have first gave it to you but then gave it to us...
Rashi sound simple enough? Try reading Rashi this way:
We already know there is a created, limited world. Everyone has watched the nature channel. Tishrei is obvious! We don't need Torah for this!
Torah should immediately begin with the super-natural channel. Mitzvos...Miracles...Yiddin. Let Torah begin with Nissan! Let Torah Begin with "Hachodesh Hazeh Lachem!"
Rashi answers something profound: Hashem didn't just want a world with only the super-natural channel. For that, he has higher, spiritual worlds. Rather, Hashem wanted a world that looks like it operates in a limited way. A world that often has obstacles getting in our way. A world that can be watched on the nature channel. A World that was created in Tishrei.
And yet, the job of the Yid is to look past all of that and realize that this is only a veneer. In truth it is Nissan, miracles, and Torah that run the world.
Eretz Knaan was first given to Goyim. Why? In order for us to take it back and transform it into a holy Eretz Yisroel.
A finite world was created. Why? In order for us to infuse it with the infinite energy of Torah and Mitzvos.
Life can be viewed from the Nature Channel. Why? In order for us to transcend this view and notice the miriacles within the mundane.
(HaChodesh HaZeh 5733)
It seemed like a simple accident that caused the mishap. Yet, its owner decided to report the incident to the Rebbe in a letter. The reply? You should increase your learning of the luminary of Torah, Toras HaChassidus..
Let's be honest. At first glance, it's hard to believe. Does learning Chassidus really affect the longevity of the light fixture in my living room?
The city needed a Mikvah desperately. The long construction work was almost done, and all that was now needed was water for the Bor. But the country was experiencing its worst drought in years and no rain was expected for months. Yet the Rav still announced the grand opening of the Mikvah for later that week. The Gabbai was shocked .
"But you know that there is no rain in the forecast for several weeks? "
"That's what the meteorologist say. But I'm not worrying."
"You're not worrying? And why is that?"
"The Torah tells us we need a Mikvah. So we're gonna get that water."
Sure enough, by the end of the week the Mikvah was full of rain water.
Had you offered someone on the street the chance to bet you that it wouldn't rain that week, you'd have a lot of customers. After all, weather.com has a pretty good track record...
-----------------------------------------------------------
Of course, these stories don't have every day. Sadly, we know of many times that people did the right thing and had the wrong results. But whether we always see it or not, the facts still remain:
Torah is the blueprint for the World. By extension, it is Torah that dictates reality.
This message comes out very strongly in the Maamarim of Nissan.
-------------------------------------------------------
Hachodesh Hazeh Lachem Rosh Chodoshim
What do we need another head of the year? Doesn't Tishrei do the job?
The world operates on two different channels. And we can choose to watch and experience life on either channel.
The Nature Channel: There are set rules in life. Things make sense. Parnasa comes from business. Balls break chandeliers. Weather.com knows the forecast.
This is the world rotating on the Tishrei axis.
This is the world that was actually created in the six days of creation.
This is the channel that was seen since the beginning of time.
This is the channel that the average person watches.
The Super-Natural Channel: There are no set rules in life. Torah dictates reality. The Pure Emunah of a Jew changes the facts.
This is the world rotating on the Nissan axis.
This is the world that was envisioned before the six days of creation.
This is the channel seen by the Yiddin during Nissan (1o plagues, splitting of sea, etc)
This is the channel that a Yid can watch.
-----------------------------------------------------------
The first Rashi in the entire Torah asks a pretty simple question. Why start the Torah with stories about creation? The Torah should begin with HaChodesh HaZeh, the first Mitzva commanded to the Jewish Nation? Rashi answers that the we must learn the story of creation in order to know the power of Hashem. For when the Goyim will ask us what gives us the right to Eretz Yisroel, we can respond that the whole world belongs to Hashem. He might have first gave it to you but then gave it to us...
Rashi sound simple enough? Try reading Rashi this way:
We already know there is a created, limited world. Everyone has watched the nature channel. Tishrei is obvious! We don't need Torah for this!
Torah should immediately begin with the super-natural channel. Mitzvos...Miracles...Yiddin. Let Torah begin with Nissan! Let Torah Begin with "Hachodesh Hazeh Lachem!"
Rashi answers something profound: Hashem didn't just want a world with only the super-natural channel. For that, he has higher, spiritual worlds. Rather, Hashem wanted a world that looks like it operates in a limited way. A world that often has obstacles getting in our way. A world that can be watched on the nature channel. A World that was created in Tishrei.
And yet, the job of the Yid is to look past all of that and realize that this is only a veneer. In truth it is Nissan, miracles, and Torah that run the world.
Eretz Knaan was first given to Goyim. Why? In order for us to take it back and transform it into a holy Eretz Yisroel.
A finite world was created. Why? In order for us to infuse it with the infinite energy of Torah and Mitzvos.
Life can be viewed from the Nature Channel. Why? In order for us to transcend this view and notice the miriacles within the mundane.
(HaChodesh HaZeh 5733)
Thursday, March 15, 2007
On Lights and Lasers
It was his first trip to 770. He had come for a Yechidus with the Rebbe. While waiting in line, he noticed the bochurim passionately learning and fabrenging. Although he couldn't help but be impressed by their energy and dedication, he commented to the Rebbe that they seemed somewhat naive and close-minded. The Rebbe responded that their behavior was not due to their being naive and close-minded but rather being focused and directed...
A few years ago, I was interviewed by magazine doing an article featuring "Religious Yeshiva Students." Amongst the questions they asked me was “What advantage does your lifestyle have over that of the average teenager your age?"
It sort of put me on the spot. What was I supposed to say? I needed to answer something simple and logical enough for their readers to understand.
Well, there are probably a lot of things I could have said, but for some reason this is what left my mouth:
"Your average teenager is faced with so many decisions. What should I do with my life? Who should I hang out with? What should be my priorities be? What kind of relationship am I looking for? What should I wear to school in the morning?
And these decisions throw them around in all directions. Life's goals are constantly changing. Dressing in the morning is an entire operation. Relationships are complex and very confusing.
Now, in our circles we also have decision to make. But, these very same decisions don’t throw us anywhere. As a Chasidic Jew, I am grounded. All the choices I make center around a focal point. I have a mission statement that stays the same throughout my life. When I wake up in the morning, I have a clear agenda of what I need to that day.
We have direction. We have clarity. And therefore, we can get so much further..."
A laser can achieve so much more than a regular light for the simple reason that all of its light is focused on one place...
What would you have answered to this question?
Saturday, March 10, 2007
Are you a Microwave or Crockpot?
We all had such classmates.
The ones who got a 100% with just looking over the material once. The guys who understood a Tosfos or Maamer on their first attempt. The people that never had to deal with the frustration of having no idea of what's going . The students that never had to work hard.
How did these guys end up? Well, it probably depends on whether or not they learned the art of digging.
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Are you a lake or deep spring? Coal or a flinstone? Microwave or crockpot?
Getting water from a lake is a piece of cake. The area is easily accesible, and the water comes out instantly with little effort. When water is available at the surface, why bother digging?
And yet, when you don't dig, you lose out on a lot. There is the danger of the lake's drying up, or perhaps using all of its water. Not to mention that the water may be dirty or even unhealthy as is it exposed to all the elements. In short, what is on the surface and revealed is quite limited. Both in quanitity and quality.
Tap into an underground spring and enter a whole new world. The water flows powerfully and endlessly. It is crystal clear. In short, when you reach the source, everything exists in an infinite way.
Chassidus explans that toiling in Torah is the ultimate recipe for success. A great mind is a great gift from above, but it comes with a liablility. When Torah is only learned in a quick and painless manner, it will not achieve the necessary goals.
Without further digging the water can
1) dry up - Without toiling, there is little stimulation. Interest can quickly be lost and boredom will soon set in.
2) become depleted - Chassidus explains that our Sechel is quite limited. Each person thinks has their way - and their way only - of thinking. Our memory, ideas, and creativity are also finite in nature. But when we dig past our "surface level" Sechel into the deeper roots of our Sechel (refered to as Mochin Stimah,) we tap into our infinite reservoir of ideas.
3) be dirty - No matter how sharp the mind, the first time one learns an Inyan it can never be as pure or clear as something thought over and over.
4) be unhealthy - Torah without effort will not give the same nourishment and spiritual healing as Torah that comes with labor.
The ones who got a 100% with just looking over the material once. The guys who understood a Tosfos or Maamer on their first attempt. The people that never had to deal with the frustration of having no idea of what's going . The students that never had to work hard.
How did these guys end up? Well, it probably depends on whether or not they learned the art of digging.
---------------------------------------------------------
Are you a lake or deep spring? Coal or a flinstone? Microwave or crockpot?
Getting water from a lake is a piece of cake. The area is easily accesible, and the water comes out instantly with little effort. When water is available at the surface, why bother digging?
And yet, when you don't dig, you lose out on a lot. There is the danger of the lake's drying up, or perhaps using all of its water. Not to mention that the water may be dirty or even unhealthy as is it exposed to all the elements. In short, what is on the surface and revealed is quite limited. Both in quanitity and quality.
Tap into an underground spring and enter a whole new world. The water flows powerfully and endlessly. It is crystal clear. In short, when you reach the source, everything exists in an infinite way.
Chassidus explans that toiling in Torah is the ultimate recipe for success. A great mind is a great gift from above, but it comes with a liablility. When Torah is only learned in a quick and painless manner, it will not achieve the necessary goals.
Without further digging the water can
1) dry up - Without toiling, there is little stimulation. Interest can quickly be lost and boredom will soon set in.
2) become depleted - Chassidus explains that our Sechel is quite limited. Each person thinks has their way - and their way only - of thinking. Our memory, ideas, and creativity are also finite in nature. But when we dig past our "surface level" Sechel into the deeper roots of our Sechel (refered to as Mochin Stimah,) we tap into our infinite reservoir of ideas.
3) be dirty - No matter how sharp the mind, the first time one learns an Inyan it can never be as pure or clear as something thought over and over.
4) be unhealthy - Torah without effort will not give the same nourishment and spiritual healing as Torah that comes with labor.
(Of course, when the sharp mind realizes that he too needs to dig, the result will be a powerful shovel capable of reaching even greater depths.)
-------------------------------------------------------
Hit an obstacle in the road. Have a bad day. Make a mistake. That's when you can really tell the difference between the learner that toils and the learner on cruise-control.
Coals burn quickly and efficiently. With little effort, fire is produced. A Flinstone hardly looks differant than any other rock. It takes quite a bit of beating to even produce a little flame.
But try leaving each of them out for 24 hours. Better yet, drop them into water. The coal is now useless. The flinstone is as powerful as ever.
--------------------------------------------------------
We live in a world where we like things instant and we like them hot.
This mindset has been applied to learning. Why bother learning an entire Sicho when you can pick up a Mayan Chai and Shulchan Shabbos? Why waste time learning in a foreign language when there is chabad.org? Why struggle through a Maamer in Samech Vov when you get an overview of the main ideas by listening to a shiur?
But does a microwave TV Dinner really taste the same as a baked supper?
Does an instant soup do the same job as Bubby's Chicken Soup?
Does email really replace the communication of yesteryear?
We should all be blessed with great minds. We should all take advantage of chabad.org. But we should never allow this to get in the way of Yegiah in Torah. It is the toiling that will keep us inspired, and achieve the desired result that the Torah we learn will actually affect us
A Microwave may be quite useful. But nothing beats a cholent that has been sitting in the crockpot all night...
(Based on Hemshechim in 5666 and 5706 )
Sunday, March 4, 2007
On kings, sleep, and dreams...
A little disclaimer for this post: It was written on Purim...and...well...it is not the usual easy-to-read style. (It may be better appreciated after learning some Chassidus on this subject)
- That night the King's Sleep was disturbed.
- That night, the Yiddin's sleep was disturbed.
- That night Hashem's 'sleep' was disturbed.
- Since it was nighttime, the king was supposed to be asleep.
- Since the Jews weakened their obervance of Torah and Mitzvos, they were supposed to be asleep.
- Since it was Golus, Hashem was supposed to be 'asleep."
Not all is lost while sleeping...
- When a person sleeps all his organs still work. He breathes, hears, and even speaks.
- When a Jew is in Golus, he still functions. He can still daven, learn, and do Mitzvos.
- When Hashem is "asleep" all his "organs still work. He creates, controls, and directs.
And yet, not all is the same.
- A sleeping person can not see.
- A Jew in Golus can not see Elokus.
- A "sleeping" Hashem doesn't protect his people in a open, visual way.
- A Sleeping person loses the higharchy in his Kochos. Actions are done without prior thought.
- A Jew asleep in Golus confuses his priorities. Gashmiyus takes precedence over Ruchniyos.
- A "Sleeping" Hashem hides his order of rank amongst his people. Goyim overpower the Chosen Nation.
- A Sleeping person dreams.
- A Jew in Golus lives in a dream.
- A "Sleeping" Hashem seems distant and vague...like a fantasy...like a dream...
And yet, beneath the surface, a sleeping person is that much higher...
- While sleeping, a person's body is in confusion, but his soul rises up rejoins its source and creator.
- While in Golus, our bodies are afflicted and our souls troubled, but our Pintele Yid is very much alive.
- While Hashem is "sleeping," he may be seem hidden and removed, but his essence is present more than ever.
- While a person sleeps. his many distant Kochos rise and become one within the Etzem HaNefesh.
- While in Golus, despite there not being levels of higharchy, Hashem still chooses his nation using his Bechira Atzmis.
- While Hashem is "sleeping", all levels of G-dliness are elevated to their source within Hashem's essence.
- Below is confusion. Above is clarity.
- Below is darkness. Above is light.
- Below is concealment. Above is revelation.
Despite the darkness, the Yiddin prevailed. In a display of Mesiras Nefesh they used their only functioning Koach - their Pintele Yid.
- The Sleeping man awoke.
- The comatose Kochos were awaken.
- The Sleeping "Hashem" was no longer...
B'laila H'hu Nadida Shnas Hamelech..
(B'laila Hahu 5744 and other Maamrim with same Divrei Hamaschil)
Friday, March 2, 2007
Ad Deloh Yada...
It's bound to happen. You're going to be at a Chabad House this Purim and one of the shluchim (or probably bochurim) is going to...well...say too much l'chaim. You're going to look around at the non-frum crowd and wonder "What are they thinking?" How can I justify this sort of behavior? Are these people ever going to come back here?
Without getting into any mystical explanations of Ad Delo Yada, I just want to share a simple story that I witnessed. (And no, with this story I don't mean to say that drinking in an uncontrolable fashion is correct...)
It was at a Chabad House. One of the shluchim said a little too much L'chaim. The head shliach was getting a little uncomfortable at the situation. The, to his horror he noticed "Michael' starring at the drunk shliach. "Michael" had been a new addition to the Chabad House. He seemed like a real Keli, and yes, B'H, looked like someone who could potentially be a big contributor.
The Head shliach went into a "defensive" mode. He began stuttering and began the typical apologetic speech. All the typical lines like "This only happens twice a year... This is not the kind of person he really is...Don't take this the wrong way..."
Michael smiled and then said the following profound words. "Rabbi, do you think this is the first time I've seen someone who is drunk? I've been around for a while. I've frequented bars and attended many parties. The contrast is truly remarkable. Everywhere else when this happens, drunkards become disgusting. Their speech is vulgar; their actions violent. It's quite scary to think that this might be the real person coming out with his usual behavior just a masquerade...
Just now, I saw something totally different. The more he drank, the holier he became. "Rebbe, Ahavas Yisroel, Torah, and Moshiach" were the words being spoken.
Tonight, I saw just how real you guys really are.
Rabbi, there is no need to apologize.
Without getting into any mystical explanations of Ad Delo Yada, I just want to share a simple story that I witnessed. (And no, with this story I don't mean to say that drinking in an uncontrolable fashion is correct...)
It was at a Chabad House. One of the shluchim said a little too much L'chaim. The head shliach was getting a little uncomfortable at the situation. The, to his horror he noticed "Michael' starring at the drunk shliach. "Michael" had been a new addition to the Chabad House. He seemed like a real Keli, and yes, B'H, looked like someone who could potentially be a big contributor.
The Head shliach went into a "defensive" mode. He began stuttering and began the typical apologetic speech. All the typical lines like "This only happens twice a year... This is not the kind of person he really is...Don't take this the wrong way..."
Michael smiled and then said the following profound words. "Rabbi, do you think this is the first time I've seen someone who is drunk? I've been around for a while. I've frequented bars and attended many parties. The contrast is truly remarkable. Everywhere else when this happens, drunkards become disgusting. Their speech is vulgar; their actions violent. It's quite scary to think that this might be the real person coming out with his usual behavior just a masquerade...
Just now, I saw something totally different. The more he drank, the holier he became. "Rebbe, Ahavas Yisroel, Torah, and Moshiach" were the words being spoken.
Tonight, I saw just how real you guys really are.
Rabbi, there is no need to apologize.
Wednesday, February 28, 2007
The logistics of Simcha...
Note: 1) Currently blogging from away as I'm doing some Purim Shlichus. So until next week, the derher may not exactly be daily. 2) It is now easier to comment as no registration is required.
Well, it's Adar and that means we're supposed to be happy. "Simcha Poretz Geder" is one of those lines that we always use. But sometimes the phrases most often said are the ones least understood. What exactly are the logistics behind Simcha breaking all barriers?
The following is based on something I recently learned:
You know the story. The parents of an older unmarried girl from Newark came to the Rebbe asking for a Berachah for a shidduch for their daughter. The Rebbe told them to close their store on Shabbos and then she would find her match. They responded that they want things to work the other way: When she finds her match, they would close their store on Shabbos. The discussion ended in a stalemate.
Years passed and she remained unmarried. Then the Newark riots occured. There store was hit hard. At their advanced age, they decided against reopening the damaged store. And thus, the store was "closed" on Shabbos. A short time later she was engaged. Apparently, things had to follow a certain order...
Now, what does this have to do with Simcha? Well, people always say that if they get A, B, and C they will be happy. As soon as their needs are met, they can live a cheerful upbeat life. That sounds good and makes sense. But often, Hashem wants it the other way around. Be happy and then you can get A, B, and C. The Simcha itself is the vehicle and key to get what you need. In short, Be happy and you'll reasons to be happy!
Now moving slightly deeper: Chassidus speaks about many differant Kochos of a person. These Kochos don't come out on their own. There must be something that arouses them to surface. There is a key that unlocks them - a trigger that releases them. Chassidus calls these the "gates" to the Kochos. There are Sharei Chachma...Sharei Bina....etc The deeper the Koach, the harder it is to access, and the more hidden the gate.
But then there is our deepest Koach. Ta'nug. Ta'nug means much more than its usual translation of "pleasure." It's something that is hard to pinpoint behind its deep within our subconscious. It's a certain feeling of peacefullness. Tranquility. Satisfaction. And Chassidus says this Koach has no gate of entry. There are no regular keys to unleash it.
So how to we access something that has not gate? Well, if the door doesn't open, it has to be broken.
It is Simcha that breaks down the barriers and allows us to access "Ta'nug."
Simcha Poretz Geder.
Well, it's Adar and that means we're supposed to be happy. "Simcha Poretz Geder" is one of those lines that we always use. But sometimes the phrases most often said are the ones least understood. What exactly are the logistics behind Simcha breaking all barriers?
The following is based on something I recently learned:
You know the story. The parents of an older unmarried girl from Newark came to the Rebbe asking for a Berachah for a shidduch for their daughter. The Rebbe told them to close their store on Shabbos and then she would find her match. They responded that they want things to work the other way: When she finds her match, they would close their store on Shabbos. The discussion ended in a stalemate.
Years passed and she remained unmarried. Then the Newark riots occured. There store was hit hard. At their advanced age, they decided against reopening the damaged store. And thus, the store was "closed" on Shabbos. A short time later she was engaged. Apparently, things had to follow a certain order...
Now, what does this have to do with Simcha? Well, people always say that if they get A, B, and C they will be happy. As soon as their needs are met, they can live a cheerful upbeat life. That sounds good and makes sense. But often, Hashem wants it the other way around. Be happy and then you can get A, B, and C. The Simcha itself is the vehicle and key to get what you need. In short, Be happy and you'll reasons to be happy!
Now moving slightly deeper: Chassidus speaks about many differant Kochos of a person. These Kochos don't come out on their own. There must be something that arouses them to surface. There is a key that unlocks them - a trigger that releases them. Chassidus calls these the "gates" to the Kochos. There are Sharei Chachma...Sharei Bina....etc The deeper the Koach, the harder it is to access, and the more hidden the gate.
But then there is our deepest Koach. Ta'nug. Ta'nug means much more than its usual translation of "pleasure." It's something that is hard to pinpoint behind its deep within our subconscious. It's a certain feeling of peacefullness. Tranquility. Satisfaction. And Chassidus says this Koach has no gate of entry. There are no regular keys to unleash it.
So how to we access something that has not gate? Well, if the door doesn't open, it has to be broken.
It is Simcha that breaks down the barriers and allows us to access "Ta'nug."
Simcha Poretz Geder.
Monday, February 26, 2007
Transcending Golus....while still in Golus...
You probably know the story...
Powerful Shofar Blasts were heard from hilltops of Tzfas. Rejoicing began in the streets. Was it really true? Had Moshiach come? The rumors reach Mendel Hordoker. He opened the window and took a sniff. Nope... It still smelled like Galus.
Sure enough, it ended up being a false call. It wasn't Moshiach but a some loony...
When people usually hear the story, they say, "Wow! He was able to smell the difference between Galus and Geulah..." But based on a Sicha in Chelek 31, I think there is a more important Nekuda over here. The fact that he had the open the window to do so...
The Atzei Shitim were one of the staple materials used for the building of the Mishkan. Where did they come from? Rashi explains Yaakov foresaw the building of the Mishkan and planted these trees in Mitzraim years earlier. But isn't that a hassle? Was there no other way to get wood than to plant it hundreds of years earlier and shelp it out of Mitzraim?
The Rebbe's answer is incredible. Sure, they could have gotten wood elsewhere. Gypsies...Oasis's...Who knows? But Yaakov didnt just want them to have the wood in the Midbar for the Mishkan. He wanted them to see it growing in Mitzraim. While in Golus, while suffering, while doing backbreaking labor, he wanted these trees to be right in front of their eyes. For Geualah should be something visual - even while in Golus. Geulah need not begin when Moshiach comes. It can be staring at you in the face while still in Golus...
Today, the Rebbe says we also have Atzei Shitim, a "visual Geulah "here in Golus. "Tzadik Katazar Yifrach ki'Erez Balvanon Yisgeh..." It is the Tzadik or Rebbe that is a sign of Moshiach while the rest of us are still Golus.
For Golus is more than a geographical exile. It is a mentality. A perspective. A Pair of glasses. And most of us have this Golus perscription. But a Rebbe doesnt. He lives Geulah in Golus. And therefore doesnt have the symptons of Golus. He sees Elokus Begelui. He feels no intimidation from Goyim. He is never blinded by the falseness of Olam Hazeh.
And having a Rebbe in Golus gives us the power to transcend the limits of Golus...and live Moshiach while still in Golus...
And so, in order for Mendel Hordoker to sense that it was till Golus, he had to open to window. In his Daled Amos, it already smelled like Moshiach...
Wednesday, February 21, 2007
Planting Green Beans...
Remember those days back in school (maybe nursery) when your class had a class plant? Usually, it was some sort of bean. Within a day or two, the class went wild as they saw that first green growth just above the dirt.
Why was it that it was always beans that were grown?
I saw the answer last night in a Maamer from 5717
There are two ways to go about trying to grow in life. There are two approaches to Avodas Hashem. On both routes you'll be davening and learning. The difference is only whether you'll be a bean or an fruit.
To explain:
So often, we do Avoda looking for results. We want inspiration. We expect Giluim. We want to be able to put our head against the wall and mark in our weekly level of growth.
So often, we learn looking for results. We want a Sicho to Chazer. We expect to come out of today's learning with a new file in the hard drive. We want to be fill out a paper at the end of the week with that week's new material.
The Rebbe explains that when if we are looking for results we will get results. And we'll get them fast. But the results will be quite limited. Maybe you'll have a Sicho to chazer...but that's all you'll have. Maybe you'll get a dosage of inspiration. But a dosage and no more...
And that's because we never let go of ourselves. We got in the way of growth. We put self-imposed limits on the potential for infinite growth.
It's sounds ironic.
It's only when you truly lose yourself that you truly find yourself. Growth will be discovered when it's not about growth. Real results will occur when you're not looking for results.
Looking for Giluim will give you minor Giluim. Accepting bittul will allow you to score Etzem.
Planting a bean means you plant something that has a Metzious. It is already a food. And it grows. Almost instantly. But the growth is a B'erech to where you started off.
Planting a (fruit) seed means you plant something that is worthless. The must even rot before it gets anywhere. It will take weeks or months before you see anything. But you'll end up with a huge tree...beautiful fruits...and a growth that is B'Ain Aruch.
There are times in life that we need instant results. We are allowed to plant beans. But just allow yourself the occasional oppurtunity to embrace bitul and plant a fruit tree...
Why was it that it was always beans that were grown?
I saw the answer last night in a Maamer from 5717
There are two ways to go about trying to grow in life. There are two approaches to Avodas Hashem. On both routes you'll be davening and learning. The difference is only whether you'll be a bean or an fruit.
To explain:
So often, we do Avoda looking for results. We want inspiration. We expect Giluim. We want to be able to put our head against the wall and mark in our weekly level of growth.
So often, we learn looking for results. We want a Sicho to Chazer. We expect to come out of today's learning with a new file in the hard drive. We want to be fill out a paper at the end of the week with that week's new material.
The Rebbe explains that when if we are looking for results we will get results. And we'll get them fast. But the results will be quite limited. Maybe you'll have a Sicho to chazer...but that's all you'll have. Maybe you'll get a dosage of inspiration. But a dosage and no more...
And that's because we never let go of ourselves. We got in the way of growth. We put self-imposed limits on the potential for infinite growth.
It's sounds ironic.
It's only when you truly lose yourself that you truly find yourself. Growth will be discovered when it's not about growth. Real results will occur when you're not looking for results.
Looking for Giluim will give you minor Giluim. Accepting bittul will allow you to score Etzem.
Planting a bean means you plant something that has a Metzious. It is already a food. And it grows. Almost instantly. But the growth is a B'erech to where you started off.
Planting a (fruit) seed means you plant something that is worthless. The must even rot before it gets anywhere. It will take weeks or months before you see anything. But you'll end up with a huge tree...beautiful fruits...and a growth that is B'Ain Aruch.
There are times in life that we need instant results. We are allowed to plant beans. But just allow yourself the occasional oppurtunity to embrace bitul and plant a fruit tree...
Tuesday, February 20, 2007
Living Moshiach...
Ever year I try learning through the 'final' sichos of 5752. Bo...22 Shevat... Mishpatim...Teruma...Vayakhel-Pekudai.
I can't help but think the following:
Back then, it was only a matter of when. Each day of 1991-1992 was lived with excitement. Hinei Hinei Moshiach Bo...
Now, it's 15 years later. We still can learn the same Sichos. But do we still wake up in the morning expecting today to be the day? It it still with the same certainty and imminence as back then?
Here is a story I loved the moment I heard it first...
There was a Shliach in Canada who (like many Shluchim) would travel almost weekly to Crown Heights in 1991-1992. After returning from NY, he was stopped by his new neighbor who just moved into the area. His neighbor was totally Fry but had a soft spot for Lubavitch as he spent one summer in CGI Detroit. The conversation between them then started off as follows.
"Where are you coming from"
"Crown Heights. I spent this Shabbos with the Rebbe."
"Well, what was the highlight of the weekend?"
"The Farbrengin with the Rebbe"
"What did the Rebbe speak about"
"The Rebbe said that Moshiach is about to come any day..."
At this point the neighbor became very serious, almost frantic
"Any Day? Did he specify any sort of time frame?
"No. The Rebbe just said he is about to come."
"Oh My gosh. That means he could come today. Well, I just bought this house and dont have any Mezuzos. Basically, Moshiach could come today, and will find me in a house without Mezuzos. That would be horrible! I'm not going to allow this to happen!
The Shliach then told him he could have Mezuzos sent to him within the next week. The neighbor refused. Next week was 7 days too late. Overnight them. I dont care the cost. I just want them ASAP.
And that it is exactly what happened.
The Neighbor receieved his Mezuzos. But it was the Shliach who really gained from this experience. It took his Fry neighbor for him to really understand the meaning of "living Moshiach..."
I can't help but think the following:
Back then, it was only a matter of when. Each day of 1991-1992 was lived with excitement. Hinei Hinei Moshiach Bo...
Now, it's 15 years later. We still can learn the same Sichos. But do we still wake up in the morning expecting today to be the day? It it still with the same certainty and imminence as back then?
Here is a story I loved the moment I heard it first...
There was a Shliach in Canada who (like many Shluchim) would travel almost weekly to Crown Heights in 1991-1992. After returning from NY, he was stopped by his new neighbor who just moved into the area. His neighbor was totally Fry but had a soft spot for Lubavitch as he spent one summer in CGI Detroit. The conversation between them then started off as follows.
"Where are you coming from"
"Crown Heights. I spent this Shabbos with the Rebbe."
"Well, what was the highlight of the weekend?"
"The Farbrengin with the Rebbe"
"What did the Rebbe speak about"
"The Rebbe said that Moshiach is about to come any day..."
At this point the neighbor became very serious, almost frantic
"Any Day? Did he specify any sort of time frame?
"No. The Rebbe just said he is about to come."
"Oh My gosh. That means he could come today. Well, I just bought this house and dont have any Mezuzos. Basically, Moshiach could come today, and will find me in a house without Mezuzos. That would be horrible! I'm not going to allow this to happen!
The Shliach then told him he could have Mezuzos sent to him within the next week. The neighbor refused. Next week was 7 days too late. Overnight them. I dont care the cost. I just want them ASAP.
And that it is exactly what happened.
The Neighbor receieved his Mezuzos. But it was the Shliach who really gained from this experience. It took his Fry neighbor for him to really understand the meaning of "living Moshiach..."
Monday, February 19, 2007
Limudei Chol...and Tanya
Has anyone else every struggled with the meaning of the end of Perek Ches of Tanya...
It explains that "Chachmos Umos Haolam" is far worse a Tumah than Devarim Betalim, etc. Other things contaminate only a person's Midos while this affects a person's Chabad.
I mean I could understand how learning about evolution or Greek Mythology might contaminate you. But what can be wrong with a innocent Limudei Chol? How can Science, History, and Psychology contaminate you that badly? (Let's leave learning how to read, write, and do basic math out of this discussion...)
Feel free to argue with the following:
Observe the differences between children that have learned Limudei Chol versus those that haven't. Putting all other factors aside, you can't help but notice the following: There is a certain beautiful Peshitus to a Cheder Child. No, I'm not refering to there being naive. I'm not talking about there not knowing who JFK was or how many states are in the USA. I'm talking about something much deeper.
Without Limudei Chol Elokus is BePshitus. Learning encounters no obstacles. Chassidshe ideas doesnt battle modern thought. Life can be lived on just one track.
A simple example: Mivtzoim. A bochur who never learned Limudei Chol can offer his 'Schora' without any apologetics or defensive statements. There is little embarrassment. There is no self-consciousness. There is purity.
Walking into an office of esteemed law firm is not scary at all. Asking a CEO to put on Tefilin comes as easy asking the Shoe-Shine boy do it. The 'velt' is not intimidating because the 'velt' has never been digested by him. Elokus bePshitus. Olamos Be'Hischadhus.
Limudei Chol brings about a differant pair of glasses. A prescription in which things must make sense. Parnasa=education. truth=logic science=fact The world becomes normal. We become crazy.
Sure, I'll still walk into the lawyers office on Mivtzoim. Only now I'm thinking to myself "this guy thinks I'm nuts..." Sure, I'll still celebrate Rosh Chodesh Kislev. Only now, I think to myself, "Does this Yom Tov really make a difference to us in 3 Tammuz times? Sure, I'll still learn Rambam. But I'll wonder how this fits with what I learned in science about spontenous generation.
Chassidshe feelings can still be there. But they'll have to be imposed on top of Veltshe Hanachos.
The pair of glasses...the prescription...the Chabad Sh'Binefesh has been tainted...
It explains that "Chachmos Umos Haolam" is far worse a Tumah than Devarim Betalim, etc. Other things contaminate only a person's Midos while this affects a person's Chabad.
I mean I could understand how learning about evolution or Greek Mythology might contaminate you. But what can be wrong with a innocent Limudei Chol? How can Science, History, and Psychology contaminate you that badly? (Let's leave learning how to read, write, and do basic math out of this discussion...)
Feel free to argue with the following:
Observe the differences between children that have learned Limudei Chol versus those that haven't. Putting all other factors aside, you can't help but notice the following: There is a certain beautiful Peshitus to a Cheder Child. No, I'm not refering to there being naive. I'm not talking about there not knowing who JFK was or how many states are in the USA. I'm talking about something much deeper.
Without Limudei Chol Elokus is BePshitus. Learning encounters no obstacles. Chassidshe ideas doesnt battle modern thought. Life can be lived on just one track.
A simple example: Mivtzoim. A bochur who never learned Limudei Chol can offer his 'Schora' without any apologetics or defensive statements. There is little embarrassment. There is no self-consciousness. There is purity.
Walking into an office of esteemed law firm is not scary at all. Asking a CEO to put on Tefilin comes as easy asking the Shoe-Shine boy do it. The 'velt' is not intimidating because the 'velt' has never been digested by him. Elokus bePshitus. Olamos Be'Hischadhus.
Limudei Chol brings about a differant pair of glasses. A prescription in which things must make sense. Parnasa=education. truth=logic science=fact The world becomes normal. We become crazy.
Sure, I'll still walk into the lawyers office on Mivtzoim. Only now I'm thinking to myself "this guy thinks I'm nuts..." Sure, I'll still celebrate Rosh Chodesh Kislev. Only now, I think to myself, "Does this Yom Tov really make a difference to us in 3 Tammuz times? Sure, I'll still learn Rambam. But I'll wonder how this fits with what I learned in science about spontenous generation.
Chassidshe feelings can still be there. But they'll have to be imposed on top of Veltshe Hanachos.
The pair of glasses...the prescription...the Chabad Sh'Binefesh has been tainted...
The Evolution of Mishpatim
Chassidus was always somewhat revolutionary. What I find amazing is revolutionary ideas within Chassidus itself...
Here is a simple example from this week's Parsha:
(Ideas written below are my thoughts after learning the Sichos and Maamarim of Mishpatim)
Basic Understanding: The idea of Mishpatim is pretty straight foreward. There are certain Mitzvos that are totally comprehensible and we would probably have been kept even without the Torah being given. We understand it because it makes sense.
Mishpatim are normal. It's Chukim that are strange...
People would often say "If only we could keep Chukim as well as we keep Mishpatim."
It's all about Mishpatim.
Basic Chassidus Revolution: All Mitzvos are purely super-rational. All Mitzvos are Hashem's Chochma. All Mitzvos are way beyond anything we could ever begin to understand. In fact, our understanding Mishpatim is more surprising than our not understanding Chukim! Chukim aren't strange! It's Mishpatim that are weird! Somehow, Hashem somehow managed to disguise these Mitzvos within human comprehension.
Things turned 180 degrees. The new quote became "If only we could keep Mishpatim like we keep Chukim."
It's all about Chukim.
Dor Shevi Revolution:
It's time to go forward another 180 degrees. If you're thinking that we've travelled 360 degrees and are back to square one...you're sort of right...only with a catch...
Basically, Torah should not only be treated as something super-imposed and "way above us." Matan Torah meant its time for the Elyonim to come down here. We are to understand. We are to digest. Torah should be one with us.
It's all about Dira Betachtonim. Its all about Hashem being one with us. Therefore Hashem's Chachma should be one with our Chachma.
So the emphasis is back on Mishpatim - only this time around it's slightly differant. We're not understanding it because it makes sense..but rather because Hashem wants us to understand it!
"If only Chukim could be like Mishpatim." (everything should be internalized)
5752 Revolution: In 1992, the Rebbe took the last point one step further.
Yes, Mishpatim should be understood. Yes, they make sense. But why do they make sense? (After all, Sechel is a creation like anything else) They make sense because they are in Torah.
The Rebbe developed this point after mentioning the current events of the time. The U.N. announced it was time to cut down on weaponry and usher in an age of world peace. The Rebbe wondered why it took till 1992 to realize this! War is foolish. People are killed. Countries are destroyed! Money is wasted. Isn't the UN's decision only logical?
The Rebbe explained that only now is it logical. Now this idea makes sense. This is because Moshiach is about to come and Rabbanim have made this Psak Din. Once Moshiach is Paskened in Torah, Sechel will begin to think along these lines as well! Similarly, Mishpatim make sense only because they are in Torah!
Here is a simple example from this week's Parsha:
(Ideas written below are my thoughts after learning the Sichos and Maamarim of Mishpatim)
Basic Understanding: The idea of Mishpatim is pretty straight foreward. There are certain Mitzvos that are totally comprehensible and we would probably have been kept even without the Torah being given. We understand it because it makes sense.
Mishpatim are normal. It's Chukim that are strange...
People would often say "If only we could keep Chukim as well as we keep Mishpatim."
It's all about Mishpatim.
Basic Chassidus Revolution: All Mitzvos are purely super-rational. All Mitzvos are Hashem's Chochma. All Mitzvos are way beyond anything we could ever begin to understand. In fact, our understanding Mishpatim is more surprising than our not understanding Chukim! Chukim aren't strange! It's Mishpatim that are weird! Somehow, Hashem somehow managed to disguise these Mitzvos within human comprehension.
Things turned 180 degrees. The new quote became "If only we could keep Mishpatim like we keep Chukim."
It's all about Chukim.
Dor Shevi Revolution:
It's time to go forward another 180 degrees. If you're thinking that we've travelled 360 degrees and are back to square one...you're sort of right...only with a catch...
Basically, Torah should not only be treated as something super-imposed and "way above us." Matan Torah meant its time for the Elyonim to come down here. We are to understand. We are to digest. Torah should be one with us.
It's all about Dira Betachtonim. Its all about Hashem being one with us. Therefore Hashem's Chachma should be one with our Chachma.
So the emphasis is back on Mishpatim - only this time around it's slightly differant. We're not understanding it because it makes sense..but rather because Hashem wants us to understand it!
"If only Chukim could be like Mishpatim." (everything should be internalized)
5752 Revolution: In 1992, the Rebbe took the last point one step further.
Yes, Mishpatim should be understood. Yes, they make sense. But why do they make sense? (After all, Sechel is a creation like anything else) They make sense because they are in Torah.
The Rebbe developed this point after mentioning the current events of the time. The U.N. announced it was time to cut down on weaponry and usher in an age of world peace. The Rebbe wondered why it took till 1992 to realize this! War is foolish. People are killed. Countries are destroyed! Money is wasted. Isn't the UN's decision only logical?
The Rebbe explained that only now is it logical. Now this idea makes sense. This is because Moshiach is about to come and Rabbanim have made this Psak Din. Once Moshiach is Paskened in Torah, Sechel will begin to think along these lines as well! Similarly, Mishpatim make sense only because they are in Torah!
Joining the Blogosphere
I guess the last laugh is on me.
I had always been one to laugh at blogs. It just seemed like another sad sign of today's generation. A generation of "me." A generation who feels the need to express their individualim, making themselves heard by all.
But today I join the blogosphere. For myself. And possibly for the benefit of others.
For myself because as it gives me a way to digest the Chassidus that I learn. It allows me the chance to transform a Sicha, Maamer, or Perek Tanya from words on page into ideas that that I can live with. It gives me the ability to live not learn, internalize not chazer, digest not exude.
And possibly for others as well. For there must be others who sometimes feel that Chasidus does not speak to them. Is there anyone else out there that never quite related to the idea of Ahava Krishfei Aish? Am I the only one who has struggled to see the affect of the hundreds of hours I've spent learning about the world being Yesh M'Ain? Is there no one else who wondered why it is important to understand the difference between Penimious Atik and Chizonious Atik?
Somehow I doubt I'm the only one.
So as I begin my first post, the blog's objective is clear. I will not use this blog to express my opinions on today's "Youth at Risk,"and Politics. I am going to relucatantly hold back my views regarding our Chinnuch system. I will also spare you the details of my personal life. No daily "dear diary"...no shidduch talk...
Rather, this blog is an attempt to adapt the several hours of Chassidus that I learn daily into simple ideas that we can all relate to. It might be a Maamer. Maybe a Sicho. Possibly a Chassidshe Maaseh. But regardless of the source, the goal will be the same. Chassidus should be something we not only "her" but also "derher..."
I doubt that this blog will have a long life span. I will most likely not find the time to keep it up. And time will tell whether this blog will actually be visited by others. In the event that does happen, please leave your comments and views. Chassidus is meant to be discussed.
A quick personal request. If you think you know who the author of the blog is...well, you're probably wrong. And if you do happen to be right...then good for you! Just please do me a favor and keep it to yourself.
I had always been one to laugh at blogs. It just seemed like another sad sign of today's generation. A generation of "me." A generation who feels the need to express their individualim, making themselves heard by all.
But today I join the blogosphere. For myself. And possibly for the benefit of others.
For myself because as it gives me a way to digest the Chassidus that I learn. It allows me the chance to transform a Sicha, Maamer, or Perek Tanya from words on page into ideas that that I can live with. It gives me the ability to live not learn, internalize not chazer, digest not exude.
And possibly for others as well. For there must be others who sometimes feel that Chasidus does not speak to them. Is there anyone else out there that never quite related to the idea of Ahava Krishfei Aish? Am I the only one who has struggled to see the affect of the hundreds of hours I've spent learning about the world being Yesh M'Ain? Is there no one else who wondered why it is important to understand the difference between Penimious Atik and Chizonious Atik?
Somehow I doubt I'm the only one.
So as I begin my first post, the blog's objective is clear. I will not use this blog to express my opinions on today's "Youth at Risk,"and Politics. I am going to relucatantly hold back my views regarding our Chinnuch system. I will also spare you the details of my personal life. No daily "dear diary"...no shidduch talk...
Rather, this blog is an attempt to adapt the several hours of Chassidus that I learn daily into simple ideas that we can all relate to. It might be a Maamer. Maybe a Sicho. Possibly a Chassidshe Maaseh. But regardless of the source, the goal will be the same. Chassidus should be something we not only "her" but also "derher..."
I doubt that this blog will have a long life span. I will most likely not find the time to keep it up. And time will tell whether this blog will actually be visited by others. In the event that does happen, please leave your comments and views. Chassidus is meant to be discussed.
A quick personal request. If you think you know who the author of the blog is...well, you're probably wrong. And if you do happen to be right...then good for you! Just please do me a favor and keep it to yourself.
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