Closeness

Chasidus has the key to happiness; it’s the realization that Hashem is everywhere. Yes, this realization has everything to do with happiness. For under the surface of all things negative such as sadness and pain is loneliness. Eliminate the loneliness and the difficulty looses its sting. When you’re in pain or you’re frustrated what’s really bothering you is the feeling that nobody understands. You feel abandoned, left to deal with the pain all alone. Find a friend who can relate to you, and you will always be happy.

Hashem is everywhere. He is not just an abstract philosophical idea, he is everywhere and you should think of him as your close friend, a friend that will always understand you.

Many people choose to ignore his friendship. They would rather hang out with real friends, friends whose concern they can see with their eyes and whose soothing friendship can be felt with the arms embracing.

Here is the problem. If you really want understanding you need to have many friends, one to talk about philosophy, another to talk about sports, one to dance with and another to swim with.

Some times, all of your friends collectively can’t break into your loneliness, so you begin to drift away from them one by one, you discover that they really can’t relate to your experiences. After starting your adult life with tens of friends, you can consider yourself fortunate if you have even one at the end of the journey of life.

So human friends are real, but they are real limited. They can connect to you in a very physical way but their physicality blocks them from entering the deepest chambers of you’re heart.

Once you realize this you may want to consider a friendship with Hashem. True, he’s not tangible, but that may be his greatest asset. He’ll be there when you need him, he won’t drift away. He promised.

(Tanya Chapter 33)

Is Reuven insensitive?

The brothers are being accused of spying having a real hard time from the Egyptian ruler and they say to each other that it must be a punishment for not listening to the cries of the youngster. Then Reuven says, I told you then not to touch the boy.

Here's the quote: 21. And they said to one another, "Indeed, we are guilty for our brother, that we witnessed the distress of his soul when he begged us, and we did not listen. That is why this trouble has come upon us."
22. And Reuben answered them, saying, "Didn't I tell you, saying, 'Do not sin against the lad,' but you did not listen? Behold, his blood, too, is being demanded!"

How insensitive! How disgusting of Reuven to say that!

What he was saying was, don't repent because you're having a hard time or because you're being punished. Repent of your own free choice, choose to repent, otherwise it's not true repentance.

The real lesson I took from the Sicha is you have free choice to sin and to repent anytime anywhere and it's not up to Hashgacha Protis.

Thought

You might think that just thinking G-dly thoughts is enough for your G-dly soul to be in clothed in your thoughts. Yet possibly the depth of thought is also crucial. Thinking not up to your ability quality wise you've not truly become a conduit for your G-dly soul.
This is my understanding why in the beginning of chapter 4 of Tanya the Alter Rebbe says to be able to understand as much as your capable of understanding in Torah, as an explanation for thought not intellect.

Right, up or down?

The mystical explanation of right and left is fairly simple. Right represents giving in a downward flow. Left represents the elevation, the upward surge that is caused when the G-dly light is held back.

There is, however, an alternative interpretation that sees “right” as representing closeness and left representing distance. The divine commandments are on the right side because they create closeness between the physical world and Hashem by elevating the material world. According to this interpretation the right represents not a drawing downward but a closeness that pulls the world upward.

The Torah on the other hand travels downward to the most distant places, to the “left” side. It travels to the world of un-holiness. In order to determine the difference between kosher and non kosher, between truth and lie, the Torah must descend into the world, causing its closeness to Hashem to be concealed.

Similarly, the Chanukah Menorah is placed at the left side of the door. for It too has the power to descend to the "left" side, bringing its beauty, tranquility and brightness to the most unlikely of places.

When you’re on the “right” side you’re in the light, however, you can’t communicate beyond your realm. On the left side you will only find a tiny flame, tiny, but powerful, it can reach anywhere and everywhere.

ATERES - Vayeshev

THE "SOUND" OF NEWS

PUBLIC KNOWLEDGE: DOCUMENT OR WITNESSES?

What makes a transaction public knowledge? Rav gives conflicting messages. In one instance he says that only when a document is written can we assume that the transaction is public knowledge.

Rav was referring to a case were someone bought a field and sold it to a second person, who then sold it to a third person. Rav rules that when the buyers collectively occupy the field for three years they have a Chazakah, a legal assumption that the field belongs to the buyer, because three years past without a protest from the Original owner. Since all of the sales were documented the original owner can't claim that he had no idea that the three people that occupied his field bought it from each other giving them the right to a chazakah,

In another instance Rav said that a transaction in the presence of two witnesses is considered public knowledge.

In the second statement Rav said that if one sells a field in the presence of two witnesses all of the seller's real property is placed in lien, securing the buyer against the seller's creditors.

It seems that Rav's statements are conflicting, are witnesses sufficient to create public knowledge or must there be a document?

THE IMPORTANT DISTINCTION: HOW MUCH NOISE IS NEEDED?

The Talmud explains that it depends on the specifics of the case and on the amount of "noise" that is necessary. In the case of the lein, we expect a responsible buyer to research the prospective field, and he will therefoe be able to discover the lien that was observed by two witnesses.

In the case of the first case, however, the original owner is not expected to do any research. A greater "noise" is necessary in order for the news of the second and third transaction to reach someone who is not actively researching the ownership of a field. therefore, argues Rav, only a document can generate that amoumt of "sound".

Baba Basra 41b

Mediate On Life

Here is what Chasidus teaches:

Look, you feel your energy, you feel that you are alive, you love your life. Now, all you have to do is realize that the energy that you already feel is G-dly energy. The breath of life within you is G-dly. Everything in this universe is absolutely unimportant in Comparisson to your life.

The beauty of this meditation is that it can’t be that difficult, after all, most of it is already done. You already feel your life and you would sacrifice anything for it. There is just a little more that you have to do, and your life will never be the same again.

(Kol Ha'Marich B'echod - Ateres )

The “Silver of Rabbi Abba”

The following case was brought before the court of Rabbi Abba:

Plaintiff: the defendant grabbed a piece of silver from my hand; I have one witness who saw it happen!
Defendant: yes, I grabbed the silver from the plaintiff, but it belonged to me!

This is a dificult case to rule on, because we can't use the usual laws. Let me explain: According to Totah law a plaintiff must produce two witnesses in order to force the defendant to pay. If the plaintiff is only able to support his claim with the testimony of one witness, the defendant must take an oath asserting that his defensive claim is true, and he does not have to pay.

In the silver case we can’t rely on the usual ruling of forcing the defendant to take an oath to substantiate his claim, beacuse the defendant is not contradicting the witness. The defendant acknowledges the truth of the witness’s claim, he, however, claims that the silver belongs to him. (One witness can only force the defendant to sware if the defendant contradicts the witness’s testimony, in this case the defendant is not disputing the facts that the witness is testifying about.)

Rabbi Abba ruled that since the defendant can't sware, he must pay.

Rabbi abba Explaine: if the plaintiff wouldn't have one witness supporting his claim, we would belive the defendnds claim that the silver belonged to him. The reason: he could have denied that he grabbed the silver from the plaintiff, and we would believe him since he is in possession of the silver. Now that he admits to grabbeing the silver his claim that the silver belonged to him must be true.

This legal principle is called “migo” which is Aramaic for “because”. We believe the defendant “because” he could have made a better claim. If he were lying he would choose a better lie.

In the “silver” case the defendant does not have a “migo”. He does not have the option to claim the better claim denying his grabbing the silver, because a witness saw him do it. Without a "migo" we have no reason to belibve the defendant that the silver belonged to him.

The only other way we could belive the defendant would be if he swore that his claim is true. the problem is, we can't impose an oath since the defendant is not contradicting the witness.

Rabbi Abba therefore ruled, and established a precedent, that since the defendant can’t swear in his own defense he must pay. In our case he must return the silver.

Kindness or Intense Kindness?

Chesed and Gevurah, kindness and discipline, are two of the seven emotional attributes of Hashem. Chasidus explains that in the source of the Sefiros there is no discipline, only kindness and intense kindness.

This Shabbos morning I attempted to explain this with the following parable. There are two teachers. The first opens his doors to everybody, all are welcome. The teacher is kind, he finds the right words to impart knowledge to everyone. The first teacher embodies the attribute of kindness.

The second teacher is the embodiment of intense kindness. He wants to give far more knowledge then the masses could understand. He stands at the door testing the students, allowing only the best and brightest to attend his lecture. The second teacher's kindness is intense. So intense, that to some students it can feel like discipline and rejection. Within the teacher's heart, however, is a powerful feeling to give, a feeling that can't be satisfied by sharing the measured wisdom that the teacher down the hall is sharing.

Which is kinder? Kindness or intense kindness?

(Liku"s Vol. 30, Toldot, Sicha 1)

"Your Belife at Night"

At the moment when words fail me, I turn to the masters, the ones who posses the magic to find the right words to express every feeling in the emotional spectrum.

In this time of heavy, deep, and painful darkness I turn to king David, three thousand years ago, in the deserts of southern Israel, harp in hand, he sang the following words: “To say your kindness in the morning and your belief at night.” In the morning, when the sun shines, when we feel the closeness, we do not sing our belief, we have kindness. Our belief is reserved for the midnight, when we can’t even attempt to understand what’s happening in the darkness around us, we must believe.

In this time of great pain I turn to my brothers for a feeling of connection, like a family in mourning we try to stick together. I open and read every email carefully. One email hits me. “Our belief must be steadfast, it must be the same as it was on Wednesday morning.”

Our belief must be steadfast, however we can never be the same as we were on Wednesday morning. On Wednesday morning it was morning, we experienced kindness. Now, it’s dark we must begin to believe. We believe, we believe that this tragedy did not happen at random. A world was shattered, lives was shattered, our life must never be the same, we must be completely transformed.

I’m not sure how, but all the negativity in our life, all of the pettiness must be shattered. We must be totally transformed people, we must become a little like the Holtzbergs HY”D.

May the day come when we can once again sing hashem’s kindness, not just his belief.

Connect

Love or awe, passion or respect, which is more connecting? On the surface awe doesn't stand a chance. How can it even compete against the powerful force of love?

Chasidus allows me to look at the world from a deeper angle. Love is a feeling that connects, it connects me to myself. The more I love the more I am focused on myself, the harder it is to put myself aside and appreciate the needs of my beloved.

[As in, "I am in love right now, I want to talk to you about my feelings" while your beloved is thinking "I wish you would notice that I am in pain right now, and in no position to talk about love".]

When I am in awe, when I feel reverence and respect, I don't feel myself. I can focus and connect to the feelings of the other.

To truly connect I must transcend myself.

In the morning prayers I ask Hashem "May my soul be like dust before all, open my heart to your Torah". I pray for the humility that allows me to connect to something greater then myself.

I ask myself are love and awe opposites? Are Avraham, the embodiment of love, and Yitzchok, the embodiment of fear, opposites?

In truth they are two steps in forming a bond. Love is a feeling of connectedness, and it is crucially important to any relationship. But hey, don’t underestimate the importance of awe. It alone has the power to truly unite deeply and meaningfully.

So the next time you love don't forget to respect. It may not be as fun, but it's the glue holding you together.

(Liku"s Vol. 30, Toldot, Sicha 1)

Pray (with, and) for Emotion.

It’s Shabbos morning.

We are singing Ashrey, the song written by King David three thousand years ago, a song that I read three times a day for the past twenty years.

The words roll out of my mouth as my eyes drift around the room. I look at an individual who just began coming to Shul. He is looking into his prayer book, I can see him saying each word with care, one at a tome, savoring its meaning and rhythm. I ask myself, can the words have the same meaning for me after saying them all these years?

I begin to listen closely to the words I am saying. By now we are reading the blessings that precede the Shmah. I read “enlighten our eyes in your Torah, cause our hearts to cleave to your commandments and unite our heart to love and fear your name”.

I begin to realize that a person’s basic emotional needs don’t change. I want to love and feel loved, I want to be understood and I want to be appreciated. These needs never change. I really don’t need a new emotion every day.

I spend most of my life trying to re-experience the same basic feelings. When I was fourteen I felt something while Davening, I’m not sure how to describe it perhaps a feeling of connectedness, I spent the next six years in search of that feeling. Every now and then teaching makes me really happy. When I walk into a class I don’t wish for anything other then to feel that same joy.

The night after my wife and newborn daughter came back home from the hospital, I was lying in bed with my hospital band still around my wrist, I took out my green pad attempting to write down what I was feeling at that moment. Unable to accurately describe what I was feeling I just wrote, Guess what, I wish I can always feel what I feel right now.

So, just because I took the time yesterday to ask Hashem for my emotional needs of love, understanding, connectedness, does not mean that I want them any less today. So, after praying three times a day for twenty years, I could go to Shul on Shabbos and ask for what I really need right now. I need my heart to feel pure “Purify our heart to serve you with truth”

Audacity

The Talmud analyses the following case: Shimon the owner of a fog tree is out of town. Reuben announces that he is going to harvest Shimon’s fig tree, because he has Shimon’s permission to do so. The question is whether or not the court should interfere and deny Reuben access to Shimon’s tree, and demand that Reuben prove his claim.

Rabbi Yehudah rules that the court should not interfere. He explains that there is a legal principle that assumes that “a person does not have the audacity” to publicly harvest someone else’s tree without permission. The court must therefore assume that Reuben is telling the truth.

The Gemara takes this legal principle a step further, applying the same reason to a far more complicated case.

In the second case, Shimon the owner of the fig tree comes back to town and sues Reuben for harvesting his fruit without permission. Reuben claims to have bought the rights to the fruit for a period of a few years and the term of the agreement is not yet over and he still has the right to collect the fruits in the future.

Rav Zvid rules that Shimon, the owner of the tree, could keep the fruit in the future, however, Reuben can keep the fruit that he has already harvested. Now, this is not a compromise. Rav Zvid’s reason is identical to the first case, we believe Reuben because “a person does not have the audacity” to harvest his friends tree without permission.

It seems that Rabbi Zvid is taking this legal principle to far. For in the second case Shimon, the owner, is challenging Reuben. One of them is lying, so how can we just assume “a person does not have the audacity” and Reuben is telling the truth?

The first case is very different, as the owner did not yet challenge Reuven. In the absence of a challenger we assume that “a man does not have the audacity” and Reuben is telling the truth.

Perhaps we can explain as follows:

There is a legal principle that “the burden of proof is upon the one (the plaintiff) who wishes to exact from his friend”. In other words in the lack of any other evidence the person in possession has the upper hand. How do we determine possession? Possession of movable property is determined by physical possession. The person known to own real property is considered to be in possession.

In our case there is no evidence, it’s Reuben’s word against Shimon’s. So we must examine who is in possession. At first glance it would seem that Shimon is in possession, after all he is the undisputed owner of the tree.

Rav Zvid’s novel idea is that Shimon would be considered the “possessor” of the fruits, if Reuben’s entrance to Shimon’s field was unauthorized and illegal. But now that we established that the court allowed Reuben to Harvest the tree for ““a man does not have the audacity”, the law’s assumption that Reuben is telling the truth is what makes Reuben the legitimate “possessor”. Therefore he has the upper hand in the absence of any evidence.

In summary: the legal principle that “a man does not have the audacity” is not what causes us to belive Reuben. It just allows Reuben to be the “possessor”, shifting the burden of proof to Shimon.

Tanya? In 2008?

The Alter Rebbe wrote a bestseller. He wrote it because too many people were flocking to his door for advice. They were asking about the most important aspect of their lives: the quest to serve Hashem.

They flocked to him, poured out their deepest frustration: the inner battle the good and the evil. Frustrated by their inability to attain self mastery. Unable to stop the flow of negative thoughts and desires threatening to destroy the pure and holy life they were working so hard to create.

So the Alter Rebbe wrote the Tanya to empower, inspire and comfort.

It would empower the individual to understand the nature of his soul(s). The Tanya would inspire the individual to become the best he can become (for most people that’s a Bey’nu’ney). It comforts the frustration of the continues battle, by finding meaning and significance in the struggle.

So, the Tanya became a bestseller, changing the lives of hundreds of thousands of people.

In the year 2008 people are looking for meaning. We don’t have the same struggles as the students of the Alter Rebbe. We aren’t looking to master every selfish impulse, in fact we very much enjoy the pleasures of this very physical world.

So, can the Tanya do anything for us? Does it speak our language?

I sit down with the Tanya. Thank G-d life is good. Once in a while I struggle with negativity that I wish I can rid myself of, but the struggle doesn’t threaten to throw me of balance. It certainly does not bother me enough to take off two months and travel in the freezing Russian winter to seek advice from the Alter Rebbe. I’m content.

I open the Tanya. I discover that at least fifty percent of my personality is suppressed. I have an unbelievable amount of energy that’s just sitting there. If I can express it I would be a transformed person. Smarter, more thoughtful, more caring, more sensitive and bursting energy and drive to do what I believe is good and just.

One minute, I say to myself. If all of this is true then why cant I feel it? Why do I need a book to tell me what’s going on inside of me? Something is wrong.

Yes, says the Tanya, something is wrong.

The G-dly soul – the other fifty percent of your personality – needs garments to express itself to others and even to yourself. The human being only has one brain and it’s been taken over by the bully – the animal soul. Loosen his grip on the mind and you will feel the G-dly soul in all it’s glory, with all its intensity, with its desire, it’s will, it’s intelligence, and it’s emotions. You will be shocked to discover all of this within yourself.

Oh, but you must be careful, the bully wants complete control. He will never concede the use of the garments to the G-dly soul. You are in for a long, intense and perhaps an un-winnable battle.

Frustrated? Good. Now you are on the same page as the Alter Rebbe’s Chasidim. Pick up the Tanya and get some advice.

I Was Cold

I’m Cold

Just hearing the word Noach makes me want to cuddle up in a warm sweater, and wrap a wool scarf around my neck.

The winter is here, I’m cold. The clock is going to change, leaving me in the dark at ten to five in the afternoon.

I get home and look at the Parsha, it’s even more depressing. The water, the flood, the destruction. I guess that will make for a gloomy weekend.

Until I open the Torah Or.

“Great waters will not be able to extinguish the love and rivers wont be able to wash it away”. I hear the Alter Rebbe explain: the water – the distractions, the coldness, cannot extinguish the flame of love burning in the soul. The waters? They intensify the fiery love. The force of the river forces the soul to intensify it’s flames.

Just as the waters of the flood lifted Noach’s ark so do our floods elevate our ark, our sanctuary of words of prayer and study.

I put down the Mamar, and an entire weeks worth of coldness disappears. I’ve got the warmth to make it through the winter.

Praise

"And this is the blessing that Moshe blessed the children of Israel before his death. And he said: Hashem came from Sinai and shined from Seir onto his nation, He appeared from mount Paran and came with some of the holy myriads of angels, from his right hand (he gave) a fiery law to his nation".

Moshe began his blessings to his people by offering praise to Hashem.

Based on Moshe’s example the sages instituted that we too offer three blessings of praise in the Amidah prayer prior to the blessings requesting our needs.

There is one exception. On the first ten days of the year, from Rosh Hashonah to Yom kippur, we add “Remember us for life king who desires life and inscribe us in the book of life for your sake living G-d” to the first blessing.

Why? Aren’t the first three blessings reserved for the praise of Hashem?

Another interesting point: toward the end of the prayer we ask Hashem to “inscribe all the children of your covenant to a good life”. Why don’t we ask for a “good life” in the first blessing when we ask for “life”?

The life of a Jew is praise to Hashem. Jewish survival, like a sheep among seventy wolves, is the greatest testimony and praise to Hashem.

The Jew dedicates his life to praising Hashem by living a moral life, a life filled with dedication and service to Hashem

So when a Jew asks “remember us for life”, he is asking for the opportunity to praise Hashem. That isn’t a personal request for personal needs. We ask for a “good life” at the end of the prayer, in the beginning we are asking for life for his sake.

No one could put it better then king David who wrote “what gain will you have if I go to the grave? Can dust praise you? Can it proclaim your truth?”

The Music of the Song

"Listen heavens and I shall speak and let the earth hear the words of my mouth".

This is the opening verse of the song that Moshe spoke to his people on the day of his passing.

The song is poetic, powerful and pointed.

It begins with an introduction followed by a description of Hashem’s kindness to the Jewish people. The song continues “And Yeshurun became fat and kicked”… “You forgot G-d who made you”. You began to serve idles that are new “Your fathers never imagined them (- trembled from them)”. Hashem says “I will hide my face from them I will see what will be their end”. What follows is a story almost as sad as Jewish history. Ultimately “The nations will cause His (- G-d’s) nation to rejoice, for he will avenge the blood of his servants… and he will atone his land, his nation.

Interestingly this song was sung by the Levites in the Holy Temple as The Kohanim would perform the Musaf Service on Shabbat afternoon. They would sing one of its six parts per week, completing the song every six weeks.

You must ask yourself isn’t this the wrong song for the occasion? Granted the beginning and end are inspiring, but could you imagine standing in the temple, the Levites trying to create a joyous atmosphere by singing “I said I will cause them to be forgotten, their remembrance will be destroyed from mankind”?!

In truth, the Levites were sending a powerful message.

The Levites were teaching you how to find joy in the midst of a tragic stanza of your life.

You must be patient until you discover the big picture, allow the song to unfold.

Don’t expect to wake up on a given day and hear a happy song playing in your ears. The song can be heard only if you come back next week for more.

Remember you are in the middle of a song. If you keep singing, keep playing the notes, you’ll discover the music. You’ll discover that there was music all along.

(Ha'a'zinu vol. 24)

Letters from Chochma

You understand something very well and then you write it up. Like this thought here. There are many ways I could have written it. Binah is compartmentalized and dry. With Binah the explanation would also be dry. Chochma is the Ohr the light and art of the concept.
So articulating comes from Chochma it was gives the art in the lettering, which makes the concept alive.

Essence

In the inner battle between the G-dly soul and the selfish-animalistic soul every part of the G-dly soul has a counterpart.

Your G-dly soul has a will power, intelligence and emotion. Well, so does your animalistic soul.

You sit in the Shul on Shabbat morning, you meditate and try to awaken a feeling of love to Hashem, you succeed. On Saturday night you discover that your animal soul has it’s own set of emotions, you are left with two sets of emotions battling. To be victorious the G-dly soul must find a better tool.

You use your intellect. You certainly understand what the right lifestyle is. You understand that true and enduring meaning can only come from cleaving to the true and enduring G-d. Well, the animalistic soul has its own intelligence, with a long list of reasons for following the pleasures of the physical world.

So you fall back on your most powerful recourse, your will power. Nothing can overcome the will power, it has complete control over all area’s of the personality. Not surprisingly the animal soul has its own powerful will power.

So what do you do?

On Yom Kippur the essence of the soul is revealed. The animal soul can’t counter that. Thats not will, intelligence or emotion, its who you really are. You connecting to G-d not because you want to, or understand it to be the right thing, or it makes you feel good. You connect to Hashem because thats who you are. Anything other than Hashem is inconsistent with the essence of your soul and ultimately will not address your essence.

Now the essence of the soul doesn’t show up whenever you call it. It is not will power that can be awakened with a little bit of resolve. It has it’s own ideas of when it decides to reveal itself in your life.

It shows up on Yom Kippur.

No matter haw you feel, understand or want, on Yom Kippur you know where you truly belong.

Saver the feeling and hold onto it, it’s the most powerful thing in your life.

Then on Sukkos [- when the reveleation of the “smoke” of the “Kitoret” becomes the Sechach of the “Sukkah”] you take that feeling and make it part of your life.

Friday Night Angels.

Did my father ever tell me that two angels come home with us from the synagogue to bless our home every Friday night? Or was it my teacher? I don’t remember. But I always knew that the angels are here at my shabbos table listing carefully as we sans the “Shalom Aleychem” the welcome to the angels. They always were so quite, so polite, and always brought a pleasant and peaceful feeling to our table.

On Friday night as I was singing the welcome song to the angels I began to think about how to create that same feeling for my daughter? How do I help her feel the angels that come to our home? What happens if she says: “what our you talking about? I don’t see any angels?”

Well, I have to let the angels into my life. On Friday night I must stop and tune in to a realty were there are angels, they come to our home and enhance the dinner just as any guest would. They bless us and show us love and friendship.

If I let them into my mind and heart they will enter my home. And my daughter? She’ll see them.

From the Depth - MIN HA'MEY'TZAR

When you come to Shul on Rosh Hashanah what do you want to accomplish?

You want the New Year to be more meaningful, more alive, deeper and richer then the previous year.

Speak to G-d from deep within your heart, in a sincere way. G-d will then bestow upon you greater blessings from the greater light that has never yet shone since the beginning of time.

Rosh Hashanah Speech

We're about to blow the shofar.I'm scared. There are too many people I know that are hurting. It seems this Rosh Hashanah is a critical one. I don't recall a Rosh hashana which seems so deciding. So many people are hurting. Here in America everything looks so shaky. The future is so uncertain.
And there is the shofar. The power of the shofar is immense. Napoleon was attacking Russia. It was in 1812. A great Rebbe - Rabbi Shlomo of Karlin was praying for the French. Everything would be so much easier under french rule. Us Jews would be able to breathe easily. The Russians made our lives unbearable. Then there was Rabbi Shneur Zalman the first Lubavitcher Rebbe. He prayed for the Russians. "By the Russians our bodies will suffer, with the French our soul will suffer" he felt under Napoleon Jews would live freely but Judaism would not survive and he couldn't let that happen.
So in heaven they didn't know who to accede to. Two great tzaddikim, who to follow. So up there in heaven they decided that whoever blows the shofar on Rosh Hashana first that side would win. That's the power of the shofar. We can never fathom what and how far reaching the blowing of the shofar is.
Rabbi Shlomo wakes up way before dawn prepares himself for prayer at the crack of dawn he begins racing through the prayers. In no time he's up to the shofar blowing, he raises the shofar to his lips he's about to blow and he says the Litvak the Lithuanian referring to Rabbi Shneur Zalman beat me to it. Rabbi Shneur Zalman at the crack of dawn before prayers or anything took the shofar and blew. He beat Rabbi Shlomo and the Russians won. That's the power of the shofar.
And now we're about to blow the shofar and the future looks so uncertain. What's going to happen with this years Shofar blow? Are we going to make it out okay? And our family, our friends? There seems to be so much more at stake this year. Life isn't as certain anymore as it used to be.
Let us turn to Hashem, let us demand a good year. As we blow the shofar we'll tell G-d there's too much suffering A great Rabbi, Rabbi Levi Yitzchak of Berditchev, thousands of people would come to him before the High Holidays so that he should pray for them. He was a very righteous man and his prayers where extremely effective. The custom was to give some money to charity and to write your name on a note and hand it to the Rabbi. And every year people would bring anything they could afford. One year Rabbi Levi Yitzchak announces a ruble a head. He's only giving his blessing if you give a ruble to charity, a ruble per person. One woman walks in to the Rabbi's office, she's holding a newborn. She's a widow. Beyond poor. And she says Rabbi I have only one ruble. I asked begged everything. I only could come up with one ruble. Would you please bless us.
I'm sorry says the Rabbi, a ruble per person. You must find another ruble or I can only bless either you or your child.
But Rebbe I searched everywhere, I've asked everyone. Rebbe I can't.
The rabbi replies We'll write you down for a good year. The child he's young innocent, he hasn't sinned he could go without the blessing.
The poor woman she's almost screaming Rebbe No, you don't relate to a mother's heart he's my child you must write him down. Without him I've no reason to live.
Rabbi Levi Yitzchak stands up and turns to heaven, Hashem you heard this woman's words. She'll sacrifice everything for her child. Hashem we are your children, have mercy as a mother has mercy on her children.
Maybe this is what we should be saying, as we blow the shofar. G-d we are your children. You must give us a good year. A year of health, of prosperity of all that we need, treat us like your children.
And please you promised us so long ago, a world without suffering a world of peace. It has been so long. Please make this the year. That's the power of the shofar.

Royalty

Ok, it's that time of year again. It's the beginning of the year, when we focus all of our attention on crowing Hashem as our king. It is difficult for me to explain and express the meaning of G-d as a king. What is very natural and comforting to me as a student of Chasidus, seems foreign and unattractive to people who are raised in western cloture.

So here goes my annual attempt to find the words to share what is in my heart, to share that which Jewish people have been feeling for thousands of years.

There is beauty in royalty. The word king evokes negative feelings, while royalty evokes beauty. Beauty is overwhelming. When you look at the water poring down the Niagara Falls you can't pull your eyes away. I was never at the Grand Canyon, but I know that when something is awesome you loose yourself; you forget that you exist, you don’t get hungry and you don't need the bathroom, your attention is captured. You can't sleep the following nights the image keeps coming back to you.

On Rosh Hashonah we pray that Hashem be our king, we want to submit ourselves to him. But we ask that he should "Appear with the splendor of your strength onto all the inhabitants of the world" we want him to lure us with his glory. We want to be persuaded by Hashem's beauty as we say time an again in the prayers "reign over the hole world with your glory".

The life of Elul.

Chai Elul adds the life to Elul. Not growth, not elevation, but life. The addition of Chai Elul to the previous days of the month of Elul is like a breath of life to a dead object, it’s a total transformation and renewal.

The birth of a baby is awe inspiring, you look into the eyes of a baby and you know that you are staring at a miracle. You may ask: why is a baby so amazing? Don’t you see people all day? Weren’t these people babies once upon a time? When did their life loose its awesomeness?

Somehow even life itself can looses its ”life” if it is not experienced as a new burst of energy. Being alive yesterday is not enough for today. You must bring life to Elul. Discover something so revolutionary that you never felt before, then and only then are you alive.

Elul

What do you make of Elul?

It's the one month of year that has so much intensity to it. Almost conflicting emotions run through you. What does this month mean? I'm I really up to it, again?

Cheshbon HaNefesh. Do we really want to go there. It's scary. Can I really live up to what I want to live up to? Is it going to be the same of the old? Getting into it right in the beginning, half way through you're like, hey, where did it go, and then comes Rosh Hashanah and it just slipped by. Now I'm in panic mode. How can I salvage what is left? How can I even do Rosh Hashanah now? And the real question, Is it really going to last? Will I be able to look back and say, this year something changed for the better? I came away with something.

But this whole thing is so anti what we stand for. In our circles Elul is one of the most inspiring and maybe even joyous months of the year. The King is right here. Chai Elul brings a Chayus into Elul. That was a misnagid talking before.

But what can we do? These are the feelings.

What it really boils down to is probably 2 things:
1. Being alive and being Human. We are always growing and in order to grow we must reflect, question ourselves. And have goals. Something we look forward to. Something we look up to and are trying to reach. That's just being human. So even if you don't succeed in your goals, you're still alive. And that's really the main thing.

2. Knowing ourselves. And I find this to be very difficult. For instance in the time of inspiration, you're ready to tackle anything, how do you not forget who you really are and where you're really holding. And it's much more than that. How do we differentiate between what we would love to be like and what we are? We didn't do something right, how do we know what was in our hands and what was out of our hands, particularly because that other guy did do it right?

This takes a lot of thinking and a lot of questioning. It also takes a lot of optimism.

By the Rebbe growth was a given. That was the Rebbe's call to people, to grow.

So the King is in the field. There's a lot we can accomplish. It's all at our fingertips. How are we going to anchor it? How are we going to make sure that this year it will happen.

He will give you compassion

"He will give you compassion, be compassionate to you and multiply you". This is Moshe's words to the people of Israel at the conclusion of the commandment to destroy a city if all its inhabitants served idles.

Why the double language? "He will give you compassion and be compassionate to you"?

The "Kliy Yakar" explains: in the event that there is an unfortunate necessity to destroy a city, Hashem gives a special blessing. Namely, the destroying will not impact our character, it won't make us cruel. We won't bring the cruelty back home to our families and communities. He will give us compassion, refers not to Hashem's compassion on the people but to the people's compassion to one another.

Only after we are assured of the above, we have Hashem's blessing that we will be compassionate to others, can we receive the next part of the blessing "and he will be compassionate to you".
_____________________________

We go out and into the world; we are placed in places and circumstances that are very different from where we really want to be. We are there only because of Hashem's desire that we make a home for him in the most unlikely of places.

We pray that "he will give you compassion" that we don't bring the negative influences of the world back home. We pray that our souls remain compassionate, sensitive to spirituality.

That will make us worthy of "He will have compassion on you" by showing us the pleasantness of his radiance.

Bad Neighbors

"Nitai the Arbelite would say: Distance yourself from a bad neighbor, do not cleave to a wicked person, and do not abandon belief in [Divine] retribution". Avot (Ethics of the Fathers) 1:7
A bad neighbor doesn't mean a bad person, s/he's just bad for you. The bad neighbors are those people in your life who bring you down or get you in trouble. They might be the kindest or smartest, but for you they're a bad influence and a bad neighbor. From those people you should stay far away from, distance yourself from them.
Then there are wicked people, bad people. You shouldn't distance yourself from them. Actually you should talk to them, teach them, reach out to them, help them become good people. Just don't cleave to them, don't become too friendly or you might be influenced by them.
One more thing to be careful with. If we're hanging out with the right people, doing the things we're supposed to be doing. And we're reaching out to those around us, Nitai is telling us, don't become too sure of yourselves, never think you can no longer make mistakes, "Never abandon belief in Divine retribution". Remembering this will always keep us in the right direction.

The Philosophy of Unity

CHASIDUS is not interested in philosophy per se, rather it explains philosophical ideas that help bring out a point that is of interest.

The primary objective in SHAR HAYICHUD is to explain the unity of HASHEM, meaning that HASHEM is everywhere and there is nothing that is outside him or independent of him.

To explain, the ALTER REBBE quotes the BAL SHEM TOV who teaches that the creation is continues and every created being has a life force from HASHEM that brings it into existence continuously. Now, the reason that we can’t see the “light” of HASHEM that creates is because of the COACH HAGEVURA – the power of HASHEM’s might which conceals his creating power. So truthfully every creation is just an expression of HASHEM’s creating power and is not independent.

This KOACH HAGEVURA the attribute of might is just as amazing as the power to create. For just like we can’t create or understand the process of creation, so can’t we understand how the true existence of the creation - the creating power - can be concealed. [Look at the CHACH HAGEVURA and you are looking at a revelation of HASHEM just as great as the splitting of the red sea.]

From here the ALTER REBBE goes on to explain that HASHEM ECHAD – HASHEM is one. All of HASHEM’s attributes are one. The attribute of kindness – expression – the power to create and the power of GEVURA – might – the power to conceal are all one and the same truly united with the essence of HASHEM.

The ALTER REBBE quotes the RAMBAM who explains that HASHEM and his wisdom are one, for “he is the knower, he is the knowledge, and he is the known.”

Now, the objective is not necessarily to have a philosophical explanation of the nature of HASHEM’s attributes, after all the RAMBAM himself says that we can’t even picture it. Rather the purpose of quoting the Rambam’s idea is to teach us that CHESED and GEVURA and the essence of HASHEM are all one, that the power to conceal is an expression of HASHEM just as the power to create is. That supports the main point of SHAR HAYICHUD – the unity of HASHEM, how there is nothing outside of him.

ANGELS

Angeles. They have a lot to teach us. Perhaps that is why we take the time every day to tell their story.

The first thing to think about is perception of reality. To us, reality is that which can be perceived and tested with the physical senses. To the angels spirituality is reality. The physical? They're skeptical, perhaps it exists but they prefer to remain doubtful. We must understand that our view is not exclusive at all.

Now let's get into the details. The angels have the incredible gift of being able to understand their source. Down here on earth thinking people struggle to try to understand the nature of life, without much success most give up. After all wouldn't you rather spend your time on something that you may be able to understand in your life time?

Perhaps that is why they are so focused, saying the same thing every day, I guess that is what happens when you discover and you can understand the most important secret of your existence.

Interestingly they still want to understand more, they aren’t satisfied. For they realize that their life is a limited expression, only a ray of the source of life.

There are the angels compared to a lion and those compared to an ox. The ox is satisfied with it’s lot, when it has it’s pile of grain the ox doesn't make any noise. The lion doesn't roar unless it has prey, the prey makes him want more. The more it has the more and the stronger it's desire is.

Are you complacent in your spiritual journey or are you never satisfied? Are you the ox or the lion?

The Little Book That Takes Forever To Read

In the early 1970’s in Soviet Russia professor Bronover was beginning a journey to discover Judaism. His journey led him to the “Marina Rassia” synagogue in Moscow.

On his first visit he noticed a few people studying a small book. In response to his question they told him that title of the book was Tanya. He asked them how long will it take them to finish learning the book, they looked at him as if he asked a strange question, they told him that they spend their entire life studying the Tanya.

He was intrigued. He was accustomed to a very different type of study. At the university they would stay up all night drinking coffee and reading books for the exams, after which they would never look at the book again. What was in that book that would cause people to keep coming back to read it? Why can’t you just master the book and move on?

It fascinated him; he had to get a taste of it. He has been studying Tanya ever since.

I heard this story as a young boy and it made an impression on me. I shared it at a class today and it seems that this story has a universal appeal.

The Point in the Palace.

Chasidus discusses the importance of keeping the “light” of CHOCHMAH within the “palace” of BINAH.

Ever since you were a young child you wanted to become a doctor. You were fascinated by the taught, you could not stop imagining how great it must feel to spend years of studying the science of medicine, to know that you are empowering yourself to help other people.

You finally make it into medical school. The first few days are great, as exciting as you expected if not more thrilling. But after a while the excitement wears off and you are struggling to assimilate all of the details. The thrill is gone you are left spending your time on details that fail to inspire you. You wonder "why did I ever get into this in the first palce? what was I thinking?"

What has happened is that you left the realm of CHOCMOH, the general idea with all the “light” and excitement that comes along with it, and you moved in to the realm of BINAH, where the focus is on breaking down the general idea and understanding the various details.

To live a meaningful life you must have both Chochmoh and Binah. Even more fulfilling is to have them both simultaneously, being able to maintain the “light” and power of the general idea while immersing and focusing on the details.

My biggest challenge is the following: after someone is finally excited about learning, after they are excepting to hear life changing words, I sit down with him and begin to tell him details. What to do if two people are fighting over a gourmet.

I must bring the “Light” to the details, if I can feel that every word is the word of Hashem, the way I speak will be different, the words will shine. It will be evident that these words are part of a whole. These words are a detailed expression of the true essence, the source of all happiness and the source of all of life.

If I can have experience the “point” of Chochmoh in my own life, in my own learning, then it will express itself in the Binah, in the details.

And let’s not forget, the “Light” is irresistible.

By the Rebbe

In honor of the 3rd day of the Hebrew month of Tammuz, the 14th Yahrtzeit of the Rebbe's passing, I flew to New York to be by the Rebbe's grave site. I arrived Friday morning, July 4th, the Yahrtzeit was on Sunday July 6th and I flew back Tuesday morning.
It turns out I lost my voice on Friday. So there I was a whole Shabbat together with over 2000 people by the Rebbe and I couldn't talk. To tell you the truth it was the greatest gift. I was forced to listen. And I think that was a lesson Hashem was teaching me.

What I learned is there is 2 ways to listen. One way is to listen so I can get a word in edgewise. Then there is the real meaning of listening, to listen not just with my ears but with my heart.
By the Rebbe's grave site there is so much holiness and spirituality. To be able to sit and listen to others and to just take it all in was just amazing.

Bilam and The Mountain peak.

"From the top of mountains I see him, and from the hills I gaze upon him".

These are the words of Bilam as he begins to bless the Jewish people at the plains of Moab, while standing of a mountain top gazing at the nation.

Surprisingly Rashi who usually interprets the verse in the most literal way translates this verse in the following way: I gaze at the strength - (“mountains” are rock solid, and strong) - of the people given to them by (their “peak”) the patriarchs and matriarchs.

Why?

Why does Rashi choose to say that Bilam was speaking allegorically?

The rebbe explains this by looking at the opening verse where the Torah says that Bilam “opened his parable”. Now, in the first series of blessings we do not find any parables. Bilam’s language is quite clear. Therefore Rashi must look for the parable, and Rashi finds it hiding on the mountain peaks.

Squeeze a little deeper and you discover the wine of the Torah, the delicious intoxicating secrets hidden within the Torah.

The conventional meaning of strength is the solidification of ones existence. The strength of the Jews by contrast is their ability to put themselves on the side, to dedicate and nullify themselves to Hashem. They have this unbelievable strength to connect to Hashem under all circumstances, to they want to loose their own existence and unite with Hashem as the flame yearning to escape the confines of the candle, disappear and connect to it’s source.

Think about a parable. When something is so revolutionary, so very different then what we are accustomed to, so foreign, then we need to use a parable to understand and explain it.

Bilam is trying to grasp the strength of the Jewish people. He recognizes that he can’t comprehend it, he is left with no choice but to use a parable, so he starts talking about the mountain peaks.

(Lekutei Sichos vol. 28)

Until the world becomes Gan Yisrael

I was driving around town today, rushing to camp to deliver some food for the counselors. I was speeding around the roundabout in the beautiful part of town, I felt like I was back in Kalkaska.

In camp you feel that the FARBRENGEN’s the A frame are all there is in this world. The camp songs keep playing on your emotions like the violinist playing his violin.

From the lake to the sports fields to the grand sing, all you see is holiness. The world does not exist, YI’CHU’DAH ILAH.

Now years later, I am somewhat settled, living in a town that is often intimidating, I wish I could relive that feeling, if only I can be in camp all year,

In the SICHA that the Rebbe edited for the 22 of Shvat 1990, (which is one of my favorite SICHOS) the Rebbe quotes the Mishnah that discusses the DI'TZAT HA'AR'VA'YIM the shield that the Arabs would use for war games. The Rebbe explains the spiritual meaning of this law. In the right frame of mind the war against the challenges of this world is only a game. You recognize that the opposing forces aren’t really a threat. They are here as a prop to bring out the best in you, and to cause pleasure to the spectator of the war game, to Hashem.

If you want to see through the battle, if you want to see that it is only a game, get back into camp, put yourself in the A frame and sing “On that day we will laugh on that day we will sing”...

Or as we used to sing “Until the world becomes Gan Yisrael”

PARSHAS CHUKAS

Some of the laws in the Torah are not understood. The prime example is the the law of the red cow.

Is the fact that it can’t be understood a weakness or a virtue? Should we be ashamed by it and try to hide it? After all who wants to go around saying they do things that don’t make sense?

The Torah states: “This it the Torah of the cow”. The verse can be interpreted to mean that the cow, the laws that are beyond reason, are really the essence of the Torah. For all of Torah is Hashem’s will that is beyond reason, parts of the will evolved and was clothed within a reason, but even they are essentially pure will.

* * *
Hashem revealed the reason of the red cow to Moshe. There is a paradox, if there is a virtue in knowing all of the reason’s to the commandments then why didn’t Moshe share the reason with all of the people? And if fulfilling the commandment without knowing the reason is more virtuous, because that is how we reach the essence of Torah that is beyond understanding then why did Hashem cause Moshe to loose the opportunity of attaining that virtue?

The MEDRASH describes that Moshe could not grasp the idea of the cow having the power to purify the impurity caused by a dead body. Ritual impurity represents a distance from life, all types of impurity can eventually be purified because the person us alive, so he still has the soul the source of life thus the source of purification. Moshe was baffled by the fact the impurity emanating from a dead body can be purified.

Hashem revealed to Moshe the power of the soul that defies reason, the soul can affect the body even after the separation of the soul from the body, for the soul has the power of Hashem that is not subject to limitations of time and space.

[The same idea is expressed by the fact that the cow is prepared outside the Jerusalem, it isn’t subjected to the usual laws of sacrifices, for its power is unlimited].

This is why the law of the cow is the representation of the true essence of the Torah, for even the parts of Torah that can be understood originate from Hashem’s essence and are therefore beyond understanding.

Moshe was on the level of CHOCHMAH, CHOCHMAH is undefined and is the place where Hashem can dwell. CHOCHMOH can grasp things that are unlimited and beyond reason. It is the power to put oneself on the side and see things that are greater then the mind can grasp. Only afterward does some of this great “light” come down, and is “broken down” to details that can be grasped and digested by BINAH which is the level of understanding.

The explanation of the cow can therefore be revealed to Moshe without compromising its nature which is undefined, and beyond reason.

Hem’she’ch 5664

Hem’she’ch 5664

1

There are two ways to describe spiritual influence, light and strength.

Light describes the unchanging influence that is always connected to its source. Like a ray of the sun that always remains bright just like its source. Light is dependent on its source for its existence, therefore it must always maintain a connection to its source. As soon as something gets between the ray and the sun, the ray will disappear.

Strength describes the influence that is excreted and invested in something else. The energy changes and adapts the characteristics of the recipient.

[As a painter paints the spiritual energy that moves his fingers is expressed by the colors on the canvas. The painting is independent and very different then its original spiritual form within the artist.]

Hashem’s influence that created the world can be described by both "Light" and "Energy" for it has an element of each of these qualities. It is similar to strength because it undergoes change. The once undefined energy is now defined by the object it creates.

It is similar to "Light" in that it is always connected to its source, Hasehem. For that is how it has the power to create and vitalize the creation in the first place. The energy is connected to its source as a craftsman who continuously works on the peace of clay. The clay is independent yet connected to the craftsman who is forming it.

2

Hashem’s influence changes as it evolves to create the lower worlds. We will discus three of the major changes that the "light" undergoes. The first and most significant change is the FIRST TZIM’TZUM, the first contraction. Here is where the G-dly light is changed most significantly.

A parable of a teacher and a student is used to explain the FIRST TZIM’TZUM. The teacher is infinitely removed from his student. Anything the teacher will say will just confuse the student. The teacher must create a “blank” in his own mind, he must stop thinking. The void in his mind makes room and invites a new idea to appear. This idea although originating from the teacher’s previous insight, is a “new” idea that can eventually be explained by the student.

In order for the creation to exist Hashem must create an "empty" space, where he is concealed. The world(s) can be created within this empty space. The light that penetrates into the empty space is "new", and can therefore be contained by the creation without overwhelming it. The “new” light can be compared to the "new" idea that the student can understand.

3

The next stage in the change of the G-dly influence is the TZIM’TZUM of A”K, the contraction of the GENERAL (primordial) MAN, the contraction at which a detail is derived from the general light.

An idea is expressed in a paragraph. The combination of the letters, words and sentences of the paragraph create a “vessel” for the idea. When you combine all of the details, you get a general idea, which surpasses and is greater then the combination of all the letters. Now, if you separate one letter from the paragraph, the letter losses its previous glory. It was once part of a greater idea and now it’s just one letter. The letter itself did not change but by reveling it as an independent idea it looses most of its previous significance.

This is an analogy that can help explain the TEN SEFIROT of ATZILUT. The SEFIROT existed before ATZILUT, as “vessels” to the greater light, they were like letters all lined up to express an idea. In ATZILUT they were separated into independent SEFIROT, thus loosing the general light, and only expressing their limited “letter” or light.

4

The next change in the influence is when it goes through the PARSA, the curtain. The CURTAIN makes the light “thicker” less refined and it allows the light to “cloth itself in a garment”.

When something is clothed in a garment the garment conceals it. When a person talks words of love, even if the love is based on and motivated by an intellectual reason, you will only hear love not reason. Because the intellectual reason for the love is clothed by the love.

5

The verse states "You made the heavens with your great strength". Strength describes the influence that undergoes change. Changed by the FIRST CONTRACTION, then by the contraction of the PRIMORDIAL MAN – from the general to the detail, and finally by the CURTAIN, the concealment within a garment.

In the Morning Prayer we praise Hashem who “In His goodness renews the creation every day, continuously”. Hashem renews the creation; he continues to be involved with it. Giving the “Strength” (the energy which changes) the quality of “Light” the connection to its source, its creator.

(The First) Commandment.

If you can ask only one question to determine the quality of a Jewish education, what would you ask? rabbi Moshe Feller suggested you ask "what is a Mitzvah?". The advanced response is “commandment” (not “good deed”). The word commandment indicates that there is a commander, a commander who communicates and has expectations of the human being, and that Judaism is more then a feel good experience.

A commandment is uncomfortable, nobody wants to be told what to do. We’d rather be enlightened or inspired to follow the lead why is a commandment necessary?

Let’s take a look at the most fundamental idea in Judaism, belief in Hashem. Interestingly there are some authority's who say that belief in Hashem is not a commandment, it proceeds and is the foundation of all the commandments. Others maintain that belief is indeed a commandment.

Chasidus explains that every person can understand and experience a certain aspect of Hashem, we can all relate to him as the Creator of the world by seeing the life all around us. we don't need to be commanded to except this realization for it can be seen. The commandment is to realize and believe in an aspect of G-dlyness that is removed from our understanding, that is beyond our natural reach. We must believe that the human mind can't fathom the essence of Hashem. The commandment forces us to expand our horizons and to discover a greater truth about Hashem.

Growth is a painful process. To grow, you must be forced out of your comfort zone. You'd rather just think the way you did yesterday and stick to the familiar routine. To blaze a new trail, to risk failure by trying something new, is as painful as being thrown into a freezing cold pool of water and being forced to learn to swim.

Perhaps the same is true regarding all of the commandments, including the ones that seem simple. The uncomfortable tone of a commandment should force us to expand our spiritual horizons, to discover greater depth within the Torah. When we awake in the morning and realize that we are commanded to put on Tefilin, we must not be satisfied with the experience we had yesterday. The commandment must push us to reach greater depth and meaning within the TEFILIN. It mush force us to go beyond the routine, to dig deeper and reach the unimaginable.

Just heard

Rabbi Levi Klein from Memphis, TN told us this story by the Kinus.

He got a great offer for a new building for his Chabad House. The problem was that the building was in a different neighbourhood. He didn't know if it was a good idea to move locations. And his baalei batim where split on the issue. Some said it's a good idea and the others said it's terrible and they're going to leave if he moves etc.

He had to decide quickly and he was flying that day to the Ohel, so on the plane he poured out his heart, untypical of himself, in a letter to the Rebbe.

He began the letter with "being it's close to 13 years we're in Memphis, we think it's time to take Chabad to the next level. We just got a great offer on a property etc." In the letter he also mentions the problems in getting the building, plus financial issues and so on. He ends the letter with the words "Ha'Im zeh nachon", for a Berachah on Kol Hana"l underlining kol hana"l (including a berachah for the baalei batim and money) and asks if maybe he can have a Siman Milmaalah.

He goes to the Ohel and afterwards goes to his parents house in Crown Heights. He's in middle of eating when his father Binyamin Klein walks in and says he has a letter he wanted to give him. Binyamin goes upstairs and brings down a tzetel.

The tzetel is a question asked by Binyamin about Levi's Bar Mitzvah. That year his Bar Mitzvah fell out on Friday Yud Gimmel Tammuz and Binyamin wanted to know when he should make the party. They couldn't make it Thursday night because of the Yud Bais Tammuz Farbrengen and oniday they also couldn't. So he was asking if they should make it on Tes Vav Tammuz.

The letter read something like this: "Being that my son Levi Yitzchak is soon becoming 13 years old... (and it goes on about the option of Tes Vav Tammuz) Binyamin asks at the end "Ha'Im zeh nachon".

The Rebbe answers on the side of the letter: "VeYehei Kol Hana"l Beshaah toivah umitzlachas. Azkir Al Hatzion.

Ten Women, One Oven.

“Ten women will bake their bread in one oven, they will place their bread on a scale, and you will eat and not be satisfied.” This is one verse from the rebuke, where the Torah tells us what is going to happen if we abandon G-d’s commandments.

Chasidus, the inner light of Torah, reveals and teaches that every verse in the Torah has a deeper meaning. The simple meaning of the word is the “body” and the mystical interpolation is the “soul”. This verse is no exception, it may seem to be terrible curses but truthfully under the surface they are great blessings.

This verse describes the process of baking bread. The bread in this verse refers to the Torah.

To make bread you must bake the dough. The heat of the fire allows the dough to be digested. If you eat dough that wasn’t baked with fire then it will just sit in your stomach and it will not be digested to become part of your bloodstream, part of you.

The Torah that you study must become part of you, it must not remain a distinct entity just sitting in your body. The Torah must become part of your bloodstream, not just an intellectual idea to study.

How does this happen? How can the words of Torah that I study become part of me? Well, the bread, the Torah must be baked with fire. The fire enables the dough to unite with me.

The fire is the love of Hashem. The heart surges upward like a flame yearning to escape the grip of the wick to join and reunite with its source.

The great but hidden blessing in this verse is that the fire will consume and involve all ten faculties of the soul, all ten women and direct them to one oven, to one love, a love that will transform every part of the person.

And then comes the climax. The greatest blessing: and you will eat and not be satisfied.
Your love and yearning will never cease. You will never be satisfied with your state of being, you will always yearn to grow closer, and the love will only intensify.

You will not be satisfied. You put on Tefilin today, you learned a portion of the torah today, well, you’re in love. Your love is so great that when you meet your beloved again tomorrow morning with the Tefilin you are excited as if it were the first time you are meeting. You take out a book of Torah as if you’ve never done anything like that before. You are excited and your heart is jumping like a flame on a torch.

Bake your bread. Gather all ten women to one oven, to one fire, to one love. Most importantly eat but don’t be satisfied.

(lekutei Torah Parshas Bechukosay)

P.S. while writing all this down I became hungry, I found a bagel, and after biting into it I discovered that it wasn’t so fresh. I put into the oven and I enjoyed a delicious, crispy and irresistible bagel.

Dirah Betachtonim

What is the reason Hashem created the world?

To show His powers.

Atzilut enough.

His creations should recognize Him.

Atzilut enough.

To have a dwelling place in the world.

Hashem said Basi Legani.

The decree that Rome can't go to Syria.

The Mitzvos the Avos did were Ruchos.

Yaacov and the Maklos.

Deeper a Taavah.

Transcends reason.

Itche Meir

Today, Sunday the nineteenth of Iyar, is the Yarzehit of Rabbi Itche Meir Kagen. Itche Meir was a special person, his passing left a gap in my heart. I didn’t know him personally I exchanged just a few sentences with him, but from when I studied in Detroit to his passing a year and a half later I was privileged to spend time at his Farbrengen's, and watching him Learn and Daven and live his life.

I was at the Ohel the Shabbos before he passed away. Rabbi New from Montreal brought a group of people to spend shabbos at the ohel and Rabbi Kagen came to Farbreng. It was an awesome shabbos. Awesome, as in the word "awe".

On Sunday morning, back in Morisstown Rabbi Wolff approached me and with a pained look on his face he asked me if I was at the Ohel for Shabbos. When I told him I was, he shook his head from side to side in pain.

I don't remember who exactly informed me of the car accident, but I can tell you that it left a hole in my heart.

I remember myself sitting in Zal with a pen and paper trying to capture what I was feeling at those terrible moments. I wasn't able to, I didn’t write a single word.

Later I went to Fishey's room to ask him to give me a ride to the Levayeh. Fishey was in the middle of Davening, he was wearing Tefilin and a hat without a Jacket. I stepped into the room Fishey just hugged me. I felt connected to someone else feeling the same pain.

Standing at the Levayeh I could not believe that the experience we had the previous day was over, never to happen again. The world was less alive, orphaned of a great Chosid. And roll model.

To me, Itche Meir was a symbol of life. Just watching him walk around, or learning Chasidus or Rambam, going to the mikvah at 5:45am, you can see that this man has a mission, a fire in his heart, an urgency in his blood. This man was truly and fully alive.

I close my eyes this Sunday morning, eight years later and I find myself siting by the Ohel on Shabbos Selichos with Itche Meir. Itche Meir is Farbrenging with Moshe Traxlere's Bale'Batim, He is talking to them as if they were Bochurim, when Itche Meir spoke you understood, he had away with words, and a way with Chasidus and the Chasidishe lifestyle.

So I am sitting at the table and Itche Meir is talking about "Tekios". He tells them that after a Shliach delivers his polished speech on Rosh Hsashonoh, when he throws his Talis over his head and cry's "Lamnatzeach livney korach mizmor", he is no longer with them in the Chabad house, He is in 770 with the Rebbe.

At the same occasion Itche Meir was talking about the Mamar that was printed for that Shabbos Selichos, the Mamar of "Atem Nitzavim" 5722, it's a fasinating Mamar. It turns out that it’s the first Mamar that he heard from the Rebbe.

In the Mamar the Rebbe explaines the verse "as a lion he will roar", contrasting a bull who is satisfied with his grain to a lion who is never satisfied the more he has the greater the roar and need for even more. As the prophet writes "will a lion roar in the forest if it does not have prey?" the more the lion has, the more "giluy elokus" the greater his desire.

Itche Meir was the embodiment of this Mamar. Always full of energy never satisfied always bursting with action life in serving Hashem.

Significance.

To writers, there is nothing more significant then writing. To the writer, writing is more important then anything else he can do. It is more important then making money or having fun, relaxing or taking a jog.

All writers struggle to explain their passion for writing. There are books that collect essays trying to articulate the reason why anyone would give up everything else just to sit alone in a room deciding where to put the comma, where to brake the sentence.

To me writing creates significance. When I write something down, when I put in the effort to spell it out, it is important. The words capture a seemingly passing insignificant moment and portray it as something critically important.

I don’t have control over many aspects of my day. What I can control is my reaction to them. A car passes by me and someone is nice enough to wave and say hello, that’s nice but unimportant. If I capture that moment vividly and with great detail, then in a year from now going back and looking into my notebook, I read that description, and that moment becomes the most important, significant and memorable part of that day or maybe of that whole month.

So I write to create significance, I how that today, the sixteenth of Iyar, there was something on my mind, something important enough to write down.

Now, in the blogging era I don’t even have to convince someone – an editor – that my writing is interesting and marketable. All I need to do is click a few buttons and my writing can be accessed from anywhere in the world. Now, that is very significant.

Chasidus explains that every Mitzvah we perform ads spiritual light in Atzilut. Every Mitzvah we do creates change and adds light, We can’t see this light, but there is a realm where the act is of great significance.

I spend a few hours, I pour my soul out on paper I post it on my blog. Walking home I don’t see any change in the world around me, but I know that there is a sphere where I did make a difference, I accomplished something beautiful. This can be accessed anywhere in the world all you need is the right equipment.

Darkness

The past weeks we discussed how the darkness doesn't really darken. It only hides from our perspective. Not from G-d's eye view. Tonight we will try to uncover meaning in darkness. Not just transcending or overcoming darkness, but to get to the bottom of darkness itself.
What is a greater feat; doing something or holding back? Imagine yourself talking to someone. You're driving a point that's close to your heart. You're just about to drive it home. You're excited, animated and your whole body is in the talking. Stop. Stop talking now. Is it easy? Holding back is sometimes harder then doing it.
There is a tremendous advantage to be able to control and stop yourself. To put it in the words of a great Kabbalist "Just as G-d has the power of infinity, so to does he have the power of finite. For if you will say that G-d doesn't have the power of finite, then you've diminished His Perfectness". Just like G-d has infinite power so to can he limit Himself and contract and contain Himself. "G-d is Higher than High ad infinitum and He's Lower than Low till no end."
A good example might be this: How do you measure the strength of a particular light? Like saying this light is stronger then that one, how would you measure that? By seeing how far the light reaches. So if you want to see how great G-d is you must look how far He reaches. So the fact that there can be world's of infinite G-dly light, is that anything extraordinary for G-d? That's in His ballpark. In His element. Where do we see how great G-d is? When He makes a world that's so far and so dark and His light shines through that too, that's amazing.
A similar idea we can say about our souls. Why does the soul come down to this world? Because to be G-dly in Paradise doesn't take to much. When the soul does that down here, now that's an accomplishment.
So basically darkness brings out the best in us.
But have we really uncovered anything positive in darkness itself? We've only said that darkness brings more light but does that mean there's any good to darkness?
Let us take a deeper look into light and beauty and infinity. We assume that anything good and positive is the best way. That's the ultimate. The problem with that is, G-d Isn't infinite or good or bright or beautiful. He's beyond all that. He's non-definable. Or as the Kabbalist would call Him "The One with no End" or "The Simplest in the extreme of Simplicity".
Light doesn't tell me that. Because He's beyond light. Holiness doesn't tell me that. He's beyond holiness. Spirituality doesn't tell me that. He's beyond the spiritual. So if you want to glimpse G-d, His Essence, it won't help to look at His Light. He's in the darkness.
A little deeper. How is it that everything in this world looks self sufficient? Everything is saying: Nothing created me, nothing makes me existent now and I don't need anything to exist. I make myself! How does anything get this mindset? If everything has a source and creator, than how is it possible that something gave it a feeling of total independence? It's impossible for anything to impart something which it itself doesn't have. Can water produce a fire? Can a mind produce an apple? Can I teach someone about physics if I don't even know what physics means? Can I make something feel totally independent if I myself am totally dependent on what made me?
I guess it must have been Something that nothing created It. G-d. So in reality you may find G-d closer in the darkness than in the light.
They say a story of a young man who learned in the Lubavitch Yeshivah, Tomchei Temimim. He was someone who constantly worked on himself. What we mean by that is, he was constantly working on his self control and trying to become a better person. He worked so hard it ended up taking a toll on his body and in his forties he was already on his deathbed. He turned to his friends and said he would give up all the years of labor and work, just to live one more day to be able to put Teffilin on even just one more time. They responded if not for all those years of labor he would never have appreciated Teffilin so much and said that.
Most people think that the holier one is and the more righteous one is, the closer one is to G-d. In truth he's only closer to G-d's light. If you want to connect to G-d Essentially, do a physical Mitzvah.

Love. Like Fire, Like Water

Love is the desire to connect. When you love, you want to connect to your beloved in every possible way.

There are two general categories of love. One is the "Love like water". You feel yourself, you feel that you want to connect. That is a love likened to water. Water connects, when you pour water onto flour you get one piece of dough, the water connects all of the individual "pieces" of flour and creates one entity.

Rabbi Elazar Hakalir, the great first century sage and poet, authored many of the most beautiful and poetic prayers that we say until this day. In a beautiful prayer he asks Hashem to "remember the father drawn to you like water" referring to Avraham's great love.

There is another category of love. A love where you don't feel yourself, You don't exist. The beloved is all you can feel, there is a fire burning in your heart, you and your needs are out of the picture.

Fire takes things apart. Mimondies teaches that every physical object is composed of four elements, fire water air and earth. When fire consumes something it decomposes the four elements that make up the object. The elements of fire water and air go up in the smoke, while the element of earth becomes ashes.

When there is a fire burning in your heart you can’t feel yourself. It burns you up. You “decompose” of your selfishness. The flame surges upward, you are drawn to your beloved with a selfless love.

Awaken your heart every day during prayer, ignite the fire in your soul, lose yourself in the words of prayer, but remember that fire can’t burn indefinitely, a human can’t go on forever without feeling himself and his own needs and desires.

The love like water on the other hand can last. You could love Hashem while feeling yourself. You sense that you will only be able to be happy when you are with him. You feel a yearning and a desire to be close to him.

Likutei Torah Parshas Behar

Neshamah

Havayah and Elokim.



Last week we talked about how Havayah is the Giver. Elokim is the Concealer.



The Neshamah comes from Shem Havayah.



Ki Chelek Hav' Amoi.



Angels called Elokim.



Difference between blowing and speaking.



Essentially the difference is blowing comes from you. Speaking is from the surface.



Jews a part of Hashem.



Angels- G-dliness more revealed yet only creations.



Neshamahs have all ten sefiros like Havayah.



Explain Yud the nekudah.



Kay hispashtus oirech and roichav.



Vav hamshacha.



Kay hispashtus.



Like a rope.



Boruch atta Havayah Eloikeinu...



Dah ma lmalah mimach.

The Teacher

Here is the problem.

The most important thing to understand is the genesis. A scientist who is studying the origin of the universe said: I have no interest in the universe the moment after the big bang.

In Chasidus, the beginning of the creation is the first Tzimtzum, The first contraction or concealment that left an empty space. The concealment was absolute, after that there was a "line" of light that was drawn into the empty space.

Chasidus spends a lot of time discussing the first contraction. I think that one of the deataile that we are trying to understand is how the light after the Tzimtzum compare to the light before the tzimtzum. We are trying to understand the nature of this new light.

So, the classic example that Chasidus gives is the example of the teacher. Now, the teacher is infinitely greater then the student. Anything the teacher tells the student will totally confuse him.

So the teacher has to totally black out all of his thinking on the issue, he is left with total darkness. After that a residue of his previous insight will appear in his mind, this insight can be comprehended by the student.

Now to me this example itself needs an example to explain it. What kind of teacher is infinitely greater then a student? How will the new light appear out of the blue?
~~~
Kfar Chabad, the Yeshivah.

It’s eight o’clock in the evening, you enter the lobby, the marble floor is a bit dusty, you turn to your left to the wide brown stairs and you go up to the Zal. You open the door and you get this shock. The first thing that hits you is a burst of brightness. The very wide, even longer hall, the ceiling about sixty feet high, the sounds of passionate study overwhelm you. The room is bright, as if to say that the idea’s and truths being studied and absorbed in this room bring light to the students and to the world at large.

On the left side of the room in the middle just by one of the legendary corners sits Reb Zalman. Two students are sitting at the table in front of him, as he shares an esoteric idea, perhaps about the mystery of G-dliness and the secrets of creation, or maybe the mystery of the human spirit.

Three years after I had the privilege of studying in the Kfar Chabad Yeshivash, I had returned for one night. I had the opurtunity to sit in on Reb Zalman's class, I’ve never had the chance before, this was my first time

Luckily for me the class was on a fundamental topic in Chasidus. This was a topic that I was somewhat familiar with, though it still needed a lot of clarification. I was about to experience the clarity of Reb Zalman’s “CHUSH HASBOROH” the talent to explain, to illuminate, to clarify, to breathe life into the topic, to make it come alive.

Reb Zalman began to speak in his Russian accent. The accent is a mystery, after all he lived in Israel for (all, or nearly) all his life, but he has that authentic accent that transforms you from the year 1998 in the modern state of Israel to the town of Lubavitch were the Chasidim knew nothing other then the yearning and love for Hashem, to live with and experience him through study and prayer.

Reb Zalman Jumps straight to the point. He starts to explain the famous Chasidic parable. He begins to depict the characters. Here is the teacher, struggling to convey his wisdom to his student. Here is the student who really wants to understand. But anything the teacher will say will fly right above his head. He just won’t get it.

The teacher is a product of a lifetime of contemplation and meditation on the teachings of Chasidus. He is on the level of “YICHUDAH ILAAH”. When he looks outside he does not see the beautiful world, what he sees is the awesomeness of the creator. His mind tells him to see the real truth. All of creation is renewed every moment; it’s being brought into existence by the word of Hashem.

The world is nothing. All it is, is an expression of G-dliness. In the words of the Torah “there is nothing beside him”.

The student is just beginning to take his first baby steps in the Chasidic philosophy. There is no way that he can appreciate this experience. He knows the world intimately that is his reality, the teacher is just out of touch.

The teacher must therefore block out his own point of view. He must adopt the perspective of the student. He must acknowledge that there is a real world. He must view the world through the eyes of the student.

After talking to the student for a few minutes, he can begin to enlighten the student. He can begin explaining how the great and beautiful and very real world is dependent on Hashem. He is the one who creates it, and He ultimately controls it. This perspective is called “YI-CHU-DAH TA-TA-AH”.

This newfound perspective, although very different from the original view, is an outgrowth from the previous teacher’s original understanding. [the first perspective will acknowledge that if theoretically the existence of the creation were a true reality, it would be dependent on Hashem who is it’s source.]

So there it is, in Reb Zalman’s words. I think I am one baby step closer to getting this parable. One thing is for sure, here is a man who struggles to understand, to experiences, he is a true student of Chasidus. That is what makes a great teacher.

Havayah Hu HaElokim

Hashem has 2 names or descriptions. One is Havayah- the Giver, Creator, Infinite, Shining One. The second is Elokim- the Concealor, Confiner, Holder, and Hider.

And they're One. How?

Have you ever played hide and seek? Have you ever hidden so well noone found you? Have you hidden so well you couldn't find yourself? So tell me can G-d really hide from Himself?

The truth is I don't think that's a correct example. Because we're not talking about G-d hiding himself. We're talking about G-d's Restriciting Power concealing His Revealing Power. So a better example is, if you cover your head with your hand, you haven't covered your head. Because one part of you can't conceal another part of you.

Like a teacher giving a class. He's talking a very deep subject. Maybe like Einstein teaching you the theory of relativity. He gives an example. You're standing on a train. The train is traveling east to west. You're walking from west to east. Which way are you going? Now, you see - in yor mind - trains and traveling. In Einstein's mind he sees the theory. And he sees it in the train. The train dosen't hide anything from Einstein. He's the one who's giving the example.

I don't know relativity. So I don't know if the train is even an analogy for relativity. In a real analogy, there is everything of the idea, just in a different form. And that's why the lecturer see's the idea in the analogy. And after a while the student too can understand as well as the teacher. He can see the idea in it's essence, not just the example.

In reality the analogy is to bring the point down. To reveal it. If Einstein talks his language, who would understand? It wouldn't be revealation at all.

In order for there to be me and you, G-d had to conceal His Light. But the purpose was that we should relate to it. And after a while get the essence as well.

How?

Pain

Why did the soul come down from its pleasurable and comfortable abode to this painful and confining world? This question is repeated countless times in Chasidic discourses.

This Shabbat we sat down to study Chasidus before Davening. We opened the discourse and this question came up, again.

[The Temach Tzedek in explaining the Chasidic meaning behind the mitzvah of Tziyzys, brings three introductions. The first introduction is the explanation of why the soul is forced to come into this world and suffer so much pain.]

Now, the problem was, everyone around the table knew the answer to the question. And so everyone around the table began to give their ideas. For anybody who has been minimally exposed to Chasidus knows the answer to this basic question.

Or maybe I should say answers. To make the world holy. To make the world a dwelling place for Hashem. To elevate the soul to greater heights through the challenging experience of 70 – 80 years of life on this planet.

On some level the answer is not the point. It’s the question that is important.

You see, we are trying to understand, and perhaps relate to the pain of the soul. As we all know there is no answer that will eliminate pain.

So we need to keep reminding ourselves that our life in this world is not a vacation, it’s torture for the soul. The soul is jailed, it can’t express itself as it would like. It’s blind; it can’t see Hashem as it once did.

So we must stay focused. Remember that we are paying a high price in pain for the opportunity to be here, let’s make sure it’s worth while.

Sit down once a week – open a Mamar ask yourself why am I here? is all the pain worth it?

Freedom

The mind and the heart are opposites. They experience the world around them very differently.

The most important criteria for the emotions of the heart is the self, “what does that mean for me”. I can say “that does not feel right for me”, and it will suffice, no further explanation is needed. If you’ll press further and ask me “why not?” I’ll think of you as insensitive and judgmental. After all it doesn’t feel right to me.

The idea may be right or wrong, the food may be healthy or unhealthy the relationship may be beneficial or destructive, all that doesn’t matter. What matters is how do I feel about it.

The mind operates drastically different.

I hate the idea, it makes me nervous but my mind is objective and I must admit that it is the truth.

My heart is passionate; it pulls me toward its desires. It does not rest nor does it get distracted, it keeps pulling me like a mighty river rushing to the sea.

My mind is cold, I understand what’s right, yet there is no fire, no passion, nothing tugging at me to actually do that which I understand to be beneficial.

While the mind operates, while the person is deep in thought or meditation, there is no emotion. The scientist can’t get emotionally involved in the experiment, well, neither can the philosopher, or the Chossid deep in meditation. To be sure there is a time for emotion, but the time is not on the midst of the intellectual process.

When the heart is burning with emotion the mind is nowhere to be found. Try reasoning with someone who is in love, who is emotionally involved, you’re wasting your time. The heart is on fire, you are trying to extinguish a blaze with a few drops of water.

In Chasidus the love to G-d that we arouse through meditation during prayer is felt after the mediation. Although the mind has the power to awaken the heart, it can only do so after it leaves the room, it must allow the heart to digest the residue of the mind. When the mind itself is at work, the heart is bored it feels left out of the discussion.

Now here is where I must be cautious not to fall into slavery.

You see, the worst form of slavery is when I am a slave to my instincts. I understand that a particular behavior is wrong and terribly destructive, I think about it for many hours a day, yet I can’t get myself to stop the terrible behavior.

Since only a trickle of the mind comes down through the “throat” to the heart to inspire, the trickle can easily be interrupted by the “pharoh” who resides in the “neck”, waiting to enslave, to control me. To control what will make it’s way to my heart.

Freedom isn’t easy. Most people in the history of the world preferred the familiar state of slavery over the pain of fighting for freedom.

I must control my heart by ensuring free passage to the fragile yet critical trickle of the mind to the most important part of me, my heart.

(Mammar Pesach 5719)

Independence

A kid goes off to college, At last he is independent. He awaited this moment for eighteen years. Nobody can tell him what to do. He can make his own decisions, he can do what ever he wants.

Never mind that his mother is paying the tuition, that every class he takes, every meal he eats and the bed he sleeps in at night are given to him only because of the check his mother sent in the mail, that does not bother him, he still feels independent. You see, the check – his mom's influence is not in his face at every moment, it is therefore easy for him to ignore.

If a mother would move into the college town and say to her son I will support you. Before you go into a class I will write a check for the class, before every meal I will come into the cafeteria and pay for the food. Every night I will come to the dormitory and pay for the nights stay. The son would say no way! I need my independence, Send the check in the mail and get out of here.

The check is in the mail it is not in his face, it’s very easy to ignore and it does not get in his way.

Chasidus explains that Hashem revealed himself to the Jewish people at midnight of the fifteenth of Nisan to take them out of Egypt. The revelation was so powerful that the Jews were nullified, they lost their felling of independence from Hashem, they felt that the only true existence is Hashem. The revelation did not allow their bread to rise, for rising bread represents the ego and when Hashem is revealed one cannot feel independent of Hashem.

In truth one should always feel that way. After all Hashem gives us everything we have including life itself, but usually the check comes in the mail it's not so obvious and it’s easy to ignore.

When there is a "GILUY ELOKUS" a revelation of G-dliness all of existence is nullified.

Don't be fooled by the illusion of independence, he is with us every step of the way, he's paying all the bills, waiting to see if we will say "thank you".

(from a Chasidus class taught by my Shver)

Fight For Your Lifestyle

What am I trying to accomplish today?

I am trying to live a life worth fighting for, worth sacrificing for.

People often look at a religious lifestyle and see only sacrifices. You can’t do this and you must do that. They look and say to themselves that’s not for me, it’s to much to give up.

The truth is any life worth living demands an enormous amount of effort and sacrifice.

On the most basic level if you want to be a doctor you can’t be a lawyer at the same time. If you are putting in extra hours at work to earn that bonus so you can save money for your kids, you may save money but you will miss spending more time with them.

If you want to be healthy and fit you must exercise and give up those potato chips that keep you going when the going gets tough.

You want to live a spiritual life. You realize that as hard as you try to achieve happiness by feeding your body, it simply wont work. You’re soul craves for nourishment, and you must feed it. Don’t be surprised if that is going to take some effort and sacrifice.

My neighbor wakes up at 4:45am to catch a 5:45am train to the city. He does not think that’s too much to give up to make a living. Maybe I should wake up that early and study Chasidus, after all you must fight for your lifestyle.