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[jasidismobreslov] CUANDO EL MALVADO PROSPERA....

2011-02-27T08:11:00.000-08:00

BS"D

LEILUY NISHMAT RABI MEIR AVSHALOM JAI –z"l-; y MARTÍN GROSSMAN –z"l-.

(bethbreslev.com)

"CUANDO UN MALVADO PROSPERA

SE HACE DIFÍCIL DESARROLLAR

NUEVAS IDEAS DE LA LEY JUDÍA.

[ESTO TAMBIÉN REPERCUTE

EN LOS CASOS DEL TRIBUNAL,

EN EL HECHO DE QUE]

LOS LITIGANTES NO ACEPTAN

LE VEREDICTO DE LOS JUECES."

(SEFER HAMIDOT; Página 28).-

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[jasidismobreslov] LA LLAMA EN MI ARDE POR TI....

2011-02-27T07:51:00.001-08:00

BS"D

LEILUY NISHMAT PESIE BAT REB ISRAEL –z"l- ; DEVORA NEJAMA BAT SARA –z"l-; LIZA BAT AMELIA –z"l-; y RABANIT MARGALIT IOSEF –z"l-.

davidtrauttman.com

"(…) La llama en mí arde por Ti; las profundas aguas no puede extinguirla, ni los ríos apagarla. La luz de mi corazón es una con Tu Luz Infinita; es ilimitada –no hay término a mi anhelo por Ti. Este anhelo no tiene medida ni comparación."

("LA LLAMA DEL CORAZÓN"; Página 95).-

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[jasidismobreslov] Rv: Proverbs 4-5 (AZAMRA)

2011-02-27T07:40:00.001-08:00

BS"D

HATZLAJA LUNA SILVIA BAT MARO!!!

KNOW YOUR BIBLE: Proverbs 4-5
Study Notes by Avraham ben Yaakov

PROVERBS CHAPTER 4

As mentioned in the commentary on Proverbs ch 1, the first nine chapters of the book are a kind of extended prologue consisting of a series of discourses that set forth the wise path in life and exhort us to follow it. Then from chapter 10 onwards, most of the rest of the book is a weave of "proverbs" in the usual English sense of the word – one-sentence sayings of wisdom each of which is a perfectly chiseled epigram. These proverbs are collected one after the other in verse after verse, chapter after chapter, with in many cases no discernible thematic relationship between them.

However, in these early chapters of the book, each discourse is a continuous whole in the sense that one verse leads into the next developing the overall theme of the discourse, while a logical thread can be discerned in the sequence of the discourses. These vary in length from a few verses to a whole chapter. They return again and again to the same underlying themes, exploring them in different ways and with different images. This is characteristic of MUSSAR, moralistic teaching, since its purpose is to drum home the message and to reinforce it with constantly renewed encouragement and exhortation.

The worldview and spiritual psychology of Proverbs are elaborated and explained at length in Kabbalistic literature as well as in the literature of Rabbinic MUSSAR and HASHKAFAH ("outlook", "worldview"). Proverbs has a unique style of its own, with a distinctive vocabulary and a system of cantillation (trope) that is different from all of the other books of the Bible except Psalms and Job. Even so, the fundamental structure of each verse is the same as it is throughout the Bible. Every verse divides into two parts, with a rest or pause in the middle (ETHNAHTAH). The second part of the verse is normally an expansion or elaboration of the first, or sometimes its antithesis. This fundamental verse structure is an expression of the underlying thought pattern of the Torah, which proceeds from Chochmah (the start, initial statement or "thesis") to Binah (the explanation and elaboration, or sometimes the "antithesis"). Not only does every phrase and verse have its simple meaning, which Biblical translations strive to render; the Hebrew letters and words also carry multiple levels of overtones and allusions as well as mathematical equations and divine names and attributes that no translation can convey.

Chapter 4 vv 1-19 are a discourse on the theme of giving honor and devotion to the pursuit of Torah wisdom and keeping away from the path of the wicked which is its negation. This discourse is the third and last in the series that began in the previous chapter devoted to the overall theme of practical service of God, starting with faith and trust (Proverbs 3:1-20) and going on to practical fulfillment of the commandments of the Torah (3:21-35). These three discourses on the service of God came after earlier discourses explaining the four prerequisites for serving God: choosing good teachers (1:8-9), avoiding evil influences (1:10-18), being aware of the reward for righteousness and the punishment for evil (1:20-33) and pursuing wisdom (2:1-22). There the pursuit of wisdom was presented as the prerequisite for serving God, while in the discourse in our present text it is itself an act of service.

Ch 4 v 1: "Hear, you children, the instruction of a father…" The Torah commands each father to teach the Torah diligently to his children (Deut. 5:7) because the entire transmission of the Torah from generation to generation depends on this. Here, we are all the children, while King Solomon acts as the mouthpiece for the loving Father of all of us -- the Holy One, blessed be He (Rashi on Proverbs 4:1). "The prophet prophesies and speaks as the emissary of the Holy One blessed be He, and he acts as His mouth" (Rashi on v 2).

V 3: "For I was my father's son, tender and the only one in the sight of my mother…" – "If you say that Solomon hated people because he warns against robbery and sexual immorality, things which people crave, he therefore says, 'I was my father's son, tender and the only one…' to show that his father loved him greatly yet still gave him this reproof, emphasizing that he is warning all of us only out of love" (Rashi on vv 3-4).

V 5-7: This loving father now urges us to acquire wisdom and understanding, which are the only truly enduring acquisitions we can gain from this world. Rashi (on v 7) explains that the acquisition of CHOCHMAH-wisdom is the first stage: one must acquire, accept and internalize information from one's teacher. The next stage is then to apply one's own intelligence, BINAH-understanding, in considering and analyzing this information in order to "understand one thing from another".

Vv 10ff encourage us to be mindful of the great benefits that accrue from gaining wisdom, including length of days. Wisdom is not a one-time acquisition: gaining wisdom is a pathway (vv 11-12). First and foremost it requires persistence and constant application (v 13). One must therefore be constantly on guard against getting sidetracked onto the pathway of the wicked, which is antithetical to that of wisdom (vv 14-19).

Verses 20-27 make up a new section on the theme of ZEHIRUS, "caution". In the words of Rabbenu Yonah: "Our sages said that study brings a person to practice (Kiddushin 40b) and practice brings one to caution. Therefore Solomon started with a section speaking about the pursuit of wisdom, study (2:1-22) and afterwards arranged three sections dealing with practice: (1) faith and trust in God in all areas of life, Proverbs 3:1-20; (2) keeping the commandments of the Torah, 3:21-35; (3) honoring the Torah and those who teach it while distancing oneself from evil companions, 4:1-19. Now he turns to the subject of caution, arranging it in four sections. (1) Caution in keeping the commandments of the Torah, Proverbs 4:20-27; (2) Caution in preserving one's fear of heaven intact, 5:1-23; (3) Caution in avoiding monetary loss, 6:1-4; (4) avoiding the opposite of caution, which is laziness and lethargy, 6:5-11. His way in this book is to first teach about every desirable trait and every pathway to reverence, and then afterwards to speak disparagingly about the opposite of the trait in question in order to keep you well away from it."

The present section (4:20-27) exhorts us to caution in keeping the positive commandments of the Torah and avoiding infringement of its prohibitions. We are urged to devote all of our faculties to this mission: these verses mention the ears, the eyes, the heart, the mouth, the lips and the legs. Each limb of the body must be directed to the pursuit of the commandments.

CHAPTER 5

This chapter is a discourse in two parts (vv 1-6 & 7-23) on avoiding the "strange woman", who symbolizes the evil inclination in all aspects and in particular heretical beliefs, which provide a rationalization for everything that is contrary to the Torah. This "strange woman" is the very opposite of the archetypal God-fearing "Woman of Valor" whose traits are delineated in the closing chapter of Proverbs (ch 31).

The "strange woman" is seductive and alluring, holding out the promise of every kind of pleasure and satisfaction through the use of slick, tempting language. "But her end is bitter as wormwood…" (v 4). "Her feet go down to death…" (v 5). This verse teaches that those who fall victim to her seductions will loose the life of this world and the next. The verse is also adduced in the kabbalistic writings as alluding to the way in which lower levels ("feet") of the aspect of the attribute of MALCHUS are clothed in and sustain the realm of evil (SITRA ACHRA=death).

Vv 7ff explain the terrible consequences of falling prey to the allure of the "strange woman". Those who do so give all their strength to "others" (v 9) – these are the false gods to whom people devote their lives, while the "cruel one" to whom they give over their precious years is the angel appointed over hell, who punishes them for ever after for having spent their time in vain. All their energy is sapped by strangers and aliens, and all they are left with in the end is the terrible pain of regret and contrition (v 11), asking why they did not listen to their true guides and teachers (vv 12-14).

V 15: "Drink waters out of your own cistern…" Rather than turning aside to the "strange woman", one must remain faithful to the source of life that God has given as one's share – the Torah, which is "the wife of your youth" (v 18 see Rashi). This is the true antidote to the seductive heresies and temptations that surround us. The Torah is "a loving hind and a pleasant roe; let her breasts satisfy you at all times and be ravished always with her love" (v 19).

ABY

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[jasidismobreslov] Rv: PEKUDEY

2011-02-27T07:37:00.000-08:00

BS"D

LEILUY NISHMAT RAB MORDEJAI TZEMAJ BEN MAZAL (ELIAHU).-

blogs.ya.com

UNIVERSAL TORAH: PEKUDEY

By Rabbi Avraham Greenbaum

Torah Reading: PEKUDEY Exodus 38:21-40:38.
Special Selection: Shabbat Shekalim Exodus 30:11-16. II Kings 12:1-17 (Sephardi ritual: II Kings 11:17-12:17).

A LESSON IN GOOD GOVERNMENT

The parshah of PEKUDEY brings the second book of the Torah, Exodus, to an end, concluding the subject of the construction of the Sanctuary, which occupies the last five of its eleven parshahs -- almost half the book.

"These are the ACCOUNTS (PEKUDEY) of the Sanctuary." (Ex. 35:21). Following the detailed explanation we have had in the previous four parshahs about the form of the Sanctuary and its vessels, we are now given a full "breakdown" of the "budget" of this national project -- how much gold, silver and bronze, etc.-- together with an exact account of what they were used for.

Much of the silver came from a "head-tax" on the entire nation, while the other materials were contributed by many different people, some wealthy, some poor. All were entitled to know what was done with their contributions. The Torah sets everything forth clearly for all to see.

This Torah lesson about "transparency" in good government is particularly timely today, when corruption is rife in business and government all over the world, and literally billions of dollars of tax-payers' money find their way into private pockets.

When Moses was later accused of bad government (Numbers 16:13-14), he could stand up and pray: "Do not turn to their offering: not a single donkey have I taken from them and I have not harmed one of them".

* * *

THE CENTRAL IMPORTANCE OF THE TZADDIK

The "accounts" of the Sanctuary project include blue, purple and scarlet dyes, one of the most important uses of which was in the garments of the High Priest. This leads us into the detailed account contained in our parshah of how these garments were actually made by Betzalel and his fellow craftsmen. This description of the making of the priestly garments in ACTUALITY, on the level of ASIYAH, parallels the description in parshas TETZAVEH of the form of the garments when they were in POTENTIAL, in the Divine Will. [Similarly, the description of the actual making of the Sanctuary and its vessels in the previous parshah, VAYAKHEL, parallels the description of their form in TERUMAH.]

The world of ASIYAH attains its perfection when we take its best materials -- gold, precious stones, rich, colorful fabrics -- and use them to make the Sanctuary and priestly garments, which give expression to eternal truths about G-d's relationship to the Creation, and how man draws close to G-d. The description of the making of the priestly garments puts the spotlight on Aaron. It is the Cohen-priest, the archetypal Tzaddik, who secures atonement through the Sanctuary services and through his very garments.

Yet the central figure in our parshah as a whole is in fact Moses, the Lawgiver, who established the Sanctuary and the entire system of atonement within which the Cohen functions. Only Moses had the power to take all the different component parts of the Sanctuary, put them together and make them into one.

Our parshah lists in great detail all the component parts of the Sanctuary that were brought to Moses on their completion. The work had been done at great speed. The command to bring the materials was given on 11th Tishri, the day after Moses' third descent from Sinai, while everything was ready only seventy-five days later, on 25th Kislev. Nevertheless, all the component parts lay there for three months until the appointed time came for the seven-day induction of the priests, followed by the consecration of the Sanctuary for regular services on 1st Nissan.

When the appointed time came, Moses alone was instructed to erect the Sanctuary, place all the vessels in position, and conduct the very first services. (Moses officiated as the Priest during the seven-day induction of Aaron and his sons.) Our parshah tells how Moses performed the superhuman task of erecting the Sanctuary all by himself. The detailed account of Moses' induction of Aaron and his sons into the priesthood and the Consecration of the Sanctuary is taken up by the Torah in Leviticus (in parshas TZAV and SHEMINI).

Moses' unique role in putting everything together and erecting one Sanctuary is a second lesson in good government besides that of the need for transparent cleanliness, as discussed above. The very foundation of good government and organization is that it should be in the hands of a true Sage, whose only purpose is to serve G-d, as exemplified by Moses (who single-handedly erected the Sanctuary) and King David (who designed and collected all the materials for the Temple). Our generation is waiting for this true Sage to be revealed.

It is hopefully a sign of the imminence of Melech HaMashiach that today, the temporal government has been taken over by unbelievers, as predicted in the Talmud (Sotah 49b): "In the 'footprint' period before Mashiach. government will turn into atheism". Nevertheless, even in this time of exile, as we dream of the building the physical Temple, we are daily engaged in building a spiritual Sanctuary: G-d's House of Prayer. This is our true national project, and it is accomplished even today when we all contribute our prayers.

In the words of Rabbi Nachman of Breslov:

"Every single prayer that each one prays is a 'limb' of the Shechinah (Divine Presence). All of the 'limbs' and component parts of the Sanctuary are 'limbs' of the Shechinah. And not one Israelite has the power to put all the limbs and parts together, each one in its proper place, except for Moses alone. For this reason, it is necessary to bind all our prayers to the Tzaddik of the generation, as it is written, 'And they brought the Sanctuary to MOSES' (Ex. 39:33). And the Tzaddik knows how to put the parts together to make a complete structure, as it says there, 'And MOSES erected the Sanctuary' (Ex. 40:18). It seems as if every day we are crying out to G-d yet we are not saved, and some of our people, the Children of Israel, err in their hearts thinking that all the prayers are in vain. But in truth the Tzaddikim in every generation take all the prayers and lift them up, putting each component and each limb into its proper place, building the structure of the Shechinah little by little, until finally the entire structure will be complete, and then Mashiach will come and finish everything." (Likutey Moharan Vol. 1, Lesson 2).

Rabbi Nachman's above teaching draws out the Messianic allusions contained in the conclusion of this week's parshah of PEKUDEY, when Moses FINISHED the work. This was on the 1st of Nissan, when "the Cloud covered the Tent of Meeting and the Glory of G-d filled the Sanctuary." (Ex. 40:33-4).

The month of Nissan -- in the spring, time of rebirth -- has always and will always be a time of redemption for us. As we now conclude our study of the second book of the Torah, the "Book of Names" -- SHEMOS, Exodus, the Torah focuses our minds on the redemptive quality of the month of Nissan. This is signified by the fact that it was on 1st Nissan that the Shechinah came to dwell among the Children of Israel with the inauguration of the Sanctuary.

The book of Exodus started in a state of exile: "These are the names of the Children of Israel who came to Egypt with Jacob, each with his house." (Ex. 1:1). After their grueling servitude followed by the plagues that afflicted the Egyptians, the light of redemption truly began to shine on the 1st of Nissan: "And G-d spoke to Moses and to Aaron in the land of Egypt, saying: This month is for you the first of the months." (Exodus 12:1-2). After narrating the drama of leaving Egypt, the Splitting of the Sea, the Giving of the Torah and the loss of innocence with the sin of the calf, Exodus concludes with the structure of the World of Repair as exemplified in the form of the Sanctuary.

It was when the Shechinah came to dwell in the completed Sanctuary on 1st Nissan that "He called to Moses and G-d spoke to him from the Tent of Meeting." These are the opening words of the third book of the Torah, Leviticus, which introduce the commandments relating to the sacrifices that were to be offered in the Sanctuary. These portions were revealed to Moses on 1st Nissan.

* * *

In the merit of completing this cycle in the study of SHEMOS and entering the book of VAYIKRA, may we see the true Sage and Leader of the Children of Israel revealed quickly in our times. Amen.

CHAZAK! CHAZAK! VE-NIS-CHAZEK!
"Be strong! Be strong -- and we'll get strong!"

Shabbat Shalom!

Avraham Yehoshua Greenbaum

--
AZAMRA INSTITUTE
PO Box 50037 Jerusalem 91500 Israel
Website: www.azamra.org

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[jasidismobreslov] LA APARICIÓN DE NUEVOS LIBROS...

2011-02-27T07:32:00.001-08:00

BS"D

HATZLAJA RAJEL TZIPORA BAT DEVORAH FEILA y ARIEL BEN SHOSHANA!!!

HATZLAJA ROITAL EFRAT BAT IALA y NOAM ZAMIR BEN JANA!!!

CORINA BAT EFRAT RAJEL BEATRIZ y JAIM BEN RAJEL REINDL.

ABRAHAM BEN ALICIA y MIRIAM CLAUDIA BAT MALKA HAMEJUNA LAURA.

libreriajerusalem.com.mx

"Cuando viene un nuevo libro al mundo, este libro se para frente a las sentencias malas que piensan los gentiles sobre Israel, y las anulan."

("NAJAL NOVEA"; Página 224).-

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[jasidismobreslov] A Fire Burns In Breslov: “Woe to the Children”

2011-02-25T06:01:00.001-08:00

BS"D

REFUA SHELEMA ESTHER MALKA BAT ROSA.-

A Fire Burns In Breslov

"Woe to the Children"
Posted: 24 Feb 2011 02:00 PM PST
Once there were terrible decrees against the klal. After things began getting more and more pressured, an additional decree was passed that made things even harder. The Chasam Sofer, zt"l, was very upset by this final decree and was heard to say, "I have no choice but to complain on high."
He gathered all the Jews of the city and gave a fiery discourse, "Our sages teach that when the Jewish people enter shul and recite אמן יהא שמה רבא מברך, a heavenly voice emerges and says, 'Fortunate is the King who is praised in His house. What is it to the father whose children have been exiled? Woe to the children who have been exiled from their Father's table.'
"Hashem doesn't need the beis hamikdash or our sacrifices. Does He eat meat? Surely His entire pleasure is that He commanded us and we do what He said to fulfill His will. It follows that when we are in exile and still do Hashem's will, He has the same pleasure from us as He did when the holy temple stood. It is even possible to give Hashem greater pleasure when we do His will despite the hardships of bitter exile. As our sages teach, the Jewish people are likened to a date palm which has only one heart. We too have only one heart for our Father in heaven.
"We see that He loses nothing from our exile. It is we who lose while in exile, since when we offered sacrifices on the altar, Hashem's presence shined on us and we could easily attain ruach hakodesh. Due to our many sins we were exiled from our land, and we cannot ascend three times a year to fulfill our duty. This is the meaning of the heavenly voice. Hashem says, 'What is it to the father whose children have been exiled?' What does He lack when we are in exile? Nothing at all. He still gets at least the same pleasure when we do His will as He did before. But, 'Woe to the children who have been exiled from their Father's table,' completely bereft of all spiritual good..."
Shortly after this the decrees were nullified, but the Chasam Sofer's feet began to hurt him. He attributed it to having resorted to a sharp tone in his plea as we find in the gemara in Sukkah regarding Levi.

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[jasidismobreslov] SHABAT: LOS OJOS DEL SHABAT

2011-02-25T04:50:00.000-08:00

BS"D

REFUA SHELEMA (Pedido de lectura de Tehilim): ENTCHE RIVKA BAT DEVORAH y RAB MEIR TZVI BEN MIRKA –SCHUSTER- (ISRAEL)!!!

http://mochajuden.com/wp-content/uploads/2009/11/shabbat.jpg

"Cuando vemos la vida con los ojos de la semana, percibimos a los demás como si valiesen menos de lo que realmente valen, a la vez que nos vemos a nosotros mismos como más de lo que en verdad somos.

'Pero cuando vemos la vida a través de los ojos del Shabat, reconocemos la imagen de D-os, tanto en nosotros mismos con en los demás. También reconocemos el verdadero valor de los logros de los demás y la genuina medida de nuestro propio valor."

("7º CIELO, SHABAT CON EL RABÍ NAJMÁN DE BRESLOV"; Página 49).-

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[jasidismobreslov] La misión especial del hombre (www.judaismohoy.com)

2011-02-25T03:39:00.000-08:00

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REFUA SHELEMA: LEA BAT FARIDA; RUT BAT MIRIAM y REFAEL SHEMUEL BEN SARA!!!

La misión especial del hombre


Por. Rav Yoel Schwartz
"El fundamento de la santidad y la raíz de la perfección en el servicio divino radican en que al hombre se le presente clara y verdadera la naturaleza de su deber en el mundo y el fin hacia el cual es necesario que dirija su mirada y su aspiración en todo aquello en que se afana todo los días de su vida." M. J. Luzzatto ¿Qué hace especial al hombre y hacia qué debe enfocar sus esfuerzos? Su estancia en este mundo se ve marcada con la conciencia de su imperfección y de sus carencias; de resultas de esta conciencia, concibe su actividad como dirigida hacia el logro de la plenitud. Por ello intenta satisfacer sus necesidades físicas: se cubre el cuerpo para evitar la vergüenza; se resguarda de los elementos que le recuerdan su fragilidad; come para rellenar el vacío que se anuncia dentro de él varias veces por día. Sin embargo, su felicidad, su plenitud espiritual y personal, no son fácilmente asequibles; peor aún, la satisfacción misma de sus necesidades físicas llega en ocasiones a interponerse en el camino de la adquisición de los valores más elevados. ¿Cuál es la naturaleza de esta carencia espiritual en el hombre, carencia que no comparte con ninguna otra criatura? Ningún beneficio material podrá llegar jamás a satisfacerla y sí a crear en él desequilibrios espirituales tan acuciantes que justifiquen el anteriormente citado comentario del Dr. Cari Jung en el sentido de que todo su quehacer terapéutico estaba enfocado a curar las consecuencias del rechazo, por parte del hombre, de lo que la religión ofrece al creyente. La fe, como declaró el autor del libro "Macrobiótica", es lo que hace feliz al hombre y le brinda sentido a su vida. Por tanto, concluye, aquel que desee ver a sus hijos sanos, felices y llenos de vida debe educarlos en el camino de la fe. Por otro lado, la fe depende del grado de plenitud espiritual que el hombre se ha ganado; en otras palabras, según la medida de su personal servicio a Su Creador. Como el Rabino Moshé Jaim Luzzatto afirma en el primer capítulo de su obra: "Nuestros sabios de bendita memoria nos han enseñado que el hombre fue creado con el único fin de regocijarse en su Creador y de derivar placer del esplendor de Su Presencia, puesto que éste es el gozo verdadero y el placer más grande de entre todos aquellos que puedan encontrarse. Mas en verdad el lugar donde este placer puede experimentarse plenamente es el Mundo por Venir, que para eso fue especialmente creado. Empero, el único camino para alcanzar el objeto de nuestros anhelos es a través de este mundo." Numerosos son los que en este mundo escogen falsos caminos con el objetivo de apaciguar su hambre espiritual, tales como el estudio de doctrinas esotéricas, la meditación trascendental o la ingestión de drogas. Pero el único modo real de situarse en el camino que conduce a la Presencia del Creador es el cumplimiento concreto de Sus Mandamientos, puesto que sólo ellos constituyen un vínculo entre El y Su Creación, como está expuesto en la obra "El esplendor de Israel", del Maharal de Praga: "Los Mandamientos de la Tora son como una cuerda que jalan al hombre hacia arriba desde un abismo subterráneo —es decir, este mundo de abajo— hasta un mundo superior, a fin de que pueda sentarse cara a cara frente a Di-s, puesto que los Mandamientos purifican al hombre del materialismo de este mundo hasta que su naturaleza no sea ya materialista." (La palabra Mandamiento, "mitzvá" en hebreo, se origina de una misma raíz verbal que también significa "vincular", "formar un lazo") Al pueblo judío le ha sido ordenado el cumplimiento de 248 mandamientos positivos y 365 negativos; las demás naciones tienen siete categorías básicas de mandamientos, cuya finalidad intrínseca es guiarlos de manera tal que sus vidas espirituales sean preservadas y elevadas. Estos mandamientos —seis de ellos negativos del tipo "no haréis...tal o cual", y uno positivo— que han sido requeridas a otros pueblos, sirven como medios para derrotar el lado negativo de la naturaleza humana y dirigir al hombre a una vida de realización espiritual, única digna de ser realmente llamada "vida". Una licencia total para hacer todo lo que uno desee produce un sentimiento de vacío e insatisfacción, cuyos efectos se manifiestan especialmente en la educación actual, culpable de los frecuentes desequilibrios que en esa área se observan y que desembocan en envidias y rencillas. El Doctor Drayeas en su popular libro sobre la educación infantil determina los parámetros fundamentales: "Los límites y las restricciones cuando son aplicados como ley,proporcionan un sentido de seguridad y hacen posible los actos correctivos dentro de un esquema de grupo, fuera del cual el niño se siente perdido. Sus interminables esfuerzos por "encontrarse a sí mismo" producen aquellas expresiones desfavorables de las cuales somos testigos en el comportamiento de nuestros niños." En los niños este fenómeno es fácilmente reconocible; los adultos, sin embargo, también sienten una falta de propósito y de positividad debido a la ausencia de guías realmente confiables. Esto no equivale a sugerir que la religión es una infalible receta para la felicidad, pero sí que si el hombre asume estos mandamientos con la finalidad de cumplirlos tal y como el Creador quiso que fueran cumplidos cuando Creó al hombre, entonces emergirá a través de ellos una vinculación con la bondad inherente del Creador, misma que le brindará el sentimiento de realización necesario para remediar aquellas deficiencias. Mas si el hombre hace exactamente lo opuesto de lo que se espera de él, en la misma proporción las carencias en su vida se incrementarán. Existen de hecho ciertas cualidades que especialmente conducen a un mayor grado de acercamiento a Di-s, y que le permiten a la persona sentirse contenta y feliz en la vida, a la vez que calma y razonable frente a la adversidad. Primordial de entre ellas es el reconocimiento de las maravillas y las bondades del Creador; estado que se adquiere por la contemplación y la ponderación, hasta los límites que una persona sea intelectualmente capaz de alcanzar. Con la edad y experiencia, se presentan más fácilmente. Los rabinos acostumbran a incorporarse en honor de los ancianos de los otros pueblos del mundo, como lo reseña el Talmud acerca de Rabí Yojanán (Tratado de Kidushin 33a), quien explicó así esta acción con las siguientes palabras: "A través de los numerosos acontecimientos en sus vidas, muchas maravillas y milagros han pasado sobre ellos", queriendo significar: que habían sido merecedores de alcanzar un nivel espiritual de mayor entendimiento de los caminos propios del Creador. El hombre debe además realizar esfuerzos por desarrollar la Creación misma, una de las tareas para la cual fue creado. El es considerado como un compañero de Di-s en el proceso de la Creación, como lo declara el Génesis (2:3) en referencia al mundo:*"...que Di-s creó para hacer". Para lograr esto es necesario que el hombre trabaje, como explican los Sabios del Talmud: "El trigo requiere trabajo para hacer pan de él, y la lana para fabricar vestidos". La Creación fue hecha de manera tal que requiere de mejoramiento y ésta es la tarea de la humanidad en su conjunto. Esta misión desemboca en la comunión con la intención divina para el género humano, como se halla escrito en Isaías (45:18) en relación con el mundo: "No para el vacío El lo creó; El lo formó para ser habitado".* El gran principio de la bondad hacia otros es una condición indispensable de cualquier acercamiento al Di-s de la Misericordia: *"Tu has construido el mundo con bondad"* (Salmos 89:3) y :*"El mundo fue creado para la realización de actos de bondad."* Uno de los sabios del Talmud, Rabí Shimón, añadió la siguiente parábola: "Cuando Di-s decidió crear a Adam, los ángeles vinieron a El repartidos en dos grupos, uno diciendo: "Créalo", mientras que el otro replicaba: "No lo crees", como está escrito: "La bondad y la verdad se han encontrado juntas, la justicia y la paz se han besado" (Salmos 85:11). La Bondad concluyó: "Créalo, porque él hará actos de bondad a otros" (Breishit Raba). Está más allá de los límites de la presente obra el explicar los multifacéticos detalles de lo que la bondad es, mas sus principios generales son bien conocidos, y dentro del contexto de los Siete Mandamientos no implican la exageración que en ocasiones ocurre en los círculos religiosos y que desembocan en el ridículo; un balance adecuado puede ser logrado para evitar este resultado. Una vida de auténtico sentido incluye en cada una de sus acciones un componente de Tora, puesto que en verdad no hay distinción alguna entre lo religioso y lo mundano: todos los segmentos de la vida claman por espiritualidad. Así cuando uno camina o descansa, come y bebe, debe realizarlo para la preservación y el fomento de sus más elevadas facultades en el servicio de Di-s. Cuando una persona trabaja, ya sea para ganarse el sustento o a fin de contribuir al avance de la sociedad, está cumpliendo un deber religioso; de la misma manera, cada una de sus acciones en todas las facetas de su existencia se integran en armonía con el cumplimiento de la Voluntad divina, que es el Servicio de Di-s, como lo declara Rabí Moshe Jaim Luzzatto: "Y si profundizáis más en este tema veréis que el mundo fue creado para el uso del hombre. Verdaderamente, he aquí que el hombre está situado en el centro de una balanza inmensa. Puesto que si el hombre es jalado por el mundo y se aleja de su Creador, él se corrompe y corrompe al mundo con él. Más si domina sobre sí mismo y se unifica con su Creador, utilizando el mundo sólo como una ayuda para un mejor servicio de su Creador, entonces él se eleva y eleva al mundo mismo junto con él." Este es un sólido principio general que tiene incumbencia y aplicación para todos los pueblos del mundo, tanto para los judíos como para las demás naciones. Hay, sin embargo, una diferencia entre el servicio divino de los judíos y el de las naciones del mundo. Los demás pueblos sirven a Di-s a través de la oración, los rituales, sacrificios y la nobleza moral en el comportamiento social, todas estas acciones espirituales que pueden o no incidir mayormente en el plano del materialismo; mas el servicio de los judíos involucra todos los aspectos de la vida, desde el mero anudar de la agujeta del zapato hasta las leyes sobre la modestia, la comida y la bebida, e incluso más allá. El Rabino Tzadok en su "Israel Santo", destaca a la circuncisión de entre los demás mandamientos como la esencia del "Pacto de Abraham, nuestro Padre", un testimonio perpetuo en el órgano mismo de nuestros deseos,de que los Hijos de Israel son Santos ante Di-s y están enteramente subyugados a Su voluntad. Prosigue afirmando que el Shabat con su componente necesario de comida y bebida es también específicamente judío. El Tratado Shabat del Talmud revela el vínculo único que entre el Shabat y el pueblo Judío existe tal como la siguiente parábola lo manifiesta, haciendo afirmar al Altísimo: "Tengo un bello regalo en mi bodega y su nombre es "Shabat". Deseo dárselo a Israel", implicando que sólo a Israel le fue dado, y no a las demás naciones de la tierra. No obstante, el gentil también está capacitado para infundir al conjunto de sus acciones un sentido y contenido profundos llegando a ser consideradas como servicio divino cuando las realiza con el anhelo de cumplir la Voluntad de Di-s, de hacer el bien a los demás y mejorar la condición del universo mismo. El también puede llegar a ser merecedor de la santidad que le corresponde, como se encuentra implícito en la declaración contenida en el Midrash mencionado anteriormente: *"Declaro al Cielo y a la Tierra testigos de que judío o gentil, hombre o mujer, esclavo o sierva, todo dependerá de sus actos y (a través de ellos) el Espíritu Divino se posará sobre él."* Y Maimónides escribió en su Responsa a una pregunta formulada por Rab Sisdai Halevi en lo concerniente a las naciones: "De esta manera, nuestros sabios han afirmado que los justos de las naciones tendrán una parte en el Mundo por Venir, si es que llegan a alcanzar aquello para lo cual han sido dotados, es decir, el conocimiento del Creador, así como a superarse a sí mismos mediante la adquisición de cualidades morales valiosas." El Rabino Shimshon Raphael Hirsh, por su parte, destacó en su brillante libro "Diecinueve Epístolas" en relación con el esquema universal: "Todas las cosas son sirvientes delante del Trono de Di-s. Porque, como declararon los sabios, no fue con una sola palabra creadora con la que el Todopoderoso convocó a la existencia a todas las cosas — ya sea al Universo o al individuo— a fin de que cada una de ellas dependiera inmediata y exclusivamente en Su magnanimidad para su existencia y actividad. Por el contrario, fue a través de una serie progresiva de diez procesos que Di-s llamó a Su mundo a la existencia, creando una abundancia de fuerzas y ocasionando que cada una de ellas penetrara en las demás y obrara en cooperación estrecha con ellas, de acuerdo con Su voluntad, uniendo y separándolas de modo tal que cada una coadyuvara al mantenimiento de la otra; ninguna de ellas debiera concentrar en sí misma las condiciones de existencia y actividad, sino que las recibiera de sus compañeras del sistema en la Creación, e impartiéndoles a su vez los requisitos para la vida y el trabajo." Di-s,en Su infinita Sabiduría decretó esta interdependecia mutua con el objetivo de que cada ser individual pudiera contribuir, mucho o poco, al mantenimiento de todo el conjunto. Es así como, por ejemplo, el agua, habiendo penetrado dentro de la tierra, es nuevamente recogida en nubes y mares; la luz, después de haber atravesado la atmósfera terrestre y contribuido a hacer brotar plantas sobre la tierra, se concentra de nuevo en el sol, la luna y las estrellas; los minerales y nutrientes generados en la tierra, son llevados del suelo y depositados en el seno de los frutos maduros a fin de que la tierra los reciba y absorba y pueda así producir de nuevo. Una glorificante cadena de amor, de dar y recibir, unifica a todos los seres vivos. Todas las cosas existen inmersas en una continua actividad recíproca... el Uno para el Todo, el Todo para el Uno. Ningún ente tiene poder o medios por sí mismo; cada uno recibe sólo para dar, y da a su vez para recibir, descubriendo por este intermedio el propósito de su existencia: el Ser Divino. "El amor", nos enseñaron nuestros sabios, "que sostiene y es sostenido a su vez: éste es el carácter del universo."
Biografía del autor:
El Rabino Yoel Shwartz es un estudioso y prolífico escritor ha publicado más de 200 libros. Estudió en las grandes Yeshivot de Poneviz y Mir. Tuvo el merito de estudiar con el famoso Rosh Yeshiva de Yeshivat Mir, el rabino Jaim Shmuelevitch zt "l. En la actualidad se desempeña como Ram en la Yeshiva Dvar Yerushalayim. El Rabino Schwartz también ha sido consejero espiritual y educador desde el inicio del programa de alumnos de Yeshiva que se enrolan en el Ejército de Israel. Participó en el proyecto de creación de un tribunal y de la infraestructura para Bnei Noaj. El Rabino Schwartz es también el Presidente de la Corte Suprema, Av Beit Din, de este Tribunal, el Tribunal Especial para Cuestiones Relativas Bnei Noaj, conocido en hebreo como Beit Din L'inyanei Bnei Noaj, o BDBN. Reside en Jerusalén con su esposa, hijos y nietos.

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[jasidismobreslov] Rv: Proverbs 2-3 (AZAMRA)

2011-02-25T03:31:00.000-08:00

BS"D

BERAJA VEHATZLAJA MIJAEL BEN ABRAHAM!!!

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KNOW YOUR BIBLE: Proverbs 2-3
Study Notes by Avraham ben Yaakov

PROVERBS CHAPTER 2

The moralistic philosophy of Proverbs is rooted in a worldview that sees man as a free agent living in a dangerously deceptive world from which God has purposely obscured the truth in order to make it necessary for man to strive to attain it through toil and effort, thereby earning his reward. Caught in a confusing maze in which the most likely-looking paths turn out to be blind alleys and worse, man desperately needs true guidance, which is precisely what Proverbs offers.

In verses 1-4 the voice of wisdom calls to the young, inexperienced "son", appealing to him to heed the message. He must dedicate all his faculties to the pursuit of the right and left columns of the kabbalistic tree – HOCHMAH-wisdom (v 2) and BINAH-understanding (vv 2-3) – in order to attain the center-column attribute of DA'ATH ELOKIM, the "knowledge" of God (v 5). This is more than merely cognitive knowledge: DA'ATH has the connotation of deep attachment. It is necessary to seek out and cultivate these attributes with the same eagerness that people seek out wealth and treasure (v 4).

Verses 5ff set forth the benefits conferred by Godly wisdom. "For HaShem gives wisdom; from His mouth is knowledge and understanding" (v 5). The wisdom that King Solomon urges us to seek is great because it has been given from the mouth of God Himself, and this is why we should strive to acquire it (Rashi on v 5). This wisdom confers protection (v 8) and unlocks the secrets of God's justice (v 9).

V 12: Only the wisdom of the Torah can save us the evil path of those who skillfully use language to turn everything around so that truth looks like falsehood and vice versa: "these are the EPIKOURSIM who deceive Israel into abandoning their faith and turn the Torah into something evil" (Rashi ad loc.)

V 16: Likewise the Torah saves from the "strange woman, the alien woman who makes her words smooth and slippery". This "strange woman" is the personification of heresy and atheism. "It would make no sense to say that he is merely talking about a literal adulteress, for what kind of praise of the Torah would it be to say here that it saves you from the strange woman but not from any other sin? This must refer to heresy, which causes people to cast off the yoke of all the commandments" (Rashi).

V 19: "None who go into her return again, they will not attain the paths of life". Rabbi Nachman explains that it is in the intrinsic nature of the conundrums of heretical philosophy that they can never be resolved, and those who try to unravel them simply get sucked in and sink without ever being able to reach any conclusion (Likutey Moharan Part 1 Torahs 62 & 64).

Vv 20-22: The wisdom of the Torah brings a person to keep to the ways of the righteous, who "will dwell in the LAND" (v 22) – "the world to come" (Rashi) – when the wicked are cut off and cast into hell.

CHAPTER 3

Until this point, King Solomon has explained the four preconditions for true service of God. As discussed in the commentary on Chapter 1, these are (1) choosing good teachers; (2) keeping one's distance from wicked people; (3) attaining fear of God and awareness of the reward for righteousness and the punishment for sin; (4) pursuing true wisdom while eschewing heresy as set forth in Chapter 2.

Now, in Chapter 3, King Solomon explains what serving God means and the great blessings of long life and peace that it brings.

V 3: "Kindness and truth will not abandon you…" – "He begins by emphasizing the qualities of kindness and truth…Kindness means setting oneself to make an effort to show kindness to people and to benefit them with one's possessions and through physical effort, to make them feel good and to seek out peace, goodness and honor for them while being careful not to harm them either by deeds or words. With this trait one banishes cruelty, selfishness, hatred, jealousy and pride… Truth means not calling evil good or good evil, not using flattery to ingratiate oneself with people, giving honor to the righteous while despising the wicked and judging people fairly without favoritism…" (Rabbenu Yona).

Vv 5ff: Perfect trust in God means that one does not put one's trust in man nor in one's own powers and intelligence. "In all your ways acknowledge Him and He will direct your paths" (v 6): this famous verse teaches that the essence of trust in God is to seek Him out in all the different aspects and details of our lives: it is through this interactive "partnership" with God that all our paths become blessed.

Vv 8-10: Service of God not only brings spiritual benefits but actual physical health and material blessings.

Vv 11ff: Even when one trusts in God, not everything goes well all the time! When seeking to attain wisdom and serve God, one must understand that suffering is an inevitable part of the pathway, "for HaShem reproves those that He loves…" (v 12).

V 12: "For its merchandise is better than merchandise of silver…" – "In every kind of exchange that people make in business, one person takes this and the other person takes that. But when a person says to his friend, You teach me your chapter and I will teach you my chapter, each one of them ends up with both chapters in hand!" (Rashi).

The very beautiful evocations of the great benefits of Torah wisdom in vv 17-18 are recited in the synagogue after the public Torah reading as the scroll is returned to the ark.

Vv 19-20: "HaShem founded the earth with Wisdom and established the heavens with Understanding; with His Knowledge the depths were split asunder and the clouds drop down the dew." These verses allude to deep kabbalistic secrets of the creation, showing that the wisdom we are exhorted to seek out is the inner wisdom of the Creator Himself.

Vv 21ff: "My son, let them not depart from your eyes…" The pursuit of this wisdom requires unremitting application, but this is worth it because of the perfect security and divine protection which it brings.

Vv 27ff set forth the principles with which one who would serve God must govern his conduct towards his fellows. "For the crooked person is an abomination to God, but His secret is with the righteous" (v 32). God deals with all MIDDAH KE-NEGED MIDDAH, "measure for measure".

ABY

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[jasidismobreslov] Rv: Dvar Torah for VaYakhel

2011-02-25T03:26:00.001-08:00

BS"D

LEILUY NISHMAT IOSEF JAIM BEN ESTHER -z"l-.

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Dvar Torah & News

Parshat VaYakhel
Adar 5771

Dvar Torah for Parshat Ki Tisa

Based on Likutey Moharan II, Lesson #25

In addition, it's also good to make a prayer out of Torah. That is, when you study or hear a Torah lesson from a genuine tzaddik, turn it into a prayer ask. Plead with God about each point in the lesson: "When will I be privileged to live by this practice, and embody that ideal? I'm so far from it!" Ask God to grant you the privilege to achieve every point mentioned in the teaching.

The Midrash (Tanchuma, VaYakhel #7) wants to tell us about the magic of the Ark, the chest that held mankind's greatest treasures: The Tablets of the Ten Commandments and the Torah scroll that Moshe himself wrote.* The Midrash mentions a number of miracles, "one time only" ones and more frequent ones, that were associated with it. Then the Midrash poses an obvious question: What was it about the Ark that brought about the miracles? It answers by telling us that the Ark also contained the Torah and the Shekhinah. In fact, continues the Midrash, wherever the Torah is, that's were the Shekhinah is. As it is said (Malachi 3:16), "Then those who revere God spoke, each with a friend; God listened and heard."

As is well-known, Rebbe Nachman emphasized the importance of, and the need for, daily hitbodedut (the practice of talking to God in one's own words, about whatever one chooses). In one conversation with his chassidim, the Rebbe not only gave a practical suggestion for how to feed and fuel** one's hitbodedut, he practically pleaded with us (those who lived when he did, and those of us alive today) to make use of that suggestion: use any of his teachings as a touchstone for our hitbodedut.

Rebbe Nachman was not a preacher. He did not sermonize. Nonetheless his every conversation, and certainly his lessons, dealt with devotion to God (Rabbi Nachman's Wisdom #124). The Rebbe said, "When one makes a lesson into a prayer, it causes great delight on high. Never in history have such delights ascended before God" (ibid. #145). The greatest delight for God—and perhaps the greatest miracle from your perspective—is what such a hitbodedut can accomplish. It can pierce you to the core, drawing and binding you to God so fervently so that you are certain that you will definitely live by His will and never again separated or disobey Him—God forbid!—even in the slightest (ibid.).

As precious and exquisite as the Ark was, you are even more so. Write the words of Torah on the Tablets of your heart (Proverbs 7:3), and God willing the Shekhinah soon follow. And may we pour out our hearts to God like water (Lamentations 2:19), every day. Amen.

agutn Shabbos!

Shabbat Shalom!

© Copyright 2011 Breslov Research Institute

*Actually, the Ark, wherever it may be now, still houses them.

**To feed it, so as to never be at a loss for words; to fuel it, so that it always is fresh and alive.

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[jasidismobreslov] Fw: Baal Shem Tov Times on Vayakhel

2011-02-24T06:12:00.000-08:00

BS"D

LEILUY NISHMAT IOSEF JAIM BEN ESTHER -z"l-.

Volume 6 Number 27 Vayakhel 24 February 2011 – 20 Adar I 5771

In This Issue

ORIGINS OF THE BAAL SHEM TOV

BAAL SHEM TOV STORY

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This week's edition of the Baal Shem Tov Times relates to parsha Vayakhel. There is the continuing selection for the Origins of the Baal Shem Tov, a Baal Shem Tov story and other teachings relating to Vayakhel and other topics.

PLEASE help spread the teachings of the Baal Shem Tov by forwarding this edition of the Baal Shem Tov Times to a friend or relative, and making a copy for your home and synagogue.

Blessings that you should have a restful and holy Shabbos.

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ORIGINS OF THE BAAL SHEM TOV

OBST 25

In the last installment, the Rabbi's boy, after finding out that his father had promised to give him to a stranger when he turned 13, travelled to Poland and journeyed until he reached Reb Yoel Baal Shem's house. There he was taken in and learned Torah until the age of thirteen.

Just before his thirteenth birthday and his Bar Mitzvah, the boy told Reb Yoel all that had happened to his father and why he himself had come to Poland.

Reb Yoel instructed the boy to take his staff and go to a certain place outside of the city. There he was draw three circles and to stand within the innermost circle. Then he must concentrate on special holy words that Reb Yoel taught him.

Reb Yoel went on to explain that at first, all kinds of wild animals would appear and try to tear him apart but they would not be able to penetrate beyond the circle.

Afterwards, a wild boar would attempt to attack him but Hashem would deliver him from this danger too.

Then devils and spirits would come to destroy him, but the Keeper of Israel would protect him once again from all harm.

Finally, a horde of demons surrounding the King of the demons would descend upon him and ask what he wished. He must reply that he wanted the agreement his father had once signed.

The boy gathered up his courage and went to fulfill his rebbe's instructions. Everything happened exactly as Reb Yoel had previously described to him. When the King of the demons finally appeared, he told him that he wanted the letter his father had signed.

The king asked his followers, "Who among you knows about this matter?" But he received no reply. He went and counted all his demons and saw that one was missing. When the missing one was brought to the King, the latter demanded him to return the signed contract but the demon refused. The King beat him and punished him but he was adamant. Finally the King ordered that his special club be brought. This club was reserved in Gehonnom for a certain wicked thief on some island. When the demon heard that he was to be beaten with this club, he hurried to fetch the signed document. The King of the demons handed it over to the boy who immediately recognized his father's signature.

The boy didn't move from the inner circle until the demons had all disappeared and then he returned to Reb Yoel's house. The Baal Shem greeted him happily, placed the tefilin upon his head and showed him how to perform this mitzvah now that he was a Bar Mitzvah..

To be continued. . . . . .

Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story in Moroim Gdolim as translated in Tales of the Baal Shem Tov by Y.Y. Klapholtz.

BAAL SHEM TOV STORY

THE BRIDE IN HER GRAVE

In the last week's story, the Baal Shem Tov made a miraculous journey with several of his followers and a tavern-keeper to Berlin to conduct a marriage ceremony. The tavern-keeper met a young bridegroom that was grieving over his bride that had just passed away.

The tavern-keeper could not contain himself, and cried, "Come with me to the rabbi. He can do all things! He came a hundred miles in one night, to perform a wedding here in Berlin!"

The bridegroom said, " My bride is dead."

The tavern-keeper replied, "His powers are so great, he can surely raise people from the dead! Come, I will take you to him!" The bridegroom, in a daze, put out his hand, and the inn-keeper led him to the Baal Shem Tov.

When the bridegroom met the Baal Shem Tov, the latter said, "Tell me what has happened,"

"Today, I was to have been married, said the choson in a weeping voice. "Last night there was a great feast in the house of the bride in preparation for the wedding. All through the feast, she was so joyous, she danced, she was the happiest person in the house. Then she went up to her room and slept. And this morning when she awoke and tried to rise, she fell to the ground, dead."

"Take me to the house," said the Baal Shem Tov.

They came to the beautiful house that was decorated for the wedding. They passed through the ballroom where the feast had been held, up the stairway and into the bride's bedroom. There, dressed in a long white robe, lay the body of the bride. Beside her on the bed lay the wedding-dress that she had begun to put upon herself before she passed away.

The Baal Shem leaned over and looked into the face of the girl. Then he said to the women who grieving in the room,"Dress her in her shroud." And he turned to the men of her family standing in the room, "Dig a grave for her in the cemetery." And to the groom he said, "I will go with you to bury the bride. But you must do everything exactly as I order. Take her wedding-dress, her jewelry and her wedding-shoes, and bring them to the grave."

The women prepared the bride and dressed her in a shroud for the grave. And when she was ready to be buried, they put her in a coffin. The bridegroom took her wedding-dress in his hands, and carried it with him as he walked beside the coffin to the cemetary.

Two grave-diggers were standing in the grave they had just dug in the earth. They straightened their backs, and prepared to climb out of the grave.

As they started to climb out, the Baal Shem Tov called down to them, "Remain there, and do as I say. Let one of you stand at her head, and the other stand at her feet. Do not take your eyes from the face of the girl. And if a change comes over the face of the girl, I will give you a sign. Then lift her, and help her to rise and get out of the grave."

They took the bride as she lay in her shroud, and they put her down into the earth. The cover of the shroud was pulled away from her face so that they might look the last time upon her. Her face was white as her shroud.

Before they started to throw earth over her body, the Baal Shem leaning on his stick over the open grave, stared into the face of the dead girl. And all those who were there looked first at the face of the corpse, and then at the face of the Baal Shem Tov. As they watched his face, they saw that he had gone into another world. As they kept looking into his eyes, they could almost see what he saw in the other world. They knew that the Power had come over him, and he was no longer among them. They saw his mouth move, and heard him speak words they had never heard before. And later, none who were there by the grave could ever remember the Words that he had uttered.

Only the bridegroom kept his eyes upon the face of his beloved.

And after a long while, a shiver coursed through his back for it seemed to him that he had seen a tinge of color upon her cheek.

In that same moment, the Baal Shem Tov trembled with a mighty force, as a man trembles who clutches with all his strength to hold back the wheels of a wagon that would break away and rush downhill.

Then, Rabbi Yisrael straightened himself and breathed freely. He made a sign to the two men, and they lifted the girl out of the grave. Her eyes were open. She looked to her bridegroom, and smiled.

"Dress her in her wedding clothes, and take her under the chupah," said the Baal Shem Tov. And then he said to everyone, "All that has happened, forget."

With these words, Rabbi Yisrael started to walk away. But the groom ran after him and begged him to be the one to conduct the wedding service,

For the wedding, a great feast was prepared and the joy in that house was unbounded, for the bride had returned from the dead.

All day long, when they asked of her, " What happened to you?" she became confused, and answered in a bewildered way, " I do not know. I do not know who he was."

When the bride and groom stood under the wedding canopy, and the Baal Shem Tov began to read the wedding service, the bride cried out in a joyful voice, "It is he!"

Rabbi Yisrael whispered to her, "Be still!" and he finished the wedding service.

But when the blessings were over and the couple was married, the bride could no longer contain her secret. She ran over to Rabbi Yisrael nand exclaimed,. "It was he who brought me back from the other world. I know him by his voicel"

Then, after they sat to eat the wedding meal, the bride told of all that had happened.

The groom had been married once before. His first wife had been the aunt of this bride, who was an orphan. The girl had lived happily in their house.

When the wife became sick, and knew that she was about to die, she called the girl to her bedside and said, "Promise me that you will never marry my husband. Otherwise, I cannot die in peace."

The girl was afraid to make the promise, for she already felt stirring within her the love for her future groom. But because she could not deny the wish of the dying woman, she gave the promise that was asked of her.Then the woman called her young husband to her bedside and said, " I cannot die peacefully unless you promise never to marry my niece." In order that she might die peacefully, he gave her his hand and his word.

But after the dead woman was taken from the house, the man and the girl were left there together. Each day, they felt their love for each other to grow stronger. At last they could no longer restrain their love, and they agreed to marry each other.

On the morning of the wedding day, as the bride arose to put on her wedding garments, the angry soul of the dead woman came into the house. She seized the soul of the girl, crying, "You have broken your sacred promise! Come with me!"

When the bride was placed in her grave, her soul went up before the court of judgement. The souls of the two women stood for judgement together. The soul of the first wife cried, "She has taken my beloved from mel And before the Almighty she demanded the death of the bride.

And the soul of the bride cried, " She has taken me from my beloved!"

At that moment, the Baal Shem Tov came before the court of judgement. He placed himself between the two souls. "The dead have no right on earth!" he declared. "The judegement must be in favor of the living! "

He seized the soul of the girl, and drew it away from the soul of the dead woman. "The bride and groom are not guilty of wrong," he said. "The promise they made was given against their wills and only to give peace to the soul of the dying woman. And now she must leave them in peacel"

The words of Rabbi Yisrael were judged to be right. And pronouncement was made, "Let the girls soul return to her body."

But the dead woman would not free the soul of the girl. She clung to the girl's soul with all her might.

" Let her gol " cried the Baal Shem Tov. And then he drew all his strength together and wrenched the soul of the maiden from the clutches of the dead woman's soul. " Let her gol Can't you see that the wedding canopy is waiting! "

That was when the bride returned to the living, and was taken out of her grave, and dressed in her wedding garments.

Anjd what happened to the tavern-keeper? That's another story.

And so it was. .

Freely adapted by Tzvi Meir Cohn (Howard M. Cohn, Patent Attorney) from a story in Classic Chassidic Tales by Meyer Levin

SEFER BAAL SHEM TOV

The Teachings Of The Baal Shem Tov On Prayer

These are the accounts of the Tabernacle, the Tabernacle of the Testimony. . . (Exodus 38:21)

We need to understand why, when the parasha list all the details that went into [the construction of] the Tabernacle and the vessels, it concludes each case by stating that it was done "as G·d commanded Moses." Why does it mention this each time, rather than making a general conclusion at the end, that everything was done "as G·d commanded Moses"?

The Torah is teaching a fundamental lesson in the service of G·d and the fulfillment of the commandments, be it shofar, succah, Pesach, tefillin, etc. Each one consists of action, words and intention, i.e., thought. The underlying intentions of the commandments and prayers are great and awesome, and few people, even those on a high spiritual level, grasp more than a minute portion of the intentions that the Men of the Great Assembly put into the prayers.¹ The same holds true in the performance of the commandments. And yet, every Jew must partake of these three aspects. Because the physical act of the commandment creates a garment for the soul in the lower Gan Eden,²and the intention put in the commandment creates a garment for the soul in the higher Gan Eden.

The answer, then, is to include oneself and ones intentions - be it in prayer or in the performance of commandments, in one's weekday meals, and all the more so, in the three meals of Shabbat - with the "perfectly faithful of Israel,"³ who know the inner meaning of the prayers and the commandments, according to the Men of the Great Assembly. This is the meaning of the Arizal's statement that one should precede each prayer with the words: "I hereby accept upon myself the positive commandment to shall love your fellow as yourself,'" for then one includes one's own prayers with those who know how to unite the supernal attributes. Let these words be sufficient.

Now, in building the Tabernacle [in the desert], their thoughts were focused on building the Supernal Tabernacle, as the verse says: "And the Tabernacle was erected" (Exodus 40:17) - that is, when the Tabernacle below was erected, so was the Tabernacle above.⁴ And while their thoughts and intentions were carried out in the physical world below, they had in mind the spiritual world, to build the Tabernacle above, which is the secret of the creation of heaven and earth and all the worlds. However, not every mind can grasp this. Therefore, after the construction of each vessel of the Tabernacle, the people clearly stated that they were doing it according to the inner intention that G·d commanded Moses.

This is also as we say [before the performance of each mitzvah]: "May the pleasantness of the L·rd our G·d be upon us, and establish the work of our hands, and establish the work of our hands" (Psalms 90:17).
Ben Poras Yosef, Introduction, p.8-9

¹The Men of the Great Assembly (c. 4th century B.C.E.), formalized the prayer service that has been used until today.
²Gan Eden literally means "the Garden of Eden," but refers here to the spiritual dimension that the soul ascends to after death. According to Kabbalah, when the soul leaves the physical body, it enters a spiritual body, called the "Garment of the Rabbis," that is formed of all the good deeds and mitzvos that the individual performed during life. And just as a living person has a physical and a spiritual side, an outer and inner dimension, so the soul after death has an outer dimension, the "Garment of the Rabbis," and an inner dimension, that was formed by the intention one put into the performance of the mitzvos in this world. Furthermore, as the soul continues to ascend after death, the inner dimensions become externalized to become outer garments, and new inner dimensions become revealed. See R. Tzadok HaKohen of Lublin, Tzidkas HaTzaddik 155.
³I.e., the Tzaddikim.
⁴Midrash Tanchuma, Ki Sisa 18; Zohar 2:240a.

DIVINE LIGHT

The Mystical Light Of The Baal Shem Tov

22. Rabbi Yitzchak Isaac of Komarno (1766-1834) said that my teacher and father-in-law, Rabbi Avraham Mordechai of Finshtov, had told him that one of the disciples of the Baal Shem Tov asked the Rebbe, "What will be my livelihood?"

The Baal Shem Tov responded, "You will be a cantor."

The surprised disciple exclaimed, "But I can't sing!"

The Baal Shem Tov replied, "I will bind you to the World of Melody." And soon after, the man became the greatest cantor in the world.

Once, this cantor came to Rebbe Reb Elimelech of Lizensk.¹ An intense discussion ensued between the Rebbe and his son, the Tzaddik Reb Elazar, over whether or not to honor the cantor with leading the Kabbalas Shabbos service.² Reb Elimelech was afraid that the cantor would disrupt him from the state of holiness he normally experienced during the Shabbos prayers.

Finally, they decided to honor the cantor and his two accompanists with leading the Kabbalas Shabbos service. Their decision was a result of their great awe of the Baal Shem Tov, for the cantor was known as "the Cantor of the Baal Shem Tov." Out of respect for the Baal Shem Tov, they decided to honor him, and whatever would be, would be.

When the cantor and his two accompanists began to sing the prayers to welcome Shabbos, Reb Elimelech sent word that the second accompanist should stop singing, and only the cantor and the remaining accompanist should continue. Afterward, he ordered even the cantor and accompanist to stop, for he was afraid that he would be annihilated in the Divine light emanating from their singing.

"On subsequent Shabbosim, Reb Elimelech showed honor to the cantor, but because of his fear, he would not allow him to pray before the congregation."
From the Manuscripts of Rabbi Yitzchak Isaac of Komarno

¹A disciple of the Maggid of Mezritch (1717-1787)
²Initial Shabbos evening prayers

From DIVINE LIGHT by Tzvi Meir Cohn

HEART OF PRAYER

Anthology of the Teachings of the Baal Shem Tov on Prayer

9-d1 Rearranging the letters or words of foreign thoughts in prayer.

When you have foreign thoughts in prayer, think of how everything comes from the letters making up the thoughts. These letters are holy, and it is only your mind that has combined them into foolish patterns. If you can rearrange these letters to spell out holy words, it is very good. Alternatively, you can rearrange the words of the foreign thoughts, or divide one word into two, or extract the first letters of the words, just as long as you do not lose your spiritual attachment.
Darchei Tzedek 25

HEART OF PRAYER by Tzvi Meir Cohn

KESER SHEM TOV

An anthology of Teachings on the Torah by the Baal Shem Tov

Kst 63

The Baal Shem Tov taught:

There was once a king who had a son whom he wanted to teach many fields of wisdom. So he hired for him many wise men to teach him, but the prince was unsuccessful in learning any wisdom. Eventually, all the wise men despaired, and only one of them remained with him.

Once, the prince saw a beautiful young lady and desired her. The wise man rushed to warn the king about this, but the king answered him, "If he does have desire, even though this be for something sensual, he will eventually attain all types of wisdom."

So the king ordered to bring the young lady into the royal courtyard, and commanded her to reject the prince's approaches unless he agreed to learn some field of wisdom. She did this, and kept telling him that he must learn another wisdom and another, until he had learned all fields of wisdom. By the time he had attained all this wisdom, though, he was not interested anymore in the young lady, because a princess was more fitting for him.¹

This would explain why the Mishnah asks, "What is the difference between Abraham's followers and Bilaam's followers,"² [after having delineated the good traits of these compared to the bad traits of those]. The intent is to differentiate between them even when Abraham's followers possess the same bad traits as Bilaam's. Nevertheless, Abraham's followers will reap spiritual benefits from those traits both in this world and the next, as we see in the above parable, whereas Bilaam's followers will only spiritually deteriorate until they descend to hell.

^{1^{Ben Porath Yoseph 88a. Although the parable involves a wise man guiding the prince, a person can accomplish the same thing by "tricking" oneself and constantly postponing one's baser desires until one has made some spiritual attainment, after which one would postpone it again. Of course the prince did not realize that it was only a trick, whereas we would, but it is still possible to act "as if" one didn't know about the trick.

Another point in the story is that in the end, the prince does get married anyway, so what was gained? The answer is that while he was attracted to the first young lady simply on the physical level, by the time he acquired his wisdom, he realized that all earthly pleasures are really a distant reflection of the sublime spiritual pleasure of being with G·d, which is represented in this parable by his marrying the princess.
²Tractate Avoth 5:19.}}

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The goal of the Foundation is to hasten the imminent coming of the Moshiach (Messiah) by acting on the answer of the Moshiach to the Baal Shem Tov's question: 'When are you coming Master?' (The Moshiach answered) "When your teachings have become well-known and revealed throughout the world, and when your well springs have spread outwards, imparting to others what I have taught you, so that they too will be able to perform contemplative unifications and ascents of the soul…" [quoted from a letter from the Baal Shem Tov to his brother-in-law Rabbi Gershon Kitover.]

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[jasidismobreslov] VAIAKHEL: "EL SANTUARIO Y EL SHABAT" (www.breslev.co.il)

2011-02-23T16:47:00.001-08:00

BS"D

LIBERACIÒN Y REGRESO CON BIEN DE: GILAD BEN AVIVA; RON BEN BATIA; GUY JAIM BEN RENA; IEKUTIEL IEHUDA NAJMÁN BEN SARA; TZVI BEN PENINA; ZEJARIA SHELOMO BEN MIRIAM (últimas noticias: http://www.israelnationalnews.com/News/News.aspx/141209); y MAJDI HALABI (DRUSO).-

LIBERACIÒN DE IONATAN BEN MALKA (POLLARD).

REFUA SHELEMA NAFTALI BEN GILA RAJEL (IESHIVA 'MERCAZ HARAV', YERUSHALAIM, ISRAEL).-

LEILUY NISHMAT ELDAD BEN TOVA -z"l- ; EHUD BEN MALKA -z"l-; y ROI KLEIN –z"L-.

LEILUY NISHMAT ELIAHU COHEN -z"l-.

Por: H. Black

Podemos verdaderamente entender y alabar las cualidades únicas de Di-s sólo por lo que Él no es…

El Santuario y el Shabat

"Y Moisés reunió a toda la congregación de los Hijos de Israel y les dijo: ´Estas son las cosas que ha ordenado hacer HaShem " (Éxodo 35:1).

"Seis días habrá de ser hecho el trabajo y el día séptimo será para vosotros santo, Shabat Shabaton para Di-s..." (Éxodo 35:2).

De acuerdo con nuestra tradición, estos fueron los primeros Mandamientos que Moisés le transmitió al Pueblo Judío cuando descendió del Monte Sinaí la última vez, trayendo las segundas tablas. Y estos, que parecen introducirnos al próximo grupo de mandamientos que se relacionan con el Santuario, reflejan una especie de pasividad: ´habrá de ser hecho el trabajo...´. Por ejemplo, donar para el santuario o construirlo son acciones positivas. Si aquellos Preceptos fueron pensados para introducirnos en la sagrada misión de construir el Santuario, ¿cómo encajan en el tema?

La observancia del Shabat demuestra nuestra fe en que Di-s creo el mundo. Y demostramos nuestra fe mediante la inactividad en ese día, porque los actos de creación de HaShem van más allá de la capacidad y finitud de la persona para aprehenderlos correctamente.

Esto trae a colación otra enseñanza. Nosotros podemos verdaderamente entender y alabar las cualidades únicas de Di-s por lo que Él no es. Vale decir, Di-s no es como nada que conozcamos y sobrepasa cualquier virtud finita y cualquier capacidad que podamos captar y experimentar. Por ejemplo, cuando Él demuestra misericordia, Su misericordia es mucho más vasta y enorme que la de la persona más misericordiosa que jamás haya vivido. Por lo tanto, Su misericordia se encuentra mucho más allá de lo que un ser humano puede comprender y experimentar. Es verdaderamente única. Una persona sólo puede captar aquello que es finito. Y Di-s es Infinito.

Quizás ahora podamos entender por qué Moisés inicia la enumeración de las leyes para la construcción del Santuario con las leyes de Shabat.

El propio Moisés estaba perplejo ante la orden de construir un Santuario: Cómo se puede relacionar la infinitud de Di-s con un santuario finito para Él, una estructura material en una ubicación específica que el hombre construye para hacer descender la infinita Gloria de Di-s. El Midrash explica que el Creador se dirigió a Moisés diciéndole: "Tu haz lo que puedas y construye el Santuario. Yo haré lo que Yo pueda (supuestamente, ya que Él es el Todopoderoso) para hacer morar Mi Presencia sobre el Arca del Pacto".

El Shabat es entonces una apropiada introducción para iniciar la acción y construir el Santuario. Porque es una demostración de que el hombre no puede verdaderamente reflejar lo que el Todopoderoso es verdaderamente, y así como hacemos todo lo mejor que podemos para dirigirnos a Di-s y rezarle en Su papel de Creador del Mundo por medio de la observancia del Shabat, así también nos dice Di-s que Él acepta y legitima todas nuestras tareas para construir un Santuario finito para Él.

Para Él, que es Infinito.

- Fuente: H. Black, JewishAmerica -

(Gentileza de www.Torá.org.ar)

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[jasidismobreslov] HITBODEDUT: AGRADECER.... (3)

2011-02-23T16:39:00.000-08:00

BS"D

HATZLAJA RAJEL TZIPORA BAT DEVORAH FEILA y ARIEL BEN SHOSHANA!!!

HATZLAJA ROITAL EFRAT BAT IALA y NOAM ZAMIR BEN JANA!!!

(pp.centramerica.com)

"El lado dulce de agradecerle a D-os es como tener dinero; es fácil acostumbrarse a eso. Prueba, te va a gustar.

'Agradecerle a D-os es un placer exquisito, al punto en que el Rebe Najmán nos dice que es el componente más importante del deleite concedido en el Mundo que Viene. Él nos enseña que cuanto más reconoces y eres consciente de D-os, más cercana es tu relación con Él."

("DONDE LA TIERRA Y EL CIELO SE BESAN"; Páginas 83 y 84).-

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[jasidismobreslov] LA HONRA A LA TORA....

2011-02-23T16:26:00.001-08:00

BS"D

LEILUY NISHMAT IOSEF JAIM BEN ESTHER –z"l-.

"LA PERSONA OBTIENE PRESTIGIO CUANDO HONRA A LA TORÁ."

(SEFER HAMIDOT; Página 27).-

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[jasidismobreslov] Rv: Malachi 3; Proverbs 1 (AZAMRA)

2011-02-23T16:09:00.001-08:00

BS"D

LIBERACIÓN DE LA CÁRCEL DE JAPÓN (LECTURA DE TEHILIM: 20, 105, 121, 130 y 142) DE: YOEL ZEEB BEN MIREL RIZA JAVA y YAACOB YOSEF BEN REIZEL!!!

(NACHALOT; http://travel.webshots.com/photo/1277878802059680539dWDGCh)

BS"D

KNOW YOUR BIBLE: Study Notes by Avraham ben Yaakov

MALACHI CHAPTER 3

The closing chapter of Malachi gives the prophet's answer to the doubts and questions with which the people "wearied" God as expressed in the last verse of the previous chapter, Malachi 2:17: considering the apparent success of the wicked, either God approves of them or else, where is the God of Justice? (As indicated in the commentary on the previous chapter, the conventional chapter break after Malachi 2:17 violates the continuity of the new Hebrew parshah which begins with that verse and continues until Malachi 3:12.)

The book of Job could be described as an "in-depth" analysis of all the issues bound up with the above questions, which are also addressed in the other "wisdom" literature (Psalms and Proverbs) and in certain other biblical passages. But here in Malachi it is the prophetic answer to these questions that is given: in essence, this is that the apparent success of the wicked in this world is only temporary until God's terrible Day of Judgment, when they will be destroyed, while the righteous will be vindicated and rewarded.

Chapter 3 verse 1: "Behold I shall send My messenger (MALACHI) and he shall prepare the way before Me…" Rashi (ad loc.) states that God's messenger comes to destroy the wicked, while the "Master Whom you seek" is the God of Justice, and the "messenger (or angel) of the Covenant" comes to avenge the Covenant. Metzudas David (ad loc.) states that the "Master whom you seek" is King Mashiah, while the "angel of the Covenant" is Elijah the prophet, who, like Pinchas (Numbers 25:11), was zealous for God's Covenant (I Kings 19:10 etc.) when the kingdom of Ephraim banned the practice of circumcision.

Vv 2-3: "For he will be like a refiner's fire and the washer-man's soap. And he shall sit as a refiner and purifier of silver…" He who comes to prepare the way for the God of Justice separates out all impurity and removes the stain of the evil doers from the world.

"And he will purify the children of Levi…" The ultimate restoration of the Temple as a place of true service of God depends on the purification of the Levites and priests who will minister in it.

V 4: "Then shall the offering of Judah and Jerusalem be pleasant to HaShem as in the days of old and as in former years." Sifri darshens: "as in the days of old" – as in the days of Moses, "and as in former years" – as in the days of Solomon; Rabbi Judah the Prince says, "as in the days of old" – as in the days of Noah, "and as in former years" – as in the days of Hevel (=Abel), when there was no idolatry in the world. In the end everything will return to its pristine purity.

The passage from verse 4 until the end of Malachi, the central theme of which is the future Judgment and Redemption, is read as the Haftara on Shabbos HaGadol, the Shabbos immediately preceding the Pesach festival.

V 5: "And I will come near to you to judgment, and I will be a swift witness against the sorcerers and against the adulterers and against false swearers and against those who oppress the hireling in his wages…" – "When Rabbi Yohanan would come to this verse he would weep, saying, Is there any remedy for a servant whose master is coming near to judge him and is quick to bear witness against him? Rabban Yohanan ben Zakkai said, Woe to us because the verse equates light sins (holding back a hireling's wages) with the most serious (adultery and sorcery)" (Hagigah 5a; Rashi ad loc.).

"For I, HaShem have not changed…" – "Even though I am patient and slow to anger, My original attitude has not changed so as to love evil and hate good" (Rashi). "…and you, children of Jacob, have not been consumed" – "Even though you die in wickedness and I have not exacted punishment from the wicked during their lifetimes, you have not been consumed, and I have left the souls for Me to exact punishment from them in Gehennom" (Rashi).

Vv 7ff: God calls for the people to repent in order for Him to return to them. The specific sin that is singled out as requiring the people's repentance is the entire nation's failure to pay their MA'ASER and TERUMAH tithes to the Levites and Priests respectively, whose task is to minister in God's Temple and teach His Torah. The people's failure to pay these tithes is the cause of the curse that is causing agricultural and economic depression, whereas God promises that if they will pay them, "I shall pour you out a blessing until there will not be sufficient room to receive it" (v 11) until Israel will be a "land of delight" (v 12). Providing proper support for the nation's spiritual ministers and teachers is the very key to national prosperity.

Vv 13-15: "Your words have been strong against Me…" The people's lack of faith in God's justice, as expressed in Malachi 2:17, is now elaborated. Just as today, many people saw the apparent success of those who acted with brazen impunity and inferred that it was pointless to serve God and observe the Torah code. "They have even tested God and been saved!"

V 16: Without responding directly to this lack of faith, God points to those who are God-fearing and who speak differently in quiet conversation with each other, agreeing not to be drawn after the ways of the wicked even though God does not hasten to punish them.

"And God listened and heard it, and a book of remembrance was written before Him…" Not a single good thought, word or deed is ever forgotten. Everything is recorded in God's book, and in the end the righteous will be rewarded and the wicked punished. These quiet, thoughtful private conversations at the "grass roots" level of the nation among the God-fearing are the very key to redemption.

V 18: "Then you shall return and see the difference between the righteous and the villain, between the one who serves God and the one that did not serve Him." One cannot make inferences about God's justice from the apparent lack of justice in this world: only on the Day of Judgment will His true justice be fully revealed.

V 19 opens a new PARSHAH PESUHAH, and in some Biblical editions this makes up a separate chapter, Malachi 4:1-6. The prophetic reply to people's doubts about God's justice is that they will be answered decisively on the terrible Day of Judgment, when those who were flagrantly evil will be consumed.

Vv 20ff: "But to you who fear My name a sun of righteousness shall shine with healing in its wings…" The same day that burns like an oven for the wicked will prove to be a day of healing for the righteous – they will be saved from all evil and will rejoice wholeheartedly (RaDaK).

V 22: "Remember the Torah of Moses My servant…" In his closing words, the last prophet of Israel calls on the people to remember and follow God's law, which is called by the name of Moses because he sacrificed himself totally for the sake of the Torah. The sin of the golden calf and subsequent breaking of the Tablets of the Law, which took place in the Hebrew month of Tammuz, brought forgetfulness into the world. The initial Hebrew letters of the prophet's plea to remember Moses' Torah – ZICHRU TORAS MOSHE – are the same letters that make up the name of the month of TaMuZ!

V 23: "Behold I shall send you Elijah the prophet…" – "Rabbi Yehoshua said, I have a tradition from Rabban Yohanan ben Zakkai going back to Mt Sinai that Elijah will not come to defile or purify, reject or draw near, but only to reject those who forcibly pushed their way forward and to bring close those who were forcibly pushed away… The sages said, he comes not to reject or draw near but to make peace among them, as it says, And he will turn the heart of the fathers to the children and the heart of the children to their fathers" (Eduyos 8:7). Speedily in our days! Amen!

* * * Malachi 3:4-24 is read as the Haftara on Shabbos HaGadol, the Shabbos immediately preceding the festival of Pesach * * *

PROVERBS CHAPTER 1

V 1: "Proverbs of Solomon son of David king of Israel." Unlike the prophets of Israel, King Solomon needs no biographical introduction since the outer details of his life and times are described in full in I Kings chs 1-11 and II Chronicles chs 1-9. It is the inner soul and the unfathomable wisdom of Solomon that are revealed in his three works contained in the Kesuvim or holy "writings" – Song of Songs, which he wrote in his youth, Proverbs (MISHLEY), which dates from his maturity, and Koheles (Ecclesiastes), which he composed in his old age. The initial MEM of the opening word of MISHLEY is written large in the Hebrew text to indicate that Solomon fasted 40 days in order to attain Torah wisdom like Moses, who fasted 40 days and nights (Yalkut Shimoni).

The English word "proverb" is an attempt to render the Hebrew word MASHAL. The word "proverb" suggests a succinct, pithy and memorable saying that teaches deep wisdom. Much of MISHLEY is indeed made up of such sayings: Proverbs chs 1-9 are a lengthy prologue to the work, while almost all of the rest of the book from chapter 10 onwards is made up of such "proverbs" in the usual English sense of the word. However the Hebrew word MASHAL does not only have the connotation of a "proverb" in this sense but also means a metaphor, graphic likeness or image that facilitates deeper understanding and insight into the NIMSHAL, some subject or concept that is elucidated through being compared to or represented by the metaphoric image. "All his words are similes and metaphors: for example, he compares the Torah to a good wife while idolatry is compared to a harlot" (Rashi on Proverbs 1:1).

V 2: "To know wisdom (HOCHMAH) and instruction (MUSSAR) and to apprehend words of understanding (BINAH)". The Spanish rabbi and moralist Rabbenu Yonah of Gerondi (d. 1263), author of the moralistic classic Shaarey Teshuvah, "The Gates of Repentance", explains in his commentary on Proverbs that HOCHMAH, "wisdom", is the defining trait of the righteous Tzaddikim who follow the way of truth, and it is this trait that will be explained in this work. MUSSAR, "instruction" or "reproof" (lit. chastisement) comes to castigate the wicked and explain the loss and damage they cause. BINAH, "understanding", comes when one attains an understanding of the ultimate meaning or intention of something that is said and the thought that lies behind it.

V 3: "To RECEIVE the instruction of wisdom…" It is not enough to KNOW wisdom. The point is to receive, accept and APPLY the lesson in practice (Rabbenu Yonah). "…justice (TZEDEK) and judgment (MISHPAT) and equity (MEISHARIM)" – "TZEDEK means going beyond the letter of the law; MISHPAT means judging truthfully following the line of justice; MEISHARIM means knowing how to act rightly and intelligently in those areas where there is no clear legal decision or obligation" (Rabbenu Yonah).

Vv 4-5: Application to the pursuit of wisdom will benefit even the simple and foolish, while the wise will gain ever greater wisdom.

V 6: "To understand MASHAL and MELITZAH…" – "When studying each verse, one must pay attention to understanding the two pathways of the MASHAL (here this means the object being elucidated through the metaphor), and the MELITZAH (=the rhetorical phraseology or stylistic device through which it is expressed). It is necessary to understand what it is that is being compared to the metaphorical image used, but one must also not disregard the stylistic device or metaphor itself – this too must be understood. Thus when it says, 'to save you from the strange and alien woman' (Prov. 2:16) this is a metaphor for the idolatrous vanities of Egypt. One must also understand why he used the metaphor of a harlot…" (Rashi).

V 7: "The fear of HaShem is the beginning of knowledge…" – "Until this point, Solomon explained his purpose in writing this work. Now the book proper begins" (Rashi). The very foundation of all wisdom and knowledge is to teach oneself to fear God.

V 8: "Hear, my son, the instruction of your father…" Rabbenu Yonah explains that success in the service of God is founded on four prerequisites, which are explained one by one in the coming passages. (1) One must chose good guides and teachers and be willing to listen to their reproof (vv 8-9). (2) One must avoid all fellowship with evil people (vv 10-19). (3) One must understand that God requites evil and rewards righteousness and set oneself to fear God (vv 20-33). (4) One must toil and struggle to attain wisdom and avoid all extraneous, empty, alien "wisdom" (Prov. 2:1-22).

Vv 10-19 warn against joining those who seek to make great gains at others' expense because they do not understand that they are walking straight into a trap that will destroy them.

V 20: "Wisdom cries outside, she utters her voice in the streets…" Wisdom calls to us from everywhere, seeking to draw us near. We must understand that it would be a fatal error to reject the call of wisdom, for those who do "will eat the fruits of their way and be filled with their own devices" (v 31). This is the sage's answer to the very same doubts that the prophet Malachi (ch 3) addressed when he said that although God is long-suffering, He will eventually exact retribution from the wicked, showing that He is the God of true Justice.

ABY

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Re: [jasidismobreslov] HITBODEDUT: AGRADECER..... (2)

2011-02-22T17:04:00.000-08:00

Jazak Hu baruj!

Queria agradecer por el esfuerzo de enviar diariamente estas palabras de Tora antes que nada. Y decirles que Yosef Jaim Z'L paso BH al otro mundo.

Kol Tub
Abzo grande a todos
Sebastian Daian

From: lebasar Umann <najalnovea@yahoo.com.ar>

Sender: jasidismobreslov@gruposyahoo.com.ar

Date: Tue, 22 Feb 2011 16:43:20 -0800 (PST)

To: Jasidut Breslov<jasidismobreslov@gruposyahoo.com.ar>

ReplyTo: jasidismobreslov@gruposyahoo.com.ar

Subject: [jasidismobreslov] HITBODEDUT: AGRADECER..... (2)

BS"D

REFUA SHELEMA ESTHER BAT DEVORAH; TZIPORA BAT JANA; YOSEF JAIM BEN ESTHER; AVRAHAM MOSHE BEN MIRIAM TOVA; y CAILA BAT REIZEL.-

jawbonevalley.blogspot.com

"¿Sabes decir el alef-bet? ¿Estuviste alguna vez en la Santa Tierra de Israel? ¡Agradécele a Él! Agradécele a D-os por lo importante y agradécele por lo insignificante, porque en verdad Él no tenía por qué darte nada. Pues por más bien que hayas hecho para 'merecer' lo agradable de tu vida, hay mucho más que has hecho que podría haber arruinado todo. Siéntete bendecido por los bienes que tienes: físicos, intelectuales, sagrados, tangibles, intangibles. ¿Cuánta gente tiene el privilegio de saber del hitbodedut y además tiene la oportunidad de practicarlo, pasando un tiempo valioso a solas con el Creador? ¡Tú eres uno de ellos!" (Continúa)

("DONDE LA TIERRA Y EL CIELO SE BESAN"; Página 83).-

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[jasidismobreslov] HITBODEDUT: AGRADECER..... (2)

2011-02-22T16:43:00.001-08:00

BS"D

REFUA SHELEMA ESTHER BAT DEVORAH; TZIPORA BAT JANA; YOSEF JAIM BEN ESTHER; AVRAHAM MOSHE BEN MIRIAM TOVA; y CAILA BAT REIZEL.-

jawbonevalley.blogspot.com

("DONDE LA TIERRA Y EL CIELO SE BESAN"; Página 83).-

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[jasidismobreslov] HACIA PURIM: LA SIMJA... LO ESTIMULANTE (3)

2011-02-22T16:20:00.001-08:00

BS"D

HATZLAJA REUBEN BEN VIVIAN AVIVA y ZEEV BEN JAVA!!!

(mashaladigital.com)

"El poder de la alegría es tan intenso que puede hacer que uno llegue a percibir una revelación de la Divinidad dentro de su corazón. El Rebe Najmán enseña además que, en un sentido, la Divina Presencia corresponde a la alegría del corazón. Aquél que cumple con las mitzvot con alegría eleva a la Divina Presencia desde su exilio (Likutey Moharan 1, 24:2; ver arriba, Capítulo 16). De esta manera, se es capaz de 'ver' a D-os, pues Su Presencia se revela!" (Continúa)

("ANATOMÍA DEL ALMA"; Página 252).-

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[jasidismobreslov] LA HUMILDAD.....

2011-02-22T15:13:00.000-08:00

BS"D

REFUA SHELEMA ENTCHE RIVKA BAT DEVORAH.-

http://www.tiuli.com/flower_info.asp?lng=eng&flower_id=167

"LA HUMILDAD TRAE PRESTIGIO."

(SEFER HAMIDOT; Página 27).-

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[jasidismobreslov] VAIAKHEL: ASCENDER DE NIVEL EN NIVEL CON SIMJA

2011-02-22T14:48:00.000-08:00

BS"D

LEILUI NISHMAT IOSEF SHÍE BEN MEISHE IOSEF Z"L.-

ham-israel-hai.skyrock.com

"(…) Ayúdame a ascender de un nivel espiritual a otro, cumpliendo con Tus mitzvot con alegría, hasta alcanzar el nivel en el cual mis pensamientos sólo fluyan hacia Ti, en santidad y pureza, con verdadera conciencia y una fe perfecta. Fuente de todos los milagros y maravillas, que mis pensamientos siempre busquen percibir la Luz Infinita que trasciende los niveles de mi nefesh, ruaj y neshamá. Que mi alma se vea saciada con las luces trascendentes. 'Una cosa le pido a D-os y es todo lo que busco: habitar en la Casa de D-os todos los días de mi vida, contemplar Su amabilidad y meditar en Su Santuario". (I:393)"

("LA LLAMA DEL CORAZÓN"; Página 99).-

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[jasidismobreslov] VAIAKHEL: TZEDAKA Y SHALOM

2011-02-21T17:01:00.000-08:00

BS"D

LEILUI NISHMAT IOSEF SHÍE BEN MEISHE IOSEF Z"L.-

laurabolter.wordpress.com

"LA CARIDAD GENERA

LA PAZ."

("CONSEJO"; 'PAZ'; Punto #7; Página 265).-

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[jasidismobreslov] HITBODEDUT: AGRADECER.... (1)

2011-02-21T16:54:00.001-08:00

BS"D

BERAJA VEHATZLAJA DANIEL BEN SARA!!!

BERAJA VEHATZLAJA BATSHEVA BAT SHOSHANA!!!

(shefagallery.com)

"Déjame que te cuente un secreto: A D-os le molesta cuando la persona es ingrata. Adán no demostró gratitud por haber recibido una esposa. Los supuestos constructores de la Torre de Babel no demostraron gratitud por la paz y la solidaridad que disfrutaban. Si no aprecias lo que te han dado, no esperes recibir más. Debes dar las gracias por lo que tienes. ¿Los ojos te funcionan bien? ¿Y los oídos¿ ¿Puedes ir al baño sin ayuda? ¡Agradécele a Él! ¿No funcionan? ¿Alguna vez funcionaron? ¡Agradécele a Él por la época en que funcionaron! Agradecerle a D-os por el bien que te ha dado en el pasado da nacimiento a todo el bien del futuro." (Continúa)

("DONDE LA TIERRA Y EL CIELO SE BESAN"; Página 83).-

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[jasidismobreslov] HACIA PURIM: LA SIMJA... LO ESTIMULANTE (2)

2011-02-21T16:20:00.001-08:00

BS"D

REFUA SHELEMA LEA BAT FARIDA; RAJEL BAT SARA; REFAEL SHEMUEL BEN SARA; RUT BAT MIRIAM; GALIT BAT MIRIAM y GALIT BAT JANAH.-

compatibilidades.blogspot.com

"El Rebe Najmán enseña que la alegría y la felicidad pueden liberar a la persona de las restricciones que la aferran al mundo material. 'Uno no puede alcanzar ishuv haDaat [calma mental, serenidad y cuidadosa consideración, juicio sobrio] salvo que logre primero un estado mental de alegría' (Likutey Moharan II, 10). Esta alegría a la cual se refiere el Rebe Najmán no es una 'risa superficial' o un estado general de diversión. Debe ser una poderosa alegría que penetre las barricadas que han sido establecidas por los muchos problemas y confusiones de la vida y que pueda así encontrar su camino hacia el corazón. El versículo nos dice (Isaías 55:12), 'Dejarán [el exilio] con alegría…'. Con alegría podemos dejar detrás nuestras frustraciones y esperar la ayuda y la salvación de D-os." (Continúa)

("ANATOMÍA DEL ALMA"; Página 252).-

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[jasidismobreslov] VAIAKHEL: DRASHA RAB DANIEL BEN ITZJAK

2011-02-21T16:03:00.000-08:00

BS"D

LEILUY NISHMAT RAB RAB ISRAEL NOAJ BEN ITZJAK MATITIAHU (WEINBERG) –zz"l-.

(elamanecerpoesia.com)

http://www.universidadvirtualdejudaismo.com/vayakel.html

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[jasidismobreslov] VAIAKHEL: LA BONDAD DE HASHEM.... ILIMITADA....

2011-02-21T15:53:00.001-08:00

BS"D

BERAJA VEHATZLAJA MIJAEL BEN ABRAHAM!!!

(jabadcolegiales.com)

"La bondad de D-os no tiene límites. Transforma las más desesperadas situaciones, quiere nuestras más humildes iniciativas, siempre que desterremos todo orgullo mal situado que ofrezcamos, por lo menos lo poco que poseemos."

("¡ÁNIMO!"; EDICIONES SHIR HADASH; Página 83).-

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[jasidismobreslov] EL AMOR POR LOS TZADIKIM....

2011-02-21T15:44:00.000-08:00

BS"D

LEILUY NISHMAT MORDEJAI DANIEL BEN MARGARITA JANA (LULI).-

(Hebron; sacred-destinations.com)

"LA IMPORTANCIA DE LA PERSONA

CRECE EN VIRTUD

DE SU AMOR POR LOS TZADIKIM."

(SEFER HAMIDOT; Página 27).-

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[jasidismobreslov] Nuevo Libro

2011-02-21T04:41:00.000-08:00

Baruj HaShem hemos editado un nuevo libro. Esta vez es para los niños.

Cuentos para Niños del Rebe Najmán

De la cotratapa:

El Rebe Najmán de Breslov -gran maestro y pensador jasídico, bisnieto del Baal Shem Tov- ha sido sin lugar a dudas uno de los más importantes relatores de cuentos de todas las épocas. “Otros relatan historias para que la gente se duerma”, decía el Rebe, “¡pero yo las cuento para que la gente despierte!”. Algunas simples, otras intrigantes, pero siempre fascinantes, educativas e inspiradoras, las historias del Rebe Najmán hablan de la alegría y de la esperanza, de la paciencia y de la fidelidad, de la confianza y de la verdad, y de muchos temas más. Ampliando los límites de la imaginación tanto de los niños como de los adultos, estos cuentos nos enseñan acerca de nosotros mismos, del mundo que nos rodea y de la importancia de vivir una vida plena.

Cuentos para Niños del Rebe Najmán es un proyecto que recopila las historias memorables del Rebe poniéndolas al alcance de los niños. Con ilustraciones vivaces y atractivas, cada cuento, ya sea una pequeña parábola o una historia más larga, revela con un estilo simple el sentido del mensaje que el Rebe Najmán buscó transmitir.

Estamos seguros de que todos los libros de esta serie deleitarán a nuestros lectores cautivando a los niños y a los jóvenes de corazón.

Como siempre puede adquirirse en Buenos Aires en las librerías habituales y on line www.libreriajudaica.com

Shavua tov

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[jasidismobreslov] HACIA PURIM: LA SIMJA... LO ESTIMULANTE (1)

2011-02-20T13:29:00.000-08:00

BS"D

REFUA SHELEMA ISRAEL HACOHEN BEN ITE (PEDIDO LECTURA DE TEHILIM); RIVKA BAT YAEL; DAVID BEN LEAH; y JAGIT BAT LEA.-

(KFAR SABA; fotopaises.com)

"EL CORAZÓN ES EL ASIENTO PRINCIPAL DE LA ALEGRÍA." (Likutey Moharan I, 24:2)

"De todas las emociones del hombre, la alegría es la más estimulante y también la más esquiva. Aquél que siente alegría en el matrimonio, en su trabajo y en su medio querrá continuar productivamente en ese sendero elegido. Por el contrario, la depresión, lo opuesto a la alegría, es el enemigo del hombre y el obstáculo más grande para sus logros." (Continúa)

("ANATOMÍA DEL ALMA"; Páginas 251 y 252).-

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[jasidismobreslov] refua. el juzgar

2011-02-20T11:19:00.000-08:00

refua shleima para entche rivka bat debora

...debes saber q es necesario juzgar a toda la gente de manera favorable...
la facultad de juzgar es 1 de las herramientas mas poderosas del hombre.Si supiesemos cuan potente es de seguro q seriamos mas cuidadosos en su utilizacion. ...

de libro Cruzando el puente angosto,guia practica para las enseñanzas del rebe Najman.

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[jasidismobreslov] LA PUREZA MORAL

2011-02-20T07:35:00.001-08:00

BS"D

LEILUY NISHMAT LIPE BEN MORDEJAI –z"l-; TZIVIA JAIA BAT MORDEJAI –z"l-, y LEIZER BEN DEBORAH.-

(RAANANA; members.virtualtourist.com)

"LA PUREZA MORAL LLEVA A LA PAZ."

("CONSEJO"; 'PAZ'; PUNTO #5; Página 263).-

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[jasidismobreslov] LOS TEHILIM.....

2011-02-20T07:26:00.001-08:00

BS"D

REFUA SHELEMA MESHULAM FEISH BEN TZIREL (TOSHER REBE).-

(TEL AVIV; flickr.com)

"RECITAR LOS SALMOS

ELEVA EL PRESTIGIO

DE LA PERSONA."

(SEFER HAMIDOT; Página 27).-

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[jasidismobreslov] VAYAKHEL (AZAMRA)

2011-02-20T06:45:00.001-08:00

BS"D

DEREJ SHALOM BATSHEVA BAT SHOSHANA!!!

(ARAD; travelpod.com)

UNIVERSAL TORAH: VAYAKHEL

By Rabbi Avraham Greenbaum

Torah Reading: Exodus 35:1-38:20,
Haftara: I Kings 7:40-50 (Sephardi add I Kings 7:13-26).

GATHERING OF THE PEOPLE

The parshah of VAYAKHEL opens with the words: "And Moses gathered together all the Community of Israel." (Exodus 35:1). According to our sages, Moses' gathering of all of the Community took place on the day following Yom Kippur, when he had secured atonement for the sin of the golden calf.

This gathering consisted of all of ADAS YISRAEL, the Community of Israel. The Zohar (beginning of VAYAKHEL) states specifically that this Community was made up of all who remained faithful to the true Covenant of Israel, accepting no deviation from the Torah and no prophet other than Moses. The Zohar emphasizes that they could only build the Sanctuary after being purged of all the Mixed Multitude who went astray after the golden calf, which was half ox (Edom, Christianity) and half donkey (Ishmael, Islam). Both deviated from the finality of the Torah and the supremacy of Moses as G-d's true prophet, seeking to displace them in different ways by erecting new prophets and intermediaries standing between man and G-d. They and all the nations are excluded from membership of ADAS ISRAEL and from contributing to the Sanctuary.

The materials and manpower for the construction of the Sanctuary for the One G-d were to be contributed only by this Community of true Israelites, those willing to abide by the Law of Moses. This accepts no intermediary between man and G-d and permits no form or idol in worship. The only forms permitted in G-d's Sanctuary and Temple and nowhere else are those of the two golden Cherubs over the Ark of the Covenant and the other Sanctuary vessels. The only scriptures are the Sefer Torah.

The commandment to build the Sanctuary was addressed to the whole Community of Israel. Each member of this community was to have his or her personal share in this joint national project of building the Sanctuary that Moses was to announce. For the true Israelite, there is no intermediary between man and G-d. Man faces G-d directly. Each one contributes -- and each one has responsibility for his own actions. Only one who truly INTENDS to do what he does can be said to be responsible for what he does and, if he does good, fairly take the reward. Only then is there merit in his contribution.

How can one INTEND what he does? Taking precedence over all the commandments about contributing to and building the Sanctuary addressed to the Community of Israel is the commandment to observe the Shabbos -- to spend one entire day every week WILLFULLY ABSTAINING from many kinds of actions and activities.

Moses' discourse to the Community of Israel about the building of the Sanctuary opens with the following words:

"Six days labor shall be performed, and on the seventh day you will have a holy Shabbos of rest in honor of G-d: anyone who performs a labor on Shabbos shall be put to death." (Ex. 35:2).

It is a commandment to labor -- "Six days labor shall be performed". Part of that same commandment is the commandment to observe the Shabbos by willfully abstaining from labor when so commanded. So stringent is this commandment that its willful infringement is punishable by execution. The example of forbidden labor given in the Torah text is that of kindling fire on the Sabbath day, which is infringed by acts as simple as flicking on a light-switch, lighting a cooker or starting a car ignition.

The ability to observe Shabbos and the ability to engage in truly meaningful labor on the other days of the week are bound up together. Only when a person can consciously abstain from action and willfully NOT perform a particular range of actions as instructed by G-d on Shabbos can he be said to have true INTENTION when he does perform the action in honor of G-d on the six days of the week. Only then does his action have true merit.

Only the observance of the commandment to abstain from labor on the Seventh Day in honor of G-d gives true meaning to the building of the Sanctuary in the wilderness and the Temple in Jerusalem in G-d's honor.

* * *

PRAXIS

The greater part of our parshah of VAYAKHEL is devoted to a detailed description of how Betzalel and his fellow craftsmen made the Sanctuary and its vessels in accordance with the plan whose details we studied three parshahs earlier in TERUMAH. While TERUMAH taught how they were to be made when they were still on the level of thought -- BE-KOACH, in POTENTIALITY -- our parshah of VAYAKHEL teaches how they came to made BE-PHO'AL, in ACTUALITY, on the level of ASIYAH, action.

It is significant that all of the laws of what constitutes forbidden MELACHAH, labor, on Shabbos are learned from the 39 archetypal forms of labor that were involved in the making of the Sanctuary on the six days of the week. It is only when we abstain from performing forbidden labor on Shabbos BECAUSE IT IS SHABBOS that performing those labors "for G-d" on the six weekdays can be said to be truly intentional and meritorious. The labors that are forbidden on Shabbos are called MELECHET MACHSHEVET, a labor that involves MACHSHAVAH -- i.e. it is intentional.

When we observe the Shabbos FOR G-D, abstaining from forbidden labors because that is His command, this gives the intentional labors that we perform on the other six days of the week in pursuit of our livelihood and all our other needs the sanctity of BUILDING THE SANCTUARY. Our intention in pursuing all these needs is that we may serve G-d, pray and keep the commandments. Our going about our daily lives in our homes, at work and elsewhere is all part of BUILDING THE TEMPLE, a dwelling place for G-d's presence. For each one of us has our own contribution to make to the construction of this Temple. Each person's mitzvah and good intention help to draw G-d's Indwelling Presence into this world and within the sanctity of our homes.

According to a tradition handed down by the Kabbalah, Betzalel accomplished the "labors" required to build and construct the sanctuary vessels through manipulations of the 22 Hebrew Letters of Creation, as taught in Sefer Yetzirah. Successful manipulation of the letters to produce actual physical constructions in the world without performing any physical action requires the greatness of a Betzalel or the Maharal of Prague, who created a Golem. Nevertheless, even a simple Israelite has the power to "manipulate" the letters of creation by using them to compose prayers to G-d to bless his material efforts in the actual world of Asiyah with success. With the help of G-d, our very words themselves have the power to serve as vessels within which G-d's presence can dwell in this world. Through our words we contribute to building the Sanctuary -- the House of Prayer -- to G-d.

May we soon be worthy to contribute to the Building of G-d's House in Jerusalem quickly in our days. Amen.

* * *

Shabbat Shalom!

Avraham Yehoshua Greenbaum

-- AZAMRA INSTITUTE
PO Box 50037 Jerusalem 91500 Israel
Website: www.azamra.org

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