The King is in the Fields - המלך בשדה

B"H


Tomorrow night, Shabbat as well as on Sunday, the Jewish world is going to celebrate the new month of ELUL (Rosh Chodesh ELUL). Elul together with Tishrei (following Elul) are my personal favourite months of the year. Others love Purim or Pessach, I am tremendously in love with Rosh HaShana and Sukkot. It doesn't mean, I am leaving out Yom Kippur but, as you know, food is missing although we have to be like angels on that day and lift ourselves up without earthly needs. Especially in Chassidut, the month of Elul is extremely important because on the 18th day, we celebrate the birth of the great chassidic master, the Baal Shem Tov (born in 1698 or 1700). 

Generally, Elul is the month of Teshuva (repentance) and this concerns all of us. On Rosh HaShana, G - d is going to judge the whole world, including Jews and non - Jews, and all of us should make some kind of an effort by getting closer to the Creator and especially by looking into ourselves. Use Elul and look at all your actions throughout the year. In Hebrew this is called "Cheshbon Nefesh" and means that you should ask yourself, where you are standing in this world. How is each Jew connected to his fellow Jew and is he having a relationship with G - d ? Could he do better and how ? 

The Baal Shem Tov said that in Elul, "The King is in the Field - HaMelech Ba'Sade". Meaning that every person is able of having an easier approach to G - d Himself. Throughout the rest of the year, G - d is usually judging or listening to our prayers through intermediaries such as His Sefirot (symbolic for His character traits). During Elul, Rosh HaShana and Yom Kippur, we can reach such a high level where we make G - d Himself refer to us. 

Going out in a field is not to be taken literally although many people (such as Breslover Chassidim) do go out in order to talk to G - d. And, as I said before, Elul is the time of looking and analyzing our own actions. Are we as approachable to others as G - d is ? Maybe we should learn from Him how to show some more Chesed and judge people more favourably. What would we say if G - d judged us as harsh as we sometimes judge other people ? 

Chesed (kindness), prayer and giving charity (Zedakah) are the attributes of the month of Elul. Show mercy upon others and look at the other side of a person. 

How else can we do Teshuva in Elul ?
By studying more Torah and thus getting closer to G - d. The Torah is not to be seen as a little story and book full of laws. We have to realize that the Torah is talking to us today and is giving us a special message we need to understand. If we do get the message, we will have a great and successful month of Elul and be successfully inscribed into the Book of Live (by G - d).

Torah and Prayers without Kavanah

B"H 

The Baal Shem Tov was once standing at the entrance of a certain Beit Midrash where the local Jews invited him to enter. However, the holy chassidic Master refused to enter the Beit Midrash and the Jews started asking him for the reason. 

"Because your Beit Midrash is full of Torah and Prayers which don’t leave me any space to enter !" responded the Baal Shem Tov. 

Suddenly the Jews understood his reason. A Jew who is deeply involved in studying Torah and praying to G – d should do so with a certain level of Kavanah (concentration). 

If you just learn and pray as a habit and without any deeper emotions and the intention of feeling the closeness to G – d, your prayers don’t go up to the Creator but remain down here in the lowest world of Asiyah. 

In the case of this particular Beit Midrash, the local Jews were studying and praying but did so without the necessary Kavanah. Thus, their prayers didn’t rise to the upper worlds and remained in the Beit Midrash. The Baal Shem Tov felt it and, therefore, refused to enter the building. 

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I have heard this Baal Shem Tov story at different occasions and the narrators always claimed that it was a Reform Synagogue. However, I read the original story today (the Baal Shem Tov on Parashat Va’etchanan) where there is no mentioning of any Reform background. It also cannot really be this way, as the Reform movement came into existence much later.

Bits and Pieces of Chassidism

B"H

Although there is the famous claim that the Baal Shem Tov (1698 – 1760) was the founder of the chassidic movement, the basic idea of the movement consisted much much earlier. Already during Temple times, Kavanot, different ways of spirituality and closeness to G – d were a very common practise. Many centuries later, Jewish Orthodoxy in Eastern Europe concentrated on its leaders. A common Jew hardly knew anything about his religion but relied on the Rabbis. He prayed, kept kosher and the holidays but only a very few people studied Judaism in depths. The result was that Jewish spirituality got separated from the ordinary Jewish population. The Jewish leaders, on the other hand, treated their religion and the Torah study as an intellectual matter rather than involving their feelings. 

In the 17th century, the Baal Shem Tov revealed his mission and especially attracted ordinary Jews by letting them know that every one of us has a certain way and potential in order to connect to the Creator. Kavanah, feelings, emotions rather than only intellectual studies. However, the Baal Shem Tov did neither neglect nor reject higher Jewish studies such as Talmud or Halachot. 

 Signature of the BESHT

Source: Wikipedia

The first group of Chassidim were the students of the Baal Shem Tov and slowly, slowly, Chassidism spread all over Eastern Europe. White Russia had its Rabbi Shneur Zalman of Liadi (Alter Rebbe of the later Lubavitcher movement). Poland had its Rabbi Elimelech of Lizhansk and his student the Seer (Chozeh) of Lublin. 

Seen at the National Jewish Library Exhibition in Jerusalem

Photo: Miriam Woelke

From Lublin and the Chozeh over the Pryzsucha Movement – each chassidic community led a different internal lifestyle. Ideologies, spiritual orientations and identities were not always the same. The most famous example may be Rabbi Shneur Zalman who put many of his own interpretations into the teachings of the Maggid of Mezritch or the dispute between Lublin and Rabbi Simcha Bunim. When you look at the massive amount of chassidic literature being today, you may faint. Huge volumes of literature and in order to get a tiny idea, you already need a few years of study. In order to understand Chassidim and Chassidism it is essential to study chassidic writings. 

Until today, many chassidic groups are proud of their direct line to the Baal Shem Tov. Just look at Rabbi Nahum of Chernobyl, Rabbi Yaakov Yosef, the Maggid or Rabbi Pinchas of Koretz. Only very few groups do not have a direct line such as, for instance, Toldot Aharon. 

Nevertheless, all chassidic groups have in common that their ideology is based on the teachings of the Baal Shem Tov. Furthermore, all of those groups follow the ZADDIK concept. Some more and some less. As we know from history, Rabbi Elimelech and the Seer of Lublin were those who enthusiastically stressed the Zaddik Concept whereas Rabbi Simcha Bunim saw the Zaddik’s task from a very different perspective.

The Baal Shem Tov on Va'etchanen

 Mount Herzl / Jerusalem

Photo: Miriam Woelke

B"H 

The Baal Shem Tov stresses the daily Torah learning. Nevertheless, this should be done with commentaries in order to provide us with understanding. A Jew should refrain from studying Torah, Talmud etc. without commentators because he could be in danger of interpreting things wrong. 

The daily learning gives us strength, Simcha and minimizes strange thoughts.

Parashat Vayakel - Pekude'i by the Nikolsburger Rebbe

 Jewish Quarter in Jerusalem's Old City

Photo: Miriam Woelke

B"H

Using all our Talents for Hashem

ויאמר משה אל בני ישראל ראו קרא ה' בשם בצלאל בן אורי בן חור למטה יהודה

"And Moshe said to the Jewish people: 'Look, Hashem called in the name of Betzalel, the son of Uri the son of Chur of the tribe of Yehuda.'" (Shemos 35:30) 

Why does Moshe tell the Jewish people to "look"? What was there to look at? He should have asked them to listen to what he was saying. 

It is also interesting that we do not find anywhere in the Torah how Hashem spoke to Betzalel directly. The only other mention of his appointment to construct the Mishkan is found in Parshas Ki Sisa, where the verse again uses the word "look", as Hashem said to Moshe: "Look, I called in the name of Betzalel the son of Uri the son of Chur of the tribe of Yehudah." Once again, why does the verse use the word "look," and where to we find that Hashem actually spoke to him? 

This week was the yartzeit of the great and holy tzaddik, Rebbe Elimelech of Lizensk. His brother Rebbe Zusha used to say: "When the time will come for me to stand before the Heavenly Judge, no one will demand of me why I wasn't like my brother Meilich, because Meilich is Meilich, and Zusha is Zusha. What I will be charged with, is why I wasn't the very best that Zusha could have been!" 

Hashem created each and every person with a unique personality and set of abilities. Everyone must seek to bring glory to Hashem through his own abilities and means, through his own intellect and talents. Someone who is wise in Torah should not hold it all to himself, but he shall seek to teach others Torah. Someone who has the talent to teach others should use his talent for Hashem. Someone who has wealth should use his money for Hashem, and someone who is skilled in a specific profession should make use of his skill for Hashem. Everyone should ask himself: In what area do I excel? What am I good at? And after discovering the answer, he should utilize his strong points in order to benefit others and serve Hashem. 

This is what Rebbe Zusha meant when he said that he wasn't Meilich. He was saying that he doesn't have the same set of talents and capabilities as his brother. Rather than trying to imitate his brother's greatness, he should focus on his own strengths and use them for Hashem, because that is what is expected of him. 

This is what Hashem was telling Moshe. He didn't say, "Listen, I called upon Betzalel," because Hashem never even spoke directly to Betzalel. Hashem said: "Look - I called upon Betzalel." Just look at his skill, look at his capabilities and you will see from that that I called upon him to build the Mishkan. Betzalel was "filled with the spirit of G-d, with wisdom and understanding and knowledge in all skills, to plan how to create things from gold, silver and copper." Betzalel was young, merely 12 years old, but he possessed unique skills and was able to design beautiful items from wood and precious metals. And because Hashem gave him those skills, it was plainly obvious that he was chosen to build the Mishkan. There was no need to hear Hashem's command; it was enough to see his talents and capabilities to understand that he was chosen for this purpose. 

Our sages tell us (Berachos 55a): "Betzalel knew Hashem." Betzalel was so wise that he was able to connect the Hebrew letters in the same way that Hashem connected them to create the world. Betzalel realized that he had great skills, so he tried to use them for Hashem. He perfected and enhanced his skills for this purpose to such an extent that he was able to discover the secrets of creation! He wasn't satisfied with using his skills for mundane purposes, and in his quest to use them for higher purposes he ultimately was able to discover the deepest secrets of the world. 

This was the lesson that Moshe imparted to the Jewish people. "Look," he said, "Hashem called in the name of Betzalel." Just look at Betzalel and see how he uses all of his skills and talents for Hashem. The Torah tells us that Betzalel was able to "think thoughts." On the surface, it means that he was able to plan out the details of construction, but on a deeper level it means that Betzalel had such power of thought that he was able to actually get things done just by planning it out. His thoughts were so deep that they had a power of its own, causing things to happen. 

There is a story about the great Rebbe Elimelech that shows the power of making things happen through focused thought. Rebbe Elimelech once sat at a meal with his disciples. When the soup was served, the Rebbe, who seemed to be deep in thought, suddenly took a spoonful of soup and spilled it onto the table. The disciples couldn't understand why the Rebbe did this. One of the disciples who were present was Rebbe Mendel of Rimonov. When he saw what the Rebbe did, he jumped up in agitation and cried: "Rebbe, they will imprison us!" Now the disciples were truly baffled. Why did Reb Mendel think that they would be arrested for spilling some soup? 

Rebbe Elimelech explained to his disciples what had happened. The Emperor Franz Joseph who ruled Galicia and Austria was incited by his advisors to issue a harsh decree against the Jewish people. The royal scribe sat down and wrote up the decree according to the emperor's instructions and then presented it to the emperor for his signature. The emperor signed the document and then wanted to pour some fine sand onto the document to dry the ink, as was done in those days. However, just at that moment, Rebbe Elimelech, whose thoughts were with the emperor in Austria, spilled some of his soup onto the table. By doing so, he caused the emperor to mistakenly take the bottle of ink instead of the bottle of fine sand, and he spilled it all over the document! The entire document was ruined. When the emperor saw this, he took this as a sign that the decree wasn't meant to be issued, and he decided to cancel the decree. Reb Mendel in his greatness was aware of what the Rebbe was really doing by spilling his soup. He was so caught up with what was happening that for a moment he forgot that the emperor couldn't see them, and he therefore expressed his fear that they would be imprisoned for ruining the royal document. 

Betzalel had such power of thought and he was able to create things just by thinking them. 

There is another story about Rebbe Elimelech that brings this point home. The Zoslover Chazzan, who was a cantor in the court of the Baal Shem Tov, once came to visit Rebbe Elimelech. Rebbe Elimelech asked him to tell him something he personally witnessed at the Baal Shem Tov. The Chazzan replied: "The Baal Shem Tov once said that when he sees a vessel, he doesn't just see a vessel but he actually sees the face of the craftsman who created it." Rebbe Elimelech commented, "That's not such a great wonder; I can see that too." So the Chazzan said: "The Baal Shem Tov didn't just see the face of the craftsman, but he was able to hear the words he said while working on the vessel." Again Rebbe Elimelech commented that he can hear that too. So the Chazzan said: "Not only could the Baal Shem Tov hear what the craftsman said, but he was also able to discern every thought that he had while working on the vessel." To this Rebbe Elimelech exclaimed: "That's a true wonder!" 

Betzalel was able to "think thoughts." He was able to discern the true thoughts and intentions of the donors who gave their gold and silver for the Mishkan, and use them accordingly. There were so many donations and so many things to be made from them, yet Betzalel was able to use every piece of precious metal according to the true intentions of its donor. Those who had pure intentions while donating their gold were privileged to have their gold used for the holy Ark or the Altar. Those who had lesser intentions, ended up donating their gold for minor parts of the Mishkan. 

May the great merit of the tzaddik Rebbe Elimelech protect all of us. Rebbe Elimelech in his greatness knew exactly why he was created and what Hashem expected of him, and he used it completely to serve Hashem. In his merit, may we also be able to achieve our potential and use our talents and capabilities for Hashem. Just as Betzalel used all of his talents and skills for Hashem, and Rebbe Elimelech did the same, so may we use our strengths to bring glory to Hashem's Name. In this merit, may we soon be zoche to the final Redemption, Amein. 
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It doesn't happen too often that I am taking over an entire Parasha but rather put some commentaries together on my own. This time, however, I couldn't agree more with the Parasha of the Nikolsburger Rebbe. It is so true that each of us should concentrate on his individual talents and not try copying others. And especially not to think that one doesn't have any talent but is just a simple guy who has to give up. 

Everyone has a hobby or special capability and our duty is to use it. Even if it is an hour after work. G - d didn't provide us with special talents so that we ignore them but live them. 

Actually Betzalel and Moshe also show us how to run a business. A couple of managers together but each of them concentrating on his special ability without interfering in foreign "territories".

I hope that this Parasha will encourage many readers sticking to their G - dgiven abilities.

"The Three Riders" - A Baal Shem Tov Story

B"H


This Shabbat is "Shabbat Mishpatim" and one of the topics of this Parasha is giving the laws regarding a slave. A slave has to work for six years and in the seventh year, he can walk away as a free man. Kabbalistic and chassidic literature, however, see a much deeper meaning in the here mentioned number six. The six years are seen as a metaphor for the six transformations a soul has to undergo.


The Baal Shem Tov told the following story in his comment on Parashat Mishpatim:

The three Riders

Once the Maggid von Mezritch asked the Baal Shem Tov to explain him the verse "And these are the verdicts I am giving you" from the kabbalistic "Zohar". The Baal Shem Tov told the Maggid to go to the nearby forest where he should sit down under a tree for a few hours. After the Maggid would be coming back, he should tell the Baal Shem Tov what he had seen.

The Maggid went into the forest, sat down under a tree and started asking himself what this has to do with an answer to his question. Suddenly a rider came on his horse, stopped right in front of the Maggid but didn't see him. The rider drank some water out of the river right across and also his horse drank. While the rider was drinking, he lost his purse but didn't notice it. Instead, he went back to his horse and continued his way.

A few minutes later, a second rider came along. He also got off his horse and he also walked over to the river in order to drink. He found the purse, looked inside, was happy and rode away.

Then a third rider came along who, again, stopped and drank from the river. In the meantime, the first rider had noticed the disappearance of his purse and came back. He found the third rider at the very place where he had lost the purse and accused him that he must have taken it. The rider denied and said that there was nothing. No purse.

The first rider got really upset and killed the third rider believing that he had stolen his money.

Meaning: In this life, the first rider paid his debt, the judge was punished for making the wrong decision and the second rider received his money back.

And this is what the "Zohar" means by "And these are the verdicts I am giving you !"

_________________________

The Baal Shem Tov on Parashat Mishpatim

A prayer can enter through all Gates

Medziborz

From the Baal Shem Tov Exhibition at the Jewish National Library in Jerusalem (July 2010)

Photo: Miriam Woelke

 B"H

"In a king's palace there are hundreds of rooms, and on the door of each room there is a different lock that requires a special key to open it. But there is a master key which can open all the locks. That is a broken heart. When a person sincerely breaks his heart before G - d his prayers can enter through all the gates and into all the rooms of the celestial palace of G - d." 

From the BAAL SHEM TOV

True Prayer

B”H 

How does a person know whether his service to G – d is absolutely true and selfless ? 

When the person praying remains humbled after his prayer. Even if he prayed with the highest concentration, he shouldn’t show off in front of others and think that he is special. 

________________________

Source: Baal Shem Tov

Parashat BALAK - פרשת בלק

Photo: NASA

B"H


Insight is not a monopoly of those of higher intelligence; it is given by G - d  to whomever He chooses to so endow.


There are things that G - d says and others that He doesn't say. There are things we must consider "Ratzon HaShem" and we should determine our paths in life accordingly.


The Baal Shem Tov stated: "There are three different types of Galut"


1. Israel among the Nations (anti - Semitism).


2. This type of Galut is stronger than no.1: Ame'i Haaretz hate (attack, ignore) Talmidim Chachamim because the latter speak the truth !


3. The strongest Galut: Talmidim Chachamim sin.

Yahrzeit of the Baal Shem Tov

B"H

We don't only commemorate King David's Yahrzeit (day, someone passed away) on Shavuot but also the Yahrzeit of the great chassidic Master, the Baal Shem Tov.

The Baal Shem Tov died on 6 Sivan (in the year 1760, according to the worldly calendar).

"The Three Riders" - A Baal Shem Tov Story

B"H


This Shabbat is "Shabbat Mishpatim" and one of the topics of this Parasha is giving the laws regarding a slave. A slave has to work for six years and in the seventh year, he can walk away as a free man. Kabbalistic and chassidic literature, however, see a much deeper meaning in the here mentioned number six. The six years are seen as a metaphor for the six transformations a soul has to undergo.


The Baal Shem Tov told the following story in his comment on Parashat Mishpatim:

The three Riders

Once the Maggid von Mezritch asked the Baal Shem Tov to explain him the verse "And these are the verdicts I am giving you" from the kabbalistic "Zohar". The Baal Shem Tov told the Maggid to go to the nearby forest where he should sit down under a tree for a few hours. After the Maggid would be coming back, he should tell the Baal Shem Tov what he had seen.

The Maggid went into the forest, sat down under a tree and started asking himself what this has to do with an answer to his question. Suddenly a rider came on his horse, stopped right in front of the Maggid but didn't see him. The rider drank some water out of the river right across and also his horse drank. While the rider was drinking, he lost his purse but didn't notice it. Instead, he went back to his horse and continued his way.

A few minutes later, a second rider came along. He also got off his horse and he also walked over to the river in order to drink. He found the purse, looked inside, was happy and rode away.

Then a third rider came along who, again, stopped and drank from the river. In the meantime, the first rider had noticed the disappearance of his purse and came back. He found the third rider at the very place where he had lost the purse and accused him that he must have taken it. The rider denied and said that there was nothing. No purse.

The first rider got really upset and killed the third rider believing that he had stolen his money.

Meaning: In this life, the first rider paid his debt, the judge was punished for making the wrong decision and the second rider received his money back.

And this is what the "Zohar" means by "And these are the verdicts I am giving you !"

_________________________

The Baal Shem Tov on Parashat Mishpatim

Thoughts on Parshat Vayigash

B"H

For some reason, I have no talent to connect to Yoseph and the Parashat dealing with him. I am always leaving out Miketz, Vayigash and Vayechi and wait until Shemot. Then I am happy again.:-)

Nevertheless, I collected two thoughts about Parashat Vayigash. One from the Baal Shem Tov and the second from the Sfat Emet (1847 - 1905, a former Gerrer Rebbe). Both great Rabbis were referring to the first word in the Parasha: "And Yehudah approached Yoseph ...." Yehudah's speech was actually quite brave because in those days, you didn't just approach the second man behind Paraoh. However, Yehudah pulled himself together and told Yoseph the truth. Yehudah was worried and how should he explain all this to his father Yaakov who still suffered from Yoseph's "death" ?

The Baal Shem Tov says that in every sorrow, we still find a holy spark. In every sorrow we find G - d but we have to look for Him, as He is disguising Himself. G - d is in every little thing in this world. He fills out the whole world and there is nothing without Him.

What we have to do when something negative is happening or about to happen, we have to pray because G - d is the only one who can change His decree. Who is able to turn bad into good.

The Sfat Emet wrote that Yehudah found his EMET ! Each person is responsible for his soul. Meaning bringing the soul back to the creator. The Sfat Emet compares Yehudah's truth with true repentance. A Jew who sinned is still a Jew and always able to regret and return to G - d. What we have to do is realizing our potential within us. The best day for doing so is Shabbat.

With these great words and ideas I wish you all a great Shabbat, Shabbat Shalom and Gut Schabbes !"

Are you Religious ?

B"H

The question "Are you Religious ?" seems to have different meanings in Israel. 

Secular Jews normally refer to me as frum because in their opinion, a Jew who knows quite a bit about his own religion must be frum. No way that someone knows some Torah, Talmud and Chassidut; about the Rebbes and chassidic content without being religious.

For Haredim I am not religious at all because I simply don't look like it. Pants, T - shirts, sneakers or Crocs. Does any "anstaendige" (modest) Chassida dress this way ? No, and therefore, I must be totally secular. However, as soon as I start talking, Haredim start showing their surprise: A Chiloini (secular) knowing Chassidut ?

Just a short while ago, a secular Jew asked me "Are you Religious ?"

I said that I consider myself religious but sometimes I am not.

"And how about you", I asked back.

"I don't know anymore what I am", he responded and told me that he was confused by a variety of teachings. "Sometimes he just couldn't believe all those stories and Midrashim. How people know that this is true ?"

Almost every day I see some Breslover standing somewhere and handing out the little Tikun prayer for your soul rectification. In case they hand me one over, I usually respond that I have done so many Tikunim and nothing ever made me really really frum. The only question is whether every Jew has to be totally frum ? 

Don't complain but say "Baruch HaShem"

B"H


I overheard a conversation between a few young Chassidim. One of them complained to the others that he never has money and that G - d should provide him with more.


One of his friends responded:
"You are only complaining. Think of the Baal Shem Tov story where someone comes to the great chassidic Master and only complains. He doesn't have this, he doesn't have that but he deserves more. The Baal Shem Tov told him to be grateful for what he does have and say "Baruch HaShem - Thank G - d". Meaning: Why can't we just be happy with what we have ? Why do humans tend to look for what they don't have ?


A third Chassid joined the conversation and said:
"You keep on asking for more money. Maybe this is not your destiny. G - d has a certain plan for you and when no further money is coming in, maybe this is not your goal in life but something else. You can ask G - d for as much money as you like. When He doesn't want to give it to you, that's it. The only thing you can do is keep on praying but not only demanding".


I found this conversation very interesting, as it applies to each one of us. How many times have we asked G - d to provide us with more money, a better job, a great life and an expensive car ? We go for the material world but don't look at what we do have. What we achieve and that we are healthy.

Photo: Dwelling Place Below

18th Elul - Birthday of the Baal Shem Tov

B"H

This upcoming Shabbat, Parashat Ki Tavo, 18th Elul, we are celebrating the birthday of the chassidic master BAAL SHEM TOV.

Rabbi Israel Baal Shem Tov didn't introduce anything new to the Jewish world because Chassidism had already existed for hundreds if not thousands of years. What the Baal Shem Tov (the BESHT) did was reintroducing the ideology of serving G - d with joy or reaching a special closeness to the Creator.

The BESHT was born on 18th Elul (27th August 1698 or in 1700) in Okopy / Eastern Europe. He died on Shavuot of the year 1760 in Medziborz.

Here are some of his teachings regarding the Jewish people:

- Israel (the Jews) are like the stars: both appear tiny but are actually very big.

- The world could not exist without Jews and their Torah. G - tt created our universe in a certain way and Jews have the task of causing a Tikun Olam (soul rectification of the entire world).

- Three times, the Besht left for Israel and three times, something went wrong. Just a coincidence or a spiritual sign that he wasn't supposed to get to Eretz Israel ?

Further:


The present Baal Shem Tov Exhibition at the Jewish National Library in Jerusalem

The King is in the Fields - המלך בשדה

B"H


Tonight, tomorrow and on Wednesday, we are going go celebrate the beginning of the month (Rosh Chodesh) of ELUL. Elul together with Tishrei (following Elul) are my personal favourite months of the year. Others love Purim or Pessach, I am tremendously in love with Rosh HaShana and Sukkot. It doesn't mean, I am leaving out Yom Kippur but, as you know, food is missing although we have to be like angels on that day and lift ourselves up without earthly needs.


Especially in Chassidut, the month of Elul is extremely important because on the 18th day, we celebrate the birth of the great chassidic master, the Baal Shem Tov (born in 1698 or 1700)


Generally, Elul is the month of Teshuva (repentance) and this concerns all of us. On Rosh HaShana, G - d is going to judge the whole world, including Jews and non - Jews, and all of us should make some kind of an effort by getting closer to the Creator and especially by looking into ourselves. Use Elul and look at all your actions throughout the year. In Hebrew this is called "Cheshbon Nefesh" and means that you should ask yourself, where you are standing in this world. How is each Jew connected to his fellow Jew and is he having a relationship with G - d ? Could he do better and how ?


The Baal Shem Tov said that in Elul, "The King is in the Field - HaMelech Ba'Sade". Meaning that every person is able of having an easier approach to G - d Himself. Throughout the rest of the year, G - d is usually judging or listening to our prayers through intermediaries such as His Sefirot (symbolic for His character traits). During Elul, Rosh HaShana and Yom Kippur, we can reach such a high level where we make G - d Himself refer to us.


Going out in a field is not to be taken literally although many people (such as Breslover Chassidim) do go out in order to talk to G - d. And, as I said before, Elul is the time of looking and analyzing our own actions. Are we as approachable to others as G - d is ? Maybe we should learn from Him how to show some more Chesed and judge people more favourably. What would we say if G - d judged us as harsh as we sometimes judge other people ?


Chesed (kindness), prayer and giving charity (Zedakah) are the attributes of the month of Elul. Show mercy upon others and look at the other side of a person.


How else can we do Teshuva in Elul ?
By studying more Torah and thus getting closer to G - d. The Torah is not to be seen as a little story and book full of laws. We have to realize that the Torah is talking to us today and is giving us a special message we need to understand. If we do get the message, we will have a great and successful month of Elul and be successfully inscribed into the Book of Live (by G - d).

Baal Shem Tov Exhibition in Jerusalem, Part 2

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Photos from part 1 of the exhibition are available HERE !

There actually is a kind of slight "scandal" surrounding the exhibition because the haredi researcher Rabbi Moshe Bloi claimed that one exhibited document is a fake. Nevertheless, no one has really confirmed if the claim is right or wrong.

A copy of Rabbi Nachman's chair. The original chair stands inside the Great Breslover Synagogue in Mea Shearim.

Writings of Rabbi Nathan Sternhartz, the closest follower of Rabbi Nachman of Breslov.

All photos taken by Miriam Woelke.

Baal Shem Tov Exhibition in Jerusalem

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The present Besht (Baal Shem Tov) Exhibition at the Jerusalem Jewish National Library Jerusalemer Nationalbibliothek. The exhibition is taking place until October and was arranged by Etti Liebes, head of the "Olam Gershom Sholem" at the Jewish National Library.

Sidur (Prayer Book) of the famous Kabbalist Rabbi Yitzchak Luria (1534 - 1572)

Photos: Miriam Woelke

The Besht died 250 years ago

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The Baal Shem Tov (Besht) passed away 250 years ago.


Doctor Etti Liebes who is the director of the "Olam Gershom Sholem" at the Jewish National Library", presents a special "Besht Exhibition" starting next week.


Further details in Hebrew HERE !

The exhibition will be open from 28 June - 1 October 2010.
The entrance is free of charge !

Among many other things, you can see Rabbi Nachman of Breslov's chair (I am not sure if it is the original one or a copy) as well as a letter Rabbi Nachman wrote to his daughter about three months before he died (see below).

Once the exhibition has started, I will keep you up - to - date and, be'Ezrat HaShem, present more pictures !

Shabbat Shalom

Agrippas Street / Jerusalem at the Machane Yehudah Markt

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The Baal Shem Tov sees in the laws of the Parah Adumah (Red Hefer) a hint for the eternity of our Mitzvot. Furthermore we should practice them with Chochmah (wisdom) and Kavanah (concentration, intention).

Rav, in Talmud Tractate Menachot 19a, says: "Wherever it is stated in Scripture TORAH and CHUKAT (literally: law and decree), it comes only to make the relevant essential".

The Gemara opens the discussion by stating its tentative understanding of Rav's statement. It will then challenge this understanding by posing a series of questions:

It would enter your mind to think that both TORAH and CHUKAT are required for essentialness. As it is written: This is the law (Chukat) of the Torah.

Commentary:

The Book of Numbers (BaMidbar) 19:2:

The above phrase appears with regard to the law of the PARAH ADUMAH, the Red Cow. According to Rav, it teaches that every detail of the PARAH ADUMAH rite is essential to its validity. The Gemara suggests that Rav states both terms - Chukah and Torah - because both are required for essentiality.

I will list further explanations and commentaries on the RED COW in the coming week !

The bottom line is always that the Torah laws were given for eternity. G - d stands above everything and created the entire universe including ourselves with a special purpose we don't actually know.

I don't want to go into detail how Jews desecrate the will of G - d today. Free will, no free will, sometimes everything just seems to insane.

100,000 Haredim were demonstrating against the decision of Israel's Supreme Court (concerning the Emmanuel Beit Yaakov) and trying to prevent worldy interference into the religious world. Today's daily MAARIV dedicates NINE pages to the affair and even quotes Yoav Lalom who suddenly claims that he didn't intent to get everything out of control when he sued the Ashkenazim in Emmanuel. It wasn't his but the Supreme Courts fault. Not an easy life for Lalom who is probably banned from almost every Synagogue in the entire country. Even the national religious go wild, as they fear to be the next Supreme Court victim.

One reader claim in a recent comment that Baalei Teshuva should be embraced and not separated from a Beit Yaakov community. This is true but, as a matter of fact, you cannot put kids into a Beit Yaakov where everyone was born into haredi society and your child (as a Baal Teshuva) has no clue about haredi education. Today you are making Teshuva and tomorrow your girls are on Beit Yaakov ? It doesn't fit. No matter if Sephardi or Ashkenazi.

Furthermore, your kids have to be willing to accept the Mitzvot and not smoking a cigarette around the corner on Shabbat, as it obviously happened in Emmanuel. However, not only Ashkenazi parents were put into jail yesterday but also some Separdi families from Emmanuel.

Torah law is eternal ! This sounds frightening to some Jews and many see a whole bunch of laws right in front of them. Laws they don't really want to keep. Not yet !

If secular or religious, every Jew should show his respect before the Torah and certain honest Rabbis and not trying to take over and suddenly praise a new G - d called the Supreme Court. A Supreme Court which just opened a highway for Palestinians where further attacks on Jews are expected.

There is no doubt that there are huge society differences within the Israeli Sephardi and Ashkenazi communities. But does this only come from the Ashkenazim ? No, as I have experienced the opposite myself. Some Sepharadim called me, without any reason, "stupid Ashkenazi" in the streets. I didn't even know those people and was just passing by.

As I said before: If I want to join a school system or any other system, I have to agree to their rules. If I have complaints and don't like it, so I don't join. Why go to a Beit Yaakov when I don't agree to the rules ?

It may sound funny but here in Tel Aviv you hardly feel any tensions, as people are busy with other matters. In Jerusalem, however, society tensions are pretty obvious and the press has done its best to cause further hatred towards haredi society.

I am going back to the tensions (Jerusalem) this afternoon. Tel Aviv is boiling hot and like a tropical island where the sweat is dripping down from your skin.

"Shabbat Shalom - Good Schabbes" to everyone !