Are you aware of your inner Galut ?

The Diaspora Jew

Photo: Arutz 7

 

B"H

Are you aware of your personal Galut (Diaspora) ?

A Jew usually understands under "Galut - Diaspora" living abroad but not in Israel. Nevertheless, according to chassidic teachings we also have to be aware of our own personal Galut which is far worse than the Galut of the Jewish nation.

Am I aware of my own Galut ? Of my own difficulties not connecting enough or at all to G - d ? As a Jew, I can live in Israel but still continue my personal Galut. Someone at a Shiur just gave the perfect definition:

"You can put a boy from Brooklyn to Israel but can you get Brooklyn out of the boy ?"

And,once again, we are back on the road of finding ourselves and try to understand who we really are !

Reincarnations and their Purpose

Photo: Miriam Woelke

B”H

Jewish Basics:

Does Judaism believe in the reincarnation of souls ?

Absolutely. The famous medieval Kabbalist, Rabbi Yitzchak Luria (1534 - 1572) was discussing the matter in length. 

Purpose of the reincarnation of a Jewish soul is a rectification. A Jew did something wrong in his former life and now the soul is reincarnated in order to undergo a retification. If not, the soul may be damaged again. Even worse than before.

Usually the Jewish Kabbalah refers to reincarnations of Jewish souls and I cannot say whether the whole transmigration issue also applies to the Gentile world. The only point the Jewish Kabbalah is referring to that having a Jewish soul reincarnated in a Christian body would be seen as a punishment. The same with being reincarnated in a stone, a plant, an animal or in another human being. 

The most perfect way for such a Jewish soul caught in a Gentile body seems to undergo a conversion to Judaism but who can decide that today. In the days of Rabbi Luria until Rabbi Moshe Chaim Luzzatto in the 18th century, great Rabbis were still able to recognize reincarnations. Today, however, no one knows for sure. 

However, I have met Gentiles claiming to have a "Jewish" soul but those ideas are nothing but illusions, as a Gentile is not able to recognize such a kabbalistic issue.

The main purpose of the transmigration of souls is to rectify some omissions of one's previous earthly existence. A man can live a lifetime without being aware of what he has to rectify or amend. If, however, he encounters some difficulties in the performance of certain Mitzvot, he then has a clear indication of the true purpose of his reincarnation (Rabbi Shmuel of Zwolyn).

Parashat Shmot (Exodus) and the meaning of Names

B”H

This Shabbat we start reading “Sefer Shmot – Book of Exodus". I don’t know why “Shmot” in other languages is called “Exodus”. In the original Hebrew version, “Shmot” means “Names”. 

This upcoming Shabbat, we are reading the first Parasha from “Sefer Shmot” which is also called “Shmot”. Referring to the NAMES of those Israelites who came with Yaakov down to Egypt. The seventh and last Lubavitcher Rebbe Menachem Mendel Schneerson wrote in his “Likutei Sichot”: 

Since the entire book is called “Shmot”, we are forced to conclude that, aside from echoing its first verse “VeAleh shmot bnei Yisrael …”, the name communicates the general theme of the book. 

See Midrash Tadasheh, sec. 20, which states: There is wisdom, understanding, and knowledge invested in all the holy books why they were written, and the names by which they were called. See also TANYA, Sha’ar HaYichud VehaEmunah, ch. 1, which states that the name of an entity communicates its life force.

Seventy souls had come down to Egypt. But why is G – d in Shmot remembering Yaakov and his sons coming down to Egypt ? Rashi here says that G – d is counting His people when they are alive and even after their death. After their death in order to make known how precious they are to Him. The children of Israel are counted by name because they are compared to the stars. 

In fact, referring to a person by his name has a special meaning in Judaism. In Hebrew, names have a meaning and when talking to a person, you should always refer to her or him by using their name. We also learn this from G – d Himself when he spoke to Avraham or Moshe. 

The Chatam Sofer wrote his his Torah commentary that already Adam HaRishon had the G – dgiven task to name all the animals in Gan Eden. Likewise, the spiritual characteristics of future generations of Jews are all rooted in the twelve sons of Yaakov. 

Rebbe Menachem Mendel Schneerson quoted the Midrash where it states that the Torah mentions the names of the Jewish people to allude to the fact that throughout the 210 years they lived in Egypt, they did not change their names. They had Jewish names when they first settled in Egypt and they still carried Jewish names when they left. They did not change their names to fit the Egyptian culture. 

The Midrash emphasizes that G – d called the Jews by name to underscore their importance. For whenever Jews enter exile, there is a possibility that they will be nullified, absorbed into the host culture. By counting them and calling them by name, G – d insures that this will not take place.

The Jews are described using stars as an analogy, and did not change their names because they are a nation of righteous men (see Yeshayahu 60:21) who resemble their Creator. As a matter of fact, Rebbe Menachem Mendel Schneerson brings a very powerful commentary on the meaning of Jewish names:

Understanding the meaning of a Name

The divine light which descends to bring the world into being can be considered as G – d’s name. To clarify the analogy: A name is merely a glimmer of the entity which it identifies. For example, there is a saying “The name of the king is called upon them”, i.e., it is only the name, and not the essence of the king, by which his country is known.

A name does not relate to a person’s essence. It merely serves as a medium through which one person can establish a relationship with another. Similarly, with regard to G – d, His name relates to the creation – a realm apart from Himself. For Himself, He has no need of a name; He is holy and separate. At His level, created beings have no commonalty with Him.

Similar concepts apply with regard to the Jewish people. Jewish souls share a bond with G – d’s essence, for they are “an actual part of G – d”. Therefore other created beings cannot fully appreciate a Jewish soul.

 The name of a soul can elevate its essence.

Just as only G – d’s name, a glimmer of His essence, is enclothed in this world, so too, it is a glimmer of a Jew’s soul which is enclothed in his body. For the body is not able to contain the soul in its entirety. The soul thus remains perfect despite the fact that the body in which it is enclothed has descended into exile.

The reason that the glimmer, the name, of a soul can elevate its essence is because the name invokes the essence. Thus when we call a person by name, he responds with his entire essence. And as is well – known, when a person is unconscious, one of the ways to awaken him is to whisper his Jewish name in his ear. This will arouse the essence of his soul and draw down energy to reanimate the body. 

The freeing of the powers of the G -dly soul from exile is the spiritual counterpart of the exodus from Egypt. And this in return is the catalyst which brings the actual redemption.

Photos: Miriam Woelke

Parashat Shoftim - פרשת שופטים

Photo: Miriam Woelke

B"H

This Shabbat is definitely getting a little more spiritual because I am going up to Safed tomorrow. A small town in northern Israel, very famous for its Kabbalists from the 16th century.

When I started reading some chassidic commentaries on Parashat SHOFTIM, I already got stuck at the very first sentence. Chassidic commentators see a deeper meaning in the Torah Mitzvah of appointing judges (Shoftim) and guards / policemen (Shotrim). Parashat Shoftim always falls into Elul and, as we know, Elul is the Jewish month of doing Teshuva. Return to G - d or at least try to do so right before the Jewish New Year Rosh HaShana.

Rashi interprets the Mitzvah of appointing judges and placing them at every gate of a city literally. This is right but all Mitzvot always include a deeper level shown to us through the Kabbalah and Chassidut.

"Schoftim ve Schotrim Titen Lecha be'kol Schearecha …"

Take for yourself judges and policemen and put them at every gate (of a city). The sentence includes the word "LECHA - For YOU, To Yourself".

The Torah commentator MAGEN AVRAHAM writes that a human being was created on a higher level as everything else in the creation process. We have the ability of being spiritual and reaching higher levels whereas an animal always follows its instinct. A cat is not striving for a higher spiritual level but for good food and a place to rest.

G - d provided us with wisdom (Chochmah) which we should use.

Use your wisdom and refrain from sinning. We are asked to judge ourselves on a personal level. What did I do wrong and how can I make it better in the future ?

Rabbi Zaddok HaCohen of Lublin writes in his commentary "Pri Zaddik": It is not only the appointed judge judging me but the commandment has a personal meaning to each of us. I have to be my own judge as well. In order to get closer to G - d I need "Yirat Shamaim - Respect before G - d". There is no use in Torah study when I don't accept and respect G - d but study only in order to get a reputation.

Rabbi Yitzchak Luria stated that every Jew has to rectify his own GATES (Shearim). How about my senses ? How am I using them ? How am I using my eyesight ? Do I look at positive things or am I using everything for the bad ? I think that each of us can judge himself very well because we know our weaknesses.

Rabbi Kalonymus Kalman HaLevi Epstein writes in his famous commentary "Maor veSchemesh":

Watch what you are doing. Watch you actions as well of you thoughts. Try concentrating on the good and try doing good instead of following negative thoughts.

"Shabbat Shalom - Gut Schabbes" to all readers !

Animals in Chassidut

B"H

There aren't too many frum Jews in Israel possessing pets. Some time ago I learnt that it is halachically forbidden to feed an animal on Shabbat, as this is Muktzeh. Or even the pet itself is Muktzeh. However, once you have a pet, you cannot just let it starve on Shabbat.

What I have noticed is that especially Israeli haredi (ultra - orthodox) kids are terribly afraid of animals. Many of them like to tease cats or even dogs but as soon as a dog fights back, they run. It looks, as if they don't know how to treat and deal with an animal because their society doesn't include pets or other animals. Those kids are even afraid of very friendly dogs who just pass by or maybe want to be touched.

Let us have a look what chassidic literature has to say about animals:

Belief in transmigration of souls (Reincarnations - "Gilgulim" in Hebrew) impelled the Chassidim to be extremely careful in dealing with animals. Rabbi Chaim Vital (the closest student of the Kabbalist, Rabbi Yitzchak Luria, 1534 - 1572), in his "Sefer HaGilgulim", asserts that the souls of a deceased enter into animals, plants, and stones, as well as other humans. He maintained that "most of the people of our generation were incarnated in beats and cattle" (Sefer HaGilgulim, chapter 66).

The Besht (Baal Shem Tov), according to legend, encountered a frog that contained the soul of a learned Jew, who was compelled to be incarnated in that form because he had been careless about the Mitzvah of washing hands before eating bread (see "Shivtei HaBesht, page 49). His disciple, Rabbi Yaakov Joseph of Polonnoye, was prevented for two weeks from praying properly, because he had declared a correctly slaughtered goose to be treifah (unfit for consumption) when that goose had the soul of a Jew (see "Meirat Einayim, page 279). We are also told of the incarnation of a person into a horse in order to repay an old debt to a creditor. The Besht told this story in his commentary on Parashat Mishpatim.

The Besht, according to chassidic legend, was familiar with the language of the birds and beasts. He taught his disciple, Rabbi Aryeh Leib, to understand this language. As human beings are divided into categories of Jews and Gentiles, so animals, too, are divided into kosher and treifah (none - kosher) categories. The former draw their vital power from the "shell of radiance" (nogah), but the latter are held fast by "the other side" (Sitra Achra) - so the Alter Lubavitcher Rebbe in his "Tanya", chapter 7.

This distinction between "kosher" and "treifah" is generalized into a perpetual contest between the forces of G - d and Satan (among others, the Yetzer HaRah). In the course of the partaking of food, especially the flesh of living things, the Zaddik (Righteous) selects the Holy Sparks (Netzizot), which are captured by the shells and thereby reinforce the powers of holiness.

Remark:

When G - d created the world, a certain amount of holy sparks fell down to earth and Jews have the task to elevate them into the upper worlds in order to cause a Tikun Olam (rectification of the world). The concept of the Netzizot - Holy Sparks was introduced by Rabbi Yitzchak Luria. It basically means that when G - d created the world, He created it imperfect and we have to turn the world into its perfection. How do we do this ? By doing Mitzvot, for instance.

Rabbi Elimelech of Lejansk, 1717 - 1786, wrote: Before washing hands in preparation for eating, one should pray, that no sin or strange thought prevent the unifications … that the taste one feels in the mouth when chewing the food is the holy essence and the holy sparks …

Rabbi Wolf of Zbarazh would not permit his driver to beat the horses. Rabbi Moshe Leib of Sassov, when he noticed that some cattle breeders had left their animals standing in the marketplace unattended, took a bucket of water and gave it to the calves to drink. "G - d commanded us, "he admonished the owners, to be merciful to His creatures".

"From the cat, we learn modesty," a chassidic Rabbi said. "From the ant, honesty; from the tiger, courage, from the lion, bravery; and from the eagle, diligence".

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Source:

"The Encyclopedia of Hasidism" 

by Tzvi M. Rabinowicz

G - d did not change after Creation

B"H

G - d is one and unique. One because there is NO other than Him. One G - d. 

After He finished His creation process, He has never changed. He still is one and unique.

Neither this world nor the supernal worlds effect any change in G - d's unity by their having been created. G - d sustains us but does not change. His essence, His inner being and His thoughts are absolutely one. There is no change in Him whatsoever but only for the created beings.

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Source:

Rabbi Shneur Zalman of Liadi (founder of Chabad), Tanya, Likutei Amarim 20 - 21

"The Religious Thought of Hasidism"

by Norman Lamm (President of Yeshiva University)

Bilbulim - Confusions

B"H

"There are so many confusions among the Jewish world today, a friend of mine from Mea Shearim loves to say. Plenty of Jews come back to religion but they don't really find their path. Instead of jumping into Chassidut they should rather study Judaism from scratch. I cannot dump a Streimel or Kaftan on me when I don't know anything about Halachot or prayer. I have hardly any Torah knowledge but I insist on being called "chassidic". How can that be ?"

My friend is absolutely right and, as we can read here, some serious Baalei Teshuva do have the same opinion. A Baal Teshuva or convert to Judaism should first study Halachot and Torah before making a decision which way to go. How can I put on a Kaftan and call myself Boyan, Satmar or Karlin when I don't have any detailed knowledge about those groups ? The pretending person wasn't even accepted into the group, and, in some cases, is not even halachically Jewish. Only seeing some "strange exotic" clothes in haredi areas and getting wild fantasies about a "perfect" lifestyle is totally out of a realistic place.

I can understand those people and maybe I also got influenced by certain attractions in my past. Being new in the religious frum world and coming to Mea Shearim does awake some of those fantasies. Of course it goes wrong when you just jump into something  you have no idea about. Newcomers love to call themselves "Bochur" (Yeshiva guy) and throw around with other Yiddish words but have basically no idea of what they are talking about. "Yeah, Satmar sounds great and I am against the State of Israel anyway, so I must be Satmar !"

To any newcomer: Satmar is much more than anti - Zionism. Has anyone of you ever read the Torah commentaries written by Rebbe Yoel Teitelbaum z"l ? If you understand them you may  understand more about Satmar. And I wish you all the best because those commentaries are brilliant but not at all easy to grasp.

It is so easy calling myself Satmar or keeping a Satmar custom but what about the real group life and intense studies ? Today I can run to Satmar and tomorrow to Amshinov or Erloi but where am I ? This is exactly the reason why I would not join any group. Because I cannot bind myself to ONE Rebbe. I like to jump from here to there; call it "lack of taking responsibility". However, the difference is that I am not proudly and in an arrogant way announce that I AM SATMAR.

I am not, so what !

I don't put on a haredi clothing style because I am not entirely haredi. What I do keep is some customs and sometimes I may know more about a group than a guy calling himself whatever without being part of a group but living his fantasies.

Chassidic life is not a fantasy but work. Not everyone is able to lead a chassidic lifestyle and countless people fail. I once learnt from a Rabbanit at my Yeshiva (seminary) that, as soon as someone jumps into religion without looking left and right, will hardly remain religious but get fed up very quickly.

I also met people whose goal is to show off. "Wow, look at me, I am chassidic now and go to Mea Shearim".

I don't need to tell you that this kind of behaviour is stupid and won't get you anywhere. Keep on playing games and live in your imagination.

On Purim I met a chassidic Mea Shearim family who I personally was very closed to years ago. Then I got my crisis and left without saying a word. I was just too ashamed to let them know all my doubts. A year or so later, I sent them a postcard from Berlin and made up a kind of excuse. After making Aliyah almost ten years ago, I haven't had the guts to call them up and explaining myself. On Purim, I met one of their neighbours in a certain Synagogue and she called the woman of the family over. I was completely embarrassed but it went more relaxed than I thought it would. A lot has changed since I saw them last. The kids, for instance, are mostly married off.

I told the woman that I am not really like that anymore but different. She, on the other hand, gave me her phone number (which is still the same) and invited me for whenever I feel like coming. Also for Pessach.

I was very moved but haven't decided what to do because I am afraid of making the same mistakes from years ago. Namely, to JUMP.

In the meantime I am restricting myself a bit but did phone her up.

What I would recommend if there is a female person interested in becoming seriously chassidic is to look for people who were born into society. They can teach you a lot and tell you the truth. Rather than hanging around with other Baalei Teshuva only. Take it slowly and learn Halachot, prayer, Torah and whatever you can in an organized programme. Look around into different groups and directions and maybe you end up different than you first thought.

Once I met a young student and she desperately wanted to become chassidic. Chassidic and that's it !

In the end she got married to a litvishe guy from the Vilna Gaon Yeshiva in the Arab Quarter and seems to be happy.

Primitive Thoughts on Parashat Terumah

B"H

"Primitive Thoughts on Parashat Terumah ?"

Lets call it "Practical Thoughts !"

Or maybe YES "primitive" ?

G - d is giving all the instructions for the building the Mishkan (Tabernacle). Later on, certain families are appointed for the duty of carrying poles, walls, all kinds of parts while the Israelites travel through the desert. Those male family members of Moshe and Aharon seem to look at each other in a way of jealousy. At least some members.

Why is he allowed to carry this and I am only carrying that ?

It just looks like a typical male competition behaviour.

Who can imagine today what it meant to have a Mishkan ? We barely imagine having a Temple but who speaks or thinks about the original Mishkan except when it comes to some Torah readings throughout the year ? Okay, there was this Mishkan consisting of many parts but then the First Temple came into existence. The Mishkan was gone and some sources say that most of it was destroyed or burnt down.

Why is G - d giving every little single detail about how to build the Mishkan. Our Sages say in order to make us used to go into detail. The Mishkan was to be built in detail and so we have to keep the Mitzvot. Not going away from the law and making it easier but strictly follow the written and oral law.

Rabbeinu Bachya has several spiritual commentaries on Sefer Shemot (the Book of Exodus). The Mishkan was the exact counterpart of the Temple (Beit HaMikdash) in the upper spiritual worlds. As we know, everything in this material world has a counterpart in the upper spiritual world. Even human beings.

So, what does that mean ?

That there is another Miriam walking around in the upper worlds ? That there is another Tempel standing up there ? Another Jerusalem but just somewhere above us ?

What do those people there think when they look down on us ? What do we think ?

Basically it means that the Mishkan was perfect. The way it should be because G - d's Shechinah (Presence) was residing in there. So is the upper Miriam. She doesn't walk around and hopefully I won't meet my perfect "I". The other Miriam is the perfect person I should be.

The upper Jerusalem is the perfect Jerusalem; how it should be.

The concept with the counterparts is not to be taken literally but to be understood on a spiritual level. We can turn the Jerusalem in this world into a perfect Jerusalem. By doing Mitzvot, for instance. By changing the city and us into existences completely following G - d's will. And, in this respect, the Mishkan (Tabernacle) was perfect.

Today, each of us has to work on that in order to get a taste of the upper worlds.

What is so special about a Rebbe's Tish ?

B"H

The bakery where I work has the Hechsher (Kashrut Certificate) of the Belzer Chassidim (Badatz Belz). Many times I meet of one our Mashgichim (Kashrut Experts) on Wednesday nights, and we usually talk about different chassidic groups as well as about Belz.

The other night, one of the workers walked into the office, sat down and started asking the Belzer why hundreds of Chassidim enjoy watching a Rebbe eating. Isn't this against Jewish law ? And what do they gain from it ? Seeing a man stuffing himself full of food.

The person asking is absolutely secular although his grandfather was a respected Kurdish rabbi in Jerusalem.
I added that, actually, according to Halacha, it is forbidden to watch another person eating. Like "staring at someone".
The Belzer, however, responded that it is not about the food and seeing the Rebbe eating. It is all about Kedusha (Holiness) surrounding the Rebbe. He is a Zaddik (righteous person) and everyone receiving a piece of an apple or anything else, the Rebbe had made a blessing on, can be uplifted. Raising one's own level by eating the Shirayim (food the Rebbe had said a blessing on). It is about being close to a Zaddik who has the power to uplift us all.

The worker understood nothing. He just thought pragmatic and wanted to know what is there for him.
"I cannot describe it, said the Belzer. Next time I am taking you to the Rebbe's Tish". Still, the worker wasn't in his spiritual mood and sometimes I just think that either one has a special approach to Chassidut or one doesn't. Everyone of us has his own unique approach to Judaism and acts in different ways. One sees the Rebbe as a Zaddik, the next person only considers him as just another guy.

… and the angels live upstairs

B"H

Whom of us, at least once in a while, doesn't imagine an angel coming and solving all one's personal problems ?
Angels have a task and help humans. Guardian Angels for example and wouldn't we be glad meeting our own Guardian Angel who is supposed to protect us all the time.

Angels are already mentioned in the Torah, the Talmud, in the Zohar and the Midrash. The Baal Shem Tov said that the angels are sustained through our prayers to G - d.
Anyway, how does this work ? Sustained through our prayers ?
Don't they have the power to live alone ? Why do angels need us humans ?

The conclusion is that this concept is only an illusion, as the angels themselves are nothing more than G - d's garments.
According to the Baal Shem Tov and some other sources, the angels are part of G - d. Him acting with different powers just like the Sefirot (G - d's attributes).

On the other hand, the Talmud as well as the Mezritcher Maggid (Rabbi Dov Baer Friedman) state that angels don't have Free Will as we humans do. Each of them only has one task and fulfills the will of G - d. And angel cannot change his task or interfere in a different way.

We, on the other hand, have a Free Will and thus, have a choice in life. Furthermore, the Maggid said that humans are even on a higher level than angels, as their souls (Neshamot) come from the world of Beriah. The angels only come from Yetzirah, one level below Beriah.

The concept of angels in Judaism is anything but easy to understand, and there are quite a few opinions. Most commentators say that when it says in the Torah that an angel spoke to Moshe etc., it was really G - d who spoke. G - d on a certain level and revealing one of His attributes. Usually people, myself included, get confused when it says that an angel doesn't have Free Will or only has one task. Then I do think that certain angels do actually exit. Some kind of a spiritual being.

And when the Maggid of Mezritch claims that the angels come from the World of Yetzirah - there are also angels in the upper world of Beriah where our souls come from. Only the highest World of Atzilut (above Beriah) is pure thought where only G - d "exists".
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Remark: Please take into consideration that all the above mentioned upper worlds are only spiritual entities and not at all physical.

"The King is in the Field - HaMelech Ba'Sade"

B"H

Next Sunday 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).

The Power of Food

B"H

Only one single statement enables us to realize that the first Rebbe and founder of Chassidut Lelov, Rebbe David Biderman of Lelov (1746 – 1814), was a follower of the Seer (Chozeh) of Lublin (Rabbi Yaakov Yitzchak Horowitz, 1745 – 1815).
However, Reb David hadn't only studied under the Seer but also under Rabbi Elimelech of Lizhensk. And it was Rabbi Elimelech who improved and expanded the Baal Shem Tov's concept of the Zaddik (righteous person). In his book "Noam Elimelech", Rabbi Elimelech makes his new expanded Zaddik ideas very clear.

Also Rabbi Yaakov Yitzchak Horowitz used to be a student of Rabbi Elimelech of Lejansk and he, as well, added further importance to the Zaddik. Rabbi Horowitz stated that he and any other Zaddik live in two different worlds: our lower material world as well as in the upper spiritual worlds. Furthermore, the Zaddik has "Ruach HaKodesh – a certain ability of prophecy". For instance, the Seer used to decide many halachic matters according to his ability of prophecy. Rabbi Simcha Bunim of Peshis'cha (1767 – 1827), on the other hand, questioned the Seer's ability and founded his own movement called Peshis'cha (Przysucha).

Chassidut Lelov is based on the basic principles of the Rabbi Horowitz of Lublin who praised the Zaddik concept although, according to the opinion of others, totally exaggerated. In his book "Migdal David", Reb David of Lelov made the statement that the food of a Zaddik has the same meaning as the sacrifices in the two Jerusalem Temples.

Personally, I am not in favour of such exaggerated concepts, as I have metioned many times before. Who or what exactly is a Zaddik ? Am I allowed to call myself a Zaddik ? Or do others give me the title and if so, on what criteria is this based ?

I completely agree with Rabbi Simcha Bunim of Peshis'cha as well as with his former student, the Kotzker Rebbe Menachem Mendel Morgenstern (1787 – 1859). Those two Rabbis emphasized private individual connections to G – d. It cannot be that an ordinary Chassid only relies on his Rebbe taking any G – dly matters in his own hands. But to get back to Rebbe David Biderman's statement that when a Zaddik eats, it is the same as if the Cohanim sacrifice the animals in the Temple: In my opinion, this is just too far off. If G – d would really appreciate the Zaddik's food so much then why didn't He create only Zaddikim in the first place ? Why then did G – d create ordinary Jews not being on such a high level ? The answer to me seems a statement from the Maharal of Prague who wrote in his commentary on the "Pirkei Avot – Sayings of the Fathers" that none of us is alone on this world. All of us are here in order to communicate with other people. If we like it or not.

G – d created this world in order that we Jews are able to do Torah Mitzwot. Thus, we create a Tikun (soul rectification) and pave the way for the coming of Meshiach. The principle of equality we already see in those Torah Parashot where G – d orders Moshe to arrange a census. The Jews in the desert gave a Shekel (a special weight) in order to be counted. This way, the whole census was executed and no one gave more or less. No matter if rich or poor, everyone had the same status. Our Mefarshim commentate that this shows us that every Jew is equal in the eyes of G – d.

The same should be the case today. I am not saying that a very righteous person shouldn't have an extraordinary relationship with G – d. However, I don't think that it is up to him claiming that only the Rebbe is a thousand percent righteous. Each of us has special powers and is able to reach the greatest relationship with G – d. Our challenge is, however, to use our powers in a positive way and not to waste our abilities.

Chassidut and G - d

B"H

In Judaism, G – d is a being we are unable to grasp let alone understand. G – d neither has a body, matter nor form. He is infinite – has been existing all the time and will do so infinitely. He has no beginning and no end.

But how can I as a mortal human being have a connection to G – d ? Does He need me and the world at all ? The answer is NO, He doesn't. G – d is totally independent from anything and He doesn't need us but we need Him. The whole idea of why He created the world and humankind is only based on speculations. G – tt has never given us a precise answer about "WHY" He did such and such. "His thoughts are not our thoughts", so it says in the prophets ("Thee thoughts are not My thoughts").

Chassidut has its own opinion about how humans can come closer to the infinite being called G – d. How can I as a human build a relationship with Him. However, Chassidut doesn't concentrate on the infinity of G – d but rather on an individual relationship.

Already the Baal Shem Tov (approx. 1700 – 1760) made up a theory that G – d is in everything on earth. We can even find Him in the deepest abysses and in evil. The Besht (Baal Shem Tov) based his ideas on the Lurianic Kabbalah (Rabbi Yitzchak Luria, 1534 – 1572). Rabbi Luria introduced a new symbolic language into the existing Kabbalah. He spoke about the "Zimzum" where only G – d is pure existence and nothing else. Before creation, only He existed and filled out any space; the absolute nothingness. Then He decided to create the universe, and in order to do that, He withdrew Himself within Himself. A very complicated and metaphoric concept and not easy to explain or understand.
Metaphorically speaking, G – d withdrew Himself in order to make space for creation. Withdrawal here stands for not using all of His perfect powers in the creation process in order to make space for evil. If G – d hadn't withdrawn His perfection, the universe would have been perfect and no evil could exist. But as we have to have a free choice, we need to have evil. Otherwise there wouldn't be a choice and free will.

According to the Baal Shem Tov (Besht), G – d is everywhere, as He withdrew Himself within Himself. G – d limited Himself but is still everywhere. As a result, G – d is here all the time and we don't even need to look for Him.
As an example, the Besht told the following parable:

Once, a great wise King invited all the people into His castle. While visiting, the people should have been able to collect as many treasures as they wanted. The only problem was that the castle was surrounded by high walls and towers and within the castle were many gates and rooms. However, the walls and towers were only an illusion and didn't really exist.

Most people walked in through the first gate and started collecting the treasures. They didn't make any effort in searching for more put just picked up what was laying at the entrance. Then they walked home. Only one man started searching for more and especially the King. The more he searched, the more all the illusions around him (walls, towers and rooms) just seemed to disappear.

Meaning:
G – d is everywhere in this world but due to all kinds of visual illusions, we don't always see Him. Only when we start searching for Him, all illusions just vanish.

Moreover, in Judaism we have to concept that the whole creation was formed (created) from nothing. When G – d still filled all the space, there was no form or matter at all, and then G – d created the universe only by His thoughts and without physical material. Although the Rambam (Maimonides) loved the Gentile philosopher Aristotle, he started disagreeing with him, as Aristotle claimed that G – d created the universe with preexisting matter. Shortly before the Rambam, Rabbi Avaraham ibn Da'ud (the "Ravad") avoided mentioning and explaining the discrepancies between Greek philosophy and Judaism about this creation issue. The Rambam, however, proved that the universe was created from nothing.

But coming back to our subject "Chassidut and G – d":
According to Chassidut, we can already build up a relationship with G – d while we are eating. Before we eat (and after), we say the appropriate blessings (Berachot) and thus cause a Tikun Olam (rectification of the world). Furthermore, we thus free all reincarnated souls (Neshamot) caught in the food. Reincarnation is an extremely important subject in Judaism and especially in Kabbalah. However, everyone should study the subject thoroughly and not draw fast conclusions. Rabbi Yitzchak Luria described the whole reincarnation issue in the book "Shaar HaGilgulim" and there is says that, as a punishment, souls can be reincarnated in stones, animals, food, plants, etc. However, this can only happen for a certain amount of time and not for ever.

A further Baal Shem Tov idea was to overcome negative thoughts and turn them into something positive in order to cuase a Tikun (rectification). This way, someone can come closer to G – d.

And what do we do today ?
Basically the same but also prayer and doing Mitzwot is a way of drawing closer to G – d and have a relationship with Him. In general, Chassidut can help anyone finding a relationship with G – d and get closer to Him.

Ahavat Israel

B"H

I found a great explanation for a concept which somehow struck me for some time. I could never really explain the meaning of Ahavat Israel - the love for Israel. Chassidut Vishnitz has it as its chassidic concept, and I always thought that it means loving the Jewish people. Now I found a better explanation.

In 1878, Romania became independent but did not give citizenship to the Jews. Therefore, many Jews decided to go to Israel despite all the difficulties.

The Chassidim loved Israel but did not agree to the upcoming zionistic ideas. In their eyes one can still love Israel but can only build it with Torah. An independent state could never exist without the Torah laws. Nevertheless, it is still very important to settle Israel, as a Jew can keep many more Mitzwot there.The goal of the Chassidim was, going to Israel and building religious settlements.

Going to Israel was not such a popular idea among Chassidim, as the main stream saw a very important task in Galut. The main chassidic idea is that the Jews are in Galut in order to elevate the nezizot which could bring a faster Geulah (Baal Shem Tov).

But as life became more and more difficult in Eastern Europe, Jews started to leave for Israel. They had suffered through too many pogroms and at the end of the 18th century, even Rabbi Menachem Mendel of Vitebsk (a student of the Mezritcher Maggid) moved to Tiberias in Israel. One of his reasons was that he wanted to escape the fights between the Chassidim and the Midnagdim. A few months earlier, him and his friend Rabbi Sheur Zalman of Liadi went to see the Vilna Gaon and maybe try to convince him stopping his bans against chassidut. However, the Vilna Gaon refused to receive them. A fatal mistake.

Chassidic thought about the purpose of Galut

B"H

Why do Jews still have to live in Galut (Diaspora) ?

Many chassidim including Rabbi Avraham Yehoshua Heshel of Apta had the idea that living in Galut is a Tikun. Through Devekut and Emet, the Jew is drawing closer to HaShem and, thus collecting all the Nezizot in Galut.

Jews in Galut were and are still always troubled by the Gentiles. Just look at the Pogroms, the Holocaust and todays' anti - Semitism. Even from there, we have to elevate the Nezizot (Sparks). When the Jews suffer, the Shechinah is participating in their pain.

As soon as Meschiach is coming, the Shechinah will be fully present and reveal G - d's greatness.

Additional Souls

B"H

Most of us know that every Jew does get an additional soul (the Neshama Yetera) on Shabbat. Some sources say that the Neshama Yetera enters our body on Erev Shabbat and according to other kabbalistic and chassidic sources, this neshama already enters our body on Wednesday.

However, a few weeks ago, I read a great comment from the Sefat Emet (one of the former Gerer Rebbes) on the Shemittah year. According to him do we not only get the Neshama Yetera on Shabbat but also during the whole Shemittah year.

Shabbat Shalom