­ B”H

Q Toward a QQ Meaningful ShavuoT

A Personal and Spiritual Guide to Shavuot Making Shavuot Relevant

EXCLUSIVE FOR SHLUCHIM By Author of , A Spiritual Guide to Counting the Omer and 60 Days: A Spiritual Guide to the High Holidays

1. whAt iS ShAvUot? Page 2 5. the SiGnificAnce of MAttAn toRAh Page 18 2. MAttAn toRAh Page 4 a. formal giving of the mitzvoth a. what is torah? b. Uniting heaven and earth, spirit b. the general torah structure and matter c. why was the torah given in a desert? c. the 10 commandments d. G-d chose Us, we chose him 3. diffeRent nAMeS of the holidAy Page 12 e. Special role of children as guarantors f. Special role of women 4. lAwS, cUStoMS Page 13 a. Special prayers; torah readings 6. MoRe iMPoRtAnt eventS Page 21 b. Staying up the first night; tikkun King david and Baal Shem tov’s yahrzeits leil Shavuot 7. MAjoR ShAvUot theMeS And inSiGhtS c. Megillat Ruth Page 24 d. eating dairy e. everyone, even newborns, participate 8. SPeciAl SUPPleMent: 250th AnniveRSARy in hearing the 10 commandments of BAAl SheM tov’S yAhRzeit lecture/Sermon/class : how the Baal Shem tov changed the world Page 33

loAded with MAteRiAl – excellent for your all-night-Shavuos classes and discussions XXXXXXXXXXXXXXXX

Q whaT iS ShavuoT ? Q

in the 23rd chapter of leviticus, the torah instructs: you shall count for yourselves, from the morrow of the , from the day on which you bring the raised omer— q seven complete weeks shall there be. Until the morrow of the today we follow a fixed seventh week, you shall count fifty days; and you shall offer a calendar in which the new meal-offering to G-d. from your habitations you shall bring month of nissan always two breads for raising... made of fine flour... And you shall pro - has 30 days and the claim that very day a holy festival... month of iyar, 29 days. thus, the 50th day of the festival of Shavuot is unique in that the torah sets its date the count, which begins not as a certain day of a specific month, but by instructing us on the second night of Passover (nissan 16th), to count forty nine days from Passover and designate the 50th always coincides with day as Shavuot. the 6th of Sivan.

however, this is only because today we do not have a functioning Mattan torah the connection Sanhedrin . in essence, the jewish calendar is n Shavuot G-d gave Between counting fixed by eyewitness the torah on Mount 49 days and sightings of the new OSinai (Pesachim 68b). Mattan torah moon, based on which the sanhedrin would on the sixth day of Sivan in on Shavuot proclaim the new the year 2448 from creation month. he process of receiving (1313 bce), the entire people By this process, which the torah actually of israel stood at the foot will recommence with began with the exodus of Mount Sinai. there G-d re - T the coming of Moshiach from egypt 49 days prior to it and the re-establish - vealed himself to us and gave being given at Sinai. in antici - ment of the sanhedrin , us the torah, his “blueprint any month may consist pation of receiving the torah, for creation” and our charter of either 29 or 30 the jews began counting down days. So Shavuot has no as “a holy people” and “a intrinsic calendar date, 1 the days, as soon as they left light unto the nations.” other than the 50th day Cont’d from the 2nd of Passover.

1though the Biblical verse above makes no mention of Mattan torah, the yerushalmi (Rosh hashana 4:8) explains that the reason the word “sin” is not mentioned regard - ing the Shavuot offerings (as it’s mentioned by the offerings of other holidays) is “since you received the yoke of torah on this day, i [G-d] consider as if you have never sinned.”

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egypt (Ra”n end of Pesachim). they spent reach and touch the divine; not only to be the next forty-nine days in the desert cultivated human beings who have refined preparing themselves spiritually for the all of our personal characteristics, but most monumental experience of all time: divine human beings who are capable of the giving of the torah to Moses and the expressing ourselves above and beyond jewish people at Mount Sinai. these forty- the definitions and limitations of our nine days are traditionally called beings. “Sefirat ha’omer,” which means the . offerings: the two loaves this forty-nine day period was one of in - n the second day of Passover (“the tense character refinement. for forty-nine morrow of the Shabbat”) an omer days, the jews climbed one step at a time Oof barley was “raised up” and up the emotional ladder toward a higher offered in the holy temple in jerusalem. purity. this period of character refine - this marked the beginning of a seven-week ment has just as much relevance to our count—“the counting of the ome r”— lives today as it did over 3,000 years ago. which was followed by the “raising up” of just as we were slaves in egypt, we can also the shtei halechem , an offering of two be slaves to our personalities, driven by loaves of bread, on the festival of Shavuot. forces over which we often seem to have no control. the forty-nine days of sefirah chassidic teaching explains that the teach us how to regain control over our progress from animal fodder (barley) to emotions, showing us how to refine our human food (the “two loaves,” prepared characters, step by step, in a way that is from finely ground wheat-flour) signified based on the eternal truths of torah. the refinement of man’s “animal soul”— his base and materialistic instincts—and After the forty-nine-day period, we arrive its elevation to the human level of a soul at the fiftieth day, matan torah (the forged in the image of the divine. the giving of the torah), having fully achieved seven weeks of the intervening count inner renewal by merit of having assessed correspond to the seven basic drives in the and developed each of our forty-nine heart of man, each of which includes attributes. what is the significance of the aspects of all seven: each week of the fiftieth day of matan torah? on this day count is devoted to the task of refining we celebrate the festival of Shavuot. After one of these drives, and each of the week’s we have accomplished all we can through seven days to another of its seven aspects. our own initiative, then we are worthy to on the 50th day we attain Shavuot, the receive a gift ( matan ) from Above which festival of weeks—the perfection of all we could not have achieved with our own seven “weeks” of the human heart. limited faculties. we receive the ability to

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Q MaTTan Torah Q

what is torah? torah is a divine son”: to weed out the bad and cultivate the blueprint for life, given to us by G-d good in our hearts; to develop our minds as at Sinai 3322 years ago. vectors of the divine truth; to bring to light the “divine image” in which our souls have in the toRAh'S eveRy woRd theRe iS been molded. deeP, PeRSonAl & SPiRitUAl MeAninG Above all, the torah is the divine blueprint orah means instruction ( hora’ah ). with which G-d created the universe and we the torah and its stories are, in humans use to transform the physical Tessence, the story of our lives, a world into a “home for G-d”—a place that spiritual blueprint that illuminates the houses, expresses and serves the perfection intricate layers and dimensions of our of the divine. G-d "gazes into the torah and psyches and souls. every event in torah creates the world, and we also gaze in the reflects another aspect of our inner torah and uphold the world" (zohar ii personality. through its mitzvot , or 161b). commandments, the torah teaches us how to actualize ourselves according to G-d’s diMenSionS in toRAh intentions in creating us. By deciphering the torah code, we disclose its personal message for us. s blueprint of the universe the torah, like everything in existence, has a “body” and a “soul” (gufa the “PeRSonAlity” of toRAh A d’ohraysa and neshmoso d’ohraysa), nigleh and nistar – the revealed (“outer”) dimen - he torah functions on many lev - sion of torah, and the hidden (“inner”) els. on the most basic level, it is a dimension of torah. the revealed level guide to life in the most elemen - T discusses the mechanics and legalities of tary and technical sense. its 613 com - torah law and directives, as well as telling mandments (mitzvot) and their thousands us the basic stories of the Bible and the of clauses and laws instruct us in the do’s talmud. the hidden level (Pnimiyut and don’ts of life, delineating the permis - ha’torah) discusses the inner dynamics of sible and the forbidden, the sacred and the these laws and the esoteric meaning within profane, the beneficial and the injurious the entire torah narrative. like the dnA of to our bodies and souls. the body, the torah’s inner dimension But the torah is more than a regulator of reveals the soul within the torah’s outer behavior. it “was given to refine the per - Cont’d

PAGE 4 XXXXXXXXXXXXXXXX layers – in effect mapping out the inner the Arizal says that each letter in torah workings of the soul and the cosmos, which contains these 4 dimensions of in turn defines and vivifies the outer di - interpretation, each revealing another layer mension. our sages and mystics write: of the inner dynamics of existence.

the torah doesn’t speak about things chassidus is the 5th dimension, reflecting below (the physical) and alludes to things yechidah (and the “infinite worlds”) – the above (the spiritual); it speaks about things essence of the torah and of the soul, which above and alludes to things below (Rameh binds and fuses all the other 4 dimensions m’Pano, Asorah Maamoros, Maamar chokur (see the ’s inyonah Shel toras din sec. 3, ch. 22. Shaloh 13b. 161a. See ha’chassidus). Shavuot, vol. 23 p. 38). At

the same time, “torah is not in heaven,” MAttAn toRAh’S PeRSonAl but given on earth (“torah speak in the lan - RelevAnce to oUR liveS guage of man”), and a “verse is not to be taken out of its literal interpretation” – be - 10 ways how Shavuot changed cause the ultimate purpose of the giving of human experience. torah is that it should empower us to transform this material world, by fusing the Sinai enabled us to: “body” and “soul” of the torah, which al - 1 change the world with one lows us to integrate the “body” and “soul” small mitzvah. 2 of the universe. the study of the esoteric express the inexpressible. and spiritual dimension of torah when cou - connect our most intimate self pled with jewish law and tradition, creates a 3 with those we love. synergy of body and soul, making G-d as real and relevant to us as the air we breathe 4 convert matter into energy. and the food we eat. 5 transform our physical lives into More specifically, the torah has 4 levels of spiritual experiences. interpretation, P’shat, Remez, drush, Sod 6 turn the material world into a .reflecting – as blueprint divine home ,( פרדס acronym of) of existence – the 4 “worlds” of the cosmic 7 Kiss the sky. order, Asiyah, yetzirah, Beriyah, Atzilut and the 4 dimensions of the soul, nefesh, Ruach, 8 Appreciate how the simplest things neshomo, chaya: carry the greatest power. Bridge the unconscious and Q liteRAl inteRPRetAtion (P’ShAt) 9 the conscious. Q AlleGoRicAl (ReMez) 10 Marry heaven and earth. Q hoMiletic (dRUSh)

Q eSoteRic (Sod) XXXXXXXXXXXXXXXX PAGE 5 XXXXXXXXXXXXXXXX the GeneRAl toRAh StRUctURe Q totAl fUSion Q PenTaTeuch ProPheTS holY wriTingS Joshua, Judges, Samuel, Kings, Jeremiah, Echezkiel, Isiah, Hosea, Ruth, Psalms,Job, Proverbs, Mattan torah at Sinai Koheleth, Shir-Hashirim, Eicha, Bereishis Shmos Vayikra Bamidbar Devarim Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakuk, Zafania, Daniel, Esther, Ezra, Nehemia, fused all the dimen - Haggai, Zachariah, Malachi Chronicles sions in torah – the body and the soul – as one. in turn Sinai Mehilta Sifro Sifri MidraSh married heaven and Zohar Midrash Midrash Yalkut earth – matter and Rabbah Tachuma Shimoni, etc. spirit – infusing the jewish people with a new power: from here on we would be The MiShna able to integrate our Seeds Season Women Damages Holy Things Purities material and spiritual lives, and transform the physical universe into a divine home. braYTha the radical signifi - ToSefTa cance of this break - th rough is staggering.

Philosophers and TalMud bavli TalMud YeruShalMi thinkers have always wondered how high works & responsa of rabbanan Seburai man can reach: As mortal, finite crea - tures how can we works & responsa of The geonim ever expect to touch the infinite and the immortal? how can alfaS raMbaM roSh raw matter ever be converted to energy? Sinai changed reality: it allowed us to fuse TuriM the finite and the in - Orach Chaim Yora Deli’ah Even Ho’ezer Choshen Mishpat finite. it opened the door to the total and Shulchan aruch complete fusion of matter and spirit in Choshen Orach Chaim Yora Deli’ah Even Ho’ezer Mishpat the Messianic age.

Mogen Mogen Turei Sifrei Chelkas Bais Sefer Me’ira s Sifrei Dovid Avraham Zahav Cohen Mechokek Shmuel Einayim Cohen

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Qthe wRitten And oRAl lAw Q

the torah is composed of two parts: codifying the laws derived from them. the written law and the oral law. the the esoteric dimention of the torah – written torah contains the five Book the soul within the written and the of Moses, the Prophets and the writ - oral torah – was also taught and ings, a total of 24 books. together passed on from generation to genera - with the written torah, Moses was also tion, albeit to specific individuals (not given the oral law which explains and to the general masses), yet it was clarifies the written law. it was trans - always preserved. in later generations mitted orally from generation to itbecame a mitzvah to spread these generation and eventually transcribed inner teachings as well. thus, a contin - in the talmud and Midrash. uous chain of tradition extends throughout the generations, connect - throughout the generations our ing the scholars of the present day to people have studied these works, the revelation at Mount Sinai. commenting upon them, clarifying their meanings, deriving practical applications of these principles and

Q ten coMMAndMentS Q the entire torah is encompassed in the ten commandments spoken by G-d at Sinai:

1. i am the l-rd your G-d who took 6. do not murder. you out of the land of egypt.

2. you shall have no other gods 7. do not commit adultery. before Me.

3. do not take the name of the 8. do not steal. l-rd your G-d in vain.

4. Remember the Sabbath to 9. do not bear false witness. keep it holy.

5. honor your father and mother. 10. do not covet. Cont’d

XXXXXXXXXXXXXXXX PAGE 7 XXXXXXXXXXXXXXXX these ten commands range from the high - the foundation of even the obvious laws is est and most refined concept of the belief in the absolute belief that “Anochi hashem the oneness of G-d, to the most basic laws elokecho.” without this unwavering pillar, all which every society has found it necessary to morality is ultimately rendered arbitrary. enforce such as not killing and not stealing. (More on the 10 commandments see p.19)

Qthe coURSe of tRAditionQ A tiMeline of the tRAnSMiSSion of the oRAl lAw

2448 Moses receives the torah on 3190 joel Mount Sinai 3240 nahum 2488 joshua – elazar 3254 habakkuk 2516 Phinehas – elders and judges: 3280 zephaniah othniel till 2566 3316 jeremiah ehud till 2636 3350 Baruch son of neriah Shamgar till 2636 3370 ezra and his court Barak & deborah till 2676 (the Men of the Great Assembly including daniel, Mordechai, Gideon & son till 2719 nehemiah, hananiah, Mishael tola till 2742 and Azariah) jair till 2764 3400 Simon the just jephthah till 2787 3460 Antignos of Soho ivtzan (Boaz) till 2793 3500 jose son of yoezer and jose son elon till 2803 of yochanan Abdon till 2811 3560 joshua son of Perachiah and Samson till 2830 nitai the Arbelite 2830 eli and his court 3621 judah son of tabbai and Simon son of Shetach 2870 Samuel and his court 3722 Shemaya and Avtalyon 2884 david and his court 3728 hillel and Shammai 2924 Ahijah of Shiloh and his court 3768 Rabban Simon son of hillel and 2962 elijah the Prophet Rabbi yochanan son of zakkai 3047 elisha 3800 Rabban Gamliel son of Simon 3055 jehoiada the Priest and disciples of Rabbi yochanan 3070 zechariah the priest son of zakkai 3090 hosea 3810 Rabban Simon son of Gamliel 3110 Amos and Rabbi Akiba 3140 isaiah 3828 Rabban Gamliel and disciples of Rabbi Akiba 3160 Micah

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3881 Rabban Simon son of Gamliel 4060 Rabba and R. joseph 3910 Rabbi judah the Prince – 4085 Abaye and Rava Redactor of the Mishnah 4127 Rav Ashi and Ravina 3979 his sons, Rabbi Simon and 4260 completion of the talmud R. Gamliel, R. chiyah, Rav, through R. Ashi, Ravina and Samuel and yochanan their disciples 4010 R. huna, R. judah, R. nachman, R. Kahana

not recognize any limits on one’s capacity, or any hurdles that one is “not expected” why wAS the toRAh to overcome; that one pursues his goal with Given in A deSeRt? a single-minded intensity, uninhibited by ex - n order to emphasize its accessi - ternal powers-that-be or by one’s own limi - bility to all. Mount Sinai, which tations. in the words of the Midrash, rises from the desert, represents “whoever does not abandon himself like a 1 I a peak that is accessible to all, without desert, cannot acquire torah.” restriction or protocol: the torah is open to everyone, like the ownerless and zoneless ne of the most powerful mes - wilderness. this is also alluded to by the sages is the teaching of the fact that the section of Bamidbar (“in the 1 OAlter Rebbe, Rabbi Schneur desert”) is always read prior to the festival zalman of , in his . he explains of Shavuot, which marks the day on which that the purpose of life on earth is not for we received the torah, again emphasizing the tzaddik, who does not have an evil incli - that it is “as free as the desert to all inhab - nation and therefore does not face the true itants of earth.” struggles of life. the purpose of creation is the average man (the benoni) who faces a

nother lesson from the constant struggle between good and evil. ju - borderless desert is that true daism does not tell us that life is easy and mastery of torah that faith is bliss. on the contrary. we were 1 A requires mesirat nefesh —unequivocal placed in a wilderness and life is a battle. commitment and sacrifice. in every domain And it is precisely this battle that G-d in - there are boundaries which delineate how tended us to face. therefore, do not be far one should go. halt! the boundary says, disturbed or demoralized by your chal - you have reached your limits; you cannot lenges, by your inconsistencies and by your go on until you have graduated to the next weaknesses. do not be shaken when you do level. Mesirat nefesh means that one does not live up to your highest aspirations, and

XXXXXXXXXXXXXXXX PAGE 9 XXXXXXXXXXXXXXXX often do not actualize or maintain your in - in order for us to use it to bridge heaven and spiration. do not be discouraged – because earth. torah was given intentionally in a this struggle is the fundamental purpose of wilderness in order to teach us that torah is all of existence. a guide for real life amidst real challenges. it’s not a book for la-la land and for naïve had the torah been given in a beautiful city, escapists. torah is called torat chaim, the then all we would have is a guide on how to torah of life – it addresses the harsh reali - live in beauty. “torah lo ba’shomayim hi,” ties of living in this difficult world. torah is not in heaven. it was given to earth,

toRAh’S connection to thRee Blessed be the Merciful one, who gave a threefold torah to a threefold people through a third one on a third day in the third month – Shabbos 88a

three signifies the integration of one and two – an individual entity and duality.

tiferet, shalom, emes – all expressions of three – expresses the essence of Mattan torah: creating harmony within diversity. Q

Q ReAl eStAte Q

he torah law of bar mitzra (liter - thus, the talmud tells us that when Moses ally, “the one on the boundary”) “ascended to heaven” to receive the torah Tstates that when a person wishes from G-d, the angels protested to G d: to sell his field, his neighbors must be “what is a human being doing amongst given first priority to purchase it. us?” Said he to them: “he has come to receive the torah.” Said they to him: “this halachah is more than a code of behavior esoteric treasure, which was hidden with for life on earth: it also describes G-d’s own you for nine hundred and seventy-four “code of behavior,” the manner in which generations before the world was created, he chooses to relate to his creation. if G-d you wish to give to flesh and blood?... Place commanded us the law of bar mitzra, he your glory upon the heavens!” conforms to it himself. Cont’d

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Said G d to Moses: “Answer them.” the legality of the contract between G-d and israel? Said [Moses]: “Master of the Universe! this torah that you are giving to me, what is written in it? ‘i am the l-rd your G d, who the hoMe

has taken you out from the land of ur sages teach that “the purpose egypt.’” “have you descended to egypt?” of the creation of all worlds, super - asked Moses of the angels. “have you been Onal and ephemeral,” is that “G-d de - enslaved to Pharaoh? So why should the sired a dwelling in the lowly realms.” G-d torah be yours? what else does it say? desired to created a world that is virtually ‘you shall have no alien gods.’ do you dwell devoid of all manifest expression of his amongst idol worshipping nations? what truth—and that this lowly realm should be else does it say? ‘Remember the Shabbat made into a home for him, a “dwelling” day.’ do you work? ... what else does it say? that serves and facilitates his presence. ‘do not swear falsely.’ do you do business? what else does it say? ‘honor your father thus, the world was created “for the sake and your mother.’ do you have parents? of the torah and for the sake of israel”: what else does it say? ‘do not kill,’ ‘do not the people of israel are the builders of this commit adultery,’ ‘do not steal.’ is there home for G-d, and the torah is the instru - jealousy among you? do you have an evil ment of its construction. the people of is - inclination?” rael inhabit the physical universe where G-d desires to dwell. the torah instructs the angels had a legal claim on the the jew how to transform material things torah—the neighbor’s prerogative stipu - such as animal hides, palm fronds and lated by the law of bar mitzra. for the coins into holy and G-dly things such as torah is G-d’s “esoteric treasure”: before tefillin , a lulav , and charity. with the torah it was given to us at Sinai it related exclu - as his blueprint, the jew transforms a mun - sively to the spiritual infrastructure of cre - dane world into an environment that is re - ation. we, argued the angels, are the ceptive and subservient to the divine torah’s natural neighbors; it should be of - reality. fered to us before it is translated into a doctrine for physical life for some distant chassidic teaching defines a dwelling as “a earthly customer. place that houses a person’s very essence.” this is what is meant when we say that G-d acknowledged that the angels had a “G-d desired a dwelling in the lowly basis for their claim in torah law, telling realms.” G-d has many venues for the Moses to “answer them” before he could expression of his reality—he created many receive the torah and take it down to spiritual worlds or “realms,” each of which earth. how, indeed, might Moses defend conveys another face of his infinitely Cont’d XXXXXXXXXXXXXXXX PAGE 11 XXXXXXXXXXXXXXXX

faceted truth. But only the physical world thus Moses said to the angels: do you have can be his home, the environment that an evil inclination? do you deal with the houses his essence. mundanities of the marketplace? So to what end should you be given the torah? therein lies the ultimate refutation of the to cultivate another lush garden of spiri - angels’ claim on the torah. the law of bar tual delights? But we will build a home with mitzra states that “if the outside buyer the torah—as only we can. only we, who wishes to build homes on the land, and the grapple daily with the deceit, the strife and neighbor wishes to seed it, the outside the profanity that mark the lowliest stra - buyer retains the land, since the habitation tum of G-d’s creation, can construct with of the land takes precedence, and the law the torah a dwelling for him, a place to of bar mitzra is not applied in this case.” house his quintessential self. diffeRent nAMeS purpose of it all is not development of the of the holidAy material for material ends, but to make this world a home for G-d. See—the first and best of my produce i have brought here, to the yom habikkurim (the day of the first 1 place chosen by G-d to house his presence. fruits) – on this day, the bikkurim , the first-ripened fruits of the israelite farmer’s orchard, were presented to the 2 chag hakatzir (harvest festival) – kohen (priest) in the holy temple, as com - celebrates the wheat-harvesting manded by the torah: when you enter the season. land which the l-rd your G-d is giving you as a heritage, and you inherit it and settle it; chag Shavuot (festival of weeks) – you shall take from the first fruits of the 3 the festival follows a seven-week land ... and place them in a basket. And you count that begins on the second day of shall go to the place which the l-rd your G-d Passover. shall choose to rest his name.... (devorim 26). 4 zman Matan torateinu (the time of the Giving of our torah) – “torah” each year, the israelite farmer repeated the means “law” and “instruction.” this is the process, selecting from the first and finest of day on which the 600,000 collective souls his orchard to bring to the holy temple in (which include all souls till the end of time) jerusalem on the festival of Shavuot. By gathered at Sinai were instructed on “the doing so, he proclaimed: My days are con - path along which they should walk and the sumed with working the land, my nights with deeds which they should do.” thoughts of seed, soil and weather; but the XXXXXXXXXXXXXXXX PAGE 12 XXXXXXXXXXXXXXXX

Q lawS & cuSToMS Q

meat which was ritually slaughtered. Since decorate homes And 1 1 none of their meat was previously Synagogues with flowers slaughtered and the torah was given on Since Shavuot is also called the “harvest Shabbat – when it is forbidden to slaughter festival,” it is customary to adorn the home animals – they were forced to eat dairy for and synagogue with fruits, flowers and the rest of the day. greens. furthermore, our Sages relate that two loaves of bread were offered in the although Mount Sinai was situated in a • holy temple on the holiday of Shavuot. to desert, when the torah was given the moun - commemorate this offering we eat two meals tain bloomed and sprouted flowers. on Shavuot; one dairy and one meat. Additional reasons: fruits: in the time of the Beis haMikdash, the first fruits ( Bikkurim ) were brought to the Beis hamikdash, begin - dAy one of ShAvUot ning on Shavuos. Greens: our Sages taught that on Shavuot judgment is rendered Qtorah Readings regarding trees in the field. • exodus 19:1-20:23; numbers 28:26-31 • haftorah: ezekiel 1:1-28; 3:12

1eat dairy foods1 General overview: the israelites experi - chalav—the hebrew word for milk—has ence the divine revelation at Mount Sinai • and hear the ten commandments. the the numerical value ( Gematriah ) of 40 reminding us the number of days and nights day's reading, which relates that which that Moses remained on Mt. Sinai. transpired on this very date millennia ago, also describes the preparations for, one of the eight different names for Mt. and aftermath of, this historic event. •Sinai is “ Gavnunim ,” which means white like the children of israel camp opposite cheese. Mount Sinai, where they are told that • the words in the torah referring to the G-d has chosen them to be his "kingdom Shavuot holiday offering are “ Minchah of priests" and "holy nation." the people chadashah l'hashem b'shavuotaychem ,” respond by proclaiming, "All that G-d has which are also an acronym for the hebrew spoken, we shall do." on the sixth day of word m'chalav—from milk.” the third month (Sivan), seven weeks • when the jews received the torah on after the exodus, the entire nation of Shavuot they were commanded only to eat Cont’d

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israel assembles at the foot of Mount QReading of the ten commandments Sinai. G-d descends on the mountain All men, women and children should go to amidst thunder, lightening, billows of synagogue to hear the reading of the ten smoke and the blast of the shofar, and commandments. summons Moses to ascend. G-d proclaims the ten commandments, commanding • the lubavitcher Rebbe encouraged the people of israel to believe in G-d, not the bringing of even the youngest of to worship idols or take G-d's name in children to the reading of the ten vain, to honor their parents, keep the commandments on Shavuot. this is in Shabbat, and not to murder, commit commemoration of the jewish people adultery, steal, bear false witness or covet declaring: “our children are our guaran - another's property. the people cry out to tors [th at we wi ll keep the torah].” this Moses that the revelation is too intense was the only guarantee acceptable to G-d. for them to bear, begging him to receive the torah from G-d and convey it • when we read the ten commandments, to them. it’s not about something that happened in ancient history. it’s about what’s happening in the here and now. when we QStaying up the first night; hear the ten commandments in our tikkun leil Shavuot synagogue, G-d considers it as though we on the day of the giving of the torah, were hearing them read to us at Mt. Sinai. instead of rising early to adequately prepare just as every single jewish person—male, for the momentous event which was sched - female, old, young—was present at Mt. uled to take place, the jewish People slept in. Sinai, so too, every person should attend to make amends for this mistake, we stay the annual Mt. Sinai experience of re- awake every year on the first night of receiving the torah from G-d on Shavuot. Shavuot. jews gather to participate in a night of spiritual preparation. Qthe Priests bless the congregation with the Priestly Blessing during the Musaf throughout the night we read the “tikkun prayer. leil Shavuot” the tikkun contains bits and pieces of all areas of the torah: the five Books of Moses, Prophets, holy writings, QMany communities chant the Akdamot Mishnah, zohar, the 613 commandments, poem before the reading of the torah. and more (see the structure above p.12). other simply study torah – any topic of Cont’d interest – throughout the night. this prepares us to receive the torah (including the ten commandments) the next morning. XXXXXXXXXXXXXXXX PAGE 14 XXXXXXXXXXXXXXXX dAy two of ShAvUot accepted a life of poverty among people Q torah Readings whom she admired. • deuteronomy 15:19-16:17; numbers this is how it all came about: 28:26-31 it was in the days when the judges ruled • haftarah: habakkuk 2:20-3:19 in israel. the children of israel had become lax in their observance of the General overview: the day's reading torah and had brought G-d's punishment discusses the three biblical festivals – upon themselves. A terrible famine Passover, Shavuot, and Sukkot – some of ravished the land. the laws regarding each of these individ - there was a certain man in judah named ual festivals, and the commanded elimelech. he was a wealthy merchant to rejoice and be present in the holy who was not used to hunger and poverty, temple during these holidays. and so he thought he would escape from on the second day of Shavuot we read the misery by moving elsewhere. he took from deuteronomy chapters 14-16 which his wife, naomi, and their two sons, and detail the laws of the three pilgrimage settled in Moab. festivals -- Passover, Shavuot and Sukkot Ruth befriended this jewish family and -- on which all jews came "to see and be began comparing their different way of seen before the face of G-d" in the holy life to her own. As her admiration for temple in jerusalem. jewish laws and customs grew, she became more and more dissatisfied with Q the yizkor memorial service is recited the meaningless idol-worship of her own (and charity is pledged) for the souls of people. when one of naomi's sons asked departed loved ones. her to marry him, she was happy and proud to accept.

Q Some communities have the custom to She did not regret giving up her life of read the Book of Ruth on the second day luxury, her royal title, and her future of Shavuot. prospects for wealth and honor. All she saw was the selfishness and mercilessness SUMMARy of RUth: of her own people, and how the jews, to whom she now had attached herself, were uth was a Moabite princess who so different. was imbued with lofty ideals. She time passed and elimelech and both his Rwas dissatisfied with the idol- sons died. naomi was left a poor widow, worship of her own people, and when the not knowing what to do or where to turn. opportunity arose, she gladly discarded the privilege of royalty in her land and Cont’d

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She turned to Ruth and to her other it was harvest time when Ruth and daughter-in-law orpah (also a Moabite): naomi came to the land of judah. they “My daughters, i must go away. i have were both weary from their journey, and decided to return to my home, to Ruth prevailed upon naomi to rest while Bet-lechem. i am a poor woman with no she herself would go out into the fields means of supporting you, and there is no of Bet-lechem, and see what food she reason why you should suffer too. take could find to sustain them. my advice and go back to your parents' Ruth entered a field where many men home. your husbands are dead, and were busy cutting grain, binding it into perhaps if you remain in your own coun - sheaves, and piling them onto wagons try, you may find other men to marry. i and carting them away. have lost my sons forever, but you are hesitant yet spurred on by her still young, you can get other husbands.” hunger and by the thought that she must orpah sadly kissed her mother-in-law get something for her dear mother-in- and bade her good-bye. But Ruth clung law, Ruth went into the field and sat tearfully to naomi and begged her to down for a while to rest and to see what allow her to go with her. She implored luck she might have there. her with these touching words: Suddenly she was startled to hear a “entreat me not to leave you and to kind and gentle voice: “G-d be with you, return from following after you; for stranger!” wherever you go, i will go, and where you Ruth acknowledged the friendly greet - lodge, i will lodge; your people are my ing. She was grateful to hear the same people, and your G-d is my G-d; where kind person speak on: you die i will die, and there will i be “come along into the field. do not be buried; the l-rd do so to me, and more bashful! Gather some ears of grain and also, if anything but death part you and satisfy your hunger!” me.” it was Boaz, the owner of the field, Ruth knew full well what she was who thus addressed Ruth. Boaz was the doing. naomi had reminded her of the judge of the jewish people at that time. difficulties that confronted the jew at all Ruth thanked him and plucked some times, yet Ruth was unshaken in her de - ears of grain. As she was about to depart, termination to follow her mother-in-law Boaz urged her to stay a while and gather and cling to the faith she had adopted - what the peah - what the reapers had left the faith that had become so dear to her. in the corners of the field. the future was to prove that Ruth be “what is peah?” asked Ruth. justly rewarded for her high resolve; even “our torah tells us that when the in her poverty she had no regrets.

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owner of a field has his grain cut, he is “when the owner of a field is taking obligated to leave a corner of the field for his load of grain to his granaries, it is the poor, the needy, and the stranger to possible that he may have forgotten come and reap for themselves,” answered some sheaves in the field. well, the torah Boaz. forbids him to go back and get them, but “how wonderful!” exclaimed Ruth. he must leave these forgotten sheaves for And so she stayed and cut the grain from the poor, the widow, the orphan, and the a corner of the field, and was then again stranger.” about to go away. Ruth was so happy with her good “you do not need to go yet,” urged fortune. She had gathered almost more Boaz. “why not stay and benefit from than she could carry. She and naomi leket?” were now well provided-for. She thanked “what does leket mean?” asked Ruth. Boaz once more, and he made her promise to come again. “According to our torah, if a reaper misses some grain with his scythe, he is Ruth was full of excitement as she not allowed to go back, but must leave hastened to her mother-in-law and the grain which he has either failed to cut related all that had happened to her in or has dropped, and this must be left as the fields of Boaz. naomi was happy that `gleanings' for the poor and the Ruth had been so successful and had stranger,” explained Boaz patiently. found favor in the eyes of Boaz the noble land-owner. She told Ruth that Boaz was Ruth said nothing, but saw no reason a kinsman of elimelech. for refusing to take advantage of the laws of the torah, which she herself had so in the meantime Boaz had made in - gladly embraced. quires about the stranger who had cap - tured his heart with her modesty and when she had gathered a whole bas - piousness, and he discovered that she was ketful, she went up to Boaz, thanked him the widowed daughter-in-law of naomi. very sincerely for his kindness, and got when Boaz asked Ruth to marry him, ready to depart. naomi urged her to do so. “there is no need for you to go yet,” And so Ruth was unexpectedly coaxed Boaz. “there is still shikchah rewarded with wealth and happiness. which you can take.” Ruth and Boaz had a son named oved “the torah is indeed boundless in its who became the father of jesse (yishai). care for the less fortunate ones,” said the youngest son of jesse was david, who Ruth. “now please tell me what is became the l-rd's anointed and beloved shikchah?” king of all the jewish people. Q

XXXXXXXXXXXXXXXX PAGE 17 XXXXXXXXXXXXXXXX why do we read Megillat Ruth on Shavuos? covenant with G-d by willingly accepting his torah. the conversion steps taken by Ruth, 1 Ruth was the ancestor of King david, and converts until this very day, are derived who passed away on Shavuot (and ac - from the steps the jewish people took at cording to some he was also born on this Sinai in the process of receiving the torah. day). 3 Shavuot is also known as chag 2 Ruth was a convert to judaism, will - hakatzir - the harvest festival. the ingly entering a covenant with G-d Book of Ruth discusses he harvest and how through the acceptance of his torah. on the poor were treated in the harvest season Shavuot, the jewish people entered this with sympathy and love.

Q The Significance of MaTTan Torah Q

a formal giving of the mitzvot – metzu - vah v’oseh (Kidushin 31a. Baba Kama av yosef on the day of Atzeret 38a). Until Mattan torah mitzvot were (Shavuot) said: if not for this preformed not by command, but through Rspecial day’s effect how many human initiative, similar to a child being yosef’s would there be in the street trained and educated. At Sinai our relation - (marketplace) – Pesachim 68b ship with G-d and our commitments were Until Mattan torah there was schism formalized – like a collective bar-mitzvah of between the higher” and the the jewish people. the mitzvot are now “lower.” Mattan torah fused heaven infused with divine power and command. and earth, spirit and matter to the point that we now have the power to b the jewish people became a formal actually transform physical matter nation, like a new convert who is into a cheftzah of kedush a, a piece of considered a new being, a newborn child holiness. thus Rav yosef’s declara - (Kerisos 9a). tion: if not for this day how many yosef’s would exist in the material c Uniting heaven and earth, spirit marketplace. Mattan torah trans - and matter formed Rav yosef, even as he is in At Sinai the world changed. for the first time the physical marketplace, into a the human race was given the opportunity unique being to bridge heaven and earth – to fuse spirit (likkutei Sichos vol. 8 p. 263. vol. 16 and matter. Until that point there existed an p. 211). XXXXXXXXXXXXXXXX PAGE 18 XXXXXXXXXXXXXXXX invisible wall between the transcendental and • the ten commandments are general and the material. A decree, a schism separated inclusive commandments which have all the between above and below. “that which was 613 torah commandments incorporated above could not descend below, and that within them. in these ten one can find the which was below could not ascend above.” root of all the other commandments.

Sinai opened a door that allows mortals in a why are the ten commandments stated material world to become divine. it gave us • in the singular (Anochi hashem elokecho, the power to spiritualize the material, and to and not elokeichem), though they were said make our lives sacred, not just ethical. Sinai to millions of people gathered at Sinai? to created an interface that bridged heaven and teach us that the torah was given to each earth, without compromising one or the person as an individual. every single person other. the finite can become one with the heard the commandments as if they were infinite; matter one with spirit; the sacred being spoken to him/her alone – “when G-d one with the secular. Because G-d is neither spoke to the jews, each individual said ‘G-d is spirit nor matter, he gave us the power to speaking with me’” (Pesikta d’Rav Kahana completely integrate the two. Parshas hachodesh ha’Shlishi, on the verse once in history the schism between sense Anochi). and spirit was bridged. Sinai was this unprecedented event. 3322 years ago heaven and earth achieved fusion. empowering us – e G-d chose Us, we chose him till this day – to allow our own senses to reach the ethereal, and maintain the inte - the day we stood at Sinai is more than the gration in our daily lives, in a sustainable and day we received the torah from G-d. this permanent fashion. At Sinai we received a was also the occasion on which the Almighty blueprint for life (called the torah) – like a chose us as his people. life operators’ manual – which instructs us “choice” exists on many levels. A person how to marry the divine and the human. might choose something because of its positive qualities—but these are “compelled” choices—the positive qualities of these things d the 10 commandments have dictated that they be chosen. A true choice is a free choice—a choice that is not • our sages relate that when the people of influenced by anything, a choice that is a israel stood at Sinai and G-d spoke the ten pure expression of the chooser’s quintessen - commandments, so overwhelming was the tial desire. experience that “with each and every utter - At Sinai we were truly chosen, in a choice ance, their souls flew from their bodies.” free of all reasons and conditions. At Sinai was established that “A jew, although he has Cont’d XXXXXXXXXXXXXXXX PAGE 19 XXXXXXXXXXXXXXXX sinned, is a jew,” simply because he is the “the house of jacob” are the women; “the object of G-d’s quintessential choice. children of israel” are the men.... Relate the when G-d chose us at Sinai, we responded in general principles [of torah] to the women, kind. we chose him as he chose us: because and pronounce [its] exacting particulars to our very self—the quintessential “i” that the men. - Mechilta, ibid. transcends all reason and calculation—so why was Moses sent to the women first? desired. G-d told Moses to relate the “general princi -

So when we heard the divine voice at Sinai ples” of the torah to the women, and its proclaim “do not steal,” we accepted it not “exacting particulars” to the men. the merely as a sane and rational law of civilized woman relates to the essence, the all-inclu - life, but as the will of G-d. when we heard sive, in torah; the man relates to the detail, “honor your father and your mother,” we the specific law, the particular application. embraced it not merely as a dictum of first, the torah must be received as is, free decency and gratitude, but as the will of G-d. of talmudic pilpul , free of philosophical we committed ourselves to his commands theorizing, free of mystical experience – free not for their beneficial qualities, but as a of everything save the unequivocal identifi - response to his unequivocal, unreasoned cation with its truth. Go first to the jewess, choice of us as his people. said G-d to Moses, for she is the prime conduit of this first step in the communica - tion of My truth to humanity. then, go to f Special role of children as guarantors the men and instruct them of the details; it is they who shall play the pivotal role in the when G-d gave us the torah, he wanted second stage – the application of torah to guarantors that we would forever study and the particulars of man’s external experience observe this holiest of gifts. But even the of his world. suggestion of Abraham, isaac, and jacob standing in as guarantors was not good thus the man is the one with the more enough. who was G-d’s choice? the children. “intellectual” relationship with torah – it is the youngest of our people are, in fact, the to him that the commandment “study it day ones who guarantee that we will cherish, and night” is directed. the woman, on the learn, and keep the torah. other hand, imbibes the torah at its supra- rational root with her female faith and receptiveness. She is one with the truth of G-d, without the need to dissect it and g Special role of women analyze it--a process that is crucial for the And Moses ascended to G-d. And G-d called to particular-minded man, but which cannot him from the mountain, saying: “So you shall but deflect its force and refract the intensity relate to the house of jacob, and pronounce of its light. to the children of israel...” exodus 19:3 Cont’d XXXXXXXXXXXXXXXX PAGE 20 XXXXXXXXXXXXXXXX

[this distinction is also seen in the role of much “jewish blood” there is in his parent - the father and mother in determining the age. on the other hand, regarding the par - identity of their child. According to torah ticulars of his jewishness--his tribal identity, law, it is the mother who determines the or his classification as a “Kohen,” “levite,” or jewishness of the child: if the mother is “israelite” – the child takes wholly after his jewish, so too, is the child; if the mother is father.] not, neither is the child, no matter how

Q More iMPorTanT ShavuoT evenTS Q

King david’s yahrzeit (yerushalmi the Baal Shem tov very much chagiga 2:3. tosafot, Atzeret, cherished the 2nd day of Shavuot chagiga 17a) and would eat a special meal and farbreng much on that day (Sichas Baal Shem tov’s yahrzeit (1st day Shavuot 5704. likkutei Sichos vol. 4 of Shavuot). See likkutei Sichos vol. 4 p. 1027) p.1027. vol. 8 p. 22

thiS yeAR: 250th AnniveRSARy of BAAl SheM tov’S yAhRzeit See Appendix: how the Baal Shem tov changed the world

iSRAel! iSRAel! An old chassidic manuscript describes Rabbi israel’s birth as G-d calling the the festival of Shavuot is the name of his people. when a person yahrtzeit (anniversary of the passing) loses consciousness, one of the things of Rabbi israel Baal Shem tov, that is done in the effort to revive him founder of the chassidic movement, is to call him by his name. the uncon - who was born on the 18th of elul, scious person might be deaf to all 5458 (1698). Cont’d

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other sounds and words, but the sound of his own name—a sound relating to his very identity—will Q penetrate to the pith of his soul and rouse it to life. voiceS our sages tell us that “every day, three hundred years ago, the jewish an echo resounds from Mount Sinai” people were in a state of faintness and beckoning to man to come close to G-d. stupor. the devastating pogroms of 1648-9, in which hundreds of thou - Said Rabbi israel Baal Shem tov: have sands of jews were massacred and you ever met someone who told you more than 300 jewish communities that he hears this echo? to what were utterly destroyed, and the havoc purpose is this proclamation if no one and disillusionment wreaked by the hears it? false messianism of Shabbetai tzvi in But often a person is seized by a feeling the 1660s, had left the people of is - that has no identifiable source or cause. rael broken in body and shattered in he may be struck with a sudden joy, or spirit. fear, or regret. he may suddenly resolve to revive the spirit of israel, G-d called to turn a new leaf in his life, to embark out the name of his people. A soul on a new initiative in his spiritual devel - called “israel” was sent to the world to opment. from where do these unpro - rouse the identity of israel and voked awakenings come? breathe love and joy into jewish life. every day, an echo resounds from Mount Sinai.

BioGRAPhy

Rabbi israel Baal Shem tov (Besht) (1698-1760)

the founder of chassidism, the Besht sin - and perpetual creation. the Besht’s great gle handedly reinvigorated mystical ju - student, Rabbi dovber, the Maggid of daism in a demoralizing period. he Mezritch, continued his legacy and passed emphasized the power of each individual it on to his many students, who became soul; the concepts of love of your fellow; the founders of each of their respective serving G-d with joy; divine Providence chassidic dynasties.

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Biographical highlights: 7 Marries leah Rachel (daughter of renowned talmudist, ephraim of 7 1698: Born on 18 elul, in okup, Ukraine on the Polish-Russian Brody) with whom he has a son border, to eliezer and Sarah. and daughter. Moves to the carpathian Mountains. Rabbi eliezer was one of the ‘hidden tzaddikim’. 7 1724-1734: leads a secluded life dedicated to intensive study of 1703: orphaned of both parents 7 the torah. Receives instruction at age five. Placed in the care from Achiya of Shilo, the ancient of the community. prophet of King david's time, 7 Becomes a teacher’s assistant at a who appears regularly to teach young age. him the secrets of the torah. Aged 14, joins a group of ‘hidden 7 7 1734: Begins to teach publicly at tzaddikim’ ( nistarim ) led by Rabbi age thirty-six. Settles in talust Adam of Ropshitz. and later in Medzhibuzh in the western Ukraine. this marks the 7 Aged 18, introduces new service for the nistarim , namely to birth of chassidism. devote themselves to the 7 his main student and subsequent education of jewish children. successor is Rabbi dov Baer, the Maggid of Mezeritch. 7 Becomes the spiritual leader of the nistarim . directs them to now 7 1760: Passes away on Shavuot in focus on the education of adults. Medzhibuzh, at age 62.

g M a j o r c o n c e P T S

f love your fellow f living with joy f Perpetual creation f non-ascetism; f divine Providence transforming the material

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Q Major ShavuoT TheMeS & inSighTS Q coSMic MARRiAGe out the garbage and pay the bills.” Marriage is not merely a composite of details, it not he spiritual mystery of the union just about convenience or getting the job between man and woman is implied done, it’s about embracing another soul in Tin the name given to the festival of your life. Shavuot in the talmud: “the Marriage day.” what marriage occurred on this day? At there are two kinds of love – selfish and self - Mount Sinai G-d gave mankind the gift of the less love. Selfish love is conditional - you love torah - a blueprint to enable man to spiritu - on condition that your needs are met, and alize the physical world. Shavuot is thus when your partner falls short of serving your considered a marriage between G-d and the needs, you may be tempted to reject them people, between heaven and earth. and search elsewhere. with conditional love, we see our partners as an extension of our - the use of the term marriage in relation to selves and feel that it is our responsibility to the giving of the torah suggests a parallel to correct or change them. Although we physical marriage. the giving of the torah constantly learn from each other, the role of was an awesome event, an unprecedented a spouse is not that of an authority or a divine experience. what does this unique teacher, but that of an equal. the torah tells spiritual encounter between man and G-d us that marriage begins with unconditional have to do with the corporeal marriage love and acceptance of the entire person - between a man and woman? let us explore first “accept Me” and the details will follow some parallels between the divine and the from there. human models of marriage.

PARtneRShiP UnconditionAl AccePtAnce At Mount Sinai, G-d initiated a reciprocal the midrash relates that before God gave relationship, a partnership with mankind. the torah to the jewish people, he said: when G-d descended onto Mount Sinai, it was “Accept Me … and then accept My decrees.” necessary for Moses to respond by ascending in a marriage relationship, it is essential to the mountain. judaism teaches that the rela - accept and embrace your partner as they are tionship between man and G-d is not an in essence before addressing individual immature reliance or passive dependence on needs. too often we treat marriage only as a heaven. we believe that G-d’s blessing is pres - contract based on mutual benefit: “i will look ent in all that we do, but it is incumbent after the kids and cook the meals if you take upon us to utilize the tools and resources at Cont’d XXXXXXXXXXXXXXXX PAGE 24 XXXXXXXXXXXXXXXX our disposal to fashion a vessel to contain because of physical, intellectual, emotional the blessing. and psychological compatibility, but don’t the give and take of a dynamic relationship take into consideration spiritual compatibil - between husband and wife necessitates a ma - ity. Spiritual compatibility entails not just a ture sense of self. Ascending the mountain shared desire to build a home and family, it symbolizes the confidence that you matter, also involves a spiritual vision of how you, as that you as an individual have a vital role to a couple and a family, want to impact the play in the world. when this is lacking, world; how you envision your unique contri - unhealthy co-dependence can arise where bution to others; how you intend to build partners rely on each other to compensate something that is greater than both of you. for their own lacks. Marriage partners should Shavuot, the Marriage day, inspires us to look to each other to complement who they view marriage not just as a union between are so that together they can create a two people, but as the marriage between powerful partnership. heaven and earth, between G-d and man. when we harness the mystical power of love and marriage, recognizing that it is a viSion manifestation of the divine union, our G-d shared a vision with us at Mount Sinai, a marriages will become a microcosm of a blueprint of how to bring sanctity and spiri - cosmic marriage. the unity this manifests tuality into the world. Perhaps the ingredi - will penetrate through the physical ent most lacking in marriages today is a and spiritual dimensions shining a light for shared spiritual vision. People often marry eternity.

he An UncloUded hARveSt ethics Tof the Achitofel instructed his children in fathers tells three things [before his death]: us that do not enter into quarrels. do not “there are three crowns: rebel against the sovereignty of the the crown of house of david. if it is a clear day on torah, the the festival of Shavuot, sow wheat. crown of kehunah (priesthood) and the crown of sovereignty. But the crown of talmud, Bava Batra 147a good name supersedes them all.” Cont’d

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Sovereignty, priesthood and torah the first thing he tells them is: “do not constitute the three primary objects of enter into quarrels.” this is a reference human striving: power, spirituality and to the folly of Korach, whom the torah wisdom. there are two basic considers the father of all disunity and approaches to the attainment of these strife. Korach contested the legitimacy goals: the approach of of the kehunah , argu - one “whose wisdom comes therein lies the ing that spirituality before his piety”—who should not be defined deeper significance relies on his own under - by a hierarchical standing to guide him in of the three pieces of priesthood but by his quest; and the advice he offers to every individual in the approach of one “whose his children before his community, regard - piety comes before his passing: he is warning less of his vocation wisdom”—whose commit - and calling in life. ment to G-d takes prece - them not to repeat Korach had many dence over his his error of placing logical arguments in understanding. As the wisdom before piety, support of his view. above-quoted mishnah as this pertains to But because he did concludes, the “crown of not accept that it is the three “crowns” good name”—of good G-d, not man, who works and obedience to of human aspiration. defines the nature of the divine will—must spirituality and the supersede all other “crowns.” means of its attainment, his aspirations

Achitofel was one of the greatest sages ended up destroying him and all who of his generation (King david called joined him in his campaign. him “my master and teacher”). yet all the second piece of advice that his life he followed the route of giving Achitofel had for his children concerns precedence to his reason over his the second crown, the “crown of sover - piety—a path which brought him much eignty”: “do not rebel against the sov - grief. therein lies the deeper signifi - ereignty of the house of david.” cance of the three pieces of advice he Achitofel had been among the leaders offers to his children before his passing: of Absalom’s ill-fated rebellion against he is warning them not to repeat his david—and he had many sound argu - error of placing wisdom before piety, as ments on which to base his claim that this pertains to the three “crowns” of david had forfeited his right to the human aspiration. throne. here, too, the root of Cont’d

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Achitofel’s error was his failure to set Achitofel is saying—you must recognize his obedience to the will of G-d above that the source of all wisdom is the all else, including the deductions of the festival of Shavuot, which is the day we most brilliant of minds. entered into a covenant with G-d and

finally, Achitofel addresses the attain - received the torah from him. only ment of the “crown of torah,” telling when you have a clear vision of his children: “if it is a clear day on the Shavuot—only when you achieve an festival of Shavuot, sow your fields with unclouded view of the commitment to wheat.” in the writings of our sages, G-d that must precede all human “wheat” is a metaphor for wisdom. the understanding—will your crop of “tree of knowledge,” says the Midrash, reason grow straight and true and “was wheat.” the talmud states that “A beneficially nourish your life. child does not learn to say ‘father,’ Based on an letter by the Rebbe dated until he has tasted grain.” if you want erev Shavuot, 5709 (june 2, 1949) your “wheat” to turn out right—

h of the wealthier chasidim to enter into the Rebbe's study.

A Successful Sermon honored and humbled to have been singled t was the custom of Reb chaim of Sanz, out, they listened carefully to Reb chaim's the Sanzer Rebbe, to deliver a public words. “i am old and i don't have the Idiscourse at the afternoon meal on strength to address the entire congregation Shavuot. as i have in previous years. And so, i have this much anticipated event was attended asked you to come and i will speak only to by hundreds of his chasidim who traveled to you, very briefly, about an important spend the holiday with their Rebbe and matter. it is urgent that i have two thou - rejoice in his holy words. sand rubles to marry off a poor bride. i am entrusting you the matter to organize this one year all were assembled as usual, but to between yourselves. i expect the sum to be their surprise and disappointment, the pledged by the end of the holiday. i am wait - Rebbe failed to appear, retiring to his room ing to hear from you. come to me as soon as instead. the money has been amassed.” the chasidim were worried and began to in no time flat the Rebbe's attendants came speculate as to why the Rebbe had departed to inform him that the matter was taken from his usual custom. care of. the Rebbe's attendants passed through the the wealthy chasidim had arranged to con - murmuring crowd and motioned to several Cont’d XXXXXXXXXXXXXXXX PAGE 27 XXXXXXXXXXXXXXXX tribute the entire sum among themselves, ing the tractate Shevuot if we want to finish and the money would be presented to the it by the time Shavuot comes along.” Rebbe at the close of the yom tov. Reb "do you think that Shevuot deals with the chaim was overjoyed with the manner in laws of the holiday?" asked their father smil - which his plea had been received by his cha - ing, for that was not the case. sidim. he cried out, “this Shavuot i certainly have delivered my most successful sermon!” “no,” replied the boy. “i know it deals with the laws of oaths, but i have a reason why we should study it now. on that first h Shavuot, all the jews took an oath at Mount Sinai to keep the commandments of the Shavuot: holiday or oath? torah, and that promise has been binding he two famous rabbis, Reb Shmelke ever since. i want to learn the laws of oaths of nikolsburg and Reb Pinchas of so i can understand how important it is to Tfrankfurt were brothers, the sons of keep a promise and how serious it is to break the Rabbi of tchortkov, Reb tzvi hirsh one. i figured out that there are forty-nine halevi horowitz. even as small children they double pages of this tractate and forty-nine were known as prodigies. days between Pesach and Shavuot, and if we when they were quite young their father learn a double-page every day, we will finish took over the duty of teaching them torah. in time for Shavuot.” it was a challenging job and he taught them Rabbi tzvi hirsh was pleased by his son's as quickly and as much as their brilliant erudite reasoning and he happily agreed to minds could absorb. when they were both learn according to his suggestion. well below ten years of age, they were By the time lag B'omer had arrived (the already learning the talmud with several thirty-third day of the omer), they had commentaries. reached a section in the tractate which men - As part of their schedule, they would learn tioned a law in the name of Rabbi Shimon the laws which pertained to the next bar yochai. approaching holiday. And so, when the little Shmelke jumped up from the table holiday of chanukah ended, their father excitedly: “father, father, you see how began the study of the tractate Megilla. wonderful! this is the day of Rabbi Shimon having completed it by Purim, they began bar yochai's yahrzeit, the thirty-third day of learning the tractate dealing with the laws the omer, and here his name is mentioned. of Passover, which they finished right on not only that, but it says '...and they laughed target; the day before Pesach. in the land of israel,' and everyone knows Shmelke, the elder of the two boys then said that it's a custom to make a big celebration to his father, “now we have to begin learn - in israel on this day!” the father and sons Cont’d XXXXXXXXXXXXXXXX PAGE 28 XXXXXXXXXXXXXXXX finished exactly as they had calculated, although they had to study a double-page every day. Q the following year when Pesach had passed, the Previous Rabbi tzvi hirsh again asked his sons what Rebbe’s would they wished to learn in preparation for the bless people holiday of Shavuot. this time the younger before Shavuot child, Pinchas, answered: “i think we should with this greeting: begin the tractates of Ketubot (marriage “l’kabolas contracts) and Kiddushin (the laws of hatorah b’simach marriages).” u’b’pnimiyus,” Questioned his father, “what do they have toward receiving to do with Shavuot?" the torah with joy and internalized.” "that's easy. on Shavuot, G-d took the jewish people to be his -- it was like a wedding -- and joy: said the words, `And i have betrothed you Since the commitment to torah study to Me forever.' and performance of mitzvoth faces var - you taught us that he held Mount Sinai over ious challenges and obstacles, we there - our heads like a marriage canopy. the holy fore need to receive the torah with joy. words of the torah were like our marriage when we accept something with joy it contract, and he gave us a gift as well – the will continue to be performed with joy oral torah. that is why i think we should and will endure. learn the laws of marriage contracts and betrothals – so we will know that the internalized: ‘wedding' of israel and G-d was a valid one and that both G-d and the jews are obligated torah and mitzvoth have to be per - to fulfill all the points of the contract.” formed with your entire inner soul. not merely mechanically, in thought, Rabbi tzvi hirsh couldn't help beaming with speech and action. Also not only with pride from his son's well-reasoned words. the cognitive and emotional faculties. the three scholars learned the two tractates But with the inner essence of the soul. in record speed, finishing two double pages a day until, forty-nine days later, they cele - (likkutei Sichos vol. 4 p. 1307) brated both the holiday of Shavuot and the successful completion of their studies.

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absolute freedom and defining for us a h blueprint for life, all morality becomes two SinAi RevolUtionS arbitrary and relative. case in point: the nazis defied “though shall not murder” t Sinai the human race received its only because they first defied the first mandate how to build a civilized commandment of accepting G-d who world. A gave us all life and freedom. instead, they two major revolutions took place at chose to “play G-d” and arbitrarily decide Sinai. who has a right to live and who not.

first and foremost Sinai declared that that is the first Sinai revolution: the G-d gave us freedom. the ten com - bestowal of freedom on all human mandments begin with the statement: “i beings. am your G-d who delivered you from [the the second revolution that took place at bondage in] egypt.” the sages explain Sinai was even greater than the first: that egypt in hebrew ( Mitzrayim ) refers to all forms of slavery and confinement, Before Sinai there was an impenetrable anything that inhibits human freedom. rift between heaven and earth, between matter and spirit. An invisible wall then the remaining nine command - separated between the transcendental ments declared at Sinai define the system and the material. A decree, a schism that we must build to maintain our separated between above and below. freedom and construct a civilized “that which was above could not descend universe (“thou shall not murder,” below, and that which was below could “thou shall not steal,” etc.) not ascend above.” the opening of the Bible (torah) formal - At Sinai the world changed. heaven was ized at Sinai states that the human being unplugged. Sinai opened a door, never was created in the divine image. By this again to be closed, that allows mortals in virtue each of us has unalienable rights. a material world to become divine. for once that axiom is in place then we have the first time the human race was given the solid foundation upon which all law the opportunity to bridge heaven and and order stands: the divine authority earth – to fuse spirit and matter. it gave that has endowed us all with fundamen - us the power to spiritualize the material, tal freedom and with a moral system by and to make our lives sacred, not just which to live. ethical. take away the bedrock of the first commandment, all else inevitably falls. h with no creator imbuing us with

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h both a profoundly mystical experience and simultaneously an intense sensual SinAi fiRewoRKS experience – a multi-sensory event that stimulated all the human senses: thunder “the third day arrived. there was thun - and lightning, the escalating shofar blast, der and lightning in the morning, with a smoke and trembling. while the senses heavy cloud on the mountain, and an ex - were all engaged at Sinai, they also felt tremely loud blast of a ram's horn. the an intense awe of an experience beyond people in the camp trembled. Moses led anything physical. indeed, the people the people out of the camp toward the actually achieved a state of synesthesia: divine Presence. they stood transfixed at “All the people saw the sounds – they saw the foot of the mountain. what is ordinarily heard, and they heard “Mount Sinai was all in smoke because of what is ordinarily seen” (20:15 and the Presence that had come down on it. Mechilta on the verse). with all the G-d was in the fire, and its smoke went up dramatic sounds and sights – Sinai like the smoke of a lime kiln. the entire opened doors beyond the perceived mountain trembled violently. there was senses, actually fusing them into one. the sound of a ram's horn, increasing in true and healthy sensuality was born. volume to a great degree. Moses spoke, and G-d replied with a voice” (exodus 19:16-19). n the third month following the why did the Sinai experience have to be children of israel's exodus from so dramatic and pronounced? it would Ithe land of egypt; that same day seem that the profound spiritual event they came into the wilderness of that was Sinai would be intimate and res - Sinai... And there israel camped onant, without needing to rely on a spec - opposite the mountain tacular display of fireworks. (exod us 19: 1-2)

indeed, the Midrash explains that the At all their other encampments, the first tablets were broken due to the fact verse says vayachanu (“and they that they were accompanied with high- camped,”in the plural); here it says level fanfare. thus the second tablets vayichan (“and he camped,” in the were given on yom Kippur in silence. singular). for all other encamp - “nothing is more beautiful,” the Midrash ments were in argument and concludes, “than modesty.” dissent, whereas here they camped as one human, with one heart yet, the purpose of Sinai was to permeate (Mechilta, Rashi) the sensory universe, and infuse our tan - gible existence with the divine. Sinai was

XXXXXXXXXXXXXXXX PAGE 31 XXXXXXXXXXXXXXXX SPecial Q SuPPleMenT Q honoring the baal Shem Tov’s 250th Yahrzeit (5520-5770. 1760-2010)

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EXCLUSIVE FOR SHLUCHIM Perfect for a shturem’dike, groundbreaking lecture, class or sermon

“in connection with the 200th yahrzeit of the Baal Shem tov on the first day of Shavuot…i request of you to encourage Rabbis… to devote their words on this special day [Shavuot] (or close to it) to speak about the personality and torah of the Baal hahilula [the Baal Shem tov], founded on the adnei paz (pillars of jade) of Ahavas hashem, Ahavas hatorah and Ahavas yisroel, that they are all one” – Rebbe’s letter to Sefardic chief Rabbi nissim, lag B’omer 5720 (igros Kodesh vol. 19 p. 301)

My hope is that you speak to the children about the Baal Shem tov’s 200th yahrzeit… permeated with chassidishe light and warmth (igros Kodesh vol. 19 p. 351)

h

in response to the Rebbe’s request 50 years powerful presentations about the ground - ago (in connection with the 200th yahrzeit breaking contributions of the Baal Shem of the Baal Shem tov) that Rabbis “devote tov, which you can easily integrate incorpo - their words” on Shavuot (or around this rate into your lectures, sermons or classes time) “to speak about the personality and during this Shavuot. torah of the” Baal Shem tov – here are two

1. how the BAAl SheM tov chAnGed the woRld 2. five teAchinGS of the BAAl SheM tov thAt cAn chAnGe yoUR life XXXXXXXXXXXXXXXX

QThe baal SheM Tov’S 250th YahrZeiT Q

how the BAAl SheM tov chAnGed the woRld

his Shavuot we celebrate the 250th courage Rabbis to “devote their words” on yahrzeit of the great Baal Shem tov Shavuot “to speak about the personality and T(1698-1760), the founder of the torah of the” Baal Shem tov, founded on chassidic movement. i can simply say that the triple pillars of jade, love of G-d (Ahavas were it not for this giant and pioneer, i hashem), love of torah (Ahavas hatorah) would not be here with you today, living and and love of jews (Ahavas yisroel) – which are serving this community as a shliach. all one. it was this man, the Baal Shem tov, that i will therefore fulfill our Rebbe’s directive spawned the chassidic movement, which and speak about the Baal Shem tov and his would give birth to his successor, the Mag - personal relevance to our lives today. gid of Mezeritch, and then to his great stu - dent, Rabbi Schneur zalman of liadi, founder of chabad chassidus, and in turn to our challenges today seven generations of chabad , lead - Before we discuss the Baal Shem tov’s great ing to our Rebbe, whom i am honored to contribution, i would like us all to focus on serve as his shliach and emissary to our won - the dilemmas that we each face in our lives. derful community. none of us are immune to the contemporary dichotomies of trying to balance our jewish lives in a secular world. how do we bridge who is the Baal Shem tov? tradition and modernity? faith and reason? But who was this man the Baal Shem tov Science and religion? how do we maintain and what exactly did he achieve? Above all, the highest moral standards when sur - what relevance does he have for us today? rounded by a greedy and selfish corporate how, we can boldly ask, would the world be world? how do we balance career and family different without the Baal Shem tov? life? time to study torah and focus on spir - 50 years ago, in 1960, the Rebbe honored itual growth amidst our busy schedules? the Baal Shem tov’s 200th yahrzeit, by des - how do we energize our and our children’s ignating that year as “celebration 200.” the judaism – instead of allowing it to stagnate Rebbe asked everyone to use that year to in - and be boring? tensify their study and commitment to the Battles also exist on an interpersonal level: Baal Shem tov’s teachings and directives. he how to get along with others that we may also wrote a letter then to Rabbi nissim, the disagree with? how do we love our fellow then Sephardic chief Rabbi of israel, to en - Cont’d XXXXXXXXXXXXXXXX PAGE 33 XXXXXXXXXXXXXXXX

jew, v’ohavto l’Rayecho Komocho? what is the 18th of elul) and lived till 1760 – smack the solution to the divisiveness that rages in the throes of the enlightenment, also amongst our communities? known as the Age of Reason – the rational - finally, we all have our conflicts in the ist, liberal, humanitarian, and scientific personal and psychological level. how do we trend that was born in the 18th century and reconcile our minds and our hearts? the would transform the world in which we live. different voices that tug us in opposite the Baal Shem tov lived exactly in the same directions? how can we find harmony time as voltaire, j.j. Rousseau, Adam Smith, between our transcendental Swift, Bach, isaac newton, hume, Kant. john wesley; yearnings and our material let’s begin with needs? how to break the and in America, thomas monotony of our routines the enlightenments’ Paine, thomas jefferson, and rejuvenate our lives? impact on the and Benjamin franklin. how to balance our per - general population, As a humorous aside, just a sonal and intimate needs specifically in the week after the Baal Shem for love and warmth in our tov was born, Peter the depersonalized world of religious and Great of Russia imposed a modern technology? how to scientific arena, tax on beards: all men slow down in our fast-paced and then we’ll except priests and peasants society? can we find inner were required to pay a tax peace in our lives – a place discuss its dramatic of 100 rubles a year; of tranquility and security – effect on the commoners were required without having to escape jewish people. to pay one kopeck each…. from our existing lives? i’ll be happy to hear your would you believe that the Baal Shem tov analysis of this coincidence. and his teachings provide us with pointed the enlightenment and the subsequent answers to all these quandaries? scientific age of reason it spawned – which for perspective, let us take a step back in marks the beginning of the modern age – history. radically shifted the consciousness of the entire western world, and its reverberations profoundly affect us till this day. Many of historical context: the enlightenment the abovementioned conflicts we face today the indispensable contribution of the Baal – the battle between science and religion, Shem tov – and the revolution he initiated – between faith and reason, between tradition can be appreciated by placing his advent in and modernity, between career and home, historical context. Rabbi yisroel Baal Shem between depersonalized technology and tov was born in the summer of 1698 (on personal relationships, between morality Cont’d XXXXXXXXXXXXXXXX PAGE 34 XXXXXXXXXXXXXXXX and greed – can be traced directly to the findings that contradicted with church doc - enlightenment and the time of the Baal trine. Shem tov! in time, all the old institutions began to let’s begin with the enlightenments’ impact crack. the American and french Revolutions on the general population, specifically in the translated the newfound freedoms into religious and scientific arena, and then we’ll national and political movements. Briefly discuss its dramatic effect on the jewish peo - stated, the new age – born at the same time ple. Prior to this period in history, western as the Baal Shem tov – created a major society was dominated and ruled by mon - cataclysm, ultimately overthrowing all the archs and the church. our existing powers and authori - basic freedoms that we take ties, bringing in its place a today for granted did not voltaire famously new order – new freedoms, exist. no free expression, no captured it in his new thinking, new ideas. free speech, no free press. cynical statement: But this revolution had its wisdom and education were powerful down side as well. it accessible to an elite minority “if G-d didn’t exist wasn’t just about enlighten - (the bourgeois), who also we would have to ment, freedom and discovery controlled wealth and oppor - create him.” of truth. Many of the thinkers tunities, while the majority at the time, perhaps as a back - (proletariat) were subjugated lash to the centuries of reli - to their will and remained mostly illiterate. gious oppression and in their desperation to this power was of course abused (with some throw off the shackles, went to the other ex - rare exceptions), and was used to suppress treme of rejecting religion altogether and what is now called “free inquiry.” even the very notion of G-d. voltaire fa - But then began an eruption, which would mously captured it in his cynical statement: only escalate. the enlightenment brought “if G-d didn’t exist we would have to create on a new quest for freedom and free think - him.” the enlightenment gave birth to sec - ing. Slowly, slowly the formidable forces of ularism, agnosticism and atheism. Many authority began to be challenged. first the argue that the “enlightened” thinkers of the Reformation, then the Renaissance and fi - time may have had great minds, but their nally the waves of change began to seep into ethics and morality were sorely corrupt, science and philosophy, with the new even decadent. thinkers mustering up the chutzpah to ques - tions the basic truths that everyone simply impact on the jews: emancipation accepted as facts. this of course created major tensions between science and religion, let us now discuss the impact of this period perhaps most pronounced by the classic on jewish life. the new “free” flow of ideas of episode of Galileo being forced to recant his Cont’d XXXXXXXXXXXXXXXX PAGE 35 XXXXXXXXXXXXXXXX

the enlightenment brought on the emanci - reason. Some chose insulation to protect pation of the jews, which posed a particular from these progressive forces; others challenge to the jewish people. compartmentalization, and yet others Until that period, during the Middle Ages, assimilation. when jews were all forcibly segregated from Some opted for segregating their religion the outside world, isolated in ghettos, from their secular lives. they felt that they overtaxed, clearly identified as jews, there can have the “best of both worlds” – to be, as was no choice and no “competition” so to it was coined at the time, “a jew at home, a speak. even if they wanted to jews could not non-jew in the street.” though this may assimilate. But now that the sound like a great formula, it ghetto walls came down and indeed, modern didn’t work. what do you do the jews were emancipated when these two worlds con - from institutionalized dis - assimilation was flict? if, for example, you are crimination, a serious chal - birthed as a result invited to a beautiful concert lenge arose: what to do with of a people on friday night? with time these newfound freedoms? the clash between judaism and unprepared for Are they are blessing or a modernity became vary ap - curse? now that jews can the challenges parent, and caused jewish tra - enter into western society, of accelerated ditional commitment to wane. mingle with their Gentile emancipation. the compartmentalized neighbors, attend the world’s approach made it impossible universities, enjoy its music to balance torah and secular and art, how much should a jew partake in culture.Many sadly embraced the idea of these new opportunities? how does a jew rejecting the torah laws that didn’t seem remain true to his judaism while being part rational and scientific, including kosher, of the world? purity and impurity. But once you begin to the primary challenge facing the jewish tamper with the spiritual integrity of a people following the emancipation in the divine time-tested system, where does it 18th century was: how to benefit from their end? how much do you compromise? just to newfound freedoms while not compromising demonstrate how far this went, look at the the integrity of millennia-old jewish tradi - Pittsburgh Platform suggested by some in tion. indeed, modern assimilation was the 18th century, in which they called for birthed as a result of a people unprepared Shabbat being moved from Saturday to for the challenges of accelerated emancipa - Sunday, so that jews be uniform with their tion. the challenge would take on different christian neighbors. obviously that sugges - forms in the subsequent years – the battle tion was not embraced, because everyone between religion and science, between recognized how glaringly amiss that church and state and between faith and would be. Cont’d XXXXXXXXXXXXXXXX PAGE 36 XXXXXXXXXXXXXXXX

close to the same time after the emancipa - you see, the fundamental flaw in the both tion another extreme was born that took the approaches mentioned above is that there is exact opposite approach: the new openness an inherent dissonance between the mun - in the western secular world was seen as evil dane and the divine, between the secular and we must impose upon ourselves blind - and the spiritual. out of this false premise ers, create our own “ghettos” that will stem all the different positions in the debate insulate and protect us from the onslaught around faith and tradition: Some feel that of free inquiry and secular culture. the only way to live in the modern world is the fascinating irony is that these two to reject many elements of ancient tradition. extreme approaches were others, in fear and reaction to the former, go to the other rigid extreme, suffering from and were A new third challenged by the same preaching dogma, protection - approach, which dilemma: they both felt that ism and intolerance. And yet it was impossible to integrate teaches us how to others react strongly to reli - faith and modernity. So you fuse the G-dly and gious condescension and ostracism, and compromise have to opt for one over the the material other. the former assimilated the standard. into the western culture; the universe, two, over the past three centuries, latter escaped into their own without from the time of the enlight - religious sanctums. compromising the enment, this compartmental - ized flaw became ingrained in integrity of either. the consciousness, and has the Revolution shaped the education and now that we have set the historical stage of minds of millions of people, and has by now, the early 18th century, we can appreciate understandably, affected the critical mass, the enormous revolution generated by the to the point that this premise controls and Baal Shem tov, with the birth of the chas - defines the dialogue – with each position sidic movement. reacting to the other. once a fundamental our sages tell us that G-d sends the cure misconception becomes a “fact,” it is before the disease. the Baal Shem tov was extremely difficult to dislodge its power born exactly at the outset of the modern age without radical rethinking the initial prem - (the enlightenment) and all the new ise. often, we have to hit “rock bottom” to challenges it would present to the jews and shake us out of our presumptions and the world – in order to introduce, through recognize the logical missteps that led to the chassidus, the “cure:” A new third approach, distortions. which teaches us how to fuse the two – G-d [it reminds me of the powerful words of and the material universe, without compro - Rabbi levi yitzchak of Berditchev to a mising divine integrity. Cont’d XXXXXXXXXXXXXXXX PAGE 37 XXXXXXXXXXXXXXXX

self-proclaimed atheist: the G-d you don’t mentals of torah that may have become believe in, i also don’t believe in. once the obscured) – the cardinal principle of divine definition of G-d has been hijacked, we can unity. As we declare in the most famous of never discover G-d’s true meaning until we all liturgy – the Shema: hashem echod. G-d is revisit the initial premise]. one does not merely mean that there is one the Baal Shem tov nipped the issue in the G-d and not many. in its fullest, richest bud – when it took root during the enlight - sense, it means that there is only one reality; enment – by exposing the philosophical flaw the divine permeates all of existence. So in compartmentalization: compartmental - though on the surface the universe seems ization implies a duality, fragmented and multi- which challenges the very it is our role and faceted, in truth there is no duality or plurality. Under - notion of G-d himself, divine mission in life to Unity, and his purpose in neath it all, everything is creating the universe. expose and reveal permeated with divine Unity. our role and mission in life is earlier in history people lived the inherent unity to expose and reveal the in secluded environments, in - in every fiber inherent unity in every fiber sulated and protected from of creation. of creation. outside influences. the chal - lenges were internal. the question of a the Baal Shem tov, and then pluralistic (or dualistic) universe was more his successors. the Maggid, Rabbi Schneur philosophical than practical. As the options zalman, and the six successive generations broadened due to emancipation, the issue of of chabad Rebbes, developed an eloquent reconciling G-d with the modern world and comprehensive system to bridge the became very real, with far reaching conse - schism between the material and the spiri - quences. the question of duality stormed to tual – offering a dynamic blueprint for the fore with enormous force. jewish life today, one that makes the spiri - tual journey personally relevant to contem - But “the cure precedes the illness:” when porary times. the duality challenge arose the Baal Shem tov, anticipating the great battles it would drawing from the vast corpus of mystical spawn, began teaching, like never before, the and talmudic teachings, chassidus teaches deeper spiritual nature of torah and G-d’s that within all of matter lies potent spiritual plan with creating this seemingly dualistic energy. each of us is charged with the universe. mission of discovering the divine “sparks” allocated to us in our respective corner of the world and sphere of influence. Unity we relieve the tension between matter and the Baal Shem tov taught a “new” approach spirit by spiritualizing the material, releas - (not new at all, just emphasizing the funda - Cont’d XXXXXXXXXXXXXXXX PAGE 38 XXXXXXXXXXXXXXXX

ing the divine energy embedded in every now let us return to the questions i posed person, object and experience. Redemption earlier - how we each experience a disparity is the natural culmination of this process. between our own jewishness and the secular Recognizing the divine soul in each person world, and all the forms and shapes in which naturally leads to a loving attitude toward this dichotomy manifests. do you have to every individual, regardless of background silence your mind to be religious? or reject or persuasion. your beliefs in order to embrace secular life?

if Kabbalah manifests the divine in the look at the breakdown of our economy human then chassidism transforms the today traced to greed and lack of accounta - human into the divine. this bility. this compels us to ask seamless interface between if Kabbalah ourselves: how steadfast are G-d and Man allows us to manifests the our own moral standards? enter the emancipated world would i be ethical if i knew i of the west without compro - divine in the wouldn’t get caught? is there mising timeless values. on the human then room for G-d in the world of contrary: it begets the oppor - chassidism finance? can we rely on the tunity to integrate both free - fear of G-d when no one’s transforms the doms, material and spiritual, watching and there are no by refining and spiritualizing human into regulators?

material secularism, turning the divine. A similar schism exists today the world into an intimate between ritual and spiritual – home for the divine. chassidus offers us the between mechanical judaism and its soul. tools to perceive and reveal the divine in witness how many people can dress and act every aspect of life: to integrate personal religiously, but then behave anything but. independence with the highest moral stan - how is such inconsistency possible? dards of torah, to blend fiery passion with then we have the split between the religious profound intellect. and the secular. on one end we have ultra- orthodox intolerance, astringent and unable the need for the Baal Shem tov today – to deal with a jew outside of their “system.” More than ever or we havethe other extreme – those calling if the Baal Shem tov and his teachings were for abolishing torah’s “ancient laws” based necessary three centuries ago, how much on “primitive” notions. even worse is the more so today, when we see the effects of fact that each “philosophy” doesn’t stand on the spiritual and cognitive dissonance its own feet; it is responding to the other created by the enlightenment that have arguments – in one vicious, unending cycle: only accelerated in the challenges of our the ultra-orthodox become more inflexible modern age. in response to liberal permissiveness. the Cont’d XXXXXXXXXXXXXXXX PAGE 39 XXXXXXXXXXXXXXXX

anti-religious become more radical, and even the Baal Shem tov changed the world for - fanatic, in reaction to religious fanaticism. ever by providing us with a system and tools And the centrist reconciliators, many think - to integrate the divine into the material.

ing people, are repulsed by the religious it’s interesting to note that the Baal Shem extremism of the mindless orthodox, who tov lived at the time when essay on Man was ostracize those they don’t agree with, lack - penned by Alexander Pole, including the ing the knowledge of how to love without words, "hope springs eternal in the human compromising torah. they oppose the breast," and when Benjamin franklin discov - orthodox ”blind” rejection of jews that are ered the electrical nature of lightning. the “not in our club.” But in turn, they go to the Baal Shem tov in his own way other extreme, some more delivered hope and illumi - than others, and confuse the the Baal Shem tov nated the hearts and souls of standards and blur the bound - changed the world thousands – and by now, aries between. forever by millions – of people, giving every one of our conflicts can them courage and strength be traced to a duality between providing us to fuse the material and the our physical and our spiritual with a system spiritual into one glorious lives. the Baal Shem tov and tools to unity. teaches us a formula to discover integration and unity integrate the what does the future hold? in all that we do. the formula divine into is deceptively simple: look for the material. the ultimate litmus test for the soul in everything. yes, in the success of any movement everything – in every person or philosophy is its future – we meet, in every place we travel to, in every does it inspire passion and commitment in experience we encounter, in every leaf, stone its youth? does it have the power to perpet - and detail of our lives. uate into future generations?

As long as judaism remains a body of law, a Since its inception by the Baal Shem tov, system of do’s and dont’s, divorced of its chassidus has spawned generations of inner spirit, we will never be able to adherents, men and women from all walks of integrate it into modern life. life. today, chassidism is the most vibrant force in judaism: infused with a profound this is the great revolution spawned by the sense of mission, tens of thousands of young Baal Shem tov: the Baal Shem tov was sent revolutionaries can be found all across the to this earth just at the dawn of the modern globe, directing chabad houses, schools, age, to empower us with the ability to synagogues and community centers – confront all the dichotomies of our modern perpetuating jewish life and igniting souls. i age (beginning with the enlightenment). Cont’d XXXXXXXXXXXXXXXX PAGE 40 XXXXXXXXXXXXXXXX

am but one humble example of thousands of will be actualized. we therefore are my colleagues across the globe. compelled to do everything possible to what lies behind this power is a profound finish our work of refining and transform - philosophy that plumbs the depths of ing the material universe into a divine talmud and Kabbalah and integrates it into home; to be “a light unto nations” and a systematic lifestyle, joining ritual and reveal the G-dly “spark” in every human spiritual in a seamless union, resting on the being and in every part of existence. then, underpinnings of the cardinal mitzvah in the our accumulative effort, coupled with the torah: love thy neighbor as thyself. hard work of generations past, will finally erupt into a global surge of goodness and the intimate appreciation of spirituality, bringing on the each soul’s dignity – regard - And “who can know time of redemption, the less of background, education, messianic age, when the or jewish experience – drives their [every soul’s] world will be filled with divine the chassid, welcoming all greatness and knowledge as the waters with an unmatched warmth excellence of in cover the sea. and non-judgmentalism. eternal and humble respect their root and for the mysterious journey of source in the living call to Action every unique soul, and the G-d...all jews are we all have a critical role to responsibility to do every - called real play in the unfolding of this thing possible to actualize drama. in a letter to his that soul’s potential, lies at brothers” brother-in-law, R’ Gershon the heart of a chassid’s com - (tanya chapter 32) . Kitover, the Baal Shem tov mitment: to not just warm writes that on Rosh hashana yourself in this cold universe but to warm all 1706 he asked Moshiach “when will you be those around you. coming?” to which Moshiach famously orthodox, conservative, Reform, unaffili - replied: “when your wellsprings will spread ated… is not the way a chassid looks at a outward.”

jew. A jew is a divine soul, period. And “who Paramount to all our discussions is that they can know their [every soul’s] greatness and lead to action. let us committ on this excellence of in their root and source in the special 250th anniversary to designate time living G-d...all jews are called real brothers” each day, each week, to learn together a (tanya chapter 32). thought and directive from the Baal Shem what does the future hold for a chassid? tov’s chassidic teachings, and then apply it the chassid is driven by the absolute belief into our actions. what a great gift we have – that we now stand at the threshold of teachings that can help us see the soul in Redemption – when all the divine “sparks” Cont’d XXXXXXXXXXXXXXXX PAGE 41 XXXXXXXXXXXXXXXX ourselves, in all the people around us and in this hebrew year is also 5770, with 770 all our experiences and interactions! being the gematria of “foratzto” – to spread 50 years ago the Rebbe also suggested that out, the motto coined by the Rebbe (with everyone donate $200 to a special Baal great fanfare 50 years ago) to express the Shem tov-200 fund. Perhaps i can be so mission of the Baal Shem tov of “yofutzu bold to suggest that we all do the same this mayonosecho chutzpah” and the mission of year – $250 corresponding to the 250th all the Rebbe’s shluchim to spread out all anniversary. over the globe disseminating torah and chassidus. As we celebrate and honor the 250th yahrzeit of Baal So join me and let us say together we can Shem tov – a pioneering l’chaim to the Baal Shem giant who spawned a spiri - finish what the Baal tov. l’chaim to all the tual revolution – let us all Shem tov began, Rebbes. l’chaim to our Rebbe. And let us remem - recommit to join this revolu - and what all the tion. Share with your sphere ber the Rebbe’s promise, of influence, with everyone Rebbes advanced, that we now stand at the you meet, the empowering up till our Rebbe threshold of the Geulah. our actions can help cause and revolutionary message who initiated the of the Baal Shem tov. Act these “wellsprings” to flow with love and sensitivity to broadest and widest over to the outside world, every person you meet. expansion of and finally realize Moshi - ach’s words – that he will together we can finish what “spreading the come when “your the Baal Shem tov began, wellsprings wellsprings will be spread and what all the Rebbes ad - outward.” outward.” vanced, up till our Rebbe who initiated the broadest and widest expansion of “spreading the well - (in Part ii of this discussion we will focus on springs outward.” 5 major teachings of the Baal Shem tov and My standing here before you today is a how they can change our lives). testimony to this expansion. our beautiful community is a living expression of the Baal Shem tov’s chassidic revolution.

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QThe baal SheM Tov’S 250th YahrZeiT Q

five RevolUtionARy PRinciPleS of the BAAl SheM tov thAt cAn chAnGe yoUR life

ho of us has not suffered from bor - passion, which automatically will prevent ing judaism? how about boredom in destructive behavior.” Wgeneral? does the monotonous Besides for boredom there are many other routine of your daily life grind you down? factors in life that cause us to be anxious, one of the great challenges in life is to feel restless, unfulfilled – and just plain empty. exciting and passionate. Most of our human existential loneliness – the feeling that you troubles stem from the vacuum created by are alone in the world and that your choices plain boredom and lack of enthusiasm in our don’t make any real difference – is yet lives. another deep root of anxiety.

A counselor who helps teenagers at risk once today we will look to the Baal Shem tov, shared his own personal experience before a whose 250th yahrzeit we honor this group of parents. “As a teenager i got into Shavuot, for direction in addressing some of serious trouble with drugs. thank G-d i the most common challenges that we all finally rehabilitated and rebuilt my life. face. to some the Baal Shem tov may be an thinking back, i wonder what was the core unlikely place to turn to – after all, we pay root of my problems? i ask you, what do you our therapists to address these issues – yet, think is the single most important thing that as we shall see, the Baal Shem tov presented causes a person to turn to drugs, alcohol or a powerful approach to life, based on the other destructive addictions?” inner teachings of torah (chassidus), that each of the parents offered their own has the ability to transform our lives. opinions. the various suggestions posited needless to say, the Baal Shem tov was not included, lack of love, peer pressure, curios - just about healing maladies and solving ity and so on. All issues that are, obviously, problems. his major contributions electrified not easily preventable. the counselor told torah scholars and mystics, as well as them that he feels, as it was in his case, that laypeople alike, in their devotion to G-d and the biggest cause was “boredom.” “when their commitment to torah and Mitzvot. you’re bored and have nothing to do, But at the same time we are told that the especially if you are brimming with energy Baal Shem tov – whose name was yisroel, and creativity, you desperately search for a the collective name of the jewish people – high, any high, to relieve the emptiness. the came to revive and awaken the people of solution then is to fill that void with healthy israel from their spiritual slumber. Cont’d XXXXXXXXXXXXXXXX PAGE 43 XXXXXXXXXXXXXXXX overall, the Baal Shem tov taught every room. “Please describe what you see.” the person he came in contact with, to always Rabbis proceeded to describe the majesty of look for the soul – the neshomo – in every - the large, magnificent pillars shaped out of one you meet, in every experience you marble. the Rebbe stood up and with the encounter, in every object and detail of your Rabbis following him, approached one of the life (as we discussed in our previous talk). pillars. Shining a lamp on the pillar, the let us now focus on five teachings of the Rebbe asked them “And now what do you Baal Shem tov, that train us to do just that see?” they replied: “now we see the exqui - – see the inside, rather than just the site flowers and intricate designs etched into superficial outside, and to act the marble pillar.” they all stood marveling upon it. at the unique sculpting that they were witnessing. But first a story, told by the we have many the Rebbe continued: “why frierdiker Rebbe, Rabbi yosef truths embedded yitzchak . on one didn’t you initially describe of his journeys to Berlin – he in our psyches. yet the pillars that way?” they lived in Russia but he would they can remain replied the obvious: “earlier we were standing at a occasionally travel to europe concealed. the Baal – he was greeted at his hotel distance and we couldn’t see Shem tov came by a delegation of orthodox and appreciate the fine German rabbis. the German to wake us up details, the flowers. Standing jewish community had a long to see and smell the close up, with a shining lamp, history of strong tradition. allowed us to see the true roses. makeup and beauty of these the Rabbis met the Rebbe in pillars.” the lobby of the hotel, and one of the questions they posed to him was: concluded the Rebbe: “the same is with the “what did chassidus come to contribute that contribution of chassidus. chassidus did not we don’t have? our German jewish commu - create anything new. it simply shines the nity is very proud of our heritage which light on the “pillars” of torah allowing us to stretches back over 1,000 years. chassidus see and appreciate their true makeup and never reached us. what is the significance of beauty. over years and years of galut, trans - the chassidic teachings taught by you and migrations, expulsions, persecutions and your predecessors, beginning with the Baal genocides, many jews, distracted and broken, Shem tov?” their question was sincere, and may have lost sight of the torah’s “flowers.” not meant to be critical in any way. even commitment to tradition can become “stale” and mechanical. the torah therefore Sitting on a sofa in the hotel lobby, the alerts us to constantly learn torah and Rebbe pointed out to them the beautiful fulfill mitzvot with a new vitality (“b’chol marble pillars that adorned the magnificent Cont’d XXXXXXXXXXXXXXXX PAGE 44 XXXXXXXXXXXXXXXX yom yi’hiyu b’aynecho chadoshim”). the one can say that these are five tools that teachings and ways of chassidus came to allow us to see the “soul” in everything that shine the light and reveal the beautiful flow - comes our way – covering the five dimen - ers within the pillars. sions of the human experience: the Baal Shem tov taught us to see the soul 1. our interpersonal relationships (love) in everything, to love everyone uncondition - 2. our state of mind and being (joy) ally and the other teachings that we will dis - 3. our view on existence (perpetual creation) cuss. these messages are not new; they are the essence of the torah. And once you hear 4. our life experiences (divine providence) them, they resonate in us all. when you look at 5. our relationship with the But due to the powerful veil of material world the material universe, and all another with your our busy schedules we are dis - naked eyes you see Unconditional love tracted from seeing these the body and the “flowers.” the torah’s cardinal mitzvah externals. learn to we have many truths embed - – foundational pillar – is “love ded in our psyches. yet they peer deeper – into your fellow as yourself.” the can remain concealed. the the personality, Baal Shem tov teaches us to see the “flower” in this pillar. Baal Shem tov came to wake spirit and soul of us up to see and smell the how can you love another roses. And when you absorb another, and you when you may not agree with his teachings they resonate – will discover that person, or he may not be you feel that you always knew beautiful gems. behaving properly? Says the these “flowers” were there but Baal Shem tov: when you couldn’t quite place them. look at another with your naked eyes you see the body and the externals. learn to here are the five “flowers” of judaism that peer deeper – into the personality, spirit and we will focus on – as taught by the Baal soul of another, and you will discover Shem tov: beautiful gems. if the body and the physical 1. Unconditional love for all dominate, we cannot truly love each other. 2 joy: infusing everything we do with pas- love is only possible when the soul sion, inspiration and warmth dominates over the body, and when we see that we are all parts of one larger organism 3. Perpetual creation (see tanya ch. 32). By looking at the soul we 4. divine providence, everything is a lesson also discover greatness even in the (seem - 5.non-asceticism: transforming the material ingly) “simplest” people.

Cont’d XXXXXXXXXXXXXXXX PAGE 45 XXXXXXXXXXXXXXXX they tell a story, that reflects this point: A never can know what beauty lies waiting man punished his 3-year-old daughter for within, if you only allowed yourself to look. wasting a roll of gold wrapping paper. in a very real sense, each of us as humans Money was tight and he became infuriated have been given a gold container filled with when the child tried to decorate a box for unconditional love and kisses from our the upcoming Shavuot holiday. children, friends, family and G-d. there is no nevertheless, the little girl brought the gift more precious possession anyone could hold. to her father the next morning and said, “this is for you, daddy.” he was embar - rassed by his earlier overreac - tion, but his anger flared when meeting joy again when he found the box anyone or any how can you be happy when was empty. situation, never things are not going well? And when life is good why he yelled at her, “don't you draw conclusions know that when you give would we need a command to someone a present, there's from what you be joyous? supposed to be something see with Answers the Baal Shem tov: inside it?” your eyes. joy is the natural state of the little girl looked up at him every soul. look at children – with tears in her eyes and said,”oh, daddy, it have you ever seen a child is not empty. i blew kisses into the box. All born sad? our challenge is not let the su - for you, daddy.” perficial surface of our negative experience deceive us into thinking that there is no the father was crushed. he put his arms good within. At times this can be tremen - around his little girl, and he begged for her dously difficult, especially in face of loss and forgiveness. tragedy (which clearly are not good). But it is told that the man kept that gold box by even then, the joy in the soul never gets his bed for years and whenever he was extinguished. discouraged, he would take out an imaginary in hard times you need to hold on to your kiss and remember the love of the child who faith and trust and others who give you had put it there. support. But always know that you carry when meeting anyone or encountering any within a reservoir of joy and hope – which is situation, never draw conclusions from what always waiting to be released. you see with your eyes. if someone offers of - you hold the key. By looking deeper into fers you a gesture, don’t dismiss it because it your life, recognizing the divine providence may not appear meaningful to you. you in your life, seeing the blessings that have

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been bestowed upon you, not allowing your - pray the afternoon minchah prayer, and self to stoop to self-pity and a victims return home. Rabbi chaim did not know the attitude, knowing that nothing can vanquish purpose of this mission, but he implicitly your spirit – these are all tools that help you followed his master's instructions.

open up the door to your inner joy. Although the place the Baal Shem tov had designated was only eight miles from the divine Providence city, Rabbi chaim and Rabbi Moshe Meshel traveled for many hours, because there were nothing in your life is random or coinciden - problems with the coach every step of the tal. everything a person sees or hears way: the reins broke; the contains a lesson for him or harness straps snapped; a her. G-d leads a person’ foot - nothing in your wheel fell off; the shaft steps, and every experience, life is random or connecting the horses every place we travel to and cracked; and so on. it took encounter is for a purpose. coincidental. time to deal with every on a surface level, the script everything a mishap and to repair every - of your life may look one way. person sees or thing that needed to be fixed. in truth, there is a hidden hears contains they had set out early in the script – invisible “flowers” – in morning but, because of the everything we do. think a a lesson for him many difficulties and delays, moment how different your or her. only arrived at the place the life would be with such an Baal Shem tov had indicated attitude. at two o'clock in the afternoon.

A beautiful story illustrates this point: following the Baal Shem tov's directives, in 1759, Rabbi israel Baal Shem tov sent Rabbi chaim walked into the woods on the one of his young disciples, Rabbi Moshe side of the road and led Rabbi Moshe Meshel Meshel, with a letter to his former opponent and the coach driver to an opening among and now disciple, the great scholar Rabbi the trees, a flat area that seemed to be a chaim Rapaport, rabbi of the city of lvov. ruin of some sort, with the remnants of a number of buildings. he sat there studying the letter instructed Rabbi chaim that on a for four hours and, because of the hot certain wednesday in the summer month of summer day, became very thirsty. while he tammuz, he should travel to a designated continued studying, his companions went to place in the forest outside the city and study search for some water. in the midst of the there, in depth, the first four chapters of the thick forest undergrowth they discovered a laws of blessings in Maimonides' Mishneh fountain and brought back fresh water for torah. he should briefly record his torah in - Rabbi chaim to drink. he also washed his sights, so as not to forget them, and then Cont’d XXXXXXXXXXXXXXXX PAGE 47 XXXXXXXXXXXXXXXX

hands with that water before he prayed ('shells,' i.e. the negative elements of minchah; then they returned to lvov. creation). By succeeding in this holy work, At the beginning of the month of elul, Rabbi you merited to be renewed spiritually. chaim went to the Baal Shem tov in "you also accomplished another great task Medzibuz and told him that since he had there," said the Baal Shem tov. "it is written been sent on the mission to the ruin in the says in the holy zohar that 'the lower waters forest that day, his eyes were opened in weep, "we want to appear before the holy torah study and his heart had opened in the King!"' from the time that the holy one, service of G-d. he had made more spiritual blessed be he, separated between the lower progress in that brief period waters and the upper than ever before in his life. “every creature and waters on the second day of he thanked G-d and he creation has a time creation, the lower waters thanked the Baal Shem tov have been weeping and for its elevation and for sending him there, begging to appear before because he undoubtedly it is foreordained the holy King, that they be merited to benefit from the when it will occur used for holy purposes: radiance of a holy soul and by whom. And hand washing before buried nearby. prayer; immersion in a mik - that is true for At the Shabbat meal, the vah for a mitzvah or for pu - Baal Shem tov told Rabbi each and every soul; rification before prayer and chaim that the purpose of it too has its time torah study; hand washing before eating with a bless - his trip was to help a jew for elevation.” who had passed away one ing mentioning G-d's name; hundred and seventeen or water for drinking with a years earlier. this man, named Moshe the blessing. the weeping and pleading of these son of Shmuel tzadok, had been a great or those lower waters, that they be used for torah scholar, but was also an atheist who mitzvot and acts of holiness and purity, may led a dissolute life. yet, in his advanced old continue for hundreds and thousands of age, he had fully repented. "the time had years, until a jew passes by and washes his come for the torah that Moshe had studied hands for prayer or drinks some water to in impurity to be raised up," said the Baal satisfy his thirst, making the appropriate Shem tov. "And i chose you, Rabbi chaim, blessing. for the task. that clearing in the forest is "near the former property and grave of Reb the place where Reb Moshe's estate stood, Moshe was a fountain that had been weep - and where he was buried. with G-d's help, ing for five thousand, five hundred, and your pure study and prayer, elevated what nineteen years, since the creation of the had remained below, trapped by the kellipot world: why should it be less than all the Cont’d XXXXXXXXXXXXXXXX PAGE 48 XXXXXXXXXXXXXXXX

other fountains in the world? why should its comes, a generation goes, and there is waters be denied their elevation? Since the nothing new under the sun.”

holy one, blessed be he, had created it, no how depressing. what hope can we have one had ever made a blessing over its waters; with an existence that sloths through dull they had never been used for holy purposes. and passionless habits? that day,” said the Baal Shem tov to Rabbi tells us the Baal Shem tov: you are wrong. chaim, “when you drank its water and used look closely at the “flowers” and you will it to wash your hands for prayer, you discover that the universe, every fiber of elevated that fountain. this was all the work - existence, is recreated every moment anew. ing of divine providence. every creature and Beneath the surface – on the creation has a time for its ele - soul level – renewed divine vation and it is foreordained when you can tap energy is vivifying everything, when it will occur and by into that inner every second. we live in a whom. And that is true for dynamic universe – brimming each and every soul; it too has energy, everything with energy. just as our its time for elevation.” you do comes alive. sustenance is dependent on just imagine how different every mitzvah is continuous breathing and a your life would be, how em - not merely a ceaseless heartbeat, every powered you would feel, know - lifeless ritual, but iota of the universe is contin - ing that every person you uously being refreshed. met, every situation you en - one infused with when you can tap into that countered, every place you ar - passion, vitality inner energy, everything you rived at, was waiting from the and warmth. do comes alive. every mitzvah beginning of time for you to is not merely a lifeless ritual, come and do a mitzvah! but one infused with passion, vitality and warmth. Perpetual creation

when you look at the world around you it non-asceticism seems like an inanimate world. Sure, there is the spiritual path, some argue, requires life and vitality. But much of the universe separating yourself from material pursuits. seems stationary and just going through its how else can we access the soul if we are motions like a clock. no wonder it’s so easy being distracted or seduced by physical pur - to get bored and find your routines so suits and pleasures? uninspiring. “the more things change, the more they stay the same,” say the cynics. Says the Baal Shem tov: if you see the nothing really changes. “A generation donkey of your enemy collapsing under its

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burden, and are inclined to desist from help - potent divine “sparks,” waiting to be ing him, you shall surely help along with him released. only by engaging the world can we (Mishpatim 23:5) . the hebrew for "donkey," redeem these spiritual opportunities.

chamor , also means “material.” thus, this the divine plan for existence is realized only verse also instructs us as to the proper when we fuse matter and spirit, and convert attitude toward the body and physicality: the material into divine energy. “when you will see the chamor of your enemy ” – initially you will see your material there you have it: self as your enemy, as something that obstructs and hinders your spiritual growth. five powerful principles to change your life.

“collapsing under its burden ” – in such a implement them and you will state of animosity between body and soul, • Revitalize a boring life. that the body resists the torah and its com - • Rejuvenate a stagnant or mandments, making them an unbearable hollow jewish experience. burden for it... • energize your otherwise one's first inclination may be “ to desist from monotonous routines. helping him ” – to shun the body, suppress its instincts, and deny it its wants. • Uncover the music within your soul. Says the torah: “ you shall surely help along with him .” Aid the material self with its • learn to dance and sing, ‘burden,’ by training it to recognize that the even silently. torah is the vehicle for its own refinement and elevation. let us commit to continue studying through here again, a “flower” in the torah’s soul is this year more of the Baal Shem tov’s teach - illuminated for us. if the material world was ings and directives, and apply their personal just that – a physical layer, then it contra - messages for us. dicts the spiritual journey. But since the that’s one small thing we can do toward material universe is created – and constantly helping “spread your wellsprings outward,” revitalized – by G-d, it contains within it which in turn will expedite the coming of Moshiach.

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