Let The Healing Begin written by Ozer Bergman | February 16, 2012 I’m choosing to write about this for Parashat Shekalim because part of the story takes on a Shabbat Parashat Shekalim long ago, and because I had the privilege to be in Uman this week, to say the Tikkun HaKlali (General Rectification/Remedy) at Rebbe Nachman’s gravesite. For those of us who don’t know, the Tikkun HaKlali is a set of ten Psalms* that Rebbe Nachman prescribed to be said in the event of a “nocturnal emission” (onanism). I almost wrote “unlikely event,” but that would be incorrect. The Rebbe commented that “three parts” (i.e., 3/4) of mankind is ensnared by this sin. In a number of places, the Rebbe referred to the holy Zohar’s comment that controlling this drive was the most difficult challenge a person faces. We won’t go into the specifics, but many classic Jewish works decry this sin, detailing the damage it causes and warning about the spiritual, and even material, catastrophes that onanism brings in its wake. The holy Zohar not only calls it the worst possible sin a man can do (for some momentary pleasure, he’s willing to kill even his own children!), but it also states that teshuvah (return to God) for this sin is impossible (Zohar I, 188a, 219b). Again, many of our classic works say that teshuvah is possible even for this sin. Rebbe Nachman concurs and even goes as far as to say that he is the only one who truly understands this statement of theZohar (Rabbi Nachman’s Wisdom #71). In addition, Onan’s older brother Er was guilty of the same sin. The Torah says Er was ra (bad, evil) in God’s eyes (Genesis 38:7). The Zohar (I, 57a) and Rebbe Nachman (Rabbi Nachman’s Wisdom #249) both asked why he is termed ra, rather than rasha (villain). The Rebbe says that one reason is that a person who commits the sin of Er, God forbid, is generally bad-tempered, unpleasant, disagreeable and irritable. This can be better understood when we take a closer look at the meaning of the word ra, usually translated as “bad” or “evil.” The same root also means “shatter” (Psalms 2:9). The nature of ra is to fragmentize, to detach in a negative, counterproductive way. Ra is disagreeable. One might expect that such a harmful, horrible misdeed would call for a difficult, severe, and perhaps somber process of teshuvah. One should be, and people often are, surprised that Rebbe Nachman says that in fact, the teshuvah for this is rather easy and enjoyable. Just say some Tehilim (Psalms) and be in a good mood. “Sing along with Dovid HaMelekh,” as it were. Think positive and sing? How can that possibly undo the enormity of what’s been done? Fantasizing about committing immoral acts—bad thinking—creates more bad thoughts and bad thinking. As the Ramchal writes in Mesilat Yesharim (Path of the Just), when one does not see clearly, he misidentifies what he sees. As a result, he makes poor judgments and even worse decisions. Fantasy also displaces reality. By thinking about things that aren’t, things that may never be and perhaps should never be, one displaces his thoughts about reality, piling them up in disarray. The technological temptations we face today are not just the cause of the problem—they are a result of the chaos of the mind. (See Rabbi Nachman’s Wisdom #25 concerning the order of thoughts.) Finally, fantasizing indicates that deep down, a person is dissatisfied and unhappy with his reality. So being in a positive frame of mind is critical. The stronger and more enduring it is, the more it prevents fantasy from taking hold, or even starting. Instead of a shattered, disjointed thought process, one can have a clear, flowing and seamless stream of thought. This is also part of the musical tikkun. Music is about harmony, about determining what really fits with what and organizing the notes into an integrated whole. By connecting to song—singing or playing music—one becomes infused with the essentials of song. The happiness and the healing lead back to holiness. Amen. * The Psalms are: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150. They are to be said specifically in this order. a gutn Shabbos! Shabbat Shalom! —Based on Sichot HaRan (Rabbi Nachman’s Wisdom) #141 United Hebrew(s) written by Ozer Bergman | February 16, 2012 “Israel camped there, opposite the mountain” (Exodus 19:2). As one person, with one heart (Rashi). A few weeks ago, I was asked to write something about Rebbe Nachman’s teachings concerning shalom and Jewish unity. As you may recall, there was some sort of turmoil concerning internecine feuding in a city here in the Holy Land. There had been a bit of genuine unpleasantness between fellow Jews that was worsened and blown out of proportion through the unholy alliance of media and politicians (and the politically- motivated). But our Sages teach us to not try to calm someone when he is angry (Avot4:23). When tempers flare, reason is absent. So here we are, now, when our ears and hearts are more receptive. God willing, these words will help. At the end of his story “The Spider and The Fly” Rabbi( Nachman’s Stories, p. 151), Rebbe Nachman tells us that when the soul of a great tzaddik—him!—comes to this world, Satan protests. “If the tzaddik is allowed to come to the world, I will be unable to do my job! Do not let him be born!” God’s reply is that the tzaddik must be born. Satan must seek a solution to his problem. The tzaddik must come in order to teach and model for us how life is meant to be lived. If not, we could not know and we would have no chance to choose a proper way of life. On the other hand, as Satan correctly pointed out, the tzaddik would be so successful that he, Satan, could not do his job. There must be free will. That’s the point of living: having and using free will, preferably making right choices! So what is Satan’s solution? He befriends a stooped-over old man: machloket—argument, strife, dissension, politics. And the Satan laughs; he is no longer afraid of the great tzaddik and his teachings. Let’s think for a moment. Satan goes from pleading and being distraught at the prospect of squaring off against the tzaddik, to laughing and being unconcerned. Why? He has found machloket. The implication is that the tzaddik needs and thrives on shalom. Shalom means more than “peace.” Just as machloket is related to the Hebrew word for “piece” and “fragment,” shalom is related to the words “whole” and “complete.” Everything in Rebbe Nachman’s teachings stresses—and sometimes screams—wholeness: in prayer, in Torah study, in caring and sharing (chessed and tzedakah).* Too often it is thought that Torah study is meant only for “religious” Jews, those already consciously committed to observing the mitzvot. Not so. Rebbe Nachman wanted every Jew, regardless of commitment or level of scholarship, to have a serious, consistent, regular, daily schedule of Torah study. Why? Because consistent Torah study is so powerful it can break all the bonds by which theyetzer hara (evil inclination) keeps a person away from holiness. Which person? Even the most wicked, and certainly you Rabbi( Nachman’s Wisdom #19). How can a person develop an interest and a love for Torah that will drive him to establish and maintain such a schedule? By being careful to not speak ill of any Jew (ibid., #91). The giving of the Torah atMount Sinaiwas a wedding. The Jews were the groom, the Torah was the bride. When the bride is beautiful, the love is complete (Song of Songs4:17), but if the bride has any fault, the love cannot be whole. Every Jew is a letter in the Torah. If, God forbid, there is a fault with a Jew/letter, the bride loses some of her luster. One’s love for Torah study will weaken.** Our Sages teach: “Derekh eretz precedes Torah” (Vayikra Rabbah 9:3). Derekh eretz means many things, including how one interacts with other human beings. The Kotzker Rav taught that one’s derekh eretz precedes his Torah the way a preface precedes a book. From the preface, you know the book’s content; from a person’s derekh eretz, you know the content of his Torah. * There is much more to be said on this topic. For now, this must suffice. ** What should one study? Study whatever you like, but Rebbe Nachman said to make sure to study halakhah (Jewish law) every day. a gutn Shabbos! Shabbat Shalom! —Based on Sichot HaRan (Rabbi Nachman’s Wisdom) #19, 91 Be Quiet Already! written by Ozer Bergman | February 16, 2012 “God will fight for you, but you need to be silent” (Exodus14:14). Practicing silence results in trust in God The( Aleph-Bet Book, Trust A:14). “Pharaoh drew near. The Israelites raised their eyes and—Egyptwas coming after them. [The Israelites] were greatly frightened and [they] screamed out to God” (Exodus14:10). After all the miracles they had witnessed, why were the Israelites scared? Yes, the Egyptian army was attaching them from the rear, their way was blocked by the sea in front and the desert to each side, but so what? During the previous year, they had seen from up close that nature was controlled by a greater force—God’s will—and that the Egyptians were just flesh-and-blood human beings, neither gods nor demigods.