Be Quiet Already!,Q: Breslov VS Chabad Customs Etc…,Let It

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. Why the fear?

Every day, twice a day, we Jews declare that God is One. This quality of oneness, sometimes called “unity,” is therefore something loved by God. The Egyptians who were marching towards the Israelites were thoroughly united (see Rashi) in their desire to reclaim the Israelites for slaves. Our ancestors knew that this trace of Godliness made it more likely that the Egyptians would succeed. Our ancestors also saw that “Egypt,” the eponymous guardian angel of their previous owners, was on his way to attack them (see Rashi).

In addition, the Israelites were with a twinge of uncertainty. Maybe, just maybe, all the miracles they had witnessed weren’t for their sake, to save them. Maybe they were to punish Pharaoh for his blasphemy, when he said, “Who is God that I should listen to Him?” (Exodus 5:2). Facing such powerful forces, one of them unknown, without seeing any way of escape, coupled with an element of doubt about their own status in God’s eyes, our ancestors were terrified. Who wouldn’t be?

But the Israelites, being Israelites, did what we Israelites/Jews do: they screamed out in prayer to God (see Rashi). However, there are times when a person’s prayer lacks strength to effect the desired change. There are even times when a prayer lacks strength to pray altogether! The classic example is King Chizkiyahu. When the mighty Assyrian army was knocking at Israel’s door, Chizkiyahu rolled over in bed and said to God, “I don’t have the strength to kill, pursue or pray. I’m going to sleep. You take care of it.” God said He would, and He did (Yalkut Shimoni #163; II Kings19:35).

Be careful! The silence Rebbe Nachman refers to is not the silence of depression, when one cannot talk. It is the silence of one who wants to talk, one who wants to ask, “Why me? Why now? What now?” but keeps himself in check. The Tcheriner Rav (a disciple of Reb Noson) suggests two sources for this teaching from The Aleph-Bet Book. One is the verse “Be silent before God and entrust yourself to Him” (Psalms 37:7), and the other is “I silenced my soul like a weaned infant with its mother…Yisrael, hope in God” (ibid., 131:2). We so much seek knowledge because we want and/or need to feel in control. But even the oldest and wisest of us is a baby in God’s eyes—and arms.

We have to realize that every crisis we experience is to wean us from thinking that was good enough, but must now be improved. We have to be ready to be un-enslaved from narrow Egyptian conscious-ness and to accept expanded Jewish consciousness. Our trusting silence leads to the greatest insight: we don’t need answers because there are no questions.

It is told: On his return journey from theLandofIsrael, Rebbe Nachman and his attendant were aboard a ship that was fast taking on water. Certain that the ship would soon sink, the Rebbe told his attendant to divide their money. Each would take half. “What for?” asked the attendant. “The fish can swallow us without the money!”

The Rebbe replied, “Do as I tell you. The Jews were in the Red Sea and did not drown. We are still on a ship…” Shevachey( HaRan #21).

Q: Breslov VS Chabad customs etc… written by Ozer Bergman | February 16, 2012 Q: As far as practice goes, how is Breslov different from Chabad? Do they place importance on similar things? Do Breslovers use the Siddur Tehillas HaShem or a different one?

A: The most noticeable differences are [1] when they daven (pray) Shachris — Breslovers daven as early as possible, even with a sunrise minyan, whereas Chabadniks daven later in the morning, often not starting till after 9AM; [2] Chabdniks have a uniform look/wardrobe, whereas there is no dress code in Breslov, although most Breslovers do dress in a chassidic style.

Breslovers daven whatever nusach their fathers’ davened or what they learned when they returned to Judaism. Some use Tehillas Hashem, some daven Nusach Ashkenaz, most “standard” Nusach Sfard (or Sfardi for the Sfardi Breslovers).

Hope this helped.

Let It Be written by Ozer Bergman | February 16, 2012 A few weeks ago, my wife and I had a couple over for the Shabbos night seudah (meal). The gentleman is tentatively exploring his Jewish roots. In the course of conversation, it was mentioned that it is forbidden to tear letters (writing) on Shabbat. The gentleman rolled his eyes and made a “You’ve gotta be kidding; that’s ridiculous” sound that would have made many a teenager proud.

I didn’t say anything. Frankly, I was surprised. Truth be told, it has been a long, long time since I have shared a meal with some who wasn’t already committed to observing Judaism. (Maybe I should get out more?) Anyway, here’s what I would have told him, had I not been caught flat-footed.

“Do you know what God used to create the world? He used letters. In the “planning” stages, God had, as it were, an interest in creating a world like ours, and then He “thought” about what it should look like, how it would operate and what its goal would be. Then, when He was satisfied with that plan, God spoke the letters to make the light, the Heaven and Earth and all that they contain. Those letters, their combinations and permutations, are the stuff of Creation.

“Those letters were—are—the holy letters of the Hebrew alefbet (alphabet). The ABC’s, the alpha-beta-gammas and the Cyrillic and Chinese whatchamacallits are all derivatives of those letters of Creation. They, too, are used in the human side of Creation. Their existence, too, is an expression of the Divine will: This is how things must be right now. During the six days of the work week, we have our opportunity to tear letters; to rip them apart in order to write into existence what we project will be a better world. In fact, the six days are not just an opportunity. They are a responsibility.

“But Shabbos is Shabbos. God “rested,” setting aside His creativity (as it were). On the holy Shabbos, we are told: Stay your hand. Now is not the time for human creativity, to discard or reconstruct the letters, to reform or recycle stuff. Shabbos is the time for human humility. God has acquiesced to what we have wrought during the week. Shabbos is not the time to begrudge that Divine will or to merely accept it. It is a time to celebrate it. But we can’t honestly celebrate it if we’re trying to change it.”

May we be privileged to observe and celebrate Shabbos in this world, and be allowed into Shabbos in the Next World. Amen.

RIP DOWN ALL HATRED! written by Ozer Bergman | February 16, 2012

In one of his lessons (LM II, 73), Rebbe Nachman points out a secret message concerning Tehilim (Psalms) and teshuvah (return to God) that is hidden in the first verse ofSefer Shemot (Book of Exodus). The letters of the words TeHiLIM and TeShUVaH are embedded within a reference to the Children of Israel who descended to Egypt (see Parashah Pearls on this page). Tehilim, as we know, is King David’s personal outpouring of the heart, his private prayers that have become everyone’s. This implies that we Jews are prayer and teshuvah. It also implies that individually—and certainly collectively—we all have within ourselves the ability to return from anything, even from the quicksand of Egypt (see Shemot Rabbah 1:10 on Exodus 1:11).

In a different lesson (LM II, 7), Rebbe Nachman teaches that the more Jews there are, the closer the world comes to redemption. Why? Because the Torah’s light can be transmitted and held onto by the world only if there are 600,000 or more Jews. However, that alone is insufficient. As you recall, another condition needed for the Torah to be given was unity. The Israelites had to be like an individual at peace with himself, with a clear goal and a firm resolve—and they were.

The Rebbe supplies another reason why redemption comes closer as the number of Jews increases. God made us neighbors so we should get together and pray together. A minyan’s growth adds and extends the reach of each prayer, so that more and more of Creation receives Divine bounty. A major point of all this prayer is that the Torah should not just be written, studied and discussed, but breathed and lived at every moment, be what may, come what may.

One of the nice things about living alone is that no one disputes your decisions. Your viewpoint and opinion are automatically right. But “it is not good that the human is alone” (Genesis2:18). Yet once there is another human being, opinions abound. When there are more and more Jews—and may there always be a continuing increase of Jews!—the challenge to unity is greater (and the benefits of having it, greater still). Deciding what’s right and who’s right can become matters of intense, heated and contentious debate. There, in the face of fracture and division, we are called upon to make peace and to follow the Divine rules for creating and maintaining peace. This keeps us, and the Torah, one.

Putting these ideas together, we see that the more Jews there are, (a) the more Torah can be brought into the world, and (b) the greater the power of prayer. Both are contingent on our getting along with one another. So we have to be careful to make sure there is shalom (peace) among us. Particularly in regard to prayer, our shalom has to be so true that we want to pray together and can pray together. This brings us not only to teshuvah, but to forgiveness as well.

In order to be and remain peaceful, neighborly neighbors, halakhah (Jewish law) requires us to respect each other’s privacy, even forcing us to build walls to separate us, if the circumstances require it. Why? Even a person who lives alone needs self-discipline in order to maintain a healthy life and lifestyle. If we get too close for comfort to one another, we are likely to cause harm in either, or both, of the following ways. We may be jealous of what our neighbor has, or, equally bad (at least), we may express impatience for what we view as his insufferable and inadequate practice of Judaism. Then walls are a very good thing: they help us maintain self- discipline so we won’t harm one another.

Q&A: Unemployment Problems written by Ozer Bergman | February 16, 2012 Q: I have been a follower of R’ Nachman & R’ Nosson’s since becoming observant 25 years ago. Now for the 1st time I find myself practically unemployed and it’s frightening. Are there certain tikuns? Things I should be doing?

Unemployment is frightening. If you haven’t already, make sure to tell Hashem that in your hisbodedus!

Two time-honored responses of Yidden in your situation are to say P’ HaMan daily (except Shabbos), with any or all of the short tefilos that accompany it )before and after) and to still give tzedakkah, albeit in accordance with your current means.

I would also recommend reviewing Rabbeinu zal’s Sefer HaMidos (The Aleph-Bet Book), the chapter on bitachon.

Please send me your name and I’ll do some davening for you also.

DON’T DESPAIR! kol tuv.

Ozer Bergman A Chassidic Story (#25) written by Ozer Bergman | February 16, 2012

A Chassidic Story (#25)

This week’s Torah reading, parshas Vayechi, deals with the passing of Yaakov Avinu, our Patriarch, who was the real-live, everyday father of his twelve sons (and Dinah, his daughter). It includes his final words to them, what he felt they had to know to properly fulfill their mission.

Similarly, the haftorah tells of King David’s final words and instruction to his son that would succeed him, Shlomo HaMelekh (King Solomon). (In comparison to what Yaakov Avinu said, these words are much more blunt and direct, seething on the surface, with a broad undercurrent of meaning.)

So here is a summary of a long story, the origin of the holy Baal Shem Tov, with its ending. The connection to this introduction will be clear.

Reb Eliezer, the holy Baal Shem Tov’s father, ended up in exile, far, far away not only from his home, but from Jews as well. He was the only Jew in a country that executed anyone who was known to be a Jew. Yet, somehow, Reb Eliezer rose from being the viceroy’s valet to the king’s most trusted minister. When the prime minister dies, the king rewards Reb Eliezer by making him the new viceroy and by giving him the previous viceroy’s daughter for a wife. Of course, pure and holy God-fearing Jew that he is, Reb Eliezer never lives with the young woman. After a while she comes to him and asks, “What fault have you found in me that you do not touch me and do with me that which all people do?” Reb Eliezer answered, “If you swear to not reveal to anyone what I say, I will tell you the truth.”

She swore and Reb Eliezer told her that he was a Jew. She immediately told him to return home, giving him a fortune in gold and silver to take. On his way home Reb Eliezer was attacked by bandits who robbed him of all that the viceroy’s daughter had given him.

While still on his way, Eliyahu HaNavi (the Prophet) came to Reb Eliezer. “Because you overcome all the temptations you faced, you will be blessed with a son who will bring light to the eyes of all Yisrael. He will be a manifestation of the verse (Isaiah 49:3), “Yisrael, in whom I [God] take pride.” When he arrived home, he found his wife alive and well. The holy Baal Shem Tov was born to them when they were both close to 100 years old. (The holy Baal Shem Tov once commented that his soul could not be brought into this world until his father had no more desire left.)

The child grew. When he was about four or five years, Reb Eliezer called young Yisrael to his bedside. “Light of my life, I won’t have the privilege of raising you. My darling, I want you to always remember one thing, for as long as you live.

“God is with you—fear nothing.”

May the merit of the tzaddikim protect us and all Yisrael. Amen.

Based on Shivchei Baal Shem Tov #1

A Chassidic Story (#24) written by Ozer Bergman | February 16, 2012

A Chassidic Story (#24)

Reb Shneur, the grandson of Reb Nachman Kosovar, told the following story about his grandfather and Reb Yudel of Tchidnov who was the rabbi of Ludmir.

Reb Nachman built a shul (synagogue) in Ludmir, right near a stream. The mikveh (ritual bath) was adjacent to the shul. One Shabbos morning, before beginning the prayers, Reb Nachman and Reb Yudel went to the mikveh. Reb Nachman did everything very quickly. Reb Yudel, in contrast, was a bit slower. While Reb Yudel was still undressing and getting ready to enter the water, Reb Nachman was already in the shul and at the amud (cantor’s lectern) leading the prayers.

When Reb Yudel got out of the water, he heard Reb Nachman singing the hymn Aderes v’Emunah.* He got so excited that while wearing only his underwear he run straight to the shul, where he danced for close to two hours.

May the merit of the tzaddikim protect us and all Yisrael. Amen.

Based on Shivchei Baal Shem Tov #83

* “Strength and Faithfulness,” a hymn sung by angels, taught to us in Pirkei Heikhalot Rabbati, Chapter 26.