Today (the 24th of Teves) is the yahrtzeit (anniversary of death) of Rabbi Shneor Zalman of Liadi, the first Rebbe of Lubavitch.
Reb Shneor Zalman is an important figure in Judaism in general, and in Chassidus specifically. The youngest member of the inner circle of Rav Dov Ber (the maggid of Mezritch; the Ba'al Shem Tov's primary disciple and successor), Reb Shneor Zalman was charged with disseminating the teachings of Chassidus through Russia and Lithuania. A tremendous scholar and a deeply pious man, the Alter Rebbe (as Reb Shneor Zalman is affectionately referred to) further developed the philosophy and structure of the Chassidic movement by penning several masterful works.
Likutei Amarim - Tanya was Reb Shneor Zalman's magnum opus, in which he defined his singular approach to Chassidus, Kabbalah, and philosophy. With a heavy focus on intellectuality, the Alter Rebbe formulated his system of ChaBaD thought, which re-introduced fundamental concepts like panentheism in Jewish thought, the absolute Oneness of God, the structure of the Sefirot and the Tzimtzum process, and the parts of the Soul. What set the Tanya apart primarily was its insistence that one can approach Chassidus not only through faith, but by using the rational faculties as well. The Tanya is a staple for anybody who wishes to really enter the world of Chassidus.
Reb Elimelech of Lizhensk reputedly marveled at the brilliance of the Tanya, remarking that he didn't know how Reb Shneor Zalman had managed to fit a "God so big into such a little sefer!"
The Shulchan Aruch HaRav was Reb Shneor Zalman's response to the Maggid's challenge that he write a codification of the Chassidic customs based on the original Shulchan Aruch, complete with his own insights in halacha. Indeed, not only is his Shulchan Aruch "required reading" for any serious student of halacha, some of his innovations were adopted universally, such as the use of a honed-steel blade for shechita (ritual slaughter) as opposed to the traditional iron blade. The honed-steel not only made for a sharper edge, it lasted much longer without the need for resharpening.
There is so much to write about this important figure, it could fill an entire book. As a matter of fact, someone did write a biography about the Alter Rebbe, and I highly recommend it.
Z'chuso yagein aleinu.
By the way, tomorrow (Shabbos) is Rav E.E. Dessler's yahrtzeit; please check out B'nei Machshava Tova for a special item tomorrow night in his honor.
Have a great Shabbos!
Friday, December 31, 2010
Wednesday, December 29, 2010
This video fills me with a lot of hope.
For a very long time, I've been hearing members of the older generation bemoaning the fact that today's generation of Israelis don't feel any connection to the Holy Land. They're too complacent, concerned more with pursuing life's "pleasures" than building the land, defending it from our enemies, etc. ( Time magazine even had a cover story devoted to this theme a few months ago.)
This video shows that at least some young Israelis still care. I hope this inspires more of them to join forces...
Tuesday, December 28, 2010
Snow!
I love snow.
Growing up in Cleveland, snow was a very large part of the winter experience; some years we would have snowfall as early as Succos and as late as Pesach. In my hometown, your attitude towards snow was very clear - you either loved it or hated it.
If you were anywhere in the Tri-State area earlier this week, then you're probably still feeling the lingering effects of the mini blizzard we had on Sunday. Although the forecasts predicted heavy precipitation in the early afternoon, I had decided to go to yeshiva anyway, and play it by ear. Sure enough, by noon the snow was coming down steadily, and our Rosh Yeshiva encouraged the commuters (the bulk of our kollel) to return home before conditions worsened.
On my way home I made a detour to the local grocery to stock up on important items in anticipation of being snowed in for an extended period of time. As soon as I got home, the sky really opened up and covered us with layer upon layer of beautiful white snow.
One of the things I love about being snowed in is the chance it gives me to spend time with my family. Yesterday I spent time playing with my two little boys, and snuggling on the couch reading Safta Simcha to them (I don't think either of them understood the story, but they still enjoyed it.). My wife and I had a chance to sit and talk and enjoy each other's company in a way that is usually reserved for Shabbos, when we're both already extremely tired.
Moreover, I love the contemplation and insight that I get from the snow. After a fresh snowfall, I love to gaze out at the white expansiveness and reflect. The virgin snow reminds me of what my neshama once was - pure and unadulterated - and what it could be again, with the right amount of dedication, consistency, and honest teshuva.
Walking to ma'ariv on Sunday night, I looked back at the knee-high depressions that my thick soled boots made in the freshly driven snow; I knew that when I came back this way fifteen minutes later, not a trace of those seemingly permanent tracks would be found. What a lesson about our time on this plane of existence - we think we are leaving a mark on this world after our relatively short lifespan, but can we ever be sure? Only with our focus on the real priorities of life, the values set out by the Torah and its paths to righteousness...
Finally, the silence. When it snows, the world is covered by a muffler that dampens all the ambient noise. In the stillness, you can finally hear yourself think. Bundled up in my coat, hat, hood and gloves, I stood outside in this beautiful white-washed world - serene in its cold quietness - and prayed like I've never prayed before...
Growing up in Cleveland, snow was a very large part of the winter experience; some years we would have snowfall as early as Succos and as late as Pesach. In my hometown, your attitude towards snow was very clear - you either loved it or hated it.
If you were anywhere in the Tri-State area earlier this week, then you're probably still feeling the lingering effects of the mini blizzard we had on Sunday. Although the forecasts predicted heavy precipitation in the early afternoon, I had decided to go to yeshiva anyway, and play it by ear. Sure enough, by noon the snow was coming down steadily, and our Rosh Yeshiva encouraged the commuters (the bulk of our kollel) to return home before conditions worsened.
On my way home I made a detour to the local grocery to stock up on important items in anticipation of being snowed in for an extended period of time. As soon as I got home, the sky really opened up and covered us with layer upon layer of beautiful white snow.
One of the things I love about being snowed in is the chance it gives me to spend time with my family. Yesterday I spent time playing with my two little boys, and snuggling on the couch reading Safta Simcha to them (I don't think either of them understood the story, but they still enjoyed it.). My wife and I had a chance to sit and talk and enjoy each other's company in a way that is usually reserved for Shabbos, when we're both already extremely tired.
Moreover, I love the contemplation and insight that I get from the snow. After a fresh snowfall, I love to gaze out at the white expansiveness and reflect. The virgin snow reminds me of what my neshama once was - pure and unadulterated - and what it could be again, with the right amount of dedication, consistency, and honest teshuva.
Walking to ma'ariv on Sunday night, I looked back at the knee-high depressions that my thick soled boots made in the freshly driven snow; I knew that when I came back this way fifteen minutes later, not a trace of those seemingly permanent tracks would be found. What a lesson about our time on this plane of existence - we think we are leaving a mark on this world after our relatively short lifespan, but can we ever be sure? Only with our focus on the real priorities of life, the values set out by the Torah and its paths to righteousness...
Finally, the silence. When it snows, the world is covered by a muffler that dampens all the ambient noise. In the stillness, you can finally hear yourself think. Bundled up in my coat, hat, hood and gloves, I stood outside in this beautiful white-washed world - serene in its cold quietness - and prayed like I've never prayed before...
Sunday, December 26, 2010
Apologies...
I received some pretty harsh e-mails responding to my posting of a YouTube video parodying a scene from a World War II movie featuring Adolf Hitler, in which the original subtitles were replaced with a rant about the Lakewood yeshiva system.
As Reb Y. commented, it's in very bad taste, and I regret posting the video. The truth is, I don't know why I decided to publish the video; to try and find a reasonable explanation after the fact would cheapen my words, and would insult my readers' intelligence.
Instead, I am apologizing.
I am sorry if anyone was insulted or hurt by this video.
Most of us know at least a few people who went through the horror of the Nazi death machine, and so many years later, the Holocaust is still a painful subject. I should know better. None of my grandparents would be laughing at this, despite the fact that the video makes a mockery of an enemy of Israel.
Again, please forgive me for my callousness.
As Reb Y. commented, it's in very bad taste, and I regret posting the video. The truth is, I don't know why I decided to publish the video; to try and find a reasonable explanation after the fact would cheapen my words, and would insult my readers' intelligence.
Instead, I am apologizing.
I am sorry if anyone was insulted or hurt by this video.
Most of us know at least a few people who went through the horror of the Nazi death machine, and so many years later, the Holocaust is still a painful subject. I should know better. None of my grandparents would be laughing at this, despite the fact that the video makes a mockery of an enemy of Israel.
Again, please forgive me for my callousness.
Thursday, December 23, 2010
Wednesday, December 22, 2010
Monday, December 20, 2010
SHeMOS (Shnayim Mikra v'Echad Targum)
This week we begin reading the second of the five Books of Moses, Sefer Shemos (literally the book of Names, but the world knows it as the book of Exodus). The commentaries explain to us that Shemos is actually an acronym for Shnayim Mikra v'Echad Targum, which is a formula prescribed by the Torah for our weekly review of the Torah. Simply put, SHeMOS consists of reading each verse twice, with it's translation once, and proceeding through the entire portion. However, like everything in Judaism, there is much more to this concept than meets the eye.
More than an effective tool for review, the codifications of Jewish law state that this practice is an obligation on every Jewish male. The Shulchan Aruch and the Mishna Berura discuss the various ways that one can fulfill this obligation. While "targum" is classically interpreted as the Aramaic translation provided by Onkelos that accompanies the scripture in nearly every single printing, most authorities agree that this should be supplemented by any of the classic commentaries on the Torah, such as RaSHI, RamBaN, or the Ohr HaChaim. Additionally, there is a time limit to each week's portion: ideally, the portion should be completed before the first Shabbos meal of the week that we read that particular portion. Of course, the deadline can be extended by ever increasing increments, up until the next Simchat Torah, but this is the preferred method.
As such, the system is set up in a way that the portion can be broken down into daily sections, paralleling the seven aliyot of the Shabbos reading. Moreover, there are various methods to how one may go about accomplishing the act of Shnayim Mikra: some sources suggest going through the portion reading each individual verse twice, followed by it's translation and commentary, and continuing in this fashion. Others maintain that one may read through the entire portion once in the verse, followed by a read-through of the targum and commentary, and then yet a fourth read-though of the verses again.
It should be noted that there is a method which consists of reading through the verses only once, and then relying on the Torah reading to complete the "double" verse obligation. This only works if one continuously reads along with the Reader; listening to the Reader does not count towards fulfilling the obligation.
Of course, there are several other methods but these are the most common. For more information, see Mishna Berura 285 (see, I even supplied a link - you have no excuse!).
It cannot be stated forcefully enough how important this particular mitzva is. Aside from the fact that this is a way of fulfilling the directive to learn the entire Torah, this is a valuable source for major foundations of faith. To my mind, there is a direct correlation between crises of faith and the laxity in observance of this practice. If a person never continues past his childish, elementray school level of understanding the Torah, how can he ever have a firm gounding in the face of the powerful elements of heresy in the world?
In yeshiva, I see an astounding display of ignorance in basic knowledge that people would have if they went throught the Torah portion every week. They're not rebelling, of course - they simply aren't aware of the value of Shnayim Mikra, or the fact that it's an obligation. Truth be told, I myself was negligent in this for a very long time, and to this day I regret it.
This week also marks the beginning of a very special time, the period of the year known as Shovavim (in an earlier post I provide a brief explanation to what Shovavim is). This is no coincidence; this time of year is a very potent time, full of opportunities to make innovations in our personal service of God, as well as fix and uproot negative traits. Reb Elimelech of Lizhensk writes in the Tzetel Kattan (#17) that if a person wants to develop and strengthen a trait, or change an aspect of his nature, he must strive consistently for forty days, with great effort and single mindedness. Through this practice, he will receive Divine assistance and continue to elevate himself to the greatest heights, successfully altering his spiritual makeup. To that end, Reb Shalom Noach Berzovsky of Slonim (author of Nesivos Shalom) writes that this is why Shovavim is longer than forty days, to provide a greater opportunity to take on new "projects" that work toward the goal of reaching shleimut (literally completion or wholeness) in serving God.
May we all merit that our innovations take root, and that we continue to grow and find new ways of coming closer to God!
More than an effective tool for review, the codifications of Jewish law state that this practice is an obligation on every Jewish male. The Shulchan Aruch and the Mishna Berura discuss the various ways that one can fulfill this obligation. While "targum" is classically interpreted as the Aramaic translation provided by Onkelos that accompanies the scripture in nearly every single printing, most authorities agree that this should be supplemented by any of the classic commentaries on the Torah, such as RaSHI, RamBaN, or the Ohr HaChaim. Additionally, there is a time limit to each week's portion: ideally, the portion should be completed before the first Shabbos meal of the week that we read that particular portion. Of course, the deadline can be extended by ever increasing increments, up until the next Simchat Torah, but this is the preferred method.
As such, the system is set up in a way that the portion can be broken down into daily sections, paralleling the seven aliyot of the Shabbos reading. Moreover, there are various methods to how one may go about accomplishing the act of Shnayim Mikra: some sources suggest going through the portion reading each individual verse twice, followed by it's translation and commentary, and continuing in this fashion. Others maintain that one may read through the entire portion once in the verse, followed by a read-through of the targum and commentary, and then yet a fourth read-though of the verses again.
It should be noted that there is a method which consists of reading through the verses only once, and then relying on the Torah reading to complete the "double" verse obligation. This only works if one continuously reads along with the Reader; listening to the Reader does not count towards fulfilling the obligation.
Of course, there are several other methods but these are the most common. For more information, see Mishna Berura 285 (see, I even supplied a link - you have no excuse!).
It cannot be stated forcefully enough how important this particular mitzva is. Aside from the fact that this is a way of fulfilling the directive to learn the entire Torah, this is a valuable source for major foundations of faith. To my mind, there is a direct correlation between crises of faith and the laxity in observance of this practice. If a person never continues past his childish, elementray school level of understanding the Torah, how can he ever have a firm gounding in the face of the powerful elements of heresy in the world?
In yeshiva, I see an astounding display of ignorance in basic knowledge that people would have if they went throught the Torah portion every week. They're not rebelling, of course - they simply aren't aware of the value of Shnayim Mikra, or the fact that it's an obligation. Truth be told, I myself was negligent in this for a very long time, and to this day I regret it.
This week also marks the beginning of a very special time, the period of the year known as Shovavim (in an earlier post I provide a brief explanation to what Shovavim is). This is no coincidence; this time of year is a very potent time, full of opportunities to make innovations in our personal service of God, as well as fix and uproot negative traits. Reb Elimelech of Lizhensk writes in the Tzetel Kattan (#17) that if a person wants to develop and strengthen a trait, or change an aspect of his nature, he must strive consistently for forty days, with great effort and single mindedness. Through this practice, he will receive Divine assistance and continue to elevate himself to the greatest heights, successfully altering his spiritual makeup. To that end, Reb Shalom Noach Berzovsky of Slonim (author of Nesivos Shalom) writes that this is why Shovavim is longer than forty days, to provide a greater opportunity to take on new "projects" that work toward the goal of reaching shleimut (literally completion or wholeness) in serving God.
May we all merit that our innovations take root, and that we continue to grow and find new ways of coming closer to God!
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