Heichal HaNegina

The Weeping Paratrooper's Tefillin

2011-06-01T18:01:00.004+03:00

In honor of Yom Yerushalayim, which began last night and continues till nightfall today, I bring you the following story. I have translated it from the recent B'Sheva weekly.

The Weeping Paratrooper's Tefillin
by Oded Mizrahi – B'Sheva, 23 Iyar 5771

During the Six-Day War, Avraham was a runner for the Paratrooper Company Commander in the 71st Battalion. When the battle was decided in Sinai, the regiment was summoned up to fight in Jerusalem. After his Company Commander, Yoram Zamush, accepted the mission to break into the Old City, he turned to Avraham and said: "Take your tefillin, because tomorrow we will be at the Kotel [Western Wall]! Surely a lot of guys will want to put them on."
Avraham excitedly went to one of the other Companies, where his friend, Moshe Grossberg, one of the last Jews born in the Old City, and told him tearfully: "Moisheleh, tomorrow our Company will break into the Old City. Take your tefillin, so they could put them on at the Kotel tomorrow."
Moshe laughed in disbelief, but still took the tefillin.
The campaign included fierce fighting at the Jordanian police academy and at Ammunition Hill. Finally, the command to enter the Old City came from the Brigade Commander, Motta Gur. The paratroopers broke through Lions’ Gate and reached the Wall. Once he reached the Wall, Avraham buried his head between the stones and began to cry. Then he took the tefillin that were in his pouch and began to put on the Tefillin shel Yad [hand-tefillin]. A secular soldier grabbed his Tefillin shel Rosh [head-tefillin] and put them on. No one could just stand in front of Western Wall. Some put on Tefillin shel Yad, others Tefillin shel Rosh, while still others prayed. Everyone felt that something had to be done b’Kedusha - in sanctity. After the initial excitement, Avraham and some friends got up on the ledge and hung an Israeli flag. Later Avraham’s picture, with his face buried in the wall, was published, and he became known as "the weeping paratrooper."

More than six years passed, and the Yom Kippur War broke out. Paratroopers were recruited, this time led by Danny Matt. After two weeks, an order came to cross the [Suez] Canal. The Brigade Commander gave the order and prepared his soldiers for a difficult battle, saying that "not everyone will return. Those who are afraid can stay behind." There was a plan to transfer a limited number of fighters to see what the Egyptian reaction would be. The forces lowered a "portable bridge" into the water, and the fighters, including Avraham, passed through the Canal and returned to the other side. Then they threw hand grenades into the water so that the Egyptian commando fighters would not dive in and blow up the bridge.
On Friday at one o'clock in the afternoon, the Egyptians attacked with fifteen MiGs. Four Israeli Mirages fought them at point-blank range in the air, and downed them one by one. During the air battle, one of the MiGs went down to the Canal and fired rockets at the Israeli ground forces. Avraham was in the trench and one of the rockets hit his ammunition pouch and exploded. Shrapnel penetrated his stomach and his feet. The tefillin that were between him and his ammunition prevented a far more serious injury. He was wounded, and immediately evacuated to the Regiment’s meeting station. From there, he was taken to hospital in Refidim, where they took out the shrapnel with tweezers. He was then taken to a hospital in the home front, but caught a ride on an armored personnel carrier on Friday afternoon, and returned to his Company.
When he returned to his kibbutz, Shluchot, for a furlough, he took the tefillin that was damaged to a scribe from the kibbutz and asked him to repair them. The scribe took them, and gave Avraham a replacement pair of tefillin to use. Upon completing his army service, Avraham returned home and received the tefillin. The scribe painted the boxes and the straps, and said that he replaced one of the four parshiot [parchments] of the Tefillin shel Rosh, and now they were all right.

Fourteen years later, Avraham arrived in New York, where he lived with his relatives. He told a relative: "I want to see what the story of the Lubavitcher Rebbe is about."
"Come on, don’t go," said a relative, "There are so many people standing in line."
Nevertheless, he went to the Beit Midrash of the Rebbe, and waited in the line for the distribution of dollars for over two hours. When it was Avraham’s turn, the [Rebbe’s] secretary asked him: "What's your name?"
"Avraham Meir ben Yoel, from Israel."
"Do you know Yiddish?" asked the secretary.
"A bissel (a little bit)," said Avraham.
Avraham entered. The Rebbe saw him and said in Yiddish, "You are one of the special people," and then continued in Hebrew, "and you were protected from Heaven." Finally, he gave him a dollar bill. Avraham did not understand exactly what the Rebbe had meant.

Twenty-one more years passed. One day, the Rav collected all the tefillin of the kibbutz members for a thorough inspection in Yerushalayim, at the scribal institute, "Oter Yisrael." Avraham told the Rav that if his tefillin were found to be pasul [invalid], he wants them back [anyway], and told him the story of tefillin during the Six-Day and Yom Kippur Wars. After a long while, the Rav called him and announced: "Your tefillin were invalid. There was a large rip at the verse of Shema Yisrael."
Avraham was astonished. He recalled the scribe that replaced some thirty-five years ago one parsha of the Tefillin shel Rosh and did not find any further problem. He told this to the Rav. Finally, it was decided to replace all the parshiot.

The old parshiot with the rip are still in Avraham’s possession, and they remind him that the tefillin with which he shared with the first paratroopers to reach to Kotel, they are what saved him in the Yom Kippur War.

A Shabbos with the Rebbe Shlita in Meron

2011-03-14T10:20:00.002+02:00

Words cannot really describe the uplift our souls felt this past Shabbos, Parshas Vayikra, that we were zoche [merited] to spend with our Rebbe, the Modzitzer Rebbe Shlita, in Meron, near the Tzion [gravesite] of Rabbi Shimon Bar Yochai, author of the Zohar and a famous Tanna [Mishnaic rabbi] as well.
That being the case, perhaps the following video will give you a tiny taste of the joyous ecstasy we experienced in the Rebbe Shlita's presence this past Shabbos...

Rav Mordechai Eliyahu Ztvk"l and the CHIDA

2010-06-20T12:46:00.004+03:00

We are still in the 30-day mourning period for the great Rav, former Rishon L’Zion [Sephardic Chief Rabbi of Israel], Rabbi Mordechai Tzemach ben Suliman Eliyahu ztvk”l. He was buried on Har HaMenuchos near the CHIDA. But his connection to the CHIDA began much earlier, as we shall see below…But first, some background:

Rav Chaim Yosef David Azulai (circa 5484-5566; 1724-1806), better known as the "CHIDA," which are the initials of his name, was a Halachist, Kabbalist, historian and bibliographer.

The CHIDA was one of the most fascinating and multi-faceted figures in Jewish history. He was highly respected for his great piety and scholarship, and wrote no less than 71 works. Thanks to his work, many works of other authors came to light.

Born in Jerusalem he became a scholar of the first rank, studying under prominent scholars of the old Yishuv: Rav Yitzchak HaKohen Rappaport, Rav Shalom Sharabi [the Rashash], and Rav Chaim ben-Atar (the Ohr HaChaim).

In 1753, at the age of 29, he traveled to Europe as an emissary of the communities of Eretz Yisrael and again in 1772 on behalf of Chevron. Each trip lasted in excess of 5 years. He served as the Rav of Cairo (Egypt) for five years.

Wherever he visited, the CHIDA made sure to inspect the important libraries and thus became familiar with many thousands of manuscripts. Out of these visits grew his remarkably compact and informative classic bibliographic and biographic work, Shem HaGedolim. The first part of the sefer contained biographies of some 1,300 scholars.

The second part, entitled "Vaad LaChachamim" (Assembly of the Wise Ones) enumerates some 2,200 works, published and unpublished, and describes their contents. Many of the books mentioned had never been heard of, and important facts about many authors and their books would have been lost to us but for this great work of the CHIDA. It was later revised and supplemented by various scholars at different times. The "Shem HaGedolim" has thus become one of the most important and invaluable source books of Jewish literature and history.

In the year 1778, Rav Chaim Yosef David Azulai completed his second trip, and settled in the quiet and prosperous Jewish community of Livorno (Leghorn), Italy, to begin writing his major works. Livorno was then a center of Hebrew printing, wherein the CHIDA found all the necessary facilities for publishing his works. He passed away in 1806 at the ripe old age of 82, in Livorno, and was buried there.

***

“G-d will grant you special Providence, and bring my remains out of this place.” [Breishis, 50:25]

“He said to me, ‘Can these bones live?’…As I prophesied, there was a roaring sound, and the bones came together and joined one another... ‘I am going to open your graves; I will take you out of your graves, My People, and bring you to the Land of Israel.’ ” [Yechezkel, 37:3, 7, 12].

The following story appears in a number of versions. Although details from the various versions may be included below, where the story differed from the version that Rav Eliyahu himself told, I have used his version:

A century and a half later, the Rishon L’Zion, Sephardic Chief Rabbi of Israel, was Rav Yitzchak Nissim, who had a special appreciation and admiration for the CHIDA, his deeds and his writings. One of his friends was Dr. Shlomo Umberto Nachon, a native of Livorno who had made Aliya to Israel. Dr. Nachon was instrumental in bringing major artifacts from Italian synagogues to Eretz Yisrael, such as Aronei Kodesh, ancient handwritten manuscripts and the like. In 5712 [1952], he founded the Italian Synagogue in Jerusalem.

A few years later, they learned that the Italian authorities wished to build a highway through the Jewish cemetery. At this point, Rav Nissim and Dr. Nachon understood the urgency of the situation, and decided it was time to reinter the CHIDA in Eretz Yisrael. While Dr. Nachon made the arrangements with the authorities in Livorno, Rav Nissim, after much coaxing, commissioned then 31-year-old Rav Mordechai Eliyahu to head a team of esteemed Sephardic rabbis for the reinterring in Yerushalayim.

[Above: the Baba Sali and his brother, the Baba Haki]

So in the year 5720 [1960], the Rishon L’Zion, Rabbi Yitzchak Nissim, told Rav Eliyahu and Rabbi Yisrael Abuhatzeira [the Baba Sali] along with the Baba Haki and other rabbis, to take care of reinterring the bones of the CHIDA. The Baba Haki was the Baba Sali’s brother, and a leading rabbi in the city of Ramle who was familiar with Jewish burials in his native Morocco.

[Rav Mordechai Eliyahu zt"l]

Rav Eliyahu related that when he arrived at Lod Airport with the other rabbis, he met with the agency representative who had brought the bones of the CHIDA in a small wooden coffin. When he saw it, Rav Eliyahu was appalled, and asked, “What is this? His bones are rolling around in a coffin? How could such a thing be?!?”
Rav Eliyahu then asked that a larger coffin be brought, so that the bones could be transferred to it, for an honorable burial. Immediately, he requested that the Baba Haki's driver go with his driver, immerse in a mikva [ritual bath], and buy a Phillips screwdriver to open the coffin. When they returned, the Rav made a large hole in the bottom of the coffin so that there would be no barrier between the bones and the soil upon burial. But for now, the hole was closed with a [rubber?] stopper.

Rav Eliyahu, about whom it was known that he was familiar with the CHIDA’s writings, inside and out, opened the coffin, and put his hand in to arrange the bones. Then he closed his eyes and asked pleadingly from the CHIDA, that he should put himself in order, since he has no power to put the bones in order.

Immediately a powerful, almost explosive sound was heard, the coffin began to shake, and a rattling sound - made by the CHIDA's remains striking the coffin's walls - was heard. All of the other rabbis fainted on the spot. Rav Mordechai did not faint, saying that this occurred because he was absorbed with the mitzva. And behold, it was incredible -- real resurrection, the bones managed to put themselves in order, bone by bone, until the entire body was in order -- in the merit of the holy master, the CHIDA!

The funeral went out from the Jerusalem neighborhood of Sanhedria, with thousands accompanying him on his way to Har HaMenuchos. At the burial, Rav Eliyahu related, he was also able to remove the stopper from the hole he made at the bottom of the coffin, so that the body should be in contact with the soil of Eretz Yisrael. Rav Eliyahu described these events as “Nisei nissim, utter miracles.”

Later Rabbi Mordechai Eliyahu said that whoever needs to be saved, should go to pray at the grave of the CHIDA.

Is it any wonder that Rav Eliyahu is buried near the CHIDA???

Zechutam yagein Aleinu v’al Kol Yisrael – may the CHIDA’s and Rav Eliyahu’s merits protect us all!

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Some of the Sources:

Chabad.org Bio

Bar-Ilan University

Tzemach Dovid

Wikishiva on R. Mordechai Eliyahu

THE DANCE OF PROPHECY

2010-02-04T17:41:00.003+02:00

I received this wonderful piece below from the author, who dedicated it as follows:

I want to dedicate this drasha to the memory of my aunt, Miriam bat Reb Zvi (Fleisher) z"l, who died peacefully a few days ago at the age of 90. After escaping Europe at the beginning of World War Two, she made her way to North Africa and eventually to the States. She was there to receive my father (may he be blessed with many more years of good health and happiness) when he arrived after the Shoah, and to help him start a new life. May her memory be blessed.

I would also like to dedicate it to the memory of my beloved father-in-law, R. Leibush ben Moshe Shmiel, a Holocaust survivor who passed away on 17 Shvat [early Monday morning in Israel]. He was a dedicated Jew who did everything for his family, and was rewarded with much Jewish nachas from his children, grandchildren, and great-grandchildren, who are all observant Jews, and most of which live in Eretz Yisrael, where he spent his final years. Yehi zichro Baruch -- may his memory be for a blessing!

*****

THE DANCE OF PROPHECY
PARSHAT YITRO 5770, by Rav Zvi Leshem

Receiving the Torah in our parsha is of course a peak prophetic experience for Am Yisrael. Amongst the descriptions of this experience is that Am Yisrael were seeing the voices. [1] In this context, the Degel Machaneh Ephraim quotes an astounding allegory from his grandfather, the holy Baal Shem Tov.

There was once a musician who played such beautiful music that those who heard him were unable to restrain themselves, and they danced almost to the ceiling due to the great pleasure and sweetness. Anyone who passed by would stop to listen and then also join in the ecstatic dance. A deaf person passed by who could not hear the music; he just saw people dancing wildly, and he thought they were insane. Had he been wise he would have realized that they were dancing to beautiful music and he would have also joined in.

The centrality of dance in Chassidut is well documented. A form of avoda in and of itself, it is also a mystical technique designed to raise the dancer to a state of spiritual ecstasy and open him up to receive prophecy or Ruach HaKodesh. Thus, early Chassidic groups were a replay of the Bnei HaNeviim, the bands of student-prophets in Biblical times who used music and meditation to achieve and altered state of consciousness that was conducive to the reception of Nevua [prophecy]. [2]

The Degel Machaneh Ephraim explains his grandfather's story to mean that the angels, who were unable to hear Hashem's voice addressing the Jewish people at Mount Sinai, nonetheless saw the ecstatic bliss of the people and approached, attempting to also enjoy the great sweetness and pleasure of the Torah. In this we have an advantage over the angels, as Hashem is talking to us! When you hear the Ten Commandments being read this Shabbat morning, close you eyes and try to visualize the letters and words as you hear them. Hashem is revealing His holy Torah to you – let yourself dance to the beautiful music!
NOTES:
[1] Shemot 20:15. See our Redemptions, pp. 104-5.
[2] This is of course a major theme in the Piaseczner Rebbe's plan for secret groups of Chassidic mystics who used dance as well as other techniques in order to try to receive prophecy. His Bnei Machshava Tova groups were modeled explicitly upon the Biblical Bnei HaNeviim. See our dissertation, Between Messianism and Prophecy the chapters on Chassidism as prophecy and on spiritual groups. On dance as a mystical technique see pp. 81-83, especially notes 262, 263.

The Soldiers' Rebbe

2010-01-20T18:13:00.002+02:00

Today was Heh [the 5th of] Shvat, and the Yahrzeit of HaRav HaKadosh Rebbe Yehuda Aryeh Leib Alter, better known as the Sfas Emes, the second Gerer Rebbe.
He was the son of R. Avraham Mordechai zt"l, who was the eldest son of the Chiddushei HaRim [the first Rebbe] of Ger. He was born on Erev Rosh Chodesh Iyar 5607 (1847), and as a boy of only two, he was orphaned of his mother. When he was about nine years old, his father was also niftar [passed away], and he was brought up by his holy grandfather.

Previous posts:
The Sfas Emes on Shiras HaYam
A Man of Truth Becomes a Rebbe

The Sfas Emes' concern for the plight of Jewish men liable to conscription in the Russian or Polish army, was legendary. The following is from an article on him on a Breslov website; but we have interwoven a Reb Shlomo Carlebach story which brings out the point even more strongly. So without further ado, onward march!

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THE SOLDIERS' REBBE
Throughout our long and bitter exile, the times when young Jewish men and boys were conscripted into the army of their host country was always an eis tzara [time of distress]. It denoted fear of the unknown, dread of what the future would bring and desperate efforts to bribe anyone who had a say in the government.
The days of the Sfas Emes zt"l were no different. As soon as the conscription time began, a long line would form outside his home in Ger and, like a caring shepherd, he would give each person in turn a bracha [blessing], comfort and chizuk. To the Bnei Torah he would cite the Mishna in Pirkei Avos: "He who takes upon himself the yoke of Torah will be freed from the yoke of the government."
The Chassidim used to say that one could tell from the Rebbe's advice and blessing whether the person standing before him would be sent to the army or not. Once, two young men, one who barely made a living and the other a man of considerable means, came to ask the Sfas Emes if and how much they should bribe the officials in order to avoid conscription. The rich man he advised, "It's a shame to waste your money on bribes as even a hundred rubles will be of no avail. Rather invest it so that your wife will have a good business to live on (indicating that she would have to manage on her own, as indeed it turned out)." Whereas the poor man he advised to scrape together twenty-five rubles and that will suffice to save him (as it did).
At one point, the Russian government began to suspect that the Sfas Emes was preventing people from joining the army, and sent a spy to confirm their suspicions. A Jewish meshumad [convert to Xianity] of draft age was chosen for the job. He entered the room of the holy Sfas Emes disguised as a Chassid, to request a bracha from the Rebbe and guidance in his inevitable enlistment. To the wonder of all those present, the Rebbe shrugged, "Nu, the Russian army needs soldiers; without fighters we cannot win wars." The reply that evoked such astonishment among the Chassidim was only later understood, when they heard that this "Chassid" was just a spy planted by the Russian authorities.
In his later years, war broke out between Russia and Japan, and this time, bribery and ransom were of no avail. Whoever was of age received a draft order to appear in the town square on a certain date and from there they were dispatched directly to the battlefront. Thousands of young men and boys were torn away from the beis medrash [study hall] and uprooted from their homes, leaving behind terror-stricken parents, wives and children.
All through the war, the Sfas Emes zt"l never slept on his bed at all. Instead, when the hour turned late, he would lay on the floor with only a thin garment spread underneath him. After he got up in the morning, his assistants would find the garment soaked with the tears that he had cried all night for the young Jewish soldiers on the front lines.
In addition to the pain of being far from home, the Chassidim were broken at being cut off from their spiritual world, the hallowed walls of the beis midrash and the court of their holy Rebbe. Letters full of longing arrived to him, from one Chassid describing how, having no shofar on Rosh Hashana, they just sat together discussing the shofar and its awakening power! Another Chassid wrote that during Sukkos while digging trenches, they somehow found the strength and will to set up three boards within the trench, forming a sukka so that they could each eat a kezayis [minimal amount of food] inside!
One talmid who excelled in Torah learning sent a lengthy explanation with his own chiddushim [insights] on the Rabbeinu Yona! The Rebbe was so moved that he sent a letter back which later became world-famous. Quoting the pasuk [verse] from Ha'azinu: Ha'idosi bachem eis hashamayim v'eis ha'aretz -- using ha'idosi to mean decorate as in "adi adoyim" --- the Rebbe wrote: "With heroic people like you my dear Chassidim, Hashem adorns the heaven and earth."

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THE SFAS EMES AND THE SOLDIER
as told by Reb Shlomo Carlebach [slightly adapted for this blog]
Here's an unbelievable story. At the beginning of the 20th Century, 1904-5, there was a war between Russia and Japan. There were so many Jewish people who were drafted. They all came to the Heiliger [holy] Sfas Emes, the deepest of the deep, and asked him for his blessing. And he blessed everyone that a miracle should happen and they should not have to go to the War.

There was one young man, so eidel [refined], so gentle and so holy - really, he was not fit to be a soldier! And the Sfas Emes says to him, "Wait a minute." He goes into his room and comes back with a book - a little manual, how to do circumcisions [make a Bris]. And he says to him, "Here, learn how to make a Bris, and I bless you, even when you go to the army, you should come back b'Shalom (safely) - peacefully and with joy."

And he begins to cry and says, "Rebbe, please bless me that I shouldn't have to go to the War." But the Sfas Emes was already talking to somebody else.

He is drafted and he goes to basic training. And all those Russian and Polish peasants were so dirty. And this officer is so ashamed of them: they don't shine their shoes, they don't take care of their rifles. And then suddenly a general comes to look at the basic training - the new soldiers. And this officer tells him, "I'll tell you the truth, I'm not so proud of the other soldiers, but there's one Jew here - he is very clean and looks very beautiful."

So he's introduced to the general, and the general says to him, "I want to talk to you privately." He takes him into his office and takes a pistol in his hand. And he says, "Is it true that you only eat kosher food?"

"Yes."

The general holds his pistol to the Jew's heart and says, "Hey, you're a soldier of the Czar of Russia, and the Czar doesn't want you to be hungry! The Czar wants you to eat all the food you can get your hands on. So I order you to eat non-kosher food."

He says, "I'm sorry, I'm a servant of G-d, not of the Russian Czar."

He walks up and down in his room, then he comes up to the Jew again and says, "I heard that you keep Shabbos, is it true?"

He says, "Yes."

"Are you crazy?" he says. "You're a soldier in the army of the Czar, and you keep Shabbos?! The Czar needs you to work every day!"

And mamash this young man knew that this was the test of his life. He says, "I'm sorry, I'm a servant of G-d."

And he's holding the pistol against his heart. Suddenly he smiles and puts down the pistol, and he says to him, "Listen to me. Nobody knows, but I'm Jewish. My wife just had a baby. I need a Mohel [ritual circumcisor]. I'm not religious, but one thing I know - the Mohel has to keep Shabbos and eat kosher food. So I just wanted to test you, if your really eat kosher, and if you really keep Shabbos. But now that I see that you do, I'll tell you what I'll do for you. I'll sign you out from here, and I'll say I need to take you with me. And after you do the Bris, I will give you civilian garments and you can just run home."

Suddenly, the young man remembered that he doesn't even know how to make a Bris. Gevalt, gevalt, the Heiliger Sfas Emes! He gave him a book [about] how to do it. You know friends, those Rebbes - what eyes they had, what hearts they had! Such a privilege to know…

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[Continuation of first article:]

When the war intensified, a general order was given again for those who had remained behind, to fight for the mother country. Men and their wives, mothers and their sons gathered at the entrance to the Rebbe's house, pleading with him to save them. Immediately, he instructed them to go to shul, light candles and start saying Tehillim. The Rebbe himself joined them and their tearful prayers, rising in loud cries that must surely have pierced the heavens.
Following this, the Rebbe turned to all those assembled and in a now calm tone assured them that b'ezras Hashem all would be well. A short while later news that the war had ended spread through the country, bringing home the soldiers and saving the rest from having to leave.
However, the returning hordes of barbaric Russian soldiers from the front plundered and robbed their way back home leaving a trail of havoc and sorrow in their wake. The sight of the returning Jewish soldiers, crushed in body and spirit, many of them wounded or with missing limbs, and the troubles that had been Klal Yisrael's lot in his times, broke the Sfas Emes. His pure body, unable to bear the heavy burden it was carrying, fell ill with a strange malady that no one could cure, slowly paralyzing his vital organs.
In a desperate attempt to heal him, Polish Jewry stormed the heavens, gathering all over to say Tehillim and fasting. In Ger itself, prayers were said on his behalf around the clock without a break. But as dawn broke on the 5th of Shvat, the angels won the battle over this pure soldier, taking the aron hakodesh to the heavenly spheres.
The Avnei Nezer, who arrived the day before in Ger to visit the Rebbe, did not sleep all night, keeping a constant vigil and reciting tefillos [prayers] at his bedside. At the levaya [funeral], he revealed why the Sfas Emes zt"l had to be stricken with such a rare illness. "Chazal [our Sages] tell us one who prays for his friend while he himself is in need of that yeshua [salvation] is answered first. All his life, our Rebbe the Sfas Emes bore the burden of all our illnesses, our pains and sorrows, pouring out his heart in prayer for Klal Yisrael-- that sick people be healed and the healthy not fall ill. Had he become ill with a common illness, he would immediately have been answered. So, when the Creator wanted to take him away from this world, He struck him with an unknown illness for which the Rebbe had never davened for a fellow Jew and thus took him to Gan Eden."

Zechuso yagein Aleinu - as the Sfas Emes protected the holy soldiers, may his merits protect us all!

The Tzaddik in Gehinnom

2010-01-18T20:37:00.004+02:00

Tonight and tomorrow, the 4th of Shvat, is the yahrzeit of Rebbe Moshe Leib of Sassov, a talmid of the Rebbe Reb Shmelke of Nikolsburg. Born in the year 5505 [1745] in Brody, he was the author of several chiddushim on the Talmud [Chiddushei RaMaL], Likkutei RaMaL, and Toras RaMaL HaShalem. He subsequently became a Rebbe in his own right with many followers, and was famous primarily for his love of his fellow Jews and his creative musical talent. Previous posts:
How R. Moshe Leib Sassover Became a Chassid
Intense Love of the Jewish People

A Niggun to Live and Die For

The following story was also told by Rabbi Shlomo Carlebach, albeit in a slightly different form. This version is from the L'Chaim website, which in turn took it from The Crown of Creation, by Chana Weisberg, published by Mosaic Press.

THE TZADDIK IN GEHINNOM
At his grandson's circumcision celebration, the great Chassidic master, Rebbe Levi Yitzchak of Berditchev (1740-1810), recounted the following episode:

"This morning I arose very early to prepare myself to perform the bris mila of my dear grandchild. At daybreak I opened the window and saw a penetrating darkness in the heavens. As I wondered about the blackness before my eyes, it was made known to me that this very day a prince of Israel, the holy Tzaddik, Rebbe Moshe Yehuda Leib Sassov, had passed away.

"As I mourned for that master of Israel, I heard a voice cry out: 'Make way for Rebbe Moshe Yehuda Leib!'

"When Rebbe Moshe entered the celestial realms, the Tzaddikim and Chassidim formed a joyous circle around him. Suddenly, he heard a voice reaching from one end of the world to the other. Intrigued, he began following it until he found himself at the gates of Gehinnom (Purgatory).

"Without waiting for permission, Rebbe Moshe entered Gehinnom. The guards saw him walking back and forth as if looking for somebody. They were certain that he had come there by mistake and they politely asked him to ascend to his proper place in Gan Eden (the Garden of Eden).

"Rebbe Moshe said nothing. The guards repeated their request, but he remained silent and did not move. They didn't know whether to drive him out or permit him to remain. They decided to confer with the Heavenly Court, but even it was puzzled. Never had a Tzaddik descended into Gehinnom of his own desire. Rebbe Moshe was summoned before the Throne of Glory where he made his request known.

"Rebbe Moshe began, 'Master of the World, You know how great is the mitzva of redeeming captives. I have occupied myself with this mitzva my entire life, and I have never differentiated between wicked captives and righteous captives. All were equally beloved by me, and I had no peace until I had succeeded in freeing them. Now that I have entered the World of Truth, I find that there are many captives here, too. I wish to fulfill this mitzva here, as well.

"'I will not leave Gehinnom until I have fulfilled this mitzva. So dear are Your commandments to me that I have observed them no matter what the place or time or penalty might be. If I cannot bring these wretched souls to freedom, I would rather remain with them in the fires of Gehinnom than to sit with the righteous and bask in the light of the Divine Presence!'

"Rebbe Moshe's words flew before the Throne of Glory, and the Holy One, Blessed be He, uttered the decision:

'Great are the Tzaddikim who are ready to relinquish their share in Gan Eden for the sake of others. Because this mitzva is so noble, let it be calculated how many people Rebbe Moshe Yehuda Leib redeemed during his lifetime, both they and their children, and their children's children until the end of time. That number he may redeem here, also.'

"The Book of Records was immediately brought, opened and read. The names of all those who had been redeemed by Rebbe Moshe were counted and their children and their children's children. The final figure arrived at was sixty-thousand souls from Gehinnom to Gan Eden.

"Rebbe Moshe began to walk through Gehinnom, looking into countless pits and caves where he found souls who had suffered for hundreds of years and who had long ago lost all hope of redemption. One by one he gathered them and when he was finished, he found their number to be exactly sixty-thousand. Column after column emerged from Gehinnom, marching with them at their head, until they arrived at Gan Eden.

"When all sixty thousand souls had entered, the gates were closed."

After recounting this story, Rebbe Levi Yitzchak named his little grandson Moshe Yehuda Leib and blessed him to grow up to emulate the holy Tzaddik, Rebbe Moshe Yehuda Leib of Sassov.

Zechuso yagein Aleinu, v’al Kol Yisrael – May Rebbe Moshe Leib’s merits protect us all!

TISH FOR TOTS!

2009-11-20T11:01:00.004+02:00

The Modzitzer Rebbe Shlita is currently visiting America. In his visit to Lakewood, he came to the Yeshiva Toras Emes, where he made a "Tish" for the young cheder students. What a joy to see young boys singing somewhat complex Modzitzer niggunim, together with their rebbes [teachers]! In the 8-1/2 minute video which follows, you can see the boys singing a Modzitz tune as they greet the Rebbe, the Rebbe saying an age-appropriate Dvar Torah in Yiddish, followed by the Modzitz choirleader's rendition of one of the Rebbe's niggunim, Libi U'besari. Then there are some more niggunim, including a finale as the Rebbe distributes cake to the boys. Enjoy!
Oh, and thanks to the Lakewood Scoop for this wonderful video!

Traveling with the Rosh Yeshiva

2009-11-19T20:38:00.003+02:00

Today was 2 Kislev and the 47th yahrzeit of the Rosh Yeshiva, Rabbi Aharon Kotler ztvk"l. Read more about him at our earlier post, here. In honor of his yahrzeit, we present the following two "travelling" stories [from Revach], plus a Dvar Torah from him on the Parsha.

Rav Moshe Feinstein, Rav Aharon Kotler, & Rav Yaakov Kaminetsky

Rav Moshe Feinstein Paskens - Honor Rav Aharon Kotler
Rav Aharon Kotler zt"l, the Rosh Yeshiva of Lakewood, was preparing to travel to Eretz Yisrael for a visit. Meanwhile, Rav Aharon’s talmidim made their own preparations to accompany him to the airport. When Rav Aharon found out about their plans, he made known to them that he preferred that they remain in the yeshiva and adhere to their normal learning schedule.
Rav Aharon’s talmidim were in a quandary about what to do. They brought the question to Rav Moshe Feinstein, zt"l. Rav Moshe’s answer left no room for doubt. "Accompany the Rosh Yeshiva. Honoring Rav Aharon is like honoring the Torah itself!" (Rav Moshe Feinstein)

***

Rav Aharon Kotler Pays... With Bitachon
On his way back to Lakewood from a talmid's wedding in New York City, Rav Aharon Kotler arrived at the train station and realized he did not have any money to purchase a ticket. Without any viable alternative at that hour, he decided to stand on line at the ticket-purchasing counter, relying solely on Hashem for help.The line grew shorter and shorter, as his turn was quickly approaching without any help in sight. Rav Aharon was not concerned, and just continued to learn, while waiting patiently without any worries.

The person in front of him purchased his ticket and now it was his turn. He still didn't despair and calmly started walking towards the counter as if he had no problem, completely confident in Hashem's salvation.As he approached the counter, a talmid came rushing towards him. He was so happy to see him, he began screaming "Rebbi Rebbi!" Rav Aharon asked his talmid if he could loan him the amount he needed for the ticket, which he did. He took the money paid for the ticket and went home all without batting an eye.

***

ON THE PARSHA
from HaMaayan, Torah.org
"And Esav came from the field, and he was exhausted." (25:29) "Esav spurned the birthright." (25:34)
Rashi says that he was tired because he had just committed a murder. The Midrash states further that Esav had committed other serious sins on that day, including adultery and idolatry.
If Esav committed such serious sins all in one day, asks Rav Aharon Kotler zt"l (the Lakewood Rosh Yeshiva), why does the Torah single out only the fact that he spurned the birthright? He explains:
The birthright did not give its bearer only material rights, but also (and primarily) spiritual responsibilities. What Kohanim and Levi'im were, later in history -- "For the lips of the Kohen should safeguard knowledge, and people should seek Torah from his mouth" (Malachi 2:7) -- the firstborn were in Yaakov's and Esav's time. It was these responsibilities that Esav rejected when he spurned the birthright, and he thus demonstrated his attitude towards spiritual matters.
By telling us that Esav spurned the birthright, says Rav Kotler, the Torah is informing us of the root cause of all of his other sins. The details of Esav's sins do not matter; what is important is that Esav had an improper attitude. (Mishnas Rav Aharon Vol. III, p. 191).

"Every song, every letter, every note, is a living monument to the great soul"

2009-11-03T11:59:00.003+02:00

Today is 16 Ram-Cheshvan, and the 15th Yahrzeit of Reb Shlomo Carlebach zt"l. In honor of this great event, I would like to share with you the eulogy given at Reb Shlomo's funeral by the then-Chief Rabbi of Israel, Rav Yisrael Meir Lau Shilita.
I received it from the Rabbi Shlomo Carlebach Foundation, who noted that the eulogy was translated from Hebrew to English by Rachel Ebner, transcribed for digital use by Reuven Goldfarb, and edited for publication by Rabbi-Chaver David Wolfe-Blank (zt"l). I have done some light editing on it for this blog.

***

I believe that I will not have fulfilled my duty if I do not here serve as spokesman for many who need to beg forgiveness and pardon from HaRav Shlomo Carlebach. We did not relate to him with enough respect, we did not value him sufficiently, we did not stand strong enough to guard the honor which he never sought but was truly entitled to.
I ask forgiveness and pardon in the name of those who are present here and in the name of the many who should have been present here but did not come. They will come, however, and they will come to value this great soul who moved among us: a soul from the world of nobility and purity, the world of awe, of melody, and of intimacy with the Divine.
Perhaps the name Carlebach is not familiar to the young among you, but those of us who are older know Reb Shlomo's roots: he came from one of the most aristocratic families in the world of Torah, the world of Judaism before the Akeida, before the destruction.
Reb Shlomo belonged to all worlds, even though sometimes it appeared he belonged to none -- sometimes he was so isolated and so lonely. More than once, when we'd meet on an airplane, it seemed that he had no ally but his guitar. But he belonged to all worlds. He was a true ben-Torah in the world of the Lakewood Yeshiva, alongside HaRav Aharon Kotler zt"l, who today stands ready to greet him. Reb Shlomo was a household member in the home of the Lubavitcher Rebbe zt"l, who today stands ready to greet him. And Reb Shlomo was a Breslover, and, no doubt, Rebbe Nachman rejoices today with this great soul arriving in the secret, lofty places.
Reb Shlomo was a member of a very illustrious family, a family of deep believers. His uncle, R. Yosef Zvi Carlebach zt"l, wrote one of the last postcards of his life perhaps the very last to my father. Both of them, friends in heart and soul, rose heavenward in the storm in Europe fifty years ago. R. Yosef Zvi Carlebach wrote to my father: "As for me, I am amidst my congregation." He had been advised to embark for the safety of America, and he answered my father - we have the postcard – "I am amidst my congregation; I shall not leave my congregation." Such was his devotion for the community of Israel.
I see Shloimele in Russia, before any of us had the chance to get there, where souls were being lost at the murderous pace of a thousand a day. And this young man showed up with his guitar. They'd not seen anyone looking like this in a long time - a beard, payot and tzitzit. And from these encounters was born that song that the whole Jewish world knows: Od Avinu Chai (Our Father still lives). Shlomo came to them as if to tell them: "The People of Israel lives!" Why? In what zechut [merit]? Because our Father lives. They didn't understand his words, but they understood his soul. They absorbed him without understanding his texts no dictionary is needed for the language of feelings. They understood and absorbed Reb Shlomo's language more than they did our rabbinic speeches. Reb Shlomo had a language called the language of the heart.
You just sang Mizmor L'David, a Psalm of David. More than twenty years ago, I had the honor of hosting Reb Shlomo until four in the morning in my house on Vermiza Street in Tel Aviv. And he said to me, "Rav Yisrael, you are a child of the Holocaust. I want to sing you a melody." And there, on the spot, he composed a melody which had never been published anywhere, to the words of one Torah verse. And that verse was and it is with it we accompany him today: "Even when I am walking in the valley of the shadow of death, I fear no evil, for You are with me." This "You are with me" is what sustained Reb Shlomo all over the world: on the campuses of Berkeley; all the campuses of the east and the west; the campuses of England, France, Austria, Germany, South Africa, and Australia; in places so far-flung that the name of Israel was barely remembered there. Reb Shlomo stood up and returned so many people to the embrace of Judaism and helped so many turn back from distorted lives.
I remember the first time Reb Shlomo appeared at Zion-America House, which at the time still had no ceiling and was wide open on top. He began with the song Esa Einai (I lift my eyes to the mountains), and we answered him with Shomer Yisrael (Guardian of Israel, guard the remnant of Israel), and… he sang for us Yisrael, B'tach BaShem, Ezram uMaginam Hu (Nation of Israel, trust in the L-rd; He is [Israel's] Help and Shield). And then he promised us the promise of Od Yishama...Kol Sasson veKol Simcha (There will yet be heard...the voices of joy and gladness), then V'hanchilaynu Hashem Elokeynu b'eahava uveratzon Shabbat Kodshecha (In love and grace, He has given us His holy Sabbath). He made us all take a leap into the holiness of the Sabbath, and today we accompany him into the day that is all Shabbat and peace, to the life of eternity.
Reb Shlomo was a great soul, a quintessential soul. Only once in a generation does such a soul turn up who knows from whence it was drawn? From the roots of higher worlds.
I want to tell you something. There are four species: the Etrog, the Lulav, the Hadas (myrtle), and the Arava (willow). Their initials spell out Aaleh (I shall go up). Reb Shlomo, this is the day of your ascent. The Hadas is called a branch of interwoven foliage. What is special about the Hadas? Three leaves in a row emerge from the stalk at the same spot. The three leaves are three hearts. These are the three loves about which we have been commanded. First of all: V'ahavta et Hashem Elokecha (You shall love the L-rd your G-d); this is one leaf of the Hadas. Secondly, V'ahavta l'Reacha kamocha (Love your neighbor as yourself); this is the second leaf. And the third is uverachta et Hashem Elokecha al ha'Aretz hatova asher natan lach (Bless the L-rd your G-d in the good Land which He has given you) - the love of the Land of Israel. Now it is not the case with all of us that the three leaves line up. For one person, love of Torah might be stronger than his love of the Jewish people. Another person's love of the Jewish people might be stronger than his love of G-d. And there are those whose love of the Land might be stronger than both other loves. The Rambam calls a Hadas of this type one whose leaves are not equal a Hadas shoteh (a foolish Hadas).
Reb Shlomo, you were a wise Hadas, whose sweet fragrance was widely diffused. You were a Hadas who possessed all three leaves, and all of them suckled from the same inner point that is in all of Israel, who is hewn from the Rock. You had powerful love for the Holy One, Blessed be He, boundless love of Torah, and an unparalleled love for Israel. Reb Shlomo's love of Israel, and love for every grain of dust of the Land of Israel. How to put it? He was connected to every letter of Torah, to every soul in the nation, and to every clump of dust in the Land.
Today, as with a good name you go to the higher world, surrounded by the love of your friends, your students, and people who esteem you, the clumps of dust of the Holy Land that you so love will sing sweetly for you.
And your prayers at the Western Wall, your Friday nights at the Western Wall it is into your own Sabbath eves of Rav lach Shevet (Enough dwelling in the vale of tears, come arise from the ruins), into your own Mikdash Melech (Temple of the King) that you are entering today in the higher worlds. I can see in my mind's eye the Tzaddikim and higher Holy Ones who are right now greeting your soul. You brought the spirit of Jewish life into so many Jewish souls who were on the threshold of danger, of getting lost, of disappearing.
May your pure, refined soul be bound up in the bouquet of life. Alas, alas for those who are gone, no longer here.
You had a soul the likes of which is only seen once in many generations, and it had the power to sustain numerous souls in Israel. May you be granted in the higher world enjoyment from your daughters, whom you always praised so highly; may you attain faithful houses to carry on your name in Israel with honor and splendor. Your songs are living monuments, unlike a stationary tombstone. Your music is a living, ongoing monument. The entire Jewish world in this generation and for generations to come are building up for you a memorial of sons and daughters I shall give him an eternal name which cannot be cut off. Every song, every letter, every note, is a living monument to the great soul whom we were privileged to know, the soul of HaRav Shlomo Carlebach, may the beloved Tzaddik be remembered for blessing, for eternity.

Rav Meir Shapiro's Magnificent Niggun!

2009-10-25T22:47:00.002+02:00

Today, the 7th of Cheshvan, was the 76th yahrzeit of Rav Meir Shapiro, who was the initiator of the Daf HaYomi program, the daily folio [page] of Talmud learning, as well as the Founder and Rosh Yeshiva of Yeshivas Chachmei Lublin in Poland. We previously posted about him here.

In addition, in this post, we discussed the tribute to the great Jewish klezmer [clarinetist], Moshe [Musa] Berlin. In the video below, we have Musa, together with his disciple, Chilik Frank, and some other great musicians, playing Rav Meir Shapiro’s beautiful Lecha Dodi niggun. I’ve heard this sung on Leil Shabbos [Friday night] by R. Moshe Bienenstock of Breslov, and it’s magnificent!

A LOOK OF TESHUVA

2009-09-10T11:12:00.000+03:00

Tonight and Friday is 22 Elul, and the 106th yahrzeit of the first Hornosteipel Rebbe, Rebbe Mordechai Dov Ber Twerski, also known as the Peleh Yoeitz. A direct descendant of the Rebbe Reb Zusia of Anipoli, he was also the grandson and successor of the Cherkassy Rebbe, a son-in-law of Rebbe Chaim of Sanz, and a tremendous Talmid Chacham [Torah scholar] and Chassidic Rebbe in his own right.

Previous posts: A Bracha for a Thief
Saved at the Mikva
A Simple Voice from Hornosteipel

Once again we have chosen a story from Rabbi A.J. Twerski’s wonderful book on the Hornosteipler, The Zeide Reb Motele. This one really fits the season we’re in as well…

A LOOK OF TESHUVA
My father’s brother, Uncle Nachum, told me that Zeide R. Motele’s followers from Ignatovke once complained to him about their bitter lot. The poritz of their fiefdom appointed a Jew who had converted to Christianity as the local governor, and who relentlessly persecuted the local Jews even more than the non-Jewish anti-Semites.
One day, Zeide R. Motele came to Ignatovke and was greeted by a throng of Chassidim. As the procession made its way through the town, Zeide R. Motele instructed the driver to stop in front of a house, which was the residence of the governor.
Hearing the commotion outside, the governor went out to see what was happening. To the astonishment of the Chassidim, Zeide R. Motele went into the house of the governor. The Chassidim were even further surprised that the governor followed him, and a few of them made their way inside.

a staring match

Zeide R. Motele seated himself at a table opposite the governor. The Chassidim were certain that he was going to plead on their behalf, but he did not utter a single word. Zeide R. Motele just stared at the governor for a while, then rose and left the house. The bewildered Chassidim did not know what to make of this.
At Shalosh Seudos (the third Shabbos meal) on Shabbos, although the room was dark, someone noticed that the governor had come in. After Havdala (ritual at the closing of Shabbos), Zeide R. Motele had a private session with the governor for three hours. The following day the governor, who had announced that his name was Avraham, threw away all his kitchen utensils and made his kitchen kosher.
In short, Avraham became a complete baal teshuva and did his utmost to compensate for the suffering he had inflicted upon the community. But within the year, Avraham the baal teshuva died, and the community mourned the loss of one who had become their benefactor.
One day, Zeide R. Motele was sitting with his Chassidim and said, "Nu, what do you say about Avraham? He was a true baal teshuva, wasn't he?" All the Chassidim concurred.
There was one Chassid, however, who had suffered severely from the governor’s persecution, who said, "What! That rasha (wicked person) who had caused us so much grief?"
Zeide R. Motele turned pale. He sank into deep meditation and then said, "Unanimous opinions are suspect. It is good that there was one dissent. Now Avraham's soul can rest in peace."

Zechuso yagein Aleinu v'al kol Yisrael - May the Hornosteipel Zeide's merits protect us all!

Of Shepherds, Doctors, Souls and Heaven

2009-09-01T22:02:00.005+03:00

Today is the 12th of Elul, the 182nd yahrzeit of Rebbe Simcha Bunim of Pshischa, author of Kol Simcha, (1767-1827). Rebbe Simcha Bunim studied in the yeshivos of Mattersdorf and Nikolsburg under the guidance of Rav Mordechai Banet.

Previous posts: Tidbits from the Rebbe Reb Simcha Bunim of Pshishca
Serving Hashem with Simcha [Joy]…and Song

In honor of the yahrzeit, we present some more tidbits about Reb Bunim, as well as some sayings from him. The first two are my free translations from the sefer, "Chamishim Tzaddikim b’soch Ha'ir [50 Righteous Ones in the City], by R. Aharon HaLevi Pichnik; followed by two I found on the Web and in my e-mailbox; and finally, a wonderful story I received many moons ago from R. Yehoshua Rubin.

Please read on…

***

* HOW HE BECAME REBBE
After the passing of the Yid HaKodesh [the Holy Jew, Rebbe Yaakov Yitzchak] of Pshischa, his closest talmidim gathered together to find a successor. Most of them were considered R. Avraham Abbeleh of Neishtat, who was one of the main talmidim and very close to the Yid. Each of the talmidim expressed themselves about the future of their 'movement' and who would be the appropriate leader.

When R. Simcha Bunim's turn came, he gave the following mashal [parable]: "A shepherd tended his flock faithfully and diligently. If even one sheep was lost, he would not rest until he found it and returned it to the flock. One time the shepherd was very tired and dozed off. Upon awakening, it was already dark, in the middle of the night. Filled with fright, he screamed out, 'Where is my flock?' He ran all about, and soon he realized that his flock was not far away, all standing together, awaiting the shepherd… He counted them and found them all present. He stood up and said, 'Ribono shel Olam [Master of the World]! How can I ever thank You for this great kindness? One thing I can promise You, that if Your flock is given over to me, I will guard them like the apple of my eye!' Such a shepherd is what we need!" ended Rebbe Bunim.

R. Avraham Abbeleh of Neishtat then arose and said, "We need no one else! You are our master and leader!" And they all agreed to make Rebbe Simcha Bunim their Rebbe.

***

*WHY DO THEY COME?
Just as it was by the Yid HaKodesh in Pshischa, and later by the Kotzker Rebbe, so it was by Rebbe Simcha Bunim: young men, married and unmarried, left their homes and families, to attach themselves to the Rebbe. Parents, wives and relatives of these men would bring their strong grievances to him: "You are corrupting our children [husbands]! Why do they need to spend so many years with you? What do they need you for?"

Rebbe Bunim accepted their complaints graciously and explained: "Surely you know that I was a pharmacist, and I can discern between different types of doctors. There is a doctor who comes on his own, as soon as you call him, and takes a small fee - but no one trusts him. But the doctor who is hard to get, and charges a high fee - it is he who is in demand, and people trust. I did not approach your children/husbands, they come of their own accord, and pay a high fee: the distress of their parents and families. It must be that they truly believe that have found here their tikkun [rectification]…"

***

*TWO NOTES, TWO PASSAGES
One of the leading Rebbes of the 19th century, Rebbe Simcha Bunim of Pshischa, once addressed his disciples with a surprising yet important request: "Write two truths on two separate notes," he ordered them. "Let one state the teaching of our Sages, 'For my sake the world was created.' The other should spell the verse uttered by our forefather Avraham: 'I am dust and ashes.' Now place these two notes into your pockets. When you are feeling useless, take out the note that states that 'the world was created for you.' But if your achievements engender self-arrogance, take out the second note and remember that you are but 'dust and ashes.' "
***
Rebbe Simcha Bunam of Pshis'cha would say, "People should prepare two passages for themselves: One to exit this world, and the other to enter the next."

***

*TO RAISE HEAVEN OR FIX ONE’S SOUL
by Yehoshua Rubin
With a glass of tea in his hand, Rebbe Menachem Mendel of Kotzk joined his friend Rebbe Yaakov from Radizmin on his wooden porch. Sitting in their rocking chairs and staring out at the forest put them both into a philosophical frame of mind.
Rebbe Menachem Mendel slowly sipped from his tea and asked Rebbe Yaakov, "Why was man created?"
Rebbe Yaakov rocked a little, thought, and answered, "To fix one’s soul."
"True," Rebbe Menachem Mendel said receiving his answer. "But didn’t our teacher, Rebbe Simcha Bunim of Pshischa give a different answer?"
"Yes, you are right…Now I remember, he said man was created to raise up Heaven. But Menachem Mendel, aren't both answers one and the same? Doesn’t one raise up Heaven every time he fixes his soul?"
"True," replied Rebbe Menachem Mendel. "However there is a difference, and the difference is in the hand." And Rebbe Menachem Mendel added no more.
They sat in silence, rocking and enjoying the forest view.
"The hand," thought Rebbe Yaakov to himself. "What did the Rebbe mean?"
Finally Rebbe Yaakov said, "I don’t understand."
Rebbe Menachem Mendel turned to him and said, "You see, when someone fixes his soul, he learns to accept all that G-d has given him, so he feels comfortable holding his own hand. Yet one who strives to raise Heaven will find himself learning how to feel comfortable holding the hands of other people."

Zechuso yagein Aleinu - May the Rebbe Reb Bunim's merits protect us!

"Out of Town" Blogging

2009-08-24T15:12:00.004+03:00

You can find me today at our good friend, A Simple Jew's site, about

LEARNING YIDDISH

Also, at Hershel Tzig's Circus Tent, there's an interesting musical piece,

REAL MUSIC YOU CAN LISTEN TO, where amongst the 75 or so comments you can find a few of mine. Caution: it sometimes gets a bit "hectic" there, and some of the comments are written in...Yiddish!

RAV KOOK ZT"L - HANESHAMA LACH

2009-08-23T16:37:00.001+03:00

Today is the 3rd of Elul, and Rav Avraham Yitzchak HaKohen Kook's 74th yahrzeit.

Previous posts:
Heartrending Blasts
MUSICAL INSPIRATION from RAV KOOK ZT"L
MIZMOR SHIR L'RAV KOOK ZT"L

Enjoy the video below, a special combination of pictures and videos of Rav Kook, and a Carlebach niggun for Elul.

RECENT LINKS

2009-08-16T11:02:00.001+03:00

There have been some great posts about Negina in the JBlogosphere which I'd like to share with you:

Lazer [Brody] Beams: The Power of a Niggun

How to Know if a Song is Rooted in Kedusha
Hat Tip: Shirat Devorah

Rebbe Nachman on Music

"When an offering was brought in the Temple, the Levi'im would stand on their designated platform and sing. For extraction of ruach ha'adam [spirit of man] is the main purpose of the offerings, separating the good ruach from the animal ruach. And this is achieved through singing and niggun / melody…"
from Likutei Halachos: The Joy of Eating

Jerusalem Post: Filling his World -- All about Shlomo Katz and his new album.

REBUILDING FROM THE ASHES

2009-07-28T01:02:00.003+03:00

Tonight and tomorrow, 7 Menachem Av, is the 9th yahrzeit of Rebbe Shalom Noach Berzovsky zt"l, the previous Slonimer Rebbe and author of Nesivos Shalom.

PREVIOUSLY: Simcha Ma Zeh Oseh – What Does Joy Do?
The Nesivos Shalom – Why Are We Mourning?

The following was culled from a number of sources: HaMaayan, Dei’ah VeDibur, and a Hebrew parsha sheet called "Kol HaMishna." I believe the focus here is very appropriate for these days preceding Tisha B’Av…

The "Nesivos" lighting the fire at Meron...

The Slonimer Rebbe, HaRav Shalom Noach Berzovksy zt"l, was born in the Polish town of Baranovitch. His father, HaRav Moshe Avraham, was the Rav of the community. As a youth, he grew up in the sacred courtyard of Slonim and was especially close to the Slonimer Rebbe, the Beis Avraham, who held him in high esteem, predicting that R. Shalom Noach was destined for greatness.

Shortly before his passing in 1933, the Beis Avraham recommended to his cousin, R. Avraham Weinberg of Tiveria (Tiberias) that he take R. Shalom Noach as a son-in-law. (The last pre-war Slonimer Rebbe, R. Shlomo David Yehoshua Weinberg, was killed in 1944, and for ten years, no successor was named. In 1954, R. Shalom Noach's father-in-law agreed to assume the mantle of the Rebbe. His teachings are collected -- by R. Shalom Noach -- in the work Birchas Avraham, and he is known by that name.)

In 5696 (1936) he moved to Eretz Yisrael following the advice of his mentor, the Slonimer Rebbe. During the first years after his marriage he lived near his illustrious father-in-law in Tiveria, and imbibed Chassidic thought from him. It was a blend of peerless avodas Hashem and amal baTorah [striving in Torah learning]. Together, he and his father-in-law studied in the Ohr Torah Yeshiva located near the grave of Rabbi Meir Baal HaNess.

In 5702 (1941), reports of the wicked Nazi fiend wielding his sword over European Jewry reached Eretz Yisrael, HaRav Shalom Noach discovered that he had lost his entire family in the Holocaust. Barely a vestige of the Slonim Chassidic sect remained, and from the scores of shtiblach [small shuls] scattered throughout Europe, R. Shalom Noach survived…

The following describes what he went through at that time, as he wrote:
"At the depths of the destruction in the camps and the ovens, at this time the word was getting out about how bad it was…Amongst all the pools of blood and tragic news that reached us, we hear of Baranovitch, where all that is holy to us, how it is being completely destroyed…I could not calm myself, my Slonim had been sunken and destroyed…and where am I? We turn around like lunatics, with streams of tears falling from our eyes each night, over the destruction of our people, and my strength is dissipating. And then…I decided, if I cannot save the people, and least I can invest all my strength to save the spirit..." A strong inner voice welled up within him, calling unceasingly, "Why do you slumber?"

It was then that the Rebbe realized that he must take action. Since he survived, with the know-how and the ability, he had a mission: to restore 'the fallen Sukka' [hut], to erect a yeshiva in which to teach and pass on that which he received from his Rebbes and his father. After the destruction of the towns and yeshivos in Europe, he must continue the chain of the generations in Eretz Yisrael, from where it left off in Europe. "I must do everything in order to build the Yeshiva," he would say.

There were those who discouraged him. "How can you build a yeshiva? There are hardly any students, no budget, and certainly no building!" And one of the elders claimed, "In the present state of affairs, we cannot continue our group as before. There’s no one left, no one can lead us! There’s no choice - we must join up with another group or another Chassidus…"

The Rebbe answered him, "I, together with the students already in the yeshiva, are remaining - we won’t budge! For we believe with perfect faith that our holy group will continue, and we will remain until Moshiach comes!"

So with his vision, he perceived the designs of his Rebbe, and rose up like a lion and founded the Beis Avraham Yeshiva in Jerusalem. He understood that the heavy task of reviving the Chassidic sect of Slonim lay upon his shoulders, and with great courage he mustered all his strength and began to rebuild the illustrious community. His father-in-law, the Birchas Avraham, saw him as the one who would bring about the revival of the Slonimer Chassidim and, like a father to his son, he lovingly supported him in his efforts.

On Rosh Chodesh Cheshvan 5702 / October 21, 1941, he opened the yeshiva in the shul of the Slonimer Chassidim in the Beis Yisrael neighborhood of Yerushalayim with just five students. He dedicated himself solely to educating generations of talmidei chachamim and gedolei Torah, personally instilling in each student the aspiration to grow in Torah and Chassidus. In a remarkable manner he merged the lamdanus [intellectual striving] of the yeshiva world with the fervor of Chassidus. His shiurim, which were well known for their depth, and his discourses in Torah and Chassidus, inspired his students to serve Hashem with added zeal. In his discourses he transmitted the spiritual legacy he had received from the mentors of the Slonimer Chassidic dynasty. R. Shalom Noach also could be found sitting with the students for hours on end, especially on Friday nights, teaching them the traditional Slonimer melodies.

And so the Rebbe built the Beis Avraham Yeshiva of Slonim, in 1941, with a handful of students. He would remain as its Rosh Yeshiva for forty years! In time, it became one of the leading Chassidic yeshivos in Yerushalayim, with over 400 students today.

Zechuso yagein Aleinu, v’al Kol Yisrael! May the Slonimer Rebbe's merits protect us all!

What the Arizal Saw

2009-07-26T17:42:00.002+03:00

Today, 5 Av, is the 437th yahrzeit of Rabbi Yitzchak Luria, known as "the holy Ari [or Arizal]." He revolutionized the study of Kabbalah and its integration into mainstream Judaism during the two years he spent in Tzfas before his death at the age of 38. Much of Chassidic thought is based on the Ari's teachings, as recorded by his main disciple, Rabbi Chaim Vital.

Our previous post: Songs and Praise of the Holy Arizal

The following is my translation of a story that appeared in this week’s Sichas HaShavua, the very popular Chabad parsha sheet here in Israel. It should be noted that the R. Yitzchak in the story is not the Arizal, but his disciple, R. Yitzchak HaKohen. Rabbi Luria is referred to as "the Ari" throughout the story…

***

What the Ari Saw

Rabbi Yitzchak Luria, the holy Ari [Lion], together with his students, made their way quietly from Tzfas to the grave of the Prophet, Hoshea ben Beari. They were accustomed to study in the mountains, and occasionally the Ari would invite the members of his group to pray at the various cemeteries that were scattered throughout the area. They already knew that by such visits, one could attach his soul to that of the Tzaddik, and learn secrets of Torah.

The Ari stood near the grave of the Prophet in a long, silent prayer, surrounded by his students. Then they sat and listened to his discourse, words of Torah and Kabbalah that were beyond [most] human comprehension.

Suddenly, the students noticed that their Rav’s face had changed. The joy that always reigned turned to an expression of stressful concern. For quite a time the Ari was thoughtful, and then he turned to his students: "I have just been informed that a difficult decree is now hovering over the inhabitants of Tzfas. A plague of locusts will descend on Tzfas, that will eat all the grass of the land and consume all the fruit trees, until there will be no source of sustenance remaining in the area."

[a swarm of locusts]

The students became very frightened and asked: "Rebbe, for what has this severe punishment been decreed? What sin have the residents of Tzfas committed?"

The Ari replied: "All this has come about because of one Jew, named Yaakov Altrin. He is terribly poor and has lost his source of parnasa [livelihood]. He poured out his grievance about his severe condition to Hashem. When they saw from Heaven that none of the inhabitants of Tzfas had come to help, the harsh decree was issued."

"But, Rabbi," the students called, "perhaps it is possible to do something, to save the whole town from distress, Heaven forbid. What should we do?"

The Ari ordered each of his students to contribute a certain sum of money, which amounted to a respectable sum. Then the Ari summoned R. Yitzchak HaKohen, his student, gave him the bundle of money, bidding him to take it and deliver it to the poor man.

R. Yitzchak went out and searched the entrances to the city, until he located the house of the man. The external appearance of the house was quite miserable. The student knocked on the door, but was not answered. Only the sound of bitter weeping could be heard coming from the house. Strengthening himself, the student opened the door, and lo and behold, he saw R. Yaakov Altrin sitting in the center of the house, surrounded by his family. His speech was directed upwards, and he was crying...

The surprise entry of the Ari’s student immediately silenced R. Yaakov’s crying. He looked into the visitor’s face in wonder and, asked: "What do you want?"

R. Yitzchak told him that he was a student of the Ari, and he had just heard that R. Yaakov was in deep trouble and would like to help him. "What happened to you, and why do you cry?" asked R. Yitzchak.

R. Yaakov poured out his heart before his guest. He told of his daily struggle to earn a livelihood, to bring bread home. He had a large ceramic jug, with which he brought water to the homes of his neighbors in the region. With the little he earned from this, he had managed to support his family. Now the jug had broken, and his livelihood went down with it. Without a jug, there was no point to go out to work, and he could no longer feed his children and family.

"In my distress, I turned to Hashem," the simple Jew added. "I claimed: Is this proper for me? Has the penalty of hunger been decreed upon me and my family? Am I more evil than the rest of the world? Does He not sustain the World with grace, lovingkindness and mercy? Why did He take away the source of my income from me?..."

The student was amazed to see how right the words of the Ari were. He took out the bundle of money collected by the students, turned to the Jew and said: "Listen R. Yaakov, Hashem has heard your prayers, and from now on you will no longer lack anything. We, the residents of Tzfas, will support your family, for whatever is needed."

His face lit up, and his joy knew no bounds. He looked happily at his family, and at the coins placed into his hands, and did not stop thanking Hashem and expressing his thanks to the guest who came just at the right moment, to save his family from the shame of hunger.

However, R. Yitzchak paid no heed to these words of thanks. With a serious face, he turned to the Jew in a tone of reproof: "Do you know that on account of you, almost all the residents of Tzfas were at risk of extinction and hunger?! When you come with your claims against Hashem, they looked down and saw from Heaven - that you were without any help from your brethren and neighbors, and a harsh decree was cast. If not for our holy Rabbi who heard of this, and in whose merit all the residents of the city were saved..."

The man was very sorry about the things he said in his distress, and promised that henceforth he would put his trust in Hashem, and complain no more. He departed from R. Yitzchak excitedly, and the latter returned to his friends to tell them the story of R. Yaakov.

The group of friends [disciples] asked the Ari whether the decree had indeed been averted. He responded to them, that indeed, the charity money they had gave to the poor man worked to remove the decree from the residents of Tzfas.

Time passed - and suddenly, what seemed to be a heavy cloud of locusts was seen approaching the hills of Tzfas. Horror befell them all. The students turned to their Rebbe, and asked if the Divine decree had not been averted after all. The Ari’s face was peaceful and shining, and he did not seem to worry at all. "Continue to learn, my sons," he said, "and your concern will pass."

A few moments passed, and a strong wind appeared and moved the entire cloud of locusts out to the sea, until not one remained.

The story spread and made waves, everyone learned that in the merit of the holy vision of the Ari, the entire area was saved from a plague of locusts.

Zechuso yagein Aleinu, v’al Kol Yisrael!

Who Had the Last Laugh?

2009-07-03T15:50:00.005+03:00

Although I am not a Lubavitcher, I can certainly appreciate the greatness of the Maharyatz, the sixth Rebbe of Lubavitch, whose 82nd anniversary of his release from imprisonment is this Shabbos, 12 Tamuz. So without further ado, I would like to present the following two pieces, by two different Chabad Chassidim. I have done some lightly editing for this site. I believe the two pieces are quite complementary - and complimentary! - to each other.

Unwavering Self-Sacrifice
by Rabbi Tuvia Bolton, from www.OhrTmimim.org – reprinted from L'Chaim Weekly
The Maharyatz [the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn]'s birthday and the anniversary of his release from imprisonment by the Communists are both on the 12th of Tamuz. The following stories took place during and immediately after the Maharyatz's imprisonment.
Immediately after being arrested the Maharyatz made a firm resolution in his mind that he would pay no attention to his captors, as though they posed no threat to him at all. Several days later, after he had been exposed to the murder and sadism of the prison, he was taken into a room and ordered to sign certain papers. As per his resolution he paid no attention to the demand and was beaten. But still he remained unmoved. Furious, one of the interrogators pulled out a pistol, put it to the Rebbe’s head and said, "This little toy has convinced everyone to do what we say."
This fellow, like all the other prison staff, was a murderer and there was absolutely no reason for him not to simply pull the trigger. He had obviously done so many times before.
The Rebbe replied matter-of-factly, "That 'toy' scares people like you who have only one world and many gods. But I have one G-d and two worlds [physical and spiritual] so it does not scare me."
The guard inexplicitly did nothing.
After a few days, the Rebbe’s fate was sealed. He was found guilty of subversion and was sentenced to death. Through world pressure, the sentence was commuted to three years in Siberian exile.
Then, even more inexplicitly, the Rebbe was given special permission to leave the jail three days early, visit his family for several hours and then travel, at his own expense, to Kostroma, his town of exile.
This was a true miracle. Every instant in the prison was a true danger to his life; he was easy prey for the anti-Semitic guards and prisoners. Hundreds of Jews "disappeared" or "died" daily and he could easily be one of them.
But to everyone's amazement, as soon as he realized that according to their itinerary he would have to travel on Shabbos, he refused to leave until after Shabbos ended. He actually stayed extra time in that hell so as to not desecrate the Sabbath.
Why did the Rebbe do this? According to Jewish law he was permitted to travel on Shabbos in order to leave that place, as every additional moment there was a threat to his life. But the Rebbe was determined to show even his evil captors that G-d, not Stalin, is the Boss of the world. And that they were powerless against the Torah.
The third story took place that Sunday as he boarded the train to leave the prison. We must remember that the Rebbe was imprisoned for teaching anti-Communist doctrines and everyone connected to him was immediately suspected of the same.
Nevertheless, a large crowd of people threw caution to the wind and came to see him off. They could not forego the opportunity of drawing inspiration from the Rebbe.
Just moments before the train left, the Rebbe made a stirringly emotional and revolutionary speech; here is a translation (from the Yiddish) of some of what he said:
"We must make one thing known to all the nations are on the face of the earth: That only our bodies are in exile and servitude to the gentiles, but our souls never entered exile and were never servants to the other nations.
"We must announce and advertise before the entire world that anything that relates to our Jewish religion, the Torah, the commandments and even the customs, can never be changed by opinions. We Jews have no outside forces or opinions that can change us. We must declare with the greatest Jewish stubbornness with thousands of years of Jewish self-sacrifice, 'Never touch My anointed and My prophets do not harm.'
"We must pray that G-d give us the proper strength to not be affected in any way by these physical tribulations but rather to treat them with joy! That every, punishment we receive, G-d forbid, for opening a children's school, teaching Torah or doing the commandments should give us more enthusiasm in our holy task of strengthening Judaism. Remember! The jails and camps are temporary. But Torah, the commandments and the Jewish people are eternal…"
In other words, to a crowd filled with informers and secret police he exhorted Russian Jewry to continue the very "subversive" work for which he was imprisoned.

***

Stalin vs. Schneerson - 82 Years Later, Who Won?
by Rabbi Yosef Yitzchak Jacobson
If there was ever a battle fought in vain, this was it. The year is 1924. Vladimir Lenin, the father of the Communist revolution, is dead; over 900,000 people pass through the Hall of Columns during the four days and nights that Lenin lay in state. Jozef Stalin succeeds him as the new leader of the Soviet Union. During the following thirty years, he would murder 20 million of his own people. Jews and Judaism would be one of his primary targets. He sets up a special government organization, the Yevsektzye, to ensure that Russian Jewry in its millions embrace the new ethos of Communism, introducing a paradise constructed of bullets and gulags. Stalin would rule with an iron fist till his death in March 1953, when four million people would gather in Red Square to bid farewell to the tyrant revered and beloved by much of his nation and by many millions the world over.
At his home in Leningrad (today Petersburg), a 44-year-old rabbi, heir to some of the great Jewish leaders of Russian Jewry, summons nine young disciples. He offers them an opportunity most would refuse: to take responsibility for the survival of Judaism in the Soviet Union; to ensure that Jewish life and faith would survive the hellish darkness of Stalin's regime. He wants them to fight "till the last drop of blood," in his words.
They agree. He gives his hand to each of them as a sign that they are accepting an oath, an oath that would transform their destiny forever. "I will be the tenth, he says; together we have a minyan..."
An Underground Revolution
The nine men were dispatched throughout the country. With assistance from similar-minded colleagues, they created an impressive underground network of Jewish activity, which included Jewish schools, synagogues, mikvaos (ritual baths used by Jewish women for spiritual feminine reinvigoration), adult Torah education, Yeshivot (academies for Torah learning for students), Jewish text books, providing rabbis for communities, teachers for schools, etc. Over the 1920s and 1930s, these individuals built six hundred (!) Jewish underground schools throughout the USSR.* Many of them last for only a few weeks or months. When the KGB (the secret Russian police) discovered a school, the children were expelled, the teacher arrested. A new one was opened elsewhere, usually in a cell or on a roof.
One of the nine young men was sent to Georgia. There were dozens of mikvaos there, all shut down by the Communists who buried them in sand and gravel. This young man decided to do something radical. He falsified a letter written supposedly by the KGB headquarters in Moscow, instructing the local offices in Georgia to open two mikvaot within 24 hours.
The local officials were deceived. Within a day, two mikvaos were open. Several months later, when they discovered the lie, they shut them down again. And so it went. A mohel (the person performing the mitzva of circumcision) was arrested, and another one was dispatched to serve the community; a yeshiva was closed, and another one opened elsewhere; a synagogue was destroyed and another one opened its portals in secrecy.
But it sure seemed like a lost battle. Here was an individual rabbi, with a small group of pupils, staging an underground rebellion against a mighty empire that numbered in the hundreds of millions, and aspired to dominate the world. It was like an infant wrestling a giant, an ant attempting to defeat a human. The situation was hopeless.
Finally, in 1927 – eighty-two years ago -- they lost their patience with him. The rabbi behind the counter-revolutionary work was arrested and sentenced to death by a firing squad. Foreign pressure and nothing less than a miracle convinced the KGB to alter the sentence to ten years in exile. It was then converted to three years, and then -- quite unbelievable in the Soviet Regime where clergy and laymen alike were murdered like flies -- he was completely exonerated. This Shabbos, July 4, the 12th of the Hebrew month of Tamuz, marks the 82nd anniversary of the day he was liberated from Stalin’s death sentence and imprisonment.
The individual behind the mutiny was the Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson (1880-1950), who became the leader of Chabad in 1920, after the passing of his father. He selected nine of his young pupils to do battle with him. The one sent to Georgia, falsifying the KGB document, was my grandfather, Simon Yakabashvili [Jacobson], my father's father (1900-1953). He, together with hundreds of his colleagues, Chassidim throughout the Soviet Union, was arrested in 1938, tortured mercilessly and given a 25-year sentence in the Gulag. Most of his eight colleagues who accepted the oath never made it out of Stalin's hell. They perished in the Soviet Union. (My grandfather made it out, but died several years later in Toronto).
Investing in Eternity
More than eight decades have passed. This passage of time gives us the opportunity to answer the question, who won? Stalin or Schneerson? Eighty years ago, Marx’s socialism and Lenin’s Communism heralded a new era for humanity. Its seemingly endless power and brutality seemed unreachable.
Yet one man stood up, a man who would not allow the awesome war machine of Mother Russia to blare his vision, to eclipse his clarity. In the depths of his soul he was aware that history had an undercurrent often invisible to most but discernable for students of the long and dramatic narrative of our people. He knew with full conviction that evil might thrive but it will die; yet G-dliness -- embodied in Torah and Mitzvos -- are eternal. And he chose to invest in eternity.
He did not know how exactly how it would work out in the end, but he knew that his mission in life was to sow seeds though the trees were being felled one by one.
Cynics scoffed at him; close friends told him he was making a tragic mistake. Even many of his religious colleagues were convinced that he was wasting his time and energy fighting an impossible war. They either fled the country or kept a very low profile.
But 80 years later, this giant and what he represented have emerged triumphant. Today, in 2009, in the republics of the former Soviet Union stand hundreds of synagogues, Jewish day schools, yeshivos, mikvaos, Jewish community centers. As summer is about to begin, dozens of Jewish day camps are about to open up throughout the former Union with tens of thousands of Jewish children who will enjoy a blissful summer coupled with the celebration of Jewish life.
Last Chanuka, a large menora stood tall in the Kremlin, casting the glow of Chanuka on the grounds where Stalin walked with Berya and Yezhov. On Lag B’Omer (a Jewish holiday), thousands of Jewish children with kippot on their heads marched the streets of Moscow with signs proclaiming, "Hear O Israel... G-d is One." Jewish life is bustling in Russia, Ukraine, Uzbekistan, etc.
Comrade Stalin is dead; Communism has faded away as hopelessly irrelevant and destructive. The sun of the nations is today a clod of darkness. The ideology of the Soviet Empire which declared "Lenin has not died and Stalin will not die. He is eternal," is now a mockery. Stalin and Lenin are as dead as one can be. But the Mikvaos built by the Lubavitcher Rebbe in 1927, they are still here.
If you will visit Russia this coming Shabbos, I am not sure you will find anybody celebrating the life and vision of Stalin or even Khrushchev and Brezhnev. But you will find tens of thousands of Jews celebrating the liberation of the Lubavitcher Rebbe in 1927 and the narrative of one man’s triumph over one of the greatest mass-murderers in human history, sharing his vision, committing themselves to continue his labor of saturating the world with the light of Torah and Mitzvos. L’Chaim!

* This figure was given to me [RYY Jacobson] by Rabbi Shalom Ber Levin, chief librarian of the Central Lubavitch Library.

When the Sun Sings Again

2009-04-05T19:26:00.002+03:00

Due to the once-in-28-years Mitzva of Birchas HaChama [Blessing of the Sun], we present the following piece, adapted for our site, which appeared on Arutz-7's English website.

When the Sun Sings Again
by Rabbi Lazer Gurkow (IsraelNN.com)
A Unique Event
On Wednesday morning, April 8, 2009, Jews around the world will recite a blessing over the sun that was last recited in twenty-eight years ago. This blessing is recited when the sun returns to its point of origin, where it was when it was first created. Though the sun passes this point every year, it only passes this point on a Wednesday morning, the morning of its creation (the sun was created on the fourth of the six days of creation), once in twenty-eight years.
The astronomical calculations that lead to this conclusion are beyond the scope of this essay and have been well presented in the essays and books published in honor of the occasion. In this essay, we ask why we chant the blessing only when the sun arrives at its point of origin. Why don't we bless Hashem for the sun every day?
Celestial Silence
To answer this question, we go back to a novel event that occurred more than thirty-three-hundred years ago. Yehoshua led the Jewish army in battle against the native tribes of the Land of Israel. Once, during a particularly vicious battle in the vicinity of Givon, the sun was about to set and Yehoshua, worried about the chaotic conditions of nighttime battle, prayed that sunset be delayed until the battle could be won. His prayers were answered and remarkably the sun did not set that day until the tide of battle turned and our ancestors emerged triumphant. (1)
It is interesting to note the precise words of Yehoshua's prayer. He did not ask Hashem to suspend the sun's pattern of descent, he asked that the sun be silenced; a curious choice of words for an otherwise remarkable prayer. What did he mean? Does the sun in fact sing a song?
Melodies of the Zodiac
Maimonides taught that the sun and the celestial bodies are beings of supreme intelligence and passionate souls. (2) The frenetic pace of their physical movement is a reflection of their soul's intense passion and excitement.
The Torah declares, "The hosts of heaven bow to you." (3) The mystics explained this curious Biblical passage by pointing to the continuous voyage of the celestial bodies across the sky. Stars and planets orbit at incredible speeds, argued the mystics, because they are possessed by an innate knowledge of Hashem and are moved by a powerful urge to draw closer to him. Their headlong rush across the vast tapestries of the skies reflects their deep yearning for a closer, more intimate, connection to Hashem. (4)
This, the mystics explained, is why the sun rises in the east and sets in the west. The Holy of Holies, the room that housed the Divine Presence, in the ancient Temple in Jerusalem, was on the west side of the Temple Mount. The sun's constant movement westward represents its desire to draw closer to the Divine Presence in the west. (6) In fact, its descent toward the west is its way of bowing to the Divine presence. (5) And as its body bows to Hashem so does its soul. Its soul's devotion is expressed in the stirring melodies that it sings, as Iyov said, "The morning stars sing together and the angels shout for joy." (7)
One can almost imagine Yehoshua's thought process when he asked that the sun be silenced. Yehoshua needed more daylight to lead the Jews to victory. He knew that if he would ask the sun to arrest its descent the sun might object, citing its need to bow to Hashem over the skies of Israel. Yehoshua appealed to Hashem asking that the sun's spiritual journey be suspended in favor of the more important objective - the victory of the Jewish people.
The sun was created to serve Hashem's purpose, but that Jews conquer the Land of Israel was Hashem's will. Yehoshua argued that the latter was more important than the former; Jewish victory should outweigh the sun's melody of devotion. He asked that the sun be silenced and his wish was granted. (8)
A New Song
We might suggest that this is also why we recite the blessing over the sun once in twenty-eight years. The sun's journey across our skies represents a constant melody sung by the sun in praise of Hashem. There is little reason for us to chime in every day, tuning in and out of the sun's twenty-eight year melody.

However, the day that the sun reaches its point of origin and departs on a new cycle around the world is different. This day inaugurates a whole new epoch. As the sun's physical journey begins anew, so does its spiritual journey. On this day the sun begins an entirely new melody, which is why it is fitting that we gather to bless its voyage and salute its devotion with a melody of our own. (9)
This is why we gather in large groups amid great fanfare. It is not only in celebration of a novel blessing, it is a celebration of the sun's devotion; a royal send-off of Hashem's devoted servant.
Indeed, on this day the heavens speak the glory of Hashem. (10)

Footnotes
1) Yehoshua 10:12-13.
2) Hilchos Yesodei HaTorah 3:9
3) Nechemia 9:6
4) Derech Mitzvosecha, Mitzvos Mila 5a and Siddur Tefillos Mikol HaShana, Shaar HaMila 142a
5) Tanya, Ch. 42
6) This essay is based on a geocentric version of the universe, which has been the traditional position of Jewish scholars. A scholarly debate has sprung up on this issue since modern science adopted Copernicus' heliocentric view of the Universe. However, the ideas developed in this essay are not impacted by the scientific reality of the Universe because its treatment of the sun is relative to our point of view. The reason the sun appears to set in the west is because its soul is indeed anchored in the west. See Igros Kodesh of the Lubavitcher Rebbe for a fascinating perspective on how this debate is impacted by the Theory of Relativity.
7) Iyov 38:7
8) See Toras Menachem 5745, p. 2367, where it is further explained that the spiritual blessing of the nations is derived from the sun, whose ability to draw Divine blessing to the world is rooted in its absolute devotion and reflected in its pattern of westerly descent. Yehoshua needed to arrest the sun's descent in order to ensure Jewish victory over the nations.
9) Though the sun and earth are aligned in their original positions once every year, we do not recite the blessing every year. This is because the sun's circuit around the earth (or the earth's around the sun) is not only measured in spatial distance, but also in time (possibly because the sun's position determines all forms of time, including that of day, season and calendar year). We do not consider the circuit complete until it reaches its point of origin at its time of origin, which is the beginning of the fourth day of the week. Because a tropical year is 365.25 days (slightly longer than fifty-two weeks), this alignment only occurs once in twenty-eight years.
10) Tehillim 19:2

Rabbi Eliezer (Lazer) Gurkow, currently serving as rabbi of congregation Beth Tefilla in London, Ontario, is a well-known speaker and writer on Torah issues and current affairs.

Birchas HaChama 5769 - Blessing of the Sun

2009-04-04T22:16:00.008+03:00

A beautiful video by Moshe [Musa] Berlin, with him playing the tune "Ohr Chadash al Tzion Ta'ir" [May a New Light Shine on Zion] composed by Rav Ben-Zion Shenker, a Modzitzer Chassid, I believe in the 1960s.

Get Me to Kuzmir for Purim!

2009-02-10T14:32:00.003+02:00

Tonight and Wednesday, 17 Shvat, is the 153rd yahrzeit of Rebbe Yechezkel of Kuzmir, one of the leading talmidim of the Chozeh of Lublin, and the Avi HaShosheles [founder] of the Modzitz Chassidic dynasty. The first Modzitzer Rebbe, the Divrei Yisrael, was his grandson.You can find out more about him here, in our previous posts:
Why Are You Staring At Me?
Rebbe Yechezkel of Kuzmir, founder of the Modzitz Dynasty
and also at this post, about the Rebbe Reb Elimelech:
I Remember Him from the Rebbe

***

The following is based on a story in Negina v'Chassidus b'Veis Kuzmir u'Vnoseha, by M.S. Geshuri; as told by R. Moshe Taub of Kfar Atta, who heard it from the Tzaddik of Volomin

The Torah requires all adult men [over 13] to journey on the Three Festivals [Shalosh Regalim - Pesach, Shavuos and Sukkos] to the Beis HaMikdash [Holy Temple] in Yerushalayim, as it says, "Three times a year shall all your males come to see the face of Hashem, in the place which He shall choose [the Temple]" [Devarim, 16:16]. Our Sages admonish us that "one's reverence for his Rebbe should be as one's reverence for Heaven" [Pirkei Avos, 4:12]. According to the Maharal, this is the reason for another instruction from our Sages: "One is obligated to visit his Rebbe on the Regel [the Three Festivals mentioned above]." However, the Gemara [Rosh Hashana, 16b] cites another verse: "Why are you going to him today? It is neither Shabbos nor Rosh Chodesh" [Melachim II, 4:23]. "From this," continues the Gemara, "we learn that on Shabbos and Rosh Chodesh one needs to go." According to the text of Rabbeinu Chananel, the Gemara then asks, "Are we speaking about the Regel?" It answers, "If his Rebbe lives nearby, he must go to greet him every Shabbos and Rosh Chodesh. If he lives far away, then he must come [at least] on the Regel."

The gedolei haChassidus [great Chassidic Rebbes] revealed even more about the benefits of journeying to one's Rebbe on a Shabbos or holiday. "…one goes to Tzaddikim for Shabbos, for in their preparation for Shabbos, they bring Hashem's Name into the Shabbos foods. By eating at their Tish [table] with pure intentions, one can ingest the sanctity of Shabbos and the Divine Name, and be blessed and rewarded with all kinds of benefits" [Rebbe Yechezkel of Kuzmir, Parshas Naso].

The Divrei Yisrael taught us [Parshas Vayigash] that "in truth, for this itself - to come to Teshuva, emuna and bitachon [repentance, faith and trust in Hashem] one needs to come to the Tzaddik." And about Rebbe Yechezkel himself, Chassidim would say that on Shavuos in Kuzmir, one could experience the same spiritual arousal as the Jews had on Mount Sinai when they received the Torah. In short, the benefits of visiting one’s Rebbe on Shabbos or Yom Tov were enormous!

***

Now the town of Kuzmir, where Rebbe Yechezkel lived, is located on the banks of the Vistula River, on the opposite side from Warsaw. Anyone traveling from Warsaw to Kuzmir to visit the Rebbe had to cross the river. All year long, Chassidim would travel from Warsaw to the village of Yanovtzeh, located directly opposite Kuzmir. One could even see Kuzmir from the Yanovtzeh side of the river. They would then take a small boat across the river to Kuzmir.

However, in the winter, the river would freeze over, and it was impossible to go by boat. Then, people would cross the frozen river by foot, which was still the shortest way to get to Kuzmir. There was a Kuzmirer Chassid who lived in Yanovtzeh, whom all the Chassidim would visit on their way to the Rebbe. They would often have a meal in his home, before making their way by boat [or by foot, in the winter] to their destination.

One year, two Kuzmirer Chassidim had a tremendous urge to spend Purim with Reb Chatzkel. They arrived in Yanovtzeh on Ta'anis Esther [the day before Purim], and came to the home of the Chassid who lived there, to rest from their journey before going on to Kuzmir for Purim.

"You've come today," said the Chassid to them upon their arrival. "It's too bad that you won't be able to spend Purim with the Rebbe. The frozen river is beginning to melt, and the ice isn't solid enough to walk on. And it's too icy to cross the river by boat as well."

The two Chassidim were heartbroken to learn that they couldn't spend Purim with their Rebbe, after such a long and arduous journey to get to Yanovtzeh. Meanwhile, the time for the Mincha [afternoon] prayer had arrived, and the local Chassid went to shul to daven and afterwards [at nightfall] to hear the Megilla, taking his two guests with him - for he feared they may endanger themselves by trying to cross the river.

After davening Mincha, the two Chassidim went down to the river to see for themselves. It was absolutely quiet, and not a soul was found venturing forth on the river. Suddenly, a few goyim [non-Jews] appeared and asked them in Polish, "Why are you standing here and staring out over the river?"

"We want to cross the river, but it's impossible!" they replied.

"You foolish Jews! Come with us, we're also going across."

The Chassidim, tempted by their words, followed the goyim as they attempted to cross the river, walking on the ice. When they got towards the middle of the river, the Chassidim noticed that all the goyim who were walking in front of them had fallen into the icy waters! Realizing their dangerous predicament, they thought to turn around and head back towards Yanovtzeh. But they couldn't, for patches of ice were bobbing up and down in the water, preventing them from moving. They began to recite "Shema Yisrael," and tried to remember some divrei Torah from their Rebbe - but because of the impending danger to their lives, they couldn't remember a thing.

Suddenly a man appeared alongside of them, carrying a jug with which to draw water from the river. "Why are you standing here?" he asked them in Polish.

"We don't know how to go, and it's very dangerous!" they replied.

"Come with me, and I'll show you how to get out of here," he told them. In moments, they found themselves across the river, in Kuzmir. They hurried off to the Rebbe's house, with great joy.

***

Meanwhile, in Rebbe Yechezkel's Beis Medrash, the whole time these Chassidim were in danger, the Megilla was open on the table, the Ba'al Koreh [reader] was ready to begin, but Reb Chatzkel did not allow him to say the opening brachos [blessings]. No one knew why, or for whom, they were waiting. As soon as the two Chassidim came into the Beis Medrash, the Rebbe signaled the Ba'al Koreh to begin the Megilla, without even greeting his newly-arrived guests.

After the Megilla reading, the Rebbe summoned the two Chassidim and greeted them. "Are you really Chassidim?" he asked. "Have you forgotten that our Sages say, not to rely on a miracle? I went through so much trouble, until I was forced to send Eliyahu HaNavi after you to rescue you!"

Only then did everyone understand why the Rebbe had delayed the reading of the Megilla, and how he saw from afar with Ruach HaKodesh.
***

Zechuso shel Rebbe Chatzkel m’Kuzmir yagein Aleinu v’al Kol Yisrael – May Rebbe Yechezkel’s merits protect us all!

How R. Moshe Leib Sassover Became a Chassid

2009-01-28T23:00:00.006+02:00

Tonight and tomorrow, the 4th of Shvat, is the yahrzeit of Rebbe Moshe Leib of Sassov, a talmid of the Rebbe Reb Shmelke of Nikolsburg. Born in the year 5505 [1745] in Brody, he was the author of several chiddushim on the Talmud [Chiddushei RaMaL], Likkutei RaMaL, and Toras RaMaL HaShalem. He subsequently became a Rebbe in his own right with many followers, and was famous primarily for his love of his fellow Jews and his creative musical talent.

Previous posts:
Intense Love of the Jewish People
A Niggun to Live and Die For

The following story is from my good friend Yrachmiel’s Ascent website.

***

The Stuffed Lion and the Half Suit
Translated by Basha Majerczyk
The city of Brod was renowned for its Torah scholars, the most famous of whom was the sage Rebbe Moshe Leib. Like many of his colleagues at the time, he was wary of the new Chassidic movement that was then making inroads.
The sexton of Rebbe Moshe Leib's synagogue had a daughter who had been suffering for some time from a mysterious digestive disorder. When the sexton heard about the Chassidic rebbe, Rebbe Elimelech of Lizhensk, he decided to go to him to ask for a blessing for his daughter. The Rebbe gave him some food his wife had prepared, and instructed him to feed it to the girl. As soon as she tasted it her pains went away.
The sexton was filled with wonder and appreciation. He was so impressed by what had happened that he decided to share the good news with Rebbe Moshe Leib. He urged him to go to Rebbe Elimelech to see for himself.
At first Rebbe Moshe Leib was adamantly opposed to the plan, considering it a waste of time that could be better utilized studying Torah. "And besides," he countered, "you know I don't really believe in these newfangled wonder workers..."
But the sexton was persistent. "On the contrary," he said. "You, as a rabbi, have an obligation to check him out for yourself. If you determine that Rebbe Elimelech isn't a true tzaddik (righteous person), you can persuade people not to go to him. But if you find that he really is a holy man, you will have succeeded in dispelling a lot of false notions."
In the end Rebbe Moshe Leib consented and traveled to Lizhensk. The whole way there he thought about what he would say to the Chassidic master, and composed various questions to test his scholarship and piety.
Rebbe Moshe Leib arrived in Lizhensk on a Friday afternoon. He was surprised when he saw that Rebbe Elimelech lived in a tiny little house - not the grand mansion that he had imagined. His surprise grew when he realized that Rebbe Elimelech himself was standing on the threshold, waiting for him. The tzaddik extended his hand in greeting.
"Come in, come in," he said to him warmly. "I've heard so much about you. They say that you're one of the most distinguished Torah scholars in all of Brod." Rebbe Moshe Leib felt a surge of pride.
"Therefore," Rebbe Elimelech continued, "I'd like to tell you an interesting story." Rebbe Moshe Leib's face fell, but the tzaddik didn't seem to notice.

"There was once a brave warrior who did battle with a ferocious lion and succeeded in slaying it. To commemorate his heroic deed, he skinned the animal and filled its hide with straw. He then placed the stuffed lion in front of his house so that everyone would know how strong and courageous he was.
"When the rumor spread that there was a lion guarding his door, all the animals of the forest came to see for themselves. They stood at a distance, too fearful to approach. But there was once clever fox who quickly perceived that the lion wasn't moving. He crept closer, and with one paw swiped at the beast. When he saw that it wasn't alive, he tore the skin apart and the straw fell out. All the animals laughed and returned to the forest."
Rebbe Moshe Leib looked at the tzaddik, not comprehending his meaning. Why had he made the long trip from Brod to Lizhensk? To hear animal stories? He couldn't believe that Rebbe Elimelech had nothing more important to do on a Friday afternoon than tell tales. He was about to say good-bye and return to his inn when the tzaddik continued. "No, don't leave just yet. I have another story to tell you.

"There was once a very poor man who had never in his life owned a new set of clothes. One day his luck changed, and he came into a large inheritance. The first thing he did was to summon a tailor and commission a fine new garment as befits a nobleman. The tailor measured the man from head to toe, and a few days later returned for the first fitting.
"The man put on the half-completed suit as the tailor rearranged the pins and basting stitches and made little markings with chalk. Ignorant of the way a custom garment is made, the man assumed the tailor was mocking him and threw him out of the house, despite his protestations."
That was the end of the story. Rebbe Moshe Leib, completely confused, went back to the inn to prepare for Shabbat.
Then it hit him: Perhaps the tzaddik was talking about him with his strange tales? Maybe he was trying to tell him that he was only a "stuffed lion"? And like the poor man with the new set of clothes, could it be that he was only posturing as a nobleman? His whole life would have to be reconsidered...
That evening in the synagogue Rebbe Moshe Leib studied the tzaddik in an entirely different way. He became an ardent disciple of Rebbe Elimelech of Lizhensk, and later a Chassidic master himself in the city of Sassov.

***

Zechuso yagein Aleinu - May Rebbe Moshe Leib's merits protect us!

Moshe V'Aharon

2009-01-21T13:47:00.001+02:00

A great rendition, from an authentic disciple of Reb Shlomo Carlebach. Those who want to lead a Carlebach could learn a lot from this video! Thank you Reb Hershy!

AN UPLIFTING EXPERIENCE!

2009-01-16T14:57:00.003+02:00

It was Simchas Torah, Rosh Hashana, Yom Kippur, and a wedding all in one! This past Wednesday night, in the Modzitzer Rebbe Shlita's Shtibel in Bnei Brak, a Hachnassas Sefer Torah was held, as a new Sefer Torah was inaugurated in a very festive manner. The Torah was written in the loving memory of the previous Rebbe, the "Nachalas Dan," as he is known by his Chassidim. Rebbe Yisrael Dan of Modzitz was niftar on 20 Sivan 5766. This Sefer was paid for by the Chassidim themselves, so it was a very special occasion. Below is a brief video of some of the dancing, to one of the two new niggunim that the Rebbe Shlita composed for the occasion.

Finally, a Shivi Keller Video!

2009-01-07T22:44:00.002+02:00

A great tune [track 4] from a great album called "Ani Nahar" by Shivi Keller and Ein Od Milvado. Enjoy!

MODZITZ-CARLEBACH VIDEO

2009-01-01T18:30:00.002+02:00

Normally, I would save this for Shabbos Mevorchin, the Shabbos before Rosh Chodesh when we bless the upcoming month, but since this was just posted, I've decided to share it with you now.

It's a video of Yehoshua Kessin, performing Reb Shlomo Carlebach zt"l's version of the awesome Kah Ribon niggun, composed by Rebbe Shaul Yedidya Elazar Taub ztvk"l, the second Modzitzer Rebbe. Reb Shlomo adapted part of this niggun to the "Yehi Ratzon" opening paragraph of the Rosh Chodesh bentching. This is followed by Reb Shlomo's own "Ani Ma'amin" tune, sung to "Mi She'asa Nissim, the second part." Enjoy, and thanks, Shua!

A Fateful Encounter

2008-12-11T22:47:00.002+02:00

This Shabbos, 16 Kislev, is the 61st yahrzeit of the second Modzitzer Rebbe, Rebbe Shaul Yedidya Elazar Taub, known as the Imrei Shaul. Our previous posts:

Of Smoke and Beans
HaBocher b’Shirei Zimra

The Kah Ribon Niggun

This year, I would like to share a story with you about a very interesting and fateful encounter that the Rebbe had. But first, some background info as a prologue to our story:

Rebbe Shaul fled from Poland to Vilna when World War II broke out but stayed there briefly before deciding to come to America.
After Sukkos of 1939, Rebbe Shaul and his family came to Vilna, the hotbed of Hisnagdus [opposition to Chassidus]. Whenever Rebbe Shaul had a Tish in Vilna, the shul was packed by Chassidim and Misnagdim alike, all of them pushing and shoving to get as close as possible. Rebbe Shaul commented, "Had I been alive in the time of the Gra [Vilna Gaon], there would never have been the big machlokes [dispute] between Chassidim and Misnagdim. I would have sung a niggun and the fighting would have stopped."
At a gathering of people in Vilna, a niggun of Rebbe Shaul's was sung. One of the participants told Rebbe Shaul that this niggun was composed by Rebbe Levi Yitzchak, the Berditchever Rav. Rebbe Shaul commented appreciatively, "It feels good to have one’s niggun called a Berditchever Niggun." As an interesting historical footnote, Rebbe Shaul spoke at the 19th of Kislev, 5700 [1939] farbrengen [gathering] of the Lubavitcher Chassidim in Vilna.
In late 1940 the Rebbe arrived in the Williamsburg section of Brooklyn, where he spent seven years before moving to Palestine. It was in Williamsburg that both R. Ben-Zion Shenker and R. Shlomo Carlebach fell into the Modzitzer orbit. Carlebach had just been bar-mitzvahed and was enrolled in the Mesivta Torah Vodaas yeshiva, when he started attending the mobbed gatherings at the synagogue and at the Rebbe’s Tish or table. "It was gevalt [awesome]," Carlebach recalls. "His neshama [soul] was music. He didn't compose it. It just came out of him day and night."

And now, on to our story…

A Fateful Encounter
In 1940, in what can only be described as "a match made in Modzitzer heaven," a scrawny, very short lad, at the tender age of sixteen, met Rebbe Shaul Yedidya Elazar Taub of Modzitz, the second Modzitzer Rebbe (1886-1947). In those days, R. Ben-Zion Shenker would let his singing voice speak for him.
"At that age, what did I know?" said Shenker. "But I did know enough to tag along with my father when he went to Friday night services at the big Van Buren Shul, then situated in the heart of the Bedford-Stuyvesant section of Brooklyn, where my family lived."
That very night, in attendance was Rebbe Shaul, the son of Rebbe Yisrael, and this was his first Shabbos since he arrived in America to live. Shenker, the singer who would make Modzitzer music even more famous worldwide, heard the great Modzitzer music for the first time, from the very lips of Rebbe Shaul at a Friday night Tish.
The next morning, after the Shabbos Shacharis [morning] service, young Ben-Zion returned home to say Kiddush for his mother, while his father remained with the Rebbe at his host's home for Shabbos lunch. Sometime later that afternoon, Shenker arrived at that home and quietly took a seat in the living room to wait for his father.
But something happened. Ben-Zion Shenker's eye caught the sight of a book on the coffee table: R. Meir Geshuri's LaChassidim Mizmor. Picking it up, Shenker leafed through the book and, having learned to read musical notation from his earliest youth, began to hum a tune from a piece of music he was looking at. Within moments, the Modzitzer Rebbe appeared before the boy.
Whatever feelings young Shenker had or didn't have at that moment, his whole body froze when he beheld, face to face, the towering figure of Rebbe Shaul.
With a fatherly smile, the Modzitzer Rebbe asked young Ben-Zion if he read music. Shenker found his voice quickly enough to say yes.
"Well, don't stop. Sing on. Sing on," the Rebbe encouraged him.
Ben-Zion started to protest that he had never read the notes before, and that he would be at a disadvantage. But, instead, he sang out, enthralling the Rebbe and all the other luncheon guests who by then had joined the Rebbe and his new protege singer in the living room.
As for Ben-Zion's father, we can only imagine him standing there, his heart bursting with pride, sensing that there was a Modzitzer in his son's future.
"The first song I sang from these notes was a 'Shir HaMaalos.' The Rebbe liked the way I sang it, and was enthused with my precision, even though I had not known this tune before at all. He asked me to sing another song, then another, and still another. Finally, he asked me my name. I told him my name was Ben-Zion."
"Then the Rebbe said, 'Don’t sing like a speeding train, but like a clock: tick-tock, tick-tock; slowly.' That was my first lesson from the Rebbe in Negina."
It began that way with Shenker and his Rebbe. "I helped in every way I could to write down Modzitzer music, under Rebbe Shaul's direction." Within a year, in 1941, at another Shalosh Seudos, Shenker heard the Rebbe sing his father's song, "Song of the Homeless" for the very first time.
"I knew I could--no, I cared not to!--sing anything again but Modzitzer music."
In 1962, he recorded the song, "Mizmor L'David," among other Modzitzer favorites, with the help of an orchestra and an eleven-man choir, conducted by Vladimir Heifetz, with music arrangements by Velvel Pasternak. For him, Modzitzer music separated the Shenker boy from the Shenker man. Surely, Meir Shimon Geshuri unconsciously had in mind Ben-Zion Shenker when he wrote about Rebbe Yisrael's songs: "The general pattern of the lengthy works is to start out on a low level and ascend to a final stage of ecstasy and positive expression of hope and confidence." From singer-composer to singer-composer, from Modzitzer Rebbes to disciple Ben-Zion Shenker, Modzitzer music is inextricably tied up with the voice of Ben-Zion Shenker.

The HOMELESS Mizmor L'David

2008-12-08T22:53:00.011+02:00

Tuesday night and Wednesday, 13 Kislev, is the 88th yahrzeit of Rebbe Yisrael of Modzitz, known as the Divrei Yisrael. My previous posts can be found here:
Setting the Record Straight
The Divrei Yisrael on Negina
The Ezkera of the Divrei Yisrael

The following brief bio also serves as an intro to our story:

The Modzitz Chassidic dynasty was founded by Rebbe Yisrael Taub zt"l, who was born in 1849, in Ratcoinz, Poland. In 1888, upon the death of his father, Rebbe Shmuel Eliyahu of Zvolin, he assumed the leadership of the Kuzmir-Zvolin Chassidus. In 1891, he settled in Modzitz and resided there until the outbreak of World War I in 1914, at which time he fled to Warsaw. He remained there until his death, on the 13th of Kislev 5681 (Nov. 24, 1920).
He was a prolific composer of niggunim - hundreds of which are remembered to this very day, in Modzitz and across the Jewish landscape. One of his most famous, the Heimlozer Niggun - (Niggun L'Mechusrei Bayis) or the Song of the Homeless - which is perhaps better known as his Mizmor L'David - has become a classic. Through it, the Rebbe expresses musically the feelings of a Jew uprooted from his home due to war, wandering around and living almost exclusively from emuna [on faith].

***
"Mizmor L'David" - the Story of the "Homeless Niggun"

Modzitz became famous because of its Rebbes, beginning with Rebbe Yisrael Taub, whose niggunim won the hearts of many. He paved a new, unique way in this realm. In his lofty, original compositions, one does not feel an imitation of the people or the environment in which he lived. He created a special world without interference from the outside. His compositions are noted for their clarity, loftiness and strength of soul.

His "Melody of the Homeless" achieved unusual popularity. It was composed in the town of Radom at the time of the First World War, when hunger and distress were the lot of thousands who passed through the city to find refuge and calm from the attacks of the Germans. The niggun is replete with legend. Some called it "The Niggun of War or Peace." It is said that the Rebbe composed it when Kaiser Wilhelm turned to England and France with an offer of peace.

Others called it "Mizmor L'David," since the Rebbe sang it to these words [Tehillim 23] each Shabbos at Shalosh Seudos [the third meal]. In the niggun, Rebbe Yisrael poured out his pain and distress over the lot of the Jews - and there was no one that wasn't in distress. The Rebbe would say that only through niggun could one attain redemption, an idea that all the great leaders of Chassidus, from the Ba'al Shem Tov onwards, espoused and promoted.

As mentioned, the niggun was composed during World War I, when the soldiers of the Russian Czar's army banished the Jews from the fortified cities. The Rebbe, together with the other Jews, had to take up the staff of exile from Modzitz, known as the Ivangrad Fortress. The decree was made hastily, and no form of persuasion could help to deter it. Situated on the Vistula River, the Ivangrad Fortress was considered a key stronghold, and the Jews were seen as potential spies and enemies of the "Homeland".

Rebbe Yisrael accepted the decree and moved to Radom. There he saw the tragedy that befell Polish Jewry - thousands of refugees, homeless, wandering from place to place. This pierced his heart, and gave rise to new niggunim. The niggun "Mizmor L'David", composed in Radom, gave expression to his pained heart, which was filled with hope and trust in Hashem as well. What an expression of faith can be found in the words, "Even though I walk in the valley of the shadow of death, I'll fear no evil, for You are with me." The niggun is an admixture of pain and comfort. The uprooted refugees found the tune to be a balm for their distress, and sung it at every opportunity. It became an anthem of the homeless refugees, on the trembling lips of many - a true "song of the people." It was sung on Shabbos and Yom Tov, by Chassidim and non-Chassidim alike, and became a theme song for Jewish musicians [klezmerim] at weddings and other musical events.

Together with the famous "Ezkera", this tune gave Modzitz a name for outstanding music. At the war's end, with the restoration of free, safe travel, the niggun spread far and wide. It enchanted hearts with its warmth, soulfulness and lyricism. It even began to outweigh the "Ezkera" in popularity. However, this was in no small part due to the difficulty in singing and remembering the latter, more complex niggun.

It is not a lengthy tune, befitting to an anthem, with easy movement. It can be compared to a gripping story that one cannot put down in the middle of reading. The tune rises in waves from the beginning, and so on throughout its various parts until the end. It is based on a Jewish musical scale. Sung slowly, it contains six parts, some short, some lengthier, which fit together perfectly. The notes were published in many newspapers in Poland, Germany, Argentina and America with many details of the life of Rebbe Yisrael. Once heard, it is not easily forgotten.

Here is a link to the niggun as sung by R. Ben-Zion Shenker:

***
*

The niggun has the unique distinction of being sung annually on the Divrei Yisrael's yahrzeit. Those readers in Israel or the NYC area, can attend the yahrzeit seuda Tuesday night, with Ma'ariv at 9 PM in Bnei Brak, or 8:15 in Flatbush, New York.

The niggun has also been sung on the rare occasions that the Modzitzer Rebbe and his Chassidim have visited the kever [gravesite] of the Divrei Yisrael in Warsaw, Poland. I was told by those who have participated on such visits that the feelings generated by singing it there are indescribable!

Zechuso yagein Aleinu v'al kol Yisrael - May the Divrei Yisrael's merits protect us all!

UNITED BY A ZEMER [SHABBOS SONG]

2008-11-20T17:07:00.002+02:00

I know it's been a long time, but I'm back! Here's an amazing video which I just found out about today, which shows how Jewish unity can be engendered and enhanced with Shabbos Zemiros = Zemirot Shabbat [Sabbath songs sung at one's table on the Sabbath].

Entitled "Sfashkanaz" it could just have well been called "AshkeSfard", but you will definitely get the idea. It was produced by the wonderful Oorah organization, a non-profit entity whose self-description is:

Oorah, which means "Awaken," was founded in 1980 with the goal of awakening Jewish children and their families to their heritage.We seek out families who are interested in enriching their spiritual lives, and provide them with the right resources to succeed. We enable children to enroll in Jewish day schools or yeshivos, where they receive a full religious and secular education straight through high school. While the children learn and grow, we bring adult education opportunities to the parents, as well as all the ritual objects and support they need to live a full Jewish life.
Oorah, which means "Awaken," was founded in 1980 with the goal of awakening Jewish children and their families to their heritage.We seek out families who are interested in enriching their spiritual lives, and provide them with the right resources to succeed. We enable children to enroll in Jewish day schools or yeshivos, where they receive a full religious and secular education straight through high school. While the children learn and grow, we bring adult education opportunities to the parents, as well as all the ritual objects and support they need to live a full Jewish life.

ENJOY!

Rebbe Levi Yitzchak’s True Love

2008-10-23T23:41:00.003+02:00

Tonight is the 25th of Tishrei, and the 198th yahrzeit of Rebbe Levi Yitzchak of Berditchev. The Berditchever is one of the legendary figures of Chassidus, revered for his enthusiastic dedication to Torah and Mitzvos, but above all for his consuming love of G-d and his people. He became known as the defender of the people of Israel. He would argue with G-d, charging Him with being too stern a father to His children, pleading for an end to the long and cruel exile.
His work Kedushas Levi is a classic collection of Chassidic thoughts arranged according to the weekly Torah portions; it includes a commentary on Pirkei Avos, and an appendix containing a number of anecdotes that reflect his saintly life and his role as attorney for the defense of the Jewish people.
More about him can be found in previous posts:
The Yamim Noraim and the Defender of Israel
What Can the Angel Michael Say for You?
Longing for the Singing and a New Beginning

***

The following story is adapted from the book entitled Shlomo's Stories: Selected Tales, by Reb Shlomo Carlebach and Susan Yael Mesinai, published by Jason Aronson, Inc., Northvale, NJ.
It shows the great love Rebbe Levi Yitzchak had for Hashem, as only Reb Shlomo could tell us:

The Rebbe Reb Baruch's Tallis
by Shlomo Carlebach and Susan Yael Mesinai
Everybody knows that the heilige Rebbe Levi Yitzchak of Berditchev and the Rebbe Reb Baruch of Medzibuzh were the very opposites of each other. The Rebbe Reb Baruch was very civilized. When he davened, he barely moved. When he sat with his family at the Shabbos table, he was so regal he was the king of the world.

But when Rebbe Levi Yitzchak prayed, he jumped from one end of the room to another. He would dance, turn around, fall to the ground. At his table, one had to be very careful. You never knew what to expect. In the middle of Kiddush, he could go absolutely wild, take the wine bottle, pour it up, pour it down, throw the cup into the air.

Rebbe Levi Yitzchak wanted so much to spend a Shabbos with the Rebbe Reb Baruch, the Baal Shem Tov's grandson, that he finally invited himself.

The Rebbe Reb Baruch said: "You can come, but you have to behave my way. Especially at the table, with my family, you must be very proper."

Rebbe Levi Yitzchak of Berditchev thought about it. "The only way I can behave is if I don't open my mouth. I won't even pray, except to say 'Amen,' because the minute I daven, I'm no longer myself."

So he said to the Rebbe Reb Baruch: "When we're making Kiddush, don't ask me to say a blessing. Let me be absolutely silent, because it's the only way I can control myself."

The two Rebbes agreed. Rebbe Levi Yitzchak came for Shabbos. They davened and he only answered "Amen." The praying went beautifully. Everybody was sure that by Kiddush, Rebbe Levi Yitzchak would start jumping on the table. But, no, the Rebbe Reb Baruch made Kiddush and Rebbe Levi Yitzchak only said "Amen."

Everybody knows that it's a minhag, a custom on Friday night, to eat sweet fish and sour fish. The deepest question in the world, and a big controversy among the Rebbes, was which fish to eat first. Some said sweet fish, because then you have the strength to bear the sour. Others said: "Let's get the sour fish out of the way, so that the end will be sweet."

But both ways are holy.

The Rebbe Reb Baruch was civilized. He had a little Chassid, like a waiter, bring the fish on a platter and ask each person which he preferred to eat first - sour fish or sweet. So the waiter came, sadly enough, to Rebbe Levi Yitzchak and asked, "Do you like sweet fish?"

That's all the poor Chassid had to ask. Rebbe Levi Yitzchak said: "Do I love sweet fish? I love Hashem! I love only G-d!"

And he took the whole platter of fish and threw it up to the ceiling. And the fish began to drip onto the Rebbe Reb Baruch's tallis, because in those days the big Rebbes always wore their prayer shawls for the feast on Friday night.

Everyone was aghast. Everyone, that is, except the Rebbe Reb Baruch who, for all his civilized behavior, would never wash his tallis after that feast because, he said, the stains were very holy. "These stains are caused by a Jew who really loves G-d. How can I wash them out?"

After the Rebbe Reb Baruch's death, the tallis was passed from one Rebbe to another to wear on Shabbos, but never washed. During this century it became so precious that the Rebbes only wore it for Yom Kippur. The holy Munkatcher Rebbe, the last to possess it, wore it only for Neila, the final prayer of Yom Kippur. He must have foreseen the destruction that would be coming into the world with the Holocaust. For the holy Munkatcher's last will was to be buried in the Rebbe Reb Baruch's tallis, covered with the stains caused by one who loved only G-d.

Zechuso yagein Aleinu v’al Kol Yisrael – may Rebbe Levi Yitzchak’s merits protect us all!

A Rebbe’s Appreciation of Music

2008-10-22T14:30:00.005+02:00

Today is Isru Chag Sukkos [Simchas Torah in Chutz La'Aretz, the Diaspora], and the 27th yahrzeit of Rebbe Ben Zion Chaim Shlomo Meshulam Zusia Twerski, ztvk"l, Admor of Hornosteipel and Rav of Denver, one of the foremost Rebbes, in my opinion, of the 20th Century. The Rebbe's words reverberate in our hearts, and continue to inspire us till this very day.
You can read more about him in previous years' posts:
I Felt the Rebbe…Through his Niggun!
A Daring Beginning; and
Rebbe Shloime Twerski, Ztvk"l.

***

Rebbe Shloime had a great appreciation for music, as is evidenced not only by his own niggunim [as mentioned in previous posts], but by the following account. This was excerpted from the recent Sukkos issue of Mishpacha Magazine, in an article by Yisroel Besser called "Chords That Draw Close," which features an interview/conversation with Rebbe Shloime's son and successor, Rebbe Mordechai Dov Ber [Reb Mottel] Twerski of Hornosteipel-Flatbush. The article also discusses an upcoming recording by R. Srully Williger of Rebbe Mottel's niggunim, called "The Rebbe’s Niggun," (which hopefully I will review here after I obtain it).

Rebbe [Mottel] Twerski's father, Rebbe Ben-Zion Chaim Shlomo Meshulam Zusia, known as Rebbe Shloime of Hornosteipel-Denver, was an ethereal mystical figure. "He lived with music, [and] would become one with a song. And his music, like everything else about him, was a bridge back to the Baal Shem Tov, to worlds that were. My father raised us with such a strong awareness of where we came from that we felt connected to them."
Rav Mottel smiles. "I remember how, when I was young, I once related a story that I heard from my father about the great Trisker Maggid. At the time, I referred to him as der Trisker fetter, just the way my father did, as if he were an uncle that I was familiar with; that was the atmosphere in the home, and the songs reflected that as well."

"Our home was always filled with music," recalls Rav Mottel. "My mother is descended from the Nadvorna Rebbes and music was central to their avoda as well. My father, the Rebbe, loved music. He would listen to sophisticated complicated symphonies and study them with the depth that he brought to everything. We had a record changer in those days, so that he could hear the lengthy symphonies in their totality.
"My father would study songs the way he would learn a sugya [Talmudic section], pondering and analyzing the fine points. I would hear him on the phone, arguing with my uncle, Reb Michel, about which chord could better express the sentiment of a pasuk [Biblical verse]."

***

I ask Rebbe Mottel about the songs on this upcoming release, if there are stories behind the songs. For a fleeting moment, a look of wistfulness crosses his face. "My father was ill, and suddenly, I had to decide 'what to be when I grew up,' so to speak. It was a time of difficult decisions and also of personal development. One night during that tumultuous period, as I was putting one of my young children to sleep, I took [my] guitar in hand and expressed the emotions raging within me."
Reb Mottel played the haunting melody for his father Rebbe Shloime, who heard a message of contrition deep within it. "Everyone has their own path to teshuva,'' he remarked. That year, Reb Shloime used the melody as his nusach [recital] for the most poignant tefilla [prayer] of the Yamim Noraim [High Holidays], Unesaneh Tokef. Reb Srully [Williger] sings the tune with those words, K'vakaras Ro'eh Edro. It's the song that Rav Mottel uses in his own shul for the tefilla, and the entire tzibbur [congregation] sings the refrain along with him.

Rebbe Shloime Twerski ztvk"l dancing

He shares another memory. "It was just a few weeks before my father passed away, he was already so, so sick. We were talking, and he commented that it would be nice to have a niggun for the words of Kavei el Hashem [Have hope in G-d], David HaMelech’s timeless message of faith." And so Rav Mottel composed the song "Kavei," which appears on the CD as well, and played it for his father in the sukka that year. "His legs were so swollen that he couldn't really get up. But get up he did, and he danced on his swollen legs to the niggun. Three days later he was niftar [passed away].”

***

I ask if a song that is composed with an appreciation for the words of the pasuk can have a different effect on the listener.
"My father would study the words of a pasuk for a long time to ensure that they fit the tune. One has to approach the words with reverence, humility . . . he is coming to say a new pshat [meaning] in the pasuk!
"Making up songs is not a simple thing, not if they are meant to do more than merely entertain. I sometimes feel that I don't make up songs; songs are composed through me. Great Rebbes have taught us that the Heichal HaNegina adjoins the Heichal HaTeshuva."

[Now how could I NOT quote that! - yitz]

***

REBBE SHLOIME TWERSKI and REB SHLOMO CARLEBACH:
I ask Rav Mottel if there is anyone from the recent generations whose music inspired his own. He smiles. I ask it again, and finally Reb Srully interjects, "Do you want to hear the Rebbe say, 'Reb Shlomo Carlebach'?'' I nod. That is indeed what I was hoping for.
I turn to Rav Mottel for some perspective on this very enigmatic figure, someone whose songs have clearly influenced not just him, but almost every single serious composer of inspiring niggunim.
Okay, let's talk about Reb Shlomo. His songs changed everything. He himself was a remarkable person, and he went way back with my father. When he came to [Yeshiva] Torah Vodaath, just arrived from Germany, he spoke no English, so Reb Shraga Feivel paired him up with my father, who spoke a fluent Yiddish, and they learned together. They forged a close bond, and in later years, when Reb Shlomo was in the gutters of San Francisco pulling Yiddishe neshamos [Jewish souls] out of the filth, he would take broken souls and deposit them on our doorstep.
"I remember so many lost, confused people over the years that were traveling back cross-country. They would ring our bell and say 'Shlomo Carlebach sent me to find Rabbi Twerski.' Many of the people that he discovered are today chashuveh erliche Yidden [esteemed, refined Jews] with beautiful families.
"What can I say? His life was a big paradox, and that itself made his music so meaningful. There is a definite strain of melancholy that runs through many of them, for he was always struggling, suspended between darkness and light. But aren't we all like that? Can't we relate to the sincere desire to change that is hidden in his songs?
"When he would come to Denver, he would always draw large crowds, but if he heard that there was a lone Jew in a small town or a single Jewish student on a college campus, he would travel there as well. There was no such thing as an insignificant Jew to him.''

Zechuso yagein Aleinu v’al Kol Yisrael – May Rebbe Shloime’s merits protect us all!

The Yamim Noraim and the Defender of Israel

2008-10-05T21:58:00.002+02:00

What would our holiest days, the Yamim Noraim, be without the Defender of Israel, Rebbe Levi Yitzchak of Berditchev? How could we make it through without him? So without further ado, here are three of my favorite stories:

***

The first one is excerpted from a longer piece by Rabbi Dr. Raymond Apple on Arutz-7:

One Note in a Hundred – A Rosh Hashana Prayer

One Rosh Hashana, Rebbe Levi Yitzchak of Berditchev said to G-d:
"Ribono Shel Olam, Master of the World! You ordained 'a day of terua' - blowing the shofar (Bamidbar, 29:1). See how much Your children love You! You commanded a [single] terua - and they blow a hundred notes. Thousands, tens of thousands, millions of Your people Israel have blown those hundred notes for millennia. How many shofar notes have been sounded over the ages? No one can count them. But at the same time, they have called upon You with the words, T'ka b'shofar gadol l'cheiruseinu - G-d, blow just one note on Your great Shofar to herald the beginning of our Freedom and Redemption. G-d, You asked us for one terua, and we give You a hundred multiplied over and over again. All we ask from You is one tekiya. Why can't You give us just that one note?"

***

The second story is courtesy of the Chabad.org website

He Who acquires His servants in judgment...
It was the first day of Rosh Hashana in the synagogue of the Berditchever Rebbe, Rebbe Levi Yitzchak. The synagogue was crowded. The Berditchever Rebbe himself was at the amud, leading the congregation in the solemn prayers.
"All declare Your Majesty O’ G-d, Who sits in judgment…"
The Rebbe's soft, vibrant voice touched the heartstrings of every worshipper. Hardly anybody's eyes were dry. From the women's gallery many a sob burst forth, loud enough to send the tears rolling down every face.
"…to Him, Who searches the hearts in the Day of Judgment…"
As the Rebbe pronounced the words, his voice broke, and everybody's heart was filled with remorse. Everybody pictured himself standing before the Seat of Glory, where the judge of the whole Universe presided to dispense justice, and to pronounce the verdict.
"Be merciful and gracious to us," was the inaudible plea, coming from the innermost recesses of every heart.
The Rebbe recited line after line of the solemn prayer, which the congregation repeated, until he came to the line: "…to Him, Who acquires His servants in judgment..."
Here the Rebbe suddenly paused, for the words died on his lips. His tallis slid from his head onto his shoulders, revealing his pale face; his eyes were shut, and he seemed to be in a trance.
A shudder passed through the worshippers. Something was amiss. A critical situation must have arisen in the Heavenly Court - things were not going well for the petitioners! The Prosecution was apparently on the verge of triumph! Only increased prayer and repentance could change the ominous verdict...
The congregation of worshippers held its breath, and waited with palpitating hearts.
A few moments later, the Rebbe suddenly came to. The color returned to his face, which now became radiant with joy. His voice shook with ecstasy and triumph as he declared: "To Him, Who acquires His servants in judgment!"
*
After the service, when the Rebbe was sitting at his festive table, surrounded by his ardent followers, one of the elders plucked up courage to inquire of the Rebbe as to what caused the interruption in his prayer, and why precisely at those words.
The Rebbe began to relate: "I felt myself lifted up to the gates of heaven, and then I saw Satan carrying a heavy load. The sight filled me with anxiety, for I knew that the Unholy One was carrying a bag full of sins to put onto the scales of justice before the Heavenly Court. Suddenly Satan put the bag down and hastened in a downward swoop - no doubt to pick up yet another sin, committed by some hapless Jew on this very solemn day."
"The bag having been left unattended, I went up to it and began to examine its contents. The bag was crammed with all kinds of sins: evil gossip, hatred without reason, jealousies, wasted time which should have been spent in study of the Torah, thoughtless prayers, and ugly creatures of sins, big and small. And while I was wondering what to do, I knew that even at that very moment the One with a Thousand Eyes had spied yet another sin, and would soon bring it gleefully to put into the bag! Dear me, I thought, things don't look too good…
"I pushed my hand into the bag and began pulling out one sin after another, to look at it more closely. I saw that almost all the sins were committed unwillingly, without pleasure, downright carelessly, or in sheer ignorance! No Jew was really bad, but the circumstances of exile, poverty and hardships, sometimes harden his heart, set his nerves on edge, bring about petty jealousies, and the like… And strangely enough, as I was examining all these sins, and thinking what was really behind them, they seemed to melt away, one by one, until hardly anything was left in the bag. The bag dropped back, limp and empty…
"The next moment, I heard a terrible cry. Satan was back, and discovering what I had done, he was filled with anger and consternation. 'You thief! What did you do to my sins?' He grabbed at my beard and peyot, yelling, 'Thief, robber! All year I labored to gather these precious sins, and now you have stolen them! You shall pay double!'
"How can I pay you? I pleaded. My sins may be many, but not so many…
"Well, you know the Law, the Adversary countered, he who steals must pay double, and if he is unable to pay, he shall be sold into servitude. You are my slave now! Come!
"The thought of being Satan's slave chilled my blood, and I was ready to collapse. My captor brought me before the Seat of Glory, and pleaded his case before the Supreme Judge of the Universe. After listening to Satan's complaint, the Holy One, blessed is He, said: I will buy him, for so I promised through my prophet Isaiah [46:4]: 'Even to his old age, I will be the same, and when he is gray-headed, still will I sustain him. I have made him, I will bear him, I will sustain and save him…'
"At this point I came to,” concluded the Berditchever Rebbe. "Now I understand the meaning of the words: To Him, Who acquires His servants in judgment! We are the servants of G-d, and if we are faithful servants, G-d protects us and is our Merciful Master. Let us remain faithful servants to G-d, and we'll be spared from being servants of servants, and in the merit of this, the Almighty will surely inscribe us all in the Book of Life, for a happy New Year!"

***

This last one is from Reb Shlomo Carlebach as it was transcribed by Miriam Rubinoff for Connections Magazine.

A Blessing for Yom Kippur
Do you know what the most Divine thing in the world is? To forgive is Divine, it's true. But not to give up is even more Divine. Not to give up on G-d is not so hard. Not to give up on people, that is really hard - the most Divine thing a person can do.

Brooklyn, 5749 - Reb Shlomo speaking:
There is a most beautiful story, before Yom Kippur, the heiliger [holy] Rebbe Levi Yitzchak of Berditchev gave notice to the whole city of Berditchev that he wants everyone to come and receive his blessings -- but that it would cost one ruble. Everybody came. One way or another, they either had a ruble, they borrowed a ruble, everybody came. It was getting later and later, and Rebbe Levi Yitzchak was not going to shul yet. People were saying, it's late, it's late, but obviously he was waiting for somebody.

Very late, very late -- and all of us are so late. The secret of life is to know it's never too late, but gevalt are we late!

Finally, a very poor woman came. And she said to him, "Heiliger Rebbe, here is my ruble, please bless me."

And Rebbe Levi Yitzchak blessed her and she went on to say, "Rebbe, believe me it was so hard for me to get this ruble. But here is my little girl with me. I don't have a ruble for her. Could you please bless her for free?"

So Rebbe Levi Yitzchak says, "I'm sorry, the price is one ruble. What can I do? If you don't have a ruble, I can't bless your daughter."

The woman burst out crying and said, "Rebbe, I have only one ruble. Take away the blessing you gave me. I don't care what happens to me ever. But please bless my child, heilege Rebbe, bless my child."

Rebbe Levi Yitzchak couldn't control himself any more. He got up and he went to shul. He opened up the Holy Ark and said, "Ribono shel Olam, Master of the Universe! Did you hear what this woman said? 'I don't care what happens to me, but please bless my child.' Ribono shel Olam, how can you not do the same? I don't care what happens to me, but please bless your children."

May we all be blessed in these Awesome Days!!!

Reb Shlomo Carlebach Visits Prague

2008-09-18T19:01:00.002+03:00

Today is the 18th of Elul, and the 399th yahrzeit of the Holy Maharal of Prague, Rabbi Yehuda Loewe, who passed away in 5369 [1609]. He was born in Posen, Poland, on the night of the Pesach Seder, to a distinguished family of rabbis that traced its ancestry to King David. Rabbi Kook stated that the "Maharal was the father of the approach of the Gaon of Vilna on the one hand, and of the Baal Shem Tov, the father of Chassidus, on the other hand." He has been described as a Kabbalist who wrote in philosophic garb.

You can find more at last year’s post, The Patience of the Maharal.

*****

The following story is actually a combination of two different accounts of what appears to be the same story. One is Reb Shlomo Carlebach himself speaking, which was adapted from a previous post, OD AVINU CHAI. Therefore, it contains shifts from first to third person in its presentation here. However, most of Reb Shlomo’s account is in the first part, and most of the other account is in the second half of the story. So without further ado:

“Anyway, I want you to know, in the year 1964, two days before Purim, I gave a concert in Frankfurt [Germany]. And on Purim itself, by the feast of Purim, I was supposed to give a concert in Lyon, in France.
And suddenly I had this crazy idea - why shouldn't I go to the Reading of the Megilla in Prague? You know, some of you - a lot of people today are - but my family also - we are descendants of the Maharal of Prague, the one who made the Golem. And I thought, gevalt, I gotta be there! The only thing is, people tell me in Frankfurt, it's not so simple. At that time, 1964, to go to Prague was the heaviest thing! Even more heavy than Russia. You need a visa at least two months in advance. And, I'll take a chance, it's Purim, right? The Ribono Shel Olam's performing miracles. So I said, "Ribono Shel Olam, what do You care, one more miracle?"
…in Frankfurt … I'm boarding the plane to go to Prague. When I boarded the plane, they told me, "Do you have a visa?"
I said, "No."
In those days it was difficult enough for an American citizen and nearly impossible for an obvious observant Jew to get an entry visa.
They said, "Listen, the plane is there for two hours. If they don't let you in, you [can] come right back." Good.
Prague was the first "iron curtain" city that Reb Shlomo visited in the Sixties.
"Arriving in Prague, two days before Purim, and you know in Prague - you think [it's] like today, when you come to the border, you show the passport and you go through. No, the person who's supposed to look at the passport is out, and you end up sitting there for two hours doing nothing. It wasn't the 'good old days' in Prague. And we, of a modern kind of society...and you wait. Finally he comes. The man looks at me, he says, "Do you have a visa?"
Turning the pages of Reb Shlomo's passport, the police inspector asked Reb Shlomo, "Where is the Visa, where is the Visa?"
"Don't waste your time looking," answered Reb Shlomo, "for I must confess, in truth I have no visa."
"Well, why do you want to go to Prague? And if you have no visa, then please turn back," the guard replied, "for you are leaving on the next flight out."

The statue of the Maharal in Prague

I don't speak Czech, but they all speak German. I said to him, "I want you to know something. I don't know if you know this, but, about 400-500 years ago, this big Rabbi, in German they call him the High Rabbi Loeb [the Maharal]. And I'm one of his descendants. You know in Prague, in the middle of the city is the monument of the High Rabbi Loeb." I have come to visit my holy ancestor's grave and pay him my respects.
The guard turned white as a sheet and looks at me and says, "What?! You are a descendant of the High Rabbi Loeb? Do you know something? We're not Jewish, but from the earliest age, from the age 2,3,4,5 - whenever my parents put me to sleep, they would tell me stories of the High Rabbi Loeb." He says, "Here, I'm giving you a visa for five days." Not so simple.

Reb Shlomo grabbed a taxicab and headed straight for the Alt-Neu Shul in the center of the old city of Prague. Here, in the ancient synagogue, a tour group was in progress. Reb Shlomo listened intently as the Intourist leader, an outstanding Communist Party member, lectured the group about the world class landmark, historical sight and house of worship.
"Imagine the superstitions of a medieval primitive barbaric society, and of its leader, the esteemed Rabbi Loeb. It is said, this legendary Rabbi created a Golem, a Frankenstein, if you will. To this very day silly fools claim that a Golem still lurks in the attic of this medieval synagogue. Even the fascist horde feared to enter, let alone touch, this place. Ha! But we socialists are a strong people, a modern people of the twentieth century. Alone, we vanquished the forces of reaction and fascism from this Earth. For we are believers in the truths of Science, of human progress. And we who did not fear fascism, also know no fear of the barbaric beliefs of medieval religion ... nor of its Golem!"
Reb Shlomo asked the guide, "Please forgive me for interrupting, but have you yourself been up to see the attic? If you are so sure there is no Golem in the attic, then why do you fear to enter it? Please, lead us there now so that we may all see this truth ourselves." The tourists all nodded their heads in silent agreement.
Shaken, the guide refused. "But the ladder is very old. It may break. Therefore, the attic is not suitable for public entry. It is verboten, strictly off limits to tourists."
Reb Shlomo answered, "I understand your fear to enter the attic of the Golem of Prague. I, Shlomo ben Pesya, am not afraid. In the name of my holy great grandfather, Rabbi Loeb, the heiliger Maharal of Prague, I offer you a gift of fifty American dollars -- in cash -- to allow us into his attic."
The guide fled in panic, as Reb Shlomo fearlessly led the tourists up the ladder into the attic of the Golem of Prague. Reb Shlomo never said what they saw or what he did in that room.

Zechuso yagein Aleinu - May the Maharal's merits protect us!

From Hornosteipel to Cherkassy...and Back!

2008-09-11T22:32:00.002+03:00

This Shabbos is the 13th of Elul, and the 132nd yahrzeit of Rebbe Yaakov Yisrael of Cherkassy, one of the eight sons of Rebbe Mordechai of Chernobyl, and ancestor of the famous American Twerski family [of the Hornosteipel dynasty].

Previous posts: The Cherkasser and Saving Souls and
Rebbe Yaakov Yisrael of Cherkassy - and Twerski niggunim

The following story was translated from the sefer, "Admorim L'Beit Sanz", by R. Avraham Yitzchak Bromberg. An added feature of the story is that it includes the Cherkasser’s grandson, Rebbe Mordechai Dov of Hornosteipel, whose yahrzeit is just over a week later - 22 Elul.

***

One day in the year "Kesser" [crown], 5620 [or 1860], Rebbe Yaakov Yisrael, one of the "eight candles of the Menora," as the eight sons of Rebbe Mordechai of Chernobyl were known, had his household items packed up, and announced, "We are moving to Cherkassy." As the news circulated, the town of Hornosteipel was full of commotion. How could this be? After thirty years, all of a sudden the Rebbe is packing up and leaving us?
The town's elders and leaders went to the Rebbe to try to dissuade him from his plans. When all words failed, they began to beg him: if the Rebbe leaves, not only will his spiritual influence be missing, but their source of livelihood will dry up as well. For in these thirty years, most of the Jews earned their living from the Chassidim who came to visit the Rebbe. Now, what would they do?
But can one really comprehend the depths of the Rebbe's intentions? Only he is aware of this. If he has decided to leave Hornosteipel, it must only be because the people have sinned, and no longer deserve his presence amongst them. Now, they must absorb their punishment and shame. Amidst cries and wailing which pierced the Heavens, they escorted their Rebbe out of town.
An eyewitness to that bitter day described it: "That day will forever be etched in my memory as one of tragedy, which I'll never forget. It was an awesome sight to see the Rebbe and his family leave town, and all of us - men, women and children - escorting him whilst crying and wailing. The cries were heard in the neighboring towns, until even the Gentile farmers came out and joined the escort of the holy Rabbi. We escorted the Rebbe's wagon for several miles, crying, until we reached the river bank and could continue no longer."
"Then the Rebbe stood up in his coach, turned to us and said, 'I promise you that Hornosteipel will be neither embarrassed nor shamed.' We understood these words only three years later..."
After settling in Cherkassy, many of the Chassidim began to come there. Hornosteipel emptied out, its roads forsaken. Three years passed. The Rebbe's grandson, R. Mordechai Dov, who accompanied his grandfather to Cherkassy [he lived with him after his parents died], was totally absorbed in his Torah learning...
In the year 5623, Rebbe Yaakov Yisrael of Cherkassy fell ill and was bedridden. His youngest grandson, R. Mordechai Dov, was at his bedside day and night, out of his great love for his grandfather.
One day before daybreak, the Rebbe sat up in his bed and said to his grandson, "I'm not really sick. The doctors don't know what they're talking about. I know more about myself than they do. Just like one has 248 physical limbs, he has a similar amount of spiritual ones. When one harms a 'spiritual limb,' it affects the physical one as well, and that's what we call 'sickness.' I began to contemplate; perhaps I have harmed a spiritual limb. I was informed from Above that I have harmed my connection to the Oral Law - Torah she'baal Peh - and I have therefore undertaken to learn 18 chapters of Mishna a day, between Mincha and Ma'ariv." With that, he got out of bed.
Then he continued, "My son, your time has come to be a Rebbe, and your place is Hornosteipel. It is time to leave me and to take your rightful place."
Bursting into tears, R. Mordechai Dov responded, "But I'm so young, how can I take on such an awesome task?"
"Our Sages say, 'One kingdom does not overlap another, even by a hair's breadth,'" responded his grandfather. "It is time for you to become a Rebbe. If you want me to live a long life, you must depart from me, and go to your designated place."
"I will obey my grandfather's wishes, and take leave immediately," responded R. Mordechai Dov, shaking with fear and humility, and realizing his fate.
R. Mordechai Dov and his grandfather remained attached to one another throughout life. There was no matter for which Rebbe Yaakov Yisrael did not consult his grandson, who was a scholar and tzaddik, even after R. Mordechai Dov left for Hornosteipel to become Rebbe there.

***

Zechuso yagein Aleinu v'al Kol Yisrael - May the Cherkasser's merits protect us all!

Rebbe Pinchas of Koretz - QOTD

2008-09-10T16:03:00.001+03:00

QUOTE OF THE DAY:
In honor of his Yahrzeit today, we bring this quote from Rebbe Pinchas of Koretz, found at the Two Tzaddiks website.

Rebbe Pinchas of Koretz said: “… in the name of the Arizal [Rabbi Yitzchak Luria zt”l], that he [the Ari] attained his lofty stature because he was the shaliach tzibbur [the one who led the prayers], and he sang beautifully. The entire congregation was attached to him through his Negina, and since he was attached to Hashem, he was able to uplift them all up to Hashem” [357].

THE NIGGUN OF HIS LIFE!

2008-09-09T10:54:00.004+03:00

Last week, I was privileged to attend an amazing tribute to an amazing musical personality: Moshe - better known as Musa - Berlin. I would like to share a few aspects of his talents with you below. Much of the material was adapted from a Hebrew article which appeared in the HaTzofeh website called Manginas Chayav, the Melody of his Life.

***

The Niggun [Melody] of his Life
Musa Berlin is celebrating his seventieth birthday, together with the celebration of the Jubilee [fiftieth year] of his performing as a musician, and this is an excellent reason to pay tribute to the man who has been described as "the greatest Klezmer musician in the world."

***

In 1958, a young soldier, Musa Berlin, arrived at the wedding of a good friend. After the chupa, a moment before the traditional Seuda [festive meal] of burekas and chicken, his friend, who knew that one of Berlin’s hobbies was to play clarinet, convinced him to play a bit in front of the group, to add to the simcha. Embarrassed and shy, Musa found it difficult to refuse his good friend’s request. So he got up onto the table and began to play, accompanied by the enthusiastic applause of the group, who wouldn’t let him descend.
Fifty years later, says Berlin jokingly, he is still standing on the same table and playing, non-stop. After fifty years, many now see Berlin as the greatest Klezmer player in the world, and as one who radically changed the face of traditional Klezmer music. In honor of his fifty years of fruitful and widespread work, on 2 Elul at Heichal Shlomo in Jerusalem, there was a concert of special tribute to Berlin, with the participation of many artists, public figures and family members. Among them were his Talmid Muvhak [distinguished disciple], Klezmer musician Chilik Frank; his daughter Odelia, who plays keyboard; his son Elyashiv, a drummer; Chizkiya Sofer, an up-and-coming Carlebach singer and guitarist; and many other outstanding musicians and speakers.

"I do not feel any difference between then and today, thank G-d", says Berlin, "these fifty years passed totally fine as far as I am concerned. As long as I breathe, I will continue to create. I don't have any special sentiments, perhaps except for the feeling of knowledge and experience that I have accumulated during the years, which I did not have when I started out on my way."

***

This year, Berlin is not only celebrating fifty years of creativity, but his seventieth birthday as well. He was born in 1938 in the Shapira neighborhood of South Tel-Aviv, into a Chassidic home that identified with the HaPoel HaMizrachi. Its ambience was Chassidic. He testifies that he received his musical background from his home. To this day, at times Berlin can picture scenes from his youth that were filled with Chassidus, Shtiblach and Chassidic Rebbe’s courts. "I used to go to Tishes on Leil Shabbos [Friday nights], there were amazing prayers on the Yamim Noraim [the High Holidays], and chazzanim [cantors] of renown who came [to pray] almost every Shabbos," he recalls.

***

In the heady days of the 1960s, one of the people that influenced Berlin, as well as many other religious musicians, was the great Rabbi Shlomo Carlebach, who even became a good friend of his. "I was one of his original followers. The moment he arrived, my friends and I chased after him, and from year to year, we learned his melodies. Initially he did not know who we were, but later, a connection was made which continued until his death," recounts Berlin. "He came from a pure place, and succeeded to get to the youth in a way that even other great Rabbis did not. After his concerts, we would go with him to the homes to which he was invited.

***
HIS MOST RECENT RECORDING:
Bo’i Kalla Shabbos Malch’sa is a new album by the well-known Klezmer artist, Musa Berlin. It brings us the special music that typifies the many years of Musa Berlin’s work. The new album contains nineteen melodies around the theme of Kabbalas [welcoming the] Shabbos, featuring many various melodies from the Lecha Dodi prayer. The album can bring a wonderful Shabbos ambience into one’s home, especially during the hours just before Shabbos, when preparations are at their peak intensity.
"The present album is a collection of thrilling melodies as they were performed - live. In contrast to studio recordings, it's possible to hear in these melodies, the feelings that the musicians had at the time that groom and bride were before them, and from the thrill and excitement of those moments, the musicians allow themselves to give extra embellishment or to burst out with a tone or harmony that is not routine – and this is its beauty" – says Moshe (Musa) Berlin.

Distributed in Israel by Gal-Paz, one can hear Musa’s rendition of Reb Shlomo Carlebach’s Hisna’ari niggun here. A discography of ten Musa Berlin albums can be found here.

***

But perhaps my favorite Berlin album is a recording that was made in 1992 called Sulam, which means Ladder. Musa’s clarinet is vividly enhanced by the wonderful flute playing of the late Roman Kunsman z"l, as well as the lovely violin of Gregory Lev. Here is a brief review, adapted from the Klezmershack website.

[Sulam, L-R: Leib Rigler, Gregory Lev, Musa Berlin, and Roman Kunsman]

Moshe [Musa] Berlin & Sulam / Klezmer Music from Tel Aviv, 1992.
It is mind-blowing that this is Moshe [Musa] Berlin's first recording. It has certainly been one of my favorites for a lot of years. Recorded in Germany with a versatile ensemble that includes the late Rafael [Roman] Kunsman on flute (leader of Israel's most famous 1970s jazz band, Platina) and others equally stellar, the real star here is Berlin, whose clarinet soars through traditional melodies that often sound just a bit different from what we are more used to in the United States. The repertoire also ranges from traditional Eastern European to klezmer to modern Chassidic. Some of that has to do with the concept of the "Meron" tradition. Meron is a town near Tzfat (Safed) in Israel's north. During the 16th century, the world's major Kabbalists - men like Rabbi Yitzchak Luria [the Arizal] and Rabbi Yosef Karo - shaped much of what we now know as Jewish spirituality in Tzfat. Today's Meron tradition likelier harks back to the Chassidic influx of the 19th century, but even so, these tunes, as played by Berlin, embody a spirituality and grace that is seldom captured - or even understood to be part of klezmer. Even when the band plays familiar tunes, as on the "Yiddish Niggun and Dances" with stitched-together melodies from "Belz" and "Oifn Prepetchik", featuring solos by Kunsman, there is a grace and skill to this playing that is rare. Sadly, Berlin is not only the extraordinary klezmer from Israel, but possibly the only klezmer from Israel worth listening to. Given skill and soul this deep, that's enough [GRADE: A+]

***
BACK TO THE END OF THE HATZOFEH ARTICLE:
Q. Musa, what is your opinion about your being called 'the greatest Klezmer musician in the world?'

A. "From the technical aspect of [playing] the instrument, without a doubt, there are musicians with a better technique than mine, like Giora Feidman. From the aspect of presentation, maybe I have something exclusive. You know, the melody that really excites me most is the melody of Rebbe Yechiel Michel of Zlotchov. This is a melody of the departure of the soul, and you really see the soul leaving. I played this at a memorial for Rav Shagar zt"l recently, and the audience was stunned; people were moved to tears.
"Looking at my life in retrospect, I can say that the Almighty guided me, to meet all sorts of people. Every time that I met someone, I tried not to contradict him, but to listen to him. This is secret of my success. If one of the young musicians wants advice from me, I would say: don’t oppose Hashem, allow Him to lead you, do not be obstinate. Take care to be open-minded and not contrary. This is secret of success."

Wise words from a very wise and talented man. We all wish Musa another fifty years of wonderful music and success, till 120!

The Ohr HaChaim and the Witnessing Tree

2008-07-20T06:50:00.000+03:00

Friday was the 15th of Tammuz and the 265th yahrzeit of Rabbi Chaim ibn [ben] Attar, better known as the Ohr HaChaim HaKodesh. Rabbi Chaim ben Attar was a Torah commentator, Kabbalist, and Talmudist. His sefer Ohr HaChaim is a famous commentary on the Torah, which merited to be included together with the commentaries of the Rishonim like Rashi, ibn Ezra, and the Ramban, in the Mikraos Gedolos.Previous posts: ALIYA JOURNEY and HOLY TEFILLIN
The Ohr HaChaim and Songs of Shlomo
See also Nava’s post, Yartzeit of Moshiach Ben Yosef: Ohr HaChaim HaKadosh

I must report that this post is late due to the fact that I visited the Ohr HaChaim’s kever on Thursday night, which was packed with visitors [more pictures like the one above at HNN]. On sale there was a newly-printed edition of Rishon LeTzion, the Ohr HaChaim’s wonderful commentary on Nach [Neviim and Kesuvim].

Below is a wonderful story from my good friend Yrachmiel, from the Ascent of Safed website…

THE WITNESSING TREE
Translated and freely adapted by Yrachmiel Tilles from Echyeh v’Asapeir, pp. 145-146.
The wheel of fortune had taken a downward turn for a once-wealthy Jew who lived in the Moroccan city of Rabat. He was forced to leave home and wander from city to city and town to town, in search of an appropriate business opportunity that would enable him to support the large extended family that had come to depend on him. His faith in the One that provides all was strong, but still, the forging of a receptacle for the Almighty's blessing was proving to be difficult.
Finally, after several failed attempts, he succeeded in amassing a significant amount of money. Now he would be able to return home.
On the way, he passed through the town of Sali, which is not far from Rabat. As it was already fairly late on Friday, he figured he had better remain in Sali for Shabbat. A good friend from his youth whom he had not seen in many years lived there, and he knew he would find a warm welcome at his house.
Indeed, as soon as his friend saw him, he insisted that his surprise guest remain for Shabbat. The weary traveler accepted the invitation happily. Before candle lighting, he gave his money pouch to his host for safekeeping, so that he wouldn’t have to worry about it during the Day of Rest.
By Saturday night, the traveler was anxious to reach home. Immediately after Havdala, he requested his money pouch back from his friend.
"What are you talking about?” denied his host. “You never left any money with me."
The stunned guest could not believe his ears. He almost fainted. When he recovered his senses, he begged his (former) friend to return to him the money he had labored so long and hard for, and that was critical to his family’s survival.
The host blew up. "You have some nerve!" he yelled. "Aren’t you embarrassed? You slept in my house, you ate at my table, and now you dare hurl at me these false accusations!"
Seeing the 'righteous' indignation on his host’s face, the man realized there was no chance that this conniver would admit what he had done and give back the money willingly. He decided he had better go right away to make a claim at Beis Din (rabbinical court).
The Rabbi of Sali at the time was the famous Ohr HaChaim, Rabbi Chaim ibn Atar. The two men went to his house. Rabbi Chaim listened carefully to both sides. He then addressed the host: "This Jew claims the money that he says he deposited with you on Erev Shabbat. What do you say?"
"It never happened," the man answered glibly. "He is making it up and slandering me."
Rabbi Chaim turned to the hapless guest. "Perhaps there was a witness at the time you say you handed your money to him?"
*

The dejected man now felt even worse. "No, there was no witness there. Just before Shabbat we sat under a tree. That is when I took my pouch out of my pocket and gave it to him to hold for me until Saturday night."
"Under a tree? Very good!" cried out the Ohr HaChaim excitedly. "Go back and summon that tree to be a witness on your behalf!"
The traveler was shocked when it sunk in what the rabbi wanted him to do, but being well aware of the Ohr HaChaim’s reputation as a miracle-worker, he stood up and left the house, without questioning the great rabbi’s instructions.
After just a few minutes, the Ohr HaChaim remarked, casually, that for sure the man has already reached the tree.
"What do you mean, Rabbi?" responded the other man spontaneously. "That tree is quite far from here."
With a hard stare right at the man’s eyes, the Ohr HaChaim declared: "Give that poor innocent Jew his money back, right now!" Seeing the surprise on the man’s face, the Rabbi stroked his beard and added: "If you didn’t receive the money from him under that tree, how is it that you know where the tree is?!"
The man turned pale. Without saying another word, he promptly returned the money that had been entrusted to him.
After he finally reached home, the merchant utilized most of his hard-earned savings for wise investments, and with G-d’s help became wealthy again as he had been once before.
***
Zechuso yagein Aleinu v'al Kol Yisrael - May the Ohr HaChaim's merits protect us all!

A Great Threesome!

2008-06-29T21:55:00.001+03:00

What could be better - a great Reb Shlomo Carlebach dance niggun - Orech Yamim - performed by Yehuda Green, in the Hornosteipel Rebbe's shul [of Rebbe Mordechai DovBer Twerski]. ENJOY!

A Sinner…No More! [Part Two]

2008-06-26T23:17:00.002+03:00

This is the second and concluding part of the story of the Nachalas Dan, the previous Modzitzer Rebbe. (I will probably combine this into one in the near future.)

Part Two

The day that Itzik Cohen and his wife were quarreling in the Beis Din, R. Yisrael Dan was sitting, as usual, with his head deeply into the sugya [subject matter] of the Gemara, but with 'one ear open' to hear of any Halachic part of the discussion.

The case was a tragic one, which appeared to be heading in a very sad direction - divorce. Everyone there, the head of the Beis Din, the other dayanim, and the Rabbinic scribe, came to the unhappy conclusion: "We force him to release his wife with a get [bill of divorce], since they cannot live together, and one is not obligated to live under the same roof with a 'snake.' " In a clear tone, the judges informed the cold-hearted Itzik of their decision.

Itzik looked at them with eyes filled with enmity and derision: they would not dictate to him, these rabbis wouldn’t tell him what to do. He’s independent, he’s great, he knows what he wants…

As his anger welled up, he informed them, in a venomous tone, that he could care less about their decision. He has his own plans for his future. With determination, he put on his helmet and left the Beis Din, slamming the door behind him. He also left behind some pondering judges, and an aguna [a 'chained woman' who is stuck without a divorce]. The noise of his motorcycle resounded in their ears like a song of derision. With hearts filled with pain, they set an appointment to meet with the aguna, to discuss her plight, and how she might be released.

***

As they sat to discuss her fate, the Av [head of the] Beis Din began, "This case is different from that of many others. There are two Halachic opinions about what to do in a case when a man is obligated to divorce his wife. One opinion of the Rishonim is one may employ means of force, 'we force him with lashes,' say these poskim. But another opinion is that one should not use force, but rather 'the court informs him that he is to divorce his wife, and if he refuses, he has violated the words of the judges and is called a sinner.' Since there are two variant opinions in the Rishonim, and the Halachic application of force is very complex, the Halacha goes according to the second, more lenient opinion: we don’t force him, but inform him, and one who disobeys is called a sinner."

"But in this case, Rabbosai, the decision of the Beis Din has no effect whatsoever on this man," the Av Beis Din continued, raising his voice. "He is already a sinner, without our 'ordaining' him as such; it neither interests nor threatens him at all. In this case, it appears to me that, for lack of an alternative, we need to rely on the opinion of those who say to use force. We should therefore employ the [secular] law against him, including imprisonment and the like."

A stormy debate began amongst the dayanim, and no one budged from the Beis Din until all the dayanim agreed with the Av Beis Din, that in order to release this poor woman from her plight, they would have to make an exception and rely on the first opinion as the Halacha in this case. "And what does R. Yisrael Dan say?" asked the Av Beis Din, as all eyes turned towards the corner where the safra d’dayna was sitting.

His pen came to an abrupt halt, as he focused a sharp look at the dayanim. "In my humble opinion," he began, "we should not deviate one whit from the psak Halacha [legal decision] of the Shulchan Aruch. According to this psak, one should not force the man to give a get, even in a case like this one. This is based on the idea that force is not to be used as a first measure [l’chatchila]; and who are we to put our heads between these two mountains [the two great opinions]? True, ours is indeed a difficult case, but we must cling to the Halacha as it is. By strictly following the Halacha, one does not lose, and Hashem stands amongst His judges - He will do what is best is His Eyes!"

This came as quite a surprise. The judges began to debate it over again, but in the end, as so many times before, the opinion of the safra d’dayna won out. Well aware of his yiras shamayim [fear of Heaven] and kedusha [holiness], they accepted his words as fully absorbed in the fear of G-d and His Torah.

At the next discussion with the couple, the judges informed Itzik Cohen that he must immediately divorce his wife with a get, and if not, he was deemed a sinner! He was filled with scorn and ridicule. When the secular court and the police called him a criminal, he was not moved; when a group of bearded rabbis called him a sinner, he didn’t even blink an eye.

***

Perhaps you might think that R. Yisrael Dan was so removed from worldly matters, that he couldn’t understand the plight of an aguna - Heaven forbid! After he became the Modzitzer Rebbe, on a trip to the US, a porter offered to carry his luggage for him upon his arrival. The Rebbe stared at him and recognized him. He had met him nineteen (!) years previously in the Beis Din, and he knew that since then his wife was an aguna, and that he - the husband - was not to be found. "Aren’t you so-and-so?" the Rebbe yelled at him. He tried to feign innocence, but the Rebbe would not relent: "Rasha [evil one]! Why did you make your wife an aguna?"

The man tried to flee, but the Rebbe signaled his attendants, who caught him. They would not let him go until they sat down and had him give them a proper, kosher get. When they returned to Israel, they were able to free the broken-hearted, desperate woman from her state as an aguna.
Despite this, R. Yisrael Dan did not look for ways that deviated from the simple Halacha. He does his part, and the Giver of the Torah [Hashem] will complete the task. In our case as well, the outcome was a clear indication of this, as we shall see.

***

Only a month had passed since the painful case of the Cohens in the Beis Din, and Itzik Cohen was seen on the streets of Tel-Aviv with a stubble of a beard, and an old kippa on his head. His mother had passed away, and he was careful to fully observe the Jewish laws and customs of mourning. R. Yisrael Dan also walked the streets of Tel-Aviv, where an obituary notice caught his eye, describing the passing of one Chasiba Cohen. The address of the house of mourning was quite familiar, for many notices from the Beis Din had been sent there.

R. Yisrael Dan knew exactly what he had to do. A brief investigation told him that Itzik Cohen was very likely to fully observe the Jewish laws and customs of mourning, including leading the prayer services three times a day. He davened at a shul called "Zecher Zilpa."

Within a day, the attendant of the shul had received a registered letter from the Tel-Aviv Beis Din. "It has become known to us that one Itzik Cohen prays in your shul. You should know that our Beis Din has declared him a sinner. Therefore, he is not allowed to lead the services, and no honor should be accorded him, such as an aliya to the Torah, opening the Holy Ark, etc." Attached to the letter was a photocopy of the psak din, the judgment against Cohen.

When Itzik came for services, the gabbai nervously informed him that although he had nothing personal against him, he would not be able to lead the services any more. He showed him the letter from the Beis Din, indicating that he was a sinner.

Itzik couldn’t be bothered to think about the full implications of this. He merely went from Zecher Zilpa to Heichal Zalman. But within two days, the gabbai of Heichal Zalman approached Itzik, waving a familiar letter at him. "You cannot continue like this. Either come to terms with the Beis Din, or go…"

The walls of his heart were beginning to crack - but just beginning. He tried Maalos Kedoshim, and Yotzei Vasilkov, Mercazi, Shechunati, and even the shuls in the community centers. But someone was following him. Wherever he went, the long arm of the Beis Din found him, under the skilled guidance of the safra d’dayna. He was cast out of one shul after another for a full month!

At the end of the month, he broke. Tight-lipped and downcast, he went back to the Beis Din, and released his wife from her state of aguna, which he had planned to keep her in for many years. The Beis Din had defeated the obstinate man, who was an 'avaryana d’dayna' - a sinner against the court - no more! This process was a considerably shorter one than any use of force might have been.

The pure Halacha had won out. G-d stands in the Beis Din, and aids the dayanim and those who follow His true path. The Divine assistance that was accorded to Rebbe Yisrael Dan - whose fear of Heaven preceded his wisdom - took this woman out of her plight.

Zechuso yagein Aleinu v’al Kol Yisrael - May the Nachalas Dan’s merits protect us all!

A Sinner...No More! [Part One]

2008-06-23T23:39:00.003+03:00

Today, 20 Sivan, was the second Yahrzeit of the previous Modzitzer Rebbe ztvk"l, Rebbe Yisrael Dan Taub, known as the "Nachalas Dan."

In honor of this occasion, I present the following story, translated from the Hebrew HaModia of last year. The story will appear in installments. Part One is below, to be followed [iy"H'] by more later this week...

***

A Sinner…No More!
As the neon lights shone, and the enchanting music was played at their wedding, the newlywed Cohens [not their real name] were certain that these sights and sounds would accompany them forever. Unfortunately, this illusion would not last too long. Soon the bright lights became blinding, and the pleasant sounds turned to screeching, as Mrs. Cohen discovered, to her horror, that she was married to an evil man. Life became a nightmare as the decibel level in their home soared and resounded throughout the neighborhood.

She tried everything to get her husband to change his ways: sometimes with soft words, at other times harshly - but to no avail. Itzik Cohen was so corrupt that neither words nor feelings could penetrate him. Mrs. Cohen soon realized that she could not live with him any more. Broken-hearted, she went to the Beis Din [Rabbinical court] to initiate divorce proceedings.

Itzik Cohen received the summons to the Beis Din coldly. He couldn't understand what they wanted of him. The pain of others never touched his heart. In fact, sometimes he even enjoyed it…

***

The Tel-Aviv Rabbinical court [Beis Din] is a house of tears. It was here, before its dayanim [judges] that the Cohens came for their hearing. With pain-filled hearts, despite the multitude of similar cases that had come before them, the judges listened to the plaints of this unfortunate woman, who described her plight. A quick glance at her husband’s face gave them a strong indication of the veracity of her words. His blood was beginning to boil. After a few minutes of hearing his wife’s accusations, he burst into a fury of curses and angry screams, which even stunned the judges.

At the table on the side of the judges' stand a pleasant Modzitz melody could be heard. The eyes of the man sitting there were cast downward, into the text of a Gemara [Talmudic tractate], which absorbed his thoughts. His fingers quickly ran through the lines of text, and as he hummed his tune, he learned these lines for the nth time. It appeared that that the thunderous screams did not reach his ears. In fact, he appeared to be completely disconnected from his surroundings…

But his face shone. The joy of Torah-learning filled his entire being. Beads of sweat formed on his brow, clearly indicating the intensity of his deep learning efforts, which absorbed him completely.

The dispute in the Beis Din reached fever-pitched tones, but he didn’t seem to hear them. He only heard Abayei and Rava; Rashi and Tosfos; the Rif, the Rosh, and the Ran; the Tur and the Shulchan Aruch; the Rama, the Chelkas Mechokek and the Beis Shmuel. He was the Safra d’Dayna, the court 'scribe', but not the scribe of Itzik Cohen and his family.

The three dayanim tried to calm Itzik Cohen down, but he was impervious to their efforts. His outbursts continued, and it seemed as if he was about to tear the walls of the Beis Din down. His behavior confirmed his wife’s claims. "Calm down, Mr. Cohen, this is contempt of court…"

Immediately, the niggun subsided from the man who had been engrossed in his learning. As soon as he heard a word that had to do with the substance of the Din Torah [case], his pen was in hand and he quickly wrote down the Halachic [legal] arguments of the various sides. Here there is no quibbling, this is a debate amongst the poskim, Rishonim and Acharonim [early and later legal authorities], whose words are Torah-true. It doesn’t matter that these words are being recorded in the Tel-Aviv Rabbinical court.

The defendant opened his mouth, again, with words that were irrelevant to the case - just a way of "letting off steam." The scribe dropped his pen, and his eyes quickly returned to the Gemara. This continued back and forth for the length of the discussion.

This scribe was none other than Rebbe Yisrael Dan Taub Ztvk"l, [then] son of the Modzitzer Rebbe, Rebbe Shmuel Eliyahu [the "Imrei Aish"]. He would later succeed his father as the Modzitzer Rebbe, which he was for 22 years: eleven of them in Tel-Aviv [1984-1995] and the latter eleven in Bnei Brak [1995-2006].

to be continued...

Knockin' on Heaven's Door

2008-06-20T16:52:00.003+03:00

Some of the strongest teachers and people who have influenced my life were named Shlomo: Rabbi Shlomo Freifeld, my Rosh Yeshiva who took me under his wing in his very special Yeshiva, Shor Yoshuv, several decades ago; Rebbe Shloime Twerski, who helped me and countless others appreciate the depth of Chassidus, and how it could be lived in today’s world; and Reb Shlomo Carlebach, whose music, stories and teachings have inspired me till this day.

So what a wonderful find when my good friend Moshe Kempinski of Shorashim included this piece below from Varda Branfman, in his weekly Jerusalem Insights mailing - with all three Shlomos therein! Thank you, Moshe, you made my day/week! I have included some of the comments from the Aish HaTorah website, which published this article.

***

Knockin' on Heaven's Door
My travels with Bob Dylan, by Varda Branfman (Aish.Com)
When I was transitioning from childhood to adulthood in the late Sixties, Bob Dylan's songs were a lifeline. So much of my time was spent living in the box. I ate, breathed, and slept S.A.T. scores and college applications. I lived in a highly competitive world where I was expected to accomplish great things. And there were those Bob Dylan lyrics talking about the coming times when "the last would be first," about white doves that sleep in the sand, about a Tambourine Man and other things that resonated with a place in me I was beginning to locate -- called my "inner world."
There weren't too many people who seemed to care about the existence of an inner world, but I didn't give up trying to find them. In my sophomore year of college, I noticed a lot about the inner world in the poems of the French Symbolists, especially in Rimbaud who also happened to be one of Dylan's favorites.
After graduating from college, I worked at a good job in television for two years. Then suddenly, I dropped out and moved to Maine. A number of factors contributed to my unorthodox decision: my father's death, a love of nature, attraction to solitude, and burning questions about life that were not getting answered. I had always been afraid of really blowin' in the wind, but now I felt the need to untether myself.
Like his Sixties' songs, the Dylan songs of the early Seventies were good company next to my wood burning stove on a Maine winter's night. They spoke about keeping to your true North and what happens when you don't, aligning with your vision and your dreams, and about being real with yourself and your feelings. I wasn't always enthralled with those songs, especially when he sang about women. Certain songs even made me angry. I was no card-carrying Dylan fan.
So how did he help to get me here, living a religious life in Jerusalem, the last place I would have ever imagined myself being?
Dylan seemed to operate from the inside out, instead of the outside in. He had an artistic integrity that made him follow his inspiration wherever it took him. It didn't mean that he never admitted to getting confused, which he did quite often in his lyrics. But he saw the confusion and the clarity and the hope and the despair as all part of some very big picture, and he accepted it all and tried to squeeze all of it into his songs.
Dylan knew how to go knockin' on Heaven's door, and in general, there was a certain G-d- consciousness in the underpinnings of his songs that were full of Biblical imagery. By the early Eighties, I didn't even notice Dylan's stint with Christianity because I had already made the decision to go for broke in search of my Jewish soul.

Rabbi Shlomo Freifeld, Zt"L

It didn't take long for him to drop that Christian phase. There's even a 1983 photo of him at the Wall wearing tefillin. My friend remembers how Dylan drove to Far Rockaway with his limousine and bodyguards to speak with Rabbi Shlomo Freifeld, obm, and was interested enough to request another meeting.*

Rabbi Shlomo Carlebach [L] and Bob Dylan [R]

By then I had more than enough to feed my inner world by singing Shlomo Carlebach songs and traditional zemirot around a Shabbos table in the Old City of Jerusalem.
LOOKING FOR BOB DYLAN
My first few years of marriage were spent in Denver. During one of our long conversations, Bob Dylan's name came up, and my husband acknowledged that he had also been significantly influenced by Dylan.
My husband had been certain that his rabbi, Rabbi Shloime Twerski, obm, would be one of the few Jewish figures who could speak Dylan's language and open the door for him to Judaism. He was so certain that when he was in California, he went over to Malibu where Dylan lived and tried to find him.
He parked his car down the block and walked over to what he thought was the approximate location of Dylan's house according to the information he had. The house was high up on a bluff, and there was an older woman standing in a flower bed halfway down the hill. He figured it must be Bob Dylan's mother.
She was wearing a bandanna and pedal pushers. As he approached, she noticed him and the tzitzis and kippa he was wearing. My husband figured it was best to go straight to the point about why he had appeared, unannounced and uninvited.
"I'm looking for Bob Dylan. Is this his house?"
"No, Bob lives up the road. I'm not at liberty to show you where, but why are you looking for him?"
My husband realized he had gone on a wild goose chase. He felt a stab of disappointment and wasn't interested in making conversation, but the lady seemed so nice that he felt she deserved an explanation.

Rebbe Shloime Twerski ztvk"l of Denver

"It's because of my rabbi, Rabbi Shloime Twerski. I just wanted Bob Dylan to meet him. I think it could change his life."
The lady's eyes opened wide when she heard the name "Twerski." Turns out she was Jewish -- the wife of a famous movie producer - grew up in Milwaukee, and knew the rabbi's father.
"Oh my G-d! The Milwaukee Twerskis! My father used to take me to the rebbe! Everyone in Milwaukee knew him. Everyone respected him. No judge, Jewish or not, would decide on a case until they talked to the rebbe. And no lawyer would take a case until they talked to him. The Milwaukee Twerskis..."
She shook her head as if the words couldn't do justice to her memories. "Young man," she said, "I really want to help. You know what -- here take this piece of paper and write down a message for Bob, and I'll see to it that he gets it."
That was as close as my husband ever got to Dylan. Nine months after we were married the rabbi passed away. It would have to take someone or something else to wake Dylan up to his Jewish soul.
LISTEN TO THE MUSIC
Dylan's songs, a kaleidoscope of observations and impressions about life, showed me how the world around me was communicating and I should listen to her music.
For example, this morning while walking to the corner store, I saw a Burial Society van pull up to the sidewalk and pick up a group of little girls with their schoolbags. How incongruous -- even bizarre - I thought, that the same van would be used to transport the dead.
Then the words "Chevra Kadisha," whose literal translation is "Holy Brotherhood," emblazoned in white letters on the dark van, started to unhinge from their usual association with the Burial Society. I realized that the band of little girls climbing in were another type of chevra kadisha, a sweet holy sisterhood of innocent souls on their way to school.
No earthshaking epiphany, but it was a sign that my heart was awake. Like Dylan, I was trying to listen to the precious music.
Bob, wherever you are, thanks for the lifeline, and for being part of the Master Composer's great orchestration.

Some comments, from Aish HaTorah's site:
* Jerry 6/18/2008 11:41:00 AM - I remember that night: I was learning at Shor Yoshuv at that time. Reb Shlomo, OBM, always had bachurim at his house. But that night the word was out no one was to come. He was speaking with Bob Dylan that night. It says a lot about Reb Shlomo that he would speak with anyone and that his Yeshiva was open to anyone sincerely looking for Yiddishkeit. You should have seen the mix of people learning and shteiging there. Anyone that learned at the Yeshiva in those days or spent a Shabbos or Yom Tov there was very fortunate. Such experiences are so rare. Do we appreciate them?

Mordechai Shuali 6/16/2008 11:13:00 AM - Knock, knock. Who is there? - It is not enough to knock on Heaven's door. One must go in. In fact one may not even have to knock at all. The door is always open. Rabbi Freifeld once commented that someone who finishes Chumash and Rashi is more accomplished than (fill in the blank). Ms. Branfman is far more accomplished than her idol of the past. He had his chance and did not grab at it.

Author Biography: Varda Branfman is the author of I REMEMBERED IN THE NIGHT YOUR NAME from Carobspring Press. She runs virtual writing retreats and often writes about her lifelong interest in using writing for healing on her blog writingforhealing.blogspot.com.

The Implications of Halacha

2008-06-12T17:36:00.003+03:00

A brand-new book about the life of my Rosh Yeshiva, Reb Shlomo - The life and legacy of Rabbi Shlomo Freifeld, by R. Yisroel Besser, will be available in Jewish bookstores this Friday morning.
From the Judaica Press website:
He was called "Reb Shlomo." An erudite, learned scholar and a passionate, eloquent speaker. A wise and trusted advisor, and a master listener. But most of all, he was a rebbe. He taught generations of talmidim how to live and grow, and revealed a Yiddishkeit full of joy and fulfillment. The special way he looked at people - seeing the greatness in them before they ever saw it themselves - taught them to see the brilliance and splendor of their own neshamos [souls].
This book will bring you into the glorious world of Reb Shlomo. It will touch your heart and stimulate your intellect. You will see - up close - the rich colors with which this master artist painted the human soul.

And here is a brief excerpt. And what Hashagacha Pratis [Divine Providence] it is! I have been commenting on various blogs about the recent conversion controversy here in Eretz Yisrael. And what a better support for my position [see my emphasis below] than my own Rosh Yeshiva’s words! Baruch she'kivanti – thank G-d for leading me to the right path!

***

The Implications of Halacha
He never lost sight of his primary goal - to teach his talmidim to be people whose Torah learning showed in all their actions. Thus, he never lost an opportunity to teach them sensitivity to the feelings of others.
A talmid related how at the conclusion of the chupa at his chasuna [wedding], he immediately approached his rebbe to give him a kiss. His simcha [joyous occasion] was at its peak, and he wanted to share the special moment with the one who had orchestrated his growth. Reb Shlomo was smiling broadly, and had these words to share: "Go back and kiss your mother first."
There was a term that he used, "the implications of Halacha," with which he referred to ideas that weren’t actual Halacha, but a sensitivity that one who is in touch with Halacha develops. Reb Shlomo once noticed a family member saying Kriyas Shema, sitting with their legs crossed. He smiled gently. "Do you know what the difference is between the Mona Lisa and all the imitations? That extra little bit, the extra brushstroke of the artist that is the difference between perfection and imperfection. Kabbalas ol malchus Shamayim, accepting the yoke of Heaven, should be perfect."

REB SHLOMO’S JERUSALEM MESSAGE

2008-06-01T17:22:00.000+03:00

In honor of Yom Yerushalayim, Jerusalem Day #41, I’d like to present the follow video. I have transcribed the words below as well…

There’s still a little bit [of] the smoke of Auschwitz sometimes, especially in the Holy Land. Friends, there’s some people who would like to blow the gas of Auschwitz towards the Holy Land, don’t kid yourself! We have to be strong, strong on our feet. Friends, I want you to yell, "Am Yisrael Chai!" Israel is living, the Land is living, the Land is our Land, Jerusalem is our City!

I want you to know, beautiful friends, and I’m not talking now [of] political peace, I’m talking about - a Jew should know where it’s at. I want you to know that G-d gave the Land to Abraham, when G-d says to Abraham, "Walk around in the Land, this is the Land I am giving you." It’s our Land! IT IS OUR LAND! Gevald, it is our Land!

Do you know, every inch of the Land is full of [the] blood of our holy soldiers. Do you think they gave their lives so that afterwards we should spit at them and just say, "Ah, I’ll trade it in for a few million rubles that Brother Clinton will give us"? No, 100 percent NOT!

Friends, I want us to stand on our feet and yell, "Am Yisrael Chai!" Israel is living, forever! The Land is ours forever! And it’s the land of our children, of our grandchildren, and nobody can take it away from us!!!

Od Avinu Chai…Am Yisrael Chai…

A CROWN FOR HASHEM

2008-05-29T22:29:00.004+03:00

Adapted from my previous post, Rebbe Shmuel Eliyahu of Zvolin - Bearer of Warning:
*

This Shabbos, the 26th of Iyar, is the 120th yahrzeit of Rebbe Shmuel of Zvolin, son of Rebbe Yechezkel of Kuzmir, and father of the first Modzitzer Rebbe, the Divrei Yisrael.Upon the passing of Rebbe Yechezkel [Chatzkaleh] of Kuzmir Zt"l, his son Rebbe Shmuel Eliyahu was called upon to lead the Chassidim. Rebbe Shmuel Eliyahu lived in Zvolin, Poland.

From his youth, he was outstanding in his Torah scholarship and his musical abilities. He was called a "Menagen mafli pla'os", a wondrous musical talent. When he davened before the amud in his father's Beis Medrash, the place shook. People then said that they experienced the meaning of "and the entire nation saw the sounds" [a description in the Torah to describe the giving of the Torah].

The Zvoliner Rebbe composed many niggunim, especially for Shabbos and Yom Tov that were known throughout Poland and attracted many people. He was the first of the Polish Tzaddikim to concentrate his creative powers in Negina. With his awesome memory, he was able to remember everything he composed. His attitude towards Negina was as if the singer were standing in the Beis HaMikdash, and the Leviim were accompanying him in the shira v'zimra.

***

Here is an insight from the Zvoliner Rebbe Zt"l, in honor of his Yahrzeit:

It is told that when Rebbe Shmuel Eliyahu of Zvolin Zt"l met with another tzaddik of his time, he said, "When two tzaddikim meet, they create a crown for the Almighty, Blessed be He."

He reasons this by citing a Mishna in Masechta Uktzin: "Rabbi Yehoshua Ben Levi said, 'In the future, the Almighty, Blessed be He, will cause the tzaddikim to inherit three hundred and ten worlds.' "

The numerical value of two times three hundred and ten is 620, which symbolizes the two Tzaddikim meeting, and is equivalent to the numerical value of the word "Kesser," (crown), which is also six hundred and twenty. Each of the Tzaddikim and his three hundred and ten worlds create six hundred and twenty, the numerical value of the word "Kesser," creating a crown for Hashem.

-- Cited by the previous Modzitzer Rebbe, the Nachalas Dan, in Tehillim Pe'er Mikdoshim

Lag B'Omer in Meron

2008-05-23T15:39:00.002+03:00

My thanks to Reb Moshe of I Love Torah for this video. His description:

Lag b'Omer at Rebbe Shimon Bar Yochai: cutting of a Jewish boy's hair for the first time after 3 years old. Wild dancing and fires!

Enjoy, and Lag Sameach!!!

An Appreciation of Song and Dance

2008-05-21T21:48:00.003+03:00

Tonight and tomorrow is the 17th of Iyar, and the Yahrzeit of the Baal Shem Tov’s grandson, Rebbe Moshe Chaim Efraim of Sudylkov, known for his sefer, the Degel Machaneh Efraim. [The full text of the sefer can be found here, in PDF format.]

Be sure to read my previous posts, if you haven’t already:
Rebbe Moshe Chaim Ephraim of Sudylkov - A Simple Jew
LEV HA'OMER - REDEMPTION THROUGH SONG!

***

The following is part of a response of the Baal Shem Tov, to one of his closest Talmidim, Rebbe Yaakov Yosef of Polnoye, the "Toldos." It is taken from the sefer Sarei HaMeah, who quotes the sefer Degel Machaneh Ephraim [Parshas Yisro]. He was explaining to the Toldos the significance of song and dance.

"Believe me, my honored friend, that in the same way that our Sages say [Brachos, 3b] that a 'harp hung over the bed of King David, and when midnight arrived, a north wind would blow and the harp would play by itself.' So too, there is a north [hidden] wind [spirit] within me, and when I wander among the hills and mountains, fields and vineyards, and see the vast expanse of G-d’s Creation, that north wind / hidden spirit blows through my limbs and I sing on my own - I chant praises to the L-rd Above for such a wonderful world!

"Of course, this takes a special sensitivity that not everyone is blessed with. You may understand this better with the following parable:

There was a musician who played his instrument beautifully, full of sweetness and pleasantness. Whoever heard his tunes could not contain himself; he was impelled to dance fervently to this great music. Whoever was closer to the musician, would draw himself even closer, had the greatest pleasure, and would dance most fervently.

In the midst of this crowd of people there was a deaf man. He could not hear one note of the music, but he saw the people dancing with intense fervor. He looked upon them as if they were crazy, and couldn’t understand what all the fuss [joy] was about.

But in truth, if were truly wise enough to understand that the people were dancing because of the intense pleasure they derived from hearing the music, he too, would dance with them.

***

Zechuso yagein Aleinu – May the Degel’s merits protect us!

A Fiery Love of the Land

2008-05-08T14:19:00.003+03:00

Tonight and tomorrow, 4 Iyar, is the 24th yahrzeit of the third Modzitzer Rebbe, Rebbe Shmuel Eliyahu Taub, known as the Imrei Aish [Sayings of Fire]. Ostensibly, this appellation comes the first letters of his name - Shmuel Eliyahu - the Shin and Aleph comprising the word Aish. But perhaps there’s a deeper meaning here as well.

For a lot more about this Rebbe, see my previous posts:

Yahrzeit of the Imrei Aish 5767
The Advantages of Negina

Scenes from the Yahrzeit Seuda

***

In 1935, the Imrei Aish accompanied his father, the saintly Imrei Shaul, on a trip from Poland to Eretz Yisrael. It was in the month of Iyar, the day before Lag B'Omer. The very next day, they went to Meron, where Rabbi Shimon bar Yochai is buried - and Lag B'Omer is his yahrzeit. There they met various Chassidic Rebbes and other Rebbeim, and this visit made a lasting impression on young R. Shmuel Eliyahu. Later on this trip, they met with many other Gedolei Yisrael. The trip lasted close to three months, and on Shabbos Chazon [right before Tisha B'Av] they were guests in the Old City of Yerushalayim. On the night of Tisha B'Av they made their way to the Kosel [Western Wall], accompanied by throngs of people.

This trip so affected the Imrei Aish, that when his father told him he was ready to return home to Poland, he asked his permission to remain in Israel: "Eretz Yisrael has found favor in my eyes. I will dwell here, for I have desired it" [see Tehillim, 132:14]. The Imrei Shaul, who also had a great love for Eretz Yisrael, immediately agreed. A year later, his Rebbetzin and their only son, the "Nachalas Dan", made Aliya to Israel as well. In that year [1936], the Imrei Aish was chosen for a position on the Tel Aviv Rabbinate.

It was also in that year that he composed his first niggun. His father [the Imrei Shaul] made yet another visit to Eretz Yisrael two years later. At the Tish, the Rebbe asked his son [R. Shmuel Eliyahu] to sing "Kol Mekadesh." He sang his first niggun, and the Rebbe learned it immediately. Upon his return to Poland, he sang it often, telling his Chassidim, "I have brought you fruit from the Land of Israel - my son's first niggun." Even upon his flight from the Nazis [ym"sh], Rebbe Shaul continued to sing this niggun very frequently.

The Imrei Aish lived the entire period, from his Aliya in 1935 until his petira [passing] in 1984, in Tel-Aviv. He saw his living in the heart of central Tel-Aviv [his last location there was on Dizengoff St.] as a mission. After many other Chassidic Rebbes had moved from Tel-Aviv to Bnei Brak, he was asked why he didn’t do so as well.

"They don’t need me there," he answered with a smile. "In Bnei Brak, there are dozens like me." Indeed, his smile and warm demeanor affected every one who entered his Beis Medrash. On a typical Yom Kippur, while the Imrei Aish intoned the Kol Nidrei prayers, one could see actors from the Bima theater davening next to bearded Chassidim; famous singers and musicians alongside yeshiva bachurim and avreichim [young men]. One did not need a black hat, a bekeshe [Chassidic coat], or even a beard to be warmly received by this amazing Rebbe, whose heart and soul were open to all who came.

As we described previously: Carefully balancing the emotional overflows from the Holocaust and the new State, with the deeply rooted values of Agudist-Polish Chassidic Jewry, the Imrei Aish earned the love and respect of all kinds of Jews, from all walks of life. The Modzitzers who survived or fled Europe flocked to him, as did hundreds of others who found his home and guidance an Ir Miklat (City of Refuge) from which to rebuild their own lives. To this very day, one sees on any given Shabbos by the Rebbe Shlita’s Beis Medrash heads covered with hats, spodiks, kippot srugot, streimlach, and even some hastily donned kippot, all by people who definitely consider themselves Chassidei Modzitz... talmidim of Rebbe Shmuel Eliyahu zt"l.

And finally, from an earlier post, but worth repeating:
In regard to Israel’s soldiers, it is proper to relate what his son, the Nachalas Dan, wrote: "I recall that during the Six-Day War, there were young men who were called up to go to the War in the middle of the night. When they returned, they told me that they took a tally, and whoever went into the Rebbe [his father, the Imrei Aish] for a blessing before departing for the War, returned unharmed. Hashem should bless us, that just as he [the Imrei Aish Zt"l] protected us in his lifetime, he should do so now."

Zechuso yagein Aleinu, v'al Kol Yisrael – May the Imrei Aish's merits protect us all!!!

Of Coffee and Hourglass Moles…and Rebbe Chaim of Sanz

2008-04-29T22:10:00.002+03:00

Updated from my previous post on the Sanzer:

Tonight and tomorrow, the 25th of Nisan, is the 132nd yahrzeit of Rebbe Chaim Halberstam of Sanz (1793-1876), known as the Divrei Chaim after his magnum opus on Halacha. The Divrei Chaim was born in 1793, in Tarnograd, Poland. He was a talmid of Rebbe Naftali Zvi Horowitz of Ropshitz. He went on to move to the town of Sanz, where he founded a Chassidic dynasty. He attracted many followers due to his great piety. The Sanz dynasty today is represented by the Sanz-Klausenberg and the Bobov dynasties.

***

This year in honor of the yahrzeit, we present two stories, both of which demonstrate his amazing abilities. The first was told by Reb Shlomo Carlebach.
*

A Hot Cup of Black Coffee
Although he suffered from a seemingly incurable physical ailment, the Sanzer was famous for his power of healing others. Many came from far and wide to seek his blessings. Once an elderly Chassid, suffering from tuberculosis, was loaded onto a wagon and brought from his distant village to see the holy Sanzer. Reb Chaim told the family. "Take your father home and make a hot cup of strong black coffee for him to drink."

"Are you crazy?" the children exclaimed. "Coffee will kill a man in his condition!”

But Reb Chaim repeated, "Take your father home and make a hot cup of strong black coffee for him to drink." So they took their father home and gave him a hot cup of coffee to drink, and the old Chassid was healed.

A few years later, the father suffered from a relapse of his illness. This time the family thought, "Let's spare our father the arduous journey to Sanz." So they prepared a hot cup of coffee and immediately the father began to cough up blood. So they loaded him onto a wagon and brought him back to Sanz.

The Sanzer asked the family what the problem was all about, so the children explained that their father had tuberculosis and that they had given him coffee to drink and that his condition had worsened.

"Murderers!" exclaimed the Sanzer. "Coffee will kill a man in his condition!"

"So what can we do?" they asked.

"Take your father home and make a hot cup of strong black coffee for him to drink." So they took their father home and gave him a hot cup of coffee to drink, and the old Chassid was healed again.

***

The next story comes to us from the sefer "The Zeide Reb Motele" by Rav Avraham J. Twerski, who relates: "We are fortunate in having much first-hand information about the tzaddik of Sanz (d. 1876). I knew several people who knew him, and my father and mother knew many more."
Below is one fine example.
*
In the Midst of the Wedding Ceremony…
There are many wondrous tales about tzaddikim, and it is not my intention to relate all of these stories. Hoverer, the following story is one that I heard in 1947 from R. Kasriel, a nonagenarian who knew the tzaddik of Sanz. [Yitz adds: The Sanzer was niftar [passed away] in 1876. A person in his nineties in the year 1947 was born in 1857 or earlier, which would make R. Kasriel at least 19 years of age when the Sanzer passed away].

The tzaddik of Sanz was given the honor of performing a marriage ceremony. He was given the cup of wine, but closed his eyes and was meditating. The family and guests waited impatiently for the tzaddik to begin the brachos [wedding blessings]. Abruptly, he set down the cup of wine, and called the bride's parents aside.

"Did all of your children survive?" he asked them. The parents said that they had lost one infant, who was swept away when a river overflowed.

''Can you recall whether this child had any unusual birthmarks?" the tzaddik asked.

The bride's mother said, ''Yes, he had a mole in the shape of an hourglass on his left shoulder.''

The tzaddik then had the bride's father take the groom aside, and examination revealed the mole on his left shoulder.

The tzaddik asked the groom's parents, ''Is this really your own child?'' They responded that they had found him as an abandoned infant and had raised him as their own.

''The bride and groom are brother and sister," the tzaddik declared. The joyous celebration continued, not as a wedding, but as a reunion with a child they had thought to have died.

This remarkable story of the tzaddik's prophetic powers spread rapidly through Galicia. The tzaddik of Sanz dismissed this as nonsense. "I have no prophetic powers," he said. "When I saw that I could not get the words of the brachos out of my mouth, I knew that something was amiss. I could not imagine what was wrong, except that for some reason, this marriage was not to take place. I could only guess what might be wrong, and I just happened to guess correctly."

***

Zechuso yagein Aleinu v'al Kol Yisrael - May the Sanzer Rebbe's merits protect all of us!

MODZITZ KLEZMER JAZZ

2008-04-17T15:44:00.002+03:00

Who else but Andy Statman could do this??? I personally like the way we sing it with the Rebbe Shlita at the Tish, but this performance of a Modzitz Tish niggun, in Nashville, Tennessee of all places, is awesome! By the way, Andy is a regular at the Modzitz Shtibel in Flatbush, NY!

Enjoy and Chag Sameach!!!

KOS SHEL ELIYAHU - ELIJAH'S CUP

2008-04-16T13:31:00.000+03:00

Introduction: Excerpted from Why is Elijah the Prophet invited in during the Seder? at the Chabad.org website:

Is Eliyahu HaNavi on his way to Yerushalayim?

After the conclusion of the Seder's Grace after Meals, there is a universally accepted custom to pour a cup of wine, the "Cup of Eliyahu," open the front door of the home, and recite several verses from Tehillim [the Psalms] wherein we beseech G-d to pour His wrath upon our persecutors and oppressors. According to tradition, at this moment our homes are graced by the presence of Eliyahu HaNavi [Elijah the Prophet]...
The Cup of Eliyahu
1. There is an open question in the Talmud whether we are obligated to have four or five cups on the night of Pesach [Passover]. Since the issue was never resolved, we pour a fifth cup, but do not drink it. After heralding the coming of the Messiah, one of Eliyahu's tasks will be to resolve all hitherto unanswered Halachic [Jewish legal] questions. Thus this fifth cup whose status is in doubt is dubbed "Eliyahu's Cup," in anticipation of the insight he will shed on the matter.
2. The four cups correspond to the four "expressions of Redemption" promised by G-d: "I will take you out from the suffering of Egypt, and I will deliver you from their bondage; I will redeem you with an outstretched arm and with great judgments. I will take you to Myself as a nation..." [Shemos, 6:6-7]. The fifth cup corresponds to the fifth expression of Redemption which comes in the following verse: "I will bring you to the Land..." This expression, however, is an allusion to the future Messianic Redemption which will be announced by Eliyahu. This is also why we do not drink, "enjoy," the fifth cup -- as we have not yet experienced this Redemption.
The timing of the pouring of the "Cup of Eliyahu" is also apropos, right before we start reading the Hallel, whose focus is on the future Redemption. After commemorating the very first Redemption of the Jewish people from Egypt, we express our hope and firm belief in the coming of the Moshiach who will usher in the new and final Redemption very, very soon.

***

ELIJAH'S CUP
As told by Rabbi Shlomo Carlebach. Adapted from Holy Beggars' Gazette, transcribed by Elana Rappaport (Schachter), and Shmuel Zivan’s Lev HaShamayim Pesach [Hebrew] book.
*
One ordinary night the Apter Rav made a feast [seuda]. When the holy Apter makes a feasteleh it is okay with everybody, but the Chassidim wanted to know why he was making a feasteleh that particular night. This is the story he told:

Somewhere, somewhere lived a very wealthy Jew. As wealthy as he was, he spent half his fortune to buy a cup for Eliyahu HaNavi. It was a truly beautiful cup, decorated with jewels. Everybody knows, that at the Seder on Pesach night, you need a special cup for Eliyahu HaNavi. You put it on the table and you believe that he is coming to drink from it. So this man put his heart and soul and half his fortune into buying a cup for Eliyahu HaNavi.

Then the saddest thing happened. Suddenly he became very poor, he lost everything, but G-d forbid, he would never sell the cup of Eliyahu HaNavi. But when it came to two days before Pesach and he didn't have enough money even to buy matzos - he had absolutely nothing - he said to his wife, "I'm sorry to tell you, we'll have to sell the cup of Eliyahu HaNavi. It's very good to have a cup for Eliyahu if you have a Seder, but if you don't even have a Seder, what good is the whole thing?"

His wife refused; she would not let him sell the cup of Eliyahu HaNavi. They had a little fight, and by Erev Pesach morning [the morning before the Seder] he was very upset with her.

"What do you mean you are not selling the cup? Can't you see that we don't even have matza?!"

She still refused to sell the cup. He was very angry at her. "I'm going to the Beis Medrash [study hall],” he said. "We don't have anything to eat at home, I have nothing to do, so I might as well be studying."

He had just left when a very wealthy man knocked on the door and asked if this was the home of the very great and learned scholar so-and-so. She told him it was. "I have come from a very far country. I heard of your husband and I would like to be at the Seder with you."

The woman said, "I would very much like to invite you to the Seder, but we have nothing to eat."

"Oh, that's no problem," he says, "I'm a very wealthy man. Here is some money. Do me a favor, buy food for the whole week because I want to spend the entire Pesach with you." He left her a sack of gold pieces, asked when she was beginning the Seder, and promised to be back on time.

So the woman went and prepared a beautiful Seder. The poor husband came home very late. He was sure that he would find an empty house, without Yom Tov [holiday] candles, matzos, or wine. What a surprise when he came in found a great feast!

She said, "We can't start the Seder yet, because we have to wait for the rich man," and she told him the whole story. They were waiting, waiting, waiting. He didn't show up. Finally, it was twenty minutes before midnight. You have to eat the matza before midnight, so they ate fast, rattled off the Seder Haggada, and had a feasteleh, but they were really sad that their guest didn't show up.

Then when the time came for the man to open the door for Eliyahu HaNavi, he wanted to get up, but suddenly he felt very heavy, and couldn't keep himself from falling asleep. The door opened and Eliyahu HaNavi came in. Sure enough, it was the rich man!

He said to the woman, "Thank you so much. I am so glad you didn't sell my cup." He blessed her with the greatest blessings in the world.

As soon as he walked out, the husband woke up. "What's going on? I don't know why I fell asleep so suddenly." She told him the whole story of why he fell asleep. "Apparently, you didn't get to see Eliyahu HaNavi because you wanted to sell his cup, but I was so strong, thank G-d, that I didn't allow you to sell the cup, so he spoke to me, and blessed us."

Years later, this little Yiddeleh [Jew] died and came up to Heaven. He really deserved Gan Eden [paradise], and he was just about to slip through the door when Eliyahu HaNavi came along and said, "Not while I'm around, brother".

This is a very deep story. Deep down, Eliyahu HaNavi probably realized the man didn't really believe in him, he didn't really believe in miracles. So why should he go to Gan Eden? So Eliyahu HaNavi blocked his way. What could the man do? He didn't deserve Hell, so he wasn't going to Hell, but he couldn't get into Gan Eden either. So he just sat by the gate.

Four years later, his wife came up to Heaven, and Eliyahu HaNavi came to greet her with all the tzaddikim [righteous ones], and all the holy people. They wanted to take her into Gan Eden right away, but she was a faithful woman, and she wanted to know where her husband was. They told her that Eliyahu HaNavi wouldn't let him in yet, he wasn't ready for Gan Eden. She said, "If my husband isn't going in, neither am I." So they were both sitting at the gates of Gan Eden.

The holy Apter said, "Yesterday Eliyahu HaNavi came to see me. I told him, 'Eliyahu, really, cut it out. How long are you going to make them sit like that by the gates of Gan Eden? Let them in already!' So Eliyahu promised me last night that he would let them in today. So tonight I am making a feast in their honor, to congratulate them upon being admitted to Gan Eden."

***

I've heard this one in the name of both Rebbe Levi Yitzchak of Berditchev and Rebbe Yechezkel of Kuzmir: They would wish their fellow Jews a Kosher Purim, and a Freilich [joyous] Pesach. They explained, everyone knows you have to be happy on Purim, so I have no doubts your Purim will be a joyous one. But kosher? That I bless you it should be! Similarly, everyone knows you have to have a meticulously chametz-free home on Pesach. I have no doubts yours will be Kosher. But Freilich? I wish you a joyous Pesach!
*
So to all my readers, a Zissen, Freilichin and Kosherin Pesach - a Sweet, Joyous and Meticulous Holiday of Freedom!

Reb Shlomo on Jewish and Chassidishe Music - VIDEO

2008-04-14T12:21:00.004+03:00

I have transcribed a significant part of the above video below. The video opens with Reb Shlomo singing his L'Mikdasheich Tuv niggun, and at about one-and-a-half minutes in, his talk begins. The entire video is 6:40 minutes. Other videos in this series can be found here.

***

"I want you to know something: when I began my humble career, some people said, 'Oh, it’s the Jewish Elvis Presley!' Achhh – so disgusting! If he [Elvis] were to call himself the non-Jewish Shlomo Carlebach, on the very same day I would call myself the Jewish Elvis Presley. You know, the problem with us is, we always mix up everything - milchig [dairy] and fleishig [meat], sardines and chicken soup… [Reb Shlomo goes on to cite how this never happens in the plant or animal kingdom].

"As for me, when I was in Yeshiva, I was learning so much, not only did I not buy a newspaper, I didn’t even look at the headlines! I didn’t want anything in my head but the Torah. But then, I went to university, because I needed to be in touch with the world. But there’s one thing I never did: I never listened to non-Jewish music*. You might think I’m crazy, [but] I never heard the Beatles. I never heard the Beatles!

"The only thing I know is a Chassidishe melody. And believe me, we don’t need to pick up the rhythm. I love the non-Jewish world, the music is beautiful, but we don’t need to pick up the rhythm from them. You think the old Chassidim didn’t dance like wild?

"You know, when someone says the word Rock 'n Roll to me, it makes me feel very bad. I want you to know, without bragging, because if you have something which is a gift from G-d, you can brag about it. After the Second World War, there was no more Jewish music, 'cause all the Jewish composers…nebich - gevald! I’m sure they’re still composing great melodies up there, but we haven’t heard them.

"So miraculously, I got myself a guitar and began making up some melodies. And the world was so hungry, that whenever I made a new melody, after a few weeks, they were singing it all over the world…

"Baruch Hashem, today there are a lot of young people who compose melodies, but the only thing is, which is a little bit sad, they’re mixing milchig and fleishig. They do! You know, not every 'bang-bang' melody is a Chassidishe melody. You know what a Chassidishe melody is? A melody you can dance with, but also cry with.

"You know, the old Chassidim, when they were dancing, tears were flowing! Not sadness!! So deep, it’s so deep! You know, I bless you to be at your children’s weddings, bless me to be at my children’s weddings. When you marry off your children, your eyes are full of tears. You can’t believe it – Master of the World, thank you so much!!!"

--------
yitz adds:
*When I posted this in Hebrew on a Hebrew forum, someone immediately asked, what about the non-Jewish songs that he sang, like "Kumbaya"? I answered as follows. Let’s analyze his words. First he says that he never listened to non-Jewish music, then later he mentions that the problem is with the beat, the rhythm. He’s taken aback about being compared to Elvis Presley, and even the words "Rock 'n roll" make him feel bad. And he never heard the Beatles.
I’m fairly certain that Reb Shlomo heard non-Jewish classical music in his youth, having grown up in a cultured "Yekke" home in Berlin and Vienna [before coming to New York]. It’s also obvious that he heard at least some folk music - witness his singing not only "Kumbaya", but also "I’m on My Way to Canaan Land" and "Sinner Man". Apparently he found something positive in this kind of music, but not in the heavy 'bang-bang' [as he calls it] beat of Rock 'n Roll.

The International Funeral Procession

2008-04-09T21:10:00.002+03:00

Tonight is Heh [5th of] Nisan, the yahrzeit of Rebbe Avraham Yehoshua Heshel of Apta, also known by the name of his sefer, the Ohev Yisrael. Be sure to check out my earlier posts: Why Did the Ohev Yisrael Leave Apta? and The Joy of the Ohev Yisrael. In the latter one we mentioned, "The Ohev Yisrael began his 'career' in Kolbisov, then moved on to Apt, and later to Medzibuzh, where the Baal Shem Tov also lived. Although he is thought to be buried there, there is a Chassidic tradition that he was 'transported' to Tiveria [Tiberias] and buried beneath a stone there. Another Chassidic tradition has it that he said whoever lights a candle for the benefit of his soul, on his yahrzeit, will be rewarded."

We now bring you, courtesy of our good friend Yrachmiel Tilles of Ascent, the story of the 'transport.'
*

Illuminated pages from the pinkas (minutes) books of the Mishna Society of the Apter Rebbe, Medzibuzh, circa 1840. [from Wikipedia]

The International Funeral Procession
Story #541 - 3 Nissan 5768

It was in Medzibuzh, on the night of the 5th of Nisan, 1829, that Rebbe Avraham Yehoshua Heschel, the Ohev Yisrael of Apta, departed this world. On the very same night, in the holy city of Tiveria [Tiberias], people heard a knocking on the windows of Kollel Volhyn. The synagogue attendant inside, alone, was the one who held the keys to the gates of the cemetery. The voice from outside said: "Go outside, go outside, and follow the bier (a wooden frame for carrying a corpse) of the Grand Rabbi of Apta!"

He ventured outside and was chilled by terror, for the bier was being followed by a grim retinue of human forms from the Other World. One of these followers intimated to him that this was the funeral procession of the tzaddik of Apta; he had died in Medzibuzh, and angels from Above had borne his coffin here for entombment in the soil of the Holy Land.

The beadle repeated his story in the morning. Of course, people refused to believe him. But then, on the suggestion of an elderly sage, they went together to the cemetery, where, surely enough, they found a newly-covered grave.

Letters from Apta later confirmed that the tzaddik had indeed passed away on that very day. Before his passing he had cried out to heaven in bitter protest over the length of the exile - why was Moshiach tarrying so long? And in his heartache he had wept and said, "Before Rebbe Levi Yitzchak of Berditchev left this world, he promised that he would not rest until his insistent pleas would bring about the Redemption. But when he arrived there, the saintly souls in the Garden of Eden found spiritual delight in his company, and ascended with him to the palaces of supernal bliss - until he forgot his own promise. But I will not forget!"

When Rabbi Chaim Elazar of Munkatch visited the holy sites in the land of Israel in 1930, he asked about among the oldest citizens of Tiveria as to whether any of them knew where the tzaddik of Apta was buried. They led him to a certain stone slab in the old cemetery which their hoary elders, who were now on the World of Truth [the next world], had shown them - the place where the Ohev Yisrael had been brought to rest. Today it is a well-known pilgrimage site of stature.

(Adapted by Yrachmiel Tilles from the rendition in A Treasury of Chassidic Tales (ArtScroll), as translated by Uri Kaploun from Sippurei Chassidim by Rabbi S. Y. Zevin).

Zechuso yagein Aleinu v'al Kol Yisrael, May the Ohev Yisrael's merits protect us all!

ACCUSTOM YOURSELF...

2008-04-03T11:22:00.002+03:00

הרגל את עצמך לזמר ניגון. זה יתן לך חיים חדשים, וימלא אותך בשמחה
רבי נחמן מברסלב, ליקוטי עצות, סבלנות

Accustom yourself to sing a niggun. This will give you new vitality, and fill you with joy.
– Rebbe Nachman of Breslov, Likkutei Eitzos, Savlanus

Y'hei Sh'lama Rabba…an Outstanding Niggun!

2008-04-02T21:00:00.004+03:00

We’ve previously mentioned that the Modzitzer Rebbes throughout the generations have been composing a dozen or more niggunim each year for the Elul-Tishrei-Yamim Noraim [High Holyday] season. The present Rebbe Shlita is no exception, and he composed exactly twelve niggunim this year. Both he and his father, the Nachalas Dan Ztvk"l, have been introducing two of these, Kaddish and Slach Nah, each year on the first night of Selichos in Elul.

The remainder of the niggunim are usually introduced on the two days of Rosh Hashana, except occasionally a new niggun or two is introduced on Yom Kippur [often, Ki Anu Amecha]. [There are often more niggunim composed during the rest of the year, usually for Simchos and Chagim-festivals].

In terms of the types of niggunim, this year’s dozen was actually a very typical one. Thus, there were four joyful dance tunes - Kaddish, Kadsheinu, Simcha L'Artzecha and Rikud-Ki Anu Amecha; three waltzes - Areshes S'faseinu, Hayom Haras Olam, and Hallelukah [from Musaf]; two marches - V'yesayu and Ein Kitzva; two dveykus niggunim - Slach Nah and Mechalkeil Chaim; and a lengthier "Tish" niggun, Heyei Im Pifiyos. As they did last year, the Modzitz choir recorded the niggunim in a studio, accompanied by a keyboard artist, and released it on a disk which has been sold at the Rebbe Shlita's Beis Medrash. [Those desiring a copy can e-mail me for info].

Usually, one of the joyful dance tunes becomes the "hit" of the year. Although they may all be excellent compositions, somehow one of them stands out as the niggun - for enthusiastic dancing, whether it be on Simchas Torah, at a wedding or other Simcha, or at the end of a Friday night Tish. Last year, for example, it was Simcha L'Artzecha.

This year's was clearly the Kaddish tune, which has been renamed "Y'hei Sh'lama Rabba" by many, as these words are always sung to the penultimate part, along with the words "Oseh Shalom" to the last part [whereas the first two parts are often sung wordless]. So without further ado, let’s see how it was sung at a Tish in Kislev, on the yahrzeit of the Divrei Yisrael, the first Modzitzer Rebbe.

[Please note: this is far from a professional video, and leaves much to be desired, but one still can get a small taste of a Modzitz Tish, and of this niggun].

Enjoy!

STILL HERE & SOME CHANGES

2008-04-01T20:02:00.003+03:00

Yes, I'm still here, even though I haven't posted in about a month. I've been super-busy at work, Baruch Hashem, plus I've done some posting over at Shiloh Musings, and on an anonymous Hebrew Carlebach forum.

***

I'm seriously considering changing my blogging style. I'd like to post more videos, perhaps some audio files too, and some short, pithy sayings from our Sages and Gedolim about Negina.

Any feedback would be more than welcome -- it's very necessary for me to keep on going here. Perhaps I'll try to post some longer pieces too, time and response permitting...

Yaak Posts Rav Ovadia's Psak on Non-Jewish Music

2008-03-04T10:29:00.003+02:00

Yaak at Yeranen Yaakov has posted a beautiful translation of Rav Ovadia Yosef's psak Halacha regarding singing songs of non-Jews. It begins:

R. Yehuda HeChassid, in Sefer Chassidim, writes, "One who has a nice voice should be careful not to sing songs of non-Jews because it is a sin, and a nice voice was only given to him to praise the Creator, blessed be He, and not for sin."

Read the rest here.

"I Remember Him from the Rebbe"

2008-02-28T00:55:00.000+02:00

Today, 21 Adar Rishon, is/was the 221st yahrzeit of The Rebbe Reb Elimelech of Lizhensk, one of the main disciples of the Maggid of Mezritch, and, like his Rebbe, he became a "general of generals," in that many of the greatest Chassidic Rebbes of Poland, Galicia, Rumania and Hungary were amongst his talmidim. "It is told that before he died, Rebbe Elimelech bequeathed the sight of his eyes to the Chozeh of Lublin, the spirit of his heart to the Kozhnitzer Maggid, the soul of his mind to Rebbe Menachem Mendel of Riminov, and the power of speech to Rebbe Avraham Yehoshua Heshel of Apt. His disciples said, 'Nowhere else than at Rebbe Elimelech’s can your hear a bit of truth.' " [Rabbi Aryeh Kaplan, Chasidic Masters, p. 55].

Here are my previous posts:

Cured Along the Way
The Shechina Sings in His Throat

And, the story of how the Rebbe Reb Zusia brought the Rebbe Reb Elimelech to Chassidus: Stoking the Fires of Divine Service.

***

The following story is very dear to me, for many reasons. First of all, it has an "all-star cast": The Rebbe Reb Elimelech*, the Ohev Yisrael*, the Chozeh, the Yid HaKodesh, Rebbe Yechezkel of Kuzmir*, and Rebbe Shlomo of Radomsk*, four of whom [those starred*] have yahrzeits in this Shvat-Adar-Nisan period. And it's one of the few Chassidic stories that has both a story-within-a-story, and in the form of a flashback. In fact, each of these stories has been told [for example, by Rabbi Shlomo Carlebach] as a separate tale, but the real beauty is how they fit together… So without further ado, on to our story!

***

"I Remember Him from the Rebbe"
based on a story in sefer "Ohel Elimelech," plus other sources
*
CHASSIDIC REBBES often sensed when a great young soul was in their midst, sometimes from afar. There were often times when they could tell in advance if a youngster would grow up to become a Rebbe in his own right, with a huge Chassidic following. Thus when Rebbe Levi Yitzchak of Berditchev was born, the Baal Shem Tov declared, "A great soul is descending from Heaven, and he will speak up for the good of Israel." When the Kozhnitzer Maggid's parents once celebrated Shabbos in a very special way, the Baal Shem Tov sensed this from afar, laughing three times that Shabbos as the elderly couple celebrated. After Shabbos, he took some of his Chassidim to Apta, where the couple lived, and blessed them that they would have a son. He returned later, when the blessing was fulfilled, to be the Sandek [who holds the babay] at the Bris, instructing the couple to name the child Yisrael, after him (1). The Baal Shem also attended, incognito, the Bris of Rebbe Aryeh Leib of Shpole, giving him the name "Zeide" [grandfather].
When the Rebbe Reb Elimelech and his brother, the Rebbe Reb Zusia, were in their famous exile [they traveled around incognito for several years, posing as beggars], they were once outside of the town of Plonsk, where the young Yechezkel, later Rebbe of Kuzmir, was living. The two Chassidic greats became extremely exhausted, hungry and thirsty from the arduous journey. This was revealed to Reb Tzvi, Yechezkel's father, who sent his son with a pot full of warm food to give them. The young lad found them on the way into Plonsk. When they finished their meal, they called young Yechezkel over to them and blessed him: "You will be a faithful Shepherd for the Jewish People." (2)
Often a Chassid becomes so attached to his Rebbe, that if the latter passes away, the Chassid finds it difficult to attach himself to someone else. Thus when the Radoshitzer Rebbe passed away, R. Yechiel Landau, a Chassid of his and son-in-law of Rebbe Shlomo HaKohen of Radomsk, did not wish to go to any other Rebbe. He once was in Kuzmir and decided to visit Rebbe Yechezkel. Immediately upon entering the Rebbe's room, he was told, "A Jew is like a matza dough. As long as it's being worked upon, it remains Pesachdik [kosher for Passover]; but if one leaves it alone it becomes chametzdik [not kosher for Passover]." R. Yechiel astutely understood that one must never be without a Rebbe, and from then on became a follower of the Kuzmirer. (3)

* * * * *

AND SO it was, that in the town of Radomsk, there was a Chassid named Chaim Zev who would also go, together with Rebbe Shlomo of Radomsk, to the Radoshitzer Rebbe. When the latter was niftar [passed away], Chaim Zev asked the Radomsker where - to which Rebbe - he should go.
"To Kuzmir," answered the Radomsker. "To Rebbe Yechezkel."
Chaim Zev found someone to sponsor his journey, and went in to the Radomsker to bid him farewell. "Don't say anything about me to the Kuzmirer," warned Rebbe Shlomo. "He doesn't know me."
Upon his arrival in Kuzmir, Rebbe Yechezkel asked Chaim Zev, "Where are you from?"
"Radomsk."
"Who is your Rav?" continued Reb Chatzkel.
Against his will, Chaim Zev had to answer, "Reb Shlomo HaKohen."
"How much is his [weekly] salary?"
"Six rubles."
"And how many children does he have?"
"Six."
"Has he made any shidduchim [marriage arrangements] with them?"
"Yes."
"And how much does he give for a nedunia [dowry]?"
"Six hundred rubles."
"Now, let me see," continued Reb Chatzkel. "Six rubles a week, six children, and a dowry of six hundred rubles [each]. How can it be?"

At this point, Chaim Zev couldn't answer, because of the orders he received from the Radomsker. The Kuzmirer wondered about this for about half an hour, and then they bid each other "good night" and went off to their inn. Chaim Zev thought, "Boy, am I a winner! That one asked me not to say anything, and this one can't stop asking!"
On Motzaei Shabbos, Reb Chatzkel informed them, "I am going away to Warsaw for a while. You can go home now, and when I return you can come again and stay for as long as you like. Tomorrow morning, come with kvitlach (4) to take leave of me." Then the Kuzmirer again began to speak of the Radomsker, and wondered, "How can he give a nedunia of six hundred rubles, when he only earns six rubles a week?" Again they were silent; and he thought it over for about half an hour, and then wished them a "Gut Voch - Good week."
When they returned the next morning, the Rebbe again began to wonder about the Radomsker. He threw his head back for a short spell and said, "Aha, ah...ha! There is a kvittel, and therein..." The Kuzmirer had deduced that the Radomsker had begun to take kvitlach as a Chassidic Rebbe. Absorbed in his thoughts, he then said, "Tell him that I remember him from the Rebbe [the Chozeh of Lublin] and from the Yid [HaKodesh of Pshischa]," and bid them farewell. (5)
Chaim Zev then informed his friend, "I had to be very patient in order not to answer him. Our Rebbe was never by the Chozeh in Lublin, or in Pshischa by the Yid HaKodesh. How could he have remembered him from then?"
Upon his arrival in Radomsk, Chaim Zev told the Radomsker everything that happened. The Radomsker asked his Chassid, "Did you tell him that I had never been in Lublin or Pshischa?"
"Even though I knew so, I didn't say anything, because of your warning."
"It's good that you did so, for the Kuzmirer was a hundred percent correct!"

* * * * *

AND HERE'S HOW it happened: as everybody knows, the Rebbe Reb Elimelech would wander around in a self-imposed galus [exile], dressed as a very simple peasant - with a short jacket and a straw belt.
Once he came upon the town of Zarnovtzeh, and asked an official to be allowed to speak in the Shul. Due to his simple appearance, the official denied his request. When he persisted in asking, the official finally pushed him out of the Shul. When the official's young son, Avner, saw this, he asked his father, "What does it matter to you if this poor man earns a few rubles by giving a drasha? If he's asking to be allowed to speak, surely he must be capable of doing so!"
Moved by his son's words, the official recanted - presenting Rebbe Elimelech with a note which indicated he was allowed to speak. The caretaker of the Jewish community informed everyone that there would be a drasha in the Shul. The entire Jewish community came to the Shul to hear Rebbe Elimelech's words.
Ascending to the bima [lecturn], Rebbe Elimelech did something very strange: he was silent. He gazed around the room, as if looking for someone. Someone then asked, "Who is it that you're looking for? The whole town is here!"
"There is a smell of immorality here, G-d forbid," was Rebbe Elimelech's strange reply.
Incensed by these derogatory remarks, the people wanted to hit him. He ran out of the Shul, with the crowd chasing after him. He didn't take a straight path, but a rather twisted one. Finally, they came to a rather wide gate, like that of a horses' stable, which was open on two of its sides. And then they saw…the town shochet [ritual slaughterer] with a non-Jewish woman. They ceased chasing him, having understood his words, and what he was looking for.
BUT REBBE ELIMELECH was still running with all his might, thinking that the whole town had continued to chase him. However, the only one who had followed him this far was the young Avner, who didn't really understand what he had seen. But he knew one thing - if this man would have been allowed to speak, he would have earned some money. Now that the townspeople had chased him out of the Shul, he was unable to earn his fee.

Avner & the Rebbe Reb Melech in the forest

With these thoughts, he ran after Rebbe Elimelech, shouting, "Stop, stop! No one is chasing you any more!"
"What is it, young boy?" asked Rebbe Elimelech.
"Surely you need to be paid for your drasha…I can pay you! Why should you lose out just because the people wouldn't let you speak?"
"Your money belongs to your father, and you cannot give it to me without his permission."
"My father gives me four large coins every day, and I've saved some of it."
"In that case," responded the Rebbe, "I will take it."
"Here's eight gold pieces. That's what one gets for a drasha in our town."
"Son, how can I bless you?" asked Rebbe Elimelech.
"However you wish," was Avner's response.
Putting his hand on Avner's head, the Rebbe Reb Elimelech said, "I bless you that we should become mechutanim (related through a [future] marriage of descendants)."

* * * * *

AVNER grew up, became wealthy and well known. Eventually, a shidduch [match] was made between a granddaughter of R. Avner's, and a grandson of Rebbe Avraham Yehoshua Heshel of Apta [the "Ohev Yisrael"]. This chasan [groom] was also a great-grandson of the Rebbe Reb Elimelech of Lizhensk, who had already passed away.
The "Ohev Yisrael", a talmid of Rebbe Elimelech, made the trip to Zarnovtzeh for this wedding. In fact, over seventy Chassidic Rebbes were present, similar to the famous "Ustila Chasuna [wedding]". Among them were the Chozeh of Lublin and the Yid HaKodesh.
Arriving at his hosts', the "Ohev Yisrael" inquired of R. Avner, "How did you deserve such mechutanim, especially the Rebbe Reb Elimelech? Tell me about yourself and your deeds."
R. Avner replied that he is very hospitable, taking in guests. He gives generous amounts of tzedaka [charity]. He is careful to set aside time for Torah study.
With each attempted answer, the "Ohev Yisrael" responded, "It's not because of that. Try to remember…"
R. Avner delved deeply into his memory, trying to find some incident in his life which would be a fitting answer to the "Ohev Yisrael". Finally, he remembered the above incident with the poor "darshan" - for he never discovered that it was really the Rebbe Reb Elimelech.
When he finished the story, the "Ohev Yisrael" said, "Now tell me, exactly what did he look like?"
Upon hearing R. Avner's description, the "Ohev Yisrael" nodded in approval. "That's it! That poor man was the Rebbe Reb Elimelech, and it was from his bracha [blessing] that you merited becoming his mechutan!"
THE SHABBOS morning following the wedding, all the young boys present went to see the Chozeh of Lublin after he finished davening, to wish him a "Good Shabbos." Among the many guests was a Reb Tzvi HaKohen of Voloshtziva, who happened to be the father of a little boy, Shlomo [later the Rebbe of Radomsk].
Little Shlomo was among the many boys who ran to greet the Chozeh. When the Chozeh saw him, he grasped his hand and asked him to call his father over. When Reb Tzvi came, the Chozeh said, "Take good care of your son."
A few hours later, it was the Yid HaKodesh's turn to come back from shul - for he davened at a later hour than the Chozeh. The scene was a near repeat of the previous one - little Shlomo ran to greet him. The Yid HaKodesh, holding Shlomo's hand, said to Reb Tzvi: "Take good care of your son, for he will be a vessel [i.e., a special tzaddik, capable of serving Hashem properly]."
This, then, was what Rebbe Yechezkel of Kuzmir was referring to - for he, too, was at this Chasuna, and saw all of this. His queries to Chaim Zev revealed all this to him, through Ruach HaKodesh!

NOTES:
(1) Adapted from Chasidic Masters, by Rabbi Aryeh Kaplan.

(2) From an article in HaModia, 14 Shvat 5763.

(3) From the sefer, Likkutei Divrei Torah v’Sippurei Niflaos MiHaSaba Kadisha MiKuzmir.

(4) Chassidim are accustomed to bring a kvittel [a note; plural, kvitlach] to their Rebbe with their names [and requests] on it, so that the Rebbe would bless and/or pray for them.

(5) For the record and to understand the rest of this story, the Radomsker was approximately ten years old by the time the Chozeh and the Yid HaKodesh both passed away.

Zechuso Yagein Aleinu v'al Kol Yisrael - May the Rebbe Reb Elimelech's merits protect us all!!!

The Words of the Wise

2008-02-21T22:22:00.001+02:00

R. Micha & Yehudis Goldshevsky of "A Fire Burns in Breslov," were inspired by a comment of mine to expand it into an entire post. It begins:

yitz from Heichal HaNegina brought the following great story in his comment on "Don't Push" down below.
Once there was a large crowd at the Tish of Rebbe Yechezkel of Kuzmir...

Read the rest here.

A Rebbe of Sensibility and Nobility

2008-02-08T01:08:00.001+02:00

Today is the 2nd of Adar, and the 31st yahrzeit of Rebbe Yisrael Alter Ztvk"l (1894-1977) of Ger, who was also known by the title of his Torah works, the Beis Yisrael. He was the fourth Gerer Rebbe, and the son of Rebbe Avraham Mordechai, the Imrei Emes. Following the death of his father in 1948, he became a forceful leader of his growing followers in the Ger Chassidic movement as well as becoming very active in the political life of the State of Israel.
You can find out more about him in last year’s post, A Tug on the Beard.

***

The following stories from a publication called, "Shalheves Beis Yisrael," were told by R. Yehoshua Kleinlehrer, a shaliach [emissary] of the Beis Yisrael.

In the neighborhood where I grew up, there lived an observant boy who was not from our crowd. His father was a simple Jew. Eventually, the family left Eretz Yisrael, but one day I met the boy here. I asked him what brought him here and he said, "I came to the Rebbe."
''Which Rebbe?'' I asked in surprise. I didn't know of any connection between him and the Beis Yisrael.
This is the story he told me: As a youth, he used to play for one of Israel's soccer teams - it was top-secret. No one, not even his parents, knew about it. Once, when the Rebbe was in Zichron Yaakov, the boy and his father were there, too. The Polish-born father said to his son, "The Gerer Rebbe is here, let us go to him to receive shalom [greet him]." When they entered, the Rebbe inquired where they were staying, and the father mentioned the name of the hotel where they were guests.
Ten minutes later there was a knock on their door. The Rebbe wanted to speak to the boy, a messenger reported. They assumed it was a mistake, but if the Gerer Rebbe summons you, you go.
In the course of the conversation the Rebbe said, "You're already a mature 15- or l6-year-old boy, you have to do something for the sake of your Yiddishkeit [Judaism]! Learn, pray, behave like a Jew!" And then the Rebbe dropped another bombshell. "And of course, you shouldn't be playing soccer for your team." Here the Rebbe mentioned the team's full name, as fluently as if he were an avid fan.
The boy was shocked. He had never shared this secret with anyone, and just like that, his secret was out in the open. He nodded his head, unable to utter a word.
"It's not enough to nod your head," the Rebbe told him. "Think carefully about what I told you, and accept upon yourself to improve your ways."
The bachur accepted upon himself to change his ways. As he left, the Rebbe presented him with a plate of fruit as a sign of encouragement. As soon as the door closed behind him, the Chassidim fulfilled the custom of taking shirayim, ''leftovers,'' from the tzaddik, leaving the boy with nothing. His cries of protest could be heard inside the room, and the Rebbe stepped out and consoled him by preparing another package of fruit, and closing it well. "The most important thing is that you become a good fruit," he told him.
From that day on, his life changed completely, and he became fully observant in every aspect. Today, he is a Chassid of a different Rebbe, but every time he comes to Eretz Yisrael, he visits the Rebbe's tziyun [gravesite] on Har HaZeisim [Mount of Olives].

***

Countless times Reb Yehoshua saw the Rebbe's sensitivity and nobility revealed in their full glory. His soft heart and desire to do good for others caused him to notice the tiniest details. He went out of his way to make sure he never caused anyone a hint of annoyance or distress.
There were two brothers who studied in the yeshiva together. The younger brother was a brilliant ilui [genius]; the older one was a very ordinary bachur who did not excel in any area.
Once, the pair arrived at the Tish just as the Rebbe was distributing wine. Amid the noise that naturally accompanied the distribution and the shouts of L’Chaim from all directions, the Rebbe instructed me to remember to give the older brother wine before the younger one, and to give him a larger amount, so that his respect for the older one would be unmistakable.
"The younger brother is a better learner, and his brother probably feels bad about that," the Rebbe explained. ''The older brother needs to be encouraged so that he doesn't feel uncomfortable."
Do you know what a Tish is like? Reb Yehoshua asks. Hundreds of people standing, each one with his own personal thoughts - and the Rebbe thinks about a Chevron bachur who might feel uneasy during the distribution of wine.

***

One wintry Friday night after the Tish, it was pouring rain. The Rebbe was pacing the beis medrash, as was his wont. As he passed me, he whispered, "Find out if there's anyone here who will be going to the Rechavia area. There's a 14-year-old bachur here. I asked him where he's from. Such a bachur should walk in the dark, in the cold and rain, at such an hour - alone? Find someone to accompany him."
I began looking around, and finally found someone who was going to Sha’arei Chessed. It wasn't far from there to Rechavia, so I thought it was good enough. When I told the Rebbe, he asked me to continue looking for someone who lived even closer to the bachur's house. After a few moments, during which we both walked the length and breadth of the beis medrash, the Rebbe said jokingly, "I'm more talented than you, I've found someone who can take him all the way home."
Friday night after a Tish, with all the effort that involved, the chaotic atmosphere in the beis medrash notwithstanding, the Rebbe was concerned with seeing to it that a young bachur had a pleasant walk home!

***

The Rebbe was extremely considerate of others and went to great lengths to ensure that people’s feelings were not hurt. A certain Rosh Yeshiva who had only recently been appointed to the position once came to the Tish. After the Tish, I accompanied the Rebbe. Also with us was HaRav Yehoshua Noach Binke, z''l, the Rebbe's renowned gabbai.
The Rebbe began complaining to Reb Yehoshua Noach. "So-and-so was recently appointed Rosh Yeshiva, and he should have received the respect due him at the Tish, but when you announced his name, you said, 'Leizer Moishe' [name has been changed], as if he were just anyone! True, that's the custom among Chassidim, but he might think I don't want to acknowledge the fact that he's a Rosh Yeshiva. Don't we have to be considerate of his feelings?"
The Rebbe then turned to me and said, "Go to his house and tell him that you heard me express my distress to the gabbai over the fact that he hadn't announced his name with proper respect. Why should a Yid feel resentful?" he asked.
It was late at night, and I suggested to the Rebbe that the Rosh Yeshiva might already have retired for the night.
''No,” the Rebbe insisted. "He hasn't gone to sleep yet. Go tell him what I told you to say, and report back to me."
I followed the Rebbe's instructions, and indeed the Rosh Yeshiva was still up. I told him what the Rebbe had said, and he seemed enormously pleased. I returned to the Rebbe and told him so.
The Rebbe glowed. He smiled that special, broad smile of his and said, "Nu, was he sleeping already?'' I confirmed that he had still been awake.
''Nu," the Rebbe said with satisfaction, "who has ruach hakodesh [a holy spirit, close to prophecy] - you or me? Now he's sleeping well." He paused for a moment and added, "It is forbidden to hurt people's feelings.''

***

One Yom Kippur night, the Rebbe asked me to visit a certain Rav and wish him a gemar chasima tova ['a good seal', greeting for Yom Kippur]. "Tell him that I didn't leave my house before Yom Kippur, because I caught cold, so I'm sending him my wishes now.
I was a bit surprised by the errand. It wasn't a renowned Rav or great oved Hashem the Rebbe wanted me to visit, and as far as I knew, the Rebbe had no special relationship with him or any reason to go out o f his way to offer him his wishes.
Apparently, the Rebbe noticed my surprise, because he explained. "The Rav is originally from abroad. Here in Eretz Yisrael he hasn't achieved the same status he enjoyed in chutz la'aretz. That's why I want you to go visit him and wish him a gemar chasima tova in my name. Why is he to blame that he has lost his status here in Eretz Yisrael?"

Zechuso Yagein Aleinu – May the Beis Yisrael’s merits protect us!

How to Deal with Sorrow…

2008-01-28T18:27:00.000+02:00

Tonight, 22 Shvat is the 149th yahrzeit of the "Seraph" [fiery Angel], Rebbe Menachem Mendel of Kotzk, [1787-1859], popularly known as the Kotzker Rebbe. We previously blogged on him here.

Rebbe Menachem Mendel received a thorough Torah education from his father, R. Leibush Morgenstern, a zealous opponent of Chassidus. When he was 13 years old he had mastered the entire Talmud. After his marriage at 14, he was introduced to the world of Chassidus, and before long he became an ardent follower of the Chozeh (Seer) of Lublin and Rebbe Simcha Bunim of Pshischa, whom he eventually succeeded.

When he became the Rebbe of Kotzk, thousands of Chassidim flocked to that city, and a great number of outstanding young Torah scholars were attracted by his saintly personality and wide range of knowledge. Most prominent among his students were the Chiddushei HaRim of Ger and Rebbe Chanoch Henach of Alexander.

Although he did not write a sefer, his thoughts and commentaries were collected and published in Ohel Torah and Emet V'Emuna. He was an awe-inspiring figure who left an indelible mark on Chassidic thought. The Kotzker Rebbe's wisdom was also recorded in the book Amud HaEmet (Hebrew).

***

Singing at the top of the Ladder

"Three ways are open to a man who is in sorrow. He who stands on a normal rung weeps, he who stands higher is silent, but he who stands on the topmost rung converts his sorrow into song."
–– Rabbi Menachem Mendel of Kotzk

This reminds me of a story Reb Shlomo Carlebach tells about one of his niggunim, Motzi Asirim.
"Last year on the fourth night of Chanuka, all of Israel was standing by the Holy Wall praying for the people of Leningrad, of the Leningrad trial. I was with them. Suddenly we heard over the radio that they were sentenced to death, G-d forbid. I put my guitar back in its case. And some great Rabbi standing next to me said, 'What are you doing? This is the time to make up a new song.'
"I took my guitar out again. I opened a prayer book and there it said, 'Motzi asirim…G-d opens all the prisons.' There’s Some One up there Who redeems all the humble. Because is there anybody more humble than the Russian Jews? They’re the holy of the holiest and they don’t even know about it...He helps all the poor, the Yiddilach in Russia…they’re so holy, they’re so poor and they’re so sweet. They’re on their way to Yerushalayim. G-d promised us you’ll listen to our prayers. Just one time, G-d, listen to us this time. Don’t let them die. I can’t wait to see all of them in Yerushalayim by the Holy Wall."

***

While searching around the Blogosphere, I found this link to, apparently, a Kotzker niggun. Can anyone verify this?

Zechuso yagein Aleinu – May the Kotzker’s merits protect us all!!!

WHY ARE YOU STARING AT ME?

2008-01-23T12:35:00.000+02:00

Tonight and Thursday, 17 Shvat, is the 152nd yahrzeit of Rebbe Yechezkel of Kuzmir, one of the leading talmidim of the Chozeh of Lublin, and the Avi HaShosheles [founder] of the Modzitz Chassidic dynasty. The first Modzitzer Rebbe, the Divrei Yisrael, was his grandson.

You can find out more about him here, in our previous post: Rebbe Yechezkel of Kuzmir, founder of the Modzitz Dynasty. The following story is reprinted here with permission of the Modzitz website.

*****

WHY ARE YOU STARING AT ME?

At the yahrzeit Tish of Rebbe Yechezkel of Kuzmir held by the third Modzitzer Rebbe, the Imrei Aish Zt"l on 17 Shvat 5740 [1980], the Rebbe asked one of the Chassidim, R. Yitzchak Lipa Fishbein, to tell the following story. Then he said to him, "Stand up, this is Torah, this is Torah, this is Torah." This story comes to Modzitz via R. Elazar Gewirtz, a mekubal [Kabbalist] who lived in Yerushalayim and was present in Kuzmir when it occurred…
*

All eyes on the Rebbe. The Nachalas Dan Ztvk"L at the Kuzmirer Tish in 5765

One Friday night in Kuzmir, a man arrived at Rebbe Yechezkel's Tish whom none of the hundreds of Chassidim that were present recognized. For the duration of the entire Tish, this man stood opposite the Rebbe and stared directly at him. The Rebbe continued in his usual way with Shabbos zemiros. At the end of the Tish, the Rebbe wished his guests "Good Shabbos," and went off to his room. The strange man left as well. No one asked about his unusual behavior; in fact, no one spoke to him.
This strange behavior repeated itself at the Tish on Shabbos morning, with the man again standing opposite the Kuzmirer and staring at him for the entire time. And at Shalosh Seudos [the third meal, held close to sunset], again this man came and stared at the Rebbe. At nightfall, the custom was to have candles brought to the table [either by a non-Jewish attendant, or by one of the Chassidim who was prepared in advance to daven Ma'ariv immediately at nightfall, and then is permitted to light a fire]. This unusual guest then positioned himself where he could see the Rebbe's face directly from the light of the candles, and stared at him once again.
The Rebbe then said divrei Torah, accompanied by cries of dveykus [clinging or attaching oneself to Hashem]. His lofty words, said in a very sweet and pleasant voice, caused everyone present to forget his own problems and to be davuk in [attached to] Hashem.
But suddenly, the Rebbe's voice rang out: "Why are you staring at me so much? Don't you recognize me?" Immediately thereafter, the Rebbe asked for mayim achronim ["final waters" used to wash one's hands at the end of a meal] to be brought, bentched [said the Grace after Meals], davened Ma'ariv and made Havdala.
There was one Chassid present who was really curious about what the Rebbe intended with his words to this strange man that nobody knew. Surely there was "more than meets the eye" going on here. He was so intent in finding out that he followed this man out of the Beis Medrash after Havdala, and when they reached an isolated spot, a dark alley way, he asked him what this encounter with the Rebbe was all about.
"Oh, this is an old story," replied the man, trying to avoid a full answer. But the Chassid wasn't satisfied with this, and insisted on hearing all the details. "In that case," replied the man, "you'll have to come with me to my place of lodging, and I'll tell you the whole story."
Over a cup of tea, the man began: "I left Olam HaZeh [this world] for the Olam HaEmes [the World of Truth, where the neshama (soul) goes after death] some twenty-two years ago." The Chassid began to tremble, seized with a terrible fright - could it be that he's speaking to some kind of spirit or ghost? Reassuring him, the man said, "Allow me to speak, and then you'll understand everything."
"Twenty-two years ago, I was a melamed [a teacher of young children]. Even though my livelihood only allowed us to have some black coffee and dry black bread, but no meat, fish or fancy clothes, my wife, our two children and I were happy with our lot and never complained. We accepted our lot in life with love.
"Around that time, I contracted a severe case of pneumonia. The doctors attempted to treat it with medicine, but I could tell by the look on their faces that they didn't hold out too much hope for me - my days on earth were limited. Nevertheless, they informed my family that I was improving and that I would be able to return home in a few days. You can just imagine what it's like for a young man of twenty-two years to leave this world and leave behind a young widow and two small children!
The man continued, "You know, when a person departs from Olam HaZeh, he still thinks he's alive. So it was with me - I merely thought that I didn't have the strength to get up. I thought my family didn't want to hear what I wanted to say to them. They invited the Chevra Kadisha [Jewish burial society] to begin their holy work on me [preparing the body for burial]. My wife and children were crying. It was then that I realized that I had left this world, and I thought: what a tragedy, a young man leaves behind young orphans - who's going to care for their welfare, that they should receive a proper Torah chinuch [education] and in such a society - where they kidnap people, etc.? Who is going to care for my little children???
"Perhaps I should have been concerned over what is happening to my neshama, but maybe because I was a melamed, all I could think about was the chinuch of my children - and I was broken-hearted thinking about their future. My soul began to feel the absence of the body, and it began to rise, higher and higher, turning and rising, and I was thinking: 'What will happen now, who knows me, and how will I end up?'
"Suddenly, I felt different than before, and didn't understand why I had risen so high. I saw thousands upon thousands of souls, and tried to stop myself, when suddenly - the soul of another young man came up to me and asked, 'Who are you, and where are you going?' I felt as if I knew him, and asked, 'Perhaps you can tell me where I can find out why my soul was taken from Olam HaZeh at such a young age, and who's going to watch over my children that they should go in the ways of Hashem?'
" 'You are in the World of Souls [Olam HaNeshamos],' the man answered. Pointing off into the distance, he said, 'Over there, the Heavenly Tribunal [Beis Din shel Ma'alah] sits, and judges who is fit to be cleansed from Olam HaZeh, and who is fit to enter Olam Haba [the heavenly world]. I will tell you something that can be very helpful to you. You should go to that distant place where the judges are. Among them is one of the Tzaddikei HaDor [most righteous in his generation], a man of Olam HaZeh. He was chosen to be on the tribunal because he is so righteous; in fact, he is the only one from Olam HaZeh - with a body and soul - that is on the tribunal. Since he is still involved with Olam HaZeh, he can find merits for your case, and fully understand it.' Upon finishing his advice, the soul of this man vanished.
"So I went to the place which the man had told me about, and tried to find the Tzaddik HaDor. Not before long, the judge who was sitting in the middle called me and asked in a very pleasant and sensitive voice, 'What do you want?'
"I began to cry profusely, and was so overcome with emotion that I could not utter a word. The tzaddik reassured me, in the same voice, that he would listen carefully to every word of mine. It took all my strength to rein in my emotions, and I was finally able to cry out to the heavenly court: 'How could it be that I was taken away at such a young age from Olam HaZeh, and left behind young orphaned children without any guidance?'
"The tzaddik then asked me, 'Do you mean that your only concern is for your children, that they should grow up to be ehrlich [spiritually refined; not coarse]?'
"And I responded, 'Of course! My whole life was dedicated to chinuch; we lived in abject poverty only so that I could give the proper chinuch to my children.'
"I watched as the judges discussed my case, and then the tzaddik called me over to give their decision: 'The clear and pure words that you have uttered before us indicate that they are completely true, and we have decided to allow you to remain in Olam HaZeh for another twenty-two years.'
"Back at my funeral, the Chevra Kadisha, my family and all those who attended were astonished to see me sit up suddenly, and in their extreme fear, they all fled from the cemetery. I was left alone in the cemetery with hundreds of graves, but I remembered everything that had happened. At nightfall, I got up and walked home. Of course, there was a great tumult throughout Galicia about this awesome techias haMeisim [revival of the dead], but over time, things quieted down and it was forgotten.
"But I never forgot! I always wanted to know who this tzaddik from Olam HaZeh was, who was part of the Heavenly Tribunal, and in whose merit I was granted more years of life. I wanted to see his face and thank him personally. I began to travel throughout Galicia and Hungary in search of the tzaddik, whose image was always before my eyes. But I didn't find him! I gave up my search and returned home, but whenever someone from out of town came to our town, I told him my story and described the tzaddik, perhaps someone would know where I could find him.
"Over the course of time, I began to forget exactly what the tzaddik looked like. When I reached my forty-fourth birthday, I realized that the additional time allotted to me by the Beis Din was soon to expire. It upset me very much that I still hadn't found him in order to thank him. So I began again to inquire in all the shuls and Batei Midrashos [study halls], until I found a Polish Jew who had come to my town. I told him the story, and he asked for a description of the tzaddik. I remembered that his most distinguishing feature was that he was extremely tall; in fact, he was a 'head taller' than the other judges. 'It must be Rebbe Yechezkel of Kuzmir, who is indeed very tall,' he told me. 'In fact, when he needed a new hat, they needed to make a special order for it; and also for his walking stick.' [This walking stick has been passed down from father to son in the Kuzmir-Zvolin-Modzitz dynasty, and is indeed very large - much more than normal height].
"I left everything and went to Kuzmir, Poland. At the Tish on Friday night, I couldn't remember if the Rebbe's face was the same as the judge who was on that Heavenly Tribunal. However, his pleasant voice was somewhat familiar. Similarly at the second meal, I still wasn't sure if this tzaddik was the judge who had helped me. But at Shalosh Seudos, when I heard his awesome divrei Torah, I remembered clearly that this was exactly how his voice sounded when he was discussing my case in the Heavenly Court.
"It was at that very moment, when I was certain that he was the Tzaddik HaDor who told me that I could live for another twenty-two years, that he finished his divrei Torah, and said to me: 'Why are you staring at me so much? Don't you recognize me?' "

Zechuso yagein aleinu v'al kol Yisrael – May Rebbe Yechezkel’s merits protect us all!

A Man of Truth Becomes a Rebbe

2008-01-11T13:06:00.001+02:00

This Shabbos, Heh [the 5th of] Shvat, is the Yahrzeit of HaRav HaKadosh Rebbe Yehuda Aryeh Leib Alter, better known as the Sfas Emes, the second Gerer Rebbe. [We previously wrote about him here].
*
He was the son of R. Avraham Mordechai zt"l, who was the eldest son of the Chiddushei HaRim [the first Rebbe] of Ger. He was born on Erev Rosh Chodesh Iyar 5607 (1847), and as a boy of only two, he was orphaned of his mother. When he was about nine years old, his father was also niftar [passed away], and he was brought up by his holy grandfather who treated him as a son, even rebuking him when necessary.

Once when the young boy came late to shiur [a Torah lesson], the Chiddushei HaRim rebuked him publicly, which he accepted in silence. His friends, who knew that he had been up all night learning, asked him why he did not tell his grandfather so. "It wouldn't have been worth forfeiting my grandfather's rebuke," replied the boy.

After his bar mitzva, he married the granddaughter of R. Baruch Tam, and continued living in Ger with the Chiddushei HaRim.

***

A Very Young Rebbe

Upon the petira [passing] of the Chiddushei HaRim in Adar 5626 [1866], most of his Chassidim crowned Rebbe Chanoch Henach of Alexander as their Rebbe. A minority went over to Rebbe Avraham of Chekhnov. At the tender age of 18, the young R. Yehuda Leib was appointed Av Beis Din of Ger, in place of his grandfather. Some of his grandfather’s Chassidim, including some of the prominent elder ones, wanted to crown him as their Rebbe, but he wouldn’t hear of it. In addition, his grandmother, the widowed Rebbetzin, could not bear the thought of anyone taking the seat of her late husband as the Rebbe. The Sfas Emes wavered for several months, until he finally opted to join the Chassidim of Alexander.

Four years later, Rebbe Chanoch Henach was on his deathbed, and he sent a letter to young R. Yehuda Leib, summoning him to come. Along with thousands of others, the Sfas Emes came to Alexander. On his last Shabbos, the Rebbe remained in his room near the beis medrash, bedridden. Rebbe Avraham of Porisov told the following: "The Alexander Rebbe instructed how to give out the aliyos to the Torah. I knew that the one who would receive Shishi, the sixth aliya, would be designated as his successor. I had good reason to believe that I would be chosen. When they came to Shishi, I fastened my gartel, and accepted the mastery of the Gerer Rebbe."

On 18 Adar 5630, Rebbe Chanoch Henach of Alexander passed away. Young Rebbe Yehuda Aryeh Leib returned to Ger, followed by thousands of Chassidim. No one asked him if he accepted this position or not, there was no hesitatation. The entire congregation of Alexander Chassidim accepted the mastery of the young Rebbe by an overwhelming majority. Only a few went over to Rebbe Avraham of Sochatchov, the Avnei Nezer.

But the young Sfas Emes did not accept this so readily. R. Tzvi Hersh, one of the elder, prominent Chassidim who had been the right-hand man of the Kotzker Rebbe [the Rebbe before the Chiddushei HaRim], came to the new Rebbe. The Sfas Emes asked him why didn’t he become the Rebbe?

"What do you want from the Chassidim? They should crown a Rebbe with a sefer Tehillim [Book of Psalms] in their hand, praying that he should live?" was the reply.

When the Piltzer Rav, R. Pinchas Eliyahu came in, the Sfas Emes complained, "Both my grandfather and the Alexander Rebbe were left to their latter years till they became Rebbes. I’m just starting out [my life], and I’m already closed in from all sides?"

The Piltzer Rav answered, "Even a Rebbe has to accept the Divine decree, and the 'suffering' of a Rebbe with love."

The Chassidim would not relent, and on Shavuos a huge throng arrived in Ger. The young Rebbe came into the Beis Medrash, filled from wall to wall with Chassidim, and said, "If I can’t keep you from coming, then we should strengthen each other, in friendship." But when he saw Rebbe Avraham of Porisov, he told him, "If you’re here, I’ll learn a bit from you, and you from me."

Upon the death of his grandfather, the Chiddushei HaRim, Rebbe Yehuda Leib was very careful not to sit in his seat, as mentioned above. This continued even after he became the Rebbe in Ger - he would sit in the middle of the table with the Chassidim. In fact, his successors - the Imrei Emes and the Beis Yisrael - continued this practice.

In addition, he refused to wear the special garments of the Rebbe – special hats [one for weekday and one for Shabbos] and a white silk bekeshe [long Chassidic coat] for Shabbos. The latter his grandfather had given him, but he only wore it to his chasuna [wedding]. Once more, the Porisover came to him and said, "If you are small in your own eyes, yet you are the head of the Jewish People. The Chassidim want their Rebbe to wear the special clothes, for the honor of this great house, his grandfather, our Rebbe, and his predecessors…"

"Your prayers have accomplished half," was the Rebbe’s response. Indeed, the Sfas Emes did wear the special Rebbishe hats; but on Shabbos, he did not wear the white garments…

Although he conducted a Tish that Shavuos, he still did not say divrei Torah in public until Sukkos of the following year. Finally, when he started giving forth his pearls of Torah wisdom, the world was astounded. These divrei Torah were printed in his famous sefer, Sfas Emes al HaTorah. His sefarim on Shas were also printed many times.

Some time later, after the original beis medrash had burnt down and a new one was built in its place, the Sfas Emes asked one of the Chassidim to make a sign, stating the purposes of the beis medrash. The Chassid had a sign printed: "This Beis Medrash is for Torah, Tefilla [prayer] and Chassidus." When the Sfas Emes saw this, he instructed him to remove the word "Chassidus" from the sign. He explained: "Someone is liable to come here and chat. If anyone criticizes him for this, he’ll say that he was speaking matters of Chassidus…"

***

The tombstone in Poland

One of the central items in the Gerer tradition is known as 'the Kotzker Kvittel', which was sent by an elderly Chassid, R. Yaakov Yitzchak of Wolotchlabek. R. Yaakov Yitzchak was a Chassid of Kotzk, of the Chiddushei HaRim, of Rebbe Chanoch Henach of Alexander, of the Sfas Emes, and of the Imrei Emes. In the year 5665 (1905), after the Sfas Emes had passed away, the elderly Chassid went in to see the new Rebbe, the Imrei Emes, handing him a long kvittel [note] packed with memories of the time he spent in the presence of various Rebbes.
*

The following excerpt about the Sfas Emes was taken from that famous kvittel:
*

" . . . What can I possibly say? I went to Ger over one hundred times over the course of 35 years. I heard much Torah from him. Most of what I understood I understood with ease and what I did not understand, not only did I not fully comprehend what he meant, but I did not even begin to comprehend what he meant, for all who had eyes to see and a heart to understand realized the Shechina [Divine Presence] was speaking through the throat of this tzaddik. His words were very deep; innermost secrets hidden away and anyone who claims to be able to grasp his holy words - with the exception of a few select individuals - is mistaken.
*

" . . . Everything I was able to grasp on my first journey to visit his father, Maran Hakodesh [the Sfas Emes] z"l - on my second journey I realized on the first journey I had grasped nothing, and the same on the third journey, etc., etc. When I would arrive home every year I became aware, over the course of the year, that my previous visit was nothing . . . "
*

***
*
Sfas emes tikon la’ad – the lips of truth are established forever. With these words, the holy Sfas Emes left this world, on 5 Shvat 5665. Zechuso yagein aleinu v’al Kol Yisrael - may his merits protect us all!

The Hornosteipler's Heartsong

2008-01-09T21:30:00.000+02:00

As we are leaving the Rebbe Reb Zusia's yahrzeit, I would like to present a niggun of one of his direct descendants, Rebbe Mordechai DovBer Twerski Shlita, the Hornosteipel Rebbe. Now living in Flatbush, NY, the Rebbe journeyed back to his native Denver last fall, where he spent a Shabbos and had a Melave Malka. Thanks to a young man known as "Feivel Jay 770," we can now view seven clips from this Melave Malka on YouTube.

The above [Clip 3] is a lesser-known niggun of the Rebbe's, known as "Heartsong." The other clips are as follows:

Clip 1 - V'Ha'arev Na, a waltz [aka Im Eshkachech Yerushalayim]

Clip 2 - The Milwaukee March - composed by R. Michel Twerski Shlita

Clip 4 - Hishbati - composed by his father, Rebbe Shloime ZTvK"L

Clip 5 - The Denver March - composed together with his father.

Clip 6 - Lo Amus...Pis'chu Li - also from the Rebbe Shloime ZTvK"L

Psalm 126 - Shir HaMaalos, to the tune of V'Ha'arev Na.

I hope to be posting more interesting clips of Negina in the future. Stay tuned!

The Rebbe Reb Zusia – Perfect Tzedaka

2008-01-09T10:15:00.000+02:00

Today is the 2nd of Shvat, the 208th yahrzeit of the Rebbe Reb Zusia of Anipoli, talmid of the Maggid of Mezritch and the younger brother of the Rebbe Reb Elimelech of Lizhensk, who introduced him to Chassidus. He was a great anav [humble person] and had fervent yiras Shamayim – fear of Heaven. His divrei Torah appear in a small sefer called Menoras Zahav [“The Golden Candelabra”]. Reb Zusia is also the forefather of the Hornsteipel Twerski family, who are direct descendants [ben acher ben] of his.
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Previous posts:
Stoking the Fires of Divine Service
The Rebbe Reb Zusia and the Niggun of Forgiveness

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The Tailor’s Wages

The Rebbe Reb Zusia and his family lived in abject poverty, but the Rebbe was always 'satisfied with his lot.' His wife was never accustomed to luxuries, and due to the dire straits, she managed to live very frugally, wearing the simplest of clothes - most of them old and used. However, she once desired to have a new dress made, and nudged her Rebbe Zusia until he finally was able to buy her the material. When she received it, she brought it to a tailor to have the dress made.

It was only a few days later that the Rebbe Reb Zusia saw his wife was again in distress. "Now what happened?" he inquired. "Didn’t you just have a new dress made, so why are you so sad?"

"What dress? I have no new dress at all!" was the response.

"How can that be? I myself gave you the materials for the dress," asked the Rebbe.

"When the tailor had finished making the new dress," she related, "I went to his shop to bring it home. As he was about to hand it over to me, he let out a deep, heartfelt sigh. I then asked him, 'What is the cause of your distress?' "

"He then explained: 'My daughter just became engaged to a fine boy, but due to our financial distress, I don’t have money for a proper dowry, or even for a wedding dress. As I was making your dress, the chasan [groom] saw it, and thought that surely this is for my daughter, his kallah [bride]. When he learned that it was for someone else, he became very angry, and caused me much pain and distress.' "

"Upon hearing the tailor’s woes, I didn’t hesitate, and gave him the dress as a gift for his daughter’s wedding. But now, I am distressed that I only have these tattered clothes to wear."

"You did a wonderful mitzva by giving your dress to the tailor’s daughter," said the Rebbe Reb Zusia, "and you have nothing to be distressed about. But did you pay the tailor for his work on the garment?"

"What!?" exclaimed his wife. "I gave him the entire garment - why should I have to pay him for the work?"

"Well, let’s see," said the tzaddik. "All week long, this poor tailor worked on your garment, in anticipation that by the week's end, he would be able to have some money to feed his wife and children. Now what should this poor man do? Where will he get the money to feed his hungry family? Is he guilty that you gave his daughter the dress as a gift, that he should be deprived of his wages?"

Listening to her husband, his wife immediately took out a loan in order to pay the tailor his wages. The tailor received a wedding dress for his daughter, as well as his earnings. And the Rebbe Reb Zusia and his wife? They were delighted to have done the mitzva of Tzedaka to perfection!
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UPDATES: 1. Two more wonderful Rebbe Zusia stories [one of them in the comments] can be found at our friend, A Simple Jew, here.
2. There's also some lovely material on Rebbe Zusia at R. Tal Zwecker's Beer Mayim Chaim blog, here.

Zechuso yagein Aleinu v’al Kol Yisrael – May the Rebbe Reb Zusia's merits protect us all!

K’Shoshana – a Music Review

2007-12-10T16:16:00.000+02:00

Shlomo Katz [Kohen], Chaim Dovid [Yisrael] and Aaron Razel [Levi]

Many of you may be wondering why I don’t do too many reviews. The truth is, I am very conservative as to the music that I purchase, and often don’t get to listen to many disks until they’ve been out for quite a while. So it’s quite likely that others have reviewed them, and my review would be superfluous. In addition, as a Modzitzer Chassid, I’m not going to pass judgment on my Rebbe’s niggunim, although I do try to alert my readers when new recordings are available [more about that soon!].

That said, I was very excited and pleased to see and hear the new recording issued by "Shirei Shmuel," MO Chassid’s org. established in memory of his late father Shmuel z"l. I am speaking about "K'Shoshana," which contains ten [actually 9, see below] relatively rare niggunim of Reb Shlomo Carlebach zt"l, sung by Shlomo Katz, Aaron Razel and Chaim Dovid Saracik. As one of the few people in the J-Blogosphere who has heard these tunes sung by Reb Shlomo, I feel the need and importance to present this review. [I actually wrote most of this around 2 weeks ago, but Chanuka and other things have delayed its posting].

However, some words of introduction are necessary. As a prolific composer, when making a new recording, Reb Shlomo would go into the studio "armed" with some forty or fifty (!) niggunim, from which twelve were chosen. The remainder went "underground," so-to-speak, unless they somehow made it onto a subsequent recording. However, by then he would have another forty or fifty tunes, so you can see that over the years, the "unrecorded masterpieces" really outnumbered those officially recorded.

Fortunately for us, Reb Shlomo lived in an era when there were tape recorders – first the large reel-to-reel kind, and then later, cassettes. So, since Reb Shlomo would compose niggunim at every opportunity, at private houses and at remote places in the world, hundreds of niggunim were preserved only because somebody recorded them on a tape recorder.

Itzik Aisenstadt leading a Carlebach "zitz"

And here special mention must be made of my good friend Itzik Aisenstadt, who met Reb Shlomo in 1956 (!), and was in constant contact with him from then on. [Reb Shlomo’s first record was released in 1959.] He has been called 'Keeper of the Treasury of R. Shlomo’s Niggunim' by none other than Ben-Zion Solomon, himself a fine musician who has recorded many of Reb Shlomo’s niggunim, as well as his Nusach for Shabbos davening. Without 'Itzikel,' who knows how many of these niggunim would have been preserved?

That being the case, we have the following scenario, whose numbers are approximate. In his lifetime, Reb Shlomo recorded 'officially' some 250-300 niggunim, in the albums released over a 35-year period. Even here, however, some of the earlier albums have gone out of circulation, and have yet to be reissued, so there are several tunes that many don’t know, even if they’ve been once recorded.

The reasonable approximations are that there are some 400 additional niggunim that he composed, that are to be found on these private tape recordings. There are people out there who collect these various niggunim, basically by hunting down those who may have been there at the time, and then trading with each other. But of course, the quality of these recordings starts at mediocre, and when you then pass it along from friend to friend, the quality becomes that much poorer, until the song is barely audible.

So, fortunately for us, there are a number of talented musicians who have undertaken to make at least some of these niggunim available to the public at large, by recording them in a studio. So far, we have the following recordings:
* Shlomo B’Ahava, Vols. 1 [1998] and 2 [1999] – a compendium of “unrecorded masterpieces,” sung by Reb Shlomo himself. However, these are again from the private tapes and are of sub-standard quality. However, the niggunim themselves are mostly excellent, including 16 with words, and about a dozen wordless niggunim. (There are also some mistakes here – niggunim of others attributed to Reb Shlomo).
* Give Me Harmony, Ben Zion Solomon & Sons [1996]. 9 previously unrecorded niggunim. See also here.
* Higher & Higher, Shmuel Zivan [1997]. 3 previously unrecorded niggunim.
* The Hidden Songs of Shlomo Carlebach, Yisroel Travis [1999]. 7 previously unrecorded niggunim.
* Nevertheless…[Uv’chal Zos], Aaron Razel & the Witt Children [2005]. 11 previously unrecorded niggunim.
* Unplugged, Eitan Katz [2007]. 4 previously unrecorded niggunim.
It should be noted that there is some overlapping in these recordings, especially between "Shlomo b’Ahava" and "Nevertheless," from where 7 of the 11 songs were taken.

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Okay, now it’s time to get to this new disk, "K'Shoshana." I must say that I was both excited and apprehensive when I heard about the making of this album. Excited, because Shlomo Katz, Chaim David, and Aaron Razel are some of the top singers of Reb Shlomo’s music today; and also because niggunim like the title track, "K’Shoshana," are so very special, and it would be great if the public at large gets to hear them on a good-sounding studio recording. My apprehension was also twofold: one, because Shlomo and Aaron have sweet, delicate voices, while Chaim Dovid’s is soulful and somewhat raspy, and I wasn’t sure they’d mix. But more so, because [in my opinion] Aaron Razel’s previous attempt at Reb Shlomo’s music, the above-mentioned "Nevertheless," did not really do justice to many of the niggunim recorded thereon. Suffice it to say that I call it, "Carlebach light."

So let me say from the outset that this is a fine album. The choice of tunes, the singing, the musical arrangements [with one exception, which I’ll get to] are quite good. Moreover, they basically present a faithful rendition of Reb Shlomo’s tunes, and while their own individual singing styles are present, the Carlebach quality of the niggunim comes through. Interestingly, the singers do much of their singing as solos; but when they do sing together, they harmonize well.

Okay, on to the individual tunes:

Ravrevin: Avi Singolda’s guitar intro is tasteful and unobtrusive. The tune is nice, bouncy, and quite different from Reb Shlomo’s other Ravrevin found on the Yisrael B’tach BaShem recording. The guitar and saxophone interludes between the singers is also tastefully done. You can see them sing Ravrevin on YouTube.

Borei Olam: Composed for R. Shlomo’s own Sheva Brachos in 1972, it is a happy and even somewhat majestic tune. Again, the sax and guitar work are nice, and the singing is fine. You can see Borei Olam on YouTube here, or listen to it: click to listen to the song Boreh Olam (courtesy of Arutz 7).

Tzur Yisrael: This was previously sung on Shmuel Zivan’s "Higher & Higher" recording [see above], whose version I like better. Chaim David sounds a bit strained at first, but gets better as he goes along. Methinks this one is sung a bit too fast. The tune is a nice one, and Reb Shlomo also sang it to Odcha in Hallel.

K’Shoshana: the title tune is indeed a beautiful one, one of Reb Shlomo’s best! Shlomo Katz has a very sensitive feel to this dveykus-style niggun, but its greatness is evident in that all three singers sound really great. In addition, the strings, Razel’s piano interlude, as well as Nati Amrani’s oboe add a lot to this fine tune. For this song alone, it is worth buying this CD. All three do K’Shoshana on this YouTube link. You can also watch Shlomo Katz singing K’Shoshana, over a year ago in Melbourne at this link.

V’Havienu: I’m sorry to say, this one they got wrong. Wrong tempo, wrong musical accompaniment… it’s overdone, overproduced, over-"Razellized". Anyone who’s heard the original will know what I mean, and probably agree with me. Especially disturbing was the "cheerleader" section [with the Nachlaot children] at the end, which has nothing to do with the tune. However, this is the only song I don’t like. You can see V’Havienu done on YouTube as well.

Kol Mevaser: words are from the end of Hoshana Rabba davening. This upbeat tune is very well done, including the somewhat difficult "chazanus" part at the beginning. This time, the tempo is right on! Once again, Nati Amrani’s oboe is quite charming.

Ki Lekach Tov: Written in Israel in 1963. (On my personal recording, you can hear Itzik Aisenstadt’s voice as much as Reb Shlomo’s!) Razel’s arrangement of the intro and the interlude, with some jazz-like flute playing by Yoni Dror, is quite nice. The alternation of the singers’ voices here is well done. The tune is another upbeat one.

Shuvi Nafshi: Another upbeat tune, radically different from the slow, ¾-time rendition of these words found on the "Best of" R. Shlomo recording. Razel’s piano intro is nice, as well as the responsive singing. Chaim David does a good job here.

L’Dor vaDor: A somewhat difficult tune to sing, with an opening "chazanus" part, but the singers handle it beautifully! Their harmonies are really beautiful, reminding me of the Ben-Zion Solomon & Sons recording of "Give Me Harmony." The song is a slow, soulful one, and they do it right. [Reb Shlomo had other tunes to these words].

A Hidden Niggun for Yidden: Turn up the volume if you want to catch a very cute Q & A between Aaron Razel and the other two singers. I must admit, I was not familiar this tune – but I "melted" inside when I first heard it. Why? Well, close your eyes when you listen to it, and the tune might just carry you away! Chaim David’s singing here gives the tune an almost Irish/Scottish flavor. And the harmonies of all three are truly beautiful. [I have only one, ahem, minor problem with this. I found out recently, from a very reliable source, that this tune is not Reb Shlomo’s. More in the comments].

Again, despite my reservations about "V’Havienu," I find this a very good disk, great to listen to, and wonderful to hear Reb Shlomo’s niggunim going onwards to the next generation of singers. Do indeed check it out, and if you like either Carlebach niggunim, or any of these performers, you’ll find it’s a must-buy! Yaasher Koach to MoChassid and to Shlomo Katz, Aaron Razel and Chaim Dovid Saracik, for a job well done!

The Maggid and the Rav Baal HaTanya

2007-11-29T00:39:00.000+02:00

Tonight and tomorrow, Yud-Tes [the 19th of] Kislev, is the 235th yahrzeit of the Maggid of Mezritch, who succeeded the Baal Shem Tov as the leader of the Chassidic movement. We previously posted about The Maggid's Niggunim here.

It was also on this date, in the year 1798, that the founder of Chabad Chassidus, Rebbe Schneur Zalman of Liadi (1745-1812), was freed from his imprisonment in Czarist Russia. I’d like to present some interesting anecdotes that transpired between these two great Rebbes.

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In return for a favor, Rebbe Schneur Zalman of Liadi once asked the Maggid to reveal the Baal Shem Tov's essence. After careful thought, he commented, "Had he lived in the times of the Tanaim [authors of the Mishna], he would have been a wonder; in the era of the Prophets, an innovation; and, in the period of the Patriarchs, noteworthy."
Had Rebbe Schneur Zalman not heard it from his Rebbe the Maggid, he wouldn't have believed that the Baal Shem Tov was mortal.

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One night, Rebbe Schneur Zalman of Liadi knocked on the Maggid's door.
"Who's there?" asked the Maggid.
"It is I," said Rebbe Schneur Zalman.
"Who?" Rebbe Dov Ber repeated.
"It is I," Rebbe Schneur Zalman replied.
"Who?" the Maggid inquired again.
"Schneur Zalman," he answered. With that, he was finally admitted.
At the Maggid's request, the next day Rebbe Schneur Zalman went to a bris mila [circumcision] held in a nearby village. Seeing Rebbe Schneur Zalman's old and tattered clothing, it was assumed that he was a beggar, and he was seated at the end of the table.
When a silver spoon was found missing after the seuda [festive meal], the "beggar" was immediately suspected of theft. Denying the charge, he shouted, "It was not I!"
His accusers began to beat him. "It was not I," he repeated.
Eventually, it was discovered that an attendant had taken the spoon, and Rebbe Schneur Zalman was exonerated. When he returned to Mezritch, the Maggid was waiting for him.
"How many times did you have to shout, 'Not I'?" he asked his astounded student.
"Two times you announced to me, 'It is I,' he continued. "There is only One in the universe who may say this. If we are aware of Hashem's presence, how can we, mere mortals, pride ourselves on being 'I'? We must strive for total bitul, self-effacement.
"Twice you called yourself 'I,' so two times you had to announce, 'It is not I.'"

***

"Before I came to Mezritch," said Rebbe Schneur Zalman of Liadi, "my main means of worship was intellectual contemplation, for I dared to think it would arouse love and fear [of G-d] within me. In Mezritch I learned that on the contrary, love and fear arouse the intellect!
"When the Maggid opened his mouth," he said, "the Shechina [Divine Presence] spoke through him and he was not in this world...." Another time he declared, "What do we know of Ruach HaKodesh [the holy spirit, a form of prophecy], or of wonders? In the Maggid's house we drew Ruach HaKodesh in full measure; the miracles rolled under the benches, and there was no time to pick them up."

***

When Rebbe Schneur Zalman once came to Berditchev, long after the passing of the Baal Shem Tov, all the scholars there marveled at his Torah genius. "Mine is nothing compared to that of my master, the Maggid, and his son, the Malach. And both of them followed in the footsteps of the holy Baal Shem Tov, whose genius was incomparable," he said.
What else did the author of the Tanya gain from the Maggid? "Elsewhere one learns how to master the Torah. In Mezritch, one learns to let the Torah master you."

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The Passing of the Maggid
A Premonition of Death
In the summer of 1772, Rebbe Schneur Zalman of Liadi came to Rovno, where the Maggid was living. When Rebbe Zusia told him that Rebbe Dov Ber had asked that he come, Rebbe Schneur Zalman sighed deeply and fainted. Even after he revived, he was feeble and bedridden. Rebbe Menachem Mendel of Vitebsk and the Rebbe Reb Zusia went to tell the Maggid what had occurred. His reaction: "Rebbe Zalmanyu," for thus did he refer to his beloved Talmid, "has the feelings of a son. I was like a son to my Rebbe, the Baal Shem Tov, and he is like my son."
His pupils did not understand Rebbe Schneur Zalman's weakness and their Rebbe's reaction to it until that winter, in the month of Kislev. At that time, looking at the mournful faces of his disciples, who realized that their master was nearing death, the Maggid told them: "What you feel now, Rebbe Zalman felt last summer."

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When the Maggid was on his deathbed, 18 Kislev 1772, the Maggid's son, Rebbe Avraham the Malach, was by his side, along with Rebbe Yehuda Leib HaCohen and Rebbe Schneur Zalman...

...He then turned to Rebbe Schneur Zalman. "Zalmanyu," he said, "give me your hand. You will remain alone, you are for yourself - you have your own way. You will need a lot of help from Heaven. I will yearn for you very much, and G-d willing, I will save you from all your troubles."
According to the Chabad tradition, he also said to him before his passing: "This day is our Yom Tov (festival)."

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The Final Rites
The news of the Maggid's passing caused a dispute between the local chevra kadisha (burial society) and the Maggid's followers as to who should bury him. The latter claimed that they should serve him in death as in life. They soon arrived at an adequate compromise: Disciples who were members of the chevra kadisha in their home towns would take priority in the burial. Those pupils then cast lots to see who would bear which part of the Maggid's body. Rebbe Schneur Zalman was privileged to hold his head. When the time came for the Tahara rites (which include immersion in a mikveh), Rebbe Schneur Zalman said, "Our Sages say that Tzaddikim are greater in their death than in life. It is not fitting, therefore, for us to tilt our Rebbe's head and immerse it - he himself should do so." He then released the head, and it immersed itself three times.

Zechuso yagein Aleinu v’al Kol Yisrael – May the Maggid’s merits protect us all!

ZCHUS AVOS YOGEN ALEINU: The Rebbe Reb Baruch'l of Mezhibuz

2007-11-28T10:14:00.000+02:00

Today, Chai Kislev, is his yahrzeit - enjoy the wonderful post here:
ZCHUS AVOS YOGEN ALEINU: Reb Boruch'l of Mezhibuz - Blessed Above and Below

Of Smoke and Beans

2007-11-25T18:05:00.000+02:00

Tonight and tomorrow is the 16th of Kislev, and the 60th yahrzeit of Rabbeinu Rebbe Shaul Yedidya Elazar Taub, the second Modzitzer Rebbe, known as the Imrei Shaul. Our previous posts:
HaBocher b’Shirei Zimra
The Kah Ribon Niggun

Today I would just like to share two brief anecdotes. The first also appeared on Rav Lazer Brody’s blog, but was submitted by yours truly:

In Public?!?

I heard this incident from the brother of the one who heard it first-hand, named Rav Avraham.

There is a Modzitzer Chassid who lives in the Lower Galil, on Kfar Gideon, just outside of Afula. As you can imagine, someone dressed in Chassidic garb is a bit unusual to find on the Egged buses in this part of the country. So my friend's brother, Rav Avraham, is traveling on the bus and a man spots him and asks him if he's a Gerer Chassid. R. Avraham says, "No, I'm a Modzitzer."

So the man says, "Nuch besser - even better - I have a story to tell you about your Rebbe."

Of course by now R. Avraham's curiosity was piqued, and he was "all ears."

When Rebbe Shaul of Modzitz ZT"L [great-grandfather of the present Rebbe Shlita] was still in Europe, a young man was seen in his Beis Medrash, smoking on Shabbos! The Chassidim didn't know what to do with this, so they went and told the Rebbe.

Rebbe Shaul [center] walking with his entourage
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When the Rebbe, who was a big man - tall and broad - heard this, he began to run towards the man who was smoking. But the man just continued, undaunted, to puff away. When Rebbe Shaul approached him, he said to him, "B'farhesia - in public - you dare to do this?"

My dear readers, I've been told that Rebbe Shaul had a voice like thunder! You can be sure that these words penetrated the very being of this man! How do I know? Read on...

From that day on, the man never smoked on Shabbos. All week long he would smoke, but not on Shabbos. Other than that, he was completely non-observant. He came to live in Eretz Yisrael, and raised his family in one of the secular kibbutzim in the Lower Galil.

His children couldn't figure it out - this man didn't keep Shabbos, he smoked all week long, yet on Shabbos, Abba never lit up! It got to them so much that they decided to investigate what Shabbos is all about. I probably don't need to tell you that they are fully observant Jews by now - just from that "B'farhesia?" statement of Rebbe Shaul of Modzitz! And yes, the one who told the story was one of these children!

As Reb Shlomo Carlebach used to say, "You never know!"

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At the Tish this past Thursday night, a new sefer was on sale called "Emes L’Yaakov." It was written by one R. Yaakov Emanuel Koppel z"l, who was the son-in-law of the Divrei Yisrael, the first Modzitzer Rebbe, and thus a brother-in-law of Rebbe Shaul, the second Rebbe. He was also a Chassid of both of them, as well as of the Imrei Aish, the third Rebbe. This anecdote appears in the sefer.

The Counting

"The Rebbe, my brother-in-law, was once in Lodz [the author’s hometown]. Late one night, about 1 or 2 in the morning, the gas lamps weren’t giving good light, because of the intense cold. We were discussing the mind’s ability to grasp things delicately and quickly, which some people are blessed with.

"The Rebbe then told me that he does not count the grains of wheat when they are ground into flour, to be baked into matzos for Pesach. Rather, he looks at them carefully and he knows their amount. I was amazed by this, and he offered to be tested.

"I went to a cafeteria and found a jar of coffee beans, and placed them before him. He studied them for a moment or two, and he called out a number, which was very close to the actual amount. It took me a full five minutes or more to actually count them. I tried this a number of times, and each time I was amazed at the results.

"The Rebbe then told me that if a person puts his entire concentration on the object he is looking at, he can grasp the amount in a moment.

"And then he added – 'This is the secret of davening [prayer]. One should daven in this way.' "

Zechuso yagein Aleinu v’al Kol Yisrael – May the Imrei Shaul’s merits protect us all!

THE MITTLER REBBE’s YAHRZEIT

2007-11-19T12:29:00.001+02:00

The handwritten "Shaar Daf" of Kuntres HaHispa'alus, 5594 [1834] edition
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Today, 9 (Tes) Kislev, is both the birthday and the 180th yahrzeit of Rebbe Dov Ber of Lubavitch, the Mittler Rebbe. Tomorrow, 10 (Yud) Kislev, is the anniversary of his release from prison.
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Rebbe Dov Ber was the famous son of a very famous father – Rebbe Schneur Zalman, the founder of Chabad, and of the distinguished line of the Schneerson family of Lubavitcher Rebbes. Rebbe Dov Ber was the oldest of three sons, and he succeeded his father as the head of the Chabad Chassidim. It was he who made Lubavitch – a small town in White Russia – his residence, and it continued to be the center of Chabad for over 100 years. This is how the heads of Chabad became known as "Lubavitcher" Rebbes, and the Chassidim as "Lubavitcher" Chassidim.
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In addition to his many talents, Rebbe Dov Ber inherited from his father a great love for sacred music and Chassidic melody…
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Read the rest here.