Breslev Tsfat

Sterling Silver Purim Raffle

breslev tsfat — Sun, 12 Feb 2012 14:03:30 PST

SILVER PURIM RAFFLE FOR NEW SUBSCRIBERS TO TZADDIK MAGAZINE

Win a beautiful hand-crafted sterling silver pendant of the Tzaddik logo signed by the craftsman [and receive the next issue in time for Purim].

Drawing will take place in Tsfat on Purim.

SUBSCRIBE NOW FOR THREE ISSUES AND ENTER THE RAFFLE! The Purim issue is shipping now!

Why There Will be No Converts in the Time of Mashiach

breslev tsfat — Wed, 04 Jan 2012 16:41:13 PST

NAVIGATING THE STORM by Rav Ephraim Kenig

When HaShem examines a soul before it is born and sees that it can make converts to Judaism and influence mankind to return to God,¹ He sees to it that this soul is surrounded by controversy. Looking at the world today, we see examples of people who possess this quality and are, in fact, successful in arousing people to do teshuva, and even making converts. HaShem Himself ensures that there is a certain stormwind encircling such a person.²

This stormwind exists before the soul is born, as well as after it enters the world. It is a tumult that manifests itself in many different ways, coming from any direction. We are witness to how all types of controversy are played out in the world. The controversy surrounding a greater person is expressed at a higher level. For instance, certain people may say he/she is acting improperly according to the Kabbalah, or that he/she is out of line according to a particular subtle religious issue. Someone of lesser stature may be maligned via more material issues, such as financial matters. Or for example, in the case of a simple Jew who has the quality to bring people back to G-d, others on a similar simple level might say, “Who do they think they are? You know what? They’re not so great! After all, we are simple people!” All kinds of lashon hara surround this soul. Even further, although it is for the good, G-d sees to it that this type of slander is readily accepted as fact.

I'm using these examples because we’ve already experienced them, especially during the time of the Baal Shem Tov. At that time, G-d directed the controversy in a way that the lashon hara was accepted. In other words, it wasn’t slander that just hung in the air without adhering to the person. It caught on and was accepted as fact. This is what is meant by controversy.

Why must this soul be surrounded by controversy? Rebbe Nachman answers the question by quoting the Talmud, “Converts are not accepted in the time of Mashiach or in the days of King Solomon.”³ For a significant period during Solomon’s reign, the Jewish nation, “sat each under their grapevine, each under their fig tree,” meaning that it was a time of tremendous goodness and peace. It is difficult for us to imagine a world without war, political strife, or raging conflict, but during this specific period of Solomon’s reign, everything was quiet and tranquil. A Jew would arise in the morning amidst a sea of tranquility, having enough time for all of his devotions—to immerse in the mikveh and then pray properly with a settled mind. Afterwards, he would eat breakfast and go out to work. Tremendous blessing rested on everything at the material and spiritual level, and was the embodiment of “each under their grapevine, each under their fig tree.”

It was also a time when King Solomon sat upon what is called G-d’s Throne, Kisey HaShem. It is also known as the heavenly Throne of Glory. According to the Talmud, Solomon ruled over the inhabitants of the upper and lower worlds. By associating the term, Kisey HaShem with King Solomon, it indicated that he ruled not only over the entire earth, but over additional worlds as well. For this reason, the angels were frightened of him. They knew that when G-d commissioned them to bring shefa (bounty) into the world, they were obligated to fulfill their function. No opposing forces hindered the abundant blessing, because they were afraid of Solomon. The shefa itself was one of spiritual and physical calm.

According to all the holy sources, the same conditions will exist during the days of Mashiach, when the unique beauty of the Jewish people will be revealed to the nations of the world. This revelation is one of the reasons we look forward to the time of Mashiach. Obviously, during a time of such magnificence, there will be those from the nations of the world who will desire to be a part of the same honor. However, they won’t be accepted, since converts to Judaism are accepted only before Mashiach’s arrival, when the Jewish people have a lowly standing in the world. It is written that during the time of Mashiach, everything will be set out like a king’s table, which will attract those desiring to convert. However, their motives will not be based upon love for G-d and His Torah, or the belief that Am Yisrael is the chosen people, which obeys a higher calling. Rather, their motives will be driven solely by the greatness of Israel which will then be apparent to all. The essence of choice for a true convert is when they convert when Israel is poor and downtrodden; this is the only time converts can be accepted. Under these conditions, if someone nonetheless says, “Be that as it may, I still want to be part of this chosen people,” they are accepted.⁴ Thus, it is written, “Converts are not accepted in the days of Solomon or in the days of Mashiach” when the Jews are at the apex of their glory.

This is why, according to Rebbe Nachman, a soul which has a strong ability to positively arouse others to good and cause converts, by definition, enjoys no peace. It must be surrounded by controversy. This ensures sincere motives on the part of those who come close or convert through the influence of this soul. The situation of unrest applies both to this influential soul as well as to those who are influenced. If there was no turbulence, it would be considered in the category of “not accepting converts in the times of Mashiach” when motives for conversion are not genuine. It is now clear why a commotion must surround this soul. It is simply another test for those who desire to come closer to G-d. Someone will whisper in their ear, “You are associated with this individual? Stay far away!” They are tested at every step. They have no quiet, which serves to check if their love is authentic. If they prevail nonetheless, it will be clear that their motives are proper and genuine, and they will be allowed to draw near.

You may encounter someone who is gifted with the ability to speak in such a convincing manner that there is no room for argument, since you know they are right. In this case, it seems you have little choice but to draw near. Nonetheless, if you know in advance that this same person will be bombarded by all sorts of things said about them, you can come to the proper conclusion and draw near nonetheless. When you overcome the challenge, it proves the purity of your motives. That is how it works. The world is like a gold refinery that purifies us to the extent we allow. This is our work here and the purpose of our lives.

Rebbe Nachman describes how a kernel of grain turns into a field of wheat. Only after it completely decomposes beneath the ground and becomes nothing, does it begin to develop into something. A blade of grass sprouts, and what happens? It gets drenched by rain and then battered back and forth by the wind. Such is the growth process.

It is commonly known in the world of sports that the biggest star athletes don’t usually come from tranquil backgrounds. Davka they come out of poverty-stricken neighborhoods. Growing up in the midst of dire need taught them how to deal with life and prove themselves. This is not a new phenomenon, it is how the world is set up. Fortunately, this was revealed to us in advance by the tzaddikim, which opens our eyes to the challenges ahead. Sometimes, we want to take off in a certain direction, but suddenly all sorts of unexpected disturbances crop up and hold us back. If you know in advance that the world is a place of constant adaptation and adjustment, it is easier to navigate. It simply doesn’t go any other way in life.

Someone who faces no challenges should know they are receiving their olam haba in this world. In other words, HaShem is paying their reward to them here in this world—and woe unto us if this is the case. The Talmud writes that whoever G-d doesn’t want to see in olam haba, he compensates in this world for whatever good they may have done. King David refers to this phenomenon in Psalm 73. He laments how the wicked seem to have a good life, since they don’t work or sweat for their livelihood. They appear to have everything, and even more than they want. “My feet almost slipped, I nearly lost my foothold, for I envied the arrogant when I saw the prosperity of the wicked.”

According to the Gemara, witnessing this paradox can cause a crisis in faith. At the end of the same chapter, King David says, “G-d is the strength of my heart and my portion forever.” We understand this to be an issue of emunah, and see how his heart was straightened out after he received insight into how the world really works.

G-d acts out of love, not because He wants to cause suffering. He wants to bring us to the true good, the abundant good hidden away for us in the future. In order to get there, we must traverse a path wrought with challenges, because without it, we will get nowhere.

The Talmud relates a story about a sage who became anxious if thirty days passed without some misfortune, even as small as a glass breaking. He feared a portion of his olam haba was being taken away if he experienced no trouble. We see from this that at least the tzaddikim, if not the Jewish people themselves, knew very well that there is no such thing as a trouble-free life. It is something only for the tzaddikim in the world to come, where they will “sit with crowns [on] their heads, basking in the light of the Shechina.”⁵ This can only occur in the future world. In this world, we must be prepared to work hard.

Don’t say to yourself, “So what? What is the worst that could happen? So I won’t work so hard—I just won’t have such an olam haba...” With these thoughts, you think now you’ll have some quiet here? You still won’t have tranquility, because we are all born with a fixed amount of difficulty that we need to undergo in our lives.

"Happy is one who trusts in HaShem.” Sometimes a sleepless night is decreed upon a person. Although it can’t be known in advance, if it happens, someone with a little intelligence will get up, take a holy book and learn something, thus passing the decree of the sleepless night. Someone else however, can have a toothache decreed and be kept awake all night. Both situations are from heaven. In other words, everyone is given a prescribed measure of suffering in the world that can’t be avoided. Someone who doesn’t suffer here should know that it waits for him in the future world—and they need the most compassion of all.

It is absolutely vital to realize we now live in a period well after the terrible conflicts that plagued the time of the Baal Shem Tov, and then afterwards with his students and their students. Yet today, unfortunately, fierce arguments and conflicts still occur between various groups and we sometimes think, “HaShem, until when? How much longer is it possible to suffer?” However, if we know about the challenges of drawing nearer to G-d in advance, it is much easier to navigate through them without wallowing in the pain or being drawn too deeply into the experience. Whether it is external difficulties or internal issues of satisfaction in life, children, or health, etc., it is important not to get overly caught up with the difficulties. Rather be thankful and know that they are directly from heaven.

Tzaddikim who are on a high level don’t experience life’s difficulties as suffering, because they know everything is for the best. They are able to say, “This too is for the good.”⁶ They don't just believe in the concept; they clearly see and feel the good. In time, maybe we will also feel how everything we go through is for the best, that it is mamash for the good. In the final analysis, this is how we divest ourselves of the bad within us. When we recognize the good in everything, then it is all actually transformed into good. There will be no tragedies or evil in the world. We must deeply instill within ourselves faith in the tzaddikim; such faith certainly exists in the world today, Baruch HaShem. However, there is still the need to strengthen ourselves even more with it.

When we want to truly draw a little closer to Judaism or Chassidut, barriers will be experienced. The obstacles aren’t necessarily only on the outside. There are also the internal doubts which sprout up and seem overwhelming, G-d forbid. It helps a great deal to remember that this world is a place of purification and tikkun, meant to refine us. Happy is the person who realizes and accepts this as the true nature of how the world operates.

May we be blessed with progressively higher levels of awareness of how everything is for the good, and the knowledge of how to successfully navigate through life’s sea of challenges. May G-d grant us the ability to draw close to Him along with the strength and courage to weather any storm surrounding the truth. May we merit the complete redemption speedily in our days. Amen.

Originally published in TZADDIK Magazine, Chanukah 2011

1. As Abraham and Sarah did while in Haran; see Genesis 12:5.

2. Based on Likutey Moharan 228

3. Yevamot 47a

4. Ibid.

5. Berakhot 17a

6. Taanit 21a

The Secret of Joy is Contained in this Magazine!

breslev tsfat — Wed, 04 Jan 2012 16:42:47 PST

Subscribe now to make the mailing list for Purim.....

The Astounding Power of Zot Chanukah

breslev tsfat — Tue, 27 Dec 2011 07:19:56 PST

FLOODING THE WORLD WITH COMPASSION Rav Ephraim Kenig

With everything we already know about Chanukah, the 8th night of Chanukah—called Zot Chanukah—represents an utterly new concept.

Chanukah is a holiday that touches everyone since it encompasses all ages. Everyone easily relates to it and feels part of this special time. But what are the deeper dimensions of Chanukah?

The very fact that Chanukah lasts for eight days, already distinguishes it as an unusual holiday. Other holidays such as Pesach and Sukkot are seven days long. (Shemini Atzeret/Simchat Torah,which falls at the end of Sukkot, is considered by the Talmud to be a holiday unto itself.)

Chanukah, however, is different. It lasts eight days rather than seven. What is the significance of the number eight? Chanukah reaches just beyond the seven-day structure, which signifies the creation of the world. The seven-day week is universally accepted—beginning with Sunday and ending with Saturday—the cycle then repeats itself.

The fact that Chanukah extends beyond these seven days and lasts for eight indicates that Chanukah originates in an extremely high and exalted place. It wasn’t taken from this world at all, but rather from the future perfected world. From there, G-d drew down a type of light to give us a certain momentum—a yearning and hope—to exit from this long exile. This is the essential message of Chanukah, and it is a completely new concept having nothing to do with what transpires during the regular annual cycle. Chanukah draws its power from a place far beyond our conception, infusing us with such great hope, despite our inability to see the “light at the end of the tunnel.” This gives us a point of faith from which to draw, infusing us with a spirit of life. The light of Chanukah is a completely different type of light, since its source is higher than the seven days of creation. It is an eternal and everlasting light beyond any familiar concept of light where darkness inevitably follows. This special light, and its hope, is what Chanukah imparts to us, especially on Zot Chanukah, the eighth day of Chanukah which is the culmination of the festival.

CHANUKAH & THE 13 ATTRIBUTES OF MERCY

According to the Arizal, the eight days of Chanukah correspond to the thirteen Attributes of Mercy. How does this work if Chanukah is only eight days? The first seven days each correspond to the first seven attributes: Keil rachum v’chanun erech apayaim v’rav chesed v’emet. “[1] God, [2] merciful, [3] compassionate, [4] slow [5] to anger, [6] abundant in kindness and [7] truth.”

Zot Chanukah, however, encompasses the remaining six attributes in a single day: notzer chesed la’alafim nosei avon va’pesha vi’chata’a vi’nakeh. “[8] Preserver of kindness [9] for thousands of generations, [10] forgiver of iniquity, [11] [forgiver of] transgression, [12] [forgiver of] sin, and [13] Who cleanses.” It is written that these last six attributes of mercy hold the mazal, the heavenly influence, of Israel. The Gemara states, “Israel has no mazal,” meaning that Israel is not subject to the regular zodiac influences like the rest of the world, but is influenced from a much higher plane, specifically from these six attributes of mercy.

To understand this conceptually, the thirteen attributes of mercy are the spiritual channels G-d uses to direct abundant mercy into the world. This includes not only the mercy He bestows upon us Himself, but also the ability we possess ourselves to have compassion on others both individually and collectively. The truth is that if we could succeed in arousing even a single attribute of mercy, it would trigger such an abundant influx of shefa into the world that it would flood the entire planet with mercy and compassion. Only goodness and chesed would exist without any admixture of harsh judgment or tragedy.

If this is true of only one attribute, the power of all thirteen attributes is astounding. The intensity of Zot Chanukah can now be understood in proper context, since on the last day of Chanukah, six attributes of mercy are activated simultaneously to govern over us. If only we had the ability to contemplate this properly, or perhaps even the desire to grasp it correctly, it would bring such an influx of light and divine mercy into the world that we would immediately exit from exile into the wide open space of redemption, geula. However, this very much depends on us and the extent to which we think and pray about these attributes, while realizing that they operate in the world despite our inability to comprehend them. Even the greatest tzaddikim, who discuss these attributes extensively, admit to their own fundamental limitations in understanding G-d’s unlimited attributes.

It is up to us to be aware and joyful on Zot Chanukah that our mazal is bound up with and dependent upon these six attributes of mercy. Here the beauty, strength, and redemption of the Jewish people must be found.

We should never give up or become tired! Instead, we must awaken ourselves more and more. The name “Chanukah” is from the Hebrew word chinuch, education. Chinuch denotes instilling a brand new idea, introducing it for the first time. This is exactly how we should educate not only ourselves, but our children and family, as well as everyone around us: we should constantly begin anew, as if for the first time. Chanukah, Chinuch. Experience Chanukah with a renewed perspective, with hope and anticipation. Don’t catch yourself saying, “How long have I been praying over and over again for the same thing?!” Whatever happened in the past is over. Begin from this moment with refreshed strength. Say, “HaShem, we have absolutely no complaints against You. Everything is undeserved chesed. You promised redemption. Please bring us the complete redemption!”

With the sheer number of prayers, there can be no doubt that G-d will be left with “no choice,” as it were, except to bring the redemption. He will be “compelled” to redeem us because, the truth is, this is exactly what He desires. He only wants us to show how serious and ready we are for the redemption. Our prayers for redemption should not be from a place of force and demanding the end, but rather with chesed (kindness), rachamim (mercy), and much pleading. G-d will most certainly help us. He won’t leave us much longer in exile. He will hasten the redemption, soon speedily in our days, mamash, Amen. Chanukah Sameach.

Published in TZADDIK Magazine, Chanukah Issue 2011 / 5772

TZADDIK Magazine is back!

breslev tsfat — Sun, 06 Nov 2011 01:55:36 PST

Streamlined Kabbalah from the Holy City of Tsfat

TZADDIK Magazine: Healthy Jewish Living for Body & Soul

Read what others are already saying about it:

"Supremely beautiful & uplifting."

"Transformative, unifying, inspiring & authentic."

Outstanding artistic creativity."

"Unparalleled content."

"A blessing to the Jewish people."

This is a magazine you don't want to miss. 100 spectacular full-color pages. Next Issue: Chanukah. Subscribe now - Three Issue Subscription for $25.

Click here to subscribe now

Or visit the website: www.tzaddikmag.com

For a preview, click here.

Some Practical Advice on How to Get Married

breslev tsfat — Tue, 22 Feb 2011 08:29:17 PST

Bachur v'bachura zeh b'chezkat shidduch. "Any boy and girl matched up could be a good shidduch." (Said in the name of Reb Avraham Sternhartz, zt"l.)

Start with a "yes." Receive every suggestion with a positive attitude and assume it will work until proven otherwise. In other words, don't automatically say no to any suggested match, assume it could work.

This being said, there are certain guidelines based on the Torah that can help in choosing a mate.

Look to see if there is a basis for cooperation on shared goals, since this will be the anchor through the choppy waters that inevitably come from time to time with married life.
It is important to check out the family of the proposed match by considering the overall health, both physical and mental, of family members. The family itself should also be evaluated, especially any siblings, if there are any. This is because the character of the siblings can usually shed much light on the one you are considering for marriage.
It is worth mentioning an additional point regarding family background. Great differences in family backgrounds should be weighed seriously. Of course, there are countless successful marriages between those from very different cultural and social backgrounds, including couples who do not speak the same language. However, they always face enormous and formidable challenges along the way. It is important to realize that not everyone is up to such challenges over the long term.
And finally, there is no bigger consideration than middot, i.e., personality characteristics and overall character. It should be obvious that tendencies toward violence or criminal behavior should be avoided.

The stark truth of the matter is, married or not, no one ever went to the grave claiming a trouble-free life. However, regarding the prospect of marriage, it is very beneficial, both now and in the future, to remove from one's mind the illusion of a perfect and tranquil existence to married life, for those who have over-idealized it. And for those who feel they don't need such a challenge in their lives, it is important to unequivocally state that, without marriage, one cannot come close to reaching their highest potential or fulfill their proper role in the world.

Based on a recent conversation with Rav Ephraim Kenig, shlita.

Chanukah Sameach

breslev tsfat — Tue, 30 Nov 2010 08:02:23 PST

Yom Kippur

breslev tsfat — Thu, 16 Sep 2010 06:39:47 PDT

Yom Kippur. The inherent energy of the day itself is astounding and miraculous. God created one day in the year, where no matter where and who you are, the day itself purifies and atones for you. This means that in certain instances, God actually erases the sin, even for a Jew that is unaware that it is Yom Kippur. Because of this, Yom Kippur should be the happiest day of the year. Many are rightfully solemn on this day, but it is not forbidden to smile and radiate happiness in your home and to your friends on this day. By all rights, we should be dancing in the streets.

Taken from a recent shiur of Rav Ephraim Kenig, shlita.

G'mar chatima tova to all of Am Yisrael.

Ratzo v'Shov: Running & Returning

breslev tsfat — Thu, 16 Sep 2010 06:29:15 PDT

A person needs to be an expert on how to go along the path of teshuva. According to Rebbe Nachman, this is called ratzo v'shov, running and returning.

A person can take something lofty upon himself. He runs headlong into it, thinking he is really getting close to God now... but his expectations extend far beyond his actual ability. When he fails to meet his own high expectations, he falls completely in frustration and despair, failing to even accomplish what is within his ability. This is the concept of ratzo, running.

When one comes crashing down from unrealistic expectations, a person is greatly weakened. This can happen even with normal expectations, when one sees that he has not reached them in the way he wanted. This is the meaning of being expert in Running and Returning. "I will run to it, but whatever I achieve, I will be happy with what I managed to achieve without being frustrated." Then renew your energies and try again with more realistic expectations. This is shov, returning.

The dynamic of ratzo v'shov can be expressed another way: When a person ascends so high in his spirituality and feels so close to God (ratzo, running), he needs to know that he is still far and has not attained God, as it were. On the other hand, the idea of shov, returning, is when a person is in the lowest of depths, feeling like nothing, thinking he will never get up again. The Yetzer HaRa says, "You should know yourself already. You will never change. You will just keep making the same mistakes over and over again. Why even try to get up?" It is here where God says, "I am with you in this place, let us ascend together."

These ideas are the secret of teshuva.

Taken from a recent shiur of Rav Ephraim Kenig, shlita, based on Likutey Moharan 6:4.

Doing Teshuva on Teshuva

breslev tsfat — Thu, 16 Sep 2010 06:40:56 PDT

It is true that Yom Kippur completely atones for a Jew. But looking deeper, it is more accurate to say that it completely atones for one at the level he is currently holding. Since there are many levels to teshuva (repentance), we cannot possibly wipe out all of our mistakes at once. Initially, we did not realize the gravity of our actions. When we begin to realize the seriousness of our deeds, we are aroused to return to God. Yet as we grow spiritually, so does our awareness of the greatness of God. When we do teshuva, we are purified and ascend to a higher level and our perception of God is correspondingly heightened.

At this stage, we need to repent for our more inferior perception, which is now considered "material" compared to our relatively higher spiritual awareness. We now understand that our deeds were more serious than originally thought. Therefore, we need to ask forgiveness again according to our new level. Practically, this means that there are times we need to recall old misdeeds we thought we were finished with and repent on a level consonant with our newer spiritual level.

Not only that, due to our limited perception at the time of our misdeed, it was as if we "limited" the God's honor (in our own minds). We now must repent for this seeming insult to God's honor. If God is called Ein Sof, the Unlimited One, how can we understand the true depth of what that really means? For this reason, the process is endless. We must ascend higher and higher to attain greater levels of understanding the greatness of the Creator.

This is the dynamic of Olam HaBa, the World to Come, a continuous coming close to the Endless Light.

From a recent shiur of Rav Ephraim Kenig, shlita, based on Likutey Moharan 6:3.