Kavod Harav, Kavod of Clothing, Drawing Down Torah - Rebb. Golshevsky Audio Shiur

Continuing Rebbetzin Yehudis Golshevsky's shiurim for women on Breslov Chassidus, the following shiur covers the drawing down of new Torah concepts, kavod haRav, and the kavod of clothing. It is based on Likutei Moharan I:126-127. Enjoy!

CLICK HERE to download.

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Doing Physical Mitzovs or the Intent in Doing Them: Which is the Main Thing?

The author of Bilvavi Mishkan Evneh, in Vol. 5, in Ma'amar 10 in the section called "Pirkei Avodah U'Machshava" brings down a fundamental dispute about whether simply doing the physical mitzvos is the main thing or whether the kavannah, the intent and thought one has while performing during the mitzvah is the main thing. In that context he says (paraphrasing):

One must first understand that one can call both the basic physical act of doing a mitzvah as well as the intent, the "main thing." Let's explain. And through this explanation, we can understand the Nefesh Hachaim's statement that the physical act of doing a mitzvah is the main thing.

If you give someone a cup of water, what is the "main thing?" Certainly it is the water. However, if you give someone water without a cup, it is worth nothing since the water will merely spill out. In short, if you give someone a cup without water, the "main thing" is missing. Nevertheless, it is possible to get some water from another place. It comes out that even though the "main thing" is the water, nevertheless, water without a cup is nothing, but if you give someone a cup without water, you have still given him at least something.

It is the same thing exactly with Mitzvos. "A mitzvah without intent is like a body without a soul." This statement is not a mere aphorism. Rather, it is a very deep statement. The act of the mitzvah is the vessel and the intent is the light, the water. Therefore, a mitzva's intent alone is nothing because it has no vessel to contain it. But a vessel without light, a mitzvah without intent still can fulfill one's obligation because it is possible to fill up the vessel from elsewhere. (i.e. through others' mitzvos or through one's own mitzvah on another occasion) V'dai l'maivin. This is a deep idea for which one needs a basic understanding of "chochmas ha'emes." Without a basic grasp of this field, one will have a difficult time understanding this. It will appear as mere philosophy, but the truth remains the truth.

It is important to point out here that a ben Torah can sit and judge whether physical mitzvos or intent are more important. He can bring proofs from sugyos in Shas this way and that. But there is a basic problem with his approach. There are certain topics that a person must understand that he doesn't have the required knowledge, the tools with which to judge. It's not enough to know the Gemara. One must have a fundamental understanding of things, and where each thing in the world is derived from Above. One without a correct knowledge of this is unable to affix an importance to anything. With halacha, it is understood that that which takes precedence is not necessarily more important... (like the din of "tadir v'she'eino tadir, tadir kodem" which speaks to sequential order, not to inherent importance).

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Is There One Type of Learning That is Right For Everyone?

In yeshiva, we are often taught that this way or that is "the best way to learn." Whether it is bekius, b'iyun, pipul, it is presented that there is one optimal way of learning that the Talmidim should engage in. In the frum world in general, there is a perception that this or that is "the right way" to do things. many people do not realize that different things are right for different people and that "chanoch l'na'ar al pi darko" applies to not only children, but also to adults, bachurim/bachuros and to adults. I thought that it would be appropriate to translate the 2nd half of "ma'amar 9" in the section of Bilvavi Mishkan Evneh Vol. 5 called "Pirkei Avodah U'Machshava" on Mesilas Yesharim:

Every Individual Has an Individual Derech to Get Close to Kudsha Brich Hu

Now we will explain another mistake... People's nefashos (souls) are not the same as one another. For some, their primary involvement (in learning Torah) is with pilpul. There are others whose main involvement is with bekius, etc. etc. One might ask which one of them is correct? Which one has the true path? The answer is clear. They are all holy, pure and true. But each person learns according to the root (of his neshoma). But it is possible that one will learn not according to his root. In a situation like this, he destroys his world and he is involved in a world that is not his.

It takes a long time to merit to recognize what one's specific portion in Torah is. It requires toil, much effort, and tefillah. A person is obligated to try many paths until he clarifies to himself which is his portion. (Perhaps there are some lofty people who find there path right away...)

Just as it is clear to us that when it comes to learning Torah, there are many paths and a person must clarify to himself which is his individual portion, so too when it comes one's portion in serving Hashem, all souls are not the same. Some should focus more on Ahava and some on Yirah. Some are more inclined to hisbonenus, meditation, and some focus more on breaking their desires, etc. etc. The portion for some is learning Torah without doing anything else. But one should remember that this is only a small portion of people. A person cannot immediately decide which is his portion, and thereby exempt himself from all of the other paths. Each person is obligated to clarify to himself, with an internal, deep and very fundamental clarification, where the root of his soul is and what its portion is.

It is impossible to do this through mere meditation for a few hours. This is something which requires the work of months and sometimes years of experimentation with many paths until the person feels where his nefesh is inclinded. (But one much be extremely careful. Because often, it will appear to a person that his nefesh is inclinded in a certain way, but that in truth, it is nothing but laziness.)

The vast majority of souls are unable to be satisfied with learning Torah alone. Rather, they requires other medications, like learning Musar or Chassidus (in addition to their primary involvement with learning). Each person, according to his root, should pour out his prayers before Hashem Yisborach and shed a river of tears until he merits to clarify his individual portion in this world.

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10 Ways Torah Can Become "Torah Nefulah," Fallen Torah - Guest Post

(Guest Post by Rabbi Micha Golshevsky from A Fire in Breslov. He wrote me with 10 ways one can have Torah Nefulah, fallen Torah, through each of the 10 midos/sefiros. This is in response to my post here, where I posed the question to people to point out some practical examples of Torah Nafulah.)

I saw your question regarding toros nefulos and decided to jot down ten ways.

1) Through fallen Chesed. Someone wants an illicit desire so much that he twists his learning so that it is moreh heter to him as in the following story: Rav Huna made a fairly well known statement. One who did a sin and "shanah bah," repeated it, the sin has unfortunately become "k'heter," something that no longer smacks of sin to the sinner himself. The Satamar Rebbe would explain this in a novel way: "There are some people whose lack of yiras shomayim drives them to try and 'purify a sheretz'—to illegitimately rationalize improper behavior. Such people think that they are accomplished scholars, and they are willing to concoct a 'halachic' way permit almost any wrong. Rav Huna means that if one did a sin and knows how to learn (v'shanah), he will find a way to justify his misdeed. Then he can say in all innocence, 'hutra'—it's permitted. His ability to learn is what keeps him sinning!"

2) Through fallen Gevrah: one twists halacha to allow his anger, spite, jealously etc to surface. A story to illistrate: once a chasid was sitting next to a non chasid who was holding the shmiras halashon. The non chasid said, "You are correct but there are five situations when it is permissible to speak lashon hara. If one doesn't work hard on ahavas Yisrael, he will find that he learns these halachos to apply to every person he has an inner (hidden) desire to speak against."

3) Through fallen Tiferes: Learns Torah without ever giving a thought to come to lishmah. This kind of shelo lishmah will never become lishmah. (Chidah Rav Yisrael Salanter etc.)He is not thinking about bringing splendor into the world by yearning for balance and completion through his learning which is the essense of Tiferes.

4) Through fallen Netzach: One who learns or is meiyen in order to defeat another.

5) Through fallen Hode. he learns only to nly about learning for self beautification.For example he learns only to attain a position. If he does not become a dayan he will virtually regret all the work he put into it. (E.g: Why don't I get any respect around here?)

6)Through fallen Yesod: he only learns to give over to others and get honor that way. The moment he no longer needs to give a shiur etc he stops learning. It is only the pleasure of being the big shot that gives this person the impetus to learn.

7) Through fallen Malchus. One who has such low self confidence that he is always sabatoging himself by feeling frozen up and not asking when unsure because of self doubt. This type of false humiilty allows one's Torah to get him no where.

8) All the above leads to fallen Chochmah Binah and Da'as. Rav Nosson explains (in a different context but it seems to me to apply here as well) that at this state one learns only to "attain levels or prophecy" but much like Bila'am one has feels no desire to change. More than that one doesn't even feel a need to change since spirituality for this person is only the "high" of learning and feeling puffed up without any real change. This learning is patently false and the oppositie of Torah for in the Shulchan Aruch we pasken that a Rav without yiras shamayim is like the most ulearned person (k'kal shebitzibur!)

Rav Tzadok Hakohain writes that the seven Shabbosos of nechamah represent the seven lower midos-Sefiros. (Pri Tzaddik parshas Ma'asei #11. The first three are the three haftoros of puranios that just passed.) So one who is willing can work on one aspect per week starting right now!

Of course there are many many levels of all the above and many other ways to get Torah nefulah but that's probably enough for one to work on for now.

-Dixie Yid

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New Rosh Yeshiva at Yeshivas Derech Hamelech

Thanks again to David Levy for the tip, I wanted to pass on the news that Yeshivas Derech Hamelech has a new Rosh Yeshiva. Here's the bio from their website, which has information on the other members of the staff as well:

Rabbi Shlomo Aschkenazy shlit"a

Rosh HaYeshiva

Background
Born in Rome, Italy, in 1948, Rabbi Aschkenazy's family traces its roots to Belz. Saved from the Holocaust by virtue of their location in Italy, the Aschkenazys traveled west to America in 1955, settling in Washington Heights. It was during his formative years in learning that Rabbi Aschkenazy had the exposure to Torah giants Rabbi Gedalia Schorr zt”l, Rabbi Yaakov Kamenetsky zt”l, and Rabbi Pam zt”l. Rabbi Aschkenazy also recalls the important influences of Rabbi Zelig Epstein shlit”a of Sha'arei Yosher and Rabbi Wolfson shlit”a.

While a student at Torah Vodaath, Rabbi Aschkenazy was also greatly influenced by “teachers of another kind”--Rabbi Breuer zt”l and Rabbi Schwab zt”l, of the Washington Heights community. Of Torah V'Daas he comments: “It was a makom of a wide-breadth of Torah. The scope of the genius there was beyond comprehension. The fire of yiras shamayim, commitment to values of yiddishkeit became ingrained in my bones there.”

In later years he became a friend and chevrusa to Rabbi Mottel Zilber. While at Lakewood, Rabbi Aschkenazy learned under Rabbi Shneur Kotler shlit”a before heading to the Mir-Jerusalem for almost a decade during which he became extremely close with Rabbi Chaim Shmulevitz zt”l.

Rabbi Ashckenazy soon found himself as Maggid Shuir at ITRI while learning at the Kollel Ger, Knesses Yehuda Kollel.

Nearly thirty years ago, Rabbi Aschkenazy was presened with an opportunity to open a kollel under the auspices of the Bostoner Rebbe. “At that time there were no kollelim for English speakers who were baalei teshuva. The Bostoner Rebbe gave birth to the idea and the Ger Rebbe Simcha Bunim zt”l gave me his blessing and encouragment.” Rabbi Aschkenazy reminisced, “He didn't really offer an alternative in our discussion.”

Rabbi Aschkenazy was very motivated to join the efforts in building and advising Yeshivas Derech HaMelech from his blessing over two decades prior from the Ger Rebbe in starting the Bostoner Kollel, and is now the Rosh Yeshiva.

“Yeshivas Derech HaMelech represents a commitement to build b'nei Torah based on the fundamentals of chassidus with warmth, sensitivity, and concern for the person. Attention to p’nimius content, avodas Hashem, and the laws of Shulchan Aruch are meant to attract and inspire the students and create an atmosphere of well-rounded talmidim. Exposure to Torah personalities who have dedicated their lives to the principles and teachings of chassidus and dveikus Hashem is felt here.”

“I relish the chance to see the guys, to share stories and midrashim, to reinforce the connection of their lives to the lives of our forefathers, those from the distant and recent past. The energy and atmosphere is new and exciting and steady. The success here, today, is tangible and continued success, inevitable.”

-Dixie Yid

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Weeklong Learning Program in Berkely, CA - Accomodations Provided

I received an e-mail from Jody Feld, through Yosef Hakohen, about this very interesting learning opportunity for anyone who is willing to travel to Berkely, CA for the week to learn during the week of August 11-17th with Beit Midrash Ohr HaChaim. Click on the brochure above for a larger version of their flyer. If you would like full bios, registration information and a schedule for the week, CLICK HERE for the full pdf brochure.

Here's some of the information that was e-mailed to me:

We are an independent Torah learning center located in Berkeley, California. In this, our 10th anniversary year, we are running a special Yeshiva Week of Learning program. We have brought in 3 very special teachers: The Samborer Rebbe, Rabbi Hershel Yolles, shlita,
Rabbi Chaim Zev Citron (from LA), and Rabbi Jay Yaakov Schwartz (from NY).

Rabbi Yolles, The Samborer Rebbe, is a direct descendent of the Baal Shem Tov, and the current Samborer Rebbe. Rabbi Citron is a Lubovitcher, and Rabbi Schwartz is a yeshivish lamdan who is now deep into Breslev since about 5 years ago. All 3 are outstanding teachers. You can read more on their blurbs on the brochure.

This program is unique in many way. First, programs like this, with teachers like this do not happen in a place like Berkeley, California. It will be worthwhile for people to travel for such a program, kind of like a spiritual vacation, and we have arranged special rates at a nearby motel for those who do. The program is a complete immersion, from morning till night, and includes a Shabbaton and melave malka. Do take a look at the brochure.

-Dixie Yid

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Shuls Should be As Beautiful On the Inside as They are Outside

Over Shabbos, Parshas Balak, I saw two teachings that I wanted to share.

One was a small part of a piece from the Toldos Yaakov Yosef by Rav Yaakov Yosef of Polnoye in Parshas Balak, 4th column in the first piece on the Parsha. After explaining how "Yaakov" is often used to refer to the "hamon am," the general Jewish population, and how "Yisroel" is used to refer to the Talmidei Chachaim, the Torah scholars, he explains the pasuk "מַה-טֹּבוּ אֹהָלֶיךָ, יַעֲקֹב; מִשְׁכְּנֹתֶיךָ, יִשְׂרָאֵל" in Bamidbar 24:6 by way of a drush. He says that "מַה-טֹּבוּ אֹהָלֶיךָ, יַעֲקֹב" refers to the beautiful Shuls and Batei Midrash that will be built by the general Jewish population. He explains that these Shuls and Batei Midrash should only be built on the condition that "מִשְׁכְּנֹתֶיךָ, יִשְׂרָאֵל," that they are a made as a dwelling place for the Talmidei Chachamim to learn Torah. The wealthy people of the nation should strengthen the hands of those who learn Torah in the Beis Medrash so that the these buildings will be just as beautiful inside, b'pnimius, as they are outside.

-Dixie Yid

(Picture courtesy of seforim center)

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Shavuos Learnathon for One Family Fund for Terror Victims

Received by e-mail:

There are two main goals of the project; trying to get shuls, schools and yeshivot across the Jewish world learning b'achdut (no political content at all, the aim is to purely increase the learning of Torah worldwide), while raising funds to support the families & students of the Mercaz HaRav High School.

Our project website is also now live at www.shavuotlearnathon.com.

We are also working on Ivrit versions of the material, and also a version which does not require email or internet access to participate (rather we will distribute paper flyers & forms in charedi communities and participants can drop forms and money collected to our office or pay by credit card over the phone).

I have also attached a draft of our starter pack that shuls and schools can use to facilitate their participation in this project.

Please feel free to contact me if you would like further information.

Kol Tuv,

Yaakov Cohney
Mob: 054-262-9454 (Israel)
ycohney@gmail.com

-Dixie Yid

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My Partners in Torah Learning Partner

Although my first priority in life, besides serving Hashem, is to give propper care, attention and love to my wife and children, I have felt bad that I wasn't doing much for anyone, where I didn't also have some personal interest at stake. The problem is that between doing what I can for my family's needs, doing my own learning before davening each day, working full-time, and my heavy obligations as a part-time evening law student, there really was no other time to do something that wasn't purely done for someone else. Now, if it were a choice between neglecting my wife or children, or not fulfilling my responsibilities at work or in law school, then I would have to accept that it is Hashem's will that I not "do for others" right now. However, if it were possible, I felt that I should do something more.

At any rate, in a conversation with a Dixie Yid reader a few months ago, my e-friend suggested that I do Partners in Torah, where they match up people who want to learn with people who are willing to study with them. They match people up people based on what each person is capable of/interested in teaching others, and what the other partner is interested in learning. They also match people up based on the times/days that they are able to study.

After a couple of months of mulling over his suggestion, I decided to give it a try. Because I have virtually no other time, I told them that I didn't know if I could help out at all, but that my morning commute to work and my evening commute to law school were the only times that I could learn with someone. Also, I was concerned that I couldn't learn anything heavily textual at that time, since I was driving. But sure enough, they quickly found someone who was interested in learning something during the time I was driving.

The folks at P.I.T. pre-screen participants for all of the factors I mentioned, plus they verify halachic Jewishness, so that doesn't have to be a concern.

I have now been studying with Bob for a couple of months and it's a great experience. He lives in a city in America where the Orthodox Shul barely has a minyan once a week on Thursday mornings. He's recently been becoming more observant and his story is refreshing and inspiring.

Bob initially wanted to spend some time on the NJOP Hebrew Reading Crash Course Part II, and spend the rest of our time learning the meaning of various parts of davening. However, once we got started on breaking down words of tefillah into their component shorashim (roots), prefixes and suffixes, we found that just understanding the Hebrew, and the connections between different words with the same shoresh, lead to deep discussions about the biggest concepts in Yiddishkeit and Chassidus.

Just this week, we were learning the line in Asheri, "ולגדולתו אין חקר," "and there can be no analyzing His greatness," which brought out another fundamental discussion, essential to understanding Jewish thought and the tefillos. We talked about how a finite person cannot have the hubris to think that he can understand or analyze the plans and greatness of the Infinite G-d, and how this understanding is fundamental to approaching things we see in the world in general, and in approaching tefillah with humility as well.

The bottom line is that I am writing this to tell you that no matter how busy you are, and whether you are a man or a woman, there are more participants looking to study with someone than there are mentors. So they will have someone for you. And there is probably someone out there who has similar interests and schedulings needs as you. So either call (800-STUDY-4-2) or sign up on Partners In Torah's website and volunteer to learn with someone else, or get yourself a mentor!

-Dixie Yid

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What Should I Learn If I Don't Know What To Learn?

A Simple Jew: Without Any Program at All

Many people become so confused by the various approaches to Torah study that they do not know what to do or where to begin.

-Dixie Yid

(Picture courtesy of erastimes.8m.net)

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