Categories
Uncategorized

What is a Mohel? Google search Denver Mohel and Denver Jewish Community

A mohel, or mo’el, is a Jewish ritual circumcisor who performs a brit milah ritual circumcision on the penis of a male who is to enter the Jewish covenant.

Biblical origins

For Jews this is mandated, as it is prescribed in the Torah:

In the book of Genesis as a mark of the Covenant between God and the descendants of Abraham: “Throughout all generations, every male shall be circumcised when he is eight days old…This shall be my covenant in your flesh, an eternal covenant. The uncircumcised male whose foreskin has not been circumcised, shall have his soul cut off from his people; he has broken my Covenant” (Genesis 17:1-14),

In Leviticus: “God spoke to Moses, telling him to speak to the Israelites: When a woman conceives and gives birth to a boy…And on the eighth day, the flesh of his foreskin shall be circumcised.”

Functions

In modern-day Judaism, circumcision is usually performed by a specially trained mohel, a specialist in circumcisions and the rituals surrounding the procedure. Biblically, the infant’s father is commanded to perform the circumcision himself. However, as most fathers are not comfortable or do not have the training, they designate a mohel as a delegate. It is customary, that if possible, a mohel will perform his first circumcision on his own son, under the supervision of his own teacher.

The Reform and Conservative movements also train and accredit mohelim—they may even be medical doctors.

also see: Jewish Denver Colorado Mohel Directory

Categories
Uncategorized

Parshas Bo

BO

I. Truth

1. ‘And against the children of Israel no dog [Heb. kalev] shall wag it’s tongue.’ (Shemos* 11.7) We can explain this verse in our usual manner. [It is known that] the Torah* was given without any vowels. [For that reason] we are allowed to assign each vowel as we wish according to the idea behind our drash*. [Therefore] we can say that the remez* of this verse is as follows. All the troubles that come to a person are because he is steeped in falsehood, and does not attach himself to truth. [The words of] his mouth and his heart are not in agreement. However the person who is attached to truth, [the words of] his mouth and his heart are in agreement. He will be able to eliminate all judgments against him. The word ‘Mouth’ [Heb. peh] has the same gematria* as the name ‘Elokim’ with one added to it.  [This name is used when HaShem* comes to execute judgement against a person.] Through the heart, where understanding rests, one eliminates these judgments [as is known from Kabbalah seforim*.] Then all of his troubles are eliminated. [Therefore when he speaks only the truth and his heart and mouth are united he can cause his troubles to disappear.] However the person who is steeped in falsehood. He says one thing with his mouth and [has something else] in his heart. His mouth is not attached to his heart. The exact opposite is true.  Since his mouth is separated from his heart. He cannot eliminate the judgments and hence all these troubles come upon him. This is the remez of the verse: ‘And against the children of Israel no dog shall wag it’s tongue.’ The Jews going out of Egypt were not harmed by anything. The reason being that ‘no dog [Heb. kalev] (shall wag) it’s tongue.’ [He understands this as saying ‘like their heart’ [Heb. k’lev] was their tongue.] What they said [with their speech] was what was in their heart. Their mouths and hearts were one and they were attached to the truth. For this reason all the judgments were eliminated. (p. 60 sefer Degel Machnah Ephraim teachings of Rebbe* Moshe Chaim Ephraim of Sedelkov a grandson of the Baal Shem Tov.)                                 * * * II. Both young and old. 2. ‘And Moshe said, “With our young and with our old we will go.’ (Shemos 10.9) I will first explain what Chazal* teach, ‘Praised are our younger years that they did not cause shame to our elder years.’ The meaning of this teaching is that there are people who in their younger years, due to their strength, succeed in the war with their physical desires. However when they are older, due to their weaknesses, they fall into these desires. This is because even though in their younger years they did not fall into the traps of their physical desires, they still did not conquer over them completely. Therefore we see people who in their younger years loved the Tzaddikim* and the Chasidim. But in their elder years their love became less. We see that their younger years were better then their elder years. They cause their elder years to be shamed. The truth is that a person needs to have the wisdom to see that he needs to break his physical desires, and completely control them when he is still young. He should do this to the extent that they will no longer have the power to overcome him when he will be older. Then all his days will be equally good. That is the meaning of ‘Praised are our younger years that they did not cause shame to our elder years.’ All of the years were equally good and dedicated to the service of HaShem, and the war to overcome and break physical desires. To love the Tzaddikim and Chasidim with truth. This is what Moshe meant. “With our young and with our old we will go.” With the days of our youth and our elder days we shall go. With a single way of going, in the service of HaShem. It will be in such a way that the younger years will not cause shame to the elder years. (p. 73 sefer Ahavas Shalom teachings of Rebbe Menachem Mendel of Kosov.)                                 * * * III. Inner Holiness 3. ‘And for all of the children of Israel there was light in their dwellings.’ (Shemos 10.23) The truth is that each Jew has within him a holy spark the like of which is not found even in the Tzaddik. It is just that the ‘light’ is not revealed the same with each person. [In some it is more revealed then in others.] For example, if a precious stone is lying in a pile of garbage the light and shine of it is not revealed at all. However when one starts to clean it from the stains and the garbage that covers it, the stone begins to have a luster. When one cleans it well and especially when one places it in a golden broach it shines very much. This is the meaning of this verse: The truth is that ‘For all of the children of Israel there was light.’ There is to be found in each and every Jew this light. The difference is ‘In their dwellings.’ [Heb. b’Moshovtam] This word spells out the words, ‘moshav tam.’ [a complete resting place.] It all depends on where this light is to be found. One must see to it that it rests in a perfect and complete place. [The meaning is that we all have a holy soul, and it is up to us to purify ourselves so that the light of this holy soul will be able shine.] (p. 63 sefer Ner Yisroel teachings of Rebbe Yisroel of Rizhin and his children. This is from the holy Riziner.)                                 * * * IV. Moshiach* 4. ‘HaShem said to Moshe, “Come to Pharaoh.”‘ (Shemos 6.6) It has occurred to me that the gematria of the word ‘come’ [Heb. bo] together with the word ‘Pharaoh’ equals the value of ‘Moshiach.’ There is a remez to this in the words ‘Come to Pharaoh.’ The meaning is that the value of the word ‘come’ should be placed with that of ‘Pharaoh.’ [Which together make the value of Moshiach.] We can explain this according to what I have said many times. The redemption from Egypt is the root of all the redemptions that the Jewish people will have until the final redemption. All of the salvations come out of this redemption [from Egypt.] Just as a doctor tries to cure a sick person. He tries to make the healing complete so that the sickness will not return.  However since it is something of this physical world it has a limit, and no permanence.  However the salvation of HaShem is for ever. The redemption from Egypt is the source of the eternal redemption. Even though after this redemption there occurred many difficult times [where they needed again to be redeemed.] However the source of the redemption is permanent. From it come all the redemptions and salvations. The verse says in the beginning of the redemption from Egypt. [Moshe asked what name he should relate to the Jewish people as being HaShem’s name. HaShem answered,] “I will be what I will be.” Chazal tell us that the meaning is that I will be with them in this suffering and I will be with them in future sufferings. This shows that from this redemption all the later redemptions will come. This parsha* is the beginning of the redemption for every Jewish person according to his source in the Torah. (p. 94 sefer Toras Emes teachings of Rebbe Leibele Eigger of Lublin.) ———————————————————————

Glossary:

Arizal: Hebrew initials of the words: Adoni Rabbenu Yitzchok    Zechorono LeVaracha our master Rabbi Yitzchok. Better known as    Yitzchok Luria the great 16th century Kabbalist
Chazal: Hebrew initials for: Chochmenu Zichrona Levaracha (Our sages of Blessed memory) Used to refer to Rabbis of the Talmud.
HaShem: Noun used in place of G-d. Lit. The Name
HY’D: Heb. HaShem Yimkom Domov: HaShem should avenge their blood.
Mishleh: One of the books of the Tenach, called in English Proverbs.
Mitzvah (mitzvos): One of the commandments of the Torah.
nashama: Hebrew word for soul.
peshat: A method of Biblical interpretation based on finding the simple meaning in the Torah.
Rashi: The primary commentary on the Tenach.
Rebbe: Leader of a Chassidic group or a teacher
Shabbos: Tractate in the Talmud
Shemos: Second book of the Torah. Called Exodus in English
Talmid (Talmidim): Disciples of a Rebbe.
Talmud: An ancient work of Jewish law.
Tehillim: Hebrew name for Psalms.
Torah: a. First 5 books of the Jewish Bible            b. Also refers to the whole of Jewish law            c. also common term for a chassidic teaching

Tshuva: Hebrew word for repentance

Tzaddik (Tzaddikim): lit. Righteous. Another name for a Chassidic Rebbe.
Yetzer: lit. Inclination. It is Jewish belief that every Jew has both an evil and good inclination within him, that are at ‘war’ to see which of them the person will follow.
Yetzer Tov: Heb. Good Inclination
Yetzer HaRah: Heb. Evil Inclination.
ZT’L: Hebrew initials of the words: Zechor Tzaddik LeVaracha (The memory of a Tzaddik – Righteous person is a blessing.)
ZY’A: Hebrew initials of the words: Zechiso Yagan Aleinu (His merit should protect us.)
**************************************************************
Copyright (c) 1997 by Moshe Shulman ([email protected]) All rights reserved.

Issur Hasugas Givilv

Categories
Uncategorized

Parshas Bereishis

Bereishis *

I. The wicked and the righteous

1. ‘And it was evening and it was morning…’ (Bereishis 1.5)

The *Midrash says, ‘”And it was evening” these are the deeds of the wicked, “and it was morning” these are the deeds of the *Tzaddikim…’

I heard my master *ZT’L [the Baal Shem Tov] explain this according to what it says in *Pirkei Avos ‘There are four traits of those who give charity…’ The question on this *Mishnah is well known: How can you say that there are four? The one who doesn’t give and doesn’t want others to give is not from those who ‘give’ charity. The same is with the other teaching there about the four traits of those who go to the *Beis Midrash to learn. [The who neither goes nor learns has no real relationship to the Beis Midrash.]

He explained it according to what he learned in a dream on the verse, ‘I considered my ways and turned my feet to your commandments.’ It says in the Midrash (mentioned above), ‘It was evening these are the deeds of the wicked, it was morning these are the deeds of the Tzaddikim …’ The Midrash continues and says that we don’t know which ones deeds *HaShem desires more, so it says ‘and G-d saw that the light was good’ meaning that the deeds of the Tzaddikim are more desired. This is strange. Could it be possible that HaShem desires the deeds of the wicked? So he [the Baal Shem Tov] explained this according to what he learned from his *Rebbe, that King David was born by nature without a desire for serving G-d. Therefore he considered his nature which were inclined towards material things, and did the opposite. This is the meaning of the verse, ‘I considered my ways and turned my feet to your commandments’ meaning that he made himself to go in the way of HaShem even though it was contrary to his nature. [It’s from seeing the ‘deeds’ of the wicked and doing the opposite that one brings pleasure to HaShem. The same is with the one who does not give charity and the one who does not learn. From them we can learn to do the opposite and serve HaShem.] These are the ways of the wicked: eating, drinking, joy, laughter and similar things. And these are the ways of the Tzaddikim: fasting, crying, mourning and such things. Sometimes it happens that one is overcome with depression due to fasting and such, so at that time one must adopt the actions of the wicked, i.e. to eat and drink and remove from yourself any type of depression. And, likewise, when one sees the *Yetzer gaining control over him he should ‘dress in black’ and be depressed.

One must be careful and weight in a scale how to act. This is the meaning of ‘and they didn’t know which was more desirable. [One needs to examine the ways of the wicked, and either do the opposite, as explained above, or use them to further your service of HaShem.] (p. 23 Sefer HaBaal Shem Tov teachings of the Baal Shem Tov. This one is from the sefer Tzifonis Peneach from Rebbe Yakov Yosef HaKohen of Polnoye)

* * *

II. Only one day.

2. ‘And it was evening and it was morning, one day’ (Bereishis 1.5) *Chazal say in the Midrash, ‘”And it was evening” these are the deeds of the wicked, “and it was morning” these are the deeds of the Tzaddikim, “one day” this is *Yom Kippur.’ We can explain this according to what it says (*Shabbos 153a), ‘You should repent one day before you die. [To which the Talmud asks.] Does a person then know when he shall die? Therefore you should repent today perhaps tomorrow you will die. You will then find that all your days are spent with *tshuva.’ From this we see that the Tzaddik is constantly doing tshuva for one day only [i.e the present day], and from this his whole life is spent in tshuva. While the opposite is true for the wicked. Chazal say that the one who says, ‘I will sin and then I will do tshuva he is not given the opportunity to do tshuva.’ So we see that the wicked sins only for one day. Everyday he says I will sin now and do tshuva tomorrow. So his whole life is spent in sin, and he never has a chance to do tshuva as we said above. From this we can see what the difference is between a Tzaddik and a wicked person. It is ‘one day’ of tshuva. The Tzaddik says he will do tshuva today, and the wicked man says he will to tshuva tomorrow. This is the meaning of the Midrash: ‘And it was evening these are the deeds of the wicked [i.e. that they say they will sin and repent on the next day], and it was morning these are the deeds of the Tzaddik [who says he will do tshuva today], one day, this is Yom Kippur.’ i.e. the day to do tshuva. The Tzaddik says he will do tshuva today, and the wicked says he will do tshuva tomorrow. So we find the Tzaddik spends his whole life in tshuva. and the wicked spends his whole life in sin since he never has the chance to do tshuva. (p. 10

Divrei Yisroel teachings of Rebbe Yisroel of Modzitz)

* * *

III. Serving HaShem after the Holy Days.

3. ‘This is the book of the generations of Adam, on the day that G-d made him, in the image of man He made him.’ (Bereishis 5.4) We need to consider what is the relationship of this reading to the present period which is the end of *Tishrei and the Shabbos when we Sanctify the month of *Cheshvon. In the holy days of the month of Tishrei everyone does things to better himself through prayer and supplication. There are however different levels in people and what they pray for. Some only pray for material things, while others desire that they should do tshuva from fear. In general the Jewish people at this time do tshuva from the highest level of fear. How does one recognize that he has done tshuva from the highest level of fear? The verse says in *Koheles, ‘The end of the matter is, all is heard, fear G-d, and do his *mitzvos.’ The meaning is this: ‘the end of the matter’, after the end of the holy days of Tishrei, if at that time ‘all is heard’ i.e. he does the mitzvos even before he has the knowledge to fully understand them, this is a sign that he ‘fears G-d and keeps his mitzvos.’ [The sign that he is on the highest level of fear is that he accepts upon himself the yoke of the Mitzvos.] This is the higher level of fear where HaShem is recognized by him as the master and ruler, the level of ‘elokim’, which is the meaning of ‘fear G-d’. By so doing his prayer is considered like a sacrifice. The words ‘the end of the matter’ [Heb. sof devar] has the same *gematria as ‘sacrifice’ [Heb. korban] (352). ‘All is heard’ [Heb. HaKol Nishmah] has the same gematria as ‘prayer’ [Heb. tephilah] (515). [That is to say that if at the end of Tishrei he is serving HaShem on the level of ‘all is heard, then he makes his prayer to be on the level of a sacrifice to HaShem.] The verse says: ‘this is the book’ [Heb. zeh sefer] which is the same gematria as ‘the end of the matter’ and ‘sacrifice’. Our prayers should be acceptable to You like as if it were a sacrifice, in order to eliminate any bad judgement from Rosh HaShanah when the three books are open. [So we see that this verse is also a *remez to the idea that the service at the end of Tishrei can make ones prayers to be on the level of a sacrifice.] In the end of Tishrei when we read Bereishis we see what will be at the beginning of the next year at Rosh HaShanah which is the creation ‘at the beginning’. That is the day when we start anew our deeds and in which the first man was created. And now we read this section to awake that time. And this is the meaning of ‘this is the book’ i.e. the book of life. [That we should merit to be of those who are inscribed in that book.] It is called the ‘book of the generations’ because in it is related the actions of men. The word ‘toldos’ [generations] means actions as we see in the verse which says, ‘And these are the actions of Yaakov, Yosef…’ which Chazal say refers to the events that occurred. This is ‘the book of the generations’, the book that has in it all the actions of the person, and his thoughts etc. ‘In the day that G-d created him’ which is Rosh HaShanah. These actions ‘sweeten’ anything bad as if it were a ‘sacrifice’ which is the same gematria as ‘this is the book’. Therefore his prayer is acceptable to HaShem the same as a sacrifice due to his learning of Torah. [Because of the learning of Torah his prayer is acceptable.] (As *Mishlei says, ‘If you turn your ear from hearing Torah also your prayers will be an abomination.) (p. 38 Sefer Ahavas Yisroel teachings of Yisroel of Viznitz) ——————————————————————— Glossary: Beis Midrash: Jewish house of study Bereishis: First book of the Torah. Called Genesis in English Chazal: Hebrew initials for: Chochmenu Zichrona Levaracha (Our sages of Blessed memory) Used to refer to Rabbis of the Talmud Cheshvon: Eighth month of the hebrew calender gematria: Numerical value of the letters of the Hebrew words HaShem: Noun used in place of G-d. Lit. The Name Koheles: One of the books of the Tenach, called in English Ecclesiastes. Midrash: Rabbinical work with homiletic interpretations Mishleh: One of the books of the Tenach, called in English Proverbs. Mishnah: An ancient Jewish work made of specific laws. mitzvah(mitzvos): One of the commandments of the Torah. Pirkei Avos: A Tractate of the Mishnah Rebbe: Leader of a Chassidic group remez: A method of Biblical interpretation based on finding hints in the Torah for various concepts. Shabbos: Tractate in the Talmud Tishrei: Seventh Month of the Hebrew calender Tshuva: Hebrew word for repentance Tzaddik (Tzaddikim): lit. Righteous. Another name for a Chassidic Rebbe. Yetzer: lit. Inclination. It is Jewish belief that every Jew has both an evil and good inclination within him, that are at ‘war’ to see which of them the person will follow. Yom Kippur: The Day of Atonement, the most holy day of the Jewish year. ZT’L: Hebrew initials of the words: Zechor Tzaddik LeVaracha (The memory of a Tzaddik – Righteous person is a blessing.) ************************************************************Copyright (c) 1996 by Moshe Shulman ([email protected]) All rights reserved.

Issur Hasugas Givil

Categories
Uncategorized

Shavuot / Shavuos – Define

Larry Domnitch

The Magic of Shavuot, 1967 Larry Domnitch – Jun 04, ’03 / 4 Sivan 5763

Over the last two millennia, Jews have visited Jerusalem in honor of the festivals, in lieu of the Biblically ordained pilgrimages. On the holiday of Shavuot, there was also the custom to visit the grave of King David on Mount Zion, since, according to Jewish tradition, the day of his birth and passing was the holiday of Shavuot.

$12.99 reg $17
THE  CANTONISTS: The Jewish Children’s Army of the Tsar by Larry Domnitch
Soft Cover Printed in Israel

 
When Shavuot arrived in 1948, it was a month after the establishment of the State of Israel, and Jews could no longer continue to make the pilgrimage to the Western Wall. The Jordanians, who occupied the eastern half of the city since the War of Independence, blocked all rights of passage to Jews. However, the pilgrimage to King David’s tomb on nearby Mount Zion, located on the Israeli side of divided Jerusalem, continued. Over the next nineteen years, crowds made their way to Mount Zion, where they could view the ‘Old City’ and the Temple Mount.

On the morning of Shavuot, June 15, 1967, just six days after the liberation of the old city of Jerusalem following the Six-Day War, the Old City was officially opened to the Israeli public. For the first time in almost two thousand years, masses of Jews could visit the Western Wall and walk through the cherished streets of Judaism’s capital city as members of the sovereign Jewish nation. Each Jew who ventured to the Western Wall on that unforgettable day represented the living realization of their ancestor’s dreams over the millennia. It was one of those rare, euphoric moments in history.

From the late hours of the night, thousands of Jerusalem residents streamed towards the Zion Gate, eagerly awaiting entry into the Old City. At 4 a.m., the accumulating crowds assembled at Mount Zion were finally allowed to enter the area of the Western Wall. The first minyan (traditional quorum of ten men) soon began. Fifteen hundred people shared that historic moment. As the sun rose, there was a steady flow of thousands who had made their way towards the Old City. In total, two hundred thousand Jews visited the Western Wall that day. It was the first pilgrimage, en masse, of Jews to Jewish-controlled Jerusalem on a Jewish festival, in two thousand years, since the pilgrimages for the festivals in Temple times.

The Jerusalem Post described the epic scene:

“Every section of the population was represented. Kibbutz members and soldiers rubbing shoulders with the Neturei Karta. Mothers came with children in prams, and old men trudged steeply up Mount Zion supported by youngsters on either side, to see the wall of the Temple before the end of their days. “Some wept, but most faces were wreathed in smiles. For thirteen continuous hours a colorful variety of all peoples trudged along in perfect order, stepping patiently when told to do so at each of six successive barriers set up by the police to regulate the flow.” An eyewitness described the moment as follows: “I’ve never known so electric an atmosphere before or since. Wherever we were stopped, we began to dance. Holding aloft Torah scrolls we swayed and danced and sang at the tops of our voices. So many of the Psalms and songs are about Jerusalem and Zion and the words reached into us a new life. As the sky lightened, we reached the Zion gate. Still singing and dancing, we poured into the narrow alleyways beyond.”

On Shavuot three thousand two hundred and seventy nine years earlier, the Israelites stood at Mount Sinai and felt the gravity of the moment as a unique relationship was formed between themselves and their Creator. On the day of Shavuot following Israel’s amazing victory of the Six-Day War, multitudes ascended to the Western Wall, as their ancestors had done in the past, and they celebrated the holiday just a short distance from the Temple Mount. They, too, felt the magic of the moment.

Larry Domnitch is an author and high school teacher living in the MileChai City of Denver Colorado. 

MileChai is a Register Trade Mark of Aharon’s Jewish Books and Judaica

Mile Chai Jewish Books Judaica and Everything to make your home kosher – Torah – Judaism copyright 2002
Spreading Torah at the Speed of Light copyright 2002

Feb 21, 2005 – site map

Categories
Uncategorized

Parshas Beshalach

Beshalach

I. The greater miracle

1. ‘The water return before morning to its strength.’ (Shemos* 14.26) The following story occurred with the Baal Shem Tov. There was a person who had learned books of philosophy and science. He wanted to go to the Baal Shem Tov with a serious question he had. According to his understanding from his studies the sea had to open for the children of Israel at that specific time. This was all natural and not anything special. If this was the case why do we say it is such a great miracle. For a number of days he went around with this question bothering him. Finally he traveled to the Baal Shem Tov.  When he arrived, even before he could ask his question to the Baal Shem Tov, the Baal Shem Tov went to the Beis HaKnesses*. He asked that all the people in the city be gathered together there. The Baal Shem Tov intended to give a talk to all the people. The Baal Shem Tov stated that there were fools and Apikorsim* who ask why we consider the splitting of the sea such a great miracle since it was the nature of the water to do as it did at that time. These people, who ask this, have eyes but they are really blind. The Torah* says, ‘In the beginning G-d created.’ ‘G-d’ [Heb elokim] has the gematria* as the word ‘nature’ [Heb. HaTeivah] Nature itself was part of the creation by HaShem*. This is what the Midrash* says, “‘to its strength.’ This refers to the condition that HaShem made with sea when he created it.” [The condition was that it should split before the children of Israel.] From this we see that HaShem made the nature of the water that it should split before the children of Israel. Therefore the miracle is even greater.  This is because in the beginning of the creation HaShem made the sea should have this nature for the sake of the children of Israel. [As Chazal* say,] “‘In the beginning’ [Heb. bereishis] means because of Israel who are called ‘first'” [Heb. bereishis] he created the world and nature. If it were not that Israel needed this miracle He would not have created the nature of the sea to act in this way. (p. 319 sefer Baal Shem Tov, teachings of the Baal Shem Tov.)                                 * * * II. Purpose of prayer 2. ‘Stand fast and see the salvation of HaShem.’ (Shemos 14.13) It appears to me that we can explain this verse according to the verse, ‘And for me my prayer is for You.’ The meaning [of this verse] is that when one prays for his needs, the main purpose should be for HaShem’s sake. This is because ‘In all their suffering He suffers.’ The soul is a portion of G-d above. When a person has some trouble, [because of this connection] it reaches to HaShem (as it were.) Therefore the main purpose of prayer should be to correct what is Above. A prayer such as this will have no opposition. Afterwards [from Above] there will flow here below abundant blessings, and he will have relief from his troubles. On the other hand. If he only prays for his own needs. Then his prayers will be opposed above. It will be held back from being heard. This is the meaning of the verse: ‘And for me, my prayer is for You HaShem.’ The main prayer that I have is for your great Name. Therefore I know that with certainty it is ‘at an opportune time.’ Who [among the angels] would dare to speak against such a prayer. After this the verse says, ‘G-d’ [Heb. elokim] which refers to the midah* of stern judgement. ‘With your great mercy you will hear me.’ Even His midah of judgement is turned over to mercy. Because ‘In truth You will save.’ Because the truth is that it is a salvation of HaShem. When a person is helped it is as if a salvation came to HaShem Himself. [This is because the person’s soul is attached to HaShem.] This is then the meaning of the verse. ‘Stand fast and see the salvation of HaShem, that He will do for you.’ This means as I said above. What He does for you causes a salvation for HaShem. The first letters of the words ‘That he will do for you.’ spells out the word ‘For Him.’ That is because the main salvation that we are waiting for is when Moshiach* should come, speedily and in our days. (p. 11 sefer Divrei Tzaddikim teachings of Rebbe* Berish of Ashpetzeen)                                 * * * III. Tshuva* 3. ‘And it will be on the sixth day when they prepare what they will bring it will be double what they pick each day.’ (Shemos 16.5) There are four times when a person needs to examine his actions and do tshuva to HaShem. 1. Every night 2. The day before Shabbos 3. The day before the New Month 4. Yom Kippur. This is the meaning of the verse: ‘And it will be on the sixth day when they prepare what they will bring.’ One needs to correct his actions and examine what he is bringing, from the whole week, the day before Shabbos. ‘And it will be double.’ The word ‘double’ [Heb. Mishnah] has the same letters as the word ‘nashama*’ By doing this [i.e. examining his actions] he will merit to receive an extra soul on the Shabbos. ‘What [Heb. al].’ This word is similar to the word ‘raised up.’ [Heb. maalah] This means that there is a great ‘raising up’ [of the person because of his actions.] ‘They pick each day.’ He should see to it that he does tshuva each day, and gathers mitzvos* and good deeds. He should do them [each day] and not just wait for the day before Shabbos. (p. 122 sefer Tzemach Tzaddik teachings of Rebbe Menachem Mendel of Viznitz.)                                 * * * IV. Where is HaShem? 4. ‘Is HaShem amongst us or not? And Amalek came.’ (Shemos 17.7-8) The meaning is that because they had doubts as to whether HaShem was with them or not, Amalek, which has the same gematria as ‘doubt’, [Heb. safek] came to them [to make war.] Another meaning is: ‘Is HaShem amongst us?’ If you want to know if HaShem is with you. ‘Or not.’ You should see if you are on the level of ‘ayan.’ [lit. nothingness. You should examine and see if] you have any arrogance. For if you do, then it is certain that He is not with you. Because [as Chazal teach HaShem says with regards to the one who is arrogant,] ‘Me and him are not able to reside in the same place.’ (p. 122 sefer Tzemach Tzaddik teachings of Rebbe Menachem Mendel of Viznitz.)                                 * * * V. HaShem’s greatness. 5. ‘He is exceedingly exalted’ (Shemos 14.13) The greatness of G-d is not possible for us to comprehend. We are only able to comprehend that he is above all that we can comprehend. That is the meaning of ‘He is exceedingly exalted.’ All of our exaltations and the greatness we can ascribe to Him is only to say that he is greater, far above our comprehension. (p. 80 sefer Sefas

Emes teachings of Rebbe Yehudah Aryah Leib of Ger.)

———————————————————————

Glossary:

Arizal: Hebrew initials of the words: Adoni Rabbenu Yitzchok    Zechorono LeVaracha our master Rabbi Yitzchok. Better known as    Yitzchok Luria the great 16th century Kabbalist
Chazal: Hebrew initials for: Chochmenu Zichrona Levaracha (Our sages of Blessed memory) Used to refer to Rabbis of the Talmud.
HaShem: Noun used in place of G-d. Lit. The Name
HY’D: Heb. HaShem Yimkom Domov: HaShem should avenge their blood.
Mishleh: One of the books of the Tenach, called in English Proverbs.
Mitzvah (mitzvos): One of the commandments of the Torah.
nashama: Hebrew word for soul.
peshat: A method of Biblical interpretation based on finding the simple meaning in the Torah.
Rashi: The primary commentary on the Tenach.
Rebbe: Leader of a Chassidic group or a teacher
Shabbos: Tractate in the Talmud
Shemos: Second book of the Torah. Called Exodus in English
Talmid (Talmidim): Disciples of a Rebbe.
Talmud: An ancient work of Jewish law.
Tehillim: Hebrew name for Psalms.
Torah: a. First 5 books of the Jewish Bible            b. Also refers to the whole of Jewish law            c. also common term for a chassidic teaching

Tshuva: Hebrew word for repentance

Tzaddik (Tzaddikim): lit. Righteous. Another name for a Chassidic Rebbe.
Yetzer: lit. Inclination. It is Jewish belief that every Jew has both an evil and good inclination within him, that are at ‘war’ to see which of them the person will follow.
Yetzer Tov: Heb. Good Inclination
Yetzer HaRah: Heb. Evil Inclination.
ZT’L: Hebrew initials of the words: Zechor Tzaddik LeVaracha (The memory of a Tzaddik – Righteous person is a blessing.)
ZY’A: Hebrew initials of the words: Zechiso Yagan Aleinu (His merit should protect us.)
**************************************************************
Copyright (c) 1997 by Moshe Shulman ([email protected]) All rights reserved.

Issur Hasugas Givilv