Tuesday, June 9, 2009

Frierdike rebbe's haskama to Noam Elimelech

The Rebbe Rayatz of Lubavitch (Rav Yosef Yitzchak Schneerson) also known as
the Fierdike Rebbe father-in-law of Rav Menachem Mendel Zatzal

Wrote this approbation to a printing of Noam Elimelech where he recommended
that stories and biographical notes be added, Baruch SheKivanti - Thank G-d
that I did so and fulfilled his holy words

Sunday, June 7, 2009

Part IV

A completely righteous Tzadik is initially able
to go in an open and revealed manner, he can say that he is praying for all
people for all their needs and lacks, he can also constantly excuse them and
advocate on their behalf in front of others. He is constantly roaring as a
lion, bemoaning his lack of Avodas Hashem, his lack of serving Hashem
properly and he considers himself as a sinner, heaven forbid. This is "the
reason why those are hidden," meaning to say that their sins must be covered
up and hidden. The reason is because "they are covered from them," an influx
of abundant blessings that come through a penitent Ba'al Teshuva must be
hidden and covered from any heavenly prosecutions and kitrug as explained
above. "These are revealed," the completely righteous Tzadikim, who can act
straight off in an open, revealed manner, as we explained, "they are
revealed from them," their drawn influx of shefa and blessings can be
revealed as well, because they need not fear the kitrug - and prosecutions.
This is the meaning of the verse "Sheep (are used) for your clothing,"
(Mishlei 27:26) [Kevesh is being read here too as a ramp or a level in
serving Hashem.] Meaning to say that you should see to it, that all your
levels should be without shame. This is how to read for your clothing -
LeLevushecha, see it as Notrikon - a compound word made up of the words LeLo
Busha - without shame. This is how we explain the above verse "from the
sheep and the goats you shall take." It hints to all what we said above,
this is easy to understand.

Notes:
1The Rebbe teaches previously on the verse "VaYichu Lahem Ish Seh - Each man
should take a lamb for himself," that this means a Tzasik who wishes to
bless others and draw down an influx of blessings he must humble and
subjugate himself which is alluded to in the word for lamb - seh. As it says
in Yirmiyah (50:17) "Seh Pezura Yisroel - Israel is like dispersed lamb."
Meaning he who is known by the name Yisroel who is a complete and total
Tzadik should be humble and lowly in his own eyes like a lamb, and his soul
should be dispersed and and spread out over many topics and ideas which
touch upon G-d's word.
2See Tzeital Katan #4, Metzora "Le'Shem Yichud" and Devarim "Shabbos and
LeShem Yichud: Two Pieces of Advice."


Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
www.chassidusonline.com
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Part III

"Ben Shana - A year old," hints that man should refine himself so much that
he will be as pure and untainted with sin as a one year old baby. This is
taught in the Gemara on the verse regarding King Shaul in Shmuel I (13:1)
"One year old, lacking sin," as we just explained.


"From the sheep and from the goats you may take it." It seems to me that
since it is written in Bamidbar (28:4) "the first sheep you should sacrifice
in the morning, and the second sheep in the evening." The meaning can be as
follows: The Torah alluded to us two levels that man can live by and
perform. Keves - meaning sheep can be read as Kevesh - which means a ramp
and alludes to a higher level of performance. This means that one level
should be done in the morning, which alludes to kindness since morning is a
time of chesed. The Tzadik must always seek to awaken kindness from the
higher worlds. The second level, in the evening alludes to Teshuva and
repentance over his iniquities which he has transgressed heaven forbid. In
the evening is a time of darkness. This can be used to explain the sages
meaning when they asked "What is the reason that the goats go first?" Goats
or Izim is the same wording for audacity, brazenness and strength - Azus.
Because one must use all those traits to overcome his evil inclination and
repent and return with complete sincere Teshuva before he can try to walk
and tread upon the lofty levels of Avodas Hashem and Divine service. This is
the "reason why the goats go first," meaning that Teshuva done using the
trait of Azus - must be first. This follows the order of creation, first
darkness, then light. Meaning that one must initially rectify the darkness
of sin and only afterwards will there be light. "What is the reason these
are covered and those are revealed? Those which are covered are hidden from
him." The meaning is as it says in the Gemara "He who discusses his sins
aloud is considered brazen and chutzpadik, as it is written in Tehillim
(32:1) "Praiseworthy and fortunate are those who carry their transgressions
and conceal their sins." Behold, the penitent Ba'al Teshuva or master of
return and repentance, when he wishes to draw down abundant blessings, he
must do so in a hidden manner, because of Kitrug - or heavenly prosecutions
against him, heaven forbid.

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
www.chassidusonline.com
info@chassidusonline.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
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Part II

"Each man LeFi according to his portion that he consumes Ochlo, slaughter to
the lamb." Meaning each person should take stock and reckon what he has
perverted or destroyed heaven forbid, since consumption can mean destruction
as in the verse in Mishlei (30:20) "An adulterous woman, she destroyed -
Achlah and wiped her mouth." Lefi - according to can also mean to sharpen as
in the verse
in Bereshis (34:26) - "By the mouth of the sword - Lefi Charev." Meaning
that each person acording to his sharp reasoning and his calculations of
what he has destroyed should greatly strengthen himself and sacrifice
himself, as the sheep is slaughtered, do this until you reach the proper
level of humility and subjugate yourself greatly as we explained above.
"An unblemished lamb," teaches us that we should be unblemished in our
character regarding the trait of humility always without interruption.
"A male," you should take on the trait of the masculine. Thoughts are called
feminine, since thoughts give birth to speech. This is because when someone
wishes to speak, first they think about what they are going to say, we find
therefore that thought gives birth to speech. Speech is therefore known as
masculine, and we must seek to purify our thoughts and speech. This is the
meaning of the Gemara "Zachor and Shamor were said in one utterance."
Meaning to say that Zachor - remember, refers to speech as we explained
above, and Shamor - safeguard alludes to thought, as in the verse "his
father safegaurded the matter in his mind." (Bereshis 37:11). Whether we are
discussing speech or thought, they both must be done in purity and sanctity.
Meaning that if he is thinking about performing a mitzvah, he should speak
something aloud with his mouth that he wants to fulfill this commandment and
he should say "Le'Shem Yichud Kidsha Brich Hi, i'Shechintay." (In order to
unify the Holy One Blessed be He and the Shechina.)2


This is also the meaning of the verse in Devarim (8:3) "Man does not live by
bread alone, rather by the word of G-d, (literally what comes out of G-d's
mouth) does he live." Meaning to say, that whatever comes out of his mouth,
that is done for G-d's sake, man lives, this is the primary force that gives
life to man. Returning to our subject, Zachar - a male alludes to speech as
explained that whatever he utters and is spoken aloud, coming out of his
mouth is done for the same of HaKadosh Baruch Hu and the Shechina.


Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
www.chassidusonline.com
info@chassidusonline.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
VoIP: 516-320-6022 / 212-461-0035
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newly translated teachings Noam Elimelech Parshas Bo

Some newly translated teachings for you from the upcoming new book with new
stories and Torahs that is being worked on

Noam Elimelech Parshas Bo
Hashem Smote with Plagues Based on Our Merits


"VaYomer Hashem El Moshe Neta Yadcha Al Eretz Mitzraim BeArbeh - And Hashem
spoke to Moshe - stretch forth your hand over the land of Egypt with
locusts."


We should take notice of the strange wording BeArbeh - with locusts. It
seems to me we can explain this based on the verse in VaEra (9:15) where it
is written regarding the plague of hail - Barad; "Now I have stretched forth
my hand and I shall smite you etc. with Dever - plague however for this
reason I have brought you here etc." We should take notice and ask why
specifically was this said during the plague of hail?


The concept is that all the plagues that fell on Pharaoh came about through
a specific merit that Yisroel had or will have. And each plague, is
corresponding to that specific merit. This is in fact the meaning of the
previous verse because the plague of hail - barad came [upon the Egyptians]
on the merit of [Yisroel's] constant speech, how they give continuous praise
and thanksgiving to Hashem. Since this is so, it is only lawfully proper and
fitting that in its place would come a corresponding the plague of Dever
since it shares the same letters exactly as the word for speech - Dibbur. As
we explained above Kana"l. This is why he said "And now I have stretched for
the my hand and I shall smite you with the plague of dever," because this is
proper as we explained Kana"l. "However for this reason I have brought you
in order that you tell of My name." I transformed the letters diber - spoken
into barad - hail and not into dever - plague. This is also the meaning of
BeArbeh - because I said "Harbe Arbe - I will greatly increase your seed and
offspring." (Bereshis 22:17) Kana"l as I explained above. This is easy to
understand.

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
www.chassidusonline.com
info@chassidusonline.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
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Merits of Translation Part II

3.The Villedniker taught Sha'ar haZmanin Drushim on Shavous 3rd Ma'amar...
"The Torah was given over in seventy languages clearly explained" (see
Shabbos 88b) etc. The holy Torah itself is [written using] holy letters.
Their are initially enclothed in the holy tongue [Hebrew]. Afterwards they
are enclothed in sackcloth in thousands of different vestments and it
contains the entirety of those seventy languages.

In our place [in Europe] since we translate the entire Torah using the
Ashkenazi language [of Yiddish] which is common among us, we have greatly
prepared that language for receiving the sanctity contained in the holy
tongue. It has an advantage [over the traditional Aramaic] in that we use it
to explain and elucidate all matters of holiness that pertain to us more so
than we use the Targum [of Aramaic] which does not aid us in clarification
and understanding. . .

I heard from my master the Holy rebbe of Czernoble that it was revealed to
him from heaven in a dream that for three hundred years they are preparing
and organizing the limbs of the Moshiach. He was told that it is hinted to
in a Rashi that this preparation and organization is using La'az, foreign
languages, meaning to say that Moshiach's limbs are are prepared
specifically through foreign languages, this is a very deep thing indeed.

This is because Moshiach's concept is to cause all the nations to call out
clearly in their language in Hashem's name (Tzefania 7:15) because Moshiach
is revealed once the seventy languages have been gathered together from
among the seventy angelic princes which are sackcloth garments for Torah,
and become nullified to the Torah as we all call out in Hashem's name. Not
so when the Torah was given when there were seventy distinct languages, and
they were including at that time in the holy Torah. However in the future
all the power of the seventy languages will be nullified completely as it
says in Tzefania above.

Truthfully the final task of refinement called Birurim is achieved trough
languages, since every word and idea contains a spark of holiness and that
spark is refined and uplifted through true unifications and combinations
using foreign languages to elucidate and explain the holy Torah this is the
purpose of the unifications and upliftment of the holy sparks.
Therefore when you study and learn you should translate all you learn
specifically into La'az - a foreign language. This rectifies sinful thoughts
and evil thoughts which cause the holy sparks to fall into the realm of the
broken vessels. This is because La'az - foreign language is the aspect of
evil thoughts as in the words of Chaza'l our sages in Gittin 5b one who
slanders and speaks ill of, is called Motzi La'az. However if you learn
clearly [without translation] you do not purify them."
(The Holy Yisroel Villedniker A Talmid of the great Rav Mottel'e
Czernobler)


Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
www.chassidusonline.com
info@chassidusonline.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
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Merits of Translation Part 1

Someone recently sent me a copy of the Chasam Sofer's view against
translating Torah into foreign languages. While I accept the Holy Chasam
Sofer's shita, his path, I feel that I must present the views of other great
Rabbis who not only supported translation but felt that it was mezake
ha'rabim benefiting the public:

1. One who is praying must have in his heart to understand them meaning
of the words he is saying with his lips, as it says (Tehilim 10:17) "Prepare
their hearts and your ears shall hear." And there have already been many
prayer books printed with a Yiddish Ashekenaz explanation that allows anyone
to study and understand what he is praying.
(Kitzur Shulchan Aruch 18:4)


2. It is known that our sages of blessed memory said Avos 5:18 "Whoever
benefits the public, their merit hangs on him." And in a greater measure
they said (ibid 19) "Whoever benefits the public no sin comes his way."
There are different ways to benefit the public for example through teaching
Torah knowledge and fear of heaven, and the proper path is to speak in
public regarding Divine law and words of mussar and character refinement.
Who knows maybe one day his words will bear fruit? If not for hundreds [of
people] then for tens, and if not for tens for even one [person].


How good and pleasant it is to compose a book with short concise laws
and words of mussar and character refinement and just customs and for those
[who speak] a foreign tongue [translated] in their foreign language, since
it is as if he is delivering a sermon before thousands of Israel and perhaps
in some generation someone will be influenced by his words and his words
will bear fruit and he will benefit that person. And it is known how much
the Holy Zohar (Shemos 128b) praises the great reward and honor and glory
for those who benefit sinners, wonder of wonders!
(Pele Yoetz - Mezake)


Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
www.chassidusonline.com
info@chassidusonline.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
VoIP: 516-320-6022
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