Shavous and Pirkei Avos and also some cheescake

Its Erev Chag, we have counted Sefiras HaOmer for 49 days anticipating and leading up to and culminating in . . .Cheese Cake...um no lets try that again, culminating in . . .sleepless caffeine highs while we try to keep our drooping eyelids open over a sefer and dreaming of bed, no that does not sound right . . .how about snoring through Akdumus? scratches his head....something seems missing?!

Yom Kippur has a fast, Rosh HaShanna has a shofar, Purim has a Megillah, Channukah has candles, Sukkos has a Sukka, A Lulav an Esrog, Pesach has Matzo, Marror and a Seder and Shavous has (drum roll) Cheesecake!

Something does not add up!

Rav :evi Yitzchok of Berditchev suggests that the reason Shavous is called Atzeres is because the only mitzvah it has is the cessation of creative work known as melacha whoch charecterizes it as YOMTOV. I would like to suggest the chiddush that the mitzvah of Shavous is the hearing of Aseres HaDibros and acceptance of the Torah. However even putting my chiddush aside, what is it that Shavous means. We dont even count Sefirah on Shavous we finished that the night before...

I learned an amazing insight from the Chasam Sofer today. It is found at the end of his commentary to parshas VaYikra. There he discusses Pirkei Avos, the chapters of the fathers which we have been studying weekly each Shabbos to prepare for Matan Torah.

He asks why is the tractate or Meseches called Avos - he answers with an amazingly novel concept. All of the Oral Torah, the Shas and the Talmud are Toldos or offspring of the written Torah Shebiksav. That is our sages, Chazal based their Oral laws and traditions expounding upon through the principles of logic and derasha to create the corpus of the Oral Torah. Thus the Shas and Torah SheBaal Peh can be seen as offsrping or Toldos of the written Torah.

However this Mesachta, Pirkei Avos is called Avos because it is the opposite. The sages extrapolated and learned out midos and minhagim tovim, good character traits and posiitive ways of actions from - their own hearts  - this just straight mussar then lead them to use derashos and logic to base them on the verses of the written Torah. This is why the Mesechat begins with Moshe receiving the Torah from Mt Sinai, because even these where Divinely inspired and received from one shepherd. However since the sages are the founders, teachers and innovators of these teachings of mussar, they are the forefathers and these teachings are the fathers, the Avos whereas their foundation in Torah is the Toldos.

That is a radical chiddush. The Chasam Sofer is telling us that the mussar found in Pirkei Avos was innovated by the sages from the character traits and paths of positive actions drawn from their hearts and later based on the writtten Torah. How can this be? I think the answer is this:

The Gemara says "How foolish are those that rise to honor a Torah scroll, but fail to rise before a scholar!" Why because a true Torah Scholar a real Talmid Chacham is a living, breathing walking Sefer Torah. It is no wonder then that our sages who embodied Torah and were walking sifrei Torah were able to innovate and draw out the mussar from their very own hearts!

This is the mitzvah of Shavous, to absorb Torah so that it transforms us.

Now enjoy a slice of cheesecake.

GutYomTov Chag Sameach
Happy Matan Torah

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
www.chassidusonline.com
chassidusonline@gmail.com
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Tonight the Yorzeit of Reb Mottele of Czernoble

Connection: Seasonal—176th yahrzeit of the 2nd Chernobyler Rebbe.

From: http://www.ascentofsafed.com Story #805 (s5773-34) 19 Iyar 5773
From the desk of Yerachmiel Tilles < editor@ascentofsafed.com >

Dedicated by the founders of ASCENT-of-SAFED in loving memory of
Rabbi BARUCH-AKIVA (ben Moshe) GREENBERG,
Ascent's very first "summer scholar in residence"
and original Saturday night storyteller,
and THE master of chasidic melody,
who passed away last year on Shabbat, 20 Iyar 5772

A Rebbe's Debt to a Hitchhiker

As he approached Chernobyl, the chasid was in a happy mood. And why not? Silently he counted his blessings: a loving wife and children, a flourishing business, and soon he would be in the presence of his holy Rebbe, the famous Rabbi Mordechai of Chernobyl.
With these thoughts in mind he was enjoying the scenery, when suddenly he spotted a poor Jew trudging along with a bundle on his shoulders. Stopping the carriage he offered the traveler a lift, which was gratefully accepted.

For the first few miles both men were silent. But after a few minutes the poor Jew turned to the Chasid and asked him where he was headed. "To Chernobyl," the man replied, "to my holy Rebbe."

"Aha!" the traveler said with a smile. "So you're going to Mottele."

The Chasid was immediately offended. How dare this shabby-looking fellow refer to his holy Rebbe in such a familiar manner, as if they were intimates! On second thought, he decided to remain quiet.

"Are you indeed one of Mottele's chasidim?" the stranger persisted. "Yes," the man replied curtly in an attempt to end the conversation. "What chutzpa!" the Chasid thought to himself. Under other circumstances he would have put this impudent clod in his place, but he had no wish to ruin the journey further.

But the stranger was clearly in the mood to talk. "How do I know that you're really a chasid?" he inquired. The chasid was very surprised by the question and said nothing.

"A man is measured by his deeds, and especially by his pocket," the stranger continued.

"I'll tell you what - if you will pay me the 20 gold coins your Rebbe owes me, I will believe that you are his chasid."

The chasid was shocked. What kind of nonsense was this? "If you can prove to me that my Rebbe owes you the money I will gladly pay his debt," he blurted out. The stranger smiled and fished around in his knapsack until he found a piece of paper: a promissory note for 20 gold coins, signed by the tzadik of Chernobyl. The chasid examined it carefully. Yes, it really did appear to be the Rebbe's signature, and try as he might he couldn't find any evidence of forgery. Nodding his head, he folded the note several times and placed it in his snuffbox. He then took out his moneybag, counted out exactly 20 gold coins and pressed them into the stranger's hand.

The rest of the journey was conducted in silence. On the outskirts of Chernobyl they reached a crossroads and the stranger asked to be let off. Before he climbed down from the carriage, he thanked the chasid for his kindness and blessed him with success.

The chasid watched the stranger walk off into the distance. Within minutes the man and his bundle were no bigger than a tiny dot that eventually disappeared over the horizon.

The chasid took out the promissory note and inspected it even more closely, but again could find no fault with it. By that time, however, he realized that he had arrived in Chernobyl. With more important things to attend to, he slipped the note back into his snuffbox and promptly forgot about it.

It was a busy Friday when he arrived, and Chernobyl was filled with hundreds of other Jews who had come to bask in the Rebbe's presence. Shabbat was spent in a state of spiritual elevation. To the chasid, the opportunity to pray with the Rebbe and hear his words of Torah was nothing less than a foretaste of Paradise.

When Shabbat was over the chasid requested a private audience with the Rebbe. Oddly, the first thing the Rebbe asked him was whether he had any snuff with him. "Certainly," the chasid replied, immediately proffering his snuffbox. As he opened it he saw the note he had forgotten about, and after a moment's hesitation handed it over to the Rebbe, who had noticed him pause.

"How did this come into your hands?" the Rebbe asked him. The chasid related the whole unlikely story of the stranger who had claimed that the Rebbe owed him money, and was shocked when the Rebbe verified it as true. "As Divine Providence has led you two to meet, I can reveal to you that that stranger is one of the 36 hidden tzadikim in every generation in whose merit the world exists," he explained, adding that he had taken it upon himself to uphold him financially.

An involuntary shiver passed through the Chasid's body. A hidden tzadik had traveled in his carriage - and he hadn't known! He had even mistaken him for an impudent clod....

Noting his distress, the Rebbe eased his mind. "Don't worry, you've done nothing wrong," he reassured him. "If you were chosen to share in the mitzva of supporting a hidden tzadik, there is no doubt that it is a good sign."

From that day on, each year during his annual visit the Chasid gave the Rebbe 20 gold coins for the hidden tzadikim. And for the rest of his life he hoped to meet stranger again. But it never happened.
~~~~~~~~~~~~~~~~~~~~~~
Source: Supplemented by Yerachmiel Tilles from the rendition on //lchaimweekly.org (#668), with permission.

Biographic note:
Rabbi Mordechai ("Mottel") of Chernobyl [1770 - 20 Iyar 1837], successor to his father, Rabbi Nachum, was the son-in-law of Rabbi Aharon the Great of Karlin and subsequently of Rabbi David Seirkes, an important disciple of the Baal Shem Tov. His eight sons all became major Chasidic leaders. One of them, Yaakov Yisrael Twerski of Cherkassy, the first Hornsteipel Rebbe, married Devora Leah, one of the six daughters of Rabbi DovBer of Lubavitch, son of Rabbi Shneur Zalman of Liadi (match arranged by the two grandfather-Rebbes), in order to maximize the possibilities for fulfillment of the prediction, "the Moshiach will be born of the elder disciple of the Maggid of Mezritch or the youngest."

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
www.chassidusonline.com
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Segula tofay Rav Menachem Mendel of Rymanow Yorzeit

Today is the Yorzeit, anniversary of the passing of the righteous Rabbi Menachem Mendel Riminov Zatzal
He promised that he would do a favor for anyone who would light a candle for his soul.
Light a candle for the benefit of the soul of
Rabbi Menachem Mendel ben Rabbi Yosef
May his merit shield us

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
www.chassidusonline.com
chassidusonline@gmail.com
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Some thoughts on Teshuva

Remorse and Regret Rubbing Out Sin - The Alexander Rebbe taught that the primary component of Teshuva is remorse. Now true remorse does not mean simply regretting the evil actions and deeds, this is not remorse because you could argue that these deeds are cosmically insignificant and meaningless as our sages put it: why should Hashem care whether we slaughter an animal from the front or backside of its neck?!

True remorse is over the fact that you did not listen to Hashem Himself and to His commandment. Remorse over this causes you to repent and return to Hashem wholeheartedly. Then you will listen and hearken unto Hashem's voice and all that He commands. We see that true regret and remorse is for your act of rebellion against Hashem Himself.

"Charatah," the Alexander Rebbe continued, "can be translated as remorse or regret over past misdeeds. I say however, who doesn't regret past misdeeds? Rather I translate Charatah as from the same linguistic root as the verb to engrave as in the verse (Yeshaya 8:1) Man engraved, one must engrave and rub out those detestable and despicable traits within him, scratch them off and erase them until they are gone." (Chashva LeTova p36 & p38)

Teshuvas HaMishkal - Reb Yisroel the Maggid of Bahapoli explained that in previous generations there was a concept called Teshuvas HaMishkal which meant to repent and do Teshuva in equal measure corresponding to the sins and transgressions committed. He should weigh and measure the amount of pleasure and enjoyment he experienced while sinning and correspondingly inflict just as much pain and torture and afflict himself equally in order to make amends for his misdeeds. Such forms of self mortification and torture including rolling around nude in the snow and immersion in ice cold mikva baths, accepting blows and whipping and similar practices. However in our generation we have a new way to understand this concept. You should weigh and measure in your mind what mussar and what lessons you can learn from your previous misdeeds and misbehavior. See how you ran after sinful acts, how swift and quickly you carried them out and with how much energy you expanded. Whatever sinful passions, lusts and desire you chased whether it was the wanton pursuit of earning money and acquiring possessions or even to cheat, swindle and steal for a life and home of prestige, wealth and luxury; nothing held you back, neither rain, nor sleet nor snow, not cold winter or hot summer days. Or when someone angered you or wronged you, how you endlessly plotted and with hatred you went after that person to defeat and conquer him, and if you succeeded how happy and overjoyed you felt, immeasurably!

These are the types of calculations you must make and now when you repent and return to Hashem you are obligated to use all of your energy and all of your resources to serve Hashem just as much as you did to sin against Him. Serve him with just as much zeal and passion, with as much pleasure and joy, with a glad heart overflowing to the point where nothing could hold you back from serving Him, nether rain nor snow nor any barriers or obstacles that were in your way would prevent you from doing Hashem's will. Then when you study or pray or recite psalms of Tehillim and praise it should be with as much fiery passion aflame with wondrous excitement! (Ateres Yisroel Ki Seitze p162)

Why didn't you do Teshuva?! - The Dezukover once said: On High they do not ask you, what sins did you commit or why did you sin? No! They ask why did you not repent and do Teshuva!? Since you knew full well that you erred and sinned, why is it that you did not repent and do Teshuva!? If you did not even know that you sinned, that is even worse, how could you not have known that or realized?! You were a man not a beast or an animal! You should have realized your mistake and your sin and you should have repented and done Teshuva! (Imrei Noam p20)

Broken Hearts Purify the Vessel - The way Teshuva works is solely based on the amount we nullify ourselves before Hashem. If you are as a worthless and frail as a fragile earthenware pottery shard before Hashem, then when your heart breaks, this act purifies you, since the law is that earthenware vessels are purified when broken. Therefore once you nullify yourself before Hashem you sins are automatically distanced and separated from you as our sages taught (Yoma 85b) just as a the waters of the mikvah ritually purify the contaminated so does Hashem purify the Jewish people (Shem MiShmuel VaErah p59)

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
www.chassidusonline.com
chassidusonline@gmail.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
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Parshas Tazria Metzora

The Yalkut Lekach Tov cites the Be'er Yosef who asks a fascinating question. Why is it regarding tumah and tahara, impurity and purity that there are some animals, birds, fish and insect that are tameh and some that are tahor and they remain this why forever, their status never changes. Yet man changes status over and over again depending upon many factors he can become tameh or tahor from within or without?!

To answer this question he cites the Midrash quoted by Rashi, that Rav Simlai asked why did the Torah of man's tumah and tahara follow at the end after the Torah of the all the animal kingdom? He observed that just as man was created at the end so his Torah is stated at the end.

The Be'er Yosef based on the Zohar therefore explains that man was created at the end because he was given the segulos, abilities, powers and capabilities of all the animals. (It comes to my mind the teaching of our sages which opens the Tur you should be fierce like a leopard, fast and light as an eagle, run as swift as a gazelle and courageous and brave as a lion, man somehow can emulate the powers of each of these animals because Hashem imbued with them latently)

Thus depending on his actions he can be compared to them and to their state of tumah and tahara, thus while they are immobile and their state of purity or impurity is a permanent fixed and unchanging, man's depends on himself and his environment and contact with others and his relationship(s) with them.

This reminded me of a teaching I saw in the name of the heilige Rizhiner. The holy Reb Yisroel Friedman founder of the regal royal dynasty of Ruzhin asked: How is it that Teshuva pardons us from punishment for our sins and misdeeds? When a person acts inappropriately, that action no matter how much he might regret it, remains done. No amount of remorse and Teshuva can erase the fact that we acted and did that thing. Why then does Hashem not punish the Baal Teshuva? He answered by citing the sages teaching that man only sins if a spirit of foolishness called a ruach shtus enters into him. This, explained the heilige Rizhiner, transforms a person into a state and level similar to that of an animal, as the pasuk says that when we are lowly we are as beasts, "ke'behemos nidmu." When an animal acts like an animal you dont punish it. Even more so once a person does Teshuva, he transforms himself and uplifts himself back to the level of a human. So, who will you punish? Asked the Rizhiner. The animal and beast that "sinned" is gone, there is only a human standing before us now.

The main teaching which forms the common thread through all these ideas is, man is inherently similar to beasts and animals in our physical form and makeup. We are a strange dichotomy, formed of two opposing forces, an animal body and a G-dly angelic soul. If we harness the beast within and his powers, fierce as a leopard, light as an eagle, swift as a deer, brave as a lion to serve Hashem, then we have channeled those forces into holiness. However if they take charge of us, then we are no better than the other animals who have them. Thus we rise or fall in our state of tumah and tahara while they stay the same. May we all go from strength to strength in Avodas Hashem. Good Shabbos

For those of you who have asked my sefer The Glaser Edition of Mipeninei Noam Elimelech is back in stock shipping from Amazon

http://www.amazon.com/gp/offer-listing/1568714629/ref=ag_xx__xx/?condition=new

Open your heart to the compelling words and thoughts of Rebbe Elimelech of Lizhensk.

As the Rebbe of all Rebbes and the recognized third-generation leader of Chassidus, the Noam Elimelech is revered for his holiness and brilliance. His profound sefer of Torah elucidations has been diligently studied for centuries. But how many can truly understand his lofty teachings? In this groundbreaking English rendition of selections from the Noam Elimelech's classic sefer, Rabbi Tal Moshe Zwecker has opened the world of Chassidus - the world of the Noam Elimelech - to the English speaking public. With essays based on the weekly parashah and various appendices, including the famous "tzeitel katan" and stirring "prayer before prayer," everyone will be deeply moved and inspired by this important and profound work.

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
www.chassidusonline.com
chassidusonline@gmail.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
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Mipeninei Noam Elimelech (Hardcover) In Stock on Amazon

For those of you who have asked my sefer The Glaser Edition of Mipeninei Noam Elimelech is back in stock shipping from Amazon

http://www.amazon.com/gp/offer-listing/1568714629/ref=ag_xx__xx/?condition=new

Open your heart to the compelling words and thoughts of Rebbe Elimelech of Lizhensk.

As the Rebbe of all Rebbes and the recognized third-generation leader of Chassidus, the Noam Elimelech is revered for his holiness and brilliance. His profound sefer of Torah elucidations has been diligently studied for centuries. But how many can truly understand his lofty teachings? In this groundbreaking English rendition of selections from the Noam Elimelech's classic sefer, Rabbi Tal Moshe Zwecker has opened the world of Chassidus - the world of the Noam Elimelech - to the English speaking public. With essays based on the weekly parashah and various appendices, including the famous "tzeitel katan" and stirring "prayer before prayer," everyone will be deeply moved and inspired by this important and profound work.

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
www.chassidusonline.com
chassidusonline@gmail.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
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Tiferes Shlomo Erev Rosh Chodesh Nissan

Today Erev Rosh Chodesh Nissan is the Tiferes Shlomo's Yahrzeit

I was speaking with Rav Isaac Shiff a descendant of the Noam Elimelech and the Lizhensker Rebbe of Ramat, Jerusalem' son and he told me the following story which he heard it from Reb Osibil an elderly chossid from Lizensk who had heard it from the gentile boy who knew the protagonist personally.

The young gentile boy from Lizensk was familiar with the elderly gentile neighbor who lived just on the outskirts of the beis ha'chaim - the cemetery in Lizensk where the holy Rebbe Reb Melech is buried.

This elderly gentile had a small home near the beis ha'chaim and he would observe the annual yearly gathering of Chassidim who came on pilgrimage to the holy Rebbe Reb Melech on 21 Adar. Among them, was the tzadik who organized the annual nesiyah, none other than Rav Shlomo HaKohen of Radomsk author of the Tiferes Shlomo. Because he was a Kohen, he could not enter the beis ha'chaim but nonetheless he would stand at the gates and look directly upon the tzion. Out of respect the chassidim lined up on either side and allowed him a direct view in a straight line into the tzion at the Rebbe Reb Melech's maitzeiva which he would gaze upon as he davened from the gates. The gentile neighbor observing this annual ritual and seeing the respect given to the Tiferes Shlomo would come and bring the Rebbe water to drink and wash his hand, as well as a chair to sit on in the shade of a tree just beyond the beis hachaim's boundary. Occasionally he even invited the Rebbe into his home and afforded him a place to rest. The Rebbe told the gentile neighbor that he would merit arichis yamim a long life, "you shall live as long as that tree grows," and he pointed to the old tree which shaded him near the beis hachaim." And so it was. Tzadik Omer, Sigzar Omar VaYakam Lach - just as the tzadik decreed so it was. The gentile boy related that the older gentile neighbor lived to a venerable old age. One day he passed away. That morning the tree had been cut.

Wishing you all a Chodesh Tov and a Chag Kasher veSameyach

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
www.chassidusonline.com
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Segula for Rosh Chodesh Nissan

Three Stories that are a Segulah for Parnassah for Pesach

1.) A certain Jew was selling brandy before Pesach, to provide
for the upcoming holiday expenses. He went from country to
country, but at one border, the guards seized his barrel, since he
lacked the proper licenses. The Jew quickly traveled to the Rebbe
Reb Meilech and poured out his heart. The Rebbe Reb Meilech
told him to tell the guards to taste the contents of the barrel; it
was only water. The Jew did as the Rebbe had told him. They
were surprised to find that the Jew was telling the truth! They returned
the barrel to him, but then he went back to the Rebbe,
crying: "Now how can I provide for my family for the holiday?
The barrel of brandy was my only way of earning a livelihood and
now it's full of water!" The Rebbe Reb Meilech told him to taste
the contents of the barrel. To his delight, it was full of brandy
once again!
2.) A king lost his ring. He proclaimed that he would pay a
handsome salary to everyone who searched for it. There was a
poor Jew who had no money for Pesach. His wife advised him to
take up the king's offer. So he joined in the search, and with the
money he earned, he bought all the necessities for Pesach. This
Jew was also a generous fellow; he invited many guests for the
seder that year.
Among the king's advisors was a wicked anti-Semite. On the
seder night he went to the Jew's home and peeked in through the
window. When he saw the Jew eating and drinking and not
searching for the king's ring, he saw his chance. He quickly went
back to the palace. "Your Majesty," he said. "You've been fooled.
I'll show you!" The king followed his advisor to the house of the
poor Jew,and peered in the window. There was the Jew at a table
full of guests, eating and drinking like a king! Still, the king was
loath to think ill of his Jewish subject. He told the advisor, "This
Jew is probably interrogating these men to see if they know the
ring's whereabouts."
This Jew's custom was that at "Dayenu," he would recite each
verse and all the guests would respond, "Dayenu." It so happened
that the advisor's name was none other than Dayenu. Just then,
they all answered in chorus "Dayenu!" The king's advisor paled.
The king understood this to mean that his
trusted advisor had in fact stolen the ring.
He commanded his royal guards to seize
the advisor and jail him, and he confessed
to the crime.
3.) There was a certain Jew who
worked hard for his landlord, the poritz.
One day, the poritz said, "It's lucky for
you that I support you. Otherwise, you
would starve!" In his simple faith, the Jew
answered, "What are you saying? There's
a G-d in Heaven and He provides for all
His creatures. If the poritz won't serve as
G-d's agent, G-d will find me another."
The poritz angrily banished the Jew from
his property.
This occurred right before Pesach.
This poor Jew now had no money to buy
the necessary provisions.
The poritz had a huge treasury where
he kept all his gold. He would go in from
time to time to count and polish his coins.
He would spit on each coin and then polish
it till it shone. The poritz' pet monkey
would go with the poritz into the treasury
and watch him. He saw his master
put the coins close to his mouth; he
thought that the poritz was eating the
coins! Monkey see, monkey do. The
monkey copied his master. It stole alone
into the treasury and feasted on the gold
coins. The monkey ate so many coins that
it died.
When the poritz came into his treasury
and saw the dead monkey, he didn't
realize the cause of its death. His anger
had not abated, and he commanded his
servant to throw the monkey into the
Jew's house, to teach him a lesson. "If I
don't provide for him, no one will!" The
servant threw the monkey in through the
window. When it landed, its stomach
burst and all the gold coins came pouring
out. Then the Jew was able to buy an
abundance of provisions for Pesach.
On the seder night, the poritz sent his
servant to see how the Jew was suffering
without food. But the servant reported
that the Jew's house was full of food and
drink. The poritz later sent for the Jew
and asked him from where he'd had
money. The Jew told the poritz how
someone had thrown a dead monkey
into his house and that hundreds of gold
coins had burst from it. The poritz then
admitted, "Now I truly see that it's
Hashem Who provides for us all."

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
www.chassidusonline.com
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Parshas Teruma

The pasuk says from each person whose has a charitable heart shall you take My teruma tithe - MiKol Ish Asher Yadveynu Libo Tikchu es Terumasi

This is how the holy Sabba Kadisha, Rav Avraham of Slonim would explain this verse:

There are those tzadikim who are so charitable that if they could they would give their own hearts to Hashem, however since this is impossible they settle for wholeheartedly giving donations of money. Says Hashem, from this type of person I want you to take my beloved tithe.

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
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Simcha in Avodas Hashem

Simcha in Avodas Hashem

You should exceedingly rejoice over anything that you do and any service that you perform in the act of serving Hashem. Your Avodas Hashem should be something very dear and precious to you. You should feel as if you have made up your mind to never part with even the smallest act you have done in Avodas Hashem, to the point where if someone were to offer you a large amount of money you would not be willing to sell any of it for all the money in the world! Whether it is a single spoken word or even just one act, even if all it took was a moment's time surely it was not lost. Rather this action has had a great effect and an immense lasting consequence for you and perhaps for the entire Jewish people as well, as is known. Is there any greater joy and happiness than that? That the Creator's will was done and fulfilled and the entire purpose of Creation was actualized? Do whatever you can, and desire to strive and do whatever possible whether it seems to be a small insignificant act to you or not as is known from the tzadikim R' Elazar and R' Shimon [bar Yochai]. As people say, as the folksaying goes – whatever opportunity you can get at the trade fair is good.

(Rav Asher from Karlin Stolin – Intro to Beis Aharon #3 pg 4)

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
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Sadness and Depression

Sadness, Fears and Phobias

Try not to be too punctilious and exacting with every thing you do, because such thoughts are products of the evil inclination. He causes many to have excessive fears and phobias that constantly plague him causing him to fear that he has not done his religious duty properly and that he has not fulfilled his religious obligations. This brings a person down and causes sadness and despair.

Sadness is one of the greatest obstacles in serving Hashem as is known. Even is you stumble and sin inadvertently, nonetheless do not be overly sad and depressed because this will stop your Avodas Hashem and prevent it. Rather you should be sad or upset about the sin itself you committed and you should return and be happy once more, rejoicing in Hashem, your Creator. because you sincerely regret your mistakes and promise not to do so again.

Even if you are sure that you actually cannot fulfill your religious duty or obligation because of the many obstacles in your path, still, do not be sad or despondent. Rather think to yourself that the Blessed Creator who examines your innermost heart and knows what is really going on inside, He knows what your true sincere intentions are and that your will was to do your best.

(Rav Asher from Karlin Stolin – Intro to Beis Aharon #2 pg 3)

--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
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Story and Commentary

The Holy author of the Sefas Emes once retold of his first visit to Kotzk.

He observed that there was no order and no one watching and safeguarding the Kotzker's household and court. People and guests came and went and the doors were always open.

This lack of organization and supervision led to a series of "missing" objects which no doubt went missing along with those "missing" persons who had pilfered them.

The Shamash, the Kotzker's attendant was named Feivel, and his argument with the Rebbitzen was so loud as he bemoaned the missing, presumed stolen silver candlesticks on that erev Shabbos, that everyone in the house heard it. Even the Rebbe himself.

"Feivel what is all the commotion?!" the Kotzker demanded.

Reb Feivel was yelling "And why shouldn't they steal?! Eh? Why not? When everything here is hefker! Open and free for all!? Why should'nt they steal?!"

"What!" roared the Kotzker, "Feivel how can anyone steal, it says in the Torah "Thou Shall Not Steal!!!"

Years later the Sefas Emes related:

"Now when I heard the holy Kotzker roar those words it seemed to me at that very moment that there was no possibility of stealing anything at all because of the negative commandment not to do so!"

This is what the Sefas Emes took back with him from his first visit to Kotzk.

Siach Sarfei Kodesh - Yisro

Commentary:

There is a fine line between should not and can not. We are given free will and we are also challenged with the evil urges and temptations which try and test us to sin. We are free to resist and overcome temptation and thus be rewarded. We are free to give in and succumb to our desires and be punished for our misdeeds. The choice is ours. This is because we do not see or experience Divine revelation first hand. Hashem is hidden from us. We believe and our faith and emunah carries us to the strength needed to overcome those urges temptations and desires. However we do not see. If we did see or hear Hashem first hand we would automatically lose our free choice. There is no choice or freedom to disbelieve that which is clearly and plainly right in front of your eyes. If Hashem 's presence is first hand knowledge and you Hear him command, you are not free to disobey any longer.

It seems to me that the Sefas Emes was transported on that Erev Shabbos to Har Sinai. The holy tzadik, the Kotzker became a channel and a medium for the Shechina which spoke from his throat as he uttered the commandment "Thou Shall Not Steal." The Sefas Emes heard this mitvzva as is from Hashem Himself, and thus at that time for that moment he was transformed from a free willed chooser to one who has no choice but to obey. This is why he felt that at that moment he could not understand how anyone could steal?! How can you steal if Hashem tells you not to! It went from the meaning of "you should not steal" transformed into the words "you can Not steal." It is impossible to steal, it cannot be done, it simply is not a choice.

We all go through such stages in our lives. Our intellect and our logical reason tell us we should not do things, yet the evil urges tempt us beyond reason to do them and so we give in. However at the point where we strengthen our resolve an say, no I can not do this! At the point where we triumph and defeat the evil urge, then we lose the free will to choose evil and we transform the suggestion of "you should not sin" into "you can not sin."
--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
www.chassidusonline.com
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Yisro - Ten Commandments

I wish I could have sent this out an shared these teachings before Shabbos but all these ideas only came to me on Shabbos as I studied them, but there is never too early or late in the Torah as they say:

All 3 of these appear in the collection known as Siach Sarfei Kodesh

1. The Kotzker asked what did David haMelech innovate in the verse in Tehillim 81 "You shall have no foreign gods among you"? Isnt this an explicit Divine commandment from the ten commandmnets, "You shall have no other gods before Me," in parashas Yisro ?! If so what chiddush is there in King David's words?!
The Kotzker answered that King David meant: G-d Himself should not foreign to you!
The posuk in Tehillim reminded me of the idea that "we should have no foreign gods within us!" within us there are evil urges and desires pulling us like foreign deities to worship something else!

2. The Chiddushei HaRim, the first Gerrer Rebbe cited the teaching of our sages in the Midrash that Zachor and Shamor, the commandment to remember Shabbos and Safeguard it mentioned here in Shemos and repeated in Devarim was said simultaneously both as Remember and Safeguard, which Chazal taught is something which the mouth cannot utter and the ear cannot hear. The Chiddushei HaRim asked if these ideas are so lofty that no human mouth can utter them, nor can any hyuman ear hear them, why say them? He answered that nonetheless the act upon the soul.
It occurred to me that this may mean, that even though our mouths cannot utter it and our ears cannot hear it, but our hearts can. Because the heart has the capacity to transcend the barriers of sight and sound. Sight, sound and speech can mold and impress, however the power to love, that emotion transcends them for it transcends all boundaries and defies all logic and reason. We can love without seeing or hearing and so our heart can feel this even if our mouths and ears cannot speak or hear it.



--

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
Chassidic Classics in the English Language
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Teshuva

There are two types of Teshuva first one must repent over the sins he
has done, and then one must also repent over the time wasted sinning
which could have been instead used and utilized in serving Hashem and
uplifting oneself to the highest heights!

Mahari (Rav Yehoshua) Belzer

In the place where Baalei Teshuva stand not even great Tzadikim can
stand there: (Gemarra Berachos) The meaning of the word Ba'al Teshuva
is similar to a Baal HaBayis - which literally means master of the
house, to be master over one's home is to be called a Baal HaBayis,
thus a true Baal Teshuva is one who has mastered the art of repentance
and return

Maharid (Rav Yissacher Dov) Belzer

Once a Rav asked Rav Yehoshua of Belz, who was just a young boy at
that time, why Shalosh Seudos was conducted in the dark (as was the
custom then in Belz and many Chassidic courts that Shalosh Seudos the
3rd Shabbos meal was held in darkness). "It does not make sense," he
asked the young lad, "all three meals on Shabbos correspond to the 3
patriarchs the Avos Avraham, Yitzchak and Yaakov, so Shalosh Seudos
corresponds to Yaakov who was known as the bechir haAvos the most
accomplished and complete of the patriarchs, why then is it not held
in the light as a joyful festive occasion such as that warrants and
befits it?!" "You are mistaken," answered the young Rav Yehoshua,
Shalosh Seudos is a time of great yearning and an auspicious time ripe
for repentance and Teshuva, when one repents and does Teshuva he cries
over his misdeeds, thus it is held in the dark so no one can see the
other cry."

Rav Yissacher Dov of Belz used to boast that every Shabbos there were
new guests welcome in Belz, one year Rosh HaShanna preceded Shabbos
and they were attached, Rav Pinchas of Ostila, the Belzer Rav's
son-in-law jokingly asked his father-in-law who the new guests for
Shabbos were this time? since obviously no one new arrived between
Rosh HaShanna and Shabbos? "You are mistaken," answered Rav Yissacher
Dov, Rosh HaShanna has just passed and everyone here has repented and
done Teshuva, the process of true teshuva and repentance transforms
us, thus everyone here is a brand new person, so as usual I am right,
there are always new guests on Shabbos in Belz!"

Channukah from Keser Torah by Rav Meir of Berditchev

From the upcoming MeOros Kedushas Levi on Moadim

 

Children in their Father the King's Palace

The Turei Zahav in Orach Chaim Siman 670:3 asks why is the commemoration on Channukah for the miracle of the Menorah [by lighting candles] whereas there is no commemoration established for their physical salvation (that they achieved military victory) as there is on Purim?

It seems to me with the aid of heaven that this is no difficulty at all. In the Chovos HaLevavos in the Shaar HaBitachon he writes that surely a son who is always in his father's palace chambers and someone tried to murder him, that son has no fear at all since he is in his own father the king's palace.

 

When does he fear? Only if when someone attemots to harm him, he is standing outside his father the king's palace.

Based on this it makes sense, since during the time when Purim historically took place the bais hamikdash had already been destroyed and we were as children outside our Father the King's palace, then it makes sense why we commemorate their physical salvation. Even though the children were outside their father's palace nonetheless they were saved from death.

However historically during the time that Channukah took place the bais hamikdash was still standing, therefore there was no commemoration established for any physical salvation since they were as children standing in their father the king's palace since the holy temple was standing.

 

Therefore they had no fear of dying and so they made no commemoration at all except for the miracle of the Menorah to praise and offer thanksgiving to Hashem since they witnessed His miracle where He demonstrated His great affection for their mitzvos and their service which is the primary source of life for this world and the next, and this gladdens the Creator as my master, teacher and father (Rav Levi Yitzchak of Berditchev) explained in his sefer Kedushas Levi (Purim third Kedushah) study it there at length. This is easy to understand.

(Channukah Vol I of Kesser Torah)

 

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Chassidic Classics in the English Language
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