01. There
is a well-known comment of the Kabbalist Arizal: “Yom Kippurim, is KaPurim – The Day of Atonement is like Purim.”
What lesson can we learn from this for the entire year?
On
Purim the Jewish people were saved from genocide at the hands of the nations
and the descendents of Amalek. Mordechai represents the Divine Aspects of
Judgment and Queen Esther represents the aspects of Mercy (the Shechinah). The
Jewish people merited judgment because of their actions leading to the exile.
When the judgment came, the people turned back to HaShem bringing them under
the attributes of Mercy and the protection of the Shechinah. This is in the
aspect of Sotah (47a) and Sanhedrin (106b) "… the left hand should push
way and the right hand should draw near."
Yom
Kippur represents these same concepts. We merit judgment, but because we have
“afflicted our souls” we come under the Wings of the Shechinah. (Vayikra 16: 29
“And it shall be a statute for ever unto you: in the seventh month, on the
tenth day of the month, ye shall afflict your souls, and shall do no manner of
work, the home-born, or the stranger that sojourneth among you.”)
Hence,
at the end of Yom Kippur we immediately move into the joy of Succot buy
starting the construction of the Sukkah.
The
lesson for today is the very same as it has been all our days; We cannot fall
so far from HaShem that we cannot return. As it says in Tehillim 139: 8 “If I
ascend up into heaven, Thou art there; if I make my bed in the nether-world,
behold, Thou art there.”
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| Rabbi Aryel Nachman ben Chaim |
02. What
thoughts and deeds can help a person to attain true devekut to God?
Devekut,
or “Clinging On” to G-d is a state of awareness. It is understanding that
HaShem is everywhere and in everything. When one comes to that understanding
and awareness, the veil is partially lifted from before our eyes and we see the
wonder that is all around us. We realize that every person and every event is
placed before us to give us a choice. We can act as a light, or we can diminish
the light with our actions. We can raise sparks to HaShem, or give them over to
the shells of the kelipah.
This
is something that takes time. It starts with dedication to the study of Torah
and the observance of the mitzvot. When one has begun to achieve Devekut, they
will wrap the Tefillin and feel the energy and connection to the upper realms;
like an electrical extension cord. They will say the Amidah and be amazed at
the words that they are saying and hearing. They will end their prayers in
complete astonishment that they have survived the experience.
03. What
is the best way to overcome the tendency to think negative thoughts exactly
when we are going to pray?
It
is not possible to eliminate negative thoughts during prayer; this is as it is
intended. For man in this corporal existence, the Satan will always be there to
bring these negative thoughts to our minds as we are trying to achieve
attachment. Every act of man has a touch of evil within it. This is the
constant opposition that perfects the soul though many transmigrations. We pray
because we “have” to. We perform a good deed because we know there is reward in
doing so. Only at the level of the Tzaddik does one perform the mitzvot for the
pure joy of performing the mitzvot and the opportunity to perform another with
no expectation beyond that.
However,
there is also blessing in these negative thoughts. When we can put them aside
during our prayers and observances of the mitzvot, we are able to rectify the
sparks and return them to the Source. They rise up, rather than lay with the
shells of the Kelipot.
04. How
can one acquire inner peace? This is something that many people seek and few
find. What is the secret of attaining it?
A
person can absolutely attain inner peace; the better question is “Should one?”
Until the time of Moshiach, the Beit Hamikdash is rebuilt and the nations
recognize the One True King of the Universe, a Jew should not have inner peace.
The soul of the Jew should be the barometer of the world. When the Jew is at
peace, the world is at peace. If the Jew’s soul is tormented, the world is
tormented. The Jew cries for the world.
05. In
order to increase our ability to control our negative impulses, how can we
combat them if there is an expert in trick, the yetzer hara?
Have
you ever noticed that one magician (for lack of a better term) is never
surprised by the tricks of another? Why is that? Simple, he already knows the
how the trick is done, or can figure it out for himself. The same is true with
the yetzer hara. If we study Torah to the various levels, we understand how the
yetzer hara works. Once we know how it works, the easier it is for us to avoid
those situations that bring such impulses to the surface.
06. The
Sages (Bava Metzia 59a) say that one who humiliates another person in other
people’s presence loses his share in the afterlife. Why this is considered such
a serious offense? In our society, they said that one need to have authority to
resolve the things and sometimes this authority sounds like arrogance.
This
all goes to the question on Lashon Hara. Regardless of whether the words or
actions are right or wrong, they cannot be taken back. Like the feathers of a
pillow scattered to the wind, the damage cannot be repaired and made like it
was before; all the feathers can never be recovered.
Who
heard it? Who saw it? Who caused to be repeated? How many sins has one caused
by the act? What has one stolen by the act; the other person’s livelihood,
their reputation? It does not only damage the one to whom it is directed, but
to their family, their friends, their neighbors, and on and on it goes.
My
dear friend, Rabbi Wyckoff said (paraphrased) “Lashon Hara is the hardest of
all the mitzvot to keep. Almost everyone breaks it at one time or another.”
Lashon Hara is like the arrow shot into the air, it cannot be brought back and
can kill indiscriminately; even without intent. This is why Lashon Hara is said
to be worse than murder.
The
Chofetz Chaim wrote extensively on this subject, and I recommend that everyone
read his writings to gain a true understanding of the gravity of Lashon Hara.
This
is a particular problem in this day and age. The voyeurism of today’s so-called
entertainment and news is far worse than at any other time in history. It is a
sad state of the world that so many take delight in the humiliation of others
for nothing more than sheer entrertainment.
07. Is
there any way to a person grow spiritually from seeing animals, nature? As God
created them, the events around us and our appreciation for them is a manner of
the hidden Hand of the Creator to teach us something?
Everything
we see, hear, touch or feel can be an opportunity for spiritual growth and
attachment. Rabbi Nosson of Nemirov wrote an entire dissertation on the wonders
of a watch. Let
us take the example of the dog. A Rabbi should have a good-natured and friendly
dog. Why
should a Rabbi have a dog? A
dog reminds the Rabbi of how to approach his relationship with G-d. Just as the
dog reacts with excitement to the approach of a kind master, so should the
Rabbi react with excitement to his relationship with HaShem.
A
dog waits for its master impatiently and listens carefully for his approach.
When its master approaches, the dog jumps and wags its tale with joy and
running to and fro almost unable to contain its excitement. The dog announces
its master's presence with exuberant barks and playful growling as if to say,
"I have been waiting so long to be with you, and my entire being dances at
your arrival". Even when its master has walked out of the room for a short
time, the dog will treat its master's reappearance as if it had not seen him in
hours.
Even
when the dog is corrected by its master, it shows great sorrow at the master's
displeasure, however stays close by, not wanting to be out of sight of the
master. Once the master's displeasure has abated, the dog runs to regain its
place at the master's side.
Through
the dog's relationship to its master we learn how to relate to the King of the
Universe. Each day we should dance and sing with great joy at prayer, knowing
that we will be in the presence of our Master. We should run with great
enthusiasm at the opportunity to perform His mitzvot. We should linger at the
Master's side; hesitating to leave. We should reflect with sorrow at out
failings in our duties to HaShem, but remembering that HaShem is always ready
to call us back to His side.
08. I
will tell you a word and you tell me what comes in your mind: a)The Zohar,
b)Likutey Moharan, c)Mashiach ?
a)
The Zohar – G-d’s true science (B”H)!
b)
Likutey MoHaRan – Rebbe Nachman of Breslov’s Magnum Opus. A sefer that can be
studied for a lifetime and by generation after generation and each one will
gain new insights and understandings.
c)
Moshiach – May he come soon and in our days. And may we be blessed to place the
crown upon his head.
09. The
Baal Shem Tov, of blessed memory, has said people need to have “sincerity” everything
he or she does such as Sincere Faith, Sincere Kindness, Sincere
Interpretations, etc. Is sincerity related to Truth to serve God properly?
Sincerity
is the result of simplicity. Take away sophistication, simplicity is what is
left. If you serve HaShem in simplicity, then everything you do will be with
sincerity. This does not mean one should not study the great works. The Besht
(zt”l) was well versed in Torah, Talmud and Kabbalah, yet he served HaShem in
joy, simplicity and sincerity.
10. Rabbenu, Rebbe Nachman of Breslov, in his holy ways
in serving God, he teaches us “No
sophistication is needed in serving God, only simplicity, sincerity and faith”.
(Sichot Haran#101) How can we use these teachings in a daily base?
I
believe this question could be directly coupled with the previous one on
sincerity. Rebbe Nachman (zt”l) was a master story teller. How much simpler can
one teach than to tell stories? I think the best way to explain this is by the
words of the Besht from Haavat Harivash:
“On my sixteenth
birthday, the eighteenth of Elul 5474, I was in a small village. The innkeeper
was a Jew of quintessential simplicity. He knew his prayers only with
difficulty -- he had no idea what the words meant. But he had a great awe of
heaven and for everything that would occur to him he would comment,
"Blessed be He, and may He be blessed for ever and ever" The
innkeeper's wife and partner had a different saying: "Blessed be His Holy
Name".
On that day, I went to
meditate in solitude in the pasture, as had been taught by the sages before us,
that on your birthday you should meditate alone for a period of time. In my
meditations I recited Psalms and concentrated on the yichudim of the divine
names.
As I was immersed in
this, I had lost awareness of my surroundings. Suddenly, I beheld Elijah the
Prophet -- and a smile was drawn over his lips. I was very amazed that I should
merit a revelation of Elijah the Prophet while alone. When I was with the
tzaddik Rabbi Meir, and also with others of the hidden tzaddikim I had the
fortune to see Elijah the Prophet. But to be privileged to this while alone --
this was the very first time and I was very amazed. Understandably, I was
unable to interpret the smile on Elijah's face.
And this is what he
said to me:
"Behold, you are
struggling with great effort to focus your mind upon the divine names that
extend from the verses of psalms that David, King of Israel, composed. But
Aaron Shlomo the innkeeper and Zlota his wife are ignorant of the yichudim of
divine names that extend from "Blessed be He, and may He be blessed for
ever and ever" that the innkeeper recites and "Blessed be His Holy
Name" that she recites -- yet these yichudim make a storm throughout all
the worlds far beyond the yichudim of Divine Names that the great tzaddikim can
create."
Then, Elijah the
Prophet told me about the pleasure G-d takes, so to speak, from the praise and
thanksgiving of the men, women and children that praise the Holy One Blessed be
He -- especially when the praise and thanks comes from simple people, and most
specifically when it is ongoing, continual praise -- for then they are
continuously bonded with G-d, blessed be He, with pure faith and sincerity of
heart.
From that time on I
took upon myself a path in the service of G-d to bring men, women and children
to say words of praise to G-d. I would always ask them about their health, the
health of their children, about their material welfare -- and they would answer
me with different words of praise for the Holy One, blessed be He -- each one
in his or her own way.”
11. What
does it mean to experience great love and awe for the Almighty when one is a
non-Jew devoted to Torah Kabbalah (Jewish Tradition)?
Let
me make a very important point here about Kabbalah. Kabbalah is a very
dangerous thing for anyone, but especially for the non-Jew. The dangers are
most clearly represented in the story of the four who entered Pardes. One died
on the spot, one went mad, one became a heretic and only one came away whole –
but not completely. His life was shortened and died in great pain. These were
great Rabbonim and scholars, and yet they were all damaged by the study. This
is my warning!
With
that said, the non-Jew is only obligated to the seven Noachide Laws, but is
free to take on any other mitzvot as they choose. However, once they pick up
the mantle of a mitzvah, they may not set it down at a later time.
So,
how does one attain “great love and awe”? The answer is surprisingly simple and
was delineated in the Talmud: "These are the things for which a person
enjoys the dividends in this world while the principal remains for the person
to enjoy in the world to come. They are: honoring parents, loving deeds of
kindness, and making peace between one person and another, but the study of the
Torah is equal to them all." (Talmud Shabbat 127a). Why? As Rabbi Isaacs
said “Because it leads to them all.”
12. Could
you send a special message to our readers?
Today
it is so very important to take every opportunity for joy. Joy, singing,
dancing and clapping all mitigate harsh judgment. We must reach out to all Jews
and draw them close. As we all walk in a world of great darkness, we must
become that “light of the nations” (Yishayahu 42: 6).
The House of Seven Beggars Synagogue
Interview by Gilson Rodrigues Arruda, Journal Mitzvah.
