Shovavim <- click here and through the snow here <- to listen to a brand new class on this time of year from midnightrabbi inspired!
Shovavim is a season in the Jewish calendar, the weeks when the parshioth of Shmos until Mishpatim, the first six parshioth of the Book of Exodus, are read in the synagogue, when the Kabbalists teach that it is auspicious to repent of sins. Some have the customs of fasting and giving extra tzedakah during this time, and of reciting Selichos and other Kabbalistic prayers and tikkunim.
The word Shovavim (Shin, Vav, Bet, Bet, Yud, Mem) is an acrostic for the names of the parshioth read during this period:
- Shin – Shemot
- Vav – Va’eira
- Bet – Bo
- Bet – Beshalach
- Yud – Yitro
- Mem – Mishpatim
When it is a Jewish leap-year, two more weeks are added, the readings of:
With tearful eyes and a broken heart, we’re sorry to inform you of the passing of the Sadigora Rebbe, Grand Rabbi Avrohom Yaakov Friedman of saintly and blessed memory, this morning at the age of 84 in Bnai Brak.
No other great Chassidic leader in this generation so represented and fought for everything we here at Midnightrabbi inspires and Beams! hold dear. The Sadigora Rebbe was not only a monumental scholar of Torah and a man of utmost holiness and impeccable character; he was a lover of the Land of Israel and a fierce fighter against relinquishing territories to those who repeatedly vow to destroy us. The Sadigora Rebbe was a true spiritual leader and a rare gem of an individual. We mourn his passing and pray that he will intervene for us by the Heavenly Throne.
Shovevim, Purity and Abundance
This week begins the period of “Shovevim”, the 6-week period from the week of Shmot to and including the week of Mishpatim, where we place an emphasis on enhancing personal holiness.
Did you know that personal holiness greatly affects income?
Making an adequate living is something everyone wants to succeed at. Our sages teach that a man’s livelihood comes by virtue of his wife, rather than by talent or hard work. The more spiritually pure the couple is, the more the woman invokes Divine blessing, and subsequently enhances the family’s income. Therefore, for a couple to reach their optimal income potential, it is advisable that they take advantage of the wealth of family purity, which includes the magical Jewish soul-purification tool – the mikva (ritual bath).
The union between husband and wife is far beyond the physical realm, as it contains the Divine attribute of a life-creating power. The husband and wife literally become partners with Hashem in creating life, and as such they must strive for unity and purity.
In the course of his imp. work in Jewish outreach, Rabbi Lazer Brody speaks with people that suffer from various types of tribulations in life. Today the most common issue that people complain about – and enemy number one to peace in the home – is financial problems. The first thing he tell couples is that the key lays in observing the laws of family purity. This includes the wife’s periodic immersion in a mikva, among other mitzvot (laws). Some people balk at this suggestion, mostly out of ignorance and distorted preconceptions. However if a couple has financial problems and they are not yet observing family purity, even winning the Irish Lottery will not solve their problems.
The more we purify ourselves, the more we become worthy vessels for Divine abundance.
Some protest and say, “I know many wealthy people who are the furthest thing away from holy!”
True, but that’s dark-side wealth. Unworthy people are rewarded with a bit of money in this world, but lose everything in the next world. Also, money that stems from other than a holiness/wholesome source won’t be money with a blessing. Those same rich people are not happy.
Personal holiness will make all of us happy and healthy, and wealthy too! You’re no exception.
|Guarding Our Holiness By Increasing Our Ahavas Hashem (1)|
|1st of 3 in a series devoted to learning an essay from Rav Tzvi Meir Zilberberg. Special power of Shovevim (an acronym representing the names of the first six Parashios of the Book of Shemos) especially in Tikkun Habris (Guarding the Holy Covenant). Why Shovevim is not mentioned in the Gemorah and only reserved for the later generations. Importance of feeling G-d’s love. Difference between the Chassidic and Mussar movements. Connection between Chanukah and Shovevim and the importance of the mem-beis (number 42). big news for Midnightrabbi inspires is ” The other reason that I decided to dedicate a post this week to Rabbi Morgenstern was because rumor has it that Rabbi Moshe Weinberger of Aish Kodesh in Woodmere is in negotiation to be the new mashgiah ruhani of YU. It may or may not come to fruition, but if it does it will give the guys the Neo-Hasidic emotionalism of their gap year programs. YU will then embody as its haskafa Rav Itamar Schwartz’ Belvavi Mishkan Evneh, kiruv Torah, Rav Moshe Wolfson, and Rabbi Morgenstern’s approach. Gone will be the intellectualism of Rav Soloveitchik and Rav Aharon Lichtenstein.”http://kavvanah.wordpress.com/2012/12/02/rabbi-yitzchak-meir-morgenstern-on-vayishlach-meditation-fiery-prayer-divine-in-the-material-world-also-some-possible-riets-news|
The shiur takes place each Tuesday night at 9:00PM at Kehillas Bais Yehudah Tzvi,
395 Oakland Ave. Cedarhurst
The learning for this week’s shiur, Bo, tonight’s learning should be a zechus for the speedy redemption of:
Sholom Mordechai ben Rivka (Rubashkin).
Please remember him in your tefillos.
As requested by several visitors, here is a prominent link back to the message boards. Don’t be shy, register and post. There are great discussions waiting to happen! Here is also a link to the MP3 troubleshooting page list of parsha shiurim.
Why We Rejoice on the Anniversary
of a Tzaddik’sPassing
One of the reasons that the anniversary of a tzaddik’ s death is considered a day of rejoicing1 is that when a tzaddik dies, the purpose of his soul’s descent into a physical body has been accomplished.
To explain: The intent of the descent of the soul to this earthly plane reflects the paradigm of “descent for the sake of ascent.”2 Through the Divine service it accomplishes while in a body the study of Torah and the observance of mitzvosa soul can ascend to a higher level than that on which it existed before its descent. Although in its non-corporeal state, the soul is “hewed out from below the throne of glory,”3 and is “pure,”4 these spiritual heights cannot be compared to the peaks it reaches through its Divine service on the material plane.
When are these peaks reached? At the time the soul completes the mission for which it was sent to the material plane. This is the reason the passing oftzaddikim is considered an occasion for joy. For a tzaddik surely completed the mission with which he was charged in its entirety.
The same spiritual influences expressed on the first occasion an event took place are repeated every year.5 Therefore a tzaddik ’s yahrzeit is a day of rejoicing.
The Uniqueness of the Alter Rebbe’s Passing
Although the reoccurrence of a positive event brings happiness, the happiness produced by a new event is much greater.
With regard to the souls of most tzaddikim, the happiness accompanying their passing is not that which attends a new event, even at the time of their passing. For most souls of the present generation are not “new souls.” They are reincarnated souls, which have lived previously on this earthly plane. Therefore the ascent these tzaddikim achieve at the time of their passing is not a cause for tremendous rejoicing, for it is an event which occurred previously. In their previous lifetimes, they also achieved an ascent at the time of their passing. It is true that after every incarnation, the soul reaches even greater peaks, but since the soul has already experienced an ascent of this nature, the repeated achievement is not a reason for great celebration.
The Alter Rebbe’s soul, by contrast, was “a new soul,”6 a soul which had never descended to the world before. Therefore his passing was an occasion for joy unparalleled by the passing of other tzaddikim.
As mentioned previously, every year the spiritual influences associated with past events are expressed in the same manner as they were originally. Every year7on 24 Teves, the same abundant joy which was expressed at the Alter Rebbe’s passing in 5573 is felt again, and indeed, in a more elevated manner.8
With regard to happiness, it is said:9 “Happiness breaks through barriers.” For happiness enables a person to overcome his limits. May G-d grant all those who share a connection with the Alter Rebbe the potential to break through the barriers which hamper them, both in material and spiritual matters. May the blessings they receive be expressed without impediment, following the pattern: “His word runs most swiftly.”10 This includes those who share a spiritual connection to the Alter Rebbe because they follow his paths in deed, speech, and thought, and those who share a genealogical connection, for “a father endows his son…”11 regardless of the son’s level, simply because he is his son.
May G-d grant that all of these continue to follow the Alter Rebbe’s paths in thought, speech, and deed in their day-to-day life. In particular, may they learnChassidus for this is what the Alter Rebbe sacrificed himself for and follow Chassidic customs and paths.
(Adapted from Sichos Shabbos Parshas Va’eira, 5717)
Without Breaking Anything
The Alter Rebbe owned a silver snuff box which lacked a lid. The reason is that the lid was shining silver, and so the Alter Rebbe would use it as a mirror to see that his head tefillin were properly positioned.
This matter was once discussed in the presence of the Tzemach Tzedek. When it was said that the Alter Rebbe broke the lid off his snuff box, the Tzemach Tzedek objected, saying “My grandfather did not break things. He did not break himself, nor did he break other things.” Rather, the Tzemach Tzedek explained, there was probably a thin shaft connecting the lid to the snuff box, and his grandfather simply removed the shaft.12
The Tzemach Tzedek was absolutely positive that the Alter Rebbe had not broken the lid. As he stated, he knew his grandfather would not break even an inanimate object.
All the stories about tzaddikim serve as directives for us in our Divine service. The above story teaches that without breaking anything not oneself, not others, not even an inanimate object it is possible to obtain an article that enables one to adjust one’s tefillin, the intent of tefillin being to subjugate one’s heart and mind to G-d.13
What is the symbolic meaning? That we do not have to break ourselves in order to subjugate our minds and hearts to G-dliness. All that is necessary is to remove the shaft which ties the G-dly soul to the animal soul.
For there are times when the animal soul approaches the G-dly soul and tries to convince it to do something other than what is mandated by the subjugation of heart and mind. The animal soul will say: “Don’t worry, what I’m offering you is within the realm of holiness.”14 At that time, the connection between the two must cease.
A person must know clearly which advice comes from the G-dly soul, and which advice comes from the animal soul. Only when one has the proper understanding “the freedom from foolishness”15 is it possible to adjust one’stefillin, subjugating one’s heart and mind to G-d. And this will cause “all the nations of the earth (including the gentile within each person, and the gentile nations at large) to see and fear you.”16(Adapted from Sichos of the 2nd Night of Pesach, 5720)
|1.||There are other texts which explain why this concept does not apply to all tzaddikim.|
|2.||Cf. Makkos 8a. See the sources given in the index to Likkutei Torah, entry neshamos, sub-entry, yeridah tzorech aliyah.|
|3.||See Zohar, Vol. I, p. 113a.|
|4.||Morning blessings, Siddur Tehillat HaShem, p. 6; see Likkutei Torah, the beginning ofParshas Haazinu.|
|5.||See Lev David (from the Chida), ch. 29, based on the Ramaz, Tikkun Shovavim; see also the commentaries to the Mishnah, Gittin, the conclusion of ch. 3, and the responsa of R. Y. Irgis (printed at the conclusion of Mavo Pesachim), ch. 5.|
|6.||Sichas Chai Elul, 5705 (Likkutei Dibburim, p. 473).|
|7.||This receives greater influence in the year in which this sicha was printed, 5723, for this year marks a milestone, the 150th anniversary of the Alter Rebbe’s passing. Also, this year 24 Teves occurs on the same day of the week and is associated with the same Torah reading as it was in 5573. See the sichah for Yud-Tes Kislev in this series.|
|8.||See Iggeres HaKodesh, Epistle 14, which explains that every year, a new light which has never been revealed previously shines forth.|
|9.||Sefer HaMaamarim 5657, p. 223ff.|
|10.||Tehillim 147:15, explained in Likkutei Torah, Parshas Korach.|
|12.||Sefer HaSichos 5696, p. 130.|
|13.||Shulchan Aruch and Shulchan Aruch HaRav, ch. 25; Tanya, the beginning of ch. 41.|
|14.||See the latter portion of the Sichah of Parshas Shmos in this series.|
|15.||Tikkunei Zohar, Tikkun 56.|
|16.||Devarim 28:10; see Berachos 6a.|