Nachal novea; makor chochma -
A flowing river; the source of wisdom (Mish. 18:4)
Parshas Emor 5756
(Leviticus 21:1-24:23)
"And you shall count for yourselves from the day when
you bring the Omer Wave [Offering] seven complete weeks they shall be."
(Leviticus 23:15)
***
The life-sustaining light that emanates from Hashem is absorbed
into our bodies through the hair. For Hashem's light is too powerful to
be absorbed in concentrated doses. The very narrow follicles of hair on
our heads and body serve to constrict and filter Hashem's light so it can
be safely absorbed.From the second day of Pesach (Passover) until Shavuoth
(the holiday which commemorates receiving the Torah on Mount Sinai), the
Torah commands us to count forty-nine days. It happened that, during this
period of time, almost 2,000 years ago, a plague struck down 24,000 of
Rebbe Akiva's finest students. In sorrow for the loss of so many great
Tzaddikim (saints) at this time of year, we observe partial mourning, not
taking haircuts, listening to music nor performing marriages. The mourning
period ends on Lag B'Omer (lit. The 33rd day of [the counting of] the Omer),
the day the plague ceased. In stark contrast to the mournful preceding
days, Lag B'Omer is celebrated with great joy, with d ancing, singing,
and bonfires lit throughout the land of Israel. Part of the reason for
the great celebration is that Lag B'Omer commemorates the ascent to the
world of truth, many years after the plague had ended, of one of Rebbe
Akiva's most famous students, Rebbe Shimon bar Yochai who authored the
holy Zohar [the book of light which contains deep Torah secrets, cryptically
encoded, intended only for the greatest sages to unravel and understand;
and, for the common man, insights and explanations of the Torah on a more
superficial level.] Why do we mourn the deaths of Rebbe Akiva's 24,000
students, yet joyfully celebrate the passing of his greatest student, Rebbe
Shimon? Let us try, with the guidance of the teachings of Rabbi Nachman
and his main student, Rav Noson, to gain a greater appreciation of the
significance of Lag B'omer.
BARLEY, ANIMAL INTELLECT, HAIR
AND CONSTRICTING HASHEM'S INFINITE LIGHT
The Omer offering was brought on the second day of Pesach
and consisted of stalks of barley. Barley was mainly animal feed, a food
which provided nourishment to the animal mind. The animal intellect perceives
the world in a very limited and constricted way. Indeed, the spiritual
energies contained in barley are associated with the energies of animalism
and constriction. In addition, the Hebrew word for stalks is Si'ORim, which
has the same root as the word, Si'ARoth, hairs. The Talmud in Berachot
(5b) teaches that a thing's name reflects its spiritual essence. Another
principle states that things which have the same Hebrew root have similar
spiritual energies. Therefore, stalks of barley and hair have the same
spiritual energies.
Barley is connected to the spiritual mechanism known
as the "upper hairs". Hair is thin and narrow. Anything that can pass through
a hair must itself be thin and narrow. The holy Ari and Rabbi Nachman both
say that that the life-sustaining light that emanates from Hashem is absorbed
into our bodies through the hair. Rabbi Nachman explains that the reason
for this is that Hashem's light is too powerful to be absorbed in concentrated
doses. The very narrow follicles of hair on our heads and body serve to
constrict and filter Hashem's light so it can be safely absorbed. As mentioned
above, barley stalks and hair share the same spiritual energies. This means
that both the narrow shaped hair and stalks of barley have the spiritual
power to constrict Hashem's light. This is consistent with the axiom that
the physical appearance of an object in some way reflects its spiritual
essence, as the Talmud teaches, "The earthly kingdom resembles the Heavenly
Kingdom." (Talmud: Berachot 58a)
Limitation and constriction are vital tools for
coming close to Hashem, as the following verse indicates, "And Hashem said
to him [Moses, just prior to the giving of the Torah], 'Go down [from Mount
Sinai], warn the people [not to pass the boundaries] lest they break through
[the boundaries to come too close] to Hashem, to gaze [at spiritual concepts
beyond their spiritual level] lest many of them perish." (Exodus 24:21)
THE OMER OFFERING AND COUNTING
ALLOW ACCESS TO THE GREAT LIGHT OF SHAVUOTH
Shavuoth occurs seven weeks after Pesach. In preparation
for that great revelation of Hashem's infinite light, the Omer was offered.
This was done in order to activate the "upper hairs" so that the great
light would be filtered and safely absorbed. Furthermore, the Jews were
commanded to count the forty-nine days between Pesach and Shavuot in order
to constrict Hashem's infinite light even more. When a thing is counted,
the number assigned to it limits it to the exclusion of all other numbers.
In this way, the numbering process limits the light of that which is counted.
Therefore, when the forty-nine days or seven weeks of the Omer are counted,
the awesome spiritual lights present during this period are brought within
narrower bounds. Thus, the Omer offering together with the counting of
the days of the Omer has, from the time of the giving of the Torah until
today, enabled the Jews to better tolerate the awesome light of Hashem
which shines on Shavuot. [Note: Although today there is no Temple, the
spiritual energies of the Omer offering are still present from the second
day of Pesach.] For there is a rule that the spiritual light created by
an event is eternal and shines every year on the anniversary of that event.
Therefore, the great light that was created at the giving of the Torah
on Mount Sinai is present every time the holiday of Shavuot occurs and
so, we must count the Omer annually between Pesach and Shavuoth in order
to safely absorb this great light.
FAILURE TO OBSERVE THE OMER ATTRACTS HEDONISM
The positive result of constricting Hashem's light is that
we are better able to perceive Hashem through our limited intelligence.
However, there is a negative side as well. When Hashem's light is constricted,
evil has room to flourish. This is why it was necessary to wave the Omer
offering in all six directions, up, down, east, west, north, and south.
By performing the ritual in this manner, the stalks of barley would attract
and absorb Hashem's constricted light that was hidden throughout the six
directions of the entire creation, and reconnect it to Hashem Himself.
When Hashem's hidden and constricted light is thusly elevated to its holy
roots, it creates a positive influence upon the Jews. Anyone who fails
to attach himself to the Omer ritual fails to elevate Hashem's constricted
light to its holy roots and is thus nourished by unsanctified light. This
results in further limitation of his mind, making his mind much like the
mind of an animal. This influences such individuals toward hedonistic behavior,
preventing them from recognizing Hashem's hand in the creation, just as
animals do not recognize Hashem. Therefore, cosmically, there is no real
distinction between such individuals and animals.
THE KOHEN (PRIEST), ENERGIES OF KINDNESS
AND SPIRITUAL HEALING
The kohanim (priests), the descendants of Aaron, were chosen
by Hashem to officiate in the Temple and all of the sacrifices had to be
exclusively offered by them or the service would be invalid. The reason
that only members of the priestly family were permitted to officiate in
the Temple was that the spiritual essence of each kohen (priest) is rooted
in Hashem's kindness, which is the highest spiritual resonance of all.
Therefore, any function a member of the priestly family would participate
in, especially the sacrificial service; would become imbued with the energies
of kindness emanating from his soul. Hashem's kindness is so lofty that
it can tolerate even the worst of sinners. Therefore, when a kohen would
offer a sacrifice, his spiritual essence enabled Hashem's kindness to reach
even to the lowest and filthiest places. This would bring spiritual healing
to those people trapped there, connecting them to Hashem even amidst the
depths of impurity.
THE OMER'S POWER TO REESTABLISH CONNECTION TO HASHEM
The Omer functioned in much the same way as the energies
of kindness activated by the kohanim. As mentioned above, the Omer activated
the ethereal mechanism called the "upper hairs" which have a spiritual
function like human hairs, as described above. The "upper hairs", when
activated, would safely inject Hashem's great light into those individuals
who had fallen so far from Hashem that they had lost all connection to
Him, but for a last remaining strand of hair. Rabbi Nachman taught that
such individuals are so far removed from Hashem that any spiritual light,
beyond a bare minimum, could cause great harm and drive them even further
from Hashem. The "upper hairs" would safely inject a minimal, but potent,
amount of high intensity light from Hashem's kindness, through the extremely
narrow strand of hair, and thus strengthen the almost completely severed
spiritual links that these individuals had caused by their estrangement
from Hashem. Thus, the Omer was able to elevate some of the negative aspects
of the constriction of Hashem's light.
TWENTY-FOUR THOUSAND SAGES DIE AT THE SAME TIME
Given the above, we can now understand why 24,000 of Rebbe
Akiva's students perished in a plague which occurred specifically during
the period of the counting of the Omer. The Talmud tells us that all of
his students were on a very high level and were great sages. We are told
that they died because they did not accord each other the proper respect.
The Talmud says the following, "It was said that Rebbe Akiva had twelve
thousand pairs of disciples, [who resided] from Gabbatha [in the territory
of the tribe of Dan] to Antipatris [located north of Jerusalem] and all
of them died at the same time because they did not treat each other with
respect. The world remained desolate [in its lack of Torah learning] until
Rebbe Akiva came to the sages in the south and taught Torah to them. These
[remaining sages] were Rebbe Meir, Rebbe Yehuda, Rebbe Shimon [bar Yochai],
Rebbe Yosi, and Rebbe Eleazar ben Shammua; and it was they who revived
Torah at that time.
LOVE AND RESPECT
A Tanna taught: All of them [the disciples of Rebbe Akiva]
died between Passover and Shavuoth. Rav Hana bar Abba or, perhaps Rav Chiyya
bar Avin said: 'All of them died a cruel death.' What was it? Rav Nachman
replied, "Croup [and they choked to death]." (Talmud: Yevamoth 62b) Thus,
the Talmud indicates they died due to a lack of love for one another. A
lack of love causes the diminution of the light of Hashem's kindness. Love
and respect are fundamental principles upon which the entire Torah is based,
as the sages say, "'You shall love your fellow as yourself ...' (Leviticus
19:18) Rebbe Akiva said that this is the fundamental rule of the Torah."
(Sifra) Hillel paraphrased the commandment, saying, '"What is hateful to
you, do not do to others." (Talmud: Shabbos 31a) Rav Avraham Yehoshua Heeschel
of Kopitchinitz said that the commandment to love your fellow does not
only apply to the saintly and righteous people--it is impossible not to
love such people. Hashem commands us to love even people who are hard to
love. The goal of Torah study is love and understanding of one's fellow,
as the verse says, "Its [the Torah's] ways are ways of pleasantness and
all its paths are [those that foster] peace." (Proverbs 3:17 ) It is this
sort of behavior that Hashem desires most.
THEY DIED IN THEIR STRICTNESS
Rebbe Akiva's students, although they were great Tzaddikim,
possessed one critical flaw--they were overly strict in implementing the
law. This led them to focus upon the spiritual flaws of others, resulting
in feelings of hatred and discord between them and those whom they felt
could not measure up to their high and exacting standards. Since peace
and love are the main foundations upon which the entire Torah is based,
their perception of their fellowman and Torah observance became tainted
with the impurity of hatred, something which Hashem neither desired nor
intended. Their negative attitude toward others caused their deaths, as
the Talmud teaches, "Rebbe Yehoshua says, 'An evil eye [toward others]
the evil inclination, and hatred of others remove a person from the world.'"
(Talmud: Avoth 2:16) Rebbe Akiva's students' negative attitude toward and
failure to look kindly upon the faults of others resulted in the severing
of all spiritual ties between them, the Tzaddikim who transmitted the word
of Hashem, and those estranged Jews who were most distant from Him. In
this way, the students severely damaged the "upper hairs" and prevented
Hashem's mercy from reaching this world. Instead, Rebbe Akiva's students
should have worked diligently to find in those estranged Jews that last
remaining strand of hair which can never be severed and perpetually links
them to Hashem. Once this narrow connection had been found, Rebbe Akiva's
students should have, in a loving way, infused the awareness of Hashem
into the estranged Jews in order to uplift and bring them closer to Hashem.
Rebbe Nachman says that this is the greatest act of compassion. (2 Lekutai
MoHaran 7)
RECEIVING TORAH IS CONTINGENT UPON UNITY
AND BROTHERHOOD
Exodus 19:2 alludes to the spirit of unity and brotherhood
that prevailed amongst the Jews at the giving of the Torah at Mount Sinai,
"They journeyed from Refidim and arrived at the Wilderness of Sinai and
encamped in the Wilderness; and Israel encamped there, opposite the mountain."
The verb 'encamped' in the verse is in the singular, in contrast to the
previous verbs at the beginning of the verse. This is to teach that the
huge multitude of people encamped like a single person, with a single desire
[of unity and brotherhood to receive the Torah]. (Rashi) This teaches that
in order to receive new Torah insights, one must be in the same state of
mind as when the Torah was originally given, i.e. a state of love and unity
with all other Jews. Love and unity binds each Jew together into one unit,
creating strong vessels that enable the Jewish people as a whole to receive
and tolerate Hashem's great light, as the Talmud teaches, "The Divine Presence
[and Its great light] does not rest on less than 22,000 Israelites." (Talmud:
Yevamoth 64a) When there is a lack of love and unity amongst Jews, they
aren't able to create enough vessels to safely absorb Hashem's light and
then, any attempt to access Hashem's awesome light could be harmful. Thus,
the Talmud teaches one of the forty-eight requirements for acquiring Torah
is to love one's fellow man. (Talmud: Avoth:6:6) Rebbe Akiva's students'
animosity towards each other resulted in their being a collection of individuals
instead of a unified body. Without the collective strength of a unified
community, and because there was no harmony amongst the students, they
lacked the necessary vessels to tolerate the massive amounts of Hashem's
light present during the Omer period, and so, they perished.
MITIGATING THE SEVERE DECREE
OF THE TWENTY-FOUR HEAVENLY COURTS
There are no accidents or coincidences. Why did precisely
24,000 of Rebbe Akiva's students die? What is the significance behind this
number? Before his pilgrimage to the Holy Land, Rabbi Nachman said, "There
are twenty-four heavenly courts. [A pidyon (redemption) is a sum of money
that a person gives to a Tzaddik, who in turn will give it for charity
and say certain prayers on behalf of the person requesting the pidyon in
order to avert any severe decrees against him meted out by the heavenly
courts.] When a Tzaddik presents a pidyon, he must know exactly in which
heavenly court the person in question is being judged. If he does not know
this, the Tzaddik may intercede to bring redemption in one court, while
the person is actually being tried in another." (Sichos HaRan 175) At times,
a severe decree may be issued in all twenty-four courts and cannot be annulled
unless it is mitigated in all twenty-four. Rabbi Nachman possessed the
rare skill of knowing how to mitigate the harsh decrees in all twenty-four
heavenly courts. The following items, all associated with the number twenty-four,
activate spiritual energies that mitigate the harsh decrees in all twenty-four
heavenly courts: twenty-four gifts given to the priests; twenty-four books
in the Bible; twenty-four ornaments with which the Talmud says a bride
adorns herself; twenty-four chapters in the Tractate Shabbos which, when
studied, activates the spiritual energies of kindness associated with the
Sabbath and the hereafter and alleviates the harshness of this world; twenty-four
rotas or shifts of priestly and Levitical families that served in the Temple;
twenty-four unkosher species of fowl that are not permitted to be eaten;
twenty-four hours in the day. The deaths of Rebbe Akiva's 24,000 students
demonstrated that lack of love and respect for others is so destructive
and repulsive that, despite their great piety and scholarship, the judgement
against them was unanimously decreed in all twenty- four courts. Therefore,
24,000 sages perished in order to assuage the harsh decrees that were issued
in all twenty- four heavenly courts.
OPENING THE STUDY HALL TO ALL
The remedy for the death of Rebbe Akiva's 24,000 students
came through Rebbe Shimon bar Yochai, one of Rebbe Akiva's five surviving
students. The Talmud (Berachot 27b-28a) informs us that it was through
Rebbe Shimon that many more students were admitted to the study hall than
had previously been permitted. The young Rebbe Shimon posed a question
to the senior Rabbis. He wanted to know if the evening prayer was optional
or required. This question set off a bitter dispute between the head of
the academy, Rabban Gamliel and Rebbe Yehoshua, a leading sage. Since the
debate ended in a stalemate, Rabban Gamliel attempted to impose unity and
uniformity with a strong hand. This infringed upon the respect that should
have been accorded to such a prestigious sage as Rebbe Yehoshua. Since
this was not the first time this sort of thing had happened, the other
sages decided to depose Rabban Gamliel as head of the academy. The young,
but capable sage, Rebbe Eliezer ben Azarya was appointed in Rabban Gamiel's
place to head the academy. Rebbe Eliezer changed Rabban's Gamliel's selective
admission policy and allowed anyone who wanted to study Torah, no matter
what their motives, to be admitted to the academy. On the very day that
the new open door policy was instituted, they had to add another four hundred
benches to the lecture hall.
CREATES ENLIGHTENMENT AND CLARIFICATION
Rabban Gamliel's policy had been that anyone whose inside
did not coincide with his outward appearance was not admitted [in other
words only those who were sincerely motivated to study the Torah without
any ulterior motives were granted admission into the prestigious academy].
The Talmud relates that on the day that the open admissions policy was
instituted, many difficult laws were decided upon, which were collected
and included in Tractate Ediyus. This Tractate is considered to be one
of the most conclusive and informative Tractates of the entire Talmud,
that best informs us of the practical application of Jewish law. It is
clear that it was the addition of many more students to the study hall
that was responsible for this unusual enlightenment and clarification of
the law, despite the acutely lower caliber of the additional students.
Thus, this incident illustrates our teaching, that love and respect for
others is the most fertile ground for spiritual growth and development.
THE ZOHAR ACCESSES THE ENERGIES OF THE OMER
The deaths of Rebbe Akiva's 24,000 students demonstrated
that lack of love and respect for others is so destructive and repulsive
that, despite one's great piety and scholarship, he will neverthess be
removed from this world.
Rebbe Shimon bar Yochai authored the holy Zohar
which contains the deepest spiritual secrets concealed within its text.
The deep secrets hidden within the Zohar draw the highest spiritual light,
associated with Hashem's infinite mercy, down to the world. Rebbe Shimon
said that through this light, the final redemption will be brought. The
greatness of the Zohar is that it allows these highest of spiritual lights
to be safely and tolerably drawn to this world. Through the Zohar, Rebbe
Shimon accessed the spiritual energies of the Omer offering that activated
the "upper hairs", as described above. Just like the Omer offering and
the "upper hairs", the great light of Hashem's mercy contained in the teachings
of the Zohar could draw even the most estranged Jews closer to Hashem in
a safe way. This would be accomplished through the sages, who understand
how apply the teachings of the Zohar in a proper, balanced, and practical
way. Rabbi Nachman, in many places, cautioned that an individual should
not utilize spiritual methods, remedies, or practices derived from any
holy book without a proper spiritual guide who knows how to direct that
person, based on his particular spiritual needs. [Note: Many of laws mentioned
in the Shulchan Aruch, Code of Jewish law, are based upon the teachings
of the Zohar]. We joyfully celebrate the passing of Rebbe Shimon on Lag
B'Omer, for on this day, the precious gift--the Zohar--was given. It is
this light of Hashem that brings healing to even the most estranged individual.
When we participate in celebrating this auspicious day, we connect ourselves
to the great light that Rebbe Shimon revealed to the world and can benefit
from its healing powers, and heal even the most severe spiritual ailments.
Thus, the spiritual energies created by the joyful celebration of Lag B'Omer
magnify the joyful, nourishing, healing light that Rebbe Shimon brought
to the world. Conversely, the 24,000 students of Rebbe Akiva brought din,
the spiritual energies of harshness to the world. To neutralize these spiritual
energies, the opposite response is necessary. Thus, the passing of Rebbe
Shimon is observed in joy while the deaths of the 24,000 students are mourned.
(Lekutai Halachot: Hilchot Nezikin 4:7-13)
STORY
We mentioned that Rebbe Shimon was so lofty that he was able
to draw down Hashem's great light. The Talmud elaborates upon Rebbe Shimon's
greatness: Abaye said, "The world must contain not less than thirty-six
righteous men in each generation who receive the Shechina's (Divine Presence)
countenance [that is, in every generation, there are no less than thirty-six
people who are so righteous that they will merit to perceive the Shechina
when they enter paradise (Yad Ramah)] as it is stated, 'Fortunate are all
who wait for Him (Hashem).' (Isaiah 30) [the word 'for him', lo, is superfluous,
because in Hebrew, the words 'for him' could have been added to the suffix
of the previous word and conveyed the same meaning. This indicates that
the word lo should be interpreted according to its numerical value of thirty-six.
(MaHarsha)] [The Talmud challenges Abaye's teaching.] Is this [Abaye's
assertion that there are only thirty-six righteous men in each generation]
so? [There is another teaching that refutes this.] Why, Rava has said that
the row before Hashem is [comprised of] eighteen thousand [righteous individuals],
as it is says, 'Surrounding [Hashem] are eighteen thousand.' (Ezekiel 48:35)
[This verse thus teaches that there are eighteen thousand righteous people
whom are closer to the Shechina than the ministering angels. This teaching
contradicts Abaye's assertion because if, as Abaye maintains, there are
only thirty-six completely righteous people in each generation, then in
the course of 6,000 years (the length of time the world will exist in its
present state) the total number of such people would not reach eighteen
thousand. (Yad Ramah)] [This question actually poses] no difficulty. [Abaye's
teaching, refers to persons] who view [the Shechina as though] through
a clear screen; whereas [Rava's teaching, refers to persons] who view [the
Shechina as though] through an opaque screen. [The number of those who
perceive the radiance of the Shechina clearly is thirty-six. Many more
perceive the Shechina to a lesser extent. (Rashi; Yad Ramah) [The Talmud
raises yet another difficulty with Abaye's teaching.] But are there so
many [who view the Shechina clearly?] Why, Chizkiyah has said that Rebbe
Yirmiyah said in the name of Rebbe Shimon ben Yochai, 'I (Rebbe Shimon)
have seen the people of the highest level [There are many different levels
of reward for the righteous. The word used here, aliya, signifies the highest
level. (Rav Hai Goan); alternately, the word aliya can refer to those who
are fit to ascend to heaven (MaHarsha)] and they are few.' If they [those
righteous people on the highest level] are a thousand [in number], I and
my son [Rebbe Eliezer, who was just as righteous as his father] are among
them. If they are a hundred, I and my son are among them. If they are two,
they are myself and my son [Based on Rebbe Shimon's assessment of people's
deeds, he concluded that the group of people who fully perceive the Shechina
is small. (Rashi) Rebbe Shimon had been Divinely assured that he and his
son were members of this supreme group regardless of its size. (Yad Ramah)
Rebbe Shimon did not mention, 'if there is just one righteous person',
because the world cannot exist if there are less than two righteous individuals,
who are considered to be the foundations upon which the world is dependent.
If there are only two such individuals in the world Hashem combines Himself
with them to form the necessary third pillar. We [generally] see that anything
that is used for supporting other things must have at least three legs,
such as a bed, a chair, a table etc. This rule applies to the spiritual
world as well, as the Talmud says, upon three things the world exists..."
(Talmud: Avoth 1:2) (Eitz Yosef) ] [Rebbe Shimon's statement poses a difficulty
to Abaye's teaching because if Rebbe Shimon considered it possible that
only two people were of this supreme level. How then, could Abaye be certain
that there were never less than thirty-six?] [The Talmud answers] [This
actually poses] no difficulty. [Abaye's teaching, refers to those] who
may enter [the realm of the Shechina only] with permission; [whereas] [Rebbe
Shimon's statement refers to those] who may enter without permission. [They
are of such eminence that they may approach the Shechina without first
asking permission of the angels appointed for this purpose. (Rashi) The
analogy is drawn to a royal household. Only the king's family members and
those servants who attend to him at all times may enter his chambers without
permission. (Etz Yosef) Alternately the word permission, bar, can also
to translated as 'son'. Rebbe Shimon was speaking of righteous people who
merit to receive the supreme reward together with their sons, and of these,
there are very few. (Yad Ramah) The MaHarsha says the following question
still remains, Abaye said that only thirty-six people fully perceive the
Shechina whereas Rebbe Shimon entertained the possibility that there are
as many as one thousand such people? The Maharsha answers that although
there are righteous individuals who are permitted to approach the Shechina
without permission, they do not have a clear perception of the Shechina.
Yet there are other righteous individuals who are not permitted to approach
the Shechina without permission, but their perception is clear. This is
one advantage the latter group has over the former group. Because of this,
Rebbe Shimon was unsure if either group could be considered to have reached
the supreme level. If they did actually belong to the supreme inner circle,
then this inner group would number one thousand. If they did not, then
the inner circle who would include only those Tzaddikim who could both
clearly perceive the Shechina and approach without permission. This group
consisted of only two Tzaddikim, [he and his son. Thus, when Abaye said
there are at least thirty-six Tzaddikim who perceive the Shechina clearly,
of those only two of them could both clearly perceive the Shechina and
were permitted to approach without permission. (MaHarsha)] (Talmud: Sanhedrin
97b)
HITHBODEDUTH (secluding oneself)
Rabbi Nachman taught that as well as reciting the mandatory
daily prayers contained in the prayer book, we should also speak to Hashem,
just as we would confide in our best friend: in seclusion, in the language
and style with which we feel most comfortable. This is based on the advice
of our sages, just to mention two sources: "Rebbe Yitzchak said: 'Why were
our forefathers barren? Because Hashem desires the prayers of the righteous."'
(Talmud: Yevamoth 64a) "Hashem seeks nothing other than to hear the prayers
of Israel." (Medrash Tehillim 116:1) The following is an example of such
a session: [Addressed to Rebbe Shimon bar Yochai] Rebbe! Rebbe! Rebbe!
Father! Father! Chariot of Israel and its knight! The hidden light of the
Torah, arise! Why do you slumber!? how are you able to bear the troubles
of Israel!? Get up and awaken [yourself] together with all the other true
Tzaddikim, and look upon the bitterness and troubles of our souls. "Awaken
and sing those who sleep in the dust!"
The righteous, who are the foundations of the world,
get up and help us in these troubled times. Have compassion upon the sinners,
myself amongst them, who are blemished with sin from head to toe. You are
aware of all of our travails from the day we were expelled from our land
until this very moment and [you are aware] what has occurred to the congregation
of Israel and in particular you are aware of what has transpired with me
in each and every incarnation and in particular what has happened to me
in my present body. Master of the Universe inspire this holy and awesome
Tzaddik [Rebbe Shimon bar Yochai] and inspire all of the true Tzaddikim
not to hide their faces from me and they should stand up for me to help
and guide me to come close to You in truth and with a full heart. (2 Lekutai
Tefilos 47)
HALACHA
Based on the advice of our sages (Talmud: Megilah 28b), Rabbi
Nachman stressed that everyone should study at least one law from the Shulchan
Aruch (Code of Jewish Law) [or its equivalent, other books which are based
on the Shulchan Aruch] everyday without fail. (Sichoth HaRan 29) It is
customary to spread greenery for [the holiday of] Shavuot in synagogues
and in [private] homes as a remembrance of the joy of the receiving of
the Torah [at Mount Sinai]. It is customary in several locals to eat dairy
products on the first day of Shavuot. It appears to me [the Ramah] that
the reason for this custom is similar to the [custom] where two cooked
dishes are taken on the night of Passover to commemorate the Pascal and
festival offerings [that were offered on Passover in the Temple] In the
same way [in order to commemorate the giving of the Torah] we first eat
dairy and then afterwards meat, [which] necessitates [that we] place [an
additional] two loaves of bread upon the table (which substitutes for and
symbolizes rurah)] (Ramah) [Note: One must eat the dairy meal prior to
the meat meal. It is against Torah law to do it the other way around. One
is required to rinse out one's mouth and eat something, such as bread,
between dairy and meat, so as to eliminate any possible dairy residue that
may still be in one's mouth, for dairy and meat cannot be mixed together.
Why dairy can be followed by meat, even though they mix in the stomach
is beyond the scope of this discussion.] (Shulchan Aruch: Orach Chaim 494:3)
Volume 4, Issue 29