Of Candles and Creation

Friday, May 30, 2014 · Posted in , ,


She stands silently for only a moment, stares at the glistening silver candlesticks and then at the cups of clear yellow oil and cotton wicks. She takes a deep breath. Sparks fly into the air as she strikes a match. Her hand first reaches out to the candlestick on the right, as she lights her candles one by one. The room around her is tranquil and still, with her children standing behind her with big, glowing eyes. Even the baby knows not to utter a word.

May these be the candles of everlasting peace; may these be the candles of abundance; may these be the candles of rectified Light. Master of the Universe, may these be the candles that burn forever and ever. One, two, three times, she invites the Shabbat angels into her home for blessings of peace . . .

With this silent prayer meditation, she stretches her arms wide to hover some distance around the flames, and then draws them in to carry the light and warmth into the universe. One, two, three times, she invites the Shabbat angels into her home for blessings of peace. Then, she tilts her head downwards, lowers her eyelids, and buries her face inside her hands. A small, whispered muffle can be heard under her hands as she recites the blessing. With this, the moment transcends into an awesome divine space of higher consciousness. She is now face to face with her Creator. My heart is open, please hear my cries, wipe away my tears, restore my true faith in You.

[By T. Kramer]

May we truly merit to purify and elevate this lofty moment! 

Shabbat Shalom!

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Tefilla of the Shelah Hakadosh

Thursday, May 29, 2014


Remember to recite the Shelah HaKadosh Prayer for Children! Erev Rosh Chodesh Sivan (Thurs. May 29th) is an optimal time to do this! 

Below is a link to the prayer in Hebrew and English:
English Translation

You have been the Eternal, our G-d, before You created the world, and You are the Eternal, our G-d, since you created the world, and You are G-d forever. You created Your world so that Your Divinity should become revealed thorugh Your holy Torah, as our Sages expounded on the first word therein, and for Israel, for they are Your people and Your inheritance whom You have chosen from among all nations. You have given them Your holy Torah and drawn them toward Your great Name. These two commandments are, "Be fruitful and Multiply" and "You shall teach them to your children." Their purpose is that You did not create the world to be empty, but to be inhabited, and that it is for Your glory that You created, fashioned, and perfected it, so that we, our offspring, and all the descendants of your people Israel will know Your Name and study Your Torah.

Thus I entreat You, O Eternal, supreme King of kings. My eyes are fixed on You until You favor me, and hear my prayer, and provide me with sons and daughters who will also be fruitful and multiply, they and their descendents unto all generations, in order that they and we might all engage in the study of Your holy Torah, to learn and to teach, to observe and to do, and to fulfill with love all the words of Your Torah's teaching. Enlighten our eyes in Your Torah and attach our heart to Your commandments to love and revere Your Name.

Our Father, compassionate Father, grant us all a long and blessed life. Who is like You, compassionate Father, Who in compassion remembers His creatures for life! Remember us for eternal life, as our Forefather Avraham prayed, "If only Yishmael would live before You," which the Sages interpreted as "…live in reverence of You."
For this I have come to appeal and plead before You, that my offspring and their descendants be proper, and that You find no imperfection or disrepute in me or them forever. May they be people of peace, truth, goodness and integrity in the eyes of G-d and man. Help them to become practiced in Torah, accomplished in Scriptures, Mishnah, Talmud, Kabbalah, mitzvos, kindness, and good attributes, and to serve you with an inner love and reverence, not merely outwardly. Provide every one of them with their needs with honor, and give them health, honor and strength, good bearing and appearance, grace and loving-kindness. May love and brotherhood reign among them. Provide them with suitable marriage partners of scholarly and righteous parentage who will also be blessed with all that I have asked for my own descendants, since they will share the same fate.

You, the Eternal, know everything that is concealed, and to You all my heart's secrets are revealed. For all my intention concerning the above is for the sake of Your great and holy Name and Torah. Therefore, answer me, O Eternal, answer me in the merit of our holy Forefathers Avraham, Yitzchak, and Ya'akov. For the sake of the fathers save the children, so the branches will be like the roots. For the sake of Your servant, David, who is the fourth part of Your Chariot, who sings with Divine inspiration.

A song of ascents. Fortunate is everyone who fears the Eternal, who walks in His ways. When you eat of the toil of your hands, you are fortunate, and good will be yours. Your wife is like a fruitful vine in the inner chambers of your home; your children are like olive shoots around your table. Look! So is blessed the man who fears the Eternal. May the Eternal bless you from Zion, and may you see the good of Jerusalem all the days of your life. May you see your children's children, peace upon Israel.

Please, O Eternal, Who listens to prayer: May the following verse be fulfilled in me: "'As for Me,' says the Eternal, "this My covenant shall remain their very being; My spirit, which rests upon you, and My words which I have put in your mouth, shall not depart from your mouth nor from the mouths of your children, nor from the mouths of your children's children," said the Eternal, "from now to all Eternity." May the words of my mouth and the thoughts of my heart be pleasing before You, Eternal, my Rock and my Redeemer.

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Lag B'Omer - 33rd day of the Omer Count

Saturday, May 17, 2014 · Posted in , , , ,

Begins on the Night of Saturday May 17, 2014

[Mashiach's Rainbow]

Immense light that was brought into the world by Rabbi Shimon bar Yochai (who passed away on Lag B'Omer), especially on the day of his passing. Lag B'Omer, when he revealed to his disciples secrets of the Torah whose profundity and intensity the world had yet to experience. The Zohar relates that the house was filled with fire and intense light, to the point that the assembled could not approach or even look at Rabbi Shimon.

The bow commemorates the fact that during Rabbi Shimon’s lifetime no rainbow was ever seen. (Bereishit Rabbah 35:2)  Rashi (Ketuvot 77B) explains that when the generation has leaders who are perfectly righteous, the generation does not need a rainbow so that G-d can remind himself not to destroy the world.

Note: This was a good thing because the rainbow appears when the earth deserves punishment. The first time a rainbow appeared was after Noah’s flood, when G-d said that He will no longer destroy the world, rather He would send a sign: the rainbow.

During Rabbi Shimon’s lifetime, the world was filled with merit because of him and therefore never saw a rainbow. (Bereishit 9:8-17 and Rashi there)

There is a Kabbalistic tradition that on Lag b’Omer a rainbow of many colors will appear in the sky immediately before the coming of Mashiach.  "Do not expect the coming of Mashiach until the rainbow is seen... in shining colors." (Zohar, Vol. 1, p. 72b)

Before the coming of Mashiach, a very special rainbow will appear. This rainbow will be so bright that all rainbows that have appeared on earth will seem very dim and weak in comparison.The bright strong colors of this rainbow are a sign that the Redemption is about to come. It is this rainbow, the Zohar tells us, that G-d was speaking about when He said to Noach (Bereishit 9:16), "I will look at it to recall the eternal promise."

(L'Chaim #840; Zohar 1:72b)

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Tehillim 119:20

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Tehillim 119:20
גָּרְסָה נַפְשִׁי לְתַאֲבָה אֶל-מִשְׁפָּטֶיךָ בְכָל-עֵת
garsah nafshi letaavah el-mishpateicha vechol-et
My soul is consumed with the longing that it has for Your ordinances at all times.

Another obstacle is physical passion, which shatters a man's body.  But I break away "my soul" from passion, by reminding her of "Your ordinances at all times."  As our Sages have taught: "At all times should a man incite the good inclination against the evil inclination."

Another interpretation says: I am "consumed with the longing" to study, but the obstructions prevent me.  As a result, "my soul is consumed" and shattered.  Every time I am forced to remain idle from the Torah, "my soul" shatters from "the longing that it has for Your ordinances at all times."

Even when there is no need for me to study the practical Halachah, I study Torah out of passion and with great dedication.  King David thus explains the reason for his deep desire to know the secrets of the Torah - his longing did not stem from the body but from the soul.  "My soul is consumed with the longing that it has for Your ordinances at all times."

Some perceive the present verse as a petition: "Consume" - break away - "my soul" from the external husk that obstructs me from keeping the mitzvot.  Man's physical nature gives rise to a desire for money, for instance, and this can make him commit robbery.  But if You will "consume" - break away - "my soul" from the material, it will be "consumed" instead "with longing"... "for Your ordinances at all times."

Rava said, "Let a man study even though he forgets.  Let him study even if he does not know what he is saying.  For it says, 'My soul studies (leta'avah) [out of desire].'  It does not say (tachanah) [to grind it fine].  Rashi explains, "In my passion for Torah learning, I would break it up (proceed to analyze it in detail) despite my limited capacity to grind very fine; I was actually incapable of in-depth study."

Torah learning is unlike any worldly commodity, since a person does not usually devote himself to other pursuits all the time.  Today he may devote himself to this field of knowledge, and tomorrow to another.  Not so the Torah, of which it says, "You will meditate in it day and night" (Yehoshua 1:8).  Every day and every moment the student perceives new things.  Even if he has already studied the matter before, novel insights are revealed to him.  That is what King David says here, "My soul is consumed with the longing that it has for Your ordinances at all times."

 Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16 - Tehillim 119:17 - Tehillim 119:18 - Tehillim 119:19

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Tehillim 119:19

Tuesday, April 22, 2014 · Posted in , , , , , , ,

Tehillim 119:19
גֵּר אָנֹכִי בָאָרֶץ אַל-תַּסְתֵּר מִמֶּנִּי מִצְו‍ֹתֶיךָ
ger anochi vaaretz al-taster mimeni mitzvoteicha
I am a stranger on the earth; do not hide Your commandments from me.

The main obstacle to achievement is the brevity of human life.  For no man can accomplish enough in his short span to encompass all necessary knowledge in every part of the Torah.  Hence the King David pleads that at least he should understand the practical mitzvot. "I am a stranger on the earth," so "do not hide Your commandments from me." As the Scripture indeed says elsewhere, "and keep His commandments, for that is the entire man" (Kohelet 12:13).

"I am a stranger on the earth" and my days are few, so "do not hide Your commandments from me."  Let them not stay hidden so that I may implement them.  If I fail to keep them now, when shall I keep them?

"I am a stranger on the earth," and do not know the day of my departure.  So, "do not hide Your commandments from me."  I am like a passing stranger who requires that provisions for the road be at hand in case he must depart suddenly.

King David felt that since a man's stay in this world is only temporary, he must equip himself with Torah learning and the observance of mitzvot.

The story is told about a certain province in India where the inhabitants would elect a king to rule over them for one year.  Once, they crowned a fool who was unaware of this time limitation to his reign, and he built palaces for himself.  At the conclusion of his year-long reign, he was separated from all his wealth.  He was succeeded to the throne by a sage, who soon found out that his reign would last only a year.  He then invested much effort to amass a great deal of money, which he deposited in another country.  At the end of the year he had everything, and he rejoiced in both places.

 "I am a stranger "גר" (ger) on the earth." The Midrash says, "Was, then, David a stranger? He said, rather, just as one who today becomes a convert (ger) is ignorant of Torah, so a man's eyes are open and yet he may be unable to distinguish between his right hand and his left hand in Torah knowledge.  If David, who composed all these songs and psalms, said, 'I am a stranger on the earth' and know nothing, it is assuredly true of us that we know nothing!"

We are both strangers and settlers (cf. v. 39:13), like all our forefathers (cf. Bereishit 23:4). "For our days on earth are a shadow" (Iyov 8:9). Just as this shadow passes, so the human being passes away.  However, our days are like a shadow only when we do not study and apply the Torah.

Thus our Sages teach, "The day is short, the work is abundant, and the workers are lazy; the reward is ample and the master urges."

Accordingly, it says, "I am a stranger on the earth; do not hide Your commandments from me."

I ask, "Open my eyes, that I may behold wondrous things from Your Torah" (v119:18).  Profound secrets are not revealed to those not sufficiently deserving, but I am a stranger here on earth.  My soul is carved from on high.

"I am a stranger on the earth; do not hide Your commandments from me." King David is telling us that his entire existence in this world is like that of an alien in a strange land. He is here only for one purpose: to collect Torah and mitzvot to bring to the World to Come. Therefore he beseeches Hashem: "Do not hide Your mitzvot from me." Indeed, every Jew should try to emulate the behavior of King David. A person should strive to make Torah his primary occupation.

The Chofetz Chaim related an excellent parable to illustrate this idea:

When a person wants to build a house, he doesn't plan it himself. Rather, he hires a professional architect to draw up a blueprint of his future home. This blueprint provides the builder with an exact model, showing the size and location of each room.

A wealthy man hired a prominent architect, and told him, "I have a certain piece of property, and I want to build the most spectacular mansion in town on it. I hear you do superb work, and I'd like to hire you to draw up a blueprint. Put special emphasis on making a large and luxurious living room. However, don't scrimp on the foyer either, because I want my guests to have a good impression as soon as they enter the house."

The architect's first step was to measure the size of the property. Realizing that there was a major problem, he immediately returned to the owner to report back.

"Listen, I measured your property down to the inch. Unfortunately, there just isn't enough room for both a spacious living room and a large foyer. If you want a luxurious living room, you'll have to make the foyer smaller, because whatever you add to the one will detract from the other. I'll do whatever you wish, but if you want my advice, I think you should choose a small entrance-way and a luxurious and spacious living room. Besides, this is the normal way people build houses. They put the accent on the beauty and comfort of the living room, and make the foyer secondary. If you do the opposite, you'll be the laughing-stock of the whole community. People will say to themselves, 'Look at that fool! He sits his guests in a cramped salon and puts their jackets in a luxurious coatroom!'"

The Chofetz Chaim concludes: The purpose of our time in this world is to build a mansion for ourselves in the World to Come. Yet what do we do? We invest most of our efforts in enlarging and decorating the foyer! We don't realize that this only makes our real, eternal home that much smaller. What foolishness!

"I am a stranger on the earth; do not hide Your commandments from me."  If one views each day as a fountainhead of burgeoning opportunities - if he sees the events in his life as true occasions for eternity, if one actively looks to uncover and achieve new sources for his soul’s satisfaction - then he is taking the teachings of King David to heart.  The Chayei Adam devotes an entire Chapter (Chapter 68) to appreciating and accomplishing Mitzvot.  If possible, one should study it, and even review it again from time to time.   Hashem has given and continues to give us gifts of immense proportions daily--let us try hard to appreciate, to rejoice in, and make the most of these Heavenly gifts.

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16 - Tehillim 119:17 - Tehillim 119:18

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Tehillm 119:18

Saturday, April 5, 2014 · Posted in , , , , , ,

Tehillim 119:18
גַּל-עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ
gal-einai veabita niflaot mitoratecha
Open my eyes, that I may behold wondrous things from Your Torah.

The second obstruction in one's limited grasp of profound matters.  Accordingly, David prays, "Open my eyes, that I may behold wondrous things from Your Torah."

According to the Midrash, King David said to the Holy One, "Master of the world!  It is Your will that I "keep Your word" (v119:17).  So, "open my eyes, that I may behold wondrous things from Your Torah."  If You will not open my eyes, how shall I know?  Although my eyes are open now, I know nothing.

Come and see! Although Shmuel was a prophet, he did not know until the Holy One revealed to him; as it says, "Now Hashem has revealed to Shmuel a day before" (Shmuel Alef 9:15).  We also find the same thing in the case of Daniel (Daniel 2).

Our Sages have expounded further:  Everyone is presumed blind until G-d opens their eyes.  For there is outer vision and there is inner vision.  To see with the inner eye, it is necessary to remove the partition.  That is what David asked for here, "Open my eyes, that I may behold wondrous things from Your Torah."

The Scripture also says elsewhere, "For they will see eye to eye, Hashem returning to Tziyon" (Yeshayahu 52:8).  This refers to the eye within the eye.

Regarding outer vision, it says, "And that you do not follow after your own heart and your own eyes" (Bamidbar 15:39); and regarding vision internal to the eyes, it says, "that you may look upon it (Him)" (ibid.).  Hence David says here, "Open my eyes, that I may behold" in depth "wondrous things from your Torah."

This indicates that King David wanted to possess all fifty gates of understanding, notwithstanding that Moshe acquired only forty-nine gates.  The Mashiach ben David will possess all fifty.

Everything is from the mouth of the Mighty One; everything is the Torah of G-d: whole, pure, holy, [and] true…every letter of the Torah contains wisdom and wonders for him whom G-d has given to understand it. Its ultimate wisdom cannot be perceived as it is said,  "Its measure is greater than the earth and broader than the sea" (Iyov 11:9)  A man can only follow in the steps of David, the anointed of the G-d of Yaakov, the most pleasant singer of hymns of Yisrael, who prayed, singing, "Open my eyes, thatI may behold wondrous things from Your Torah."

 Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16 - Tehillim 119:17

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Tehillim 119:17

Sunday, March 23, 2014 · Posted in , , ,

Tehillim 119:17
גְּמֹל עַל-עַבְדְּךָ אֶחְיֶה וְאֶשְׁמְרָה דְבָרֶךָ
gemol al-avdecha echye veeshmera devarecha
Gimel. Deal bountifully with Your servant, that I may live and keep Your word.

In these eight verse, each beginning with the letter ג (gimel), David speaks of the obstacles that confront the devout person who desires to keep the mitzvot.  He asks of G-d to remove these obstructions.

He begins with the first obstacle to the attainment of saintliness, namely illness.  He pleads, "Deal bountifully with Your servant that I may live."  Let me always be in good health, so "I will keep Your word."

He asks for life, not in order to indulge in pleasures, but in order to "keep" the mitzvot whereby the human being achieves perfection in the World to Come.  The reward is reaped there; here one works towards the reward.

"Deal bountifully with Your servant, that I may live." Remove from me the burden of providing my sustenance.  But grant e just enough to sustain me, so "that I may live" without pain "and keep Your word."

The singular form - "word" - refers to the Ten Commandments that were divinely spoken as a single utterance.

David asked further for the removal of those obstructions that beset him as king.  He had to deal with matters of state and engage in wars, so he asked for a long life in order to fully accomplish his purpose.

"Deal bountifully with Your servant, that I may live."  Grant me life that is a bountiful gift, not life that is punishment.  Let it be a good, upright life that deserves the name "life."  Sometimes, most of one's life is an affliction because it is wasted.  For this person, death would have been the better thing.

Accordingly, David pleads: Let mine be the kind of life where "I will keep Your word."

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16

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Tomer Devorah - Emulating G-d: From Days of Old

Wednesday, March 19, 2014 · Posted in , , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."




From Days of Old

This is the Attribute which which the Holy One, Blessed is He, conducts Himself towards the people of Yisrael when their merit and all else fail, and they are unworthy.  What, then, does the Holy One, Blessed is He, do?  The verse states, "I recall My kindness towards you in your youth, My love for you on the day of your marriage..." (Yirmeyahu 2:2).  The Holy One, Blessed is He, recalls the days of old and the love He felt towards the people of Yisrael, and His compassion is aroused.  This way, He remembers all the commandments they have fulfilled since their birth and all the good qualities with which the Holy One, Blessed is He, conducts His world.  From all these, the Holy One, Blessed is He, fashions a special treasure with which to show them compassion.  This Attribute includes all the others, as explained in the "Idra."

So, too, should a person improve his conduct towards others.  For even if he cannot find a reason for showing love and compassion to his fellows from among those mentioned previously, he should say, "There was surely a time when they had not yet sinned, and in that time or in former days they were worthy."  For their sake, he should recall the love of "...those just weaned from milk and torn away from the breast" (Yeshayahu 28:9).  This way, he will not find a single person unworthy of kindness, prayers, or compassion.

Hitbodedut: HaShem, please help me to see something good in every person, their G-dly soul, that I can connect to and respect because they are Your creation.


RaMaK (Rabbi Moshe Cordovero

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Tehillim 119:16

Thursday, March 6, 2014 · Posted in , , , ,

Tehillim 119:16
בְּחֻקֹּתֶיךָ אֶשְׁתַּעֲשָׁע לֹא אֶשְׁכַּח דְּבָרֶךָ
bechukoteicha eshtaasha lo eshkach devarecha
I will delight in Your statutes, I will not forget Your word.


I do not know the reasons for "Your statutes."  Yet is their observance a "delight" to me.  "I will not forget Your word" of admonition that "you shall keep My statutes" (VaYikra 19:19).

Another reading says: "I will occupy myself (eshtaasha) with Your statutes."  Similarly, it says, "At that day shall a man look to (yishe) his Maker" (Yeshayahu 17:7).

Some see this verse as expressing a plea.  David says:  Let me "delight in Your statutes" - let me know the reasons for them; so "I will not forget to keep Your word."

"I will delight in Your statutes."  Similarly, when a king hands over an item for safekeeping, the trustee of that item will be delighted.  His joy will keep him from misplacing it.

"I will delight in your statutes."  The mitzvot are meant to bring a person joy, provided he follows the median path in his observance of the Torah.  For "her ways are ways of pleasantness, and all her paths are peace" (Mishlei 3:17).  Therefore, "I will not forget Your word" in all its wisdom.

Usually, when a person is involved in doing something that he does not understand, he derives no pleasure from his task.  But "I will" also "delight in Your statutes" whose reasons are unknown.  "I will not forget Your word," when You said: A statute have I established and a decree have I decreed.  You are not permitted to transgress My decrees!

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15


-MeAm Lo'ez

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Tomer Devorah - Emulating G-d: Which You have Sworn to our Fathers

Sunday, March 2, 2014 · Posted in , , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."


Which You have Sworn to our Fathers

Some people are unworthy, yet the Holy One, Blessed is He, has compassion for all.  On the verse " ...I will have mercy and show kindness to whomever I desire" (Shemot 33:19), the Talmud comments: 

The Holy One, Blessed is He, says, "This storehouse is for those who are unworthy."  But there is another storehouse - of grace - from which the Holy One, Blessed is He, bestows grace on the righteous as an unearned gift.  For the Holy One, Blessed is He, said, "Behold, they have the merit of their fathers.  I made an oath to the Patriarchs, so even if they are unworthy, they will merit, because they are the seed of the Patriarchs, to whom I swore.  Therefore, I will lead them and guide them until they are perfected." (Berachot 7a; Shemot Rabbah 45)

This is also how a person should conduct himself.  Even if he meets wicked people, he should not behave cruelly towards them or abuse them and so on.  Rather, he should show them compassion, saying, "Ultimately, they are the children of Avraham, Yitzchak, and Yaakov.  Although they may not behave properly, their fathers were upright and worthy.  Hence, one who despises the sons despises the fathers, too.  I do not wish their fathers to be despised because of me!"  Thus, he should conceal their disgrace and improve them as much as he can.


Hitbodedut: HaShem please help me to be mevater, to not shame anyone or cause harm.  Please help me to stretch myself in emulating Your Mercy so that I can heal from the harm experienced from their wickedness by serving You and serving as a counter-balance, for we are all Avraham's children and I desire to give nachas ruach to our forefathers and HaShem by loving His children.


RaMaK (Rabbi Moshe Cordovero)

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Tomer Devorah - Emulating G-d: Kindness to Avraham

Wednesday, February 26, 2014 · Posted in , , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."





Kindness to Avraham

This Attribute applies to those who conduct goes beyond the requirements of the Law, like Avraham our Patriarch.  Thus, the Holy One, Blessed is He, also conducts Himself towards them in a way that goes beyond the requirements of the Law.  That is, He does not demand the strict execution of justice, not even regarding correctness.  Rather, He goes beyond the letter of the Law, just as they do.  This is the aspect of "kindness to Avraham" - the Holy One, Blessed is He, displays the Attribute of kindness towards those whose conduct is like Avraham's.

So, too, with man.  Although he conducts himself properly and correctly, with justness towards all men, towards those who are particularly righteous and pious, his conduct should go beyond the strict requirements of the Law.  Wherever he displays patience towards all men, with the righteous and pious he should have much more patience, showing them compassion beyond what the Law requires in his dealings with others.  They should be exceedingly important to him and especially beloved, and they should be among his friends.


Hitbodedut: HaShem, please help me to understand kindness and piousness and to conduct myself with mercy and kindness.  Please help me to stretch myself when in a position to offer kindness, charity or assistance to a pious person.  Help me to establish care and friendship.


RaMaK (Rabbi Moshe Cordovero)

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Tehillim 119:15

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Tehillim 119:15
בְּפִקּוּדֶיךָ אָשִׂיחָה וְאַבִּיטָה אֹרְחֹתֶיךָ
befikudeicha asicha veabita orchoteicha
I will meditate in Your precepts, and look at Your paths.


Here, "precepts" are the conceptions derived from the Torah.  "I will meditate in Your precepts, and look at Your paths" of conduct.  Then I will endeavor to walk in your ways.  Even as G-d is merciful, I will endeavor to be merciful (cf. Shemot 33:19, 34:6).

A related reading of asicha is "I will speak," and the corresponding interpretation says: When I speak the precepts of the Torah, I "look at" them with the eye of the intellect in order truly to know them.  I shall not be as one who prattles with his mouth and his heart is not with him (cf. Mishlei 23:7).

The Midrash expounds: "I will meditate in Your precepts."  It is possible to be instructed by the Torah in worldly matters as well.  For instance, from Noach's ark we can infer the (balanced) dimensions of a ship (Bereishit 6).

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 - Tehillim 119:14


-MeAm Lo'ez

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