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Pirkey Avot - Ethics of the Fathers

נכתב ע"י R. Nati

During the summer months it is customary to recite Pirkey Avot, The Ethics of Or Fathers (Orach Chaim 292:2). There are six chapters, one chapter per Shabbos afternoon, which we study until Rosh Hashanna. This practice begins during the Days of Omer, right after Pesach. Pirkey Avot contains moral teachings from our Tanaim and conceptionally is the receiving of rebuke from true Tzaddikim. Through these lessons a person can achieve great understanding and wisdom on how to serve Hashem properly. Such service brings the kindness of Hashem to be revealed and allows the glory of His Kingship to be elevated.

Introducing Pirkey Avot, we recite the Mishnah, "All Jews have a portion in the world to come", (Sanhedrin 90a). This is to teach us that the rebuke of a great Tzaddik is not intended to turn people away or to distance them from severing Hashem; but rather, to bring people closer to Him. The Tzaddikim are always seeking the good points that exist in every single Jew. They are the Tzaddikim and yet they call all Jews Tzaddikim. By elevating the Jewish people, they are able to guarantee them a portion in the world to come (Likutey Halakhot, Nezikin 4).

Counting the Omer Part VI

נכתב ע"י R. Nati

When looking forward to a particular event or special occasion, it's only natural that we mark our calendar's and count the days. It's the same thing when we anticipate receiving the Torah on Shavuot. We count the days. We look forward to it's coming. Actually, this is the main intent of the Omer counting. by realizing that every day counts, by taking the very most we can out it, by making sure that every single minute matters, we can receive the Torah. The Children of Israel first came close to Hashem on Pesach, after the Redemption from Egypt. To remove them from Miztrayim, Hashem instantaneously pulled them from 49th level of impurity into which they had fallen. But then they had to enter the 49 levels of kedushah on their own, step by step. This can be compared to a child first learning to walk. soon as he shows signs of realizing there is something better than crawling on all fours, we enforce and encourage his desire to develop. we hold his hand for the first step. but then we let go, so that he learns to walk by himself. It is no different in coming closer to Hashem. we start off with a great desire to repent. It is almost as if we are being called by a voice we cannot locate, or guided by invisible hand. Later, the light of this guiding force disappears and we must continue our quest for Hashem under our own inspiration. The reason this happens is not always understood by most people, though it is essential that it should be. The truth is that by seemingly pushing a person away from Hashem, one one is actually drawing him closer to Him. Think about it? Didn't the Egyptians let the Children of Israel leave? Didn't they allow them to go into the wilderness to serve Hashem? The Jews must have understood that they were getting closer to Him. But then they saw the Egyptians running after them. the Jews were left wondering if the Almighty was really with them. Were they really getting closer? It was then that they were told to turn their eyes to Hashem and praying to Him for help. Even when we feel distant rather than close, we must always bear in mind that Hashem is very close to us and He is really trying to bring us closer. Indeed, Hashem's kindness is such that it will even bring closer those who are very, very distant from Him. Nevertheless, from the Sefirah we learn that the process cannot be hurried. When we look forward to something, we want it to happen immediately. Most of the time, especially if the thing we look forward to is something meaningful, it just can't happen right away. The issue cannot be forced at all. We find ourselves with no choice but to wait. Well, the same is true in achieving closeness to Hashem and receiving His Torah. We must wait to achieve it; wait to receive it. Just as the Jews in the wilderness had to wait until shavuot. And though on Pesach they received a tremendous light and wanted to serve Hashem properly, they still could not reach their goal until the 50th day. It is the same foe us. However, if we persist in our desire to achieve this level, eventually we will acquire this great light of Shavuot (Likutey Halakhot, Shiluach HaKen5)

We are almost there, come join us in celebrating Lag B'Omer

Counting the Omer Part V

נכתב ע"י R. Nati

Sefirah is sysnonymous with purification. when we are ready to pruify ourselves, we discover that it isn't a speedy process. Only through gradual proression will we attain our goal. And to be fully purified, we must wait until after the sefirah, after we've counted again and again. in the meantime, we have to count one day at a time; slowly building up purity until we are able to overcome all the undesirable and impure aspects of our lives. On the 16th day of Nissan, the Omer Sacrifice 'a Barley offering' was broght. Using barley, wich serves as feed for animals, would seem t indicate the low nature of this offering. but, because animals lack the power of speech, this makes barley a most appropritae choice. This is because the Omer is brought to rectify and endow the power of speech, elevating from the lower level of the animal to the more purified level of man. And this is its connection to the sefirah. During the Sefirah we try to rectify ourselves. Quintessentially, Teshuvah is our accepting that everything which happens is from Hashem. When one is embarrassed before Hashem, he can be likened to an animal without the power of speech. As a result of the embarrassment he feels for having gone against Hashem's will and trangressed, he cannot lift up his head or raise his voice. Thus, a major step in repentence and returning to Hashem is remaning silent as we hear and fell ourselves being embarrassed. Teshuvah means that we longer rush to counter the insult with rationalalizations, excuses, or just plain arrogance. By truly accepting that everything is from Hashem, then even when we know that the person ridiculing or chastising us is no better that we are, we say nothing. We understand that he is no more than Hashem's messenger, and we remain silent and embrrassed before the One who sent him.
This is the significance of the elevation, Tenuphah, of the Omer. TeNUPhaH can be read TeNU-Peh 'give mouth'! This implies that a person who counts the Sefirat Ha'Omer, thereby rectifying his speech, raises himself from the level of animal to that of man. He becomes a complete person. Man is called a 'Ma'daber' one who speaks; as animals are called b'hehmot.
Seve weeks later, on Shavuot, the sacrifice which was brought consisted of wheat. Unlike the lowliness of barly, wheat is a "human" gain. Yet, wheat also carries an aspect of being silent, for there are, in fact two levels of silence. The first level, the animal level, is someone who is so embarrassed by his sins that he can't speak. He finds himself speechless because he recognizes his guilt. But then he repents. He acquires speech, as in, "take with you words and retun to Hashem"(Hoshea 14:3). And through his returning and comming closer to Hashem, he can achieve the second level of silence: The gate of wisdom(Avot 3:17). This higher silence corresponds to the divine Emannation, Sephirah, of Keter; itself an aspect of Shavuot.
On Shavuot, after 49 days of counting 'after 49 gates of repentence and Tehillim reciting' the higher level of silence is finally attained Even so, it must be remembered that all this begins with PeSaCh' with Peh SaCH, a talking mouth. For the only path to these upper levels is through Tefillah, the ture speech of calling out to Hashem (Likutey Halakhot, Simanei Behemah v'Chayah T'horah 4).
Last night was 15 days in the Omer, keep counting 34 days to go you can do it!
Chodesh Tov, Iyar the month of Refuah!
Blessings Reb Nati

"Sefirah" Counting the Omer Part IV

נכתב ע"י R. Nati

Reb Nosson teaches that the daily obstacles we encounter are in direct proportion to the spiritual levels and wisdom we seek to achieve. We should therefore not feel discouraged when we see our improvment in serving Hashem suddenly countered by difficulties. As long as we maintain our Mochin de'Gadlut, the forces opposing our advancement cannot affect us. For it is only when we decend to Mochin de'Katnut, to depression and despair, that we find it very difficult to stand up against these obstacles.

In fact, taking heart and strengthening ourselves each day is the one protection we have. Even when there are difficulties or obstacles, we have to realize that today is also part of the alloted time on earth. It, too, is a day during which we can and must accomplish whatever possible in coming closer to Hashem. If we cannot pray or study study Torah properly, then we should say tehillim (psalms) or perform other miztvot - doing whatever we can. For "Hashem wants the Jews to be rewarded; and therefore He gave them the Torah to study and many mitzot to perform."

In other words, we must never fool ourselves into thinking that since the day started wrong, today is a wasted day, G-d forbid! We must never allow ourselves to say that there is no point in trying to serve and to know Hashem or returning to Him on this day; that we are better off waiting until tomarrow. Rather, we must realize that every day is important and that every moment counts! And this is the lesson of Sefirat Ha'Omer, the 49 days of counting. It teaches us to make the best and the most of what we have, since every day does count! (Likutey Halakhot, Pikadon 4)

Have a great day, from Reb Nati

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