Death of Sarah Imeinu

I have already posted about one of my favorite pieces by the Piaseczno Rebbe regarding Parshat Chayei Sarah and the concept of Yissurin. (That post was in the context of Yom HaShoah)

I don't know if this counts as cross-referencing or it is double-dipping, but you can read (or re-read) that post here.

Classic Rock Meets Midrash

In addition to having the זכות to learn with real live Chassidic Rebbes, I also draw religious inspiration from a wide range of Chassidic seforim. However, there is a hidden Rebbe who has much wisdom and religious inspiration despite the fact that he is not necessarily so religious. I like to refer to this man as the Hibbinger Rebbe.

The Hibbinger Rebbe is primarily a singer/songwriter and one of his classic songs is called, "Highway 61 Revisited." This song should be viewed as a modern Midrash/classic piece of Chassidic Torah. The Hibbinger Rebbe devotes an entire verse of this song to his analysis of Akeidat Yitzchak.

1. Oh God said to Abraham, "Kill me a son"
2. Abe says, "Man, you must be puttin' me on"
3. God say, "No." Abe say, "What ?"
4. God say, "You can do what you want Abe, but
5. The next time you see me comin' you better run"
6. Well Abe says, "Where do you want this killin'done ?"
7. God says. "Out on Highway 61".

Now I don't want to write out a long drawn-out over-analysis of every line, but let me point out a couple of salient details:

1. (Line 2) Avraham was clearly reluctant to perform the Akeidah. Here the Hibbinger Rebbe clearly disagrees with Rashi 22:3 (ד''ה וישכם) who explains that Avraham was eager to perform HaShem's command.
2. (Line 5) Regarding the Akediah, the relationship between Avraham and HaShem is based on fear and not on love.

Regarding the significance of the mysterious number 61, the Hibbinger Rebbe has not yet been willing to reveal that secret. Perhaps it refers to the word אני which has a Gematria of 61 (1+50+10) and would clearly represent the existential angst of the individual walking alone. HaShem tells Avraham to perform the Akeidah on Highway 61, on the lonely road. The Hibbinger Rebbe is telling us that HaShem acknowledges the difficulty of the task because Avraham is alone (אני) and separate from everything in the world.

Thank you for reading my analysis of this piece of Chassidic Rock & Roll. If you have not yet heard the actual song, you are missing out.

Learning the Esh Kodesh in English

One of my faithful blog readers recently asked me, "Oh great Kabbalah u'Madda. What is the best way for me to learn the Esh Kodesh of the Piaseczno Rebbe in English?"

Here is my reply:

There are two books in English related to the Esh Kodesh: one is an English translation and the other analyzes the sefer.

The translation of the Esh Kodesh is called Sacred Fire: Torah from the Years of Fury 1939-1942 and is translated by J. Heschy Worch. The English is quite readable and there are no explanatory notes or comments. There are many powerful messages contained in the translated divrei Torah, but as you would expect it is difficult to appreciate the Rebbe's chiddushim without knowing the sources that he is quoting.

The analysis of the Esh Kodesh is called The Holy Fire: The Teachings of Rabbi Kalonymus Kalman Shapira, the Rebbe of the Warsaw Ghetto by Nechemia Polen. He translates and analyzes portions of the divrei Torah and arranges them into categories.

I have used both books when teaching and I would recommend owning both of them if you can afford it. Both of them are available from Amazon.

Also, I know that R. Moshe Weinberger of the Aish Kodesh shul on Long Island has given shiurim on the Esh Kodesh and they can be purchased online.

Kol Tuv,

Reb Yaakov

ps - You can support Kabbalah u'Madda and purchase these books via the Amazon link at the bottom of the page!

Photo Credit - http://www.flickr.com/people/29096601@N00

Red Sea Splits Again

I found a news article about a new sea that is beginning to form in Ethiopia. Normally I am not a big fan of science proving miracles from the Torah, but I was intrigued by the idea of a scientific precedent for the splitting of the Red Sea.

Now some of you out there might be screaming, "The Torah refers to the Sea of Reeds, which is not the Red Sea!!!" I am aware that the Red Sea and the Sea of Reeds are indeed two different bodies of water. Nevertheless, I am focusing on the geological phenomena and not the geographical location.

ps - The photograph is actually from Hawaii, but I thought it conveyed the same idea.

Photo Credit - http://commons.wikimedia.org/wiki/File:East_rift_zone_kilauea.jpg

Avraham vs. Tevye

The first of Avraham's ten נסיונות (trials) is contained in the first pasuk in Parshat Lech L'cha. Avraham had to leave all the comforts of his home and break out for a new life in Eretz Israel. This might be a little similar to the experience of a religious Zionist making aliyah from suburban America. No more Trader Joe's. Goodbye Target and Netflix. HaShem wants me to live in Israel and I will give up these creature comforts for the sake of the Lord. I do believe that life in the 21st century CE is a little easier than life in the 21st century BCE. Also, I would not have a wisp of a chance of passing this נסיון of Avraham, while he aced that test with flying colors.

The Ishbitzer Rebbe explains that Avraham had to forgo his affluent life in Charan - Avraham needed to focus on the מידה of שמח בחלקו.

We usually explain שמח בחלקו as being content with what you have. According to the Ishbitzer, it was not enough for Avraham to appreciating the good things in life - he had to be happy with what he had. We know that according to Hilkhot Tzedakkah, if someone asks you for money to help pay for their chauffeur - you are obligated to give them tzedakkah. Should Avraham ask for tzedakkah in Eretz Israel to help him live a similar life that he had in Charan? The Ishbitzer Rebbe takes this idea one step further, what should Avraham ask from HaShem? What level of basic needs and פרנסה should Avraham daven for? This was Avraham's נסיון, not only did he need to be content with his new frugal lifestyle, he had to be happy and to thank HaShem for whatever material well being he had.

The Ishbitzer uses this explanation of Avraham's נסיון to explain the pasuk when Avraham returned from Mitzrayim.

Bereshit 13:2 "Abram was very rich (כבד מאד), with livestock, silver and gold"

R. Aryeh Kaplan brilliantly translates the phrase "כבד מאד" as, very rich. However, literally the phrase means, very heavy. The Ishbitzer states that Avraham was weighed down by all of his newfound wealth which completely contradicted his new outlook on life as a result of the first נסיון. After adjusting to a spartan lifestyle and to be genuinely happy and satisfied, Avraham felt that being wealthy was an actual burden.

One final note - the Ishbitzer's explanation of כבד מאד contradicts one of my favorite lines from Fiddle on the Roof. I will paraphrase Tevye who said, "If money is a curse, may HaShem smite me and may I never recover!"