June's Book of the Month: Secret of Challah Cookbook

June's Book of the Month, "The Secret of Challah" is a cookbook devoted entirely to the Mitzvah of baking challah.

A chapter on the spiritual side of this essential mitzvah and a step-by-step guide to the details and devotions of separating dough make this beautiful book much more than a collection of recipes.

Gorgeous photographs complement the wealth of baking tips, explanation of challah customs, techniques for fancy braiding, and how-to’s for unusual shapes for holidays and special occasions.

Recipes cover basics like healthy whole wheat, sweet Shabbat, and everyday bread to exotics like egg-free, date-studded and zatar-spiced varieties.

The Secret of Challah brings both grandeur and practicality to the Mitzvah of challah.

Feed your mind, soul, and family with a cookbook devoted entirely to the Mitzvah of baking challah.

To purchase this book click here

Beha'alotcha: Spreading Light

Dedicated in the memory of Rachel bat Avraham z"l, grandmother of George Hanz, upon her Shloshim.

This week's portion starts out by describing the procedure in which Aaron, the Kohen Gadol (High Priest) would light the menorah. It is worth taking a second to explore the first couple of lines of the portion, along with Rashi's interpretation. Hopefully, this will help us get a slight glimpse into the depth of the text:

The Lord spoke to Moses, saying:		א. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:
2. Speak to Aaron and say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah." Rashi:		ב. דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת:
When you light: Why is the portion dealing with the menorah juxtaposed to the portion dealing with the chieftains? For when Aaron saw the dedication [offerings] of the chieftains, he felt distressed over not joining them in this dedication-neither he nor his tribe. So God said to him, “By your life, yours is greater than theirs, for you will light and prepare the lamps.” - [Tanchuma Beha’alothecha 3]		בהעלתך: למה נסמכה פרשת המנורה לפרשת הנשיאים, לפי שכשראה אהרן חנוכת הנשיאים חלשה דעתו, שלא היה עמהם בחנוכה, לא הוא ולא שבטו, אמר לו הקב"ה חייך, שלך גדולה משלהם, שאתה מדליק ומטיב את הנרות:
When you light: Heb. בְּהַעֲלֹתְ, lit., when you cause to ascend. Since the flame rises, Scripture describes kindling in terms of ascending. He is required to kindle the lamp until the flame rises by itself (Shab. 21a). Our Sages further expounded from here that there was a step in front of the menorah, on which the kohen stood to prepare [the lamps]. — [Sifrei Beha’alothecha 3]		בהעלתך: על שם שהלהב עולה, כתוב בהדלקתן לשון עליה, שצריך להדליק עד שתהא שלהבת עולה מאליה. ועוד דרשו רבותינו, מכאן שמעלה היתה לפני המנורה שעליה הכהן עומד ומטיב:

(You can read the rest of the text here.)


The text immediately raises a few questions: 1) Why is it important that the text mention each of the seven lamps of the Menorah? 2) How can lighting the Menorah be equivalent to a Prince bringing a sacrifice on behalf of himself and his tribe? 3) What message is there in the explanation that to "ascend" in this context means to kindle each lamp so that it can rise on its own? 4) Why does the High Priest require a step in order to prepare and kindle the Menorah? The Menorah was not that high - if the Kohen Gadol (interestingly, Rashi just says "Kohen") lifted his hand he would be able to reach it without a problem.

The answers to these questions are each entire essays by themselves, but here is a brief attempt at an explanation, based on the words of our sages. The Lubavitcher Rebbe explains that each of the seven lamps of the Menorah corresponds to the seven types of Jews, paralleling the seven sfirot (Divine and human attributes, as explained previously). When the High Priest lights these lamps, he is lighting the soul of each kind of Jew. This, in turn, is parallel to the sacrifice brought the Prince of each tribe, since the Prince, like a king, is completely bound to each of his tribesmen in his very essence. The same is expected of High Priest - he is the representative of all Levites and of all Jews, and helps connect their souls to God.

Based on this, one could fall into the trap of thinking that one does not need to do much on one's own, since the Prince and/or High Priest of the generation is "taking care of him" spiritually, so to speak. Rashi explains that no, the High Priest must light each candle so that it can rise on its own. Each individual must have the ability to stand on his/her own, have his/her own direct relationship with God, and light other candles as well. The Kohen Gadol and the Prince, after all, are human beings, given their special status because of their dedication to Hashem and the Jewish people. The reason why the Kohen Gadol needed to use steps to reach the Menorah was because he is not allowed by Jewish Law to raise his hands above the diadem that was placed on his head, which read: "Holy unto Hashem." He must always remember that, first and foremost he is a humble servant of God, simply a "Kohen," as Rashi states.

Rabbi Yossi Jacobson explains that the Lubavitcher Rebbe did not create followers. That's not what he wanted. He created leaders. He kindled lamps that became lamp-lighters and who's ultimate goal is to make everyone else a teacher and a lamp-lighter as well.

Artist of the Month of Sivan: Anicca

After completing her degree in Tel Aviv University’s Music Academy, she began to explore her interests in creating sculptures, paintings, chuppot, kites, poetry, flags and banners.

She first became known as a kite artist, flying her kites in the different skies of the world. Equally, Anicca was involved in exploring the possibilities of placing her beautiful works of art in large interior spaces of public buildings, and indeed sculptures created by her are to be found in malls, hospitals and hotels throughout Israel.

In the last three years Anicca has concentrated mainly on painting, which is characterized by imagination, fantasy, kabbalistic symbols, colorfulness and above all by plenty of joy.

"Anicca's art is neither abstract, nor symbolic nor political. It is neither story telling nor realistic, it is altogether an event of composition, color, light and magic.” -Professor and architect Abraham Yaski, P.I.
Most of Anicca's prints can be turned into semi originals. Customized print sizes as well as original paintings on canvas and silk available upon request.

Love Thy Neighbor: Limited Edition Print - $290

Narrow Gate: Limited Edition Print - $355

Sha'arey Shamaim: Original Painting on Canvas - $1800

Dove in Sun: Wedding Chuppah - $3900

To see a greater selection of Anicca's paintings and Chuppot click here

Nasso: Raising Our Heads

As we stand at the eve of Shavuot, it is worth keeping in mind the words of the Sixth Lubbavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson. Before Shavuot, he would always bless his fellow Jews with a "Kabalas HaTorah Besimcha U’bPnimius” (an acceptance of the Torah in a happy and in an internal/internalizing way).

This blessing is also related to this week's parasha, Nasso, which starts with an exhortation to "lift up the head." The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson states that this implies that "God will lift up the aspect of the soul which is truly a "head" and cause it to control every aspect of a Jew's behavior. This is done by Moshe, the spark of Moshe which every Jew possesses within his soul."

The Rebbe also explains that one of the key characteristics of our acceptance of the Torah at Sinai was our unity as a people. When depicting our arrival at Sinai, the Torah states "Israel camped," using the singular form of the verb. Rashi explains that the entire people camped "as one man, with one heart," expressing true unity. (For more on this, click here).

It is also important that we each participate in our own way in this raising of the heads of our fellow Jews. One of the easiest ways to do this is quite simple: giving each other the proper respect. As is the custom, we just finished completing the entire tractate on "Ethics of our Fathers." There we read, "Who is honored? The one who honors the creations." As we honor others, raising the head of others, we raise our own level in the process.

This all goes back once again to Rebbe Nachman's teaching, in Likutey Moharan I:282, about judging others (and oneself) favorably. We have to have faith in others and in ourselves, and keep focusing on our good points, raising ourselves to the level of the verse: "I will sing to my God as long as I live," "with the good that is in me." (For a more complete rendering of this teaching, click here).

Bamidbar: In the Desert

This week's portion is dedicated in honor of Chana bat Israel Moshe, who's yahrzeit is today,  and in honor of the upcoming wedding of Miriam Mattout and Joseph Goldglantz. Today is also Yom Yerushalayim and the Yahrzeit of Samuel the Prophet.

As soon as one begins reading the Book of Bamidbar (also the name of this week's portion), one is immediately struck by its title. Throughout this book, the Jewish people are faced with the stark reality of having to walk through the desert, a place mostly devoid of life, water, or any other physical protection that civilization brings us. Furthermore, in the desert it was easy for the Jews to lose their way, if not in a physical way, at least spiritually. The Book of Bamidbar contains in it many of the more challenging dilemmas and slip-ups we endured as a people prior to entering the Land of Israel. 

We often find ourselves in "deserts," some of them of our own making. As Matisyahu's lyrics go, we're often "lost in the desert trying to find [our] way." We get lost, confused and frustrated. We often ask ourselves: "How can this be? Yesterday, everything was so clear." After all, it was only last week that we were on the top of the mountain, reading "Behar" Sinai (on the Mountain of Sinai), how could we so quickly find ourselves back in the desert, "Bamidbar Sinai?"

In this exact question, lies the solution. We have to remain connected to our experience at Mount Sinai, no matter what. We have to remain connected to God. We have to stay true to our morals and ethics, our purpose and mission in life. Yes, there might be challenges on the way, but I'm going to keep working on myself, day after day, so that I can perfect my relationship with Hashem, receive the Torah properly, and make it to Israel. No questions asked.

It therefore comes as no coincidence then that we always start the Book of Bamidbar prior to receiving the Torah anew on Shavuot. The basic teaching of the connection between Bamidbar and Shavuot is that the Torah had to be given to us in the desert, so that no one could lay claim to the Torah. Perhaps another understanding is that the Torah was given in the desert so that we may realize that, specially when we are in our own personal deserts, we must make sure to stay connected to the Source of water. "Ein Mayim Elah" - in the Torah, water is always used as a metaphor for the Torah itself.

We find a similar idea in the writings of Reb Nosson, the main disciple of Rebbe Nachman, which is also connected to Yom Yerushalayim (Chayyei Moharan 15 -loose translation):

Rabbi Nachman once said that for someone who wants to be a “Yehudi” (a Jew), meaning to walk from level to level, it is only possible to do so through the Land of Israel. And when one "wins the war" then one is called a “man of war.” Because prior to winning the war, then it’s like one who is praising himself for having used his sword, when his sword is still unsheathed. Only when one wins the war is he a “man of war.”

Afterwards, Reb Nosson asked Rebbe Nachman what was his intention when he said that the Land of Israel is so great, that it is the essence of winning the war. Rebbe Nachman reprimanded him and said, “My intention is this Land of Israel with its houses and apartments. One should travel there, even if there are many obstacles, because that is the essence of victory, that we merit to come to the Land of Israel." Reb Nosson said that this is what lighted up his heart and gave him strength to overcome all of his personal difficulties.

Book of the Month: Crossing the Narrow Bridge

May's Book of the Month: 

Crossing the Narrow Bridge - A Practical Guide to Rebbe Nachman's Teachings by Chaim Kramer

"The world is a very narrow bridge. The main thing is not to be afraid"(Likutey Moharan II, 48).

Lively, down-to-earth, and easy-to-read, this book gives clear, detailed guidance as to how to apply Rebbe Nachman's teachings in modern everyday life. The many subjects covered range from faith, truth, joy and meditation to earning a living, health-care and bringing up children. Containing a wealth of anecdotes from the lives of leading Breslover Chassidim of recent times, together with their oral teachings, this work answers many of the practical/technical questions that puzzle those who have begun to make their acquaintance with Breslov literature.

To purchase a copy of this book click here

Behar: At the Mountain

This Dvar Torah is dedicated to Michael Berger and Yael Johnson on their engagement.

This week's weekly portion (actually double portion, Behar/Bechukotai), begins with the laws of Yovel, or jubilee. The Torah teaches landowners in Israel are to count seven weeks of years (7x7 years) and on the 50th year the land must remain untilled. The landowner is to rely solely on Hashem for sustenance during that year. In fact, during the the previous year the land is also not tilled because of Shmittah (or Sabatical year). Nevertheless, Hashem tells us not to worry about making a living during those years - everything will be taken care of - and so it has been since that time, give or take a few rabbinic leniencies. :)

Besides from the tremendous lessons in faith to be taken from the above, as well as in the obvious centrality of the Land of Israel in the Torah as a whole and in the life of every single Jew in particular, there are also clear parallels to the present counting of the Omer and Shavuot. For the past five weeks (four weeks and six days to be exact), we've been in the process of counting weeks. This will culminate in the end of the counting of the seventh week, as we receive the Torah anew. On the 50th day, as in the 50th year, we end our work, and rely on Hashem to do the rest.

The above concepts are very kabbalistic in nature. It has to do with Ita'aruta de Letata (arousal from below), or Mayin Nukvin (feminine waters) and Ita'aruta de La'ila (arousal from above) or Mayin Dukhrin (masculine waters). First we arouse in ourselves the energy and the determination to connect to God from below. God reciprocates by connecting us from above, in a way totally above the limitations and logic of this world.

It is therefore no coincidence then, that during the days of the Omer we're all kabbalists. Each of the seven weeks of counting are made to parallel the one of the seven emotional Sfirot (divine/human attributes) and each day of that week parallels a subdivision within the Sfirah. Day one is Chesed shebeChesed (Mercy that is found within Mercy), the second is Gevurah shebeChesed (Discipline within Mercy) and so on (for more information on this subject, check out this topic on meaningfullife.com, here).  Rebbe Nachman of Breslov teaches that all the conversations that take place during each day of the Omer have to do with the Sfirah of that day.

Another major reason we are all kaballists during this time of the year is due to the awesome and insipiring date we celebrated yesterday, Lag Ba'Omer (33rd of the Omer). Lag Ba'Omer is Hod shebeHod (Splendour within Splendour), and marks the passing of Rabbi Shimon Bar Yochai, also known as the "Rashbi". Rebbe Nachman always felt very much connected to the Rashbi, although he associated himself primarily with the Sfirah of Netzach (Victory) (for more information on these Sfirot, click here).

The Rashbi is the author of the Zohar, the most prominent of all kabbalistic works, and he is considered to be a "general soul." The power of his life and teachings could be clearly seen yesterday, as over 500,000 Jews of all possible denominations flocked to his grave (for a news article on this, click here). Lag Ba'Omer is also a turning point within the entire counting process, as it also marks the date when the 24,000 students of Rabbi Akiva stopped dying (for a lesson on this by Rabbi Leib Schapiro, click here).

Lag Ba'Omer marks exactly two thirds into the counting of the Omer, the time when the night starts receiving the light of the day (Shem M'Shmuel, Parashat Emor, Lag Ba'Omer). It is on Lag Ba'Omer that we start receiving the light of Shavuot, the light of the Torah, our wedding with Hashem.

Very interestingly, Lag Ba'Omer also marks exactly two-thirds into the entire year. It is the time when physically we start feeling more the power of the summer, as well as the "spiritual heat" of all the powerful months that follow. It is even possible to divide the entire year in seven series of seven weeks (7x7x7), making Lag Ba'Omer "Hod shebeHod shebeHod," and therefore having each day of the year parallel a subdivision of a subdivision of a Sfirah.

May the spiritual energy that began to be revealed yesterday continue to warm our hearts and our souls, and may we continue to refine ourselves to the maximum, so that we may all be able to properly receive the ultimate spiritual light and heat of the final redemption, when the Ninth of Av will be a feast instead of a fast, and we will once again hear in cities of Judah and the streets of Jerusalem, "the sound of happiness and the sound of rejoicing, the voice of the Groom and the voice of the Bride."