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Monday, January 26, 2009

L'iluyei Nishmas HaRav Moshe Ben Yosef (Rabbi Moshe Breslover ZTVK"L)

It's noteworthy to learn in his memory, the learning of Likutei Moharan beginning with the letters of his name Moshe as compiled in the Sefer Ner LaTzadik that he himself compiled consisting of teachings of LM that start with one or another of the Alef Beis. This is the same way that we learn Mishnayos in memory of someone based on the letters of the Niftar's name. (You can also have in mind the Maharam Shik (a Poseik in Europe, was Niftar in 5639/1899), who has the same name Moshe Ben Yosef, whose Yahrzeit is also Rosh Chodesh Shevat!)

In Kaballah, each month as well as each day of the week has its corresponding letter. The remaining letters are Alef, Mem, Shin. Well, it's easy to use the Mem & Shin for the name Moshe, and since Alef is the date of the month of the Ba'al Hilula, the teaching for the Alef will be in an accompanying blog, as well as for the letter Tzadi that represents Chodesh Shevat. For the letters of the seven days of the week - Beis Gimel Daled Kof Pei Reish Tov - I translated the teachings beginning with these letters last year for the seven weeks of the Sefira. You can refer to the other teachings for the months that I translated in this past year - Hei Vov Zayin Cheis Teis Yud Lamed Noon Samech Ayin Tzadi Koof (corresponding to the months Nissan through Adar, respectively).

For those who have yet to have possession of this booklet, and you want to recite the physical words in Hebrew - no problem. I will have the source for each section in the Likutei Moharan that you should have with you wherever you travel; and even if you had only had a chance to see this after Rosh Chodesh is over, it's never too late to learn something in someone's memory - but the ultimate way of memoralizing someone is to follow the teachings of what you learn, which is ultimately the learning of Torah L'Shmah.


Me'Inyan Amiras Tehillim: Regarding saying Tehillim, Rabbeinu told someone that the main thing about it is saying each Mizmor of Tehillim for oneself, that is, finding oneself in each and every Mizmor. The guy asked Rabbeinu as to how one does this. Rabbeinu explained to him a little bit: For in the psalms in which Dovid HaMelech A'H sought that Hashem Yisborach should save him from the wars, accordingly, everyone needs to interpret this pertaining to oneself as the war of the Yetzer Hora and his army. This same method applies with the other psalms for whatever particular situation that they are talking about. The guy in turn asked Rabbeinu as to how one is supposed to interpret for oneself the verses in which Dovid HaMelech A'H praises himself, such as "Guard my soul for I am pious" (Tehillim 86), and other similar phrases. Rabbeinu answered him back: One needs to interpret this also for oneself, for one needs to judge oneself favorably and find within oneself some merit and good point. This good point is the aspect of being pious/Chosid, and similarly in other situations. Rabbeinu continued illustrating this: About King Yehoshaphat, it's written "He lifted his heart in Hashem's ways" (Divrei HaYomim II 17), for in Hashem Yisborach's ways and Avoda, Yehoshaphat lifted his heart a little bit. Rabbeinu then pointed something similar in our Tefillos: Don't we first say in the morning "What are we, what are our lives" etc. where we belittle ourselves very much? But afterwards we say: "BUT we your nation the sons of your Bris" etc., for afterwards we strengthen and lift ourselves, and we recount our greatness and elaborate that we are His nation the sons of his Bris, the seed of Avraham, Yitzchok & Yaakov etc., for this is how we need to conduct ourselves in Avodas Hashem as mentioned above. Check out what it says in Likutei Moharan 1:282, on the Posuk "I will sing to my G-d while I exist. (Part 2:125 - the very last Torah in Likutei Moharan!)


Shir Mizmor Lamenatzeiach - (I think this is quoting from the beginning Posuk of Tehillim 88). The Gemara interprets this as "Sing to the One that we have victory over and He is happy" (Pesachim 119). For when one speaks in front of HaKadosh Baruch Hu and details his speech with conplaints and requests, in essence he/she wants to conquer Him so to speak, while Hashem Yisborach has pleasure from this. Therefore, He sends words to the one praying to Him in order that he can conquer Him so to speak, in order for Hashem to receive pleasure. For without this, certainly it would be impossible for one of flesh and blood to conquer HaKadosh Baruch Hu, but Hashem Yisborach himself sends and prepares words and complaints for the one praying to conquer Him as mentioned above. (Part 1:124)


HaNosein Tzedaka: One who gives Tzedaka is saved from Aveiros. For anyone who has mercy on Hashem's creatures, Heaven has mercy on him/her (Shabbos 151b), while it is forbidden to have mercy on one who has no knowledge (Berachos 33). And since Heaven has mercy on him, it has to be that Heaven gives him knowledge, and thus such a person is saved from coming into the clutches of sin, for one does not sin unless a spirit of foolishness has entered him/her (Sotah 3), but when one has knowledge, he/she is saved from Aveiros. Amen, So may it be His will (Part 1:116)

NOTE: For learning Mishnayos L'Zecher Nishmas Moshe Ben Yosef - most meaningful Perakim are Avos 1 (Mem), Yoma 6 (Shin), Sotah 1 (Hei), as all three mention Moshe's name within the particular Perek, starting with Avos 1 which immediately begins with the name Moshe, and Sota 1 also mentions Yosef's name which is the name of the Niftarim's fathers.


NaaNaach said...

be in touch with the webmaster, so that we can have this indexed properly and available to the public as a complete work in itself.
Keep up the good work!
Na Nach Nachma Nachman Meuman!

NaaNaach said...

If I recall correctly, Rabbainu actually mentioned the Maharam Shik, saying that even the deepest logic of the philosophers doesn't touch the simplest reasoning of a Maharam Shik.
May we merit to know all of his Tora and use it to Glorify G-d.