The Chebar
Judeo/Christian Studies, News & You!
Judeo/Christian Studies, News & You!
Creeds and Statements of Faith
``One who is satisfied with his lot'' (Ethics of the Fathers 4:1)
describes a tremendous virtue in material matters, and a tremendous
failing in all that pertains to one's spiritual attainments.
- Rabbi Schneur Zalman of Liadi
describes a tremendous virtue in material matters, and a tremendous
failing in all that pertains to one's spiritual attainments.
- Rabbi Schneur Zalman of Liadi
Psalms 1:1-3 "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2 But his delight is in the law of the LORD; and in his law doth he meditate day and night. 3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."
Whenever you are in need the easiest thing to do is find the appropriate sections of the Bible and read that Word back to the Lord.
A Telling Story
In 1804 the Russian town of Zhlobin hosted an encounter of two great
chassidic groups. The occasion was the famous `Zhlobiner wedding' in which
a granddaughter of Rabbi Schneur Zalman of Liadi wed a grandson of Rabbi
Levi Yitzchok of Barditchov.
At the wedding, Rabbi Schneur Zalman lifted a glass of vodka and
exclaimed: ``L'chayim! May the Almighty provide His people with all that
they need, both materially and spiritually!''
``What do you mean?'' asked Rabbi Levi Yitzchok. `` `Material' before
`spiritual'?!''
Answered Rabbi Schneur Zalman: ``Did not our forefather Jacob also put it
that way? He said (Genesis 28:20) `If G-d... shall provide me with food
to eat and clothes to wear... and G-d shall be my Lord'' - also he spoke
of the material before the spiritual...''
Challenged Rabbi Levi Yitzchok: ``Can you compare Jacob's material life
with our material life?''
Countered Rabbi Schneur Zalman: ``Can you compare Jacob's spirituality
with our spirituality?''
From the wellsprings of
chassidic wisdom
In 1804 the Russian town of Zhlobin hosted an encounter of two great
chassidic groups. The occasion was the famous `Zhlobiner wedding' in which
a granddaughter of Rabbi Schneur Zalman of Liadi wed a grandson of Rabbi
Levi Yitzchok of Barditchov.
At the wedding, Rabbi Schneur Zalman lifted a glass of vodka and
exclaimed: ``L'chayim! May the Almighty provide His people with all that
they need, both materially and spiritually!''
``What do you mean?'' asked Rabbi Levi Yitzchok. `` `Material' before
`spiritual'?!''
Answered Rabbi Schneur Zalman: ``Did not our forefather Jacob also put it
that way? He said (Genesis 28:20) `If G-d... shall provide me with food
to eat and clothes to wear... and G-d shall be my Lord'' - also he spoke
of the material before the spiritual...''
Challenged Rabbi Levi Yitzchok: ``Can you compare Jacob's material life
with our material life?''
Countered Rabbi Schneur Zalman: ``Can you compare Jacob's spirituality
with our spirituality?''
From the wellsprings of
chassidic wisdom
Featured Prayers and Hopes
All About Prayer - Prayer - What is it? How does it work? Do you want to Increase your prayer life while learning how to pray more effectively?
Additional Resources
A Telling Story
A Matter Of Perspective
A man once came to Rabbi Israel Baal Shem Tov with a question: ``The
Talmud tells us that one is to `bless G-d for the bad just as he
blesses Him for the good.' How is this humanly possible? Had our sages
said that one must accept without complaint or bitterness whatever is
ordained from Heaven - this I can understand. I can even accept that,
ultimately, everything is for the good, and that we are to bless and
thank G-d also for the seemingly negative developments in our lives.
But how can a human being possibly react to what he experiences as bad
in exactly the same way he responds to the perceptibly good? How can a
person be as grateful for his troubles as he is for his joys?''
The Baal Shem Tov replied: ``To find an answer to your question, you
must go see my disciple, Reb Zusha of Anipoli. Only he can help you in
this matter.''
Reb Zusha received his guest warmly, and invited him to make himself at
home. The visitor decided to observe Reb Zusha's conduct before posing
his question, and before long concluded that his host truly exemplified
the talmudic dictum which so puzzled him. He couldn't think of anyone
who suffered more hardship in his life than did Reb Zusha. A frightful
pauper, there was never enough to eat in Reb Zusha's home, and his
family was beset with all sorts of afflictions and illnesses. Yet the
man was forever good-humored and cheerful, and constantly expressing
his gratitude to the Almighty for all His kindness.
But what was is his secret? How does he do it? The visitor finally
decided to pose his question. The visitor repeated what he had asked
of the Baal Shem Tov. ``You know,'' said Reb Zusha, ``come to think of it,
you raise a good point. But why did the Rebbe send you to me?
How would I know? He should have sent you to someone
who has experienced suffering...''
Told by the Rebbe shlita, Tammuz 26 5722 (July 29 1962) (partial paraphrase)
A Matter Of Perspective
A man once came to Rabbi Israel Baal Shem Tov with a question: ``The
Talmud tells us that one is to `bless G-d for the bad just as he
blesses Him for the good.' How is this humanly possible? Had our sages
said that one must accept without complaint or bitterness whatever is
ordained from Heaven - this I can understand. I can even accept that,
ultimately, everything is for the good, and that we are to bless and
thank G-d also for the seemingly negative developments in our lives.
But how can a human being possibly react to what he experiences as bad
in exactly the same way he responds to the perceptibly good? How can a
person be as grateful for his troubles as he is for his joys?''
The Baal Shem Tov replied: ``To find an answer to your question, you
must go see my disciple, Reb Zusha of Anipoli. Only he can help you in
this matter.''
Reb Zusha received his guest warmly, and invited him to make himself at
home. The visitor decided to observe Reb Zusha's conduct before posing
his question, and before long concluded that his host truly exemplified
the talmudic dictum which so puzzled him. He couldn't think of anyone
who suffered more hardship in his life than did Reb Zusha. A frightful
pauper, there was never enough to eat in Reb Zusha's home, and his
family was beset with all sorts of afflictions and illnesses. Yet the
man was forever good-humored and cheerful, and constantly expressing
his gratitude to the Almighty for all His kindness.
But what was is his secret? How does he do it? The visitor finally
decided to pose his question. The visitor repeated what he had asked
of the Baal Shem Tov. ``You know,'' said Reb Zusha, ``come to think of it,
you raise a good point. But why did the Rebbe send you to me?
How would I know? He should have sent you to someone
who has experienced suffering...''
Told by the Rebbe shlita, Tammuz 26 5722 (July 29 1962) (partial paraphrase)
Question: If G-D hears our prayers why don't we also see them being answered?
Answer: One has to construct a vessel to contain the blessing. After praying for health one has to see a doctor; after praying for a job, one has to go out and look for it, thereby creating a vessel in which G-D's answer and blessings can manifest themselves.
From The Works And Talks Of The Lubavitcher Rebbe Shlita
Published by Vaad Hanochos Hatmimim
Answer: One has to construct a vessel to contain the blessing. After praying for health one has to see a doctor; after praying for a job, one has to go out and look for it, thereby creating a vessel in which G-D's answer and blessings can manifest themselves.
From The Works And Talks Of The Lubavitcher Rebbe Shlita
Published by Vaad Hanochos Hatmimim
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Today at Heartlight...
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From Judaism's 613 commandments found in the Torah, Maimonides compiled for his commentary on the Mishnah the Shloshah-Asar
Ikkarim, the Thirteen Articles of Jewish Faith - -
Ani Maamin - I believe:
1. Belief in the existence of the Creator, be He Blessed, who is perfect in every manner of existence and is the Primary Cause of all that exists.
2. The belief in G-d's absolute and unparalleled unity.
3. The belief in G-d's noncorporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling.
4. The belief in G-d's eternity.
5. The imperative to worship Him exclusively and no foreign false gods.
6. The belief that G-d communicates with man through prophecy.
7. The belief that the prophecy of Moses our teacher has priority.
8. The belief in the divine origin of the Torah.
9. The belief in the immutability of the Torah.
10. The belief in divine omniscience and providence.
11. The belief in divine reward and retribution.
12. The belief in the arrival of the Messiah and the messianic era.
13. The belief in the resurrection of the dead.
Ikkarim, the Thirteen Articles of Jewish Faith - -
Ani Maamin - I believe:
1. Belief in the existence of the Creator, be He Blessed, who is perfect in every manner of existence and is the Primary Cause of all that exists.
2. The belief in G-d's absolute and unparalleled unity.
3. The belief in G-d's noncorporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling.
4. The belief in G-d's eternity.
5. The imperative to worship Him exclusively and no foreign false gods.
6. The belief that G-d communicates with man through prophecy.
7. The belief that the prophecy of Moses our teacher has priority.
8. The belief in the divine origin of the Torah.
9. The belief in the immutability of the Torah.
10. The belief in divine omniscience and providence.
11. The belief in divine reward and retribution.
12. The belief in the arrival of the Messiah and the messianic era.
13. The belief in the resurrection of the dead.
What Happens When We Turn Back to God:
Jer 31:18 I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God.
Jer 31:19 Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.
Jer 31:20 Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
Jer 31:18 I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God.
Jer 31:19 Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.
Jer 31:20 Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
On Good and Evil
Good is eternal. ``Evil'', however, pos-sesses no true existence,
being only the concealment of good - just as darkness is not a positive
force but merely the absence of light. So the evil of the past has long
dissipated or has been subli-mated and utilized positively, while the
good lives on and accumulates.
Thus, our every positive act carries the monumental weight of
generations past. Our every good deed hits home with the combined force
of the countless ac-complishments of all who came before us.
From an address by the Rebbe Shlita, Passover 1958
Good is eternal. ``Evil'', however, pos-sesses no true existence,
being only the concealment of good - just as darkness is not a positive
force but merely the absence of light. So the evil of the past has long
dissipated or has been subli-mated and utilized positively, while the
good lives on and accumulates.
Thus, our every positive act carries the monumental weight of
generations past. Our every good deed hits home with the combined force
of the countless ac-complishments of all who came before us.
From an address by the Rebbe Shlita, Passover 1958
