"And the eyes of Leah were tender, while Rachel was beautiful of
form and beautiful in appearance." (Genesis 29:17)
Many Jews who strive to connect themselves to Hashem (G-d)
do so by immersing themselves in intensive Torah study,
this is very good. It is easier than ever to learn Torah.
Books, shiurim, great Rabbonim are available to us in
almost unceasing number, and we would truly be to blame
if every one of us don't spend all the time we can in Batei
Midrashim, supporting Kollelim and learning at the feet of
Torah Scholars. Each of us should strive to contribute in
anyway we can to the Torah world. [Ed note]
PUTTING KNOWLEDGE INTO PRACTICE BY GOOD DEEDS,
AND IN A MOST STARTLING WAY - PRAYER.
But after one becomes "comfortable" in his learning, after
the Baalei Tshuvah no longer seeks continuous guidance
from his Rav - what then? Is "learning" Torah enough?
Rabbi Nachman stresses the importance of putting that
knowledge into practice by good deeds, and in a most
startling way - in Prayer.
There are those who know a lot of Torah yet ridicule Rabbi
Nachman's emphasis on something so ethereal as prayer.
Some might argue that "Torah study" relieves an individual
from concentrating on other forms of worship, like prayer.
They feel that since Torah study is the greatest
commandment (mitzvah), the fulfillment of which earns one
more reward than any other of the 613 commandments
contained in the Torah, they should devote all of their
efforts to its study. Why should they lose out by performing
other types of commandments that yield far less a return on
the investment of their precious time. Unfortunately, this
can lead to an imbalance. This philosophy, based on logic
and reasoning, does not reflect the teachings of the sages
and is inherent in those people who do not consult with
Tzaddikim (saints), who are spiritual experts on how to
connect oneself to Hashem. The entire Torah is based on
peace, as the verse says, "All her [the Torah's] paths are
peace." (Proverbs 3:17) A definition of peace is balance or
compromise. This means that to fulfill the directives of the
Torah, one must balance and divide one's time, resources,
and energies amongst the various forms of worship
mentioned in the Torah, the three main forms of which are
listed in the Talmud: "Shimon HaTzaddik (the righteous)
was the last of the men of the Great Assembly, he used to
say, 'The world depends on three things [lit. pillars], on
Torah [study], on [Divine] worship [sacrifice and prayer],
and the performance of good deeds of which gives a man
proper balance in serving Hashem.].'" (Talmud: Avoth 1:2)
The Talmud further emphasizes the need for balance in
one's worship of Hashem in Avoth 3:22: "He [Rebbe Elazar
ben Azarya] used to say, 'Anyone whose wisdom [Torah
knowledge] exceeds his good deeds, with what is this
synonymous? - with a tree whose branches are numerous
but whose roots are few; when a wind comes it uproots the
tree and turns it upside down... But one whose deeds exceed
his wisdom, to what can he be compared? - to a tree whose
branches are few but roots are numerous; even if all the
winds in the world come and blow against it... they could
not budge the tree from its place...'" Again, this teaching
emphasizes that one can not be considered a true servant of
Hashem without the proper balance between Torah study
and the performance of good deeds - one cannot exist
without the other. There are countless stories and examples
mentioned in the Talmud of the greatest sages of Israel, who
not only spent many hours in study, but also in prayer and
the performance of good deeds. Balance - this is how they
achieved greatness.
THROUGH GOOD DEEDS, REBBE AKIVA SAVED A LIFE
One example is the great sage, Rebbe Akiva. Not only was
he considered one of the greatest sages of the Talmud,
famed for his knowledge, intensive study, and the great
sacrifices he made to study and teach Torah, but the Talmud
describes, in many places, how he developed his character
traits, becoming a well-mannered and courteous person who
was always considerate of others. The Talmud relates how
he developed and worked at his prayers, "When he [Rebbe
Akiva] prayed by himself, a man would leave him in one
corner and find him later in another, on account of his many
bowings and prostrations [due to the intensity of his
prayers]." (Talmud: Berachoth 31a) The Talmud also
recounts how Rebbe Akiva developed himself in the
performance of good deeds and ignored his high position by
personally washing the floor of a seriously ill student. The
student later stated that, by doing this, Rebbe Akiva had
saved his life. It was through such balanced service of
Hashem, not just Torah study alone, that the sages of Israel
became great.
It is, therefore unfortunate, that which some learned but
uninformed Torah students seem to say, that someone who
is involved in Torah study does not need to focus on or
develop his prayers or perform acts of kindness. Of such a
student, who feels that study alone is sufficient and
therefore neglects to develop his character traits, the Talmud
says, "Rav Papa said, 'Hang a heart of a palm tree [a
precious item] on a pig, and it will do the usual thing with it
[it will take it to the dung heap]." (Talmud: Berachoth 43b)
This attitude may possibly be the result of ignorance or
motivated by unconscious laziness - an excuse to avoid
over-exertion. As we have mentioned many times in the
past, every story and incident mentioned in the Torah gives
us much practical advice on how to conduct our daily lives.
Rabbi Nachman and his disciple Rav Noson apply the story
in our parasha, how Ya'akov (Jacob) came to marry Lavan's
(Laban's) four daughters, to this all important topic, balance
in one's worship of Hashem.
EACH ONE OF THE PROTAGONISTS IN THIS EPISODE EMBODIES
AN INTEGRAL CONCEPT IN THE DEVELOPMENT
OF THE JEWISH NATION
Ya'akov left his father's home, fleeing from the wrath of his
brother, Aisav (Esau), for Aisav sought revenge based on
his perception that Ya'akov had stolen the Birthright from
him. So Ya'akov, in going to his uncle Lavan, went from the
proverbial frying pan into the fire. Aisav's deceitful nature
was matched only by Lavan's. Ya'akov arrived penniless in
his grandfather, Avraham's native land, Padan Aram, and
ended up working fourteen years in order to marry Lavan's
two daughters, Rochel (Rachel) and Leah. Ya'akov also
married Lavan's two other daughters (birthed by his
concubine), Bilhah and Zilpah. Ya'akov's original intent was
to marry his true love Rochel, only, but Lavan tricked and
forced him into marrying the older daughter, Leah, first.
Ultimately, Ya'akov married all four women through Divine
Providence, unions which produced twelve holy sons, the
fathers of the twelve tribes, laying the foundation for the
entire Jewish People. Rabbi Nachman explains that each
one of the protagonists in this episode embodies an integral
concept in the development of the Jewish Nation, a nation
chosen to set the example for every person in the world of
how to serve and be connected to Hashem. Therefore,
examining these concepts and their interrelationships
reveals the best methods for accomplishing that which
Hashem most wants - developing closeness to Him through
shlaymus - balance.
THE WRITTEN TORAH, WHICH IS RELATIVELY HIDDEN AND
OBSCURE, IS THE ORAL TORAH'S BASIS FOR THE
MANIFESTATION AND APPLICATION OF PRACTICAL LAW
According to Rabbi Nachman, Ya'akov represents the
Written Torah (Torah shebi'chtav), as the verse says, "The
Torah [the Written Law], which Moshe (Moses)
commanded us, is the inheritance of [and pertains to] the
congregation of Ya'akov [the man who was the source of
wisdom and many of the traditions of the law]." (Deut.
33:4) Also, Torah she'bi'chtav is of the spiritual aspect of
masculinity, whereas Torah sheb'al peh, the Oral Torah,
corresponds to the spiritual aspect of femininity - receiving
from the male. These spiritual energies are manifested in
physicality especially in the process of conceiving and
birthing a child. The child is conceived in a hidden and
obscure manner. It is not readily known who the father is,
but quite obvious who the mother is. In fact, if we did not
know better, we would think that the woman was the source
of everything, when in truth, we know that it is the
necessary partnership of male and female which creates the
life. Similarly, the Written Torah, which is relatively hidden
and obscure, is the Oral Torah's basis for the manifestation
and application of practical law. To the unlearned person, it
appears that the Oral Torah is the source of everything, but
closer scrutiny reveals the Written Torah's "behind-the-
scenes" influence. So, the Oral Torah "gives birth" to the
practical law through the Written Torah. Rochel, which
means ewe (female sheep) in Hebrew represents the Oral
Torah. Just as a sheep is shorn in order to arrive at the
beneficial end-product - e.g. woolen garments - so too is the
Oral Torah analytically shorn to reveal the practical law. (I
Lekutai MoHaran 12)
LEAH REPRESENTS PRAYER, ROCHEL TORAH STUDY:
TO REACH FULL POTENTIAL
ONE MUST UTILIZE EVERY ASPECT
Leah represents prayer, as the verse says, "And the eyes of
Leah were tender." (Gen. 29:17) The Medrash explains that
her eyes were tender from hours upon hours of crying in
intensive prayer that she might change her lot. For she knew
that she was destined to marry the wicked, Aisav. The
Zohar and the Arizal say that Leah and Rochel are one
spiritual entity, reflecting different aspects of the Shechinah
as do all women. [Note: Rabbi Nachman elucidates that the
light of Hashem is too intense for us to experience directly.
Therefore, Hashem shows himself to us through the aspect
of Shechinah which acts as a filter to dilute the light. This is
the only way that a human can relate with and connect to
Hashem. The moon represents the Shechinah for its light is
a reflection of and thus more diluted than its source, the
sun.] In order for Jews (represented by Ya'akov) to reach
their full potential in connecting with Hashem, they must
utilize and merge themselves with every aspect of the
Shechinah, which, represented by Rochel and Leah, is
Torah study (which leads to practice) and prayer. One
without the other creates a gap in one's connection with G-d,
leaving the person with a lack of balance or shlaymus.
ONE CANNOT FULLY CONNECT ONESELF TO HASHEM THROUGH
TORAH STUDY ALONE, A PERSON MUST ALSO INVOLVE HIMSELF
IN HEARTFELT PRAYER - THE CONVERSE IS ALSO TRUE
As we mentioned above, Ya'akov intended only to marry
Rochel and therefore dedicated his full effort to obtain her
by working for Lavan. Allegorically, this refers to the fact
that a Jew (Ya'akov) will dedicate his entire time and effort
to studying the Oral Torah (obtaining Rochel). For most of
the information on how to serve Hashem and apply the laws
of the Written Torah is found in the Oral Torah. However,
one cannot fully connect oneself to Hashem through Torah
study alone, a person must also involve himself in heartfelt
prayer in order to be completely merged with the
Shechinah. Indeed. the converse is also true - one cannot
spend all of his time in prayer, Torah study is equally
necessary. For one would not know how to perform certain
integral aspects of prayer without the information contained
in the Oral Torah. Rabbi Nachman taught that in order to
achieve balance one must access the different aspects of
prayer. In addition to the standardized Shmoneh Esrei said
thrice daily, one should also pray in his words. Rabbi
Nachman suggests that these personal prayers be uttered in
seclusion (Hisbodedus), in the language in which the person
is most fluent, expressing his true feelings. Furthermore,
Rabbi Nachman encourages that a person make the Torah
he has learned into words of prayer (e.g. one who studies
the laws of Passover could pray that Hashem help him
fulfill all of the requirements of the laws of Passover
properly, in simplicity and with pure motives). One can
reach the highest and deepest levels of understanding, the
inner essence of the Torah, only through prayer. A person
must pray for Hashem's assistance in understanding the
Torah so that he can practice it with purity and simplicity,
solely for the sake of giving Hashem pleasure. This type of
prayer purifies the mind and body enabling a person to
understand the inner essence of the Torah. According to
Rabbi Nachman, it was the balance of structured prayer,
personalized prayer and prayer to understand and practice
the Torah that one has studied that enabled all of the great
Tzaddikim (saints) to reach the awesome levels they
attained.
EVEN YA'AKOV INTENDED TO MARRY ONLY ROCHEL
The need to have balance in one's service of Hashem has
been such an obscure concept that even the great and wise
Ya'akov was relatively unaware of it. He was under the
misconception, as have been many other Torah scholars,
that the main focus, by far, should be Torah study, without
giving much time or attention to prayer. This is represented
by the fact that Ya'akov intended to marry only rochel (the
Oral Torah). The verse describes Rochel (the Oral Torah) as
follows, "Rochel was of beautiful form and beautiful
appearance." (Genesis 29:17) The wisdom, beauty and
greatness of the Oral Torah is revealed and apparent to all.
Wisdom is loved, respected, and desired by all. Everyone
pursues wisdom, just as men will pursue a beautiful woman
- but not prayer. According to the Talmud, "There are things
[prayer] that stand on top of the world [having the utmost
importance, above all else], which nevertheless people
disparage for disregard as insignificant]" (Talmud:
Berachoth 6b)
Leah representing prayer, is depicted in the verse: "The eyes
of Leah were tender [and therefore she was considered
unattractive and less desirable]." (Genesis 29:17) This is the
sad state of prayer.
EVERY JEW MUST CONSTANTLY PRAY TO HASHEM FOR
ASSISTANCE NOT TO FALL INTO THE HANDS OF AISAV - THE
EVIL INCLINATION
Prayer is a very hidden, obscure, and mysterious thing. No
one can fully understand how prayer works. It is based
mainly upon faith, which is not highly respected in the
world. Leah prayed incessantly, crying to Hashem to change
her destiny, which was to marry the wicked Aisav. This
teaches that every Jew must constantly pray to Hashem for
assistance not to fall into the hands of Aisav - the evil
inclination, also known as the Satan (the Hebrew name of
the guardian angel of Aisav). Prayer is so awesome,
mysterious, and unknowable in the physical world, even the
most devout people tend to disregard and neglect it. Even
Ya'akov was relatively unaware of the importance and
greatness of prayer and therefore concentrated his efforts on
working for Lavan to obtain Rochel (the Oral Torah), never
intending to marry, and actually avoiding Leah (prayer).
However, Lavan tricked Ya'akov and switched Rochel for
Leah. Lavan also thought Leah was insignificant and
desired to give Ya'akov inferior goods (prayer), and prevent
him from obtaining the prize, Rochel (Torah).
ALL THESE EVENTS WERE ORCHESTRATED BY HASHEM
BECAUSE OF THE INTERRELATION OF TORAH AND PRAYER.
All these events were orchestrated by Hashem because of
the interrelation of Torah and prayer. It was necessary for
Ya'akov to marry both Rochel (Torah) and Leah (prayer)
for they really embodied one entity, the Shechinah.
Therefore, Ya'akov married both Rochel and Leah to
produce the 12 tribes. There are 49 letters contained in the
names of the 12 tribes combined. This sum corresponds to
the 49 gates of repentance, which can be accessed through
reciting the book of Psalms. The book of Psalms is prayer
based upon Torah teachings, represented by the unification
of Rochel and Leah.
THE TORAH IS THE SOURCE OF
THE FORMULATION OF PRAYERS
Ya'akov was well aware that Lavan was deceitful and was
prepared for any impropriety on Lavan's part. Therefore, he
relayed secret signs to Rochel so he could easily identify her
in any situation. When Lavan switched Rochel for Leah
under the marriage canopy, Rochel revealed Ya'akov's
secret signs to Leah so as not to bring her shame. Rochel's
(Torah) possession of Ya'akov's signs refers to the fact that
before the Talmud - the Oral Torah - was committed to
writing, the vast volumes of information were all committed
to memory and many mnemonic devices - signs- were
employed as an aid to retain this vast amount of knowledge.
Rochel relaying these signs to Leah (prayer) symbolizes that
the Torah is the source of the formulation of prayers, and
that Torah study, to be complete, must be given over to
prayer. In fact, the Written Torah mentions that Rochel was
barren until, in the merit of her conveyance of Ya'akov's
signs to Leah, she was given the power to give birth to a
holy son. Again, symbolically, Torah study (Rochel) cannot
bear fruit unless it is given over to and used as the basis for
prayer (the signs given over to Leah). Thus Leah was
mother to half of the twelve tribes because nothing can be
produced or achieved without prayer. Prayer is the most
effective means to have success in any endeavor.
The holy Ari says that the numerical value of maidservant
(shifcha) (393, plus 2 for the two??? words, which equals
395), has the same numerical value as the word Mishna
(teachings which are the basis of the Oral Torah). [Note:
Each Hebrew letter has a numerical value. One of the ways
of interpreting the Torah, as taught by Moshe (Moses), is
that words that have the same numerical values convey a
similar essence and can be compared one to the other]. The
comparison of shifcha to Mishna teaches us that anyone
who learns the Torah with impure motives such as to try to
invalidate the Torah, G-d forbid, is like a maidservant who
tries to rebel against her mistress (the Shechinah). However,
one who studies the Torah in the method of Mishna, i.e.
piercing the clouds of disagreement and uncertainty in order
to determine the true law, incorporates the profane within
the realm of holiness, i.e. placing the maidservant in her
proper place, subservient to her mistress - such that even the
unholy maidservant produces holy children. Abraham
married his maidservant, for he tried to incorporate the
unholy within the holy. He wasn't successful and produced
Ishmael. Ya'akov, who married two maidservants, was
successful and produced four of the holy tribes through
these unions. The reason why Ya'akov succeeded where
Abraham failed is that Ya'akov strongly connected himself
to the side of holiness through prayer - the spiritual energy
of his marriage to Leah. This gave him the power to totally
incorporate the unholy maidservants into the side of
holiness. When Adam sinned, everything in the creation
became mixed with good and evil, including the Torah. This
a main reason why we have to struggle so hard to discover
the true law. Ya'akov's marrying the two handmaidens
teaches us that there is an impure element contained in the
Torah, an element which can cause a Torah scholar to
become corrupt - like the maidservant who rebels against
her mistress. There is even an impure element connected to
prayer - prayer for fulfillment of bodily desires alone. When
prayer is connected to Torah study, their impure elements
are incorporated into the realm of holiness, as a maidservant
who submits to her mistress.
IF THE PERSON CAN RECALL HIS TORAH LESSONS AND USE IT
AS A BASIS FOR PRAYER - HE CAN CREATE THE STRONGEST
AND HIGHEST UNIFICATIONS (YICHUDIM) BETWEEN MAN AND
HASHEM.
A person should therefore spend part of his day in Torah
study and the other part in prayer. There is a Medrash that
when Ya'akov was together with Leah, Rochel was under
the bed relaying Ya'akov's signs to Leah. The Ari comments
that when a person tries to pray (the aspect of Leah), it is an
attempt to create a unity between himself and Hashem,
similar to the unity of a husband and wife. Often the attempt
at prayer is frustrated by a loss for words. However, if the
person can recall his Torah lessons and use it as a basis to
formulate his dialogue with Hashem - Rochel (Torah)
relaying the signs to Leah (prayer) - he can create the
strongest and highest unifications (yichudim) between man
and Hashem. Rabbi Nachman greatly urged his followers to
engage in the practice of formulating prayers out of Torah
lessons. His chief disciple. Rav Noson, fulfilled this by
composing a book of prayers based on Rabbi Nachman's
Torah lessons, known as Lekutai Tefiloth. Containing over
800 pages, covering practically every conceivable area of
spiritual and physical need, Lekutai Tefiloth are some of the
most beautiful and inspiring prayers to Hashem, prayers
which can help the sincere supplicant reach the fiftieth gate
of holiness. the highest of all. (Lekutai Halachoth: Orach
Chaim: Hilchoth Rosh Chodesh 5:29-32)
STORY
The following true story illustrates that
Torah study without the balance of prayer
and good deeds is not sufficient in serving
Hashem:
There was once a man known as Itzick the
Shicker (the drunk). He would spend his
days lying on the benches in back of the
synagogue in a state of dninken stupor.
When he was conscious, he would make
the most foolish and silly statements.
Everyone made fun of him and never took
him seriously. In fact, no one had ever
seen him pray or study Torah. He was just
a worthless drunk, drinking his life away.
One cold and snowy winter night, the
Rabbi of the town was learning Torah with
a group of Kollel men. Suddenly the door
burst open and a man dressed in rags all
covered with snow ran excitedly in and
exclaimed, "Hurry! Come outside and help
me! I am a poor wagon driver. My horse,
on which my income to support my poor
family is dependent, has fallen in the
snow. Please help me lift my horse off the
ground, otherwise he will surely die and
my family will starve!" The Rabbi
responded, "Dear sir, your situation is
certainly pressing, but we are involved
with something even more important, the
study of Torah. We cannot leave our
learning. Furthermore, it is very cold
outside." Just then Itzak the Shicker woke
from his drunken stupor, and in an
uncharacteristically sober and serious
manner admonished the Rabbi, "If you do
not go out to help this man now, in the
future when you will want to go
somewhere for yourself, you will be
unable to." Although everyone was
astounded at Itzak's sudden clarity and
somber state of mind, nevertheless, they
dismissed his exhort as just more
foolishness." Thus the man's horse died
and he was thrust into the deepest and
most abject poverty.
Some time later, Itzak again approached
the Rabbi in a very staid manner and asked
him to come that night to his house at the
edge of town. For he knew that he was
destined to die that night and wanted the
rabbi to witness his death. Reluctantly, the
rabbi agreed, and following Itzak's
directions. that night, found his house,
which was more like a foul smelling
chicken coup. Itzak certainly didn't look
like a man about to die. nevertheless he
told the Rabbi. "At midnight, I will die.
After I die, go to my chest in the corner of
the room, open it and you will see the
story of my life. Secondly, I insist that I be
buried next to a certain Tzaddik from the
previous generation. Please do all that I
request and do not now ask any questions
of me." Of course. the Rabbi thought the
whole thing was absurd, that this
seemingly healthy drunk could predict his
own death was ridiculous enough, but to
have the chutzpah to demand to be buried
next to a Tzaddik was the height of
insanity.
Midnight came, and true to his prophecy,
the drunk died in his sleep to the shock of
the Rabbi. Arousing himself from his
astonishment, the rabbi opened the chest
and found manuscripts in ltzak's
handwriting containing the most amazing
insights into Torah that he had ever seen.
Also in the chest were the most beautiful
t'fillin he had ever seen. Suddenly, the
Rabbi understood that Itzak the Shicker
had been a hidden Tzaddik, one of the
most holy men of his generation. To the
astonishment of everyone in the town, a
previously unknown. unoccupied gravesite
was found next to the Tzaddik Itzak had
mentioned and Itzak the Shicker was
buried there with great honor.
Years later, just before his grand-
daughter's wedding. the Rabbi lost use of
his legs and was unable to walk to the
wedding. He realized that this was the
result of his unwillingness to stop learning
in order to perform the mitzvah of helping
the poor merchant so many years before.
just as Itzak the hidden Tzaddik had
warned him. He related this to all the
townspeople assembled at the wedding,
and taught them the importance of
balance, that one must take the time to
perform good deeds. even in the face of
sacrificing some time from Torah study.
(Sipporay Chabad)
HITHBODEDUTH (secluding oneself)
Rabbi Nachman taught that as well as
reciting the mandatory daily prayers
contained in the prayer book, we should
also speak to Hashem, just as we would
confide in our best friend: in seclusion,
in the language and style with which we
feel most comfortable. This is based on
the advice of our sages, just to mention
two sources: "Rebbe Yitzchak said:
'Why were our forefathers barren?
Because Hashem desires the prayers of
the righteous."' (Talmud: Yevamoth 64a)
"Hashem seeks nothing other than to
hear the prayers of Israel." (Medrash
Tehillim 116:1) The following is an
example of such a session:
You have given us the Torah of truth
and planted eternal life among us. The
kindness You have shown us is for all
eternity. HaShem: Arouse Your love
for me. just as You had mercy on us
and lovingly gave us Your holy Torah
that hidden treasure, that daily joy - so
now help me and bring me to
constantly immerse myself in Torah
study for its own sake.
Let me pay no attention whatsoever to
the vanities of this world. Let my only
desire be for Your Torah. Let me
meditate on Your Torah day and night.
Let me conduct all my studies in
holiness and purity, and let my only
motive be to study for the sake of Your
great and holy Name, and to cause
You delight.
Bring me to study, teach, guard,
practice and fulfill all the teachings of
Your Torah in love. Let the light of the
holy Torah shine upon me. Let my
study and contemplation of the Torah
take me from darkness to light, and
bring me to repent and come to perfect
Teshuvah. As our Rabbis said: "The
radiance of the Torah has the power to
bring people back to good."
Please, HaShem: Let my Torah study
be an elixir of life. Let my learning
bring me back to You in genuine,
perfect Teshuvah. Let it restore my
youth like the eagle, and give me back
the times I have spent in such intense
darkness.
From now on, let the merit and power
of the holy Torah shield me and
protect me from every kind of sin and
transgression and from all wrong-
doing, both when I am actually
engaged in my studies and at times
when I have to interrupt them. Let the
merit and power of the Torah give me
constant protection and save me from
every kind of sin and wrong-doing, just
as You have informed us through Your
holy sages, who said that "The Torah
shields and protects both while one is
engaged in it and at times when one is
not."
Let my Torah study bring a flow of
holiness and purity into me, and from
now on let me sanctify and purify
myself the way You want me to - for
my own good.
Please, G-d of love: Have pity on me
and on all Your people Israel. We
have fallen very low at this time, and
we have no-one to help or support us.
"The enemy hand is ever stronger,
and there is no one to lead us and
save us." We have nothing to vitalize
and uplift our downtrodden souls
except the study of Your Torah, whose
holiness, purity and perfection
enlightens all eyes and restores the
soul. (Likutei Tefilot 12)
Volume 3, Issue 7
