Inspired by one of Tim Layne's past posts, I decided to expand on the Chasidic concept of Hitbodedut.

Reb Nachman of Breslov, a great-grandson of the Baal Shem Tov and founder of Breslover Chasidus, breathed new life into Judaism by combining the mystical elements of Chasidus with in-depth Torah scholarship.

In addition to regular davening from the Siddur, Reb Nachman frequently recited extemporaneous prayers. In fact, he taught his Chasidim (his followers) that they should spend at least one hour alone each day, talking aloud to G-d in his or her own words, as if "talking to a good friend." This practice was to be in addition to the prayers of the Siddur. Breslover Chasidim still follow this practice today, which is known as hitbodedut (literally, "to make oneself be in solitude"). Rebbe Nachman taught that the best place to do hitbodedut was in a field or forest, among the natural works of HaShem's creation. The hours spent in secluded prayer, according to Reb Nachman, were one of the primary ways to build a relationship with G-d.

According to Rabbi Wayne Dosick, quoting Reb Nachman:

'Hitbodedut' - inner-directed, unstructured, active self-expression before G-d - 'is the highest path of all. Take it!' (Dancing with G-d, p.49)

Within our prayer lives, we need communal and personal forms of prayer, the structure of the Siddur, as well as hitbodedut. For they all draw us closer to HaShem. And yet, there is something special about our personal prayer times - alone, secluded, without distraction.

This type of prayer, which Rebbe Nachman referred to as hitbodedut was also practiced and encouraged by our own "rebbe." Yeshua himself would often go off into seclusion to pray. We see this many times throughout the Besorot.

Although Yeshua exemplifies the pattern of formal communal worship within the Temple and synagogues, he also teaches us:

The day itself can be summed up in one word: Tragedy. On this day we remember many of the most tragic events in the history of the Jewish people which all took place on Tisha B’Av (or within a few days).

Judaism is a religion of sacred drama. We don’t just remember, we relive, re-experience, and reenact events of the past. This is also true of Tisha B’Av. In going through the four associated fast days, and their accompanying customs, we relive the stages of destruction of the First and Second Temples and the loss of Jewish sovereignty.

The primary focus of Tisha B’Av is mourning. As such, the Halachah of the day draws heavily on the imagery of the death of a family member, walking through the stages of grief and sorrow.

Some events associated with Tisha B’Av include:

• The 10 Spies return with a bad report after spying out the land.
• Destruction of the First Temple by the Babylonians in 586 BCE. About 100,000 Jews were killed during the invasion of Jerusalem, culminating in the Babylonian exile sending many from the remaining tribes in the southern kingdom to Babylon and Persia.
• Destruction of Second Temple by Romans the Roman in 70 CE, under Titus. Over 2,500,000 Jews were killed as a result of war, famine and disease. Over 1,000,000 Jews were exiled to all parts of the Roman Empire. Over 100,000 Jews were sold as slaves by the Romans, and Jews were killed and tortured in gladiatorial "games" and pagan celebrations.
• In 132 CE the Second Jewish Revolt of Bar Kochba was crushed, and over 100,000 Jews were killed.
• In 133 CE, Turnus Rufus ploughs the site of the Temple mount and builds the pagan city of Aelia Capitolina.
• In 1095, the First Crusade was declared by Pope Urban II. In the first month alone, over 10,000 Jews were killed. The Crusades brought death and destruction to thousands of Jews, totally obliterating many communities in the Rhineland and France.
• In 1290, Expulsion of Jews from England, accompanied by pogroms and confiscation of books and property.
• As a result of the Inquisition in Spain and Portugal, in 1492, King Ferdinand and Queen Isabella of Spain issue an edict expelling all Jews from the Iberian Peninsula. Families separated, many died by drowning, and there was a massive loss of property. What was once a major hub of Jewish civilization was decimated and scattered throughout the Middle East, North Africa, and Europe.
• In 1914, Britain and Russia declared war on Germany, beginning the First World War. Issues left unresolved eventually lead to the Second World War and the Holocaust. 75% of all Jews were in war zones. Jews served in armies on all sides - 120,000 Jewish casualties. Over 400 pogroms immediately followed the war in Hungary, Ukraine, Poland and Russia.
• In 1942, the first of the Deportations from the Warsaw Ghetto to the Treblinka concentration camp begin.
• In 1994, the deadly bombing of the AMIA, the Jewish community center in Buenos Aires, Argentina, which killed 86 people and wounded some 300 others.

On Tisha B’Av it is traditional to fast, observe the customs of mourning, and hear the book of Lamentations and other mournful passages read in synagogue. The service is also accompanied by special liturgical readings known as Kinnot.

Although in our day, Tisha B’Av is associated with mourning and tragedy, according to the rabbis, when the Mashiach comes the day will become of day of rejoicing. As followers of Mashiach, it seems appropriate that Yeshua takes on personification of the Temple:

Tisha B’Av carries that hint of redemption. Out of the ashes of tragedy our redemption will sprout forth, and we will see the return of our Messiah.

Parashat D’varim

Deuteronomy is unique. Firstly, the book is a retelling of the entire Torah.

Second, as the Vilna Gaon notes, the first four books of the Torah were heard directly from the mouth of HaShem. Whereas Deuteronomy is Moshe’s recounting of the events at a later date. In the first four books of the Torah, HaShem is the primary speaker. In Deuteronomy, Moshe is the primary speaker.

Lastly, the book involves a different generation than the rest of the Torah. Meaning, the whole reason Moshe is pleading with the people at the beginning of this parasha is because it is a new generation about to go into the Promised Land. This is not the generation who wandered in the dessert for forty years. This is not the generation that left Egypt and was involved in the sin of the golden calf. Many of these people were not even born when the Torah was originally given, and if they were, they may not have been old enough to fully comprehend the impact of the giving of the Torah on Mt. Sinai. This was a new generation.

Many of us represent this new generation. There is a new land we are about to enter. As many voices in the Jewish world are declaring the demise of Judaism in America, we stand at the threshold of opportunity. We can either listen to the calls of those who only see the end of the Jewish community as we know it, or we can take hold of the vision cast by HaShem.

Deuteronomy is a voice to a new generation. It is a voice to us. You and I may not have physically stood at Mt. Sinai, but we did receive the Torah (Dt. 5:3). It is time to take hold of the Torah once again and step forward into a new land.

The generation of our Torah portion experienced the dying out of the pervious generation. We also do not have to look far to see Judaism diminishing among our parents’ generation. But it does not have to end here. If we are willing to look closely, there is a Promised Land ahead.

The great Jewish believer, Paul Phillip Levertoff once wrote,

We need to create communities that are focused on relationships, where people are valued for being created b’tzelem Elokim – in the image of G-d. Communities where people are empowered to lead and to follow. Where leaders serve as guides, rather than as lone-rangers or stars of the show. We need to embody a vision of Jewish life infused with the power of Yeshua, and filled with the Spirit. We need to reclaim our identities as Israel declaring a corporate witness to the world of G-d’s continued unfolding plan for the Jewish people and the Nations.

There is yet a Promised Land ahead. Are you able to see it? And if you’re able to catch a glimpse of it, are you ready to help build it?

"Of all the disposition and habits which lead to political prosperity, religion and morality are indispensable supports ... Where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice? And let us with caution indulge the supposition that morality can be maintained without religion."

-President George Washington (Farewell Address)

"Our G-d and G-d of our ancestors: We ask Your blessings for our country, for its government, for its leaders and advisor, and for all who exercise just and rightful authority. Teach them insights from Your Torah, that they may administer all affairs of state fairly, that peace and security, happiness and prosperity, justice and freedom may forever abide in our midst ... May this land under Your providence be an influence for good throughout the world, uniting all people in peace and freedom and helping them to fulfill the vision of Your prophet: "Nation shall not lift up sword against nation, neither shall they experience war anymore." And let us say: Amen.

-'A Prayer for our Country,' Siddur Sim Shalom

This week I was thinking about the familiar story of Yeshua's encounter with the rich young ruler (Mathew 19:16-30). In the story, the rich young man asks Yeshua about what more he must do in order to obtain eternal life. Truth be told, I always found this story a little puzzling. Originally I was under the impression, as is commonly taught, that this passage was speaking against being wealthy, and having many possessions. Although this interpretation could be plausible, over time I have also come to see something different.

I have found a nuance of something much deeper and related to our relationships with others rather than an abrogation of being wealthy. I came to this conclusion by asking the not so seemingly apparent question: If the wealthy young man was already observing the mitzvot, why did Yeshua tell him that the only way to obtain eternal life was to sell all of his possessions? For nothing in the Scriptures seems to allude to wealth and possessions as being equal to not being able to obtain eternal life.

Yeshua’s original response to the young man was simply, “If you want to obtain eternal life, observe the mitzvot (19:17b).” He than continued by citing five of the Ten Commandments, and the commandment to “Love your neighbor as yourself (Lev. 19:18 & Mark 12:31).” The young man stated that he had done those mitzvot, and wanted to know what more he needed to do.

I believe Yeshua’s response was posited to question the young man’s assuredness. The reason is because all the mitzvot cited by Yeshua fall into the category of "ben adam l'chavero," mitzvot dealing with one’s relationship toward others, and putting others’ needs before your own. When Yeshua asked the young man if he was truly doing so, the young man was too quick to respond.

Being wealthy can put you in a difficult position. As it often forces you to put your own needs before others. With great wealth comes great responsibilities, and often those responsibilities cloud our judgment to see our priorities clearly.

Each one of us may not be financially wealthy, but we each have gifts and talents that can possibly cloud our judgment as well. We can often feel like we are doing everything for G-d already, and when we ask what more G-d wants from us, we are often shocked by His response. We all feel there are things we cannot possibly give up because they are our tools which we use to serve Him. But what G-d really wants is our entire neshama, our entire self. We may be leaders, teachers, musicians, speakers, and artisans. And what G-d wants to know is, if asked to do so, would we be willing to trust Him with our gifts? Would we be willing to give those gifts and talents up for Him?

I am not saying that G-d expects you to give up your talents and gifts, as we are entrusted with those gifts to prepare the way for the coming of Mashiach. However, like the rich young ruler, G-d does often test our faith to determine which we trust more - our own abilities, or upon HaShem. We are all “wealthy.” As such, would we truly be willing to give it all up in order to follow Him? I pray that we would. For by being obedient in doing so, Yeshua assured us, “We will find our rewards in heaven (19:21).”