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THE PILLAR OF PRAYER The Baal Shem Tov's Teachings on Prayer Section 30 If a person reads the Torah and sees the lights of its letters, though he does not properly understand the cantillation marks and fails to pronounce the words properly, G•d is not judgmental, since he reads with great love and passion. This is like a child who asks for something from his father, who loves him greatly. Even though he stutters and doesn’t say the words correctly, his father doesn’t insist that he say them properly. This is like what our Sages said: “‘His banner over me is love’ (Song of Songs 2:4). Don’t read the word as ‘His banner over me is love’ (diglo alai ahava); rather, read it as ‘over the mistakes I make, there is love’ (laglago alai ahava).” Likutim Yikarim, p. 1 Translation and Commentary by Rabbi Dr. Menachem Kallus

From Rabbi Jill Hammer: "Rabbi Ohad Ezrachi shared with me the wonderful teaching from a nineteenth century mystical text that there is a human guardian for each of these worlds. Enoch, a figure in Genesis who rose to heaven without dying, is the guardian of the upper world—he is also known as the angel Metatron. Elijah, the prophet who went up to the Divine in a chariot, now roams the middle world, going to every Passover seder and helping those in need. Korach, a rebellious Levite who defied Moses by saying all the Israelites should be equal with equal authority, was sent down into the earth, where he and his children sing levitical hymns at the center of the underworld. "To these three male guardians I would add three female guardians. For the lower world, I add Lilith, who flew away from her husband Adam and chose to dwell as a demon in the underworld (Alphabet of Ben Sira). For the middle world, I add Serach bat Asher, the granddaughter of Jacob, a singer and harpist. As a girl, she told Jacob that Joseph was alive, and was rewarded with eternal life. She was later present at the Exodus, and still walks the earth giving sage advice. For the upper world, I add Istehar, a maiden who in Jewish legend was pursued by an angel who wanted to have sex with her. She uttered the name of the Divine and flew away to heaven, where she became a star. I invite you to call on these six guardians if you wish when journeying in the three worlds."

THE LANGUAGE OF BIRDS AND ANIMALS (PDF original from baalshemtov.com) Rabbi Aryeh Leib of Polonoye, the Maggid (Preacher), desperately wanted to learn the language of birds and animals. He thought this knowledge would be useful in soothing the souls of his followers to whom he preached. The language of the animals, birds and even the plants and rocks is always known by at least one person in every generation. At that time, this knowledge was known by Rabbi Israel ben Eliezer, the Holy Baal Shem Tov. Rabbi Aryeh Leib decided, although possibly presumptuously, to beg his Rebbe, the Baal Shem Tov to teach him this language. He reasoned that it was okay to ask because, "after all, I only plan to use the power for the sake of Heaven. With the knowledge of the physical world, I will really be able to help my followers overcome their worldly concerns.” Having made up his mind, Rabbi Aryeh Leib traveled to Mezibush. The trip took almost no time because his mind was engrossed with thoughts of listening to the speech of birds and animals. It was already night when he arrived in Mezibush. The study house of the Baal Shem Tov was lit up and bustling with students. Reb Aryeh Leib entered and saw the Baal Shem Tov sitting at a table speaking with a few of his close followers. While Reb Aryeh Leib was sure that the Baal Shem Tov had noticed him, the Rebbe’s eyes didn’t meet his to acknowledge his arrival. Later, after most of the students had already left the study house, Reb Aryeh Leib still waited and hoped to be recognized by the Baal Shem Tov. Finally, when the Baal Shem Tov walked out of the study hall, he glanced over to Reb Aryeh Leib and greeted him without any emotion, “Shalom Aleichem (Peace be unto you)”. Reb Aryeh Leib was very upset. "Why didn’t he greet me as he always had before?” he thought. "Maybe I should just leave. But then again, there is nothing more important to me than learning the language of the birds and animals. No! I won't leave. I'll wait for a good time to approach him," he thought. For the next few days, the Baal Shem Tov didn’t say anything special to Reb Aryeh Leib. Then, after Shabbos, the Baal Shem Tov asked Alexei, his wagon driver, to prepare his wagon for a journey. He invited Reb Aryeh Leib and several other Chassidim to join him. Reb Aryeh Leib and the others readily agreed and he was filled with joy thinking that his wish might finally be fulfilled. The next day, after many long hours of travel, the Baal Shem Tov instructed Alexei to stop at an inn. The Baal Shem Tov went right up to a room that was especially prepared for him by the innkeeper. The Chassidim stayed together in the main room of the inn. Being tired after the long trip, they all immediately fell asleep. Only Reb Aryeh Leib couldn’t fall asleep. He kept wondering if the Baal Shem Tov would teach him the knowledge he desperately wanted to learn. Early in the morning, he heard the Baal Shem Tov pacing back and forth in his room. So he gathered his courage and went upstairs to speak with him. When he reached the top of the stairs, he saw a bright light shining from the Baal Shem Tov's room. He started to go into the room but then realized that the bright light was beaming from the face of the Baal Shem Tov. He stood glued to the floor, unable to look away from the Rebbe's face that was ablaze like a fire. When the Baal Shem Tov walked over to him, Reb Aryeh Leib nearly fell to the floor with fear. He begged forgiveness for disturbing the Baal Shem Tov. The Baal Shem Tov gently put his hand on his student’s shoulder and said “Reb Aryeh Leib, stand up. Don't be afraid. What is it that you want?” But Reb Aryeh Leib was too embarrassed to say anything. So he turned around and went back downstairs. The next day, as they continued their journey in the wagon, the Baal Shem Tov asked Reb Aryeh Leib to sit next to him. Reb Aryeh Leib was very excited by the invitation. The Baal Shem Tov said to him, "I know that the main reason for your joining me is to learn the language of the birds and animals. I’ve decided to teach you what you want so much to learn. There is, however, one condition that is of utmost importance. You must listen with your full attention to what I’m about to say." “Oh yes Rebbe, I promise to give my undivided attention to all that you say,” Reb Aryeh Leib answered. The Baal Shem Tov continued, "To begin, it is known that the Heavenly Chariot is supported by a face of an eagle at one corner, the face of an ox at another corner, the face of a lion at another corner, and the face of a man at the last corner. It is also known that from the eagle face flows the life power to the birds, from the ox face flows the life power to the domestic animals, from the lion face flows the life power to the wild animals and from the man’s face flows the life power down to the lower man. Also the language of the birds, the animals and people comes from the Heavenly Chariot. A wise person that can see things at their source in the Heavenly Chariot can understand the speech of the birds and animals." As the Baal Shem Tov continued with the deeper, primary teachings from our Holy Books such as the Zohar and the Tikkunim, the wagon entered a forest. Reb Aryeh Leib was listening with all his attention to the Baal Shem Tov. Suddenly he felt a branch brush against his cheek. At that moment he began to hear the animals and birds speaking to each other. Meanwhile the Baal Shem Tov continued talking. Reb Aryeh was so enthralled with hearing the speech of the animals and birds that he divided his attention. With one ear he listened to the Baal Shem Tov and with the other ear he listened to the birds and animals. Later, when the wagon came out of the forest, the Baal Shem Tov said, “So you understand all that I said.” “Oh yes!” answered Reb Aryeh Leib. Then the Baal Shem Tov passed his hand over the face of Reb Aryeh Leib. At that moment, Reb Aryeh Leib still heard the sounds of the animals and birds but could no longer understand their speech. The Baal Shem Tov said, "Because you couldn’t hold your full attention on what I was saying, you’re not ready to be entrusted with the knowledge of the language of birds and animals." And so it was. Freely adapted by Tzvi Meir HaCohane (Howard M. Cohn, Patent Attorney) from a story SHIVCHEI HABESHT as translated in IN PRAISE OF THE BAAL SHEM TOV by Ben-Amos and Mintz

When the song of inner holiness pulsates in the heart, one may discern the spiritual and ethical source for each detailed law. Even when dealing with what appears to be dry, prosaic legislation, the soul senses a sublime poetry.

Sensitivity to this inner song is a function of one's situation. In particular, when the soul is exiled to foreign lands, the inner content of Torah becomes a mere shadow of its true self. Torah laws become detached from their living source. Torah study outside of Israel is like a translated poem, lacking the original vitality and lyric beauty.

Source: Rav Kook on Psalm 50: Torah from Zion

http://www.jnul.huji.ac.il/dl/books/html/bk_subj_kab.htm

This challah recipe is from The New York Times, Apr. 28, 1976: Happy Birthday Ima!

• 8.5 to 9 cups of sifted, unbleached flour
• additional flour for kneading
• 2 packages of dry yeast
• 2.5 cups lukewarm water
• 1/2 tsp. baking powder
• 1/2 tsp. cinnamon
• 1 tblsp. salt
• 1 tsp. vanilla
• 4 large eggs
• 3/4 cup oil
• 3/4 cup plus 1/8 tsp. sugar
• 1 tblsp. poppy seeds or sesame seeds (optional)

1. Place six cups of flour in a large mixing bowl and make a well in the center. Blend the yeast with one cup of the water and stir to dissolve. Add this to the well in the flour. Using a fork, start stirring around the well, gradually incorporating one-quarter of the flour - no more - into the yeast mixture. When approximately that amount of flour is blended into the yeast mixture, stop stirring. There is no need to remove the fork, it will be used for further stirring. Set the bowl in a warm, not too hot, place and let stand for 45 to 50 minutes.
2. Sprinkle the baking powder, cinnamon, and salt over all. Add the vanilla, three of the eggs, the oil and 3/4 cup of sugar. Add the remaining water (1.5 cups) and blend again, first with the fork and then with the hands. Add two cups of flour, kneading and, if the mixture is still too sticky, add an additional cup of flour.
3. Work the mixture well with a wooden spoon to make a stiff dough. If necessary, add more flour. Work with the hands about 10 minutes. When the dough doesn't stick to the hands (may require a little more flour), it is ready. Shape the mixture into a rather coarse ball and cover. Let stand about 20 minutes and turn it out onto a lightly floured board. Knead well, adding a little more flour to the board as necessary to prevent sticking. The kneading, which must be thorough and brisk, should take about five minutes. Flour a bowl well and add the ball, turning the dough to coat lightly with flour. Cover again and let stand for 30 minutes.
4. Turn the dough onto a flat surface once more and knead briefly. Using a knife, slash off about one-eighth of the dough at a time. As each portion is cut off, knead quickly and shape into a ball. Flour lightly. Return each piece as it is kneaded to a bowl to rest briefly. Continue until all eight pieces are shaped and floured.
5. Take one piece of dough at a time and place it on a flat surface, rolling briskly with the hands to make a "rope" about 12-15 inches in length. Continue until all the balls are shaped thusly.
6. Align the ropes vertically side by side and touching. Start working at the top of the ropes. Gather the tops of the ropes together, one at a time, pinching down to seal well. Separate the ropes down the center, four ropes to a side. Braid the ropes as follows: bring the extreme outer right rope over toward the center next to the inside rope on the left. Bring the extreme outer left rope over toward the center next to the inside rope on the right. Continue with this procedure, left to right (this is arbitrary, it could be right to left), until the loaf is braided and each rope has been brought to the center. As the last ropes are brought over, it will be necessary to pull and stretch them a bit to get them to fit.
7. When the braiding is finished, gather the bottom ends of the ropes together and pinch them together just as you did at the top.
8. Meanwhile, generously oil the bottom and sides of a rectangular baking pan (15.5 by 10.5 by 2.5 inches). Carefully gather up the braided loaf, using hands and arms to help sustain the shape, and place in the pan.
9. Cover the loaf with a towel and let stand in a warm spot for one hour or longer. Preheat the oven to 325. Check the loaf after one hour, it should be well puffed and about twice its original volume (if not wait a little longer).
10. Beat the remaining egg with the one-eighth teaspoon of sugar and brush the loaf all over with the egg wash and sprinkle (if desired) with the poppy or sesame seeds.
11. Place the loaf in the oven and bake approximately one hour until well puffed, cooked through and golden. Note: to get an even browning, brush on more egg during the baking as the loaf puffs.

Oren and I are in the middle of baking a variation on this recipe. I know we doubled it, did 7 cups whole wheat, 7 cups white, and 4 cups oats. As for the other variations, I need to ask....

Recorded live with Simon on kit and Oren on keys. Listen

By Rabbi Jill Hammer, Tel Shemesh Director:

This teaching demonstrates how to use the fifteen psalms of ascent (Psalms 120-134) to probe the wisdom of trees in Jewish tradition. A psalm of ascent may be recited on each day from the new moon of Shevat through the full moon of Shevat, to celebrate and honor the sap as it rises. If possible, meditate on the named trees, or read the psalms and connect them to other trees you know and love. Each of the fifteen psalms has an earthy spiritual teaching, related to its tree, that we can learn during Shevat.

Psalm 120, which proclaims: "When my suffering was upon me, I called and God answered me," mentions a thornbush or rotem. The rotem is the teacher of humility. Some people believe that the rotem is the thorn-bush that burned without being consumed in the days of Moses. Moses turned aside to look at the bush, but them hid his face, for he did not want to look at God. It is written of the thorn-bush that it was the most humble of all plants, and that is why the Shekhinah chose it to dwell in.

Psalm 121 says: "I will lift my eyes to the mountains. From where will my help come? My help is from God, maker of heaven and earth." This psalm could be associated with the myrtle. Esther, the Persian Jewish queen who saved the Jewish people from persecution, had the Hebrew name of Hadas, myrtle. As Esther was a guardian of life, spreading good deeds, so too the good smell of the hadas restores the spirit, spreading fragrance everywhere. The sweet-smelling myrtle is often used during Jewish rituals ending the Sabbath, to renew the soul as the Sabbath departs. This psalm repeats the word-root "shmor/to guard" six times, just as we wave myrtle leaves in six directions on Sukkot to ask that the Divine presence care for and protect the world.

Psalm 122 says: "I rejoiced when people said to me: Let us go to the house of the Tree of Life. Our feet were standing in your gates, Jerusalem: Jerusalem rebuilt, a city bound all together, where the tribes, the tribes of God made pilgrimage." Pilgrimage reminds us of the etrog, the good-smelling, bright yellow citron that Jews use on the harvest festival of Sukkot, is the teacher of fertility and union. It is said to represent the human heart, and it also represents the fertile womb. Combined with a palm branch, myrtle, and willow, the etrog represents unity: the unity of Jews with one another, the unity of the four worlds and four directions, and the oneness of creation.

Psalm 123 proclaims: "Look, as the eyes of slaves are on their lord's hand and as the eyes of a maidservant are on her lady's hand, so our eyes are toward the Tree of Life our God, until God shall be gracious to us." This psalm teaches of the reed. When Moses' mother Yocheved placed her baby son in a reed basket, Miriam watched over the basket, hiding in the reeds (suf), until an Egyptian princess found it and rescued her brother. The reed teaches us to be patient and work toward what we envision.

Psalm 124 proclaims: "If God had not been with us, the waters would have flooded us." This psalm represents the willow. The willow is the teacher of need. The willow, or aravah, is one of the four species used on the pilgrimage festival of Sukkot. On the last day of Sukkot, known as Hoshana Rabbah, celebrants beat the leaves off the willow so that they may receive Divine grace during the coming year, and so that their harvest may receive abundant rain. Some say that the willow represents the lips in prayer.

Psalm 125 says: "Do good, o Tree of Life, to the good, and to the upright in heart." Palm trees are often described as "upright" in the Hebrew Bible. The palm is the teacher of justice. The prophet Devorah, known for her wise judgment, sat under a palm tree while hearing cases. Tamar (whose name means palm tree) was a woman who took justice into her own hands-when her father-in-law Judah refused to allow his third son to marry Tamar and give her children in spite of his agreement, she veiled herself and seduced Judah instead-thus giving rise to the line of King David and of the Messiah. This psalm shows us that we cannot let the scepter of the wicked rest upon us, but must choose to be immovably righteous.

Psalm 126 cries: "Our mouths were filled with laughter, and our tongues with joyful song. The one who walks weeping and carrying the bag of seed, shall come back in joyful song, carrying the sheaves." This hints at the sweetness of the fig (te'enah). The fig tree is the teacher of return, or teshuvah. The fig tree is the tree that gave leaves to Adam and Eve as garments when the first couple went into exile. Later, when Noah and his family, exiled from their homes, went onto the ark, they took fig saplings with them (Genesis Rabbah 36:3). The fig is a witness to the tears of exile, but also is as sweet as the joy of return--the fig fills the mouth with its sweetness as joyful song fills the mouth with music.

Psalm 127 announces: "If God does not build a house, it is vain for builders to work on it." The cedar, or erez, is the teacher of sturdiness. Solomon's temple was built of cedar, as was his palace. A psalm says that the righteous "shall flourish like a cedar in Lebanon." This means that they shall be sturdy over time. If we do learn calm strength, like the cedar, we will give a gift not only to ourselves, but to others, who will be able to depend on us and learn from us.

Psalm 128 says: "Your wife will be like a fruitful vine in the corners of your home." The vine (gefen) is the teacher of blessing and abundance. Jewish festivals are consecrated by blessing a cup of wine, and Jewish tradition regards the grape as a bringer of joy. The Sabbath also begins with the sanctification of wine. Sitting under one's vine and fig-tree is the ultimate expression of peace and prosperity. In the Song of Songs, the vine blossom is a sign of spring. The vine teaches us to celebrate our blessings and to open our hearts to goodness.

Psalm 129 rumbles: "Many have been my troublers from my youth, but they did not overcome me." This strength relates to the oak (alon). The oak is the teacher of groundedness. When wind and rain come, they do not destroy the great oak. The oak is able to persevere in spite of troubles because of its roots-so too, we need to cultivate our roots in order to stay upright. The oak teaches us to stand firm when inner and outer weather blusters around us.

Psalm 130 calls: "My spirit leans to God more than watchmen to the morning, watchmen to the morning." The Hebrew word for almond tree (sha'ked) means "watcher. The almond is the teacher of leadership. In Israel, the almond tree's flowering is the first sign of spring. In the Bible, God made the high priest's scepter flower like an almond tree to show that he was the spiritual leader of the people. A leader's role is to watch over others, but also to watch over him or herself to avoid arrogance.

Psalm 131 teaches: "Have I not focused and quieted my spirit, like those who nurse from the mother?" This psalm evokes the terebinth. The terebinth, or pistacia tree, is the teacher of the cycle of life and death. The terebinth's name, elah, can be a word for "goddess," and the elah represents the mystery of God's hidden womb. In the Bible, the terebinth is often a place of burial--Rebekah's nurse Deborah is buried beneath a terebinth, and Absalom, David's son, is killed while his hair is caught in a terebinth tree. Yet angels also reveal themselves beneath terebinths (Genesis 12:6, Judges 6:11). The elah contains the mystery of the tree that is cut down and regrows again. In Isaiah 6:11, we are told that the people shall be cut down "like a terebinth whose stump remains, and in its stump shall be a holy seed." Every spring, plants that seemed dead come to life again. So too, we are mortal, yet the mystery of life is reborn in us.

Psalm 132 proclaims: "Your priests will wear righteousness and your kind ones will sing with joy." This recalls the pomegranate, which decorated the hems of the priestly robes in ancient times. The pomegranate is the teacher of the indwelling of God. The fruit itself is an abundant globe full of bright red seeds, like a world full of life. In this psalm, God announces a desire to dwell among human beings, nurture the hungry and care for the needy, establish a just government, and "clothe its priests in deliverance." These are all ways of acknowledging the Shekhinah. The pomegranate reminds us that we are always filled with seeds of light, and that our lives can be God's resting-place.

Psalm 133 says: "How good and how pleasant it is when kinsfolk dwell together. It is like good oil on the head." The olive, which produces oil, is the teacher of peace. In the mythic tale of Noah, a dove brought an olive branch to announce that the waters had subsided and life on the earth would be renewed. Olive oil was also used to anoint kings, consecrating their monarchy and blessing them that they should have a just and peaceful reign. In Psalm 133, the olive oil represents the peace of friends dwelling together. The olive tree teaches us, even after conflict, always to rededicate ourselves to the forces of life and peace.

Psalm 134 calls: "At this moment bless the Tree of Life, all you who serve the Tree of Life." This signifies the apple tree (tapuach). The apple is the teacher of beauty. Its sweet-smelling blossoms last only a few days, but they are a joy to the senses. The apple tree shows us the glory of the present moment. The Shekhinah Herself, the presence of God, is called the "field of apple trees"-the source of all the world's beauty. The apple teaches us to be present in the moment-not merely to understand, but to be.