Inspiring Sayings - Jewish Outlook

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Inspiring Sayings


059I’m thinking about it all the time: What do children need most? You see, old people are already accustomed to this kind of existence, this ‘being or not being,’ just hanging around existence.

But when children are born, they mamash know, their soul tells them, “You are only born in this world mamash to be completely here.”  And they are waiting for encouragement so much, they are waiting so much.

Why do children need love so much when they are little?  And they not only need someone to love them… theymamash need this michuyav hamitziut [real existing], they really need this kind of existence.  They want tomamash know that they are mamash here.


Therefore the Gemara says that the first thing you do when a little boy or a little girl learns to talk is that you teach them Torah. Because the moment they can talk, their tongue wants to exist, and the tongue exists when you say words of Torah.


When a little boy can shukkle [shake] a lulov [the palm branch waived on Succoth], his hands want to exist, his hands want to shake the lulov.  Because each time he is doing a mitzvah he is mamash existing.


On a very simple level, imagine if I feel the same before I’m putting on tefillin and after I’m putting on tefillin, then it was a very lousy putting on tefillin.  Because each time I put on tefillin something has to happen to me, suddenly I am ‘mamash here’.  Mamash here.


To feel it


So therefore Rebbe Nachman says, this is a very, very high level. Although I’m sure all of us have tasted it for a second, because it’s impossible not to – maybe on Rosh HaShanah you felt it, maybe one time when you were dancing with the Torah on Simchas Torah and you felt it, or maybe one time when you stood by the Holy Wall you really knew, “I am really here, there really is one G-d.”


Three Lessons


Rebbe Nachman, the holy master, says, in order to serve G-d you have to learn, you have to know, three lessons.

 The first lesson is that you must learn how to walk, and you must learn how to stand.  When you do a mitzvah, when you do something good, you’re walking in G-d’s ways.  When you’re praying, you stand before the Only One.  But only those who are walking know how to stand, and only those who are standing know how to walk.  This is the first lesson.

The second lesson is a bit harder: learn how to fall and how to get up.  If you are falling, don’t be sad; you know G-d is teaching you how to get up.  If you don’t fall, how can the One, the Only One, teach you how to get up? So when you’re falling, let your heart be filled with joy, because the Only One, who knows and can teach you, is showing you how to get up.

The third lesson is the hardest:  I have a feeling that this lesson is about you and me, about all of us.  What do you do when you’re falling, and you can’t get up?  What do you do when your heart is so broken, your spirit is so destroyed, that there’s nothing to hope for, nothing to look back to? Rebbe Nachman says, in the meantime, keep on walking, in the meantime, keep on praying, in the meantime, keep on loving, until the day when it’s revealed to you that you never fell.  How could it be possible to fall when The Only One is holding you so close.

from the book:

Rebbe Nachman Says…

The Teachings of Rabbi Nachman of Breslov

As Taught by Rabbi Shlomo Carlebach z”tl

Compiled by Zivi Ritchie



Praying in the field


Likutei Moharan Tinyono 11


Da kesheadam mitpalel basode, azai kol hoasavim kulam ba’in betoch hatfila, umisayin lo, venotnin lo koach betfilato. Veze bechinat shenikret hatfilo sicha. Rebbe Nachman says… I want you to know that when you pray in the field, every blade of grass comes and helps you, and gives you strength to pray.  And, therefore, he says, prayer is called sicha. The little grass in the field is called siach hasadeh, and prayer is also calledsicha.  So, he says, prayer is actually called ‘little grass from the field.’


It says of Yitzchak, “Vayetze Yitzchak lesuach besade” [Isaac went out to pray in the field]. Or, to pray with the field.  He went out in the field in order that all the grasses of the field should help him pray.


Therefore it says in Devarim [Deuteronomy], and we say it in the Shema, “Vehoadomo lo titen et yivula [If you deviate from G-d’s way, then the earth will not yield its produce].”  What does it mean?  Rebbe Nachman says that it means that the earth will not join you when you pray.  Because, he says, even if you are not exactly in the field, but since you need the field for your food, and everything comes from the field, regardless, the field is with you all the way, and helps you pray.  Therefore, he says, ‘Yivul’ is the initials of Vayetzey Yitzchak Lasuach Basade. Meaning, the fruit of the field, ‘Yivul’ is made up of the same letters as ‘Yitzchak went out to pray in the field.’

From the book:Rebbe Nachman Says... The Teachings of Rabbi Nachman by Rabbi Shlomo Carlebach





Masters and Miracles

Rabbi Shlomo Carlebach Children581582_525447600802544_562483962_n


Love’s Higher Vision on Relationships


Higher inspiration comes through  many different channels. For some, it comes most powerfully through the Masters of loving kindness that have graced our world with their presence  of immense compassion. When we connect in our heart with great  Masters,  they find a way to reach  out to us and  guide  us. Here  is one  way  that  happened  to me a few years ago. It was a startling  experience. Yet, over time, it completely  slipped from my memory  for  a  few  years.  One  day,  looking through   some   papers,   I  was  surprised   to  find these following  notes:


“In   a  dream   at   night   I  found   myself   among spiritual   friends   in  a  large  gathering,   standing close  to  the  Lubavitcher  Rebbe. He   was  sitting there facing us. I mustered  up enough  courage  to approach  him and told him: “My  husband  and  I  would  like  to  write  a  book about “Blessing  your marriage”.


The   Rebbe   opened   his   eyes   wide   and   leaned toward me. In that timeless  momentHis presence felt like an awesome,penetrating, all embracing powerful    soul   contact.    I   also   could   feel   the presence  of Rabbi Shlomo  Carlebach  with him as well.


“Oh   that’s   a  very   good   idea”   he  replied   with strong empathy  and blessings. Then he leaned  forward  and reaching  down  with his hand  he traced  some  sweeping  patterns  over a beautiful  light pink floor. I was surprised  and I looked.   These   were   free   flowing   patterns   like some flamboyant ancient  signature  that were curling up in majestic,  glowing pink colors.”


The  symbolic   meaning   of  these  wide  curls  was his  way  of speaking  to me  in my  own  language, since I am an artist. I understood it well.


When  I  woke  up  that  morning  I  spontaneously began to write about love’s higher vision on Relationships, especially about marriage. Words flowed  freely  on the page like wide,  flowing patterns in bright pink, for this color carries the healing energy of Love.


“We  cannot  live  in joy  without  true  love  and  we all yearn to live in joy. Our golden opportunities given to us for our growth and fulfillment come through  marriage, as well as raising  children  and bonding with real friends, because in these relationships we chose a lasting commitment to cherish,  to treasure,  to support,  to honor  and  to love others.  We are given a chance  to express  our very  best  in  a  true,  lasting  way,  repeated   many times over for their many needs and yearnings.


True  Love  is unconditional. It doesn’t  stop  when our spouse  or children  or friends  make  mistakes. It   is   accepting  the   mistakes    with   a   sense   of humor.   Just   like   a   good   mother   accepts   her young  child’s  awkward  fumbling  to  get  dressed, with a giggle and a compliment, true love shows compassion for our human frailties and vulnerability.


We know that True lasting  Love is the gateway  to joy. We cannot really feel alive without joy in our lives. Joy is our soul’s primary  need, just as food. Without  it life becomes  tasteless,  dull, boring and hateful.  It becomes  a harsh “reality”  for us.


It is known  that Reality  for us is what  we choose to feel within.  True Reality  is revealed  to us when we choose to feel love for God and His creation. When  we choose  to perceive  many  souls  through the  higher  vision  of love  and  compassion, when we   choose    to   understand,   to   honor    and   to support  them  through  the  eyes  of Love,  we experience true Reality.


True love is a choice  we make  many  times  a day. Being loving can become  a choice as spontaneous as breathing, as vital, as natural and expected  as breathing.


What   is  true   Reality?   The   harsh   “reality”   we believe  in is there because  we don’t know yet that we can choose  a better  one, the one connected to higher,  eternal  realms.


We express true love when we are accepting our loved ones just as they are, cherishing the beauty and  precious  uniqueness of  their  spirit,  sensing the presence  of the sacred  in the depths  of their soul,   becoming  aware   of  much   greater   depths than  we  knew.  When  we  are  sitting  quietly together in prayerful  moments of sharing, of listening  with  compassionate empathy  and  care, we  may  begin  to  experience  the  sense  of  being united  as one.  We  may  somehow become  aware of the sacredness and mystery of life that has no boundaries,  no  limitations  ~  a  sense  of timelessness.  A  sense,  of  being  nourished  with grace  and  kindness. Harmony embraces us with its crowning  beauty.




Daily Torah Quote

Joke of the day

Once there was a Yeshiva student going out on his first date. He went to his friend for advice. “What do I talk about with the girl?”

His friend said, “It’s as easy as pie. First you talk about love. Then you talk about family. And then you talk about philosophy.”

OK, the great moment arrives. They sit down and first he says, “Tell me honestly, do you love lokshen (noodles)?”

She says, “No, I hate lokshen.”

OK, let’s try family. “Does your brother like lokshen?”

“I don’t have a brother.”

Oh, no, this is not so simple. Let’s try philosophy. “If you would have a brother, do you think he would like lokshen?”