From the Ravs Desk: Latest articles and Q&A

1. The two forms of writing – Ink versus Inscription:

The verse states, “Im Bechukosaiy Teileichu/and if you walk in My statutes [then you will receive the following reward].” The use of the term Bechukosai remains to be understood as our sages state that it does not just refer to any regular command, but specifically to the commands known as statutes. Likewise, the term walk also needs to be understood as usually commands are fulfilled and not walked in. So, it is well known  there exist two forms of writing, one being a scribal writing of ink on parchment as found in every Torah scroll, and the second being the engraving of the letters on the tablets of the law, known as the Luchos. The difference between the two forms of writing is that in the form of writing in which one uses ink and parchment, the two items remain separate entities, and it is just that the ink sticks to the parchment hence allowing the words to be read. This is in contrast to the form of writing known as engraving in which the engraved letters are one and the same entity as the item in which it was engraved into. There does not exist two separate entities in engraving. Now, what is the spiritual resemblance and correspondence to the above within the soul of man?

Letters of the soul: There are two forms of letters that exist in the soul. The letters of speech, whether verbalized speech, or words thought in ones mind, are similar to ink letters written on parchment, as the letters are a distinct entity which are separate from the soul itself. While the ability for speech and letters of thought of course derives from the soul, nonetheless, it is not united with the soul and is a mere revelation of it. However, there does exist a form of letters which are similar to the engraved letters of the Luchos which are united and one with the soul itself. This refers to the letters of thought that do not involve the actual thinking of a physical form of letters, but rather a thinking of the subject. Indeed, it is not possible for a person to think of intellectual matters without the expression of letters of speech, however, when the focus is not on the letters but rather on the intellectual idea, then it is considered as if the letters are incorporated and nullified within the intellectual idea. These letters of speech are considered one with the intellect that is revealed from the soul and is hence similar to the engraved letters. However this is a mere similarity of the concept of engraving, as true engraving is when an aspect is actually one with the soul itself and not just with the souls intellect, and hence we don’t really have a true example of letters of engraving within the soul itself. The soul itself is much higher than even the subconscious letters found within an intellectual subject of contemplation. In truth however there does exist an aspect of the 22 letters of speech that are rooted within the more essential aspects of the soul and is higher than intellect, and this is the pronunciation of the letters. How to verbalize and pronounce the letters is something that is rooted and derived from the essence of the soul. This is the truest form of letters of engraving within the soul. Now that we have clarified the two forms of writing within the soul of man, and that engraved letters are rooted higher than ink letters, we will now clarify the different levels of writing found in the Torah.

The two levels of writing in the written Torah: The level of writing represented in the scribal writing within a Torah scroll corresponds to a lower level of G-dliness than does the level of writing represented in the tablets in which the writing was engraved. This form of writing in the Torah scroll corresponds to the revealed intellect of the soul, in which the letters of speech are incorporated and included but are not part of the actual soul itself. This corresponds to the level of wisdom, as well as its other attributes, of the world of Atzilus. The form of writing however that is engraved in the Luchos represents a level of G-dliness from the infinite light of G-d, and in the level of worlds, corresponds to Atik and Arich of Atzilus, which are above Seder Hishtalshlus. Thus it ends up that the Luchos are rooted in the level of Keser which is higher than the regular level of the written Torah which is rooted in Chochmah.

• The divine lesson: The above teaching of the Alter Rebbe on the outset seems very technical and dry, however, in truth contains a very important lesson and teaching. Many underestimate the power of the letters of speech and writing. Most people who read don’t verbalize the words and rather do so in their minds without exhausting energy in moving their lips. This is a more comfortable and relaxed form of reading, although forfeits the great intellectual depth that one can receive through the words of speech. The words and letters of speech are rooted within the level of Kadmus Hasechel, the subconscious intellect, and hence when one verbalizes the letters and words of the intellectual idea, it accesses the inner depths of his intellect within the subconscious of his mind and soul. This can then ignite the production of new insights and ideas into the subject. Talking out the intellectual idea stimulates the brain to open its reservoir of hidden intellect. The same likewise applies regarding writing, that writing out the subject can trigger new ideas to flow from the mind as a result of accessing one’s hidden intellect. Thus, we find in Jewish law that one does not fulfill his obligation of Torah study unless he verbalizes the words, and it does not suffice for the words to be read in his mind alone.

The designated time for a Jew to reach spiritual fulfillment:

The designated time for a Jew to expand his love of G-d is during the time of prayer of Shemoneh Esrei and the praises of Pesukei Dezimra which are said prior to it. These prayers include blessings that have been established by our forefathers and sages of the general assembly as it states that Avraham, Yitzchak, and Yaakov established the prayers. The prayers include verses that describe the greatness of G-d through which one can reach a love for G-d after contemplating their content. There are verses that describe matters of G-d that can also increase one’s fear for Him, which is the attribute of Yitzchak. There also verses which discuss G-d’s compassion which is the attribute of Yaakov. Each one of our forefathers is considered one of the seven shepherds of Israel and provide their holy flock, which refers to their descendants, with energy in service of G-d so they can grow from day to day. This is the meaning of the verse, Im Bechukosaiy Teileichu, as Hashem is pleading with us that we should use the opportunity given during prayer to grow and strengthen our love for Him. There is no need to search for other options were methods for developing one’s love for G-d and spiritual experience, as this is the best of the option available from all the other methods and options, and if only that this would suffice for us.

• The divine lesson – Yoga, Mindfulness, Zen: It is no secret that many Jews, both secular and observant, as a result of their Jewish soul’s passion for a life with spiritual purpose, begin searching for a spiritual experience that can quench their thirst. Many entertain religions and philosophies that are foreign to Judaism thinking it will give them some form of spiritual fulfillment. Some join cults, or travel to the Himalayas to feel the spirituality offered there by the monks, or simply practice various different methods of meditations and/or join meditation groups such as yoga, mindfulness, mantra, transcendental, Zen, and so on and so forth. All in all, they are looking for something to heal their souls yearning desire for spiritual experience, and are looking for a cure to their abhorrence for materialism and the emptiness that materialistic fulfillment and success provides. The desire to have spiritual meaning in ones life is certainly true and commended, however the methods chosen to quench it are often dangerous and damaging for the Jewish soul, at times involving actual practices of idolatry. Certainly, being involved in idolatry, as spiritual as it may sound, will not bring healing to one’s pained soul. What is even more troubling is the fact that even amongst observant Orthodox Jews they sometimes feel a need for such spiritual fulfillment that is offered by these practices which are foreign to Judaism. The above teaching of the Alter Rebbe comes to tell us that there is no need for someone to search for spiritual experience outside of Judaism, and he can find it right then and there with proper effort and experience of the daily prayer. Furthermore, this is the greatest spiritual fulfillment that one can achieve, in contrast to all of the other methods foreign to Judaism which will leave one still thirsty and cause him to eventually come back to Judaism in any respect. To quote from the AB Rotenberg song in the album Journeys Vol. 1, “There’s no place like home,” that one’s search for spiritual fulfillment is found right here in Judaism, and there’s no need to go search for it in foreign countries and theologies. Indeed, this song was sung by Moshe Yess a”h, who himself became a returnee to Judaism after his long journey searching for spiritual fulfillment. Accordingly, while community leaders should be open to the idea that the dry study of Talmud and Torah observance does not necessarily quench the thirst of the soul for spiritual experience. However, the solution is not to present the Orthodox community with foreign meditations and philosophies, as all the solutions and remedies are right here in Judaism. The proper study of the inner dimensions of the Torah known as Kabbalah and Chassidus, together with their contemplation and experience within prayer, can provide the Jew with exactly what he needs. Our forefathers and holy sages of the general assembly already prepared the Jewish meditation program that will bring spiritual fulfillment for every Jew and that is found within prayer.
• Nonetheless, we must also remain open to the idea that just as there exists sick people who cannot survive on regular foods and must rather also take medicine for their condition, so too, there are individuals who may require certain aspects of meditations outside of Judaism to help with their specific mental or emotional condition or trauma. Indeed the Rebbe encouraged Rabbanim to seek G-d fearing psychologists and mental health experts to study the field of meditation and make Kosher forms of meditations available for those in need of these therapies. In addition, the Rebbe proposed that the meditations include a Jewish spiritual content, such as the concept of Shema Yisrael, G-d’s oneness.^[1] However, the Rebbe’s position even regarding Kosher meditations was that it is not meant for the healthy minded and should only be used as proscribed by a medical or mental health professional. The same way a healthy person does not take medicines for ailments he does not have, and if he does so it will damage his body, so too taking part in these therapies when not needed can prove detrimental to one’s mental health. Furthermore, even one who needs these therapies, it should be used like a medicine, only on occasion and according to need. Just as one can overdose on medicine, and become addicted, similarly one can become indoctrinated and infatuated with the therapy given to the point that what was once a healer of mental health becomes its destroyer. Kosher meditations must be regulated. Once one becomes stable and healthy, he is to leave this therapy all together and continue to lead a normal and healthy life without external dependencies.

[1] See Sichos Kodesh 5739 3/314; Likkutei Sichos 36/335-336; Heichal Menachem 1/48, two letters of Rebbe to Rav Yaakov Landa, Chief Rabbi of Bnei Brak; Healthy in Body Mind and Spirit chapter 9

Chargeback – Canceling a purchase via one’s credit card company:[1]

Canceling a purchase via one’s credit card company illegally or unjustifiably, breaches not only a prohibition of Michsurei Emuna, Mi Shepara, and the laws of Kinyanim, but furthermore makes the person considered a Mazik, as the credit card company often charges an administrative fee to the business. It likewise has the chance of potentially ruining the reputation of the business with the credit card issuer, and hence he also transgresses Motzi Sheim Ra on the business. This is aside for being potentially illegal according to civil law.[2] Hence, a chargeback may only be done in the event of a true Mekach Taus[3], and only after the business is notified and still refuses to issue a refund.[4] One who prematurely cancels a purchase via his credit card company, may be guilty of all the above, and be liable to pay for the loss caused to the business.

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[1] Although businesses who accept credit cards do so under the implicit stipulation that the buyer holds the right to dispute the charge, nevertheless, this may only be done in a case of true Mekach Taus and only after first consulting with the business and asking them for a refund. Accordingly, going back on a credit card purchase outside of the refund policy, would be Michsurei Emuna, Mi Shepara, and illegal, unless due to a true Mekach Taus. See https://stripe.com/resources/more/three-types-of-chargebacks-and-how-to-prevent-them ; https://www.nerdwallet.com/article/small-business/chargeback-fraud-what-small-businesses-need-to-know ; https://www.bartkasperolaw.com/chargeback-law-your-rights-as-a-consumer/

Explanation: A credit card payment should be viewed no different than a messenger, or lender, who has agreed to pay on behalf of the consumer, and the credit cards stipulation with the business is no different than a messenger who stipulated his payment with the seller. However, this does not relinquish the buyer from his obligation to pay for the product once a Kinyan has been made, and hence irrelevant of whatever policy the credit card company has, the buyer still has to follow his business obligations that are implicit in his purchase. To give an example: If the buyer and seller agree to for the payment to be given by another individual, and that individual stipulates with the seller that he will take his payment back in any scenario that the buyer asks for the payment back, then although certainly that stipulation stands, nonetheless, in the event that the buyer asked for the payment back, he the buyer would still remain personally obligated to pay the seller for the goods. Accordingly, chargebacks can cause the buyer to transgress several of the matters brought above, as the issue between him and the seller remain unresolved, and it only resolves the issue between the seller and his credit card company, which is his Shliach or lender. To say it in other words, the credit card company does not transgress anything for issuing a chargeback, as this was explicitly stipulated in the agreement of accepting their payment, however, the buyer remains liable for transgression. The stipulations of the credit card company regarding chargebacks for merchants is a private agreement between them and the merchant and not between the merchant and the buyer. This holds true even in civil law, and hence notwithstanding the chargeback decision of the bank, the merchant always retains the civil right to sue the consumer for payment in court.

[2] https://www.bhlawfirm.com/blog/2022/04/are-there-consequences-for-filing-false-chargebacks/

[3] Such as: https://www.visa.co.uk/how-you-pay-matters/chargeback-purchase-disputes.html#3

• Your order didn’t arrive or the service was not provided
• Your order is faulty or doesn’t match the description
• The seller has gone out of business

[4] “Your first step should always be to contact the seller, but if you’re unable to resolve the situation to your satisfaction, your card provider may still be able to help you.” “With a refund, however, the seller accepts responsibility for refunding you directly, without the need to claim through your bank. You should always request a refund from the seller first before making a chargeback claim.” See https://www.visa.co.uk/how-you-pay-matters/chargeback-purchase-disputes.html#2

The different subjects of Torah each draw a unique Revelation:

The purpose of the 365 negative commands is to separate evil from G-d, while the purpose of the 248 positive commands is to draw G-dliness down below. Now just as there exists many different foods with different qualities and tastes and pleasures, so too there exists many different forms of Mitzvah’s, each one drawing down its unique flavor of G-dly Revelation. This applies not just to the 248 commands, but also to the different subjects of Torah study. One cannot compare the study of Scripture to the study of Mishneh, or Gemara, or Halacha, or Agada. Each one of these fields of study draws down a very specific quality and quantity of G-dly revelation that is unique only to it. It is regarding this that Scripture states, “and you shall walk in the statutes,” as it is coming to teach us the one should not be satisfied with remaining on a single level of service of G-d, and that he should rather constantly be walking and going from one level to the next. Even if he feels sustained and refined with his current level of divine service, nonetheless, he must continue moving in the service of G-d through expanding his Torah study and Mitzvah fulfillment to as many subjects as possible.

• The Divine lesson: One should not suffice with quenching his thirst for Torah study with the study of only one specific subject in Judaism. Even if one’s main focus of study is a specific subject, he should also incorporate the study of other subjects. For example, in today’s yeshiva system the main emphasis is placed on the study of Talmud which often leaves the fields of Jewish law, and Tanach with little time to study. Regarding Tanach, some do not study it at all, and hence we find a strange phenomenon amongst yeshiva students, that even amongst those who are considered[1] scholars and are advanced in their Talmudic studies may be completely ignorant in the basic information recorded in Tanach. Furthermore, even in the field of Jewish law which is studied daily in Yeshivas, it is often not studied for enough time, or in the correct manner, to gain a true mastery of the subject. Certainly, those who don’t study the inner dimensions of the Torah, such as Kabbalah or Chassidus, are lacking a major section of Torah. Any section of Torah that one is missing from his study curriculum, means that he will also be missing the divine revelation that is affected through that subject of study. In the world to come where one will receive the reward for his work, he will have limited qualities of G-dly experience in accordance to the subjects of study that he toiled in. Every person prepares many various dishes and delicacies for the Shabbos meal and does not suffice with merely bread and a single dish. The same attitude should be applied regarding the World to Come which is the eternal Shabbos, that one should ascertain that he will be able to eat from many dishes of spiritual experience from the light of G-d, and not suffice with only one food on the menu. On this note, the Rebbe[2] once stated after the passing of a certain Lithuanian Torah giant, that while certainly the Torah giants soul is enjoying the basking in G-dliness from the revealed Torah that he studied in this world to a level much greater than anyone of his contemporaries, nonetheless, he is jealous of the pleasure that he sees others receiving from their study of the inner dimensions of the Torah, which he shunned. It is regarding this that the sages state that in the future era, every righteous man will be jealous of the canopy of his fellow colleague, as everyone will receive a unique type of pleasure from G-d in accordance to his divine service. Our job is to try to make sure that we do not omit any subject of Torah from being studied, and do not pass by any mitzvah that we can fulfill.

[1] A letter of the Rebbe Rayatz on the importance of studying Tanach: To the directorship of the Yeshiva Tomchei Temimim, it is very painful that even the LD students do not have any knowledge in Scripture, and majority of them do not even know Chumash with Rashi. They have no comprehension of the Nevi’im or Kesuvim. To see this strange phenomenon for yourself, all you have to do is have one of the members of the staff ask the students to translate a certain verse in Scripture or describe a certain event in the prophets. It is a shame for a yeshiva student to not know Tanach with the meaning of the words. The Chassidim, even the mediocre ones, were experts in Tanach and they had a set Seder to study it each day after studying their lesson of Mishnayos after the morning prayers. They would do their daily study of Tanakh while they were folding their Tallis and tefillin in a way that they would finish the entire Tanach in a three-month span. [Igros Kodesh 6:151]

[2] See Toras Menachem 5716 Purim