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Yaakov Ben Behora
In order to fully grasp the above anecdote we must first gain a certain understanding of the balance which exists within man. Man is a fragile mixture of material and spiritual elements. Any disruption of the balance between these two forces is likely to lead to damage. A person who buttresses the physical aspect of his personality becomes pulled down by that force, and his spiritual capacity becomes snuffed. He lacks the spiritual element of his personality, and he becomes completely engulfed by the physical. On the other hand, a person who attaches himself too firmly to the spiritual elements of existence is liable to cause his physicality to be nullified, a situation which results in death.
Regarding such a demise, Rabbi Kook writes, "Death is a mirage...what people call death is actually an increase and intensification of life." The "Shem MiShmuel," R' Shmuel Bernstein of Sokochov, interprets the verse "when You gather their breath, they die and return to their dust" (Psalms 104:29) in a similar spirit. A simple understanding of the words "when You gather their breath" is that when God takes away a person's spirit, that person dies. However, the verse uses the Hebrew word "tosef" for gathering, and this more accurately means "to add," not to take away.
Chassidish Stories (17)
Rabbi Eliezer Melamed
11 - Pure and Simple Intentions
12 - The Angels and the Watch
13 - R' Moshe Leib's Merchandise
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This brings us to an additional observation, namely, that there are certain refined individuals who are capable of elevating themselves to a state of death. If a person achieves an extreme level of mystical devotion through divine illumination, he is liable to bring about the departure of his soul. Such a departure, however, is actually a pleasant experience, "sweet-tasting." This is the taste of refinement which comes through the exalted light, and this light is capable of gracing an individual with the supernal pleasure of divine encounter and the transcendence of all physicality. However, Hasidic doctrine informs us that God does not desire such self-initiated expiration.
This approach receives focus in the account of the giving of the Torah at Mount Sinai. Standing at the foot of the mountain, the Jewish people request that, rather than allow God to speak directly to them, Moses act as intermediary so that they not be consumed by "the great fire." In response to this request. God says, "They speak well." Hasidism teaches that God does not desire angels, for had He desired angels He would have created angels, not man. When the Jewish people see that their proximity and exposure to Mount Sinai's great fire is liable to disrupt the balance between the physical and spiritual, they turn to Moses and request that he speak to them instead of God, "lest the great fire consume us."
When R' Elimelekh stands immersed in the sanctity of the Sabbath, he in fact stands at the gate of spiritual illumination - an illumination which threatens to upset the gentle balance between body and soul. There are a number of factors which come together and intensify this threat: firstly, it is Sabbath. Amongst the days of the week, Sabbath represents the spiritual element in our life. Sabbath's spiritual point of departure is considerably more ascendant than that of an ordinary week day. Within the sanctity of the Sabbath, R' Elimelekh arrives at an additional sacred venue - the recitation of "Kedusha."
Beyond the inherent sanctity which comes with reciting "Kedusha," this prayer is essentially built upon a comparison between the Jewish people and the angels: "We shall sanctify You and worship You, like the pleasantness of the enigmatic speech of the holy angels, who bestow three-fold sanctity upon You..." Essentially, "Kedusha" is human beings joining the angles in prayer. During those moments of sanctity, while reciting "Kedusha," Israel receives the spiritual illumination of the angels.
This spiritual illumination possesses great significance on any occasion, but it is doubly significant when recited on Sabbath. The occasion of "Kedusha" on Sabbath itself disrupts R' Elimelekh's balance. The spiritual world is strengthened, and the physical word risks being erased. His grip on the material world stands to be nullified.
God does not desire angels. He wants human beings. R' Elimelekh is aware of this, and therefore he takes out his watch and gazes at it. By taking his watch in hand R' Elimelekh intends to attach himself to physical existence. When this watch is clasped in his hands, the material world becomes indisputably clear. The Rabbi is unwilling to nullify himself before the spiritual world, and he therefore brings things back to their necessary balance.
Furthermore, the watch is symbolic. R' Elimelekh's watch represents the physical world's temporal confines. The watch pulls man down into a narrow and restricted existence, limiting him to the confines of time and place. "To everything there is a season and time" (Ecclesiastics 3:1) - this means that our world is built within fixed and established frameworks which dictate the boundaries of our lives. Grasping the watch implies holding on to the physical world.
Rabbis in Midrash
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The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
Chukat "HOW ENTEBBE STOLE THE BICENTENNIAL
The Difference Between Historic & Eternal"
As we approach America's 250th birthday, it's worth remembering her 200th Bicentennial birthday, on Jul. 4th 1976, when Israel "stole the show" by shocking the world & miraculously saving 101 hostages in a foreign continent. As Pres. As Pres. Trump decides which countries get priority in his new Middle-East, it's worth reminding him of the difference between historic events and eternally historic ones. This obviously connects with this week's parsha, as well!
Kuzari -Rabbi Ari Shvat Kuzari class 6 - The Parable of the King of India
The advantages of testimony over circumstantial evidence or philosophical speculation.
Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
