Dear Friends,

The awesome translation of Maoz Tzur by Reb Zalman a’h can be downloaded here.

And here is a rendition from a concert last year. Happy Hanukkah!

I am quite certain Reb Zalman (a’h) would like me to share something that he would share without fail at this time every year, asking me to get the word out:

Thanksgiving, a time for gratitude, is a time for giving thanks! After we partake in our Thanksgiving celebration, let’s take a moment for birkat hamazon / grace after meals, (however that comes up for you and your company in your particular ways of “Jew”-ing), and to reflect on those things for which you are thankful this year, including the meal.

Here are links for two Thanksgiving resources provided by Reb Zalman (a’h) for download or printing:

Thanksgiving insert 1

Thanksgiving insert 2

Reb Zalman’s innovative inserts teach us a core teaching of Jewish Renewal that for all times, we have been empowered to make the tradition our own. The chachamim / the sages of yore and the Men of the Great Assembly who helped codify our liturgy as it has come down to us even in this time would agree!

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Please use the following as part of your Rosh HaShanah preparations. The court session to annul vows is typically done on erev Rosh HaShanah which is Sunday, Sept 13th, 2015 before sunset.

Hattarat Nedarim / The Release Of Vows
Based upon the Traditional Formula
Shared with us by Reb Zalman (ztzvk’l)
(Edited for 5776 by Gabbai Seth Fishman)

Petitioner:

My friends, please serve as judges of a court you convene with the authority to release me from vows. Will you please serve for me in this capacity?

The Judges:

We will now convene and we are ready to hear you.

Petitioner:

First, let me state that I have no intention in the declaration that now follows to cancel any promises I have made to individuals, for only the ones to whom I have made those promises can release me from them.

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Here is the Calendar for Sefiras HaBinyan, 5775

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Reb Zalman’s Tombstone
מצבה של ר’ זלמן זצוק”ל

Reb Zalman Schachter-Shalomi kever / grave and tombstone

B’H

לעילוי נשמת ר’ משולם זלמן חייא בן שלמה הכהן

Today, 5 Tammuz 5775 is the Yahrzeit of Reb Zalman (z’l).

This past Shabbos afternoon we gathered at P’nai Or Philadelphia to remember Reb Zalman. Click here to download and listen to an audio recording of that shmooze (WMA format).

Table of Contents

Tobie’s new niggun (2:00)
Welcome to Gabbai Seth (4:25)
Meeting Reb Zalman (z’l) in 1989 (4:58)
Kavvanah for this talk (5:38)
Spiritual birth here (6:50)
First meeting with RZ (7:52)
He reached and deeply touched many (8:50)
Reb Zalman and the Lubavitcher Rebbe (10:07)
Meeting R’ Menachem Mendel (1991) (11:39)
A Yechidus with RZ (13:39)
“Always and Forever One” Niggun (15:01)
Klal Yisrael, Yoshvei Teyveyl (17:00)
Deep Ecumenism (17:23)
Sylvia Boorstein’s Teaching (“Jew In the Lotus Conference” (1995)) (17:49)
We are all “Hybrid Jews” (18:47)
“I’m like the Head of R&D” (19:45)
Differences between RZ and the Lubavitcher Rebbe (20:01)
Dharamsala Kabbalat Shabbat (22:08)
RZ’s Letter, the Rebbe’s censure (23:20)
RZ’s Yahrzeit, Yishmru Daat (24:25)
My Charismatic Rebbe (25:44)
He was a Simple Yid too (28:19)
Year of Mourning (29:22)
Audio Siddur Niggun (30:10)
I and Thou (36:03)
Dr. Simcha Raphael’s comments from Shloshim (36:50)
Geula and the Environment (37:30)
Avodah Zara (38:47)
Patanjali and Moshe  (39:05)
When Non-Jewish Worship is Kosher (40:29)
From “Psycho-Halakha” (41:47)
Paradigm Shifts (43:30)
Pre-Patriarchal Jews (46:45)
Rabbi Yochanan ben Zakkai (48:53)
From Word to Consciousness (49:13)
Aquarian Jerusalem (50:20)
Olam-Shana-Nefesh, Place-Time-Soul (50:40)
Pnai Or and Jerusalem (51:40)
Community Sharing (52:10)
Shalvi: Raising his soul (1:20:04)
Kaddish for RZ (1:21:40)

In the final public lecture of his life which you can read here, Reb Zalman, (a’h) said:

“You will see: The more you do it, there will be a moment of the breakthrough that you will have the sense that ‘Ah! Today, not only did I talk to God; today I knew that I was heard by God and I was given back an answer!’, though not necessarily in words. So keep trying that. I wrote a piece called ‘Why Theologians Have Trouble with Prayer,’ and if you write to me, I’ll send it to you so you’ll see it’s all laid out there.”

Here is the referenced piece so that your Pesach will bring some mamash Davvenen… Gabbai Seth Fishman

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Why Theologians Have Such Trouble With Prayer
By Rabbi Zalman Schachter-Shalomi
of Blessed Memory

The more conceptually correct and abstract the notion of God is for the theologian, the harder it is for him/her to pray.

It has been my good fortune to meet and share with great theologians; with philosophers of religion. When we spoke about the conceptual, the intellectual realms, we were in great harmony. And with those who were in touch with the spirit of the times and had, within themselves, made the paradigm shift away from triumphalism and the mechanical reality map and onto a Gaian perspective, having a sense of the quantum realities, the zero point field, string theory or even developmental theologies such as Teilhard DeChardin’s evolution of creation growing toward God, or with those people who had traced the evolution of God ideas over time, when it came to discussing prayer beyond its psychological benefit for the individual, they could not meet me in a place where there was ontic facticity to the One who hears the prayer; nor could we connect on the real/empirical efficacy of prayer.

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On June 12, 2011, Rabbi Joseph Telushkin led a conversation with Reb Zalman, (a’h), and Rabbi David Ingber at New York’s Romemu. Here’s a transcription of Rabbi Telushkin’s first question and Reb Zalman’s answer:

Rabbi Telushkin:
I want to start out with a question that’s something that’s interesting to me about the two of you and which is well-known: Both of you come from Orthodox backgrounds. And both of you lived many years of your life as Orthodox Jews in the community.

What do you carry with it; what are the lessons that have continued to affect you in a positive way that you carry with it from the Orthodox world, what does it have, in your perspectives, to still teach you? And yet, what were also reasons that you chose, ultimately, to live your lives outside of that world?

I’ll start with you Reb Zalman.

Reb Zalman:
First I want to say I’m so glad, Reb Dovid, that I see the junge meluchah / young work, to see the shul where you do it and to hear Reb Shir Yaakov and the music and the enthusiasm that’s here!

Because so many synagogue and churches have become mere life-cycle-celebration places and no longer is there real prayer going on; no longer is there real celebration going on.

And to see just how easy it was to get everybody to sing into joy was fabulous.

So if you ever were to do a Skype geschaeft so that I could watch you on a Friday, I’d like that. Because it is really wonderful. And wherever there is light, wherever there is energy, people come to it. And when people say what are we going to do if we want to revitalize our synagogue, our church, the answer is make sure there is light, that there is energy there. Having said that, I’m going to go and give you a response:

I still think I’m Orthodox, but I’m Orthodox as you have to be in the year 2011. A lot of people are Orthodox as if they had to be like in 1835. And that distinction is very important.

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A precious teaching from Reb Zalman alav hashalom on Paradigm Shift. (It has been transcribed from the Spirit of the Desert Production DVD, “What’s New in Jewish Renewal, 2006”, disk 2.)

The Talmudic heritage says that we can make changes, but the changes have to be done in a very specific way.

For example: In the scriptural statement about Shabbos it says:

לא תבערו אש בכֹל משבתיכם ביום השבת / Do not burn any fires on the Shabbos in all your dwelling places.

which means that before Shabbos, you’d have to go around and douse all the fires that are there. “Lo tivaru aish b’chol moshvoteichem b’yom hashabat” it means that all fires are out.

Now, you are an agrarian people, you are a shepherd people and Shabbos comes, bah shabbat, bah menuchah, you settle down, you go to sleep when it gets dark.

By the time we are with the Rabbis after Yochanan ben Zakkai, we have a different milieu.

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