Sefer ha-Hasidut (Rafael, Yitzhak, ed., Tel Aviv: Avraham Zioni, 1972), with around one hundred Rebbes, is arranged according to Yahrzeit. Now the material has been scanned with OCR.

Here are the Tammuz sections in Hebrew only. (Please click the Rebbe to see a section):
1 Tammuz: Reb Kalonymus Kalman Halevi Epstein (“Maor Vashemesh”)
2 Tammuz: Reb Pinchas HaLevi Horowitz
10 Tammuz: Reb Meir Margolius
11 Tammuz: Reb Tzvi Hirsch of Zidichov
18 Tammuz: Reb Yaakov Aryeh of Radzimin
22 Tammuz: Reb Shlomo Karliner (Shlomo HaLevi of Karlin)
25 Tammuz: Reb Meir HaLevi of Apt
28 Tammuz: Reb Moshe Teitelbaum of Ujhel (“Yismach Moshe”)

ספר החסידות
הרב משולם זלמן חייא הכהן
שחטר-שלומי שליט”א

תמוז יאָהר-צייטען

א’ תמוז רבי קלונימוס קלמן הלוי מקרקא
ב’ תמוז רבי פנחס הלוי הורוביץ
י’ תמוז רבי מאיר מרגליות
י”א תמוז רבי צבי הירש מזידיטשוב
י”ח תמוז רבי יעקב אריה מראדזימין
כ”ב תמוז רבי שלמה קארלינר
כ”ה תמוז רבי מאיר הלוי מאפט
כ”ח תמוז רבי משה טייטלבאום מאויהעל

Sefer ha-Hasidut (Rafael, Yitzhak, ed., Tel Aviv: Avraham Zioni, 1972), with around one hundred Rebbes, is arranged according to Yahrzeit. Now the material has been scanned with OCR.

Here are the Sivan sections in Hebrew only. (Please click the Rebbe to see a section):
3 Sivan: Reb Yaakov Shimshon of Shepetovka
7 Sivan: Reb Yisrael (“Baal Shem Tov”)
12 Sivan: Reb Chaim Yisrael Morgenstern of Pilov
17 Sivan: Reb Aaron Ben Asher of Karlin (“Aaron II”)
20 Sivan: Reb Tzvi Hirsch of Nadvorna

ספר החסידות
הרב משולם זלמן חייא הכהן
שחטר-שלומי שליט”א

סיון יאָהר-צייטען

ג’ סיון רבי יעקב שמשוֹן משיפיטובקה
ז’ סיון רבי ישראל בעל שם טוֹב
י”ב סיון רבי חיים ישראל מפילוב
י”ז סיון רבי אהרן מקארלין
כ’ סיון רבי צבי הירש מנאדבורנה

Sefer ha-Hasidut (Rafael, Yitzhak, ed., Tel Aviv: Avraham Zioni, 1972), with around one hundred Rebbes, is arranged according to Yahrzeit. Now the material has been scanned with OCR.

Here are the Iyar sections in Hebrew only. (Please click the Rebbe to see a section):

1 Iyar: Reb Shmuel Shmelke Horowitz of Nickolsburg
6 Iyar: Reb Dovid’l of Tolna
10 Iyar: Reb Yitzchak Eizikl of Komarno (“Komarner”)
11 Iyar: Rabbi Yehudah Tzvi of Stretin
11 Iyar: Rabbi Naftali Zvi Horowitz of Ropczyce (“Ropshitzer”)
17 Iyar: Moshe Chaim Ephraim of Sudilkov (“Degel Machaneh Ephraim”)
20 Iyar: Reb Mordechai Twersky (“Chernobyler Maggid, Reb Mottel”)
29 Iyar: Rabbi Meir (Meirl) of Premishlan

ספר החסידות
הרב משולם זלמן חייא הכהן
שחטר-שלומי שליט”א

אייר יאָהר-צייטען

א’ אייר רבי שמואל שמילקה הורביץ
ו’ אייר רבי דוד מטולנה
י’ אייר רבי יצחק אייזיק מקומארנו
י”א אייר רבי יהודה צבי מסטרטין
י”א אייר רבי נפתלי צבי הורוביץ מרופשיץ
י”ז אייר רבי משה חיים אפרים מסדילקאב
כ’ אייר רבי מרדכי מטשרנוביל
כ”ט אייר רבי מאיר מפרמישלאן

Sefer ha-Hasidut (Rafael, Yitzhak, ed., Tel Aviv: Avraham Zioni, 1972), with around one hundred Rebbes, is arranged according to Yahrzeit. Now the material has been scanned with OCR.

Here are the Nissan sections in Hebrew only. (Please click the Rebbe to see a section):

5 Nissan: Reb Avraham Yehoshua Heshel of Apt, (the Apter Rebbe, Apter Rov)
8 Nissan: Reb Mordechai of Neshchiz
13 Nissan: Reb Menachem Mendel Schneersohn (“Tzemach Tzedek”)
19 Nissan: Reb Aaron HaGadol (The Great) of Karlin
22 Nissan: Reb Yitzchak of Vorki
28 Nissan: Reb Chaim Halberstam of Sanz (“Divrei Chaim”)
28 Nissan: Reb Yehoshua of Ostrova
29 Nissan: Reb Moshe of Kobrin

ספר החסידות
הרב משולם זלמן חייא הכהן
שחטר-שלומי שליט”א

ניסן יאָהר-צייטען

ה’ ניסן רבי אברהם יהושע העשל מאפטא
ח’ ניסן רבי מרדכי מנישכיז
י”ג ניסן רבי מנחם מנדל מליובביטש –הצמח צדק-
י”ט ניסן רבי אהרן הגדול מקארלין
כ”ב ניסן רבי יצחק מווארקי
כ”ח ניסן רבי חיים הלברשטאם מסאנץ
כ”ח ניסן רבי יהושע מאוסטרובה
כ”ט ניסן רבי משה מקוברין

Sefer ha-Hasidut (Rafael, Yitzhak, ed., Tel Aviv: Avraham Zioni, 1972), with around one hundred Rebbe’s, is arranged according to Yahrzeit.  Now the material has been scanned with OCR.

Here are the Adar sections in Hebrew only. (Please click the Rebbe to see a section):

Adar I (or Adar)

• 5 Adar I: Rabbi Abraham Of Ciechanow
• 19 Adar: Reb Meir Yechiel Halevi Halstock of Ostrowiec
• 21 Adar: Rebbe Elimelech
• 23 Adar: Reb Yitzchak Meir Alter of Ger
• 24 Adar: Rabbi Abraham Gershon of Kitov
• 25 Adar: Rabbi Avraham of Sochatchov
• 29 Adar: Reb Shlomo Radomsker

Adar II

• 4 Adar II: Rabbi Leib Sarah’s
• 7 Adar II: Rabbi Yitzchak Isaac Taub of Kaliv
• 14 Adar II: Reb Zev of Zhitomir
• 18 Adar II: Rabbi Chanokh Heynekh HaKohen of Aleksander

ספר החסידות
הרב משולם זלמן חייא הכהן
שחטר-שלומי שליט”א

 אדר יאָהר-צייטען

ד’ באדר ב’ רבי אריה ליב שרה’ס
ה’ באדר א’ רבי אברהם לנדא מטשעכנוב
ז’ באדר ב’ רבי יצחק אייזיק טוב מקאלוב
י”ד באדר ב’ רבי זאב מז’יטומיר
י”ח באדר ב’ רבי חנוך העניך הכהן מאלכסנדר
י”ט באדר רבי מאיר יחאל הלוי מאוסטרובצא
כ”א באדר רבי אלימלך מליז’נסק
כ”ג באדר רבי יצחק מאיר מגור
כ”ד באדר רבי אברהם גרשון מקוטוב
כ”ה באדר רבי אברהם מסוכאטשוב
כ”ט באדר רבי שלמה הכהן מראדומסק

A quick survey of YouTube returns a long list of videos featuring Reb Zalman.  They are listed here in the following categories:

Jewish Renewal, Organismic Paradigm, Reb Zalman Davvenen, Inner Life, Kavvanah, Calendar/Lifecycle,  Intimacy and Spirit, From Age-ing to Sage-ing, Deep Ecumenism, Tshuvah,  Reminiscences, Psychedelics, Communities.

With gratitude to the many videographers, (most notably, Rabbi Sarah Leah).

Jewish Renewal

Hello Renewal
Reb Zalman reviews his legacy
What is Jewish Renewal?
Renewal Visions for future
Renewal Visions for future 2

Organismic Paradigm

We are just a cell
Shifting toward healing the planet

Davvenen

Tour of Reb Zalman’s davvenen space
Putting on the tallis
Praising with Heart and Flesh
Andalucian Zikr

Inner Life

In Your Blessed Hands
Covenant is unique to yiddishkeit
Rosh Hashanah inner work
Rosh Hashanah inner work 2
Freeze-dried Psalm 23 as Reb Zalman heats it up
Affirmations and Jew-ing
Interpersonal aspects of the inner life
Reb Zalman’s legacy of increasing attunement
Using the imagination, Baal Shem Tov and Star Trek
On relating to God during prayer and role of ego
On Avot 1:14
The Baal Shem‘s Spirit

• Kiss of God, shmooze with Father Thomas Keating, descriptions of closeness with God that they share

Part 1
Part 2
Part 3
Part 4
Part 5

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The Bible tells us several times that God wants to have a place “to make His name dwell therein.”

[NOTE:  A reference for a Temple where offerings are made.]

And it’s interesting that it does not say, ‘I will dwell there,’ but rather that, ‘my Name will dwell there.’

It is true that everything is God, that everything is in God, and that everything, i.e., the whole cosmos is not separate from God.  And yet, in all of creation, a Temple is a special case because, for those who enter therein, there is a concentrated, stronger focus of the quality of divinity.

[NOTE:  The primary setting of the Hanukkah story is the holy Temple.  Therefore, Reb Zalman begins by providing us with a sense of how a Temple functions to better equip us to hear what he later wants to tell us about Hanukkah.]

Although God is in everything there is and although everything, each thing that is, broadcasts its own quality, that which we call a Temple is a special case.  It was a broadcasting tower from which a signal went out to the world:

The carrier wave was a field of blessing.  The message stream was the way in which God would like to be able to see the world, i.e., a world in harmony, receptive of that field of blessing. In the broadcast, there was a certain kind of beacon of giving meaning to life and a sense of justice and compassion for the world.

And in each human being there is a receiver for that broadcast, (God’s divine compassion broadcasts on human wavelengths). So the beacon helps a person who is open to God, a person who wants to be open to receive it in this way and to recalibrate her/his moral and ethical life.

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Reb Zalman sends the following reading for Yom Kippur.  It was written pre-1989, when Aleph: Alliance for Jewish Renewal was known as B’nai Or.  [NOTES by Gabbai Seth Fishman, BLOG Editor.]

This age cries out for the need to create new God-Names and to make peace with the old ones.  We are doing binyan hamalchut, (i.e., “building the Kingdom”, establishing the God-field), not just for Rosh Hashanah, but an entire eon — to help God-Birth.  When people davven from a siddur in a thousand years time, Whom do we want the people to be addressing?  Which God-Name?

[NOTE:
This age:  cf., Reb Zalman’s book, Paradigm Shift and elsewhere: Gaia, Holocaust, Moon Walk, etc., radical changes to the underpinnings of the Judaism rooted in older paradigms from other times.
create new God-Names:  God-names are created out of the idea of the holy and our holy experience, (see below).]

Rudolph Otto, who sought to understand the idea of the holy, found himself led to a traditional Yom Kippur service in a North African synagogue. Seeing the sincere prayer attitude of the worshippers, he was caught up in their fervor.  His book, The Idea of the Holy, was an outcome of his experience. He describes the attraction of the Mysterium Fascinans, something like the Burning Bush beckoning to approach God and the Mysterium Tremendum that overwhelms one, threatens to be fatal and demands that one remove one’s shoes from off one’s feet (Na’alekha – your lock that holds you captive to your regel – foot, – your habits – hergel)

[NOTE:
Mysterium Fascinans and Mysterium Tremendum:  Different mysteries, one beckoning, the other frightening:  Aspects of holiness.
Remove shoes from feet:  From Exodus 3:5, שׁל נעליך מעל רגליך  / take your shoes off your feet, can be easily bent to match Reb Zalman’s interpretation of Kol Nidre:  “The sacred moment of Kol Nidre is our opportunity to delete habitual  programs, (מנעולך/ your lock, הרגל/ habit), those patterns and behaviors which we would do well to unleash.”]

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What we can learn about Tshuvah from the computer

You work on your computer and you are happy with the computer’s performance but, over time, you begin to notice that the response time has gotten worse. So, you wonder, what can you do to return the computer to its previous performance?

This has happened with its being used: You were constantly using it all year and, over that time, there was “junk” accumulating somewhere behind the desktop. You acquired several “temporary files” and “cookies”. When you were making one-time stops at certain sites, they left these files on your computer and, when you did lookups in Google, you got the answers but, you didn’t count on what else you would be getting; and when you looked at particular advertisements or, you bought something over the web, the company you dealt with also left something and, you don’t need these. Then, there were some spy-ware infestations. Some of what happened was observable; you could see some of it just looking at the sidebars your web browser presented, and perhaps even some content of your e-mail was viewed by someone other than the intended recipient: So, it is time to remove “infestations”.

And not to mention, your hard drive has become fragmented. A single file that stored something you had in your word processor has splintered. It is important to defragment the drive so that the computer will not have to keep looking all over to put your files back together: So another thing you will take care of is the optimization of your disk performance.

And there’s another reason why your computer no longer works as quickly: You’ve started using more programs and you are needing more memory to run them. So the programs have started swapping out memory and using more hard drive.  In addition, there are errors in the registry that have crept in over time.  So you want to correct these problems and defrag the registry. And filenames became corrupted, invalid and unused shortcuts should be removed.

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Historically, Yom Kippur is the day when we actually received the Torah, though many of us would think of Shavuot as the time. [NOTE:  cf, Rashi on Exodus 33:11.]

Forty days after the Shavuot of that first year of leaving Egypt, the first time Moshe brought down the tablets, we had already worshipped the golden calf.  So we did not receive the Torah then.  Because of our having worshipped the calf, Moshe had to intercede for forty days so we might be forgiven and then, another forty:  From the first day of Ellul to Yom Kippur, when he brought down the tablets with the words, I have forgiven salachti Kid’varecha.

So the Torah that we actually receive came with a willingness on the part of the divine attribute of justice to be lenient and to forgive.

This understanding is pivotal in our attitude to Torah and her Commandments.  [NOTE: I.e., although we have made mistakes, God will not abandon us.]

When many people think of Torah and mitzvot in terms of an unforgiving strictness here we are saying in our view of history that the Torah comes with forgiveness.

We’re dealing with two obstacles [to connection].  We think that:

1. We will never be forgiven, [NOTE: Why try to be good because we will fail] or,
2. we don’t need to do anything in order to be forgiven; Yom Kippur will do it all for us.

In both cases, the fact that we need to do teshuvah in order for forgiveness to work is overlooked.  So when we go this year to celebrate Yom Kippur we have to see in it:

• The celebration of reconciliation with God.

And that reconciliation is the product of our recalibrating the course of our life to be in greater harmony with the purpose for which we were created as well as the divine willingness to receive our Tshuvah.

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