*Teacher and Student
--by Prof. Chaim Lifschitz

* The Society for Positive Mindfulness (continued)
--by Rabbi Kalonymus Kalman Shapiro (the Pieszesner Rebbe)

* The Second Tithing

--by Yaacov Dovid Shulman

Rabbi Yitzchak Hutner told that in his youth, when he was one of those closest to Rav Kook, he would stand before Rav Kook with unparalleled respect. But at the same time he would argue with Rav Kook and challenge his ideas. And Rav Kook had a great deal of pleasure from this and loved him all the more.

Shivchei Harayah, p. 225

We are not deceiving ourselves that we will immediately reach the level of Rabbi Akiva, who [was glad to meet martyrdom,] saying, "Throughout my entire life, I worried about when I would be able to fulfill the command to love God ‘with all your heart and with all your soul and with all your might.'" Simply put, Rabbi Akiva desired to be afflicted and tormented. In fact, he suffered because [until this point] his flesh was not burning and combed for the sake of God's Name.

And although we have not yet arrived at this point, at any rate we yearn for God, and our descent in the world of illusion in a lowly way, so distant [from God], is repugnant to us. Every Jew must bear in mind that he is a Jew like all Israel--and he would prefer being killed to not being a Jew. And so if he were to be tested, he would be prepared and ready to give his life for God. And since now, [at the time of reciting the Shma], he visualizes that he is facing this test (as is found in the "Little Letter " of R. Elimelech of Lizhensk), his yearning is automatically awakened, and he states, "Were I to be [martyred] now, it would be fine with me, for I would arrive at the goal of my desire. How good and how pleasant it would be, like the [heavenly] true good and supernal pleasantness."

This [feeling of] self-sacrifice while reciting Shma is not merely an empty thought that does not satisfy the soul, just as a thought [of eating] does not satisfy the body. This is actual self-sacrifice. A person casts away his life until his entire yearning is fulfilled, until his entire body is affected by this, and his soul and body are both purified.

***

This is our goal and the goal of our group: to perfect thought, to bring it forth, expand it and intensify it. And this constitutes not merely a manifestation of thought, but a manifestation of our soul. This is a manifestation of our soul and its command over our body. And if you train yourself in this with consistency, you will be able to rise from level to level to regions that you never imagined and never hoped for. What does a person lack when his soul is leading the way, drawing his entire body after it to its height, its zenith and nesting place?

And so, since the goal of our service and hope is the manifestation of our soul, we must act in all our affairs in ways that will help our soul manifest itself. And we must guard against those things that drive it away and conceal it within the pit of the great depth that exists within a person.

Bnei Machshavah Tovah

[How may] a person convert a "second tithing" [silver coin called a sela] in Jerusalem [into copper coins, mei'ot]?

The House of Shammai says: Every sela [is converted] into mei'ot [currency].

And the House of Hillel says: A silver shekel is converted into a mei'ot shekel.

And those [students] who consider [matters] before the sages say: [He converts a silver sela into] three silver dinarim, and [one] mei'ot dinar.

Rabbi Akiva says: [He converts a silver sela into] three silver dinarim and [three-quarters of a silver dinar], with a fourth mei'ah [in copper coins].

Rabbi Tarfon says: [He converts the sela into three and three-quarter silver dinarim, plus] four asp'rei of silver, [leaving one or two asp'rei to be converted into copper].

Shammai says: He deposits [the silver sela] in a store, and he [takes food, which he] eats, corresponding to [the money he has on deposit]. Maaser Sheini (2:9)

[How may] a person convert a "second tithing" [silver coin called a sela] in Jerusalem [into copper coins, mei'ot]?

The word "Jerusalem" consists of two words: yirah shleimah: "perfect fear" [of God]. Maaser sheini means "second tithing." A biblical verse instructs the Jews: "you shall surely tithe: aser ta'aser--literally, "tithe, you shall tithe." The sages change the pronunciation to yield a pun with a message: "Aser ta'asher": "tithe, and you will grow wealthy." So "maaser sheini" can be said to refer to the second ta'aser-ta'asher: "become wealthy." The word for "converting" currency, poreit, means to itemize, to particularize.

And so this sentence may be read as follows: A person who wishes to obtain perfect fear of God must take the great wealth of spiritual influx and break it down, so that it is accessible to him.

One begins with a silver sela. Sela can be translated as "cleft." Rav Kook speaks of a person who "takes shelter in the shade of natural havens, like the hares who take shelter in the clefts of the rock." The word for silver, kesef, also means "longing" (kasaf). There is a person who longs for God, but he is a frightened personality.

On the other hand, there are copper coins: mei'ot. The word mei'ot is related to the word "mei'ayim"--inner being. The denomination of mei'ot is in copper, nechoshet. Nechoshet is related to the idea of fearlessness: "your neck is a bronze sinew and your forehead is copper" (Is. 48:4).

How can a person who longs for God but who is fearful transform himself into a person who turns to God with gut-wrenching prayer and great strength and fearfulness?

The House of Shammai says: Every sela [is converted] into mei'ot [currency].

"Shammai" is related to the word "shema"-- "perhaps." "House" indicates that one's consciousness is enclosed in the "house" of this world. "Shammai" also contains the word "sham" "there." Heaven is "shamayim," which can be translated as "the ultimate there."

In the context of this world, one can be so imbued with what is beyond this world--"there"--that one is profoundly doubtful-- "perhaps"--about the existence of this reality. And so one ignores this doubtful reality, totally transforming oneself.

And the House of Hillel says: A silver shekel is converted into a mei'ot shekel.

The House of Hillel says that one changes the sela into one shekel of silver and one shekel of mei'ot. Hillel is related to the word, "heil," halo. The House of Hillel brings a transcendent halo into the structure of this world. "Shekel" means "weighing." According to the House of Hillel, one weighs one's path carefully. Going one step at a time, one does not attempt a sudden turnabout, but changes oneself by halves.

And those [students] who consider [matters] before the sages say: [He converts a silver sela into] three silver dinarim, and [one] mei'ot dinar.

The opinions of the House of Shammai and the House of Hillel are those of the spiritual masters. What of those who are not on their level--students who cannot stand that level of flow of sweetness, but who "consider"--literally, "judge": who turn things into more this-worldly strictness and "judgment?" They say that three-quarters of a person will not change--only one-fourth. And how? Through a painful process of self-rectification. The word "dinar" is related to the River "Dinur" (Daniel 7:10): a purifying river of fire.

Rabbi Akiva says: [He converts a silver sela into] three silver dinarim and [three-quarters of a silver dinar], with a fourth mei'ah [in copper coins].

The name Akiva comes from the root eikev, "heel." It begins with the letter Alef, indicating that one begins with God, the Aluf, the Master. R. Akiva speaks for the ideal of self-sacrifice and martyrdom in the midst of proclaiming God's Oneness (which was R. Akiva's fate). From that highest level of linkage to the Aluf, one comes to the River Dinur, one transforms oneself into a flame for God. In the middle of the name Akiva (heel) is the "yod," numerically equivalent to "ten," indicating the ten sefirot--the ten structures through which Godliness streams into the world descend to one's lowest physical level, now obliterated before God.

Rabbi Tarfon says: [He converts the sela into three and three-quarter silver dinarim, plus] four asp'rei of silver, [leaving one or two asp'rei to be converted into copper].

Tarfon is related to "tryfon"--a triple, ending with the letter "nun." The letter "nun" indicates reality as seen in this world (cf. Likutei Moharan 1). One connects oneself to the qualities of the three patriarchs, and draws that down through the conduit of the "nun" into this world. One turns one's fearful sela into "asp'rei." The middle of the word "asp'rei" is sapar, the root related to the word, "sefirah." That root is preceded by the letter alef and succeeded by the letter yod. One begins from the highest level, the Aluf, proceeds through the energy of the sefirot and one then brings that into one's life in a structured manner. One lives, one does not sacrifice one's life.

Shammai says: He deposits [the silver sela] in a store, and he [takes food, which he] eats, corresponding to [the money he has on deposit].

Shammai (without "the House of") represents the doubt about this-worldly reality, not enclosed within this world's structure. Shammai begins with the word sham, there. What is there? The next two letters in his name give the answer: alef and yod, the Aluf and His emanations that comprise "reality." One gives oneself entirely over to God, Who is the "storekeeper." Then one draws directly from God's energy whenever one needs it, without having to pass through any filters.

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