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Noam Elimelech

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A Selection of Teachings, Stories, and Parables from Rebbe Elimelech of Lizhensk.

By Rabbi Tal Moshe Zwecker.

Discover the greatness of the Noam Elimelech, Reb Elimelech from Lizhensk, the Rebbe of all Rebbes, in the only English rendition of his classic hasidic mussar sefer Noam Elimelech. Includes segulos, famous Jewish prayers, and core Jewish beliefs of chassidus & chassidism.



Noach

MAKING THE WORDS OF OUR PRAYERS SHINE

Make an opening or window [tzohar] for the ark, and to a cubit finish it from above...(Bereishis 6:16)

The great commentator Rashi explains that the word tzohar connotes a precious stone. We can also suggest that the Hebrew word for “ark,” teivah, can also mean “word.” Therefore the verse can be read: “Make your words into a precious stone.” This teaches us that all the words we speak should shine with the luster of a precious stone. *

“And to a cubit finish it from above” - this alludes to true unity, since the Tzaddik must walk in unity in the higher worlds.

[An amah, a cubit, is a unit of measurement. When we measure something, we unify it. Rebbe Elimelech is implying that the pasuk hints that a Tzaddik’s task is to see to it that there is unity in the higher worlds - that our intentions are solely for G-d and that there is no separation from His unity.]
On a slightly different note, the verse teaches us that we should “make atzohar, a light, through the words [teivah].” Through the words of Torah that the Tzaddik learns, he can transform öøä into öäø - “calamity” and “disaster” can be changed into “radiance” and “light.”1

[Tzarah and tzohar are both spelled with the same three letters: tzaddi, hei, and reish, but each in a different order. The Rebbe is saying that the Torah is indicating: “Make your words (implied by ‘teivah’) shine forth.” Transform the words of pain and darkness - i.e., the bad decrees - into good.]

THE TZADDIK WORKS TOGETHER WITH HASHEM TO ABOLISH HARSH DECREES

And to a cubit finish it from above.(Bereishis 6:16)
The Gemara in Shabbos (119b) says: “He who prays reciting the verse ‘Vayechulu...’ regarding the completion of the world’s creation with Shabbos becomes a partner with Hashem in the act of creation, as it says, ‘Vayechulu...
- And Heaven and Earth were completed’ (Bereishis 2:1) - do not
read ‘vayechulu,’ completed, but rather read it as ‘vayichlu,’ they finished it together [meaning to say that Hashem and man finished it together].”

This can be explained as referring to the Tzaddik, who nullifies harsh decrees and judgments by elevating them back to their source, thereby sweetening them.

[The source of everything is ultimately Hashem and His divine attributes. Hashem is absolute good and mercy, so all decrees and judgments - even those perceived as evil - are rooted in sources of holiness and good, as it says, “All bitter things have sweet roots” (Ramak, Tomer Devorah, ch. 4). So, for example, love of money and lust has an original source in love of good and love of the divine. When a person overcomes his urges and desires and uses them for a higher purpose, such as diverting those desires to love of Torah and Hashem,
he is elevating these attributes and returning them to their source. A decree is also “sweetened” in this way.]
Thus, “one who prays reciting the verse ‘Vayechulu...’ ” refers to the Tzaddik who prays to end and nullify the harsh decrees and judgments. [In Hebrew, the word ìëìåú , “to end,” is spelled with the letters of the word [.åéëìå In this way he becomes a partner with Hashem: G-d decrees and the Tzaddik abolishes the decree, as it says: “Do not read ‘vayechulu,’ completed, but rather read it as ‘vayichlu,’ they ended or were nullified.” The harsh decrees and judgments are nullified by the Tzaddik who elevates them to the heavens, back to their source in holiness.

Thus it says, “Make a tzohar for the teivah” - cause the words of your prayers to sparkle with brilliance like the luster of a precious stone in order to abolish the verdicts and decrees that have been pronounced against the Jewish people.2 How can these judgments be eliminated? The Torah says: “To a cubit finish it from above.” The word for “cubit,” àîä , also connotes ,àí “mother.” Divine mercy is symbolized by the merciful mother bird hovering above its young protecting them from all harm. Therefore, through divine mercy, “techalenah” - finish it. End the decrees with the mercy of the divine mother by elevating them back to their source above.3 *

[We therefore read the verse “V’el amah techalenah milema’alah - To a cubit finish it from above” as “Through the divine mercy of the mother we end and abolish (the decrees) by elevating them to their source in holiness.”]

THE TESHUVAH OF THE TZADDIK

Put the entrance to the ark on its side. (Bereishis 6:16)
This hints at the teaching that a Tzaddik must constantly be involved in
repentance and returning to Hashem, as the Gemara teaches: “Why does the bottom leg of the letter hei hang unattached? This teaches that whoever wishes to return to Hashem should enter through there” (Menachos 29b).

This is what the verse means: “Put the entrance on the side.” Enter through the opening on the side of the letter hei that symbolizes the path of the penitent.4

** The Light of the Rebbe’s Gartel **

Related by the rav of Madin, a grandson of the Ropshitzer: Rebbe Elimelech had a custom that after the afternoon minchah service he would converse with his close followers. He would then proceed to a special private room to pray the evening ma’ariv service in seclusion, purity, and sanctity. Rav Naftali Ropshitzer, a disciple of the Rebbe, yearned to also be in that room. He constantly wished to observe the deeds of his Rebbe and so wanted to see how he prayed there. Once, he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took out his gartel and proceeded to fasten it about himself.5

The first time the Rebbe wound the gartel about his waist, the entire room was filled with an awesome unbelievable light. The second time he tied the gartel, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself feeling faint. He could not help himself and called out in a loud voice. Rebbe Elimelech heard the cries of distress coming from his disciple and recognized their source. “Naftali, my son, are you here?” the Rebbe asked. “Fortunately you did not remain here for the third and final time I wound the gartel. If you had remained, your soul would have surely left your body from the intensity of the great light.” (Eser Tzachtzachos 27; Ohel Elimelech 248)

THE TZADDIK CAN RECTIFY ALL THREE LEVELS OF HUMANITY

Make the ark with a lower, middle, and upper deck. (Bereishis 6:16)
These three physical levels in the ark hint at the three levels of mankind: the completely pious righteous ones, the average man, and the wicked evil ones. The lower level hints at the wicked, for, as Rashi explains, it was used to store waste, since the wicked are constantly involved in wasteful and disgusting loathsome actions. Rashi explains that the middle level was to be used for the animal dwellings. The average man lives and dwells in the pleasures of the physical animalistic world - though he is free of sin, he is immersed in the material aspect. The upper level is for “adam,” man - the completely righteous Tzaddik who dwells in the upper worlds.
The Tzaddik must rectify all of these levels with his holy deeds. Thus in
this verse, the action verb ta’aseh, “you shall make,” is right next to shelishim, the word for “the third upper level.” The Tzaddik must take action, actively doing all he can to repair and rectify all the levels of humanity.

The three levels can also be seen as a metaphor for man himself. In his youth, man is engaged in lowly and loathsome pursuits. In his middle years, he is active in the matters of this world. By his final days, he must seek to rectify it all rather than sin and defile his soul.

** The Angel of His Youth **

Once, Reb Mendel of Rimanov told his teacher, Rebbe Elimelech, that he actually saw the angel who removes the light before the darkness and the darkness before the light (as described in the first blessing of the ma’ariv service). The Rebbe Reb Elimelech responded: “But I have already seen this angel in my youth!” (Ohel Elimelech 156)

Notes:

1. See the Degel Machaneh Efraim on parashas Emor, in the name of his grandfather the Ba’al Shem Tov. He says there that the Tzaddik has the power to change the letters of bad decrees, transforming one word into another; for example, making îú , “death,” into úí , “perfection,” and ðâò , “affliction,” into òðâ , “delight.” This is also taught in the name of the Ba’al Shem Tov in the Komarna Rebbe’s Nesiv Mitzvosecha (Nesiv Emunah 3:15): “The principal application of prayer is for others, as it says, ‘From on High no evil comes forth’ (Eichah 3:38). Only letter combinations come from on High. He [the Ba’al Shem Tov] explained, based on what Achiyah HaShiloni taught, that...one can change çøí to öøä ,øçí to öø ,öäø to øòù ,øõ to îú ,òåùø to úí , and îåú to åàîú . [All of these decrees share the same letters and are transformed from the negative to the positive: from a ban or ex-communication to mercy, from tragedy and calamity to light, from pain and suffering to ‘run away from it,’ from noise to wealth, from dead to perfection, from death to truth.] All this can be done by those of great sincere faith who attach and cling to the Tzaddik.” See also Vayishlach below, “Altering the Decrees Against Us,” where we learn how this is accomplished through the prayers of the Tzaddik.

2. This is also taught in the name of the Ba’al Shem Tov: “Make all the words of your prayers and Torah study shine.” See Ba’al Shem Tov on the Torah, Noach, Amud HaTefillah 15 (quoted by Tzav’as HaRivash) and 17 (quoted by Degel Machaneh Efraim) on this verse.

3. See also Lech Lecha, “Going Out of Ourselves: Perfecting Our Character Traits,” below, for a further discussion on how to bring negative character traits back to holiness.

4. See Tomer Devorah, ch. 1, attribute 7, “He will show us compassion once more,” where the Ramak teaches that the word for repentance, teshuvah, is a composite of the words “tashuv hei,” return the letter hei to its source, or alternatively, return through the opening in the hei.

5. The Shulchan Aruch (Orach Chaim 91:1–2; see also Mishnah Berurah there) prescribes that a special separation be made between the lofty thoughts of the heart and the base lowly desires of the reproductive organs during prayer. This is usually accomplished through wearing pants or the like, which form a barrier between these two areas of the body. Chassidim, however, follow a more stringent opinion that a special belt or sash be used especially for the prayer service, fulfilling the verse “Hachon likras Elokecha Yisrael - Ready yourself before your Maker” (Amos 4:12). In Yiddish this belt is called a “gartel.”

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BE HAPPY & SUCCEED

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Awesome Gifts


"Who is pressuring me? Who is stopping me from living, from enjoying life? Why am I constantly exhausted? Why am I unhappy?"

Who pressures us? We pressure us. Our own dissatisfaction pushes us to look for more and more.

Be Happy and Succeed Who stops us from living, from enjoying life? We do. We need to pause a moment and enjoy the scenery. We need to breathe in the fresh air, smile, and thank Hashem.

Why are we exhausted? We do not sleep enough.

When will we be satisfied with all that we have? Only when we are satisfied with all that we have. For, "… there is no peace for the greedy, says Hashem.



We have to set aside our jealousy, our lusts, and enjoy all we are. Each one of us is unique; each one a treasure chest, a source of surprise and pleasure. Instead of looking at what we lack, we need to ogle at what we have - the awesome gifts in our lives. In addition, we need to care for our health: to eat properly; sleep properly. We can be happy. Let us be happy - now.


Pleasures


Many things give us many types of pleasure. Still, we need to learn to take pleasure in Hashem.

We may enjoy our families and friends. We may enjoy resting after a long, hard day. We may enjoy a hot meal when we are hungry or a cold drink when we are thirsty. We may enjoy shopping, acquiring new possessions. We may enjoy our accomplishments, our victories. We may enjoy a day at the beach. We may enjoy a sunset, or a piece of music.

Still, we need to train ourselves to see Hashem as the author of these pleasures, the source of all this enjoyment. Then we will also learn to enjoy life even without the extras, without the trimmings. Then we will learn to enjoy Hashem for Himself, and attach ourselves to the source of all happiness, for all time. This is the ultimate way to live.


Circle of Happiness


Where do we stand on the Circle of Happiness? This isn’t a simple question. We keep swiveling around. At one moment we can be close to depression - at the next, close to ecstasy.

However, there’s an average position that we hold - that we guard - for ourselves, for our families - for our day, for our week. This position depends on how close we are to having what we need. Do we have the food we want? Are our living conditions comfortable? Do we have family, friends to interact with, live with - support and be supported, encourage and be encouraged? Do we have stimulating, meaningful activities to fill our minutes, our hours?

And still, no person reaches perfect happiness. Somehow, it escapes us - stands beyond us. Within our desire to increase our happiness lies our challenge. Will we look for honest, honorable ways to fill this gap in our life? Or will we look for cheap thrills, extravagance? Worse, will we mock and make fun of others for our pleasure?

The first option is the true target, something great, awesome - but it requires great and awesome efforts. The second, while easy, is a mistake. For by acting in evil, ugly ways, we lose Hashem’s support and blessing, and step onto the path that leads only to poverty, misery and unhappiness.

Only with wise decisions can we be happy.


Happy, and Safe


BeHandful of Light Ramban letter Iggeret Iggeres haRamban buy Torah happy and you lack nothing. Be happy and you are secure - you are safe.

But can we lack nothing? Yes, if we look at our world this way - if we look at what seems bad as being good. With such an attitude, with such a joy, we gain ourselves a new peace of mind and wellbeing.

When we lack something, we are vulnerable. When we are in need, we become dependent. We depend on the person or group who may supply us our need. We are slaves. We are open, exposed to any hurt others might cause us. However, once we lack nothing, once we have everything we need, we are invulnerable. No one can hurt us.

At times, we need to be weak. But this is only when we deal with Hashem - when we negotiate with Hashem - when we pray to Hashem. But when it comes to working with and dealing with people, with family, friends and acquaintances, we should lack nothing at all.

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In the Shadow of the Ladder - Introductions to the Kabbalah by Rabbi Yehudah Lev Ashlag

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“Here is a fresh and highly readable translation of writings by an authentic Master Kabbalist. Among the many books of Kabbalah now available, this will stand out for its unique combination of depth, authenticity, and clear, direct speech.” Rabbi Arthur Green, Professor of Jewish Thought at Brandeis University, author of Seek My Face, Speak My Name.


Introductions to Kabbalah by Rabbi Yehudah Lev Ashlag

Translated from the Hebrew with additional explanatory chapters by Mark Cohen PhD and Yedidah Cohen MBBS.

This is an authentic translation into English of two Kabbalah texts written in Hebrew by the modern Kabbalist, Rabbi Yehudah Lev Ashlag (1886-1955).

What is my essence? Do I have a soul? If I do, why can’t I experience it? Why do I feel alienated? It is with these deeply personal questions that Rabbi Ashlag opens his Introductions. Moving easily from the experience of the individual to the role of humankind in Creation and back again, he teaches the interplay of light with its vessel. It is this dynamic that makes up the drama of the Creator in relationship to the creation. Evil, suffering, compassion and joy, are shown to each have their place as the path unfolds from concealment of the Source to the full experience of Divine love. Rabbi Ashlag teaches Kabbalah, not as an esoteric study limited to the mystically inclined, but as a universal pathway of the spirit. There are many books available now about Kabbalah. This book is Kabbalah itself. Its uniqueness lies in that it contains authentic texts of Kabbalah, yet it is accessible to the general reader as a result of the clarity of the translations and the easy style of the explanations.

 
Synopsis
 

Chapter One: Kabbalah in Context.

M. & Y. Cohen

Kabbalah originates with the dawn of humanity. Kabbalah was passed down from Master to qualified disciple through the generations. Now all that has changed. A new access has been given to this ancient wisdom. The times are special and demand this. But when something has been secret for so long, special care is required to understand and integrate it in the right way.

The language of the Kabbalah is the code with which it was kept hidden. Called “the language of the branches”, the code has its base in the principle that each object in the world has its spiritual roots in the world above. When the Kabbalists were using words pertaining to everyday objects or experiences, they were actually discussing realities in their perception of the higher worlds. The cracking of this code is discussed here.

The chapter concludes with the way Kabbalah reveals its light and how we can be effective vessels for the light, for ourselves and for others, using Kabbalah as a tool for self-transformation and healing.

Chapter Two: Rabbi Ashlag and his Predecessors.

M. & Y. Cohen

Who was Rabbi Ashlag? Where did he get his teaching and his inspiration from? Born to a Chassidic family in Warsaw, he was obviously unusual from the start. By the age of fifteen, he already knew that his whole purpose in life was only to serve God. As a young man, he acquired the habit he was to retain all his life of rising at one o'clock in the morning to study the secrets of Kabbalah until dawn. 

In 1922, he and his family took ship and sailed for the Holy Land. Here a small band of pupils gathered around him. Saintly men themselves, they saw him as a holy angel of God burning with the flame of Torah. Overcoming hardships of poverty and opposition, Rabbi Ashlag broke open the secrecy surrounding the Kabbalah with his monumental works of Kabbalah and established a school of self-transformation which continues to grow today.

Rabbi Ashlag is seen as the spiritual heir and commentator to the sixteenth century Rabbi Luria, and to the first century, Rabbi Shimon Bar Yochai, the author of the Zohar. Short biographies of these Rabbis are included and the centrality of their work is shown.  A direct account of the sojourn of Rabbi Shimon in the cave whilst channeling the work of the Zohar is brought in translation from the Talmud.

Chapter Three: Introduction to the Zohar.

Rabbi Yehudah Lev Ashlag

This Introduction opens with some very basic questions, pertinent to us all. Who are we? What is my role in life? What is my relationship to God?

Rabbi Ashlag goes deeply and profoundly into these questions. Using his wisdom, perception and logic, he discusses the origin and reality of the soul and its relationship to God; he also clarifies what it is that obscures us from God. What is the relationship of the soul to the body and why is it that the body is born only to die?

He examines the purpose of the Creation; its ultimate purpose and how we experience it during the process of creation. He looks at us as vessels for receiving God's light and explains the work that needs to be done on the vessel to correct it, heal it and enable it to fully experience God's light. He teaches how, if we live for ourselves alone, we ultimately separate from God, but if we start to serve others and develop qualities of love and compassion, we come into affinity with God and the light can come into the vessel. He examines the presence of evil in the world and its purpose. He looks at the importance of free will, and its role in choosing the work of conscious endeavor to come to God and the unconscious path embodied by the path of suffering.

He examines the stages of a man's life and how different aspects of the ego manifest within them. He explains how the work of healing enables access to different levels of consciousness and the higher spiritual worlds to which these levels correspond. He refers to the Sephirot and their corresponding lights. He concludes this Introduction with an impassioned plea for all to study and involve themselves with this wisdom, not only for their own sake but for the sake of the peace of the world.

Chapter Four: Introduction to the Study of the Ten Sephirot.

Rabbi Yehudah Lev Ashlag

Why do I need to learn Kabbalah? What benefit is there in knowing names of angels or Sephirot? These are the questions with which Rabbi Ashlag opens this work. He deepens the issue by pointing to the most central question of all; what is the meaning of my life? Why do I suffer?

He looks at the path of consciousness (Torah and mitzvot) as a way to answer this question but examines our motives in the deepest possible way. Are we still working for ourselves? - even subtly as we follow the path of Torah, in which case we are still bolstering up the ego - or can we truly serve God? How can we purify our motives?

To answer these questions, Rabbi Ashlag goes deeply into the essential nature of Torah and our way of working with it and teaches the central importance of Kabbalah in unlocking the transformative potential inherent in the light of Torah. He teaches how Kabbalah is truly the intimate heart of Torah.

He moves onto the question of Divine providence. How do we perceive God in our lives and how can this perception change? Why is God concealed? Do we believe in God at all? How we misunderstand the process of cause and effect in our lives and how our relationship with the Divine need not stay static but can mature and grow. Using the analogy of relationships between friends, Rabbi Ashlag considers how our relationship with God can grow into love; first, a conditional love and then, finally, expanding into an all-encompassing unconditional love. A person who reaches such a state of consciousness now perceives the flow of Divine energy from a different standpoint - a transcendental point. Such a person is called a tzaddik or a saint. This love encompasses both God and the world, for without love and compassion for one's fellowmen one cannot attain consciousness of God.

Yet, as Rabbi Ashlag teaches, the time of concealment of God's providence has great value in itself as it is during this time that a person is free to choose and exercise his own will.

Does the tzaddik's new perspective alter his perception of his past, when like everyone else, he made mistakes and sinned? Rabbi Ashlag goes on to teach that when one attains unconditional love, even one's past errors become transformed.

How does the tzaddik affect the world? When one man becomes enlightened, then the aspect of the world that corresponds to this person becomes filled with light.

Rabbi Ashlag concludes his Introduction with a further exposition of Kabbala as the most intimate part of Torah, in which the lights of the higher worlds are more specifically revealed and the transformative power of Torah is more clearly available than in the other more practical or well-known parts of Torah.

Contact with the intimate part of Torah affords us contact with the most intimate part of ourselves - our souls.

Chapter Five: Keywords, Definitions and Concepts.

M. & Y. Cohen

Short definitions of basic vocabulary of Kabbalah are given as they appear in the Introductions. Rather than being set out in alphabetical order, they are arranged in an intrinsic order which enables one concept to flow to the next.

This chapter also includes a more in-depth look at terms, principles and values not only in Kabbalah but also in Judaism. Looking at these ideas from the standpoint of Kabbalah is a refreshing experience, not only for the novice reader but also for those with some Jewish background. Familiar concepts such as ‘God’ and ‘Torah’ are presented in the new light Rabbi Ashlag sheds on them. A list is appended to enable the reader to refer back as in a glossary.



 Chapter Six: One Person's Journey in Kabbalah.

Y. Cohen

Can learning change someone? Can we allow ourselves to be changed? How does the understanding of our true nature actually work in our day-to-day lives?

With these questions in mind, Yedidah Cohen tells of her own personal interaction with the ideas contained in the Introductions. Her story relates some of the insights and difficulties encountered on the way of Kabbalah.

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PiCK-ME-UPs: Empower Yourself, Enjoy Life!

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Not just another book, but a series of lessons - each and every teaching a session to help us change our lives radically, turning darkness into light, misery into joy, shame into dignity; to give us a sense of direction, that we may advance through life with enthusiasm, passion, that every day may become a jewel, a treasure, a source of great pleasure and pure enjoyment.




Empower yourself, enjoy and enrich your life with ideas that fire you, inspire you. Learn to create and reach for your biggest, happiest, most exciting dreams. "PiCK-ME-UPs" is a collection of ideas, meditations under topics such as, Desire, Happiness, Focus, etc. They are short, powerful thoughts, blooming in the fertile soil of the author's inner world - a world steeped in all areas of wisdom, the psychology of self-development and personal growth, the secret, mystical fundamentals and the Kabbalah; ideas to increase our inner strength, joy and purity of heart, and bring heavenly light into ours' and others' lives. Often they are only one or two sentences, but if meditated upon daily, slowly transform our world, giving us clearer glasses with which to look at ourselves, others and the Creator's universe. The author first wrote these ideas to raise himself, but now many others have benefited from this wisdom, insight and approach to life. Try them - you'll like them.

"Navigate the many challenges of life, improve yourself, be happy, succeed, uncover the secret of success, let heavens' light shine on you, the power of mysticism energize you." You would expect any of these ideas from Rabbi A.T. Schwartz, author of many works on self-help and growth, and now jolting his readers to a new awareness with his "PiCK-ME-UPs". Rabbi Avraham Tzvi Schwartz is part student, part teacher, part reader and part author. He lives with his wife and children in Kiryat Sefer, Israel. "PiCK-ME-UPs" is his tenth book. Of himself, he says, I am constantly thinking of ways to improve my inner world and thereby my outer world. Through my writing and teaching, I look also to improve the lives of others. The world of ideas is the most powerful world of all, and through the exchange of thoughts, we affect the greatest changes of all. This is the special challenge of each individual. Each person lives in his own private world. However, when we give to others, and especially when we give of our deepest self, we profit in other ways. The more we contribute, the more we gain. "The goals we have yet to reach, the gain, the growth we can still achieve is huge, endless in its scope. This should excite us more than anything else should. We literally have worlds, universes to conquer, and we can do it all with thought, with imagination, the inner world we create for ourselves." Rabbi A.T. Schwartz is also the author of "A Handful of Light", a commentary on the Ramban's famous letter written back in the 12th century. A second work, "Wealth - a Torah approach", compiles teachings from the Talmud, Medresh and Zohar. Over 700 ideas elaborate on this important subject, showing how best to approach the issue of money, and providing advice how to grow our riches. "Heavenly Ways" brings us affirmations to lift ourselves in the many life-situations. "Hearts on Fire" penetrates single verses from Tehillim. "The Need to be Great" speaks about just this - each person's need to be great. "Keep Smiling", "Be Happy and Succeed" and "Be a King", one after the other, provide encouragement and the fire to take on new challenges. Along these lines, "Empowering Thoughts" takes readers yet another step forward in their growth. To all these works, "PiCK-ME-UPs" adds a lovely crown, providing short lessons, two and three liners that springboard us to heights we have never before experienced. Join the world of this special writer.

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Special FREE GIFT of the Hanukah Blessings!

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Blessing of the Hanukah Lights

Had'lakat Nerot Hanukah



Kindling the Hanukah candles/lights is an especially joyous holiday in the life of a Jewish family. In Ashkenazi families every member of the household has an individual menorah, called a "Hanukiah", while in Sephardic families only the head of the household lights candles or olive oil for the home.

It is always a moment of song and happiness, recalling the miracles of the Maccabees, and the many other times in Jewish history when the hand of G-d prevailed over seemingly impossible odds. Some families also have the custom of ceasing all household chores for the duration of the candles' flames, so that the parents and children have extra time to spend with one another, adding to the closeness of this special family time.

There are two blessings recited on each of the eight nights of Hanukah, and a third blessing is recited on the first night only. Following the blessings, a short paragraph is recited or sung, to remind us that these candles have but one purpose - to publicize the miracles of Hanukah - and they may not be used for anything else.

As Devorah Designs Judaica Art continue to celebrate their Grand-Opening, they are giving a gift of the “Blessing of the Hanukah Lights” -- to use in time for the holiday!

This is a FREE PDF DOWNLOAD and available through Dec 20th to those who subscribe to their free newsletter. The "Blessing of the Hannukah Lights" is an $18 value.

Print off several copies and frame or laminate them for gifts to your friends and family. All the blessings for lighting your Hanukiah are there for your easy reference!

The actual artwork is 8"x10". For the best quality print, they recommend that you center it on an 8.5 x 11 sheet of the best photographic paper that you have and print it on your best color inkjet printer.

Once printed, trim it down to fit into an 8 x 10 frame or laminate it.

Protecting the artwork from candle wax or olive oil will make this a lasting gift for years to come.

USE and ENJOY it for ALL the EIGHT DAYS of the Holiday!

Click here to get your FREE PDF of the “Blessing of the Hanukah Lights”.

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The Stone Edition Tanach

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Years in the making, and worth every moment…



The Stone Edition Tanach All 24 books of the Torah, Prophets, and Writings are now at your fingertips in one magnificent 2,200 page volume, as interpreted by the classic sages of Talmudic and Rabbinic literature.

This is a remarkable achievement. It enables everyone to obtain a basic knowledge of the entire Tanach from "In the beginning" to the return to Eretz Yisrael. For home, for office, for synagogue, for gifts — this is an indispensable Book for the People of the Book.

Edited by Rabbi Nosson Scherman in collaboration with an international team of scholars.



Also includes:


  • Newly set, accurate, carefully researched Hebrew text.
  • New English translation, based on the research of an international team of Torah scholars.
  • Crisp, clear introductions.
  • Illuminating notes and comments.
  • Full index of topics.
  • All Haftarahs clearly indicated.
  • Explanatory charts, illustrations and maps.
  • Stunningly beautiful page layout.
  • Specially-milled bible paper.
  • Reinforced binding.
  • Elegantly gilded page heads.
  • Ribbon place-marker.


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a sample page

The Stone Tanach is available in Full Size, Student size and a Pocket set.

Publisher: ArtScroll / Mesorah /

CLICK HERE TO ORDER: ArtScroll

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Posted by Aryeh

The Stone Edition of the Chumash

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A Classic in its own time…



The entire Chumash, newly reset, in one beautiful volume with a new, contemporary English translation of the Torah, faithful to Rashi and the classic Rabbinic commentators, and an anthologized commentary by a team of scholars, under the editorship of Rabbi Nosson Scherman. This commentary draws on the spectrum of biblical commentaries, from the Talmud, Midrash, and the classic Rabbinic commentators, and includes insights of contemporary greats.

Also includes:

  • Hebrew/Aramaic texts of Rashi and Onkelos, newly set according to the most accurate texts.
  • Haftaros with new translation, and introductory comments introducing the haftarah and relating it to the Torah reading.
  • The Five Megillos with translation and commentary.
  • Comprehensive index.
  • Lightweight, opaque, acid-free paper for decades of quality use.
  • Special section for your own genealogy and family milestones.
  • Ultra-reinforced binding, using the most durable materials.
  • Elegantly gilded page heads.
  • Ribbon place-marker.
Publisher: ArtScroll / Mesorah /

CLICK HERE TO ORDER: ArtScroll

Read on »

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