# Fires of Israel - Part 18
אשי ישראל
Source: https://ajew.org/reader/fires-of-israel/1/18 ## Segment 1
רבי גדליה ברגר זצ"ל
How did he pray?! He would travel for Rosh Hashana, he had even been by the Rosh Hashana's which were still in the taste (“smell”) of the nusach (-manner) of Rabbi Nussun'en, of R' Nachman Tulchiner (-student of Rabbi Nussun)! ## Segment 2
רבי גדליה ברגר זצ"ל רבי גדליה (ברגר זצ”ל לא חיסר אף יום אחת מללכת להכותל המערבי, אחר הישיבה. הוא היה בישיבה, ובדרך ללכת הביתה - הוא ישב מחוץ לעיר - בשכונת 'משכנות', שם תחת העיר, היום כבר מובנה הכל - - ורבי גדליה היה לו אשה חולנית, היה היתה חולה לא עלינו. העניות - ועוד 'חולה' גם כן!... נו, כשהאשה חולה זה לא טוב, יכולים ליפול בדאגות, בעצבות, בעצלות. עני וחולה... הוא בא מחוץ לארץ - רבי גדליה בא מחו”ל. רוב מאנשינו באו מחו”ל, הוא היה מרוסיה. הוא היה עני, והיה נוסע - - על ראש השנה אין מה לדבר - אבל הוא נסע גם כמה פעמים באמצע השנה, לא על ראש השנה!... הוא נפטר מלפני זמן לא רב - עשר שנים בערך. נו, והוא סבל הרבה מאוד, והוא נכנס למושב זקנים. ושם היה גיהנום - לא עלינו ולא עלינו, מין גיהנום כזה שאני תמהתי; הוא צריך להיות תמיד במרה שחורה?! אני נמצא בגיהנום - במקום כזה! והוא היה תמיד בשמחה, והמוח שלו היה מונח תמיד בהליקוטי מוהר”ן, בהתורות של רבינו! אני הייתי מגיע כמעט בכל יום בהמושב זקנים לבקר אותו - להתעניין במצבו, וראיתי איך שהמוח שלו והלב שלו מונחים רק אצל השי”ת! הוא התגעגע לעניוות ולשמחה - והוא הרגיש עצמו רחוק לגמרי! דיברתי עמו, כאלה... * * *
This Oonisaneh Toakef - - I can not replicate it, but it was – Oonisaneh toakef kidooshas ha-yoam – Rosh Hashana - “toakef kidooshas ha-yoam ,” and so he said the words - - ## Segment 3 There was another chazan (-cantor), his name was R' Dovid Cheldenki, he worked with shoes, he worked in a shoe factory, he would pray Rosh Hashana, he had a beautiful voice - - ## Segment 4 [Continuing with the songs of Shabbos] ## Segment 5 “Aishes Cha-yil (A woman of valor – this chapter from the end of Proverbs is song after the above mentioned songs)” - (he sang – R' Yisroel) – the way our men sing the melody (Saba sings the known melody sweetly with yearning); “Aishes cha-yil mee yimtza ” - this was – every word with a yearning. “Mee yimtza ” - one cannot find her! ## Segment 6 “Aishes cha-yil” - this is the Torah, the holy Rebbe – the Torah (* See Rashi on Proverbs there (31), and the concept of the tzaddik, see Likutay Halachos, Laws of Rising Early in the Morning 4:18, and Laws of a Guardian 1:1. And see at length in Koachvay Ohr, the homily of Chuchmu Oobeena 18-23 and in the notes there). ## Segment 7 “Mee yimtza , viruchoak meepineenim michra . Butach bu lev baalu vishulal low yechsar . Gimalashoo toav vilow ra kul yimay cha-ye-hu . Dursha tzemehr oopishtim va'tas bichaifetz cafehu ” Like this I heard from R' Yisroel'n, I also heard it like this from R' Nussun Bitalmacher as well, when I went to him for Shabbos. ## Segment 8 “Huyisu ki-uneeyoas soachehr , meemehrchak tuvee lachmu . Va'tukum bi-oad laylu va'teetain tehrehf libaisu vichoak linaaroasehu . Zumimu sudeh va'teekuchayhoo ” - he couldn't continue from the “zumimu sudeh” - the “Bal Hasudeh (Master of the Field)”- in Likutay Moharan, Torah 65. ## Segment 9 (*summarized practically in Likutay Aitzoas (Collection of Advice/Directives), entry of Tzaddik, article 58: “There is a supernal field where the souls grow, and these souls need a Bal Hasudeh (Master of the Field) to engage in their rectification, and each person that desires to have mercy on his soul needs to beseech and plead a lot before Hashem Yisburach, all hit life, that he should merit to draw close to this tzaddik who is the Master of the Field, for he looks upon each one to bring them to the true tachlis (purpose, end) etc., for it is impossible to come to the good eternal tachlis except through this tzaddik who is the aspect of the Master of the Supernal Field.” ## Segment 10 And see Koachvay Ohr, Chuchmu and Beena 19-20: “And all that one puts his heart to this song (Aishes Cha-yil) will see with his eyes that it is explained there in wondrous hints, such a revelation of light, while the darkness of our exile is still strong, to give even today the food (-nourishment) of his awesome words to the men of his house and those close to him etc., and that which he schemed and took into his possession the holy field, to water and grow the trees which are the souls of Israel, which are called by the names, field and vineyard, as it is written (Isaiah 5), 'For the vineyard of Hashem of the hosts of the House of Israel etc,' and that which he girded with might his loins, and strengthened his arms to complete all the rectifications which are necessary for this, even if it transpired over him what transpired, and that which his flame will not extinguish from shining upon us in the night of our exile etc..”) ## Segment 11 “Zumimu sudeh va'teekuchayhoo , meepree capehu nutu kurem . Chugru bi-oaz musnehu va'ti'ametz ziroa-oasehu . Tu'amu key toav sachru , low yichbeh balaylu nairu . Yudehu shilchu bakeeshur vichapehu tumchoo pulech . Kapu purisu li'unee ” – “Kapu purisu li'unee ,” he very well felt himself as a pauper - ## Segment 12 (*See Likutay Halachos, Laws of Tefilin 5:43, where the Zohar, Torah Portion of Buluk 195b is brought down which reveals the highest regard of the prayer of the poor, and Rabbi Nussun expounds on this, writing that this was written with regard to the physical and all the more it is true regarding the spiritual, when a person feels how bereft and impoverished he is spiritually and screams out to HY to make it up to him etc., this is the most precious prayer etc. and certainly he will merit etc. see there at length.) ## Segment 13 - so it was “Kapu purisu li'unee vi'yudehu shilchu lu'evyoan .” ## Segment 14 “Kapu purisu li'unee vi'yudehu shilchu lu'evyoan . Low seeru livaisu meesheleg key chul baisu luvoosh shunim . Marvadim usisu lu shaish vi'arguman livooshu . Noadu bashi'urim baalu bishivtoa eem ziknay uretz . Sudeen usisu va'timkor vi'chagor nusnu la'kinaanee . Oaz vi'hudur livooshu va'tischak li'yoam acharoan .” - - This was also from “the” verses - “Oaz vi'hudur livooshu ,” he was not able to proceed from them - - “Oaz vi'hudur livooshu va'tischak li'yoam acharoan .” ## Segment 15 By this “Oaz vi'hudur” there is another melody (Saba sings): “Oaz vi'hudur livooshu va'tischak li'yoam acharoan .” - - Aye, this “yoam acharoan ” was by him always – this “yoam acharoan , he didn't forget this “yoam acharoan!” When he said, “Va'tischak li'yoam acharoan ,” he looked at how happy (/fortunate/blessed) he was – so that the last day should be “va'tischak li'yoam acharoan !” ## Segment 16 And so (Saba continues with the first melody): “Peehu puschu bichuchmu vi'soaras chesed al lishoanu .” “Peehu puschu bichuchmu vi'soaras chesed al lishoanu.” - - Ah, the holy Rebbe said: “Peehu puschu ” when the tzaddik opens his mouth – wisdom goes out, “Peehu puschu” when he just opens his mouth – wisdom comes out! (*Likutay Moharan 30:7. And see Likutay Halachos, Laws of Meat in Milk 5:27 which explains these verses with this Torah). ## Segment 17 “Peehu puschu bichuchmu vi'soaras chesed al lishoanu . Tzoafeeyu haleechoas baysu vi'lechem atzlus low soachail .” “Tzoafeeyu haleechoas baysu ,” the holy Rebbe said (Life of Our Leader Rabbi Nachman, article 322), “I have looked upon each one of my men… (individually, and I hope to Hashem that I will merit to see in them what I desire, that they should be true devotees of Hashem as I desire, and I hope with the help of Hashem that it will be so. And not just the men close to me, but even whoever will draw close to them, and even whoever just touches them, will certainly by a truly kosher person, and not just kosher, but even a very big tzaddik etc. see there at length). “Tzoafeeyu haleechoas baysu ….” ## Segment 18 “Vi'lechem atzlus low soachail .” - - However much he wanted – however it still did not begin to be what he yearned for! ## Segment 19 “Kumoo bunehu va'yashroohu baalu va'yihalilu . Raboas bunoas usoo cha'yil vi'at ulees al koolunu .” “Raboas bunoas usoo cha'yil vi'at ulees al koolunu.” - - Nu, from this also he was not able to continue, he said it with such a type of yearning, with such a type of vitality. “Raboas bunoas usoo cha'yil ” - he set in me these words deep inside the heart, “Raboas bunoas usoo cha'yil” - all the tzaddikim did good - “usoo cha'yil !” However, “Vi'at ulees al koolunu ….” ## Segment 20 (*See Likutay Halachos, Laws of Getting Up Early In The Morning 4:18, where Rabbi Nussun explains the verses here regarding the supremacy of the great tzaddik to whom all the other tzaddikim are subordinate, what he is engaged in and his legacy, see there at length.)