Keeping in Touch (Torah Thoughts and Inspirations) Vol. 2 - Eliyahu Toguer

בסייר

**Keeping In Touch

TORAH THOUGHTS

INSPIRED BY T H E WORKS OF

T H E LUBAVITCHER R E B B E ,

RABBI MENACHEM M . SCHNEERSON

Volume II

Adapted by Eliyahu Touger

Published and Copyrighted by

Sichos In English In Touch. A Division of Fax A Sicha

788 Eastern Parkway • Brooklyn, N.Y. 11213

5762 • 2002

ט נ ר ט נ י א ס ל נ כ ו ה ק ו ת ע ו ה

www.hebrewbooks.org ם ז ש ם ת י י י ח ע

http://www.hebrewbooks.org

Keeping In Touch Volume I I

Published and Copyrighted © by

Sichos In English In Touch. A Division of Fax A Sicha

788 Eastern Parkway • Brooklyn, N . Y . 11213

Tel. (718) 778-5436

A l l rights reserved. N o part of this publication may be reproduced in any form or by any means,

including photo-copying, without permission in wri t ing from the copyright holder or the publisher.

ISBN 1-8814-0063-8

First Printing 5762 2002 ״

Second Printing 5767 2006 ״

Table of Contents

Publisher's Foreword v

Edi tor ' s Preface ix

Bereishis 1

Shmos 4 1

Vayikra 75

Bamidbar 101

Devar im 131

Festivals 162

Publishers Foreword T h i s book was w r i t t e n for people who w i l l probably no t look for i t .

There's Brad, a lawyer in Manhattan, Joan, a consultant w i t h a

computer ne twork ing f i r m i n Cal ifornia , Ph i l , an advertising executive

i n Connecticut , and countless others.

W e know them all too wel l . A t one po in t i n their lives, almost all

o f them sought contact w i t h some sort o f Jewish involvement, and

Judaism d i d not come through for them. I t wasn't meaningful,

exciting, and joyfu l enough to maintain their interest. They can't be

blamed for not cont inuing to identify as Jews; they're being honest.

H a d Judaism presented a message that they felt was viable, they w o u l d

have listened.

Brad, Joan, and Ph i l have not closed their doors. A l t h o u g h they

may be involved w i t h other pursuits, they are s t i l l w i l l i n g to listen. I f

Judaism presents a message that they can relate to, they w i l l respond. I t

is for them that this book was wr i t t en .

But we should not set up differences between "we" and "they."

Firs t o f all, no one should ever draw lines o f demarcation separating

one Jew f rom another. But more important , to inspire them, we have to

inspire ourselves. H a d they seen more vibrant, purposeful, happy Jews,

their feelings o f disi l lusionment and alienation w o u l d never have

arisen. Reaching out to them, therefore, must involve reaching in to

ourselves. W e must look inside — in to our core being and in to the

core o f our To rah heritage. W e hope the book serves this purpose as

wel l .

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The Book's Structure

The book centers on the weekly Torah readings, for they convey

lessons o f timeless relevance. 1 Year after year, century after century, a

five-year-old chi ld and a venerable sage have studied the same Torah

passages, and year after year they have bo th discovered depth and

meaning. Th i s is an ongoing process. The t ruths that have generated

happiness, depth, and purpose for our people for centuries continue to

do so at present.

The very w o r d "Torah" relates to the Hebrew w o r d horaah,

meaning " ins t ruc t ion" or "guidance." G-d gave us the To rah to guide

us in our day-to-day lives. I n that vein, every weekly p o r t i o n can be

seen as a bul le t in o f immediate relevance containing new insights to

help us advance in our Divine service.

W e have prefaced these lessons w i t h stories, i l lustrat ing how the

ideas are no t merely theoretical constructs, but t ruths that are

expressed i n actual experience. Moreover, intellectual concepts are

meant to be grasped and understood, to f i t i n to the pockets o f our

minds, as i t were. A story, by contrast, conveys a mul t i -d imensional

message that embraces us and allows us to experience the concept i n

heart as wel l as i n m i n d .

After each o f the lessons f rom the Torah readings, we draw a

connection to Mashiach and the Redemption that he w i l l init iate, for

the coming o f Mashiach is the fundamental goal o f our existence.

O u r w o r l d is essentially good. I t is — at least i n potent ia l —

G-d's dwelling. I n the era o f the Redemption, this potent ia l w i l l

blossom in to actuality and G-d's presence w i l l permeate every

dimension o f our environment.

As is explained i n several places i n the book, the era o f the

Redemption is no t a dream o f a far -off future, but a reality that is

1. This is the second volume of Keeping In Touch. The first volume was somewhat smaller, containing only insights on the Torah reading and on festivals and did not include the introductory stories or related ideas concerning Mashiach that have been added here. I n keeping wi th our Sages' directive (Berachos 28a, et al): "One should always advance in holy matters," and in order to give our readers a more complete picture of the guidance the Torah offers, we made these additions.

V I

becoming manifest i n our lives at present. T o heighten our awareness

to the shif t ing paradigms that characterize our society, we highl ight

Mashiach's coming i n each o f the readings.

Similar ly , we included readings that focus on the Jewish festivals

and fast days, for these are far more than mere dates on the calendar.

Each one o f them prompts a different mode o f spir i tual activity,

beckoning us to explore and experience inner g rowth and development

i n a unique way.

What is the In Touch

H o w should we respond to loss? I t ' s almost natural to d r i f t i n to a

powerless state o f grief. After all, the anguish is great and hard to

overcome. A proactive person, however, endeavors to transform the

pain in to a positive force leading to growth and development.

O n the 3rd o f T a m m u z 5754 (June 12, 1994) , the Lubavitch

communi ty , w o r l d Jewry, and indeed, mankind as a whole felt pangs o f

pain as i t heard o f the passing o f the Lubavitcher Rebbe, Rabbi

Menachem M . Schneerson. A l l o f the mi l l ions whose lives very

touched by the Rebbe felt the magnitude o f the loss.

But those who had assimilated the Rebbe's teachings refused to

remain mired i n sadness. Rather than bemoan the darkness, they

w o u l d create l ight . Instead, o f lamenting the loss o f the Rebbe, they

w o u l d spread his insights outward.

Th i s spir i t motivated a small group o f people to begin a bi-weekly

fax service sharing the Rebbe's teachings w i t h a cross-section o f

business, legislators, and professionals in the legal, medical, and

entertainment fields. The overwhelming majori ty o f the recipients d id

no t identify as Lubavitcher chassidim. By and large, they were Jewish,

but they were also contemporary Americans and they wanted to hear a

message o f ideals and values that bo th dimensions o f their

personalities could accept w i t h integri ty. Some o f the recipients were

non-Jews, but they understood that mora l principles and spir i tual

t ruths were important i n mo ld ing the face o f our society. They became

the core o f the I n T o u c h Family.

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Every other week, they received by facsimile, a message sharing the

Rebbe's teachings on the weekly To rah readings and the Jewish

holidays, wr i t t en by the celebrated author and translator, Eliyahu

Touger and edited by Yossi Malamud .

T h e I n T o u c h family has grown rapidly since its inception i n

1994 and is currently circulated i n over 12 countries and 150 cities

worldwide w i t h o u t cost or obl igat ion to anyone who desires to be

included among the recipients. T o keep I n T o u c h and receive this free

To rah fax, send us a fax ( o n company letterhead i f applicable) w i t h

your name, address, telephone and fax number to (718) 953-3000 .

Sichos I n English Crown Heights, N.Y. Yud Aleph Nissan, 5762

VIII

Editors Preface Perhaps today more than ever before, each one o f us feels a centrifugal

force scattering our energies outward among many diverse types o f

commitments . O u r workplaces, our families, our investments, and our

diversions al l make their demands upon us. By and large, we are happy

w i t h what we are doing; i f we weren't, we wouldn ' t continue doing i t .

W e ' d simply choose other options. But despite these different

involvements, we're looking for something more.

We ' re no t looking for just another activity or possession. W h a t we

want is something internal, something that gives depth and meaning to

what we're doing, something that prompts the satisfaction and

happiness that wel l up f rom w i t h i n when we know that life has value

and purpose.

For centuries, our people have found that satisfaction i n the

Torah .

I n our material environment there are certain immutable laws,

principles that are embedded i n the fabric o f nature. Ask any farmer

and he w i l l explain to you that there are certain "laws o f the farm" that

he cannot violate. I f he wants a viable crop, he must conform to them.

There are also laws o f the soul, principles equally valid and equally

embedded in to the fabric o f our lives. These laws govern our

relationships w i t h G-d and our relationships w i t h our fellow man.

These are the To rah insights that we should reach for.

A Story and Its Analogue

Once R. Shmuel, the fou r th Lubavitcher Rebbe, emerged f rom his

study after ho ld ing private meetings w i t h his followers. H i s attendant

was surprised to see the Rebbe dr ipp ing w i t h sweat. T h e Rebbe had sat

w i t h about f i f ty individuals i n a l i t t l e b i t less than two hours, so the

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attendant could understand that the Rebbe w o u l d be exhausted, but

why the rivers o f perspiration?

W h e n he questioned the Rebbe about i t , R. Shmuel explained:

" W h e n a person comes in to my r o o m w i t h a d i f f icul ty , I realize that he

is looking at the w o r l d differently than I do. T o understand the way he

faces his problem, I can't sit back and abstractly consider the issue; I

have to pu t myself i n his clothes. But after I pu t myself i n his clothes, I

won ' t be able to focus on the issues objectively. T o do that, I must

re turn to my own clothes and f ind appropriate advice. A n d then to

convey the message to the listener, I must enter in to his clothes again.

I f you switched clothing 150 times i n less than two hours, you w o u l d

also be sweating."

I n this book, we have t r ied to fo l low a similar process, taking the

inner dimension o f the Torah's insights and c lo th ing them to f i t the

intellectual and emotional tastes o f contemporary America . 2

A Man and a Mission

A l t h o u g h the readings i n this book are or iginal compositions, they are

all based on the insights o f the Lubavitcher Rebbe, Rabbi M . M .

Schneerson. There are many people who describe the Rebbe i n

superlatives: a To rah genius, a visionary leader, a miracle worker, or

simply a caring and sympathetic listener and counselor. W h a t draws us

most is the quality that can only be described by the te rm "Rebbe" —

a limitless, unique energy and vi ta l i ty that comes f rom the G-dliness

which we all possess and which the Rebbe revealed i n a distinctive way.

2. We have also tried to have the text appear as "easy reading," even in its external form. For that reason, although the text makes copious references to Biblical verses and Talmudic passages, those sources were not cited, lest the text appear to technical in nature.

Similarly, when referring to Rabbinic leaders, rather than enter the quagmire of trying to determine what is the proper title Rav, Rebbe, Reb, or Rabbi, we have employed a uniform R. We hope that single abbreviation wi l l save our readers the difficulty of questioning why a particular sage was described as Rebbe, this as Rav, and the third as Reb.

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The Rebbe w o u l d cry and laugh. W h a t made h i m special, however,

was what he cried and laughed about. Coming in to his presence, you

became aware that he lived for a goal beyond himself. A n d more

important ly , he was able to awaken the spark inside each o f us which

likewise seeks to live for goals beyond ourselves.

W h i l e ful ly i n touch w i t h the present, he also gave us a promise

and a picture o f a deeper and more meaningful future. W h i l e i n

contact w i t h the Rebbe, the peace, love, and spir i tual awareness that

w i l l characterize the era o f the Redemption are no t just abstract goals.

Y o u understand them, because you relate to a person who had

anticipated and foreseen them in his day-to-day life.

H e gives others tools to share in this awareness, and i n that way,

endows them w i t h a sense o f mission and purpose. For, having

sampled these qualities, a person wants no th ing more than to

communicate them further and i n that way, help br ing the w o r l d to its

ul t imate fu l f i l lment .

Tha t is our intent i n publ ishing this volume: to allow the waves o f

insight the Rebbe generated to ripple further throughout our society

and by doing so, empower us all to draw on the self-generating spark

o f G-dly fire found w i t h i n our hearts and w i t h i n the Torah .

In Thanks

T o communicate w i t h others, a person must go beyond his own

subjectivity. For that reason, the I n T o u c h is a team effort, involving

the contr ibut ions o f many different individuals. War ran t ing special

recognit ion are my mother, Rosalynn Malamud, for her continuous

help i n edi t ing a product wor thy o f taking pride in , and my wife, Kayl i ,

who has made the I n T o u c h family part o f our family, sacrificing her

t ime — and bearing w i t h my late hours — to make sure that each

person on our list receives their bi-weekly fax on t ime. A n d special

thanks to Rochel Chanah Riven who labored over the edi t ing o f the

text, harmonizing chassidic ideas w i t h elegant wording .

Also, I w o u l d l ike to thank you, our readers. Y o u r encouragement,

questions, and occasional corrections makes us the I n T o u c h an

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interactive dynamic, where your response prompts us to deeper

understanding.

W i t h i n the chassidic communi ty , i t is no t accepted for a chassid

to thank his Rebbe. Nevertheless, i t is impossible to conclude w i t h o u t

ment ioning his continuous cont r ibu t ion . The I n T o u c h is not merely

"established i n his memory" or "a perpetuation o f his teachings."

Instead, i t is our way o f staying I n T o u c h w i t h h i m and the mission he

gave us: to prepare ourselves and the w o r l d at large for the coming o f

Mashiach, not as a dream o f the future, but N o w .

Yossi Ma lamud

Fax A Sicha Crown Heights, N.Y. Yud Aleph Nissan, 5762

XII

Shortly after the Rebbe assumed leadership of the chassidic movement, Charles Raddock, a secular Jewish historian and journalist, asked him: "How can chassidism function on the heathen soil of my America?" and "What answers does chassidism have for my own lost, 'atomic' generation?"

The Rebbe replied: "America is not lost. Americans sincerely crave to know, to learn. They are inquisitive. The American mind is simple, honest, and direct. This is good, tillable soil for chassidism, or for just plain Judaism."

"Where a person starts is not important. Ideally, a person should fu l f i l l all the responsibilities Judaism places upon him," the Rebbe would often say. "But at the same time, we welcome doing even a part."

And the Rebbe taught his followers to reach out and communicate wi th others, confident that the depth of awareness and spiritual consciousness the chassidic lifestyle spawned would have a message to which every Jew can relate.

Parshas Bereishis

Thi s week's To rah reading recounts the narrative o f creation; how G-d

brought the w o r l d in to being f r o m absolute nothingness. Th i s is no t

merely a story o f the past. Firs t ly , on an mystic level, creation is a

continuous process. Since the w o r l d was brought in to being f rom

absolute nothingness, nothingness is its true nature. T h e fact that i t

exists comes only as a result o f G-d's kindness. H e brings the entire

cosmos in to being every moment, and every moment o f existence is a

reenactment o f the very first moment o f creation.

Bu t beyond the abstract, this concept provides a practical lesson i n

the personal w o r l d o f every individual . Parshas Bereishis is an experience

o f renewal. Every person has the chance to recreate himself anew, to

establish a new ou t look on the way he approaches life experience. I n

that vein, our Rabbis said: "The stance which a person adopts on

Shabbos Bereishis determines the manner in which he w i l l proceed

throughout the coming year."

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2 KEEPING I N TOUCH

O u r Sages teach: " G - d looked in to the To rah and created the

wor ld . M a n looks in to the To rah and maintains the w o r l d . " T h e

To rah serves as the blueprint for creation; i t is the treasure store for

the principles and patterns on which our existence is based. Similarly,

i n the personal sense, the To rah can provide us w i t h guidelines for our

individual process o f renewal. Each one o f us can use the To rah to help

us redefine our existence and develop a new means o f relating to our

environment.

W h e n we study a p o r t i o n o f the Torah's wisdom, be i t a law, a

story, or a philosophical or ethical concept, we are no t just collecting

informat ion . Instead, we are un i t i ng our minds w i t h G-d's wisdom. H e

is the author o f those laws, stories, and concepts. T h r o u g h this study,

we are aligning our minds — and through them, our entire

personalities — to funct ion i n accordance w i t h G-d's wisdom and

desires.

For learning brings about, and on a deeper level, is i t se l f a change

i n behavior. Just as learning to talk gives a chi ld new tools for self-

expression, learning such wisdom gives a person new tools for

appreciating the nature o f the w o r l d we live i n and relating to the

people and situations around h i m .

I n this manner, studying the To rah gives a person the means to go

beyond his individual subjectivity. H e becomes less concerned w i t h

what he wants and what he thinks is correct, and instead, focuses on

what is true. H e begins defining the way he responds to others

according to the objective standards that G-d has laid down. O u r own

horizons o f g rowth are l imi ted , for on his own, a person is capable o f

seeing only so far. T h e study o f the To rah opens us up to new vistas

beyond our own conceptions and enables us to internalize these levels

w i t h i n our personalities.

Moreover, this study grants a person new vi ta l i ty and energy that

extends far beyond the intellect. G-d has invested H i m s e l f i n the

Torah; therefore, when a person is s tudying the Torah , he is not

merely establishing a connection w i t h G-d's wisdom, he is establishing

a bond w i t h G-d Himse l f . T h i s taps an un l imi t ed fountain o f energy

that enriches all o f his activities and pursuits.

BEREISHIS 3

Looking to the Horizon

T h e w o r l d was created w i t h a purpose, as our Sages say: "The w o r l d

was created solely for Mashiach." The reason G-d brought our existence

in to being was so that mankind w o u l d live i n the environment o f

knowledge, peace, and love that w i l l characterize the era o f Mashiach.

G-d d i d no t desire that this intent be achieved on H i s init iat ive

alone. Instead, H e wanted this intent to resonate w i t h i n the w o r l d and

entrusted that purpose to mankind, al lowing i t to assume the role o f

being G-d's partner i n creation. Each one o f us has to do his part to

m o l d the w o r l d to conform w i t h its intended purpose.

W i t h patient love, G-d is guiding mankind to the acceptance o f

this mission. Just as on a personal level H e charts a course for each

individual to achieve self-realization; so, too, the w o r l d at large is being

led to the fu l f i l lment o f its ul t imate intent, the era o f Mashiach.

This , moreover, is not a dream for the distant future, bu t a

contemporary reality. W e each have the potent ia l to experience a

foretaste o f this era i n our present lives. As we do so, we hasten the

realization o f this intent i n the w o r l d at large.

I n Berditchev, a small town just outside of Kiev, there lived a Jew who did not believe in G-d. From time to time he would meet the holy Berditchever Rebbe, Reb Levi Yitzchak, and they would talk. Once the Rebbe told the non-believer, "You know, that G-d that you don't believe in, I don't believe in either."

O f course, the Rebbe believed in G-d. What he was telling the non-believer is that the non-believer's lack of faith was due to an underdeveloped conception of who G-d is. N o one would want to believe in such a deity. Were he to expand his awareness and reach deeper within his soul, he would discover a G-d that he could and would desire to relate to.

This illuminates, also, the unique contribution of the Rebbe. When he assumed leadership, many questioned the place of Judaism in contemporary society. And to them, the Rebbe said: "Yes, i f you look archaically at Judaism then i t has no place. But who says Judaism has to be archaic?! Open your eyes and see how rich and contemporary Judaism can be." Moreover, the Rebbe didn't allow us to remain content wi th our own understanding and relationship wi th G-d, he pushed us to open ourselves up to others and share our understanding wi th them.

Parshas Noah

The beginning o f this week's To rah reading relates how G-d tells

N o a h that because he was righteous, he and his family w o u l d be saved.

A l t h o u g h all mankind w o u l d be punished for their wickedness and

annihilated i n a terrible f lood , N o a h and his descendants w o u l d no t

perish.

For that purpose, N o a h bu i l t an ark according to G-d's

specifications and when the rains came, he and his family entered. Bu t

theirs was far f rom a pleasure cruise. For together w i t h N o a h and his

family were gathered in to the ark one pair each o f all the existing non-

kosher animals and seven pairs o f each o f the kosher animals.

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NOACH 5

W h a t d i d N o a h do for the entire year he was in the ark? H e

brought food for the animals, cleaned their stalls, and took care o f

their needs. N o r were the animals particularly appreciative. O u r Sages

relate that once when N o a h delayed br inging food to one o f the lions,

the beast took a swipe at h i m and wounded h i m . Is this a bef i t t ing

reward for a person w h o m G-d t o l d was righteous?

Here in lies a fundamental lesson. N o person exists for himself.

W e were created for service. T h e Jewish ideal is no t a w o r l d where "the

righteous sit crowned w i t h their knowledge." Tha t is a description o f

the W o r l d to Come, the afterlife, where the souls bask in Divine l ight .

Bu t u n t i l a person reaches that state, he must work .

W e have all been given a mission — to prepare the w o r l d to be a

dwell ing for G-d. A n d to be complete, that dwell ing must encompass

every element o f creation. Therefore every element o f our environment

is important and deserving o f our concern and attention.

Simply put , a person cannot seclude himself i n a synagogue or a

house o f study and claim that he is creating G-d's dwell ing. For i f all

G-d wants is prayer and study, H e w o u l d no t have created a physical

wor ld . H e w o u l d have made us spir i tual beings w i t h heightened

intellectual potentials.

H e d id no t do this. Instead, H e made us mortals and placed us i n

a material environment. As such, our lives should be dedicated to the

above mission, caring for every ent i ty created w i t h i n the w o r l d and

revealing the G-dly spark i t contains and the intent for which i t was

created. Man 's task i n life is to take that abstract ideal and make i t

actual.


The root o f the Hebrew name "Noach" relates to the concepts o f rest

and satisfaction. Indeed, our To rah p o r t i o n foreshadows the ult imate

state o f repose and satisfaction that w i l l be reached i n the era when, as

Maimonides relates, "there w i l l be neither famine nor war, neither envy

nor compet i t ion, for good things w i l l f low i n abundance." I n Noah's

ark were lions, tigers, and other predators, and yet they dwelt i n peace

w i t h other animals, anticipating the fu l f i l lment o f the prophecy, "The

6 KEEPING I N TOUCH

w o l f w i l l dwell w i t h the lamb, and the leopard w i l l lie down w i t h the

young goat."

Th i s m o t i f can be detected as taking f o r m already as evidenced by

developments that are beginning to shape the contemporary business

landscape. Rather than the dog-eat-dog compet i t ion that characterized

previous generations, corporations are beginning to appreciate how

each can gain more when two companies p o o l their efforts to br ing

about a greater good for mankind. W e a l t h is being gained, not by

taking f rom others, bu t by combining care and know-how to produce

products that w i l l benefit others, compell ing their desire to purchase

them.

Similarly, i n a personal sense, the t ime has come when we can

graduate f rom the scarceness mental i ty that says that when one person

has, the other lacks. The pie is big enough for all o f us. A n d uniquely,

i t is the individuals who help others get their share who receive the

largest pieces. T h i s approach w i l l precipitate the coming o f the

ul t imate age o f peace and cooperation that Mashiach w i l l ini t iate.

Once a renowned cardiologist visited the Rebbe. "You should devote your attention to treating healthy people, not only the sick," the Rebbe told him.

"Am I to improve on what the Almighty has done?" questioned the doctor.

"Yes," responded the Rebbe. "An ordinary laymen, and how much more so a doctor, should be able to improve on what the Almighty has done."

"Are you asking me to make man perfect?" answered the doctor.

"No," the Rebbe responded. "Making people perfect is a job for Mashiach. But every person should try to make his life and those of the people around him a little bit better."

As the following concepts emphasize, each of us has his or her own mission in making our portion of the world "a little bit better." Often, our missions are intertwined, and as one person steps forward, he takes others wi th him.

Parshas Lech Lecha

Thi s week's To rah p o r t i o n is named Lech Lecha, recalling G-d's f irst

command to Abraham. Lech means "go." G-d was te l l ing h i m to go out,

to leave his native land and his father's household, to emerge f rom the

cocoon o f protected existence and set out on his own path i n the

wor ld .

O u r Rabbis interpret the second w o r d lecha as meaning "for

yourself." Rashi explains that setting out on such a journey is fraught

w i t h danger, and there was a possibil i ty that Abraham w o u l d lose

everything he had. Therefore G-d promised h i m that the journey

w o u l d be to his benefit. H i s wealth, his family, and his reputat ion

w o u l d increase.

R. Moshe Alshich offers a deeper interpretation. Lecha means "to

yourself." By journeying throughout the wor ld , Abraham was setting

out on a path o f self-discovery. The purpose o f his journey to Eretz^

Yisrael, his descent to Egypt, his re turn to the land, and all his

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8 KEEPING I N TOUCH

wanderings was intended to enable h i m to understand his own ident i ty

and express his positive qualities i n his surrounding environment.

Abraham's story is not merely a page f rom a his tory book. O n the

contrary, as our Rabbis teach, "The deeds o f our forefathers are a sign

for their children." Abraham was a singular individual , one man who

taught the belief i n G-d to a w o r l d that d id no t want to listen.

W e are, however, all singularly unique. The Baal Shem T o v taught

that G-d loves every Jew w i t h the love parents lavish on an only chi ld

born to them i n their o ld age. Just as H e commanded and guided

Abraham on a journey to his true self, so, too, w i t h loving patience, H e

guides each one o f us on our own journey through life. T h r o u g h a web

o f in ter locking designs, H e directs us all to a common intent — that

we each reveal to ourselves and to others the unique G-dly potentials

that we have been granted.

T h e Baal Shem T o v teaches that everything which a person sees or

hears serves as a lesson for h i m i n his relationship w i t h G-d. Since

everything that happens i n this w o r l d is control led by Div ine

providence, and man was "created solely to serve his Creator," i t

follows that any and every event or enti ty that a person encounters is

intended to help h i m advance his relationship w i t h G-d.

For that purpose, G-d leads us all f rom the cradle onward, step by

step, through a variety o f experiences — the sum to ta l o f which are

intended to enable us to discover and express our inner G-dly

potential .

W h e n Abraham set out on his journey, he took w i t h h i m "the

souls he had made i n Charan": the people he had motivated to j o i n

h i m i n his mission. Th i s too is a lesson. Man 's journey through life is

no t intended to be a lonely trek on mounta in crags or i n desert

settings. Qui te the contrary, G-d leads us through a w o r l d w i t h other

people w i t h w h o m we interact in synergy, bo th giving and receiving.

For they are on similar journeys, parallel i n purpose i f no t necessarily

i n route.

As a person grows to appreciate these concepts, he w i l l be able to

maximize his opportunit ies i n life, making his experiences happier and

more f ru i t fu l . H e w i l l no t be encumbered by fear or worry, because he

w i l l realize that at every moment , a watching hand is guiding h i m ,

LECH LECHA 9

directing h i m to encounters intended to advance his personal g rowth

and his con t r ibu t ion to the wor ld .


As Abraham's descendants, we are all i n the midst o f fo l lowing a

similar journey. W e are traveling to Eretz^ Yisrael, preparing ourselves

and the w o r l d at large for the t ime when we w i l l re turn to that land led

by Mashiach.

W e — like our forefather Abraham — are going " to the land that

I w i l l show you ." For the nature o f our people's path through the

generations is one that confounds all students o f history because i t is

G-dly — a chronicle that no man could or w o u l d logically devise or

foresee.

A n d through ident i fying w i t h this process, a person develops a

unique appreciation o f his or her own self. " I , [i.e., G-d,] w i l l reveal

you, [i.e., the spir i tual core that we al l possess]." T h r o u g h seeing this

journey as one's own and accepting one's role i n i t , each o f us can rise

above his own individual concerns and endow his life w i t h significance

that is t ru ly cosmic in nature. As one strives to achieve these goals, he

or she w i l l discover a new and deeper understanding o f who he or she

really is.

Reb Binyamin Kletzker was one of the followers of the Alter Rebbe. He was both a very successful timber merchant in Russia and a mystic who was known to meditate for hours on end.

Once after laboring over his annual budget and arriving at the bottom line — one which sported quite a hefty profit — he wrote in Hebrew: Ein od milvado, "There is nothing apart from H i m . "

An associate took him to task for this; i t was not appropriate for him to try to "show off" his spirituality wi th such pronouncements.

Reb Binyamin explained that he was not trying to show off, i t was simply how he had felt at that moment. Responding to the look of amazement on his associate's face, he continued: "Just as from time to time we think of our business in the midst of prayer, so, too, at times, we can think of prayer in the midst of business."

The awareness that "There is nothing else apart from H i m , " that we are living in G-d's world, is a fundamental Jewish concept. And i t is not merely an abstract principle, i t can serve as a directive to guide our conduct on a day-to¬day basis.

Parshas Vayeira

Thi s week's To rah reading relates that Abraham established an inn for

guests, and there he "called upon the name o f the eternal G-d ." O u r

Rabbis interpret this phrase, explaining that the intent is no t that only

Abraham himself called to G-d, bu t that he motivated others to

proclaim G-dliness as wel l .

W h a t d i d he do? H e established his tent at a crossroads i n the

desert and generously provided food and d r ink to wayfarers. After they

completed their meal, he asked them to: "Bless the One who provided

you w i t h food and dr ink . "

W h e n the guests began to bless h i m , Abraham t o l d them: "Was i t

I who provided you w i t h food? Bless H e who spoke and brought the

10

VAYEIRA I I

w o r l d in to being." By provid ing people w i t h their physical needs, he

made them conscious o f the spir i tual reality.

The Hebrew te rm translated as "the eternal G-d לם ", ל עו has also א

attracted the at tent ion o f the commentaries. לם ל העו w א o u l d mean

" G - d o f the w o r l d , " i.e., there is a G-d and there is a wor ld , and even

the w o r l d recognizes that G-d is A l m i g h t y and in control .

But לם ל עו represents a different and deeper insight. There is no א

difference between G-d and the wor ld ; everything is an expression o f

G-dliness. Th i s is the intent o f the phrase " G - d is one" that we recite

i n the Shema prayer: no t only is there only one G-d, bu t everything i n

the w o r l d is at one w i t h H i m .

Th i s is not only an abstract concept. I t affects a person's

fundamental approach to his life. W h e n he sees G-d as " G - d o f the

w o r l d , " he understands that he has obligations to H i m . After all, i f

G-d is the Ruler o f the wor ld , a person has to pay his dues.

But that — he thinks — is all he is obligated to do. I n the rest o f

his affairs, his life is his own. I t ' s l ike paying taxes. Y o u have to give

the government a percentage o f your income, but afterwards, you can

spend the remainder o f your money however you like. Similarly, i n a

spir i tual sense, such a person recognizes that he owes something to

G-d, but his life is pr imar i ly his own; he can do w i t h i t whatever he

wants.

W h e n we appreciate the w o r l d as one w i t h G-d, by contrast, our

entire relationship w i t h H i m changes. Rel ig ion is no t merely going to

the synagogue or carrying out a certain body o f laws, bu t an a l l -

encompassing experience, affecting every element o f our lives.

Every s i tuat ion i n which we are found, every person w h o m we

meet gives us an oppor tun i ty to advance in our knowledge o f G-d and

our connection to H i m .

Th i s is the heritage that Abraham gave to his descendants — to

spread the awareness that we are l iv ing i n H i s wor ld , that our lives are

no t intended merely to provide ourselves w i t h a l i t t l e b i t o f enjoyment

and satisfaction, bu t are instead mediums to make H i s presence k n o w n

to others.

I 2 KEEPING I N TOUCH


There is a forward looking orientat ion to the above concepts. For

while, i n our present mindset, we may believe that G-dliness permeates

every element o f wor ld ly existence, at best, we w i l l gain merely an

intellectual awareness o f that concept. I t w i l l no t be perceived overtly

as actual fact.

I n the era o f the Redemption, this w i l l change. I n that age,

mankind as a whole w i l l have a direct experience o f G-d.. As the

prophet declares: " N o longer w i l l one man teach his fellow... saying:

'Know G-d, ' for they w i l l a l l know M e , f r o m the great to the small."

I n that era, "The earth w i l l be f i l led w i t h the knowledge o f G-d,

as the waters cover the ocean bed." Impl i ed by the simile is that just as

the ocean contains a mul t i tude o f beings, so, too, i n the era o f the

Redemption, all entities w i l l continue to exist. However, just as when a

person looks at the ocean and sees the water he does not notice all the

different beings i t contains, so, too, i n the era o f the Redemption,

when we w i l l look at the w o r l d in which we live we w i l l appreciate the

G-dliness that encompasses al l existence. Every ent i ty w i l l be

subsumed i n the consciousness o f H i s presence.

A peasant was once laboring in the field, harvesting his wheat. He proceeded wi th vigor, his sickle cutting through stalk after stalk of grain. A count driving by saw the grace and energy of his cutting strokes and was struck by its beauty. "Can I hire you to work for me?" he asked the peasant.

"Thank you, but I have my own field," said the peasant, refusing the offer.

"How much can you earn from the sale of your grain?" asked the count.

"Five hundred ruble." " I wi l l give you a thousand ruble i f you work for me." unable to refuse the offer, the peasant agreed. The

count told him to present himself at the palace wi th his sickle at ten o'clock on the following morning and drove on.

At ten, the peasant came to the palace and was ushered in to the count's drawing room. "Now cut wheat," the count said. "so I can watch your graceful movements."

"But there is no wheat," the peasant answered. "So swing your sickle as i f there were. I ' l l pay you the

thousand ruble I promised you. Start cutting." At first the peasant was pleasantly amused. I t was far

easier to cut imaginary wheat in the palace than to sweat under the hot sun and cut real grain. But slowly, he began to tire. After an hour, he told the count that he wanted to quit. "Why?" asked the count. "Aren't the work conditions here better than out in the field?"

The peasant had one simple answer: "When you don't see the fruits of your labor, you don't feel you're doing anything."

A sense of worthless effort is one of the hardest things for man to bear, something no amount of money can recompense.

We all have the potential for achievement, and a mission for which we were brought into being to ful f i l l . There is nothing more satisfying than working hard and seeing that mission blossom into fulfillment.

I3

I 4 KEEPING I N TOUCH

Parshas Chayei Sarah

Thi s week's To rah reading describes Abraham as being "o ld , advanced

i n years." The Midrash notes the seeming repet i t ion and explains that

there are some men who are o ld , but do not appear advanced i n years,

and others who appear advanced i n years, bu t are no t o ld . Abraham's

advancement in years paralleled his age.

o n a simple level, the Midrash is speaking about physical

appearance: There are some older people who look young and some

younger people who look o ld . Bu t there is a deeper po in t to the

teaching o f the Midrash: often people funct ion on a level o f matur i ty far

below their chronological age. W h a t i t says on the person's b i r t h

certificate is one th ing , but the degree o f intellectual and emotional

development he shows may be something else entirely. Indeed, he

migh t be a white-bearded chi ld . Abraham, the Midrash teaches, grew as

he aged. H i s personal and spir i tual development went hand i n hand

w i t h the passage o f t ime.

Chassidus develops this concept further. Abraham "advanced" in to

"his years." H e put h imself in to the days that he lived; each o f his days

was f i l led w i t h a deepening o f his connection to G-d.

T o explain: Any one o f us who has to take tests knows what i t is

to cram. Y o u t ry to cover an entire course i n two weeks. o r i n

business, you know the end o f the m o n t h is coming and you t ry to

push i n a few more sales to improve the b o t t o m line.

There is something unnatural i n such an approach. T r y cramming

the growth cycle o f a crop on a farm: no t work ing for most o f the

season and then p lowing, sowing, watering, and harvesting i n a mon th .

W o u l d n ' t be very successful, w o u l d it?

W e l l neither — i n the long t e rm — is cramming for anything

else. W h a t was remembered for the test is forgot ten two weeks later.

For a business to be maintained, sales must be steady.

The same th ing applies spiritually. T o o often, we cram. O n Rosh

Hashanah and Y o m Kippur , suddenly we get very involved. W e like to

focus on peak experiences. W h a t Abraham teaches us is to take each

CHAYEI SARAH 15

day one day at a t ime, and to live i t to the ult imate. N o t to have

occasional spir i tual heights, but to relate to G-d earnestly each day, to

take that day seriously and use i t i n the fullest and most complete way

possible.

There may be some who t h i n k that l iv ing such a life is drab; they

are afraid o f consistency lest i t become monotonous. Bu t those who

emulate Abraham's example appreciate the energy and vi ta l i ty i t brings.

For i n t r u t h every day is f i l led w i t h a variety o f different experiences.

W h e n a person focuses his at tent ion and relates to each o f the events

and every person he encounters thoughtful ly , his life becomes f i l led

w i t h genuine color and variety. Each day contributes something

different and new.


I n his commentary to the Torah , the great Jewish philosopher and

mystic Nachmanides writes that each o f the seven days o f creation is

paralleled by a m i l l e n n i u m i n the spir i tual history o f the wor ld . For

example, the first day is associated w i t h the creation o f l ight , an

unbounded source o f positive energy. Similar ly , i n the first m i l l e n n i u m

o f existence, animals reached immense sizes; men and women lived for

hundreds o f years and received mani fo ld unearned G-dly blessings.

T h e second day was characterized by the division o f the waters.

Similar ly , the second m i l l e n n i u m o f existence was characterized by an

awareness o f the g u l f between man and G-d. A n d i t was permeated by

severity — the f lood and the dispersion o f humani ty at the Tower o f

Babel.

The t h i r d day o f creation was characterized by the emergence o f

dry land and the creation o f plant life. Similar ly , the t h i r d mi l l enn ium

saw the emergence o f spir i tual life w i t h i n the w o r l d w i t h Abraham's

discovery o f G-d, the giving o f the Torah , and the construction o f the

Temple.

A n d so the cycle continues u n t i l the seventh day, which is Shabbos,

and the seventh mi l l enn ium which w i l l be "the day which is all Shabbos

and rest for life-everlasting," the era o f the Redemption.

16 KEEPING I N TOUCH

I f we extrapolate this concept to chart a m i l l e n n i u m i n a twenty-

four hour microcosm, i t follows that at present, we are already more

than three-quarters in to the s ixth mi l l enn ium, that is, three-quarters o f

the Jewish day — which begins at sunset — has passed. I t ' s l ike the

beginning o f Friday afternoon.

N o w ask anyone i n a t radi t ional Jewish household what a Friday

afternoon is l ike. T h e y ' l l te l l you that you can sense Shabbos i n the air.

I t ' s what's on everyone's m i n d and what everyone is busy preparing for.

That 's what our spir i tual climate is l ike now. That 's why the Rebbe

t o l d everyone to wake up and begin preparing, that the t ime for the

Redemption has come.

Reb Isaac of Krakow wanted to build a new synagogue for his community but lacked the financial resources. o n e night he dreamt that there was a treasure buried under a bridge in prague. The following day he arranged his affairs and set off, shovel in hand, for the Czech capital.

When he reached the city he was overjoyed. The bridge appeared exactly as i t had in his dream. But as he started digging, he felt a strong hand on his arm. "What are you doing? You can't dig here," a guard told him.

Reb Isaac told the guard the entire story: his desire to build the synagogue, his dream of the buried treasure, and his journey from Poland. "Silly man," the guard told him. "For several nights I've been dreaming about a treasure buried under the stove of a Jew called Isaac who lives in Krakow. Now do you think that I ' d travel all the way to Krakow to look for this treasure?"

Reb Isaac smiled and returned home. He dug under his stove, found the treasure, and built his synagogue. What he had been looking for had been buried right in his own home.

Parshas Toldos

Thi s week's To rah reading focuses on the Patriarch Isaac. O f al l the

Patriarchs, Isaac was unique. H e was the only one who never left the

H o l y Land o f Eretz^ Yisrael. Even when he considered departing dur ing a

t ime o f great famine, G-d gave h i m a specific missive: " D w e l l i n this

land and I w i l l be w i t h you."

W h y was Isaac commanded to live i n Eretz^ Yisrael? O u r Sages

explain that after being bound as an offering on M o u n t M o r i a h , he

became consecrated as a sacrifice and could no t be taken beyond the

boundaries o f holiness.

W i t h i n this story there is a personal message. Isaac wi l l i ng ly

allowed his father to b i n d h i m as a sacrifice; he was ready to sacrifice

everything, even his life, for the sake o f G-d. u l t i m a t e l y G-d d i d no t

desire that sacrifice. H e wanted Isaac to live i n this wor ld : to marry,

raise children, and become wealthy. Bu t once Isaac had been

17


consecrated as a sacrifice — once he had been prepared to give

everything away for G-d — the way he related to these matters was

different. H e had to live i n Eretz^ Yisrael; i.e., even his external

environment — the way he relates to his w o r k environment and his

family — had to be characterized by holiness.

Bu t unl ike others who heed a calling to holiness, he w o u l d not live

as a hermit . o n the contrary, the To rah reading describes the richness

o f his family life and how he became fabulously wealthy, but these

were all externals. A t the heart o f his existence was the full-hearted

commitment to G-d he made at M o u n t M o r i a h . Bu t instead o f "dying

for G-d," he was l iv ing for G-d, extending his bond w i t h H i m in to

every element o f life. H e lived i n the material wor ld , but his actions

were spiri tual, infusing everything he d i d w i t h Div ine intent .

Th i s concept is reflected i n one o f the tasks that our Sages

describe h i m as performing: the digging o f wells. W h e n one digs a

well , he penetrates beneath the external, earthy surface and taps the

fountain o f l iv ing water that lies hidden below.

I n every being there is such a fountain. Isaac was able to f i n d water

where others couldn' t . Because he was focused on G-dliness, he could

discover the G-dly core i n every created being.

Every day i n prayer, we recall Isaac's sacrifice. For prayer is a t ime

when, like Isaac on M o u n t M o r i a h , we should make a commitment to

G-dliness. T h e strength o f that commitment influences the manner i n

which we conduct our lives throughout the remainder o f the day. I n

that manner, even as we carry out our day-to-day activities after prayer,

spiritually, "we w i l l no t leave Eretz^ Yisrael!' W e w i l l "live for G-d,"

br inging all the awareness o f G-d in to all o f our concerns. A n d we w i l l

dig wells, discovering the fountain o f life i n every person and setting.


o u r Sages te l l us that after the Resurrection o f the Dead, when the

entire Jewish people arise, we w i l l po in t to Isaac and te l l h i m — not

Abraham or Jacob — " Y o u are our Patriarch."

W h y Isaac? Each o f the patriarchs embodied different spir i tual

characteristics: Abraham, love, Isaac, awe, and Jacob, mercy. The era o f

TOLDOS 19

the Resurrection w i l l be characterized by s t r ik ing revelations o f

G-dliness. They w i l l be so powerful that mankind w i l l "enter the clefts

o f the rocks and cracks o f the crags because o f the awe o f G-d and the

glory o f H i s splendor." Isaac, whose Divine service embodied the

quali ty o f awe, w i l l teach us how to conduct ourselves i n that era.

Moreover, Isaac's Div ine service provides us w i t h an example o f

how to precipitate that era. T h r o u g h his service, Isaac was able to

experience a foretaste o f the W o r l d to Come. As he existed and

functioned i n our wor ld , he could appreciate the true reality o f

spir i tual existence. T h i s is a lesson for us — to realize, at least

intellectually, how every circumstance i n which we are found is the

outer shell o f a fundamental spir i tual t r u th . Th i s should inspire us to

dig beneath the surface and br ing that t r u t h in to overt revelation.

Once the Baal Shem Tov spent the night at an inn in a forest. When he arose the next morning, he noticed that his host had gotten up before him and was already immersed in prayer. After he had finished his own prayers, the Baal Shem Tov noticed that his host was still praying.

This surprised him. His host had appeared to be a simple man. Why would he take such a long time to pray? The Baal Shem Tov decided to wait and speak to his host after he had finished.

When approached by the Baal Shem Tov, the host explained why i t took him so long to pray. He was unlearned and did not know the order of the daily prayer service. So each day, he would recite the entire siddur.

Hearing this and seeing the man's sincerity, the Baal Shem Tov volunteered to teach the man how to pray. Painstakingly, the man took notes as the Baal Shem Tov told him which prayers to recite in the morning, in the afternoon and in the evening, what to say on Shabbos, and what to say on the festivals. The man put the notes in his siddur, each note on the appropriate page, happy that he would now be able to pray in the proper manner. He put the siddur on the window shelf and wished the Baal Shem Tov goodbye.

Some time after the Baal Shem Tov left, a strong wind blew the window open and knocked the siddur to the floor. A l l the carefully placed notes fell out and scattered everywhere. The innkeeper tried to put them back in place, but was at a loss. He did not know what to do; he was back where he had started.

unwi l l ing to accept the situation, he ran down the road on which the Baal Shem Tov had set out, hoping to catch up wi th him. W i t h i n a short while, he caught sight of him standing at the shore of a river. Although there was no bridge, the Baal Shem Tov did not pause. He took out his handkerchief, spread i t on the waters, uttered a mystic incantation, and rode to the other side.

20

VAYEITZEI 21

When the innkeeper reached the river, he did the same

thing. He took out his handkerchief, placed i t on the river,

and rode i t across. Soon he reached the Baal Shem Tov.

Puzzled to see his host, the Baal Shem Tov asked why

he had followed him.

" M y siddur," the inn-keeper explained, telling h im how

the notes had gotten jumbled.

" I ' l l be glad to help you," said the Baal Shem. "But wait,

how did you get here? How did you cross the river?"

" I did what you did. I put down my handkerchief and

rode i t across."

" I f so, you don't need my help. I t appears that G-d likes

your prayers just the way you've been saying them."

Parshas Vayeitzei

O u r To rah reading relates that as Jacob our Patriarch left Eretz^ Yisrael

to journey to Lavan's home where he w o u l d marry and establish his

own household, he "encountered the place." O u r Rabbis interpret this

as referring to M o u n t M o r i a h , the site o f the Temple i n Jerusalem.

There Jacob prayed.

Jacob had lived i n his father's home and afterwards had studied

under Shem and Ever, the spir i tual luminaries o f the age. N o w he was

going to Charan, an idolatrous environment, where he w o u l d labor, no t

study. Faced w i t h such an awesome transi t ion, Jacob turned to G-d,

asking for success i n the new phase o f activity he was undertaking.

There is no way a person can insure success on the basis o f his

own efforts alone. Mate r ia l reality reflects only one dimension o f our

existence. Prosperity is a multi-faceted Div ine blessing and cannot be

guaranteed through mor ta l efforts alone. Even when al l the

fundamentals add up, there are times when a business deal doesn't

work out and other situations, where for no apparent reason, one's

efforts b r ing h i m success.

Th i s is no t mere chance. The Baal Shem T o v taught us that even a

leaf tu rn ing i n the w i n d is directed by G-d's w i l l . Certainly i t is true

when speaking o f what happens to man. I n every phase o f our lives,


there is an Eye watching over us and a H a n d directing our future.

Therefore, particularly when we set out on a new road, we ask G-d's

assistance through prayer.

O n the surface, however, such prayers are self-serving. M a n is

asking G-d for something for his own self. H e is no t praying for G-d's

sake; he is praying because o f his own needs or wants.

Is that spiritual? A n d is this what G-d desires?

Yes. G-d's intent i n creating our w o r l d was to have a dwell ing

place i n the lower worlds; that H i s presence be revealed w i t h i n the

realm o f material things. H e d idn ' t create angels to inhabit this

physical wor ld . H e wants a w o r l d where man interacts w i t h the

physical and i n so doing, understands that i t is control led by G-d.

Tha t is precisely the awareness generated when a person prays for

his material well-being. H e is concerned w i t h everyday things, and H e

is asking G-d to grant H i m success i n this realm. Instead o f relying on

his own resources, he is looking to H i m .

These prayers are extremely sincere. W h e n a person asks for

spir i tual things, his requests may not come f r o m his inner core. But

when he prays for his material well-being, he puts his whole heart i n to

his prayer. H e is tu rn ing to G-d w i t h all o f his at tent ion and asking for

H i s help. I n doing so, he consummates the purpose o f creation,

connecting G-dliness w i t h the most mundane dimensions o f wor ld ly

existence.


One o f the pr imary focuses o f our daily prayers is the Redemption.

M o r e than 100 times each day, we t u r n to G-d w i t h requests l ike:

"Sound the great shofar for our freedom," "Return in mercy to

Jerusalem Y o u r ci ty ," and "Speedily cause the scion o f David Y o u r

servant to f lour ish."

These requests should be made w i t h the same sincerity as "Grant

complete cure and healing," and "Satiate us f r o m Y o u r bounty."

Simply put , Redemption is just as real a need for us as physical health

or material well-being, and i t should be felt as strongly.

VAYEITZEI 23

W e should not ask for the Redemption only because o f hardship,

or because we have problems and difficult ies that we don ' t have

solutions for. W e should ask for the Redemption because this is our

purpose and our raison d'etre. W i t h o u t i t , our lives are simply not

complete; we are no t l iv ing to our fullest. Even when a person prospers

and enjoys good health, he is lacking. H e is missing the fullness o f life

that the Redemption w i l l grant h i m . H e should pray — for h imself

and on behalf o f all those around h i m — that G-d grants us this

fullness w i t h the coming o f Mashiach.

Rabbi Avraham Gluck was a successful English lighting contractor wi th interests in many European countries. He was also a dedicated follower of the Rebbe. At yechidus (a private audience), the Rebbe told him that every Jew is like a light bulb, waiting for another Jew to help him glow. His mission, the Rebbe emphasized, was to spread spiritual light as well as electric light throughout the continent. Rabbi Gluck dedicated himself to this purpose wi th self-sacrifice and as result there are chabad Houses in Hungary, Germany, and Spain.

Once Rabbi Gluck found himself confronted by a particular difficulty. His natural reaction was to consult the Rebbe, and the Rebbe responded with a letter offering blessing and advice.

I n addition to his business acumen, Rabbi Gluck was also a devoted father. He kept up a steady correspondence wi th his son Herschel who at the time was studying in France. One of the points he sought to share wi th him was an understanding of the Rebbe-chassid relationship and he wanted to show his son the letter the Rebbe had sent him.

He did not feel comfortable sending the Rebbe's letter by ordinary mail, so when a Frenchyeshivah student appeared in England, he asked him to hand-deliver the letter to his son.

The yeshivah student agreed and took the letter. But as it happens, he did not have the opportunity to deliver the letter immediately. I t was put aside, placed in a book and then forgotten.

Almost twenty years later, and about six years after Rabbi Gluck's passing, his son was troubled by the same difficulty. As a dedicated chassid, despite the fact that i t is more than five years after the Rebbe's passing, he too wrote a letter to the Rebbe.

About that time, a French chassid was putting the books in his study in order. While doing so, he noticed a letter inserted between the pages.

O n his next trip to England, he somewhat sheepishly made his way to the home of Rabbi Gluck's son. He knew

24

VAYISHLACH 25

of Rabbi Gluck's passing, but felt that his son would

appreciate having the letter the Rebbe had sent his father.

He apologized profusely and gave Rabbi Gluck's son

the letter. Rabbi Gluck's son accepted his apologies and

thanked him. He then curiously opened the letter the

Rebbe had sent his father. There was a blessing and advice

that served as a most appropriate response to the letter he

had so recently written.

There is no way we can fail to appreciate the Hashgachah

Protis, the working of G-d's hand, in this narrative. And one

can only be amazed at how the Rebbe "answers" those who

seek to connect to him.

After the passing of his father-in-law, the Previous

Rebbe, the Rebbe urged the chassidim to continue writing

to the Previous Rebbe as they had done before. "Don't

worry," the Rebbe assured them, "the Previous Rebbe wi l l

f ind a way to answer." And seemingly, the Rebbe also finds

his ways. Let's not belabor the issue, because it is not

miracles of this nature, but rather his insight and vision

that motivate our connection to the Rebbe. That said, it

sure is a nice story.

Parshas Vayishlach

Thi s week's To rah reading relates that after leaving Lavan's household

where he had lived for twenty years, Jacob set out for Eretz^ Yisrael.

u p o n hearing that his brother Esau was preparing to attack h i m , he

relocated his family to protect them against Esau's advance. Tha t

night , Jacob remained alone i n his camp. H e was met by an attacker

and "wrestled w i t h h i m u n t i l the morn ing ." O u r Rabbis explain that

the attacker was no t a mere morta l , but rather the personification o f

Esau's archangel. Jacob was able to withstand his challenge. A l t h o u g h

the angel dislocated Jacob's h ip , Jacob held his own u n t i l , at day break,

the angel conceded defeat and blessed Jacob.

I n commemorat ion o f this encounter, the Jewish people do not eat

the sciatic and the peroneal nerves or the tendons on an animal's h ip


socket (gid hanesheh; this is the reason that there is no kosher s i r lo in

steak).

The Sefer HaChinuch explains the reason for this p roh ib i t ion ,

explaining that i t alludes to the future o f the Jewish people. A l though

they w i l l endure many difficult ies i n exile ("n ight" ) f rom the gentiles

and f rom Esau's descendants, Jacob's victory teaches them to remain

confident and secure that they w i l l no t perish and that their

descendants w i l l endure forever.

O u r Rabbis ask: W h y is this concept, an idea o f sweeping

relevance, commemorated by a p r o h i b i t i o n that focuses on only one

element o f the encounter? Moreover, why does the commemorat ion

seem to focus on an undesirable element, a w o u n d that Jacob suffered?

I n response, they explain that this m o t i f — that one particular

detail enables us to relate to a general principle o f fundamental

importance — lies at the core o f the confidence and trust we must

have that G-d's providence w i l l protect us and guide us through the

challenges o f exile.

The intent is that every detail is important . N o t only w i l l the

Jewish people as a whole be led through exile, but each individual w i l l

feel G-d's providence. G-d cherishes every individual Jew as a father

cherishes an only son born to h i m in his o ld age. W i t h patience and

care, G-d charts not only the path o f our people as a whole, but that o f

every individual , guiding and directing each o f us to attain the greatest

good that we could possibly reach and enabling us to make our special

con t r ibu t ion to the consummation o f G-d's desire i n creation.

T h e manner i n which G-d manifests H i s providence upon each

individual is not meted out according to any scale o f importance which

logic could conceive. For because o f G-d's desire and choice o f the

Jewish people, every person enjoys unique importance. Each one fulf i l l s

a dimension o f G-d's master plan that another could no t possibly

f u l f i l l . Therefore H e lavishes on each person a unique measure o f

patience, care and love, enabling that individual to play his part i n

paint ing a picture that far surpasses any o f his personal aspirations.

T o emphasize these concepts, we commemorate Jacob's encounter

by focusing on one detail. For this teaches that there are no mere

particulars; everything plays its part i n the whole. Moreover, the

VAYISHLACH 27

commemorat ion focuses on something that appears undesirable,

teaching that what we call evil is sometimes the most efficient and

perhaps the only means through which — for the person and his

condi t ion at the t ime — G-d can convey the ult imate good.


The Torah reading relates that, at their encounter, Jacob promised to

visit Esau at his home i n Seir. I n fact, however, he never made that

journey. O u r Sages ask: W o u l d Jacob, the embodiment o f the at tr ibute

o f t ru th , lie?

They explain that Jacob's words were future-oriented. W h e n

w o u l d he keep his promise? I n the era o f the Redemption, when

"saviors w i l l ascend M o u n t z i o n to judge the mounta in o f Esau."

The intent is that the interaction between Jacob and Esau is o f

cosmic significance. For the ul t imate o f existence is no t for the

spir i tual and the physical to remain as separate realms, bu t for the two

to be in ter twined and for spir i tual awareness to encompass the wor ld ly

realm. So while Esau — material reality — is dominant , Jacob w i l l no t

visit Seir. But ult imately, after the w o r l d w i l l be refined and its

spir i tual content brought to the surface, he w i l l also go to Seir. For

every element o f our existence must be brought in to contact w i t h

essential G-dliness.

The Alter Rebbe, the founder of the Chabad-Lubavitch movement, lived in the bottom story of a two-story home in Liadi. His son, later to become the Mitteler Rebbe, lived on the upper floor.

Once the Mitteler Rebbe's son fell out of the cradle in which he was sleeping and began to cry. The Mitteler Rebbe was so absorbed in his studies, he did not even hear the baby's cries.

The Alter Rebbe was also studying. Nevertheless, he heard the baby and went upstairs to calm him. Afterwards, he reprimanded his own son. "How could you leave the baby crying?"

The Mitteler Rebbe had what he thought was a legitimate excuse and explained to his father that he simply hadn't heard. He had been so enwrapped in the subject he was studying that he was oblivious to everything else.

The Alter Rebbe refused to accept the excuse. "You should never be so involved in your own spiritual endeavors that you fail to hear the cry of a Jewish child," he told his son.

When the Rebbe repeated this story, he explained that there are children who cry out because of physical discomfort and others whose pain is spiritual. Sometimes, the child himself may not consciously know that he is in pain. We must, however, listen carefully and heed his call. We should never be so involved in our own spiritual refinement that we remain insensitive to the cries of others.

Parshas Vayeishev

Thi s week's To rah reading mentions the selling o f Joseph in to slavery

by his brothers. W h e n discussing this puzz l ing narrative, our Sages

note that Reuven — the oldest o f Jacob's sons — had originally

protested against selling Joseph and after discovering that he had been

sold, bemoaned the pain that this w o u l d cause their father Jacob.

28

VAYEISHEV 29

So where was Reuven when Joseph was being sold? Some o f the

Rabbis explain that he was involved i n fasting and repentance i n

solitude. H e had seriously offended his father's honor previously, and

f rom t ime to t ime w o u l d go o f f to lament the gravity o f his offense.

W h i l e he was away t ry ing to atone for his deeds, his brothers sold

Joseph.

Th i s narrative gives us a clear perspective on how a person should

order his pr ior i t ies . Because Reuven was crying over his sins, Joseph

was sold in to slavery. By mourn ing the past instead o f acting to correct

the present, Reuven allowed his brother to be taken to Egypt.

cer ta in ly , a person must be concerned w i t h his own spir i tual

development and he must seek to correct his personal failures. But this

concern should never stand i n the way o f steps that are immediately

necessary to help his fellow man. W h e n a person realizes that someone

else is in danger — whether physically or spiri tually — he should

temporarily pu t aside his s t r iving for self-development and deal w i t h

the pressing problem at hand.


The importance w i t h which we must regard every individual also

relates to the future Redemption. I n the redemption f rom Egypt, our

Sages explain, only one Jew out o f five left. Four-f i f ths o f the people

died i n the plague o f darkness. I n the Future Redemption, by contrast,

no Jew w i l l be left behind. Every member o f our people w i l l share in

Mashiach's coming.

W h y the difference? Because at the t ime o f Mashiach's coming, the

t r u t h o f G-dliness w i l l be revealed. A t the core o f every Jew lies a soul

that is "an actual part o f G-d," a spark o f H i s being. W h e n the t r u t h

o f G-dliness w i l l be revealed, every Jew w i l l realize that G-dliness is the

t r u t h o f his own being.

By anticipating the Redemption and applying its t ruths to our

own lives now, we can br ing i t closer. Realizing and focusing on the

G-dly spark w i t h i n ourselves serves as a catalyst for the revelation o f

G-dliness throughout existence.

Parshas Mikeitz is always read during or directly before the festival of Chanukah. As such, i t is appropriate to share one of our favorite contemporary Chanukah stories. I t has three heroes: the first is an unnamed Lubavitcher yeshivah student handing out menorahs in the Miami airport. The second is David Shapiro, a successful Miami lawyer, and the third, Sean McDonald, a wealthy land-owner in Guatemala (not their real names).

David has made a habit of spending one week each year doing welfare work wi th the poor and homeless in Guatemala. He goes in the middle of the winter and lodges at Sean's home, but spends most of his time in the city, getting down to the nitty-gritty of helping humanity in some of the places where i t is most needed.

One year, his annual trip happened to include the first days of Chanukah. Now David is an observant Jew and had second thoughts about spending the holiday away from his family. O n the other hand, he had made the arrangements well in advance, before he had realized when the festival would fall and he would have much difficulty rescheduling everything. "Anyway, I ' l l be home for the last days o f the holiday," he thought to himself, opting to make the trip anyway.

As he was waiting in the airport for his flight, the Lubavitcher student came up to h im and offered him a Chanukah menorah.

"Mine's in my luggage," David replied.

"A lot of people have told me that," replied the yeshivah student. "But after a while, they get over the embarrassment of admitting they haven't packed a menorah and they take one. Listen, Chanukah is an important holiday. Even i f you won't be at home, you should celebrate i t "

After a few minutes, David saw that i t would be easier to take the menorah than to convince the student that he had his own. Stuffing i t into his carry-on bag, he ran to catch the plane.

30

MIKEITZ 31

I t was a very busy week. O n the first night of Chanukah,

he did not get back to light the Chanukah menorah unt i l

well past nightfall. After he showered, he placed his menorah

in the window of his room and sat down to watch the

candles.

Soon he saw Sean, who had taken an evening stroll, stop

and stand outside, transfixed by the light of the candles.

"What's this?" he asked David.

David explained to him the story of the holiday and the

miracle behind the lighting of the Menorah.

"It's coming back to me," Sean said with a faraway look

in his eye. " M y grandmother used to light these."

"Your grandmother?"

"Yes. M y grandmother was Jewish. She married a good

Irish Catholic and didn't keep too much of her religion.

But she would light these candles."

"Was it your mother's mother or your father's mother?"

"My mother's."

"Do you know that you're Jewish?"

And after a little more conversation, Sean asked David i f

he had another one of those candelabras. After all, i f he was

Jewish, he might as well do what his grandmother did.

Now would the Lubavitch student ever dream that the

menorah he handed out at the airport would be used by Sean

McDonald to fu l f i l l his first mitzvah?

Parshas Mikeitz.

T r y to pu t yourself i n Joseph's shoes. H e was s i t t ing i n an Egyptian

pr ison after being framed by his master's wife. F r o m being a free man,

his father's most cherished son, he had sunk to being a slave, and then

to a prisoner in a b r ie f amount o f t ime. Year after year he languished

i n prison. There had been a b r ie f w indow o f hope when he had helped

Pharaoh's butler, but that had been two years ago and he had obviously

forgotten al l about Joseph.

Joseph probably was not downcast. O n the contrary, i f he had any

tendency to depression, he probably w o u l d have been overcome by


gloom years ago. But how could he be happy? H e had l i t t l e r o o m for

op t imism. H o w i n the w o r l d w o u l d he ever leave this dungeon?

Momen t s later, a messenger came running for h i m . H e was being

summoned by Pharaoh. They washed h i m , gave h i m fine clothes, and

ushered h i m in to the presence o f the most powerful man i n the wor ld .

Momen t s later, that man thanked h i m for interpret ing his dreams and

made h i m his viceroy.

What ' s at the core o f this dynamic? First ly, never to despair. A

person must realize that no matter how low he has sunk, his

circumstances can change, and at a moment 's notice. T h e most radical

shifts i n pos i t ion and power are not only possible; they happen, more

frequently than we realize.

Secondly, prepare yourself to benefit f r o m these changes when

they come. There are people who w i n mi l l ion-dol la r lotteries and

several years later are l i t t l e better o f f f rom i t . Joseph became a viceroy

because even i n pr ison he had the mindset o f a k ing . H e possessed

insight, self-control, a willingness to help others. M o s t important ly , he

had fai th i n G-d and an awareness o f H i s providence, realizing that

whether we are r i d ing the crest o f a wave, treading water, or

temporarily going under, i t is H e who is mot iva t ing that process o f

change.

These and other qualities made h i m capable o f maximiz ing the

benefits f r o m the change i n fortune visited upon h i m .

Joseph was not angry w i t h his brothers for selling h i m in to slavery.

O n several occasions, he t o l d them: " I t was no t you who sent me here,

but G-d ." H e was not merely consoling them; he was in fo rming them

o f the understanding that had accompanied h i m through life. W h e n a

person understands that he is l iv ing i n G-d's wor ld , he can f ind peace

and satisfaction i n whatever framework he finds himself.

A n d he lives w i t h hope — not a dream o f faraway good, but an

internalized understanding that since i t is an all-good G-d who is

cont ro l l ing my life, "no th ing evil descends f rom heaven." W h a t

appears to be evil is i n i t se l f hidden good, and what's more, i t is part o f

a process leading to overt and apparent good. For what G-d intends

for each individual and the w o r l d at large is a greater good than our

mor ta l intellect can possibly appreciate.

MIKEITZ 33


Parallels to Joseph's circumstance exist for us as a whole, for pr ison is

one o f the metaphors used to describe exile. W e must realize that exile

is only temporary. I t is no t what G-d really wants; i t covers up who

man really is and what the w o r l d really is.

H o w surprised w o u l d we be i f the exile were to end tomorrow? I f

the present-day equivalent o f Pharaoh w o u l d call upon us and ask us

for guidance, w o u l d we be ready to respond?

The three concepts mentioned above are all relevant in our present

lives:

a) W e must realize and trust that this is possible. As Maimonides

said: "Every day, I wait for h i m (Mashiach) to come."

b) W e must prepare ourselves and develop the inner strength to be

ready for this change. I t is no t the w o r l d outside that must change for

Mashiach to come. O n the contrary, the most p rofound changes must

take place inside, i n our hearts and minds.

c) W e must realize that this is G-d's intent . T h e spir i tual his tory

o f mankind has a goal to which i t is being led by a guiding hand. Step

by step, G-d is directing our progress to the coming o f Mashiach and

the dawning o f the age when "the earth w i l l be f i l led w i t h the

knowledge o f G-d as the waters cover the ocean bed."

Once a group of Jewish educators came to the Rebbe, proudly telling him that the number of children in Jewish schools had increased, and now half the Jewish children in the New York area were receiving a Jewish education. The Rebbe's response was immediate: "Don't pat yourselves on the back. What about the other half?"

When focusing on another person, Chassidus emphasizes looking at the person's positive qualities and not his or her shortcomings. But when it comes to confronting a task, instead of resting on one's laurels, one should appreciate what must be done and set about doing it .

Once the Rebbe Rashab, the f i f th Lubavitcher Rebbe, was sitting at a strategy session wi th some other Jewish leaders. The Russian government was trying to impose certain restrictions on Jewish education and many people in the Jewish community felt that there was no alternative but to give in. The Rebbe Rashab differed, and together wi th a handful of other devoted Rabbis, he set out to win the others over to his perspective. As they were considering different alternatives, the Rebbe Rashab broke down and began to cry. One of the other Rabbis tried to comfort him, saying: "Lubavitcher Rebbe, why are you crying? You've done all you can. You have fulfilled your obligation. N o one can hold you responsible." The Rebbe answered: "But the objective is still to be accomplished." He was not concerned wi th his own personal responsibility; he was focused on the mission.

Our people have been given a task: to prepare the world for the Future Redemption. Each one of us has been given a unique role within that greater goal. In moments of truth, the question that we must ask ourselves is not: "How are we doing? Do we deserve a pat on the back?" but rather: "What can be done to complete the mission one day earlier?"

34

VAYIGASH 35

Parshas Vayigash

Thi s To rah reading tells us how Jacob and his family made their

journey f rom the Land o f Israel to meet Joseph in Egypt. Jacob was

hesitant about leaving the H o l y Land, and i t was not u n t i l he received

a pledge o f assurance f r o m G-d that he resolved to do so.

W h y was he hesitant? I t ' s obvious. Eretz^ Yisrael is the H o l y Land,

"the land on which the eyes o f G-d are [focused] f rom the beginning

o f the year to the end o f the year." Tha t is certainly where Jacob our

Patriarch w o u l d l ike to have spent his f inal days.

s o why d i d he go to Egypt? O u r sages answer that i t was pre¬

destined. I f necessary, Jacob w o u l d have been led to Egypt i n chains o f

i ron . Bu t out o f G-d's kindness, H e ordained that Jacob's son become

the viceroy and that Jacob make his journey to that land by royal

invi ta t ion.

Bu t that just deflects the question: Jacob went to Egypt because

G-d wanted h i m to. Bu t why d id G-d want h i m to? A n d why does H e

want us, Jacob's descendants, to continue l iv ing i n the different Egypts

o f our widespread Diaspora?

The Jews were created w i t h a mission: to make this w o r l d a

dwell ing for G-d. A n d that does not mean only the Land o f Israel. O n

the contrary, since Erttz^ Yisrael has an inherent dimension o f holiness,

the essence o f that mission is directed to places outside its borders.

W i t h i n the material substance o f the w o r l d are contained sparks o f

G-dliness. Every piece o f food we eat, every person we meet or

si tuat ion we encounter is maintained by G-dly energy. O u r mission is

to tap that energy and use i t for a positive purpose. For example, when

we recite a blessing before or after eating and use the vi ta l i ty that the

food generates for a G-dly intent, we f u l f i l l G-d's objective i n creating

that food.

I t ' s l ike a f ru i t and a peel. T h e f ru i t — i n the analogue, the G-dly

spark — is what is o f pr imary importance, but for that f ru i t to exist i n

our material wor ld , i t needs a peel — the material substance o f our

wor ld .

Th i s is the intent o f the Jewish people i n the w o r l d — to refine

the w o r l d by h ighl igh t ing the existence o f this spir i tual dimension, to


show — ourselves and others — that there is a f ru i t beneath the peel.

For this purpose, the Jews have wandered f r o m continent to continent

and f rom land to land, seeking to reveal the G-dly life-force hidden i n

these places.

Th i s process began w i t h Jacob's descent to Egypt. W h e n G-d t o l d

Abraham that his descendants w o u l d be slaves i n Egypt, H e t o l d h i m :

"Afterwards, they w i l l leave w i t h great wealth." W h y w o u l d Abraham

be interested i n knowing that his descendants w o u l d receive this

wealth? seemingly, he w o u l d have desired that they leave earlier, even i f

they w o u l d no t receive those riches.

The wealth Abraham was promised was the elevation o f the Divine

sparks enclothed i n the wealth o f Egypt. Th i s is the spir i tual motive

for Joseph's collecting all o f Egypt's wealth dur ing the famine — so

that afterwards, through the Jews' labor and t o i l , they could elevate

these Div ine sparks and depart Egypt heavily laden w i t h gold and

silver. T h e process was consummated when they used that gold and

silver to bu i ld the sanctuary in the desert, establishing a dwell ing for

G-d i n this wor ld .


Maimonides mentions the belief i n Mashiach and the belief i n the

Resurrection o f the Dead as two o f the thirteen fundamental

principles o f the Jewish fai th. H e cites prophecies f rom the Bible

which po in t to their importance and says that a person who denies

these principles is no t merely rejecting one aspect o f the Torah , he is

renouncing the Jewish fa i th i n its entirety.

W h y is Mashiach so impor tant to our faith? Because i n the present

era, our religious and spir i tual lives are secondary elements o f our

existence. W e are far more concerned w i t h our material well-being.

A n d this is no t a fault. I f we weren't concerned, no one else w o u l d be,

and we w o u l d no t be able to maintain our existence.

Bu t this is not the purpose o f our lives. These efforts are

intermediaries, necessary only to create a setting for our spir i tual

service. The purpose o f our lives is our service o f G-d, expressing the

spir i tual potent ia l that we all possess.

VAYIGASH 37

Just as these concepts are true i n an individual sense, they apply to

mankind as a whole. G-d desired that after thousands o f years o f our

focusing on the material elements o f our existence, there w o u l d come a

t ime when the spir i tual dimensions o f existence w o u l d receive the

prominence that they deserve.

Th i s is the core o f our belief i n Mashiach and the Resurrection:

that ul t imately we w i l l live i n a perfected w o r l d where our fundamental

energies w i l l be directed toward spir i tual and G-dly ends.

A young man from an observant home was presented wi th many challenges as he tried to integrate himself into American life. His encounters with the chassidim and the philosophy of Lubavitch helped him overcome these hurdles.

Once, at a private meeting wi th the Rebbe, he asked whether he could consider himself a chassid. " I am attracted to the chassidic way of life," he explained, "but can never see myself donning a black hat or chassidic garb. Does this disqualify me?"

The Rebbe responded: "When every day a person endeavors to take a step forward in the service o f G-d and the love of his fellow man, I am happy to consider him my chassid."

Advancing within our Jewish heritage does not necessarily mean adopting the clothing or the lifestyle of the past. Instead, i t has to do wi th living in the present — and looking toward the future — in the most complete manner a Jew can.

Parshas Vayechi

Thi s To rah reading relates that Jacob blessed Joseph's sons, Ephra im

and Menashe, saying: " T h r o u g h you Israel shall bless, saying, 'May

G-d make you like Ephra im and Menashe.'" Th i s is the blessing that

every father gives his son on Friday nights, on the day before Y o m

Kippur , and on other occasions when blessing is appropriate.

Impl i ed is that Ephraim and Menashe are prototypes. They bo th

represent Jewish children born i n exile, away f rom the H o l y Land.

Nevertheless, they po in t to two different mot i fs .

T h e name Menashe was given h i m because: " G - d has made me

forget... my father's household." Impl i ed is that a Menashe Jew is

concerned about losing the l i n k to his father's household. H e realizes

that he lives i n Egypt, i n exile, and does not have the awareness o f G-d

inherent to those who live i n the H o l y Land. Tha t bothers h i m . H e is

concerned about his forget t ing and that makes h i m remember.

A l t h o u g h he lives i n exile, he is looking back to the t ime when his

38

VAYECHI 39

ancestors lived i n Eretz^ Yisrael. T h i s keeps h i m connected to his Jewish

heritage.

The name Ephra im was given h i m because " G - d made me f r u i t f u l

i n the land o f my oppression." Ephra im does not look back; he looks

forward. H e takes exile, "the land o f my oppression," and makes i t

f ru i t fu l , t ransforming i t in to a med ium for the expression o f G-d's

intent . Certainly, l iv ing i n exile is different f rom l iv ing in Eretz^ Yisrael.

But there is a Div ine purpose i n that circumstance as wel l . W h i l e a

person is i n exile, he need not spend all his effort t ry ing to recall Eretz_

Yisrael. Instead, he should do what he can to spread G-dliness i n his

surroundings, showing how there is no place and no si tuation i n the

w o r l d apart f rom H i m .

For this reason, Ephraim is given the greater blessing. For the path

o f Div ine service his name connotes is more comprehensive, al lowing

us to appreciate how H i s presence permeates every element o f

existence.


The Torah reading relates that before Jacob passed away, he t o l d his

sons: "Gather together and I w i l l t e l l you what w i l l happen to you in

the End o f Days." O u r sages te l l us that Jacob wanted to te l l his

children when Mashiach w i l l come. Nevertheless, G-d d id no t desire

that he reveal this in format ion and so H e removed the spir i t o f

prophecy f rom h i m . Realizing this, Jacob spoke to his sons about

other matters.

There are several lessons f r o m this narrative; most obviously, that

G-d does not want the t ime for Mashiach's coming to be known. Some

commentaries have explained the reason being that i t migh t lead to

despair. I f people know that they w i l l have to wait for Mashiach, they

migh t lose hope.

Others explain that i t migh t make people lazy. I f they know that

Mashiach won ' t come u n t i l this and this t ime, they migh t be less

inclined to apply themselves to their Div ine service. T o put i t i n the

vernacular: "Let's relax and have a good t ime u n t i l he's ready to come

and on the day before, we ' l l get everything in order."


Maimonides says: " I await for his (Mashiach's) coming every day,"

i.e., that any day — and every day — Mashiach can come and indeed, we

are looking forward to h i m doing so.

There is no appointed date on which Mashiach must come. There

is, however, a desired state w i t h i n the wor ld . W h e n the w o r l d reaches

that state o f awareness and that level o f conduct, Mashiach w i l l come.

Therefore, there is no cause for despair. T h e matter is i n our

hands. I f we apply ourselves, Mashiach's coming can become a reality.

conversely, there is no th ing to be lazy about. unless we apply

ourselves, the w o r l d w i l l no t be prepared and Mashiach w i l l be delayed.

The Biblical narrative also provides us w i t h insight regarding one

o f the important preparatory steps. Jacob tells his sons: "Gather

together." u n i t y is one o f the fundamental breakthroughs Mashiach w i l l

introduce. By anticipating this oneness and making i t part o f our lives

at present, we can precipitate the diffusion o f this idea throughout the

w o r l d and hasten Mashiach's actual arrival.

The wife of one of New York's distinguished Rabbis came to the Rebbe one sunday to receive a dollar for charity. The Rebbe greeted her warmly, saying: "It's so nice to see you. You have not been here for a while. But that's the way it is wi th really precious things. You see them only from time to time."

Each person is truly precious, possessing gifts that no one else has. A true leader appreciates those gifts and gives each person the tools to develop them.

Parshas Shmos

W h e n speaking o f G-d's f irst revelation to Moses, the miracle o f the

burn ing bush, the To rah tells us: " A n angel o f G-d appeared to h i m in

a fiery flame f r o m the bush. H e saw — behold, the bush was burning

w i t h fire, but the bush was not consumed. Moses thought , ' I w i l l t u r n

aside now and look at this great sight.'... G-d saw that he turned aside

to see and G-d called to h i m . "

W h y d i d Moses mer i t G-d's call? Because "he turned aside to see."

W e all see awesome sights f r o m t ime to t ime, for everything f rom a

leaf tu rn ing i n the w i n d to the geopolitical movements o f nations is

governed by Div ine providence. Often, that providence is overt enough

that were we to pay at tention to i t , we w o u l d be overawed. But what

happens al l too frequently? W e hurry by w i t h o u t giving i t a second

glance.

W e have our own concerns to which we attach much importance,

so much so that they serve as blinders preventing us f rom seeing

anything else. W e expect the familiar pattern o f our lives to continue

and that expectation governs the way we look at the wor ld .

W e don ' t anticipate or look forward to any major changes. O n the

contrary, we are comfortable w i t h yesterday and we expect that today

w i l l be just like i t . T h i s mindset prevents us f rom realizing how

different today really is.

Moses also had concerns and familiar patterns. Nevertheless, he

had the sensitivity to " t u r n aside to see." W h e n he saw something

4 1


awesome, he was prepared to let that realization overwhelm h i m . T h i s

is what G-d was looking for.

T o o often, a leader is too busy, too preoccupied. H e does not

show the mental f lex ib i l i ty to appreciate what a person has to offer or

what a si tuat ion can br ing . H e has a plan and that plan must be

executed come what may.

A "Moses" can stop. H e is prepared to change his game plan. H e

is no t so fixed i n his way o f t h i n k i n g that he cannot learn something

new.

Th i s lesson f r o m the W r i t t e n To rah is reinforced by an insight

f rom the Ora l T r a d i t i o n . The Midrash asks: " W h y d i d Moses go to the

mounta in where he saw the burn ing bush?" and answers that he was

pursuing a runaway lamb. As shepherd o f Jethro's flocks, he took

responsibility not only for the herd as a whole, but for every individual

sheep. W h e n he saw that a lamb was missing, he pursued i t .

Th i s lamb led h i m to the burn ing bush.

Th i s was no t an accidental sequence. G-d was seeking a leader for

H i s people. H e wanted someone who w o u l d be concerned not only

w i t h the collective, but w i t h every individual , one who w o u l d care for

the people's personal needs. A n d so H e tested Moses.

unquest ionably, every individual has to make sacrifices for society

as a whole, but these should be made wi l l ing ly , no t forced upon h i m .

W h a t to ask o f a person and how to ask — or more precisely how to

create an environment where the person offers w i t h o u t asking — are a

leader's challenge. G-d was looking for a leader who w o u l d no t make

these choices callously, but w o u l d t h i n k o f every individual as that

person w o u l d t h i n k o f his or her self. A n d so, when Moses chased after

the lamb, G-d showed h i m the burn ing bush.


O u r To rah reading also teaches us how the message o f Redemption

was conveyed to the Jewish people. G-d revealed H i m s e l f to Moses and

t o l d h i m to i n f o r m the Jewish people that the Redemption was

coming. Moses conveyed the message to the people, giving them the

vision to look beyond their hard labor and see a future. W h e n the

SHMOS 43

people joined together, believing in Moses' message, G-d worked

miracles that enabled them to leave Egypt.

The Zohar, the fundamental text o f Jewish mysticism, tells us that

i n every generation there is "the extension o f Moses," a To rah giant

whose visionary leadership empowers the Jewish people to look beyond

their horizons.

O u r Rabbis te l l us that Moses (משה) and echad (אחד), "one,"

together are numerically equivalent to Mashiach (משיח). For when the

Jews j o i n together to listen to the message that the Moses o f their

generation tells them, Mashiach's coming w i l l no longer be a dream o f

the future.

A boy came running to his father in tears. He had been playing hide-and-go-seek wi th his friends and the boy who had been chosen to be " i t " had played a trick on him.

They had all hidden, but instead of going to f ind them, the one chosen to be " i t " simply went home. For a while, the children hiding felt very successful. After all, they had remained in hiding a long time without being found. But afterwards, they began to feel lonely and betrayed.

As the son was talking, he saw his father — the Maggid of Mezeritch — also break out in tears.

"Why are you crying?" the child asked his father. "Because G-d has the same complaint that you do." When He hides Himself, He is waiting for us to search

for H i m .

Parshas Vaeira

I f you were G-d and you wanted people to be conscious o f Y o u r

existence, what w o u l d Y o u do?

M o s t o f us w o u l d answer: Just say " H e l l o . " After all, we like

things to be straightforward. W e are no t interested in games. I f we

want something, we go for i t .

W h y doesn't G-d do that? One o f the reasons is that i f H e were to

reveal H i m s e l f as H e is, no th ing else could exist. I t w o u l d be l ike

looking directly at the sun; the l igh t w o u l d be too powerful . Were H e

not to wi thdraw and conceal Himself , we could no t exist. T o

introduce a mystic term, this is the concept o f tzimtzum.

But i f concealment is necessary to maintain our existence, how can

H e make H i m s e l f known? I f i t is necessary for H i m to wi thdraw to

create the wor ld , how can H e enter i t again?

These questions lie at the core o f the spir i tual his tory o f the

wor ld . T h e concealment o f G-dliness creates the framework o f our

existence. O n the other hand, the progress o f civi l izat ion is directed

towards one goal: that H e make H i m s e l f known.

One o f the tools that H e uses to make H i m s e l f k n o w n is nature

itself. The natural makeup o f the w o r l d conceals G-dliness, creating

44

VAEIRA 45

the impression that the w o r l d exists independently w i t h its own rules

and on its own power. O n the other hand, when a person probes more

deeply, he or she comes to the awareness that nature cannot exist on

its own. The inner harmony that pervades the w o r l d is too deep and

encompassing to ignore. T h i s is one way that man comes to appreciate

G-d.

Th i s way is, however, problematic. Firs t o f all, i t requires

contemplat ion and deeper thought . As such, not everyone w i l l come to

that awareness. secondly, even when a person is capable o f reaching

such an understanding, i t w i l l no t be his inherent reaction. Ingrained

i n his nature is the idea that the w o r l d exists for itself. The awareness

o f G-d always comes second, as a learned — and therefore a weaker —

conception.

For this reason, f r o m t ime to t ime, G-d performs revealed

miracles, for example, the T e n Plagues visited upon the Egyptians,

seven o f which are described i n this week's To rah reading.

W h y d i d G-d br ing the plagues? H i s purpose was no t only to

motivate Pharaoh to release the Jews, for after the f i f t h plague,

Pharaoh was prepared to do so. I t was only because G-d "hardened his

heart" that he persevered i n his stubborn refusal.

The intent o f the plagues is clearly stated in the Torah : "so that

you tel l . . . your son and your grandson that I made sport o f Egypt... so

that you may know that I am G-d."

The miracles o f the Exodus made i t plainly obvious that G-d

exists. After all, water does not ordinari ly t u r n to blood, frogs do not

swarm over the land, nor does fiery hail descend. seeing these miracles,

one after the other, made everyone — the Egyptians and the Jews —

conscious o f G-d.

O n the other hand, miracles are no t ordinary. Firs t o f all, were

that to be the case, the m o t i f o f concealment mentioned above w o u l d

be broken. There w o u l d be too much revelation for this wor ld . Also,

there w o u l d be l i t t l e po in t i n man's service. After all, when G-dliness is

obvious, is i t a challenge to serve Him?

Therefore, our lives contain a fusion o f the two. The prevailing

paradigm is that o f the natural order. Nevertheless, f rom t ime to t ime,


we are granted an appreciation o f G-dliness that transcends nature to

inspire us to deeper and more commi t ted service.


But G-dliness is not only about concealment. Just as H e has the

potent ia l to remain hidden, H e also has the potent ia l to reveal

Himsel f . Tha t is the essence o f the message o f the era o f the

Redemption — that "the w o r l d w i l l be f i l led w i t h the knowledge o f

G-d as the waters cover the ocean bed."

But how is i t possible for H i m to be revealed i n a w o r l d o f

l imitat ion? As mentioned above, revealing H i m s e l f w o u l d eradicate the

prevailing framework o f our existence. T h i s revelation is dependent on

the Divine service o f Jewish people. T h r o u g h our efforts to refine the

G-dly sparks that permeate every element o f existence, we make the

w o r l d f i t for H i m to be revealed. For thousands o f years, we have been

creating the setting, painstakingly showing how every element o f

existence can serve as a med ium for the revelation o f G-dliness. Very

soon, w i t h the coming o f Mashiach, we w i l l see the fruits o f our efforts,

when "the glory o f G-d w i l l be revealed and al l flesh w i l l see."

In 5751, the Rebbe complained that he was having difficulty reading the commentaries whose notes are printed in small letters in the Talmud. His secretary, Rabbi Leibel Groner, arranged that an ophthalmologist check the Rebbe's vision. One of the tests required that he insert several drops in the Rebbe's eyes and wait a few minutes unti l his pupils would dilate.

Why they were waiting, the doctor inquired whether he could ask the Rebbe a question. The Rebbe, of course, agreed.

The doctor was the head of the Iraqi Jewish community in exile. He explained to the Rebbe that in this role, he had visited Jewish communities in many places throughout the world. He had seen many different activities performed by Lubavitch shluchim both openly and secretly in hundreds of communities, and he had seen how Jews had responded eagerly, expressing their Jewish identity and increasing their Torah observance. " In light o f all this," he asked the Rebbe, " I have only one question. Why hasn't Mashiach come yet?"

" I have the same question," the Rebbe answered. " I also don't know why Mashiach has not yet come. That is why I tell my chassidim not to sleep, and to do more and more so that he wi l l come one moment earlier."

Parshas Bo

There is an amazing Midrash concerning the Paschal sacrifice found in

the holy text Lekach Tov and other sources. Generally, i t is explained

that just p r io r to their departure f r o m Egypt, the Jews eagerly

circumcised themselves and offered the Paschal sacrifice. Th i s Midrash

says otherwise. I t explains that when Moses t o l d the people to take a

lamb and prepare to br ing the Paschal sacrifice, his words fe l l on deaf

ears.

The people simply were no t interested. They were grateful to be

freed f rom slavery, but leaving Egypt and going out in to the desert d id

no t allure them.

47


O n the fourteenth day o f Nissan, Moses was the only one to br ing

a Paschal sacrifice.

So, why were the Jews redeemed? The Lekach Tov continues, stating

that the savory aroma o f Moses' sacrifice spread throughout the entire

land o f Goshen where the Jews lived. Slowly, somewhat shamefacedly,

each one appeared at Moses' door, requesting: "Your roast smells so

good. c a n I have a piece?"

Moses t o l d them to circumcise themselves. So anxious were they to

taste the meat that they complied. H e then explained that this was not

simply a piece o f roasted meat, i t was a sacrifice to G-d. They nodded i n

agreement, recited the blessing, and w i t h appetite partook o f the

sacrifice.

W h e n there is a difference o f op in ion among the Rabbis, our

Sages say: "These and these are the words o f the l iv ing G-d." W h a t

that means is that bo th opinions have impor tant lessons to teach us in

our Div ine service.

F r o m the Lekach Tov we can learn that i t was Moses — and only

Moses — who was interested in redemption. T h e people at large had

other concerns. W h a t motivated them to seek redemption? Moses'

influence.

Let's explain: Obviously, the people d i d not relish being slaves i n

Egypt. N o b o d y likes being compelled to per form hard labor by a task¬

master.

But the exile began wel l before they were slaves. W h e n they lived

as free men i n Egypt, they were not upset. After all, Egypt was a nice

country w i t h a th r iv ing economy. W o u l d i t be so bad i f that s i tuat ion

continued forever?

Moses differed. H e himself was never enslaved. Nevertheless, he

wanted to lead the people out o f Egypt because the whole m o t i f o f

exile was foreign to h i m .

What 's the difference between Egypt and Eretz^ Yisrael? I n Egypt

(exile), the water supply is f rom the Ni l e , while i n Eretz^Yisrael, i t comes

f rom rain. I n Egypt, you th ink there is a natural, dependable source for

maintaining your existence, and in Eretz^ Yisrael, you must look heaven¬

ward.

BO 49

Moses wanted the people to look beyond the N i l e and realize that

i t and other "natural, dependable sources" o f influence also come f rom

G-d. So, Moses says, "Wake up and live w i t h the t ru th . D o n ' t let

Egypt and its norms cont ro l the way you th ink !"

The people d idn ' t listen to Moses because they d idn ' t understand.

After all, they were brought up i n Egypt and that setting defined their

mentali ty. Moses was simply speaking about a completely different

frame o f reference.

But Moses wanted and ul t imately succeeded i n gett ing them to ac¬

cept his level o f understanding. W h e n this happened, they were

redeemed.


The prophet tells us "As i n the days o f your exodus f rom Egypt, I w i l l

show [the people] wonders," establishing a correlation between the

exodus f rom Egypt and the Future Redemption. T h e equivalence is

multi-faceted and the story o f the enslavement and redemption o f our

people f rom Egypt provides us w i t h many insights w i t h regard to the

Future Redemption.

The To rah tells us that when Moses first delivered the message o f

Redemption, the people "d id no t heed Moses because o f shortness o f

spir i t and d i f f icu l t work . " I t was no t that they d i d no t believe Moses.

They d idn ' t hear h i m . They were too busy. They had their quota o f

bricks to make and this was all that concerned them. They were no t

able to take the t ime to consider any other thought , and certainly no t

the thought o f redemption.

H o w close a parallel to our present si tuation! F r o m moment to

moment , our w o r l d is growing increasingly Messianic as the break¬

throughs i n science, technology, and communicat ion br ing the

wondrous Biblical prophecies w i t h i n our sights. A n outpour ing o f

knowledge, the v i r tua l conquest o f famine, and even w o r l d peace are no

longer dreams o f the future, but realities that are becoming more im¬

mediate f rom day to day.

The "Moseses" o f our people appreciate these cues and invite

others to j o i n them. They want people to live on a higher frequency, to


understand the w o r l d and their relationship w i t h G-d as i t t ru ly is.

A n d through various and sundry means, they endeavor to motivate the

people to come and ask to partake o f their Paschal sacrifice, i.e., to

acknowledge and embrace this deeper appreciation o f reality.

In the 1950s, there was a Reform Rabbi who carried on an extended correspondence with the Rebbe and would visit him from time to time. Once he told the Rebbe, " I envy the peaceful happiness and calm that radiates from the faces of your followers. I feel, however, it stems from naivete. Were they exposed to the world and its challenges, i t would be different."

The Rebbe replied: "They are not naive. They're simply not living a dichotomy."

People at large feel torn between who they are and who they would like to be; their morals and their actual conduct. The Rebbe was telling his questioner that his followers do not face such a split. chassidism gives them a wholesome approach to life that empowers them to be at peace wi th themselves and live the values they profess. The result is the inner joy and tranquility that his questioner envied.

Parshas Beshallach

The beginning o f this week's To rah reading: " W h e n Pharaoh sent out

the nation... ." invites several questions: W h y is Pharaoh mentioned as

the active agent o f the Exodus? u n t i l this t ime, he was the one

preventing the Jews f rom leaving Egypt. W h y is he suddenly given

credit for sending them out?

The resolution o f these questions focuses on an issue o f greater

scope: W h y does G-d create Pharaohs to begin with? Surely, the

excessive wickedness and cruelty Pharaoh displayed was his own

choice. G-d d id not create h i m inhumane, nor d i d H e compel h i m to

oppress the Jews. But G-d gave h i m the oppor tun i ty as wel l as the

tendency to do so. I f G-d d id no t want that to happen, H e should have

created Pharaoh differently, or not have created h i m at all .

Some explain that this is simply the way the w o r l d is. T h e w o r l d

has Pharaohs. N o t everything we see is a rose garden.

But that runs contrary to the very core o f our faith. There can't be

anything in this w o r l d that G-d doesn't want, for H e created the w o r l d

51


f rom absolute nothingness. There isn't anything that H e was forced to

allow i n the wor ld . So whatever exists, exists because H e chose for i t

to exist.

So why does H e make Pharaohs?

The ult imate answer is: So Pharaoh can send the Jews out o f

Egypt.

Pharaoh is not intended to be evil or malicious. Instead, Pharaoh

exists to help the Jews reach Redemption. But there are some entities

that express their positive intent at the outset and others like Pharaoh

that require effort and even transformation before their positive

qualities come to the surface.

There is no th ing i n G-d's w o r l d that wasn't created for the good.

H e is good, and H e can't make anything that is not good.

But i t is not always apparent that everything that H e makes is

good, and i n those situations, H e invites the Jewish people to work

together w i t h H i m to br ing that good to the surface. H e w i l l do H i s

part, but there has to be an agent here on earth to serve as H i s

representative and endeavor to further H i s purpose. Tha t is the role

H e gave the Jewish people: to confront Pharaoh and others like h i m

and br ing out the good that G-d invested i n them.

I t is not always easy, because when you deal w i t h Pharaohs, you

can get hur t . But what comes as an end result is the satisfaction o f

being G-d's partner i n creation — i.e., that you d i d your part i n

helping G-d's vision o f an ideal w o r l d become a reality.

Moreover, there is much more involved than just satisfaction.

Pharaoh ul t imately sends out the Jews and becomes the active agent

for the redemption because that is what he is created for. H e may balk,

protest, and fight, but he w i l l eventually f u l f i l l his purpose, because he

has no choice than to do that for which he was created. I t is similar

w i t h regard to a Jew. H e may not appreciate the fact that he was

chosen to serve as G-d's agent to be "a l ight unto the nations." H e

migh t prefer an easier, less challenging task. H e must, however, realize

that this is why he was created. A n d i f this is his purpose, i t is through

the realization o f that purpose that he w i l l f i n d fu l f i l lment .

BESHALLACH 53


O u r efforts to refine Pharaoh and others like h i m are also future

oriented. One o f the prophecies that Maimonides quotes w i t h regard

to the Redempt ion is: " I w i l l make the nations pure o f speech so that

they w i l l all call upon the name o f G-d and serve H i m w i t h one

purpose." A n d he continues stating " I n that era, the occupation o f the

entire wor ld , [i.e., non-Jews as wel l as Jews,] w i l l be solely to know

G-d."

For the Redemption w i l l not involve solely the Jewish people. I t

w o u l d be ludicrous to t h i n k that as an advent to a perfect wor ld , G-d

w o u l d eliminate a b i l l i o n Asians. Instead, the intent is that the

revelation o f G-dliness that w i l l permeate that era w i l l be appreciated

by al l mankind.

I n anticipation o f this revelation, efforts must also be made to

refine the conduct o f all nations, no t only the Jewish people. I n that

l ight , i t is significant that directly before describing the Future

Redemption, Maimonides speaks o f the Seven universa l Laws

commanded to N o a h and his descendants. Imp l i ed is that the

awareness and the practice o f these universal laws w i l l hasten the

coming o f the Redemption. For the To rah is not only a guide for the

Jewish people, bu t rather serves as a signpost for all mankind, showing

humani ty as a whole a path to a more meaningful and purposeful

existence.

There he was, shipwrecked, alone on an island. He surveyed the few articles washed ashore wi th him: a few tools, a few necessities, and one book. He took the book and put i t in a special place, for he realized that this was to be his sole source of outside intellectual stimulation.

The island had ample supplies of water, fruit, and animals, and he was able to survive. But man is interested in more than survival. What did he do to grow? He read his book. And reread it, and reread it over and over again. Seven years passed unt i l a passing ship spotted him. By that time, he had so thoroughly studied the text that not only did he know the book, he knew the author. He understood which dimensions o f the author's personality each of the characters represented and why their destinies were intertwined.

The analogy refers to the book of books, the Torah. The Torah is not merely a book. I t is a tool that enables us to know G-d who composed i t . Through that knowledge of G-d, our entire conception o f existence changes. Our relations wi th our fellow men also become richer and more fulfilling. For as we study the Torah, our conceptual processes become aligned wi th G-d's and we view others as He desires us to.

Parshas Yisro

" I am a good person at heart. I want to help others; that's what's

important . Le t me concentrate on doing good for my fellow man.

W h e n I ' m finished w i t h that, I ' l l worry about doing what's good for

G-d."

Th i s is not a new argument. O n the contrary, we hear i t surfacing

many times throughout our history. Yet , f r o m the earliest times,

Judaism has not accepted this approach. O n M o u n t Sinai, when G-d

gave us the T e n commandments , H e divided them up in to two

groups: The first four commandments focus on our relationship w i t h

G-d: to believe i n H i m , not to worship idols, not to take H i s name in

vain, to keep the Shabbos. The remaining six speak about our relations

54

YISRO 55

w i t h our fellow man: honor ing your father and mother, not k i l l i n g , no t

stealing, and not commi t t i ng adultery, not bearing false testimony, and

not to covet.

The two groups are given together and the commandments

between man and G-d come first . Why? Because on our own, we can't

be sure we w i l l always be good people. W e need an objective standard

governing our conduct. A person can have the best intentions and yet

when i t comes to his actual conduct, he may harm others severely.

H o w could that possibly happen? Because "love covers all

blemishes," and self-love is the most powerful f o r m o f love there is.

Because o f a person's preoccupation w i t h himself, what he likes, and

what he thinks is r ight , he may lose sight o f what is happening to

another person. Even though he is harming another person, he migh t

t h i n k that he is doing good.

A l i t t l e b i t more than a generation ago, this thesis migh t have been

contested on the battlegrounds o f logic. But today, we are all witness

to what happens when the need for a G-dly standard is ignored. I n the

early 1900s, the paragon o f civi l izat ion, the master o f science, culture,

philosophy and ethics, was Germany, and as a nat ion she poin ted to

the success o f man's efforts to better himself.

A n d yet this nat ion perpetrated the most hideous crimes and

atrocities i n his tory — and al l i n the name o f humanity's advancement.

Moreover, i t was not only the rabble i n the street that supported these

deeds. By and large, the champions o f science and culture d id no t

stand up against the N a z i regime. Indeed, the overwhelming majori ty

collaborated w i t h i t .

Lef t to his own devices, man may not perceive the mot iva t ion for

his actions, or their consequences. That 's why the To rah gives us

objective standards o f justice and good. A person should uphold them,

not because he thinks they're valuable or beneficial, bu t because they

are G-d's law, immutable and unchangeable.

Th i s perspective also protects us f r o m the other extreme:

individuals who claim to be religious, bu t have no conception o f

dealing fairly w i t h their fellow man. W h e n ethics are understood as

G-d's law, such people w i l l not be able to continue their double

standard. They can't hide behind the cloak o f holiness while they act


dishonestly. For, on the contrary, the Torah leads us not only to

spir i tual development and connection to G-d, but also to growth as

people and advanced interpersonal relationships.


W h e n discussing the coming o f Mashiach, Maimonides writes: "Th i s is

the main thrust o f the matter. Th i s Torah , w i t h its laws and statutes,

is everlasting. W e may neither add to them, nor detract f rom them."

O n one hand, Maimonides ' words are intended to contrast

Judaism's concept o f Mashiach's contr ibut ions f rom that o f other faiths.

Th i s is obvious f r o m the cont inuat ion o f his text — censored f rom

the standard pr in ted versions, but recently published — which states:

"Whoever adds [ to the mitzyos] or detracts f r o m them, or

misinterprets the Torah , imply ing that the mitzyos are not to be

understood literally, is surely a heretic."

O n the other hand, there is a deeper t r u t h involved. The giving o f

the To rah represents a t u rn ing po in t i n the world 's spir i tual history:

G-d revealed H i m s e l f to man and gave h i m a code o f law. Since that

law is G-dly, i t — like G-d — does not change.

That 's why we don ' t expect Mashiach to change the To rah for us or

reveal new laws. Since the To rah is G-d's t r u th , there is no th ing that

can be done to improve on i t .

Nevertheless, the To rah is inf in i te and unbounded as is G-d

Himself . A l t h o u g h the To rah w i l l no t be changed, i n the era o f the

Redemption, new dimensions o f Torah w i l l be revealed that w i l l

eclipse the To rah teachings o f the present age. For at present only a

l imi t ed gl immer o f the Torah's essence is revealed, and i n the era o f

the Redemption, we w i l l appreciate the To rah as i t t ru ly is.

I was recently speaking wi th a friend, a podiatrist wi th a growing practice in the Midwest. He mentioned that he had been observant for two years before he believed in G-d.

"How could that be?" I asked him in surprise. "Belief in G-d is the starting point of Jewish practice. I f you didn't believe, why would you want to perform mitzyos?"

" I look at things differently," he answered. " I am a scientist. T o me, the practical application of a concept is more important than theory. Before I got married, I was looking for a way of life and a structure on which to base my home life. I saw that Torah-observant families shared greater communication between husbands and wives and between parents and children. Even people who I never thought could live wi th another person, had successful marriages."

"That was enough for me. M y wife and I began observing. Later on, we also began believing, but the first step was a simple matter o f statistics."

Parshas Mishpatim

The conclusion o f this week's To rah reading speaks about the Jews'

acceptance o f the Torah . Last week's To rah reading spoke about the

giving o f the Torah , so why the repetition?

There are, however, two dimensions to the event at Sinai: G-d's

perspective and ours. Parshas Yisro relates that H e gave the Torah ,

making i t possible for man to relate to H i m on H i s frequency. u n t i l

the To rah was given, there was an unbreachable chasm div id ing man

f rom G-d. For there is no other channel through which a f ini te man

can relate to G-d i n H i s in f in i ty . By giving the Torah , G-d reached out

to man and granted h i m the oppor tun i ty to connect h imself to G-d on

G-d's terms.

Parshas Mishpatim focuses on man's response to G-d's ini t iat ive. T o

what extent are we w i l l i n g to commi t ourselves to H i m ?

There are some who are prepared to do what G-d says when i t

makes sense. I f there is a Div ine commandment that they appreciate

57


and feel a connection to, they w i l l observe i t . I f , however, they do not

understand, then they w i l l pass.

Is there anything wrong w i t h that approach? W e l l , such a person is

not bad. H e or she may indeed be quite refined and very pleasant

company. Nevertheless, i f the decision whether or no t to fo l low a

command is based on the person's logic or desires, he is no t making a

commitment to G-d; he is basically serving himself. H e is his own

man, no t G-d's.

u l t i m a t e l y , that can lead to a d i f f icul ty , for a person who is

determining what is r ight or wrong on his own can easily err. Self-love

is the most powerful bribe there is, and i t is possible that i t w i l l warp a

person's perception u n t i l he w i l l confuse good and evil, defining values

solely on the basis o f his own self-interest.

Moreover, even when the person does not fal l prey to such failings

and is able to maintain exemplary standards o f conduct, something is

missing. The w o r d mitzyah relates to the w o r d tzavsa, meaning

"connection." W h e n a person fulf i l ls a mitzyah only because o f the

dictates o f mor ta l wisdom, his observance lacks the fundamental

awareness o f the bond w i t h G-d that the mitzyah establishes.

A t Sinai, the Jews accepted the Torah by saying: "We w i l l do and

we w i l l l isten," expressing their commitment to fo l low G-d's w i l l even

before they heard — let alone understood — what H e w o u l d

command. By doing so, they adopted an objective standard o f good

and evil, for i t w o u l d be the Torah's guidelines and not their own

subjective feelings that w o u l d determine their values.

But more than that, giving such a spir i tual blank check is the most

appropriate way to respond to G-d's init iat ive. I t implies that just as

H e is boundless and unl imi ted , we are prepared to open ourselves to

H i m i n an boundless and un l imi t ed way. Th i s enables the To rah to

br ing about a complete bond w i t h H i m , ty ing us no t only to the

dimensions o f H i m that we can comprehend, bu t to H i s inf in i te

aspects which defy all human understanding.

MISHPATIM 59


W h e n speaking about the era o f the Redemption, Maimonides

emphasizes that: " I n [Mashiach's] days, all the statutes w i l l be

reinst i tuted as in former times Th i s is the main thrust o f the matter:

Th i s Torah , w i t h its statutes and laws, is everlasting." Maimonides is

ostensibly teaching us something about the era o f the Redemption,

that the giving o f the To rah w i l l no t be repeated; there w i l l not be a

new covenant. I n doing so, however, he is teaching us something about

the Torah .

By h igh l igh t ing that Mashiach w i l l no t introduce a new t r u t h to

man, he heightens our awareness o f what the To rah is. M a n w i l l no t

need a deeper and more encompassing t r u t h i n the era o f the

Redemption, because that is not a possibil i ty. The To rah is perfect

G-dly t r u t h . I t cannot be augmented or improved.

I n the era o f the Redemption, this t r u t h w i l l be embraced by all

mankind and this w i l l be the catalyst for the environment o f peace,

prosperity, and knowledge that w i l l characterize that age.

Th i s leads to a further po in t . I f the fundamental thrust o f the era

o f the Redemption is that "This Torah , w i t h its statutes and laws, is

everlasting," then by making the To rah the fundamental thrust o f our

lives, we can anticipate and actually create the mindset that w i l l prevail

i n the era o f the Redemption. Th i s w i l l expand the frontiers

encompassed by this approach, helping i t spread u n t i l i t becomes

man's universal framework o f reference.

"Where is G-d?" the Kotzker Rebbe once asked his students.

The students were perplexed. The Rebbe had always told them that G-d is everywhere, that His Being permeates every element o f existence. They did not answer their teacher.

And so the Rebbe told them: "Where is G-d? Where you let H i m in."

Although G-dliness is everywhere, for G-dliness to become an apparent and revealed factor in one's life, man must let H i m in and open himself to G-d's involvement.

As an invitation for mankind as a whole to bring G-dliness into the world, G-d commanded us to build H i m a Sanctuary in the desert and later a Temple in Jerusalem. This commandment, the subject of this week's Torah reading, enabled man to create an ongoing source of spiritual inspiration for our world.

Parshas Terumah

Thi s week's To rah reading communicates the command to b u i l d a

Sanctuary. G-d t o l d the Jewish people: "Make M e a Sanctuary and I

w i l l dwell w i t h i n " The Sanctuary, and later the Temple in Jerusalem,

was "the place which G-d... chose... to place H i s name there." Th i s was

H i s home on earth, as i t were. Just l ike a person can relax and express

himself w i thou t inhibi t ions i n his own home, so too, the Temple was

— and w i l l be — the place where G-dliness was revealed w i t h o u t

restrictions.

I n every person's individual wor ld , his soul rests i n his m i n d , and

that makes his entire body human. Similarly, i n the w o r l d at large,

G-d's presence rested in the Temple, and that made i t possible for us

to appreciate G-dliness i n every element o f existence. The existence o f

the Temple makes the entire w o r l d H i s home.

O u r Rabbis teach us that the Hebrew w o r d for " w i t h i n כם " בתו ,

l i terally means " w i t h i n them," not " w i t h i n i t . " Bui ld ing a Sanctuary

for G-d d i d no t mean merely erecting a structure where H i s presence

60

TERUMAH 61

w o u l d be manifest. Instead, the intent was that every single person

w o u l d become "a sanctuary i n microcosm," for G-d w o u l d dwell

" w i t h i n them," w i t h i n each and every individual .

A l l the details about which the To rah reading speaks have parallels

i n our relationship to G-d. They are no t just particulars that existed i n

the Sanctuary long ago, but are instead ongoing mot i fs relevant to our

bond w i t h G-d. The ark i n the H o l y o f Hol ies where the Div ine

presence rested refers to the inner reaches that exist w i t h i n our heart.

For in each o f us, there is a resting place for the Divine .

Similarly, the Sanctuary and the Temple contained:

• the Menorah, the golden candelabra; this points to the potent ia l

we all possess to i l luminate our surroundings w i t h G-dly l ight ;

• the table, on which the showbread was placed; this points to our

potent ia l to earn a l ivel ihood; this is also a holy endeavor deserving o f

a place i n the Sanctuary; and

• the altar, where sacrifices were brought. Korban, Hebrew for

sacrifice, relates to the w o r d karov, meaning "close"; through the

sacrifices, we draw close to G-d.

A l t h o u g h we no longer have the Sanctuary bu i l t by Moses, nor the

Temple i n Jerusalem, the sanctuary i n every Jewish heart remains. The

home for G-d w i t h i n us is an inseparable element o f our existence.


Immediately after the giving o f the Torah , G-d ordered the bu i ld ing o f

the Sanctuary. For i n times o f Div ine favor, when H e openly shows

H i s love for mankind, H e has ordained that there be one central place

where H i s presence be openly manifest.

W h e n the Jews lived in Eretz^ Yisrael, i t was i n Jerusalem that G-d

chose to have H i s dwell ing constructed. F r o m that t ime onward, the

Temple M o u n t is the place where the Divine presence rests.

For this reason, one o f the signs that Maimonides gives for

verifying the ident i ty o f Mashiach is that he w i l l rebui ld the Temple on

its place i n Jerusalem.

T w o points are impl ied: a) that the existence o f a Temple is a

fundamental element o f the Messianic age. For as Maimonides had


stated previously, at that t ime, all o f the laws o f the To rah w i l l be

observed and the sacrifices w i l l be offered.

b) T h e Temple w i l l be bu i l t i n Jerusalem, i n the exact place that

the previous Temples stood.

W h y must the Temple be bu i l t i n that place? Because that was the

place chosen as the po in t o f Divine revelation. Th i s turns our

at tent ion to the t h i r d — and most fundamental — element o f the

Temple's importance: I t is the place where G-d's presence w i l l be

revealed, and i t is f rom the Temple that the overt appreciation o f

G-dliness, which w i l l characterize the era o f Mashiach, w i l l spread fo r th .

An unlearned chassid would recite his prayers in prolonged meditation. His conduct attracted the attention of his colleagues who wondered what was the subject of his lengthy contemplation. "What are you thinking about while you are praying?" they inquired.

W i t h whole-hearted simplicity, the chassid repeated a teaching he had heard from the Alter Rebbe. I n the Book of Exodus, the Ten Commandments introduce the Sabbath wi th the word Zachor ("remember"). I n the repetition of the Ten Commandments in the Book of Deuteronomy, however, this command begins with the word Shamor ("Observe"; literally, "pay heed to") . Our Sages explain that there is no contradiction: "Shamor and Zachor were recited in one statement." The Alter Rebbe offered a non-literal interpretation o f their words: " In every statement, a person should remember and pay heed to the One."

"That," he told his attentive colleagues, "is what I try to do when I pray."

There are two dimensions to prayer: a) Asking G-d for our needs. This is very important, for

we should realize that He — and not our own efforts — is the ultimate source for our success and well-being.

b) Connecting wi th H i m . Each one of us has moments when he or she rises above thinking about his wants or needs. At that time, we pray so that we establish a bond and identify with G-d and His purpose.

Parshas Tetzayeh

Thi s week's To rah reading contains the command to construct the

golden altar, the altar that was placed inside the Sanctuary itself. N o w

last week's To rah reading related the command to construct the outer

altar i n the courtyard o f the Sanctuary. Questions immediately come

to m i n d : W h y aren't the two altars mentioned together? W h y are many

other concepts introduced between the two?

63


The resolution o f these questions is based on the concept that the

Sanctuary provided a visible representation o f the private sanctuary

each one o f us possesses i n our hearts. A n altar points to man's efforts

to approach G-d. Just as, w i t h i n our own hearts, we have feelings that

we show to others, and inner, more powerful feelings that we usually

keep to ourselves; so, too, i n the Sanctuary, there was an outer altar i n

public view, and an inner altar w i t h i n the Sanctuary itself.

The sacrifices were offered on the outer altar. קרבן , the Hebrew

w o r d for sacrifices, comes f rom the roo t קרב , meaning "close." The

sacrifices brought a person closer to G-d.

The incense offering was brought on the inner altar. ת ר ט ק ,

meaning "incense," shares a connection w i t h the w o r d ר ט ק , meaning

"bond." T h e incense offering d i d no t merely draw us close to G-d; i t

established a bond w i t h H i m .

The difference between the two is obvious. W a n t i n g to be close

indicates that there exists a distance, and more impor tant ly that the

person who desires to be close feels as a separate enti ty. H e may realize

the positive qualities o f the article or the person to w h o m he desires to

draw close. H e may love that person powerfully, but ult imately, the

relationship is between two separate people.

W h e n people bond, they subsume their personal identities to that

o f the new ent i ty which is formed. A couple are no t merely two people

i n love; they have bonded themselves in to a new and more complete

union.

The incense offering refers to the establishment o f such a bond

w i t h G-d. A person loses sight o f who he or she is and identifies w i t h

G-d and H i s purpose. H e is no longer so concerned w i t h his own

personal wants or needs, bu t sees a larger picture. H e begins look ing at

the w o r l d f rom G-d's perspective.

Th i s difference is also reflected i n the substances involved i n the

two offerings. O n the outer altar, meat, fats, and b lood were offered,

fleshy substances identif ied w i t h the body. O n the inner altar, incense

— spices which produce a pleasant fragrance — were offered. O u r

Sages speak o f fragrance as a substance f rom which the soul derives

benefit, no t the body.

TETZAVEH 65

Thus the outer altar represents our drawing close to G-d f rom the

perspective o f our bodies, while the inner altar represents the bond

w i t h H i m established by our souls. Since they represent two very

different aspects o f our Div ine service, the two altars are mentioned in

different To rah readings.


O u r desire for Mashiach's coming can also be seen f rom these two

perspectives. There are some who seek Mashiach for their own purposes.

Some desire the material prosperity that w i l l accompany the

Redemption. For then, "good things w i l l f low i n abundance and all

delights w i l l be as accessible as dust." Others are concerned w i t h

spir i tual fu l f i l lment . They yearn for the ou tpour ing o f G-dly

knowledge that w i l l characterize that era.

There is, however, a common denominator between these — and

many other intermediary — approaches. They look at the Redemption

f rom man's po in t o f view: what, either materially or spiritually, he w i l l

get out o f i t .

There is another perspective. G-d created the w o r l d for the sake o f

Mashiach. F r o m the beginning o f existence, G-d sought a dwell ing in

this mor ta l realm. O u r desire for redemption should focus no t on

what we are lacking, but on what H e is lacking, as i t were, that H i s

desire has not yet been ful f i l led .

Before Rabbi Shlomo of Karlin passed away, he made i t known that his students should transfer their allegiance to Reb Mordechai of Nischiz. As each of Rabbi Shlomo's disciples came to Karlin after the sage's passing, they were given this advice and made their way to Nischiz.

One of Reb Shlomo's students was Reb Ur i , known as "the fiery one" because of his ardent love of G-d and fervid character. He also set out for Nischiz and arrived at a time when Reb Mordechai was receiving visitors. W i t h his spiritual insight, Reb u r i perceived that among those calling on the Rebbe was a man who had just committed a grave sin. This man had merely come to inquire about a business matter and to seek a blessing.

Reb Mordechai received this man warmly. As they were talking, Reb Mordechai sensed Reb u r i seething wi th anger. The disciple was thinking: How could this man approach the Rebbe without repenting? Before Reb u r i could speak, Reb Mordechai ordered him to leave the room, and continued talking cordially to his guest.

Reb u r i , dismayed at being sent away by the man he had hoped would agree to become his new spiritual guide, went to one of the synagogues in town to think. Shortly afterwards, Reb Mordechai sent for him. "Don't you think I saw what you saw?" he asked Reb U r i . " I also knew the severity of his sin. But this is why Reb Shlomo sent you here: so that you should learn how to love your fellow man. I f your feelings of love aren't powerful enough that you want to embrace even a man who has sinned, you are lacking. Moreover, this is the best way to spur a person to repentance. When you reach out to a sinner wi th love, he wi l l naturally improve his conduct."

Reb u r i had been able to see behind the visitor's physical appearance and perceive his spiritual faults, but Reb Mordechai had looked even deeper. He recognized the other person's G-dly core and understood his potential for good.

66

K I SISSA 67

Parshas Ki Sissa

Thi s week's To rah reading, Ki Sissa, speaks about the sin o f the Golden

Calf, and the Haftorah which echoes the message o f the To rah reading,

speaks o f the confrontat ion between the prophet Eli jah and the

prophets o f the false deity, Baal.

I n that era, the majori ty o f the Jewish people were worshipers o f

the Baal. Nevertheless, they d i d not renounce their ties to their Jewish

heritage entirely. Instead, they w o u l d alternate between these two

forms o f worship, at times fo l lowing the Torah's guidelines, and at

times reverting to paganism.

The prophet Elijah reproached the people: " H o w long w i l l you

straddle the fence? I f G-d is the L - r d fo l low H i m , and i f i t is Baal,

then fo l low i t . "

The people remained silent, and then Elijah proposed a test. The

prophets o f Baal w o u l d offer a b u l l to Baal, while Elijah w o u l d offer a

b u l l to G-d. Fire w o u l d no t be k indled under either sacrifice.

Whichever deity answered w i t h fire f rom heaven w o u l d be accepted.

The people and the prophets o f Baal agreed to this test, and the

two bulls were sacrificed. The prophets o f Baal were for lorn , as no

answer came to their calls. A n d when Eli jah asked for G-d to answer

h i m , a fire issued f o r t h f rom heaven. W h e n the people saw this

miracle, they all joined fo r th proclaiming i n unison: " G - d is the L - r d . "

The challenge Elijah posed to the people is wor thy o f

consideration: H o w could he te l l them: " I f i t is Baal, fo l low Baal"?

Seemingly, i t is better for a person to be "straddling the fence" than to

serve Baal entirely. cer ta in ly , straddling the fence is not a desirable

state, bu t for a person who is not ready to make a to ta l commitment , i t

has certain advantages. H e is no t total ly divorced f rom his Jewish

heritage. The door is open for h i m at all times, and sometimes he even

enters i t . W h y should Elijah te l l such a person to fo l low Baal?

There are, however, disadvantages i n straddling the fence that are

powerful enough to motivate Elijah's statement. Firs t o f all, a person

straddling the fence w i l l f i nd i t very d i f f icu l t to ever make a sincere

commitment to Judaism. W h e n a person serves Baal wholeheartedly, he

may be making a serious error, bu t he is sincere about his spir i tual


search. A n d so, there is the possibil i ty that he w i l l realize that his

service is misguided and he may seek other alternatives.

When , however, a person straddles the fence, he is no t taking

either approach seriously. Were he to be sincere about serving either

G-d or the Baal, he w o u l d see that the worship o f the two cannot

coexsit. But because such a person lacks such sincerity, i t w i l l be very

d i f f icu l t for h i m to ever realize his error. H e is l ikely to continue

straddling the fence forever.

Another d i f f icu l ty arises i n the image he presents to others. W h e n

a person is a sincere believer i n Baal, i t is uncertain whether he w i l l

convince anyone else to fo l low h i m . Jews are unlikely to opt for such

an approach. The complacent middle path o f straddling the fence,

however, is socially acceptable and may seem attractive to others.

Elijah was able to motivate the Jews to "get o f f the fence." H i s

own zealous commitment to facing the t r u t h caused the nat ion as a

whole to seek t r u t h and accept a confrontat ion. A n d through that

confrontat ion, i t was clearly established that " G - d is the L - r d . "


I n one o f the prophecies o f the Redemption, we are promised: "Behold

I w i l l send you Elijah the prophet before the coming o f the great and

awesome day, and he shall t u r n the hearts o f the fathers to the

children." The commentaries interpret the verse to mean that children

w i l l t u r n the hearts o f their parents — i.e., they w i l l awaken w i t h i n

their hearts an earnest desire to t u r n to G-d — and this w i l l spur the

coming o f the Redemption.

Th i s is no t a theoretical issue but a m o t i f that is at w o r k i n many

homes today. For as young families are showing an interest i n having

and raising children, they realize that they must provide them w i t h

spir i tual content i n their lives. A n d as a result, the parents themselves

are becoming more spiri tually inspired. As they teach their children,

they themselves learn, and together they approach the ul t imate purpose

o f all mankind, the coming o f Mashiach.

Stretch your imagination some. Mr . Goldberg gets a buzz on his intercom. "There's someone who wants to see you," his secretary announces.

"Who is it?" "A distinguished-looking gentleman who calls himself

Mashiach." "Listen, tell him that I would really like to speak to

him, but I 'm busy. Give him an appointment in two weeks."

In a similar vein, but in an entirely different context, a classic chassidic tale is told: Mashiach arrives and the entire Jewish people come out to greet him. A few eminent scholars in the front row ask him: "Mashiach, would you like to hear a learned Talmudic dissertation to be delivered in your honor?"

Mashiach agrees, and one of the scholars begins to speak. When he concludes, he asks "Nu, Mashiach, how was it?"

"Not bad," replies Mashiach. "Only not bad?!" protests the scholar. "Well, quite frankly," explains Mashiach, " i t could have

been improved here and there."

The scholar shamefacedly admits, "You're right. unfortunately, I 'm afraid, we weren't quite expecting you.... I f you had come a day or so later, i t would have been better."

Mashiach is then greeted by a jovial group of chassidim. "Shalom Aleichem, Mashiach. Would you like to join us in a LeChayim?"

Mashiach agrees, glasses are poured, and a toast is made. One of the chassidim asks: "Nu, Mashiach, how was the mashkeh?"

And Mashiach tells the truth: "The mashkeh was good, but there was very little of i t . "

The chassid explains: "Every day we were so sure you were coming that day, that we've been saying LeChayim all along! I f you had come a day earlier, there would have been more."

What's the point of these stories?

69


Whether busy gathering spiritual or material wealth,

each of us is preoccupied wi th the immediate here and now

in which we live. Mashiach wi l l break that pattern. His

coming wi l l ruffle our everyday routine and prevent

tomorrow from being the same as yesterday. Neither the

businessman nor the scholar mentioned above is ready for

that.

One of our Thirteen Principles of Faith, however, is to

wait for Mashiach — every day — to expect h im to come

not only sometime in the far-off future, but each day.

Waiting for Mashiach, moreover, need not be passive. We

can anticipate Mashiach's coming by accepting a different

mindset, and begin looking at our lives and our

environment from a different perspective. This in turn wi l l

motivate us to act differently and increase our Divine

service and our acts of goodness and kindness.

Parshas Vayakhel

Thi s week's To rah reading describes the bu i ld ing o f the Sanctuary i n

the desert. I n precise detail, i t delineates the measures and the f o r m o f

each o f the elements o f that structure. But for a student o f the Torah ,

this is no t new informat ion . A l l o f these details were related just two

and three weeks ago i n the parshios Terumah and Tetzaveh. G-d t o l d

Moses how the Sanctuary should be bu i l t and Moses recorded the

out l ine o f that structure i n the Torah .

N o w , every w o r d i n the To rah is precise and every letter is

interpreted by our Sages as having meaning and significance. W h y then

are entire passages repeated?

The review, however, is significant, for the Sanctuary — and later

the Temple i n Jerusalem — was a twofo ld structure. I t was a medium

for the revelation o f G-d's presence. Tha t is the message o f the parshios

Terumah and Tetzaveh. But i t is also the place where man's efforts in

ref ining his surroundings are highl ighted and given consummate

expression. T h i s is the message communicated by Parshas Vayakhel.

VAYAKHEL 71

G-d has H i s image o f the wor ld . H e created i t so that i t w o u l d be

H i s home, the place where H e reveals H i m s e l f w i t h o u t l imi ta t ions or

constraints just like a person reveals h imsel f freely i n his own home.

But G-d wanted man to feel at home i n H i s dwell ing, so H e left

its construction to man. H e could have bu i l t i t Himsel f . But then we

w o u l d have felt l ike guests, unneeded and therefore somewhat

superfluous. G-d d idn ' t want that to happen. H e wanted us to feel l ike

— and actually to be — H i s partners. Therefore H e left the job o f

making the w o r l d H i s dwell ing to us.

I t ' s true that as the w o r l d exists now, i t is hardly f i t to be a

dwell ing for man. There is no need to elaborate on the greed,

selfishness, and crass material desire that permeate our lives. Just look

at any newspaper.

cer ta in ly , there is the potent ia l for good i n the wor ld . But so

often, that potent ia l is hidden and underdeveloped.

The task o f revealing and developing that potent ia l is man's

mission. H i s goal i n life is no t to avoid involvement w i t h wor ld ly

matters and escape in to the spir i tual realms. Tha t w o u l d defeat G-d's

purpose. I t w o u l d imply that the material w o r l d as i t exists w i t h i n its

own context is separate f rom H i m . Instead, man's l i fework centers on

the physical environment i n which he lives. H i s purpose is to take

elements o f our existence and show that they were no t destined to be

used for our petty, selfish purposes, but rather that they were intended

to be part o f G-d's Sanctuary.

Tha t is the message o f Parshas Vayakhel. Moses calls the people

together (which also serves as an important lesson, teaching that this

task must be achieved by going beyond our own individual selves and

jo in ing w i t h others) and communicates this mission to them. G-d w i l l

do H i s part and manifest H i s presence, but creating the setting for the

manifestation o f H i s presence is man's responsibility.


These concepts are relevant no t only to this particular To rah reading,

but to the ul t imate goal o f all our Div ine service: the era o f the

Redemption. For i t is i n this era that "the glory o f G-d w i l l be revealed


and all flesh w i l l see"; i.e., H i s presence w i l l be revealed throughout al l

existence. The setting for this revelation, however, w i l l be created by

man's efforts and labor.

Mashiach's coming is not dependent on G-d's ini t iat ive alone.

Indeed, H e is w i l l i n g and even anxious to br ing that revelation. W h a t

is necessary? Man's effort to prepare himself and his environment. W e

have to focus our at tent ion on the true nature o f our lives and the true

purpose o f the w o r l d in which we are l iv ing.

W h e n we are conscious o f the fact that the w o r l d exists so that

G-d can have a dwell ing, when we realize that our lives were given to us

for the purpose o f creating that dwell ing, and when we act upon —

not merely philosophize about — that realization, we w i l l b r ing about

change. As these ripples o f change spread, they w i l l become larger and

soon — much sooner than we can possibly appreciate — awareness o f

the Redemption w i l l permeate all existence.

Once the Rebbe, Reb Zusia o f Anipoli, was trudging down a country road. He passed a wagon wi th its wheels mired in the mud. "Help me push the wagon out," the driver called to Reb Zusia.

Reb Zusia realized that he was weak and frail and could not be of much assistance. " I would like to help you," he told the wagon driver, "but I can't."

"You can," replied the wagon driver, "but you don't want to."

Reb Zusia understood this as a lesson. Too often, we feel mired down, unable to generate positive energy, stuck where we are without the strength to go forward.

That feeling is an illusion. N o matter what our spiritual level, we always have the potential for growth and advancement. Every person has a soul, which is an actual part of G-d, and just like there is nothing that can hold G-d back, there is nothing that can hold us back. We just have to want to go forward.

Parshas Pekudei

Thi s week's To rah reading concludes the Book o f Exodus. The f inal

passage o f that book tells us: "The cloud covered the Ten t o f Meet ing ,

and the glory o f G-d f i l led the Sanctuary.... For the cloud o f G-d

w o u l d be on the Sanctuary... before the eyes o f al l o f the House o f

Israel throughout their journeys."

The Book o f Exodus begins w i t h the narrative o f the Jews'

enslavement i n Egypt, recounts the story o f their redemption, and then

tells o f the giving o f the To rah and the construct ion o f the Sanctuary.

I t is a story o f constant growth. As slaves, they saw the revelation o f

G-dliness through the T e n Plagues. T h e n they were granted their

freedom and left the land o f Egypt, whereupon they witnessed the

utter devastation o f the Egyptians at the miraculous crossing o f the

Sea.

Fo l lowing the attainment o f physical freedom, they proceeded to

Sinai where G-d gave them the To rah and they witnessed the

73


revelation o f spir i tual t r u t h . A t Sinai, every person experienced a direct

bond w i t h G-d. Th i s enabled them to appreciate a path o f life that

made possible a connection w i t h H i m , not only on a mounta in i n the

desert, but w i t h i n the day-to-day realities o f ordinary life. Th i s is

accomplished through the mishpatim, the realm o f To rah law that can be

rationally understood and that governs interpersonal relations.

Moreover, this spir i tual awareness is given concrete expression

through the construction o f the Sanctuary. T h e Jewish people took

material entities — gold, silver, wood, and brass — and made them

in to a dwell ing for the Divine presence. T h e conclusion o f this process

— and o f this entire sequence o f ascent — came when "the glory o f

G-d f i l led the Sanctuary." Despite the l imi ta t ions o f our mor ta l

existence, mankind was able to create a place that G-d could call home,

a place where H i s very essence was revealed.

The To rah emphasizes, however, that this sequence o f growth

does not lead to a dead end. Di rec t ly afterwards, i t states: " W h e n the

cloud arose... the children o f Israel set f o r t h on all their journeys."

Div ine service requires constant progress. W e can never "rest on our

laurels," but must instead continually undertake new and greater goals.

Just as G-d is inf in i te and unbounded, so too, our relationship w i t h

H i m knows no l imi ta t ions .

T o express this idea w i t h i n the personal realm: A person may go

through a process o f self-development and growth that w i l l take h i m

f rom being hampered and confined to the po in t o f experiencing a

connection w i t h G-d i n his daily life. A n d this relationship w i l l no t be

self-contained, bu t instead w i l l be extended in to his environment; he

w i l l make his surroundings a dwell ing for G-dliness. H e should not ,

however, stop there. Instead, he should summon up the inner strength

to "journey f o r t h " and spread the awareness o f G-d to new and even

broader horizons.


W h e n speaking o f the Future Redemption, the prophet declares: "As

i n the days o f your Exodus f rom Egypt, I w i l l show [the people]

wonders," teaching that l ike the Exodus f rom Egypt, the Future

PEKUDEI 75

Redempt ion w i l l be characterized by miracles that transcend the

natural order.

The commentaries, however, raise the question: W h y does the

verse say "the days o f your exodus"? T h e Jews left Egypt i n one day.

Seemingly, i t should have used the singular term, "the day o f your

exodus."

A m o n g the explanations given is that all the days u n t i l the

ul t imate Redempt ion are "the days o f your exodus f r o m Egypt." The

exodus f r o m Egypt was not an end i n itself, but the beginning o f a

sequence intended to be completed w i t h the coming o f Mashiach. u n t i l

Mashiach's coming, we are s t i l l i n the middle o f "the days o f your

exodus," for the process has no t been consummated. Each o f us as an

individual , our people, and the w o r l d as a whole is s t i l l lacking

redemption. Th i s is the journey o f our people and the journey o f each

one o f us — to proceed to Eretz^ Yisrael together w i t h Mashiach.

When Napoleon invaded Russia, the Alter Rebbe sided wi th the Russian czar — not so much because he appreciated the czar's policies, but because he feared what would happen i f Napoleon would be victorious. " I f the czar prevails, it wi l l continue to be difficult for the Jews materially, but spiritually they wi l l prosper. I f Napoleon prevails, by contrast, they wi l l prosper materially, but falter spiritually."

Following the Alter Rebbe's directives, some of the chassidim took an active role in supporting the Russian war effort. One of them, Moshe Meisels, served as a spy. He would pretend to be a wholesale merchant purveying goods to the French, while secretly listening to their military secrets and communicating them to the Russians.

Once, i t became a li t t le bi t too obvious that he was listening to the French plans and he aroused their suspicions. Now in wartime, when a Jew was caught as a suspected spy, not too many questions were asked. He would be executed on the spot.

Moshe Meisels was a quick and persuasive talker and so that verdict was not handed down immediately. There were enough people who believed his protests of innocence. There were, however, an equal number whose suspicions were aroused. As the argument between the two sides became heated, Napoleon himself happened to be passing by. " I ' l l show you whether he is a spy or not," he told his officers. And putting his hand over Moshe's heart as a primitive polygraph, he began to question him.

Moshe remained calm and answered the queries confidently. Napoleon was impressed and released him.

Afterwards, Moshe said: "Now I know I have mastered the Alter Rebbe's teachings. For he would always emphasize that the mind must rule the heart, controlling its impulses."

76

VAYIKRA 77

Parshas Vayikra

Thi s week's To rah reading focuses on the korbanos, the offerings

brought by the Jewish people i n the Sanctuary in the desert and

afterwards, i n the Temple i n Jerusalem. I t introduces this subject w i t h

the verse (translated l i te ra l ly) : " W h e n a man w i l l offer o f you a

sacrifice to G-d o f the animal." N o w proper grammar w o u l d have the

verse read: "When a man f rom among you offers...." But the verse is

structured i n this manner to teach that the offering is " o f you ,"

dependent on each person and no one else.

T h e w o r d korban has its roo t in the w o r d karov, meaning "close."

Bringing an offering means coming close to G-d. A n d the To rah

teaches us that coming close to G-d is dependent on each individual .

N o external factors can stand i n his way. Every person can come close

to G-d. I f he t ru ly desires, he can reach the highest peaks.

Also impl ied is that the offering comes " o f you ," o f the animal

w i t h i n the person himself. For each one o f us has an animalistic side.

Th i s isn' t necessarily something bad, for no t all animals possess

negative qualities such as cruelty or parasitism. O n the contrary, most

animals are pleasant creatures that are no t harmful to humans or other

beasts.

Even so, an animal is no t considered a positive model for our

Div ine service. For an animal acts only to f u l f i l l its own inst inctual

drives. I t thinks o f no th ing more than satisfying its own needs and

achieving gratification. I ts selfishness lies no t i n the desire to take

advantage o f others; i t just doesn't t h i n k o f others. I t is concerned

w i t h one th ing : how to get what i t wants and needs.

W e each have a certain animal dimension to our personalities.

There are times when we t h i n k only o f ourselves and what we want.

Th i s is not necessarily bad, but i t can lead to conflict when two people

want the same thing, and i t does not represent a developed state. One

o f the unique dimensions o f a human being is that he can t h i n k and his

brain can cont ro l his feelings and desires. But when a person allows the

animal i n h i m to cont ro l his conduct, he does no th ing w i t h this human

potential . H e w i l l leave the w o r l d the same way he came i n w i t h o u t

having developed himself.


Tha t is no t why G-d brought us in to being. H e created us to make

a change i n the w o r l d and to begin by making a change i n ourselves.

Instead o f just acting because we feel like doing something, our actions

should be motivated by thought . W e should act because what we're

doing is r ight , because i t follows G-d's intent i n the wor ld . Instead o f

always taking we should t h i n k o f looking outward and giving. A n d this

involves changing the animal in ourselves, br inging i t closer to G-d.

That 's the spir i tual service associated w i t h br inging a sacrifice.

H o w is this done? T h r o u g h thought . The animal i n us is also

intell igent. W h a t does i t want? T o feel good. W h e n i t appreciates that

giving can be more satisfying than receiving and that the greatest

happiness comes f r o m at tuning oneself to G-d's w i l l , i t w i l l also act i n

that manner. That 's why we must continually expose ourselves to

inspir ing ideas and up l i f t i ng concepts. I n this way, we w i l l be

motivated to look beyond our self-interest and seek goals that benefit

mankind as a whole.


W h e n describing Mashiach's coming, Maimonides states: "Goodness

w i l l f low abundantly and al l the delights w i l l be as freely available as

dust." Maimonides is no t wont to speak i n similes. Here he uses one

to communicate a fundamental concept. Yes, i n the era o f the

Redemption, there w i l l be abundant goodness, but man w i l l regard i t

as dust, as something not at all al luring. Tha t is no t to say that he w i l l

no t partake o f that goodness. O n the contrary, that is necessary. I n

that era o f supreme ful f i l lment , we w i l l also be granted the ul t imate i n

physical satisfaction. Everything that we need, we w i l l have.

But the physical w i l l not be impor tant to us. Yes, we w i l l not lack

anything, but our at tent ion w i l l be elsewhere. T h e depth and power o f

spir i tual t r u t h w i l l capture and cont ro l our minds; that is what our

thoughts w i l l be engaged i n and that is where we w i l l direct our

energies. For after being exposed to the knowledge o f G-d that

Mashiach w i l l reveal, we won ' t be interested i n anything else. O u r minds

and hearts w i l l be focused on spir i tual awareness.

As he was passing by a shul in a small village, the Baal Shem Tov heard a chazan practicing for the Yom Kippur services. Appreciating his pleasant voice, he listened closely and heard him intoning the confessional prayers in a joyous, cheerful melody. curious why he chose such a tone, he sent for him.

The chazan explained with an allegory. A king allocated several tasks among his servants. Some he entrusted with polishing the palace jewelry. Others he charged wi th preparing a feast. And still others, he ordered to clean the stables. The stable-cleaners were, nevertheless, happy. True, the work was not the most luxurious, but they were serving the king. Nothing could make them happier than that.

When the Baal Shem Tov heard this explanation, he asked the chazan to lead the services for his congregation that year.

Parshas Tzav

Thi s week's To rah reading begins w i t h the command to remove the

ashes f rom the altar. A t night , the l imbs o f the sacrifices w o u l d be

offered on the altar and in the morning , the priests w o u l d take the

ashes f rom the altar and br ing them to a special place outside

Jerusalem.

There were priests chosen to offer animal sacrifices and others

chosen to br ing the incense offering. A n d there were s t i l l others who

were given the task o f cleaning the ashes f r o m the altar.

O u r Sages emphasize that this was a lesser service, so much so

that i t could no t be performed while wearing the ordinary priestly

garments, bu t instead required special, less dignif ied robes.

Nevertheless, those priests also performed their jobs eagerly. They

were serving G-d i n the Temple. I t d i d not matter how they were

serving H i m . As long as they were serving H i m , they were happy.

Outside o f the Temple, G-d's presence is no t overtly revealed.

Thus we do not have the same inspirat ion to carry out H i s service. But

79


that is only because we are unaware. F r o m H i s perspective, our service

is cherished whether we are aware o f the powerful spir i tual effects i t

produces or not .

A n d this is so regardless o f what service we are asked to perform.

R. Sholom Dovber (the Rebbe Rashab) w o u l d say: "Even i f G-d had

commanded us to chop wood — i.e., an activity that appears to have

no spir i tual content — we w o u l d do so happily."

The Baal Shem T o v communicated this concept i n his interpreta¬

t i o n o f the verse i n Psalms: " I placed (שויתי) G-d before me at all

times." ה the root o ,שו f the w o r d יתי also means "equal." W ,שו h e n G-d

is before me at all times, everything is equal for me. There is no

difference which path o f service I ' m given, whether the most

sophisticated or the simplest. Every positive act is a means o f

connecting to H i m . Every positive act brings us one b i t closer to the

coming o f Mashiach.


Similar concepts apply w i t h regard to the Jewish people. There is no

Jew who is better than any other. Each person was created by G-d w i t h

different potentials and challenges. A person w i t h one set o f gifts

should no t look down on a person w i t h lesser potentials. O n the

contrary, the fact that the other person is able to continue in his

Div ine service despite the fact that he has lesser potentials should

make h i m wor thy o f respect and honor.

G-d desires all these different modes o f service. For H i s intent is

that every element o f this w o r l d — f rom the top to the b o t t o m o f the

spectrum — should be elevated. For this reason, when Mashiach comes,

no Jew w i l l be left behind. Bringing the w o r l d to its desired state

depends on each person's individual con t r ibu t ion . Each one has a

certain dimension that only he can add. T h r o u g h that cont r ibu t ion , he

w i l l elevate that p o r t i o n o f the w o r l d that was designated for h i m . As

each individual prepares his personal corner for the Redemption, the

larger picture comes in to focus. W e appreciate how our missions

interlock, for the w o r l d is greater than any one o f us and we begin to

understand how the w o r l d as a whole is G-d's dwell ing.

R. Yisrael Meir, the founder of the chassidic dynasty of Ger, was wont to forgo any food concerning which there was the slightest question whether i t was kosher or not. Even i f a Rabbi would rule that i t was acceptable, he would refrain from eating it .

Once a new maid began working in R. Yisrael Meir's kitchen. She was unaware of this practice and so when a question arose as to whether a chicken was kosher or not, she brought i t to the local Rabbi. When he ruled that i t was acceptable, she served it to R. Yisrael Meir.

Unaware of what the maid had done, he nevertheless politely put the chicken on the side, saying he had no appetite for it . Later the chassidim investigated and discovered what had happened.

"Ruach HaKodesh, prophetic inspiration," they claimed. "No," answered R. Yisrael Meir. "This is something

anyone can do. When a person makes a f i rm resolve that he wi l l not eat anything that is not kosher, G-d puts him in touch wi th his feelings and enables him to see to i t that the desire wi l l be fulfilled."

Parshas Shemini

The conclusion o f this week's To rah reading speaks about the laws o f

kashrus: which animals may be eaten and which may not . These laws are

placed in the category o f chukim, laws that do not have an explanation

w i t h i n the realm o f mor ta l wisdom. Simply put , there is no logical

reason why we may eat beef and not pork . I t has no th ing to do w i t h

health factors, preventing trichinosis, or other apologetic explanation.

W e eat certain meats because G-d said we could, and we don ' t eat

others because H e commanded us not to .

Tha t said, there is s t i l l a difference o f op in ion among our Rabbis:

D i d G-d have a reason for what H e commanded? I n other words, is

there a spir i tual reason not to partake o f these species? Some Rabbis

maintain there is. They explain that we as material beings cannot

perceive spir i tual t ruths and hence do not understand why one species

is permi t ted and one is not . But since G-d created the w o r l d and

81


everything w i t h i n i t , H e knows the particular spir i tual qualities

associated w i t h every created being. H e knows that certain species have

undesirable qualities and i f we partake o f them, those undesirable

qualities w i l l be assimilated in to our bodies and in to our characters. As

a favor to us, H e t o l d us which foods to eat and which no t to eat.

Other Rabbis differ. They explain that we should f u l f i l l G-d's w i l l

because i t is H i s w i l l . W e don' t need a reason to do what H e wants.

W e should do what H e wants because H e wants i t and should feel

happy that H e has given us the oppor tun i ty to connect to H i m by

fu l f i l l i ng H i s w i l l .

Chassidus explains that there is val idi ty to bo th approaches. A l l o f

the mitzyos should be fu l f i l led because that is what G-d wants. I f H e

commanded us to chop firewood or draw water, we should do so

gladly. For the very fact that we are fu l f i l l i ng H i s command establishes

a bond between us and H i m ; there is no th ing greater than that.

O n the other hand, G-d is no t a creature o f w h i m . He , H i s w i l l ,

and H i s wisdom are one. A n d thus everything that H e wants also has a

reason.

Nevertheless, there is a difference between man's desires and

G-d's. W h e n i t comes to human beings, we have desires and we have

reasons for them. For the things we want and the reasons we want

them existed before we d id . The i r existence motivates our desire.

Th i s isn't true when speaking about G-d. O n the contrary, i t is

H i s desire that brings about their existence. There was no w o r l d before

H e created i t , and when H e created i t , i t came in to being as H e

desired, according to the dictates o f H i s w i l l and reason. Kosher food

came in to being because H e wants man to partake o f i t .

G-d is the ul t imate good, and as such, H e wants to grant us

consummate good. For this reason, H e made k n o w n H i s w i l l by giving

us the To rah and its mitzyos. H e does not compel us to f u l f i l l these

mitzyos. O n the contrary, H e gives us free choice, and we can do

whatever we please. Nevertheless, i n H i s kindness, H e has shown us a

path that conforms w i t h H i s w i l l and H i s wisdom that, should we

choose to embark on i t , w i l l b r ing us absolute good i n bo th the

spir i tual and the material spheres.

SHEMINI 83


The observance o f mitzyos w i l l continue in the era o f the Redemption.

I t is not that the present era is one o f t r i a l and once we have proven

ourselves and our commitment to G-d, H e w i l l relax H i s restraints

and allow us to do whatever we want. Instead, the mitzyos are Div ine

channels for good and well-being. A t the present age, this is no t always

evident and i t migh t appear at times that greater satisfaction can be

attained through other means. Therefore, keeping H i s commandments

may appear to be quite a challenge.

I n the era o f the Redemption, this lack o f perception w i l l

disappear. W e w i l l appreciate what the mitzyos are, the benefits they

br ing us, and the connection to G-d established through them.

Needless to say, when that w i l l be apparent, we w i l l f u l f i l l the mitzyos

eagerly.

W e don ' t have to wait for Mashiach to begin observing the mitzyos i n

this manner. I t ' s true, these concepts are not plainly evident for us. But

our lack o f perception does not change the reality. By understanding

and internal izing what the mitzyos are, we can change our ou t look and

inspire our observance w i t h a foretaste o f the warmth and energy i t w i l l

possess dur ing the era o f the Redemption.

The Rebbe tells of two sages traveling in a coach on a mission to help Jews in a distant community. They were speaking words of Torah and as such, they were accompanied by angels. The horses, on the other hand, were going to their destination to receive their fodder, while the wagon driver was motivated by thoughts of his paycheck. The sages had a mission to accomplish and the angels, well, who can know what spurs them.

When describing this setting, the Rebbe would conclude: "Because the horses were thinking about their fodder, are the angels not angels?"

The mindset that prevails within our world does not enable us to appreciate spiritual reality, but our lack o f appreciation does not obstruct the existence o f that reality. concepts like purity and impurity are real. They describe forces as potent — indeed even more potent — than forces in our material realm. Mortals, however, cannot perceive them openly.

Parshas Tazria

Thi s week's To rah reading focuses on the concept o f r i tua l pu r i t y and

impur i ty . O u r Rabbis explain the d is t inc t ion between the Torah's

prohibi t ions and its laws o f impur i t y as follows: Prohibi t ions guard

against evil that our minds and hearts can appreciate. T h e laws o f

impur i ty , by contrast, protect against a dimension o f evil which we

cannot comprehend. As the Midrash states: " I t is a statute which I

(G-d) ordained, a decree that I ins t i tu ted."

A l t h o u g h the evil associated w i t h a p r o h i b i t i o n can be appreciated

more readily, there is a more severe dimension associated w i t h

impur i ty . For since the evil associated w i t h impur i t y is no t easily

discerned, i t is much more d i f f icu l t to guard against and to eradicate.

T o cite an example, when a person eats non-kosher food, he has

performed a transgression and must repent. Nevertheless, even before

he repents, he may enter the Temple and br ing a sacrifice.

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TAZRIA 85

casually coming in to contact w i t h an impure substance can change

an individual 's personal state and isolate h i m f r o m holiness. For

example, were a person to touch a dead lizard, he w o u l d be forbidden

to enter the Temple or partake o f a sacrifice.

Moreover, just as r i t ua l pu r i t y is a quali ty which cannot be grasped

by our mor ta l intellect, i t affects the levels o f our souls that transcend

reason and understanding. I t has an effect on the dimensions o f our

being that are connected to G-d above the level o f logical thought.


A t present, the entire Jewish communi ty is r i tua l ly impure, for

throughout the ages, since the destruction o f the Temple, i t has been

impossible to maintain a state o f r i tua l pur i ty . For example, one o f the

fundamental sources o f impur i t y is contact w i t h a human corpse. T o

restore a person to a state o f pu r i ty after such contact, a priest must

sprinkle water mixed w i t h the ashes o f a red heifer upon an impure

person. Since the destruction o f the Temple, these ashes have not been

available and therefore our entire people are impure.

Th i s w i l l be one o f the first achievements o f Mashiach after

rebui lding the Temple — to restore our people to a state o f pur i ty .

W h e n that is accomplished, our relationship w i t h G-d w i l l be l i f ted to

an entirely different level.

Once, a youth from an observant home strayed from Jewish practice. His family tried everything, but nothing they did was able to influence him to return to observance.

After several years, this youth encountered a Lubavitch mitzyah mobile. Although he refused at first, the polite persistence of the rabbinical student manning the mitzvah mobile finally convinced him to put on tefillin. And that changed everything. After having been away from Jewish observance for so long, fulfilling this one mitzyah whetted his appetite for more. He underwent a transformation, and wi th the help of the Lubavitchers, returned to his Jewish roots.

His father, overjoyed at this sequence of events, went to the Rebbe to thank him for the efforts of his chassidim. He explained that previously he had not understood the Lubavitch outreach campaign, but now he appreciated the validity of that approach.

The Rebbe accepted his thanks gracefully, telling him: "You have now experienced the pain a father feels when his son departs from the Torah's ways, and the joy he senses when he returns. I feel such pangs whenever a Jew strays from Jewish observance, and similar satisfaction whenever one returns."

Parshas Metzora

Thi s week's To rah reading begins w i t h the description o f the

pur i f ica t ion process for a person who became impure because o f tzaraas,

a skin condi t ion resembling leprosy. O n l y i t is no t leprosy. Indeed, i t

is an ailment that has no biological cause whatsoever, bu t instead

comes about because o f a person's conduct. Because he spread lashon

hara, malicious gossip about another person, his own body is affected

and his skin begins to decay.

H o w can he correct himself? After the kohen (priest) determines

h i m to be impure, he is t o l d to go outside the city l imi t s and live alone,

distant f r o m others. As our Sages explain: "Since he created separation

among others, he is forced to live alone." As he lives his solitary

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METZORA 87

existence, he hopefully learns the severity o f his transgression and i n

this way, expiates his sin.

H o w does he become pure? A kohen comes out beyond the city

l imi t s and inspects his body to see i f his skin ailment is healed or not .

N o w usually a kohen is no t allowed to become impure himself; he must

take utmost care i n this regard. Th i s is o f essential importance to h i m .

For i f a kohen becomes impure, he may not serve i n the Temple for the

durat ion o f his impur i ty , and that is his pr imary mission i n life. I t is

highly likely that impure objects w i l l be located i n the place where the

person afflicted w i t h tzaraas stays. A n d yet, the kohen makes an

exception and goes out to help this person.

H i s conduct is an example for us in our present-day lives. I t is

obvious that our relationships w i t h our fellow men should not be

negative, spreading discord and strife, but should instead lead to

harmony and love. The kohen, however, teaches the extent o f the

commitment we must make, showing that these efforts are necessary

even when there is a risk to our own personal selves — and not only a

r isk to our material posi t ion, but also to our spir i tual welfare. Even

though we may be prevented f r o m entering G-d's Temple as a result,

we have to do what we can to enable another person to attain pu r i ty

and resume normal social relations w i t h his fellow men.


The theme o f brotherly outreach mentioned above is intrinsically

related to our shared life mission o f br inging the Redemption. For the

path to that Redemption must be t rodden by mankind together. I t is

not enough that a person seek out refinement h imself and endeavor to

reach spir i tual heights. W h a t is necessary is that he motivate others —

his fellow Jews and i n a larger sense, all mankind — to j o i n h i m i n his

strivings and share these aspirations.

I f a person w i l l say: " I want to serve i n the Temple i n a spir i t o f

pur i ty ; I don ' t care about others," he w i l l never see his wishes fu l f i l led .

For the Temple w i l l not be rebuil t because one — or a small group o f

individuals — attains lof ty spir i tual peaks. Instead, i t w i l l be when

Mashiach motivates the entire nat ion — and al l mankind — to devote


themselves to G-d's purpose, that this milestone w i l l be reached. T o

achieve that goal, we must reach out to our brethren wherever they are,

even i n places o f impur i ty , and motivate them to j o i n us in our efforts.

I t was Yom Kippur eve and everyone was in shul waiting for the Alter Rebbe to give the signal to begin the Kol Nidrei service. The Rebbe was wearing his kittel, the special Yom Kippur robe, and had lifted his tallis over his head. The entire congregation had their eyes focused on him, watching him while he stood absorbed in thought.

Suddenly, the Rebbe removed his tallis and his kittel and strode quickly out of the synagogue.

Stunned, the chassidim remained in shul, waiting for him to return. They waited 10 minutes, 20 minutes, half

an hour Where had the Rebbe gone? Why on the holiest

day of the year was he not in the synagogue? Finally, after more than two hours had passed, the

Rebbe returned. He hurriedly donned his kittel and his tallis and gave the signal for the prayers to begin.

Later, the chassidim found out where the Rebbe had gone. O n the outskirts of Liadi, there lived a young woman who had just given birth. Her husband had traveled away on business and she was left alone wi th the newborn. Her neighbors had all gone to shul and there was no one to tend to her.

I t was cold. There was no wood in the house to make a fire. She did not have the strength to chop firewood and bring i t in from the forest, and so she and her baby were huddling under the covers. She had not been able to cook any food before the fast and therefore she was hungry.

When the Alter Rebbe entered her home, he immediately took an ax and went out and felled a tree. He then chopped off the dried branches, making them small enough to serve as firewood, and carried them into the home. He kindled a fire and prepared soup for the woman. Only after she had eaten did he return to the synagogue.

Why did the Rebbe violate the laws of the holiest day of the year? And why did he violate them himself? There is no question that i f he had told anyone else to do what he did, they would have gladly done his bidding.

There is something dearer to G-d than Yom Kippur, and that is the life of a Jewish person. When the life of a

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Jewish mother and her child were at stake, the Alter Rebbe

did not think for a moment of the holiness of the day. He

went right out to save the woman.

O n the other hand, i t must be emphasized that of all

the people in the town, i t was the Alter Rebbe who

appreciated the woman's need. I t was his holiness that

sensitized his perception and enabled him to realize her

dire straits.

Parshas Acharei

Thi s week's To rah reading describes the sacrificial worship carried out

i n the Temple on Y o m Kippur , but i t prefaces that description w i t h an

allusion to the death o f Aaron's sons, Nadab and Avihu .

W h y d i d Nadab and A v i h u die? T h e To rah relates previously that

they entered the H o l y o f Hol ies w i t h "a strange fire that G-d d id no t

command them [ to b r i n g ] . "

N o w on Y o m Kippur , the H i g h Priest w o u l d enter the same

sacred place, the H o l y o f Hol ies . A n d so, the To rah warns h i m not to

repeat the error made by Aaron's sons.

W h a t was the mistake o f Aaron's sons? They sought closeness to

G-d and were w i l l i n g to give up everything, even their lives, to achieve

that. The Or HaChayim, one o f the classic commentaries on the Torah ,

explains that their death d id no t come as a punishment. Instead, their

souls appreciated the G-dly l igh t manifest i n the H o l y o f Hol ies and

clung to i t . The i r desire for G-dliness was so great that their souls

simply expired.

Th i s was the error that the H i g h Priest was to avoid on Y o m

Kippur . A l t h o u g h he w o u l d enter the H o l y o f Hol ies and come face to

face w i t h the Divine presence, he was warned to keep in focus that the

intent o f his service was life i n this wor ld , no t a bond w i t h G-d in the

spir i tual realms. Rather than seek out closeness w i t h G-d, his purpose

i n entering was to evoke atonement and blessing for the Jewish people

as they exist i n this material realm.

W h a t is the core o f the issue? Aaron's sons sought their own

spir i tual satisfaction; what was gratifying for them. The H i g h Priest,

ACHAREI 91

on the other hand, is a servant, carrying out G-d's w i l l , aware that what

G-d desires is no t a bond w i t h H i m i n the spir i tual realms, but rather

the observance o f H i s w i l l and H i s mitzyos i n this material wor ld .


Similar concepts apply w i t h regard to the ult imate, desired state o f

existence. Maimonides maintains that the ul t imate is the spir i tual

w o r l d o f souls, the afterlife. A l l material existence, even the heights to

be reached i n the era o f the Redemption and the era o f the

Resurrection, he maintains, is secondary to the G-dliness to be

experienced when the soul leaves the body.

The sages o f the Kabbalah, the Jewish mystic t radi t ion , differ and

maintain that the ul t imate state w i l l be the Resurrection o f the Dead.

Souls that have enjoyed spir i tual bliss i n the afterlife for thousands o f

years w i l l descend and live again i n a material body. For G-d's essence

is invested i n this material wor ld , and i t is through life i n this w o r l d

that the most encompassing bond w i t h H i m can be established.

The great saint, R. Yisrael of Ruzhin, and several of his chassidim stopped at an inn to spend the night. O n the following day, one of the followers noticed that the innkeeper was busying himself wi th various chores before reciting his morning prayers.

"Perhaps you should pray?" one of the chassidim ventured.

"There are great Rebbes who also pray late," the innkeeper responded.

The chassid responded wi th a parable: "When your wife serves supper late, you get upset. If, however, she serves you a special meal, meat and vegetables sumptuously prepared, you're willing to forgive her for the delay. If, however, all she serves is simple borsht, you'll feel justified in becoming angry."

The innkeeper retorted quickly: "When you really love your wife and she loves you, you're never upset, no matter what or when she feeds you."

There are commentaries that interpret the verse from this week's Torah reading, "Love your neighbor as yourself," as referring to G-d. Implied is that G-d is like a beloved friend wi th whom we share a deep and all-encompassing relationship, a bond that encompasses not only the way we pray and study, but also the manner in which we carry out all aspects o f our lives.

Parshas Kedoshim

O u r To rah reading begins w i t h the charge "Be holy," but i t continues

w i t h a variety o f commandments including prohibi t ions against theft,

lying, gossip, in te rmingl ing species o f animals, eating produce before

the plants which bear i t mature, and giving the guidelines for mari ta l

relations and the foods we eat.

Impl i ed is that the holiness the To rah asks o f us is no t

otherworldly, but instead anchored i n the day-to-day routines o f life.

Judaism does not want us to be angels, bu t rather holy men and

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women, people who live i n touch w i t h material reality and cont ro l their

involvement w i t h i t , rather than le t t ing i t con t ro l them.

W i t h i n every element o f existence, there is a G-dly spark. Being

holy means seeking to tap that G-dly energy instead o f becoming

involved w i t h the entity's material nature.

W e have a natural tendency to polarities: either to seek

gratification through indulgence i n material pleasures or to renounce

them and search for spir i tual fu l f i l lment i n an ascetic lifestyle.

I n the long run, however, neither o f these approaches is

satisfactory, no t for man, nor for G-d. G-d certainly does not

appreciate material indulgence. A n d ult imately, man is also no t

satisfied w i t h that. Deep inside, man wants something more f r o m life

than having his desires gratified. Eating, d r ink ing , and other sensual

pleasures cannot provide h i m w i t h the lasting and meaningful

satisfaction he is looking for.

O n the other hand, asceticism is also not an answer. First o f all,

f rom man's perspective, i t denies natural instincts. Every one o f us has

a gut feeling that i f G-d d id no t want these instincts to be expressed at

all H e w o u l d not have given them to us. I f H e wanted us to be angels,

H e w o u l d have made us that way. I f H e made us w i t h physical bodies

and material tendencies, i t seems obvious that they are also part o f H i s

intent .

That 's why asceticism is no t acceptable for G-d either. O u r Sages

say that H e created the w o r l d because H e desired a dwell ing i n the

lower realms. I n other words, the material dimension o f our existence

is an integral element o f H i s w i l l to create.

O n the other hand, H e d i d no t create material existence for the

sake o f indulgence. H e invested H i m s e l f i n the material realm,

infusing sparks o f holiness in to every material entity. W h a t H e desires

is that we uncover those sparks by using the material entities for H i s

intent .

But how can man know G-d's intent? u s i n g his own i n t u i t i o n

alone, i t is a d i f f i cu l t and perhaps impossible task. For we are mortals

and cannot really be expected to know how to appreciate and tap the

spir i tual energy H e endowed to all entities.


For that reason, H e gave us the Torah . T h e very name Torah

comes f rom the w o r d horaah meaning " ins t ruct ion." T h e To rah is a

guidebook showing us which material entities can be elevated and how

they can be refined. T h e mitzyos and prohibi t ions i t contains provide us

w i t h advice and direct ion i n our efforts to tap the G-dliness present

w i t h i n the w o r l d around us. I n particular, the wide range o f subjects

discussed i n Parshas Kedoshim offer guidance in how to reveal the

holiness present i n a broad spectrum o f material activities.


The ult imate fusion o f the material and the spir i tual w i l l come i n the

era o f the Redemption. A t present, we know that every material enti ty

contains sparks o f G-dliness, but that knowledge is merely intellectual.

W h e n we look at the material entity, we see only its bodi ly fo rm. I n

the era o f the Redemption, that w i l l change as Maimonides says: "The

sole occupation o f the entire w o r l d w i l l be to know G-dliness."

Mater ia l reality w i l l continue to exist — we are no t speaking o f a

w o r l d o f souls w i t h o u t bodies — but its connection to the spir i tual

w i l l be readily apparent. W e w i l l be able to appreciate the G-dly energy

that grants life to every creation.

Describing the nature o f the reality that w i l l prevail dur ing the era

o f the Redemption is no t intended merely to arouse our desire for the

advent o f that era. Instead, i t gives us the potent ia l to anticipate that

era by l iv ing our lives i n that spiri t i n the present age.

Tha t endeavor w i l l precipitate the blossoming fo r th o f this t r u t h

in to manifest reality. For when man turns his at tent ion to the

G-dliness embedded in to creation, that G-dliness becomes more

evident and overtly recognizable.

Once Reb Simchah Bunim of Pesischitza sent his chassidim to visit an innkeeper in a distant village. "You' l l learn something very important from him," R. Simchah Bunim promised.

When the chassidim reached the inn, their happy host prepared a feast for them. But they were slightly hesitant about partaking of the meal. They were very meticulous about the kashrus of the food they ate. D i d the innkeeper keep such high standards?

The appetizing aroma of the food soon began to waft through the air, and the question became quite agonizing: Could they partake of the food?

W i t h hushed whispers, they discussed the matter. The innkeeper appeared simple, how much could he have studied? Was i t possible for him to know all the laws? He spoke naturally wi th his non-Jewish workers. Perhaps that implied that he fraternized wi th them at other times as well.

The innkeeper was not oblivious to the rustling undertones of their conversation. "Chassidim," he told them. "You are very careful of what you put into your mouths, but perhaps you should exercise the same care regarding what comes out o f your mouths."

Parshas Emor

The name o f this week's To rah reading, Emor, means "speak,"

h ighl igh t ing the power o f our words. O u r Sages state: "Lashon hara

(malicious gossip) ki l l s three: the one who speaks, the one who listens,

and the one who is being spoken about." W e can understand why the

speaker and the listener suffer. They have commit ted a serious

transgression. But why should the person spoken about be affected?

I n resolution, the mystic sages o f the Kabbalah explain that

speaking about a person's negative qualities provokes their expression.

A l t h o u g h the person migh t not even be aware that he is being spoken

about, the fact that his character flaws are being discussed fans the

revelation o f those qualities.

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The converse is also true. cons is tent ment ion o f the good a

person possesses — and w i t h i n every person there are unfathomed

reservoirs o f good — w i l l facilitate the expression o f that good i n the

person's conduct.


The above concepts apply w i t h regard to all positive matters and, i n

particular, to the ult imate goal o f our Div ine service, the era o f the

Redemption. Constantly speaking about Mashiach and the Redemption,

making i t a reality i n our own minds and i n the minds o f the people we

encounter, w i l l help i t blossom in to fu l f i l lment i n the w o r l d at large.

I n addi t ion to generating a process o f spir i tual causation l ike that

described above, sincere talk about the Redempt ion can have a more

tangible effect. For many, the Redemption is no t a factor i n their lives

at all . Some may accept i t as a spir i tual belief, but even they do not

look forward to i t i n the same way they look forward to an upcoming

vacation; i t just isn't real. A n d therefore, they don ' t talk about i t .

W h e n , by contrast, Mashiach and Redemption are dr iv ing forces i n

a person's life, he w i l l talk about i t w i t h others. T h e others w i l l

respond w i t h interest, for we are al l looking for a better wor ld . A n d we

all t rust that G-d can provide us w i t h the material and spir i tual

blessings to make the w o r l d better. Th i s is what we really want. So

when someone talks about the Redemption w i t h conviction, we w i l l

listen.

I t was in the early years of the space effort. Mill ions of dollars and years of planning had gone into designing a rocket launch. At the planned time, the rocket rose from Cape Kennedy and ascended upward. Everything looked fine and then suddenly, a fire broke out. O n T V screens throughout the country, everyone watched in horror as the flames spread and the rocket exploded.

When NASA investigated what had gone wrong, they discovered that almost everything had been in order. The only problem was that one screw had been slightly loose. That had allowed for a current of air to pry loose some of the coating and ultimately destroy the entire rocket.

This tragic incident brings home a fundamental point: There is no such thing as a small, inconsequential element of a larger picture. O n the contrary, every element of the picture relates to the set as a whole.

Parshas Behar

Thi s week's To rah reading begins: " A n d G-d spoke to Moses on

M o u n t Sinai, saying...," and continues to describe the laws o f the

Sabbatical year. O u r Rabbis ask: " W h y does the To rah associate the

Sabbatical year w i t h M o u n t Sinai?" After all, the Sabbatical year is

observed i n the H o l y Land only. W h a t connection does i t have w i t h

the Sinai experience?

I n resolution, our Rabbis explain that w i t h this expression, the

To rah is teaching us that on M o u n t Sinai, the Jews were given not

only the general concept o f the Sabbatical year but all its particulars.

Moreover, they continue, the fact that the To rah makes this

association teaches us not only about the Sabbatical year, but about all

the mitzyos: A l l their particulars were given on M o u n t Sinai.

The association w i t h Sinai conveys more than a historical po in t .

Associating the mitzyos w i t h Sinai means that every individual mitzyah a

person performs — whether i t be p u t t i n g on tefillin, l igh t ing Shabbos

candles, eating kosher, or helping a person i n need — is more than an

isolated good deed. I t is an extension o f the revelation at Sinai.

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O n M o u n t Sinai, every person had direct contact w i t h G-d. They

all heard H i m speak and felt H i s presence. W h e n we per form a

particular mitzyah, we may lack the external trappings o f the Sinai

experience, the thunder and l igh tn ing that the people perceived, but

the fundamental dimension o f what happened there — the

establishment o f a bond w i t h G-d's essence — continues to prevail.

The Sabbatical year and all the other mitzyos are not isolated

details, but rather integral elements o f a larger whole. G-d gave us the

mitzyos to establish a mul t i -d imensional connection w i t h H i m and draw

H i s holiness in to our material wor ld .


T h e Sabbatical year makes us conscious o f a more inclusive pattern

that pervades our entire existence. T i m e is structured i n sets o f seven.

As mentioned above (see essay on Parshas Chayei Sarah), i n his

Commentary to the Torah , the Ramban (Nachmanides) explains that

just as there are seven days o f the week, there w i l l be seven mil lennia i n

the existence o f the wor ld , each one paralleling the corresponding day

i n the seven days o f creation. T h e culminat ion is the seventh

m i l l e n n i u m which, like the Sabbath, w i l l be a t ime o f rest, peace, and

spir i tual fu l f i l lment .

According to that conception, the present age can be compared to

Friday afternoon, past midday. N o w i n every t radi t ional Jewish home,

at that t ime, the house begins to look a l i t t l e Shabbosdik. Similarly at

this t ime, G-d's home, the wor ld , is beginning to anticipate the era o f

the Redemption. W e can see how the advances i n science and

technology have prepared the backdrop for Mashiach's coming. W h a t is

necessary is for us to contribute the foreground by l iv ing in the spir i t

o f the Redempt ion and m i r r o r i n g to the fullest o f our potent ia l the

mindset that w i l l prevail i n that era.

O n this Shabbos, as on Shabbos Parshas Ki Savo, we read the tocheichah, a series of curses that G-d wi l l visit upon the Jewish people i f they repeatedly disobey H i m .

R. Shneur Zalman of Liadi himself served as the Torah reader. Once he was not at home for Shabbos Parshas [Ki] Savo, and his son, R. Dovber, at that time a youth before bar mitzyah, heard the Torah reading from another person. He experienced such sorrow upon hearing the curses in the tocheichah that on Yom Kippur, the R. Shneur Zalman was unsure whether his son would be able to fast.

When they asked R. Dovber to explain the severity of his response, for after all, this same passage is read every year, he replied: "When my father reads it , they do not sound like curses."

This concept applies with regard to all adversity. When a person realizes that i t comes from his Father, from G-d, he appreciates it in a different manner.

Parshas Bechukosai

Thi s week's To rah reading contains the Tocheichah, the series o f 49

curses that G-d w i l l visi t upon the Jewish people for their lack o f

observance. Th i s is a very d i f f icu l t concept for us to accept today. W e

operate under the conception that i f H e is G-d, lof ty and upl i f ted as

H e is, then:

a) H e does not have to be bothered by what we do; even i f we sin

H e can bear the evil that we perform;

b) even i f this evil bothers H i m , H e does not have to show i t ;

what good w i l l punishing us do? H o w w i l l that benefit H i m or undo

the wrong that we did?

Th i s approach runs contrary to Judaism's basic tenets.

Maimonides lists as the eleventh o f his Thi r teen Principles o f Fa i th

the belief that " G - d grants a generous reward to those who observe the

mitzyos o f the To rah and punishes those who transgress its

prohibi t ions ."

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Thi s principle is deep-rooted i n a fundamental realization. Every

act has its consequences. Indeed, one o f the qualities which

distinguishes an adult is his willingness to take responsibili ty for his

deeds, and even more so, to see the consequences at the outset and act

i n a manner that prevents negative consequences f rom arising.

Th i s , however, conjures up images o f a vengeful G-d, carefully

scrut inizing man's actions and wai t ing for the moment when man has

sinned enough to deserve re t r ibu t ion .

H o w far f rom the t r u t h ! T h e w o r l d is created as an expression o f

G-d's kindness. People who speak o f an angry and wra thfu l G-d are

expressing anger they have inside.

I t ' s true that not everything that happens to us is overt and

revealed good. There are times when we w o u l d rather that other things

happen and do not understand why G-d has done what H e does, but

we must appreciate that this is H i s doing. W i t h careful providence, H e

is guiding everything that happens i n this w o r l d f rom the tu rn ing o f a

leaf i n the w i n d to the relations between nations. Surely, this applies

w i t h regard to the particular events that happen i n our lives.

But we don ' t understand: H o w can a G-d who is good and k i n d do

things which to us are so clearly the opposite o f goodness and

kindness?

There are some who, because o f this question, say that G-d is not

doing i t . H e has left the w o r l d to nature. H e does not, they maintain,

interfere w i t h the existential reality that governs our existence.

W e l l , i f H e does not govern our existence, how is H e our G-d?

Instead o f resolving the issue by taking H i m out o f the picture, we

have to learn to trust H i m , to feel confident that even i f we do not

understand everything H e does, H e is doing good. W e offer such trust

to a doctor when we take medicine and even undergo surgery, al though

we do not understand exactly why we should and how this w i l l help us.

Similarly, we should trust our c rea tor and appreciate that even what

does not overtly appear as good is really for our benefit.

BECHUKOSAI 101


The above explanation, however, is a temporary one. Since G-d is the

c rea to r and the Master o f the wor ld , i t follows that ult imately, the

good that H e desires for mankind w i l l materialize in a revealed way.

For this reason, the twel f th o f Maimonides ' Th i r teen Principles o f

Fai th is the belief i n the coming o f Mashiach. T h e n we w i l l appreciate

an ideal wor ld , an environment o f material prosperity and well-being

amid spir i tual fu l f i l lment .

The coming o f Mashiach is dependent on our deeds dur ing the era

o f exile. W h e n we refine our conduct, and in that way br ing about

refinement i n the w o r l d at large, we w i l l br ing about this era o f endless

good. A t that t ime, there w i l l be no need to explain why G-d d i d this

or that. O n the contrary, we w i l l be appreciative that G-d gave us the

oppor tun i ty to br ing about the Redemption through our deeds. W e

w i l l understand the purpose o f any suffering that we experienced i n the

l ight o f the great good that we — and the entire w o r l d — w i l l

appreciate. Moreover, our satisfaction w i l l be increased by the fact that

we were able to earn that good through our actions.

George Rohr is a businessman who supports many Lubavitch activities. He had been inspired by the Rebbe on many occasions and wanted to f ind some way to repay the Rebbe. One year, when the Rebbe personally distributed lekach (the honey cake traditionally given out before Yom Kippur to convey blessings for a sweet year), George happily told the Rebbe that he had organized a minyan on Rosh HaShanah for 150 Jews wi th no Jewish background.

The Rebbe's facial impression immediately turned very serious. He looked at Rohr intently and told him: "Go and tell each of the 150 participants that they possess a very powerful Jewish background. They are all descendants of Avraham, Yitzchak, and Yaakov."

Every Jew is endowed wi th the same spiritual heritage and every Jew has an equal share in the Torah and its commandments. What we need are catalysts; spurs to prompt us to focus on that heritage and highlight its expression.

Parshas Bamidbar

Thi s week's To rah reading begins the Book o f Numbers, a book given

its name because o f its focus on several census takings o f the Jewish

people.

W h y d i d G-d ask that the Jews be counted?

O u r Sages state: "Because H e cherishes them, H e counts them at

all times. Like a r ich man counting his gold, G-d continually counts

what is dearest to H i m — the Jewish people."

A census also focuses on a quality that is particularly relevant

regarding the Jewish people: their essential equality. For when taking a

census, everyone — those w i t h the highest potentials and those on the

lowest levels — count equally. N o one is given greater p r i o r i t y than

anyone else.

Each Jew possesses a soul that is an actual part o f G-d. G-d loves

us so much that H e invests a dimension o f H i m s e l f inside every one o f

us. A t the core o f each person — regardless o f who he thinks he is and

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BAMIDBAR 103

how much he has achieved — lies a spark o f G-d. Tha t is who we

really are. W h e n we shed all externals, this soul is the essence o f our

being. A t this level, we are all equal. Therefore, when taking a census,

every one o f us is counted the same.

T a k i n g a census also brings this dimension to the surface. I t is no t

enough merely to know that we have a spark o f G-d w i t h i n ourselves,

we must endeavor to act i n a manner that expresses the oneness w i t h i n

our being i n our day-to-day conduct. T h i s involves h igh l igh t ing the

G-dly spark present w i t h i n every person and every ent i ty that we

encounter.


O u r Sages relate that there have been nine censuses taken i n Jewish

history. The tenth and f inal census w i l l be taken at the t ime o f the

coming o f Mashiach when the essential quali ty that lies at the core o f

every Jewish soul w i l l be f lourish i n complete manifestation.

A t present, most o f us are involved w i t h the day-to-day details o f

our personal lives. These are the factors that command much o f our

at tention. I n the era o f the Redemption, when "The occupation o f the

entire w o r l d w i l l be solely to know G-d ," this w i l l change. I n Jewish

mysticism, ten is a symbol o f consummate fu l f i l lment . Similarly,

taking the tenth census w i l l serve as a cue that i t is necessary to move

to a different level o f consciousness, one that allows our inner core to

be expressed. I n this way, i t w i l l encourage us to br ing out our inner

G-dly potent ia l i n every facet o f our lives.

A chassid once came to the Rebbe wi th a problem: he felt over-extended. He was employed as principal of a local day school, wrote a weekly column for the city's Jewish newspaper, and contributed to several other publications. He was constantly being sought after for personal advice and counseling, and had also gained a reputation as a public speaker. Besides all this, he had his own family life. He told the Rebbe that he did not see how he could continue and asked the Rebbe's advice regarding the areas on which he should cut back.

The Rebbe did not answer immediately, and the chassid thought that he was considering the options. When he did reply, however, the chassid was bewildered. " I would like you to take on new responsibilities in directing Lubavitch activities in your city," the Rebbe requested.

"How can I?" the chassid replied. " I am overwhelmed wi th what I am doing at present and don't know how I can manage without cutting back on my activities."

"What you're doing now," the Rebbe answered, "you are not doing with your own powers, but wi th G-d's. G-d is unlimited. Just as He gives you the potential to do what you are doing now, He can certainly give you the potential to undertake greater and more expanded responsibilities."

When a person dedicates himself to G-d's service, he is able to redefine his personality and discover new resources within himself.

Parshas Naso

The name o f this week's Torah reading, Naso means " L i f t U p . " I t is

always read either immediately before or after the holiday o f Shavuos,

h igh l igh t ing how the To rah is the medium that enables a person to

elevate himself. I t gives h i m the potent ia l to rise above the framework

o f mor ta l understanding and to relate to G-d on H i s terms.

There is, however, an imp l i c i t d i f f icu l ty i n such a concept:

Generally, when we speak o f transcending our personal identi ty, this

usually connotes le t t ing go o f our individual i ty ; conforming to a G-d-

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NASO 105

given code o f conduct and thus abdicating our individual wil ls and

personalities.

Th i s is no t Judaism's approach. Judaism teaches a person how to

l i f t his self above himself: to conduct h imself i n a G-dly manner, no t by

forget t ing about who he is and what potentials he has been given, but

by using those potentials for a G-dly purpose.

Th i s fusion o f individual effort and Divine direct ion is reflected

i n the concluding passages o f this week's To rah reading which describe

the sacrifices brought by the leaders o f the tribes. W h e n glancing at

these passages, one can't help be struck by the apparent redundancy

contained therein. Each leader brought an identical offering: the same

number o f animals, the same measure o f incense, the silver bowls o f

the same size, and yet the account o f the offerings is repeated verbatim

for each leader.

The commentaries pose a question. The To rah is careful never to

use an extra w o r d or even an extra letter. W h y then does i t repeat the

entire passage twelve times? I t could have stated the passage once and

then said: "These same offerings were brought by each t r ibal leader."

The commentaries explain that the To rah is teaching that the

sacrifices o f the leaders were indeed different. A l t h o u g h they brought

the same items, each one had a different intent . Each one saw the

sacrifices as representative o f the Div ine service destined for his

particular tribe. W h e n br inging these offerings, he was ident i fying w i t h

and expressing the particular mission and nature o f his ancestral

heritage. The deed was the same; the spir i tual commitment differed

f rom leader to leader.

These concepts apply to every one o f us. W e are all going to pu t

on similar tefillin, l igh t similar Shabbos candles, and keep all the other

universally applicable laws o f the Torah . Th i s does not , however, imply

sheep-like conformity . Instead, i t opens up a broad channel for each

person to serve G-d, bu t rather than doing i t according to the whims

o f our fancy, we w i l l do i t on G-d's terms.

I n other words, i f we were to fo l low our own inspiration, one

person migh t decide to serve G-d through meditative prayer, another

through deeds o f kindness, and a th i rd , th rough contemplating the

oneness found i n nature. Every person's approach w o u l d be different.


Each person w o u l d be relating to G-d as he or she desires. The very

beauty i n that approach, however, implies a drawback, because since i t

is "as he or she desires," an enormous amount o f subjectivity is

involved. u l t i m a t e l y , the "as he or she desires," w o u l d reveal its

fundamental flaw: that i t is no t necessarily as G-d desires.

W h e n , by contrast, a person is observing the To rah and its mitzyos,

he is doing what G-d wants. Nevertheless, w i t h i n that framework, he

has ample — indeed, un l imi t ed — r o o m for self-expression, for the

intent and the mode o f observance are left to his choice and his

init iat ive. Again, the same deed can mean many different things to

many different people.


Thi s concept o f diversity w i t h i n a unif ied approach w i l l also be

reflected w i t h the era o f the Redemption. Mashiach's coming w i l l no t

mean an end to individual i ty and personal expression. O n the contrary,

i n that era, i t w i l l be apparent how every avenue o f expression is t ru ly

G-dly and was brought in to being solely to express a particular

dimension o f H i s being. For the ult imate o f oneness involves a simple

entity's manifestation i n numerous forms.

I n that era, the w o r l d w i l l be suffused w i t h a revelation o f G-dly

l ight . Tha t l igh t w i l l not b l i n d us to the individual characteristics o f

every enti ty. Instead, i t w i l l enable the positive dimensions o f that

enti ty to shine fo r th w i t h greater intensity.

Reb Mendel Futerfas spent 14 years in Soviet hard labor camps. One evening, all of his fellow prisoners were depressed. Each one lamented his own tale of woe. Before being arrested, one was a doctor. His career had been booming, and suddenly he was arrested for dealing on the black market. Another was an official in the communist Party. He had held the keys to power in his hand, and then, out of the blue, orders from on high had come to send him to a hard labor camp. Another had been a professor. He had led a quiet, but peaceful academic life wi th his family unt i l one of his papers had been termed counter-revolutionary. Now look where they were. Each of them had a sorry story contrasting his position before being arrested and his present state.

"And what were you before you were arrested?" they asked Reb Mendel. "Before I was arrested, I was a chassid. And now, I am a chassid," he answered. "Imprisonment can't change that.

Your civilian lives," he told his comrades, "were all dependent on external factors. Therefore, you feel acute pain when they are gone. M y life has always been focused on the internal, and therefore, I am not crushed even in these harsh settings."

Parshas Behaaloscha

Thi s week's To rah reading describes the preparations for, and the

in i t i a l stages of, the journey o f the Jewish people through the desert

after having camped at M o u n t Sinai for more than a year.

A t M o u n t Sinai, the Jews received the To rah and soon after

constructed the Sanctuary there. Yet , our people d id no t remain

content w i t h having achieved these spir i tual heights. Rather than

resting on their laurels and staying i n the desert where G-d provided

for all their needs, they set out on a mission — to journey to Eretz_

Yisrael.

The desert is barren and desolate. Ye t as the Jews traveled through

the desert, they transformed i t , albeit temporarily, in to a settled land, a

107


place where crops, trees, and even flowers grew. For the Jews d id no t

travel empty-handed. W i t h them, they took the To rah that they had

been given and the Sanctuary that they had constructed. G-d's

presence, which rested w i t h i n the Sanctuary, and which is given

expression i n our lives, brought about these positive changes i n the

surroundings i n which they lived.

The Baal Shem T o v explains that the journeys o f the Jewish

people through the desert are reflected i n the journeys o f every

individual through life. Some o f the phases that we pass through may

appear barren and desolate. Nevertheless, we must appreciate that this

is only the external setting i n which we are placed. I t should not reflect

our inner state — for G-d's presence accompanies us at all times and

the To rah is w i t h us i n all surroundings. Th i s f i l ls our lives w i t h inner

meaning and depth which i n t u r n empowers us to be outward oriented.

W e can change the environments i n which we live and cultivate their

g rowth and development.


I n a similar vein, the journeys o f the Jewish people through the desert

are also interpreted as an allusion to the journeys o f our people

through the ages toward the consummation o f the purpose o f creation:

the revelation o f the l ight o f Mashiach. Accordingly, throughout history

the Jews have wandered f rom country to country fu l f i l l i ng a unique

Div ine mission, revealing the sparks o f G-dliness i n different lands by

u t i l i z i n g their physical substance i n the fu l f i l lment o f mitzyos.

T o explain this m o t i f : O u r Sages state that G-d exiled the Jewish

people i n order that converts should be enabled to j o i n them. I n

addi t ion to the simple meaning o f this statement, Jewish myst icism

expands the meaning o f the w o r d "convert" to refer no t only to

individuals who accept Judaism, but also to the sparks o f the G-dly

life-force which are hidden w i t h i n the world 's material substance.

W h e n a Jew uses an object for a mitzyah, he or she releases these

hidden sparks o f G-dliness and enables them to be overtly revealed. So

f rom land to land have our people wandered, complet ing phase after

phase o f this mission.

BEHAALOSCHA 109

I n the process o f doing so, they have made "the desert blossom."

They have endowed the w o r l d w i t h spir i tual meaning and purpose,

pushing i t toward the culminat ion o f this process; Mashiach's coming,

when the G-dliness that pervades our existence w i l l be manifest and

apparent.

"There are some," the Rebbe once told a university professor, "who have two sets of bookshelves: one for seforim, sacred texts, and another for secular books. That is a wrong approach. I f a person conceives of secular wisdom as being unrelated to the Torah, he does not understand the Torah. And neither does he truly understand the secular subject he is studying."

ultimately, there need not be a split between the holy and the secular. Instead, all elements of our lives should be united in serving H i m .

Parshas Shelach

Thi s week's To rah reading begins like many others: " A n d G-d spoke

to Moses." But then something very different happens. usual ly , G-d

w o u l d te l l Moses: " T e l l the people to per form this or that

commandment." Or , " T e l l them that i t is forbidden for them to do

such and such." But that does not happen i n this To rah reading.

Instead, as Rashi explains, G-d tells Moses: " I f you want, send spies to

f ind out about the land o f Israel." Moses isn't commanded to send the

spies and he is no t prohib i ted f rom doing so. H e is t o l d to make the

decision himself.

Th i s teaches us something very impor tant about Judaism's

approach to personal g rowth and development. There are mitzyos and

there are prohibi t ions . They are tests, enabling a person to show his

w i l l power. N o matter how di f f icu l t i t is for h i m , he should endeavor

to f u l f i l l all the mitzyos, and no matter how great the challenge, he

should refrain f rom doing those things that the To rah prohibi ts .

But does Judaism end there? W e have delineated the black and the

white, but what about the gray area i n between? Does Judaism allow

this area to remain neutral?

I n other words, when we're doing a mitzyah we're serving G-d, and

when we are sinning, we are obviously violat ing H i s w i l l . But when we

are neither doing a mitzyah nor sinning, when we are just l iv ing our life

— eating, d r ink ing , being involved in our work, or just having a good

t ime — what is our relationship w i t h G-d then?

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SHELACH 111

There's a verse i n Proverbs: " K n o w G-d i n all your ways," about

which our Sages comment: "Th i s small verse contains the entire

Torah . " For the secret o f Judaism is that even when a person is

involved in "your ways," i.e., his own affairs, matters that are no t

mandated either way by the Torah , he should know G-d and live his

life i n awareness o f H i m .

Th i s gives us a different conception o f the gray area out l ined

above. I t ' s no t that there is good, bad, and neutral. Instead, there are

realms o f conduct that are inherently connected w i t h G-d, i.e., mitzvos.

A n d there are other realms o f conduct that are inherently separate

f rom H i m , which is what we mean by sin. T h e n there is an area where

i t is left to man to determine whether or no t he w i l l connect h imself

w i t h G-d. H e may choose to develop a connection or he may decide to

t u r n his at tent ion elsewhere and ignore G-d.

Th i s is the lesson that Moses was given in this week's To rah

reading: that G-d's commands involve even those things H e doesn't

command you about. For even when H e does not t e l l you what to do,

your choice should be i n accordance w i t h H i s w i l l .

Significantly, this lesson was given to the Jews as they prepared to

enter the land o f Israel. I n the desert, they existed on manna. A l l o f

their needs were met i n a miraculous way and they were free to devote

their t ime to To rah study and spir i tual pursuits. I n Eretz^ Yisrael, they

w o u l d have to t i l l the land and reap its harvests. I n that land, they

w o u l d spend much more o f their t ime i n the gray area, i n tasks and

activities that are not inherently connected w i t h G-d, and w o u l d have

to learn how to connect even these seemingly mundane activities w i t h

G-d.


The approach to Div ine service described above serves as a catalyst for

the revelations o f the era o f Mashiach. One o f the unique dimensions o f

that era w i l l be the all-encompassing revelation o f G-dliness that w i l l

permeate all existence. Moreover, what w i l l be most unique w i l l be no t

the intensity o f the revelation, but its all-pervasive quality. I n the

present age, we feel the wor ld ly nature o f our environment. Th i s is the


basic t r u t h o f our existence. I n the era o f Mashiach, we w i l l feel the

G-dly nature o f our environment. Tha t does not mean that we w i l l

cease to be aware o f material entities. Instead, i n the era o f Mashiach, we

w i l l be aware not only o f the body but also the soul — the spir i tual

t r u t h connected w i t h every ent i ty — and this w i l l be as openly

apparent to us as its physical existence.

T o usher i n this type o f awareness, we must precipitate i t by

extending the consciousness o f G-d in to all aspects o f our present-day

conduct. By l iv ing i n connection w i t h G-d and recognizing H i s

oneness, even i n the gray areas mentioned above, we herald the age

when there w i l l be no more gray, for al l existence w i l l shine w i t h H i s

l ight .

Once, one of the New York State Senators asked for a private meeting (yechidus) wi th the Lubavitcher Rebbe. After speaking wi th the Rebbe for a little over an hour, he emerged from the Rebbe's office quite excited. " I never realized what a great man your Rebbe is," he told Rabbi Leibel Groner, the Rebbe's personal secretary.

He explained that he had asked to see the Rebbe to seek his guidance concerning certain issues involving the Jewish community. After the Rebbe had advised him with regard to these matters, the Rebbe asked i f he could ask the senator a favor.

"Here it comes, I thought to myself," he told Rabbi Groner. "Just like all the others, the Rebbe is also looking for a payoff. But what did the Rebbe ask me?"

"There is," the Rebbe said, "a growing community in chinatown. These people are quiet, reserved, hard working and law-abiding, the type of citizens most countries would treasure. But because Americans are so outgoing and those residents are, by nature, reserved, they are often overlooked by government programs. As a senator from New York, I would suggest that you concern yourself with their needs."

" I was overwhelmed. The Rebbe has a community of thousands in New York who could benefit from government programs, and he has institutions all over the country for which I am in a position to help secure funding. But the Rebbe didn't ask about that. He was concerned wi th chinatown. I don't think he has ever been there, and I 'm certain that most people there don't know who he is, but he cares about them. Now that's a true leader!"

Parshas Korach

I t ' s a typical American trai t to support the underdog, so there are

many o f us who might have rooted for Korach i n his confrontat ion

w i t h Moses described in this week's To rah reading. Moreover, Korach

stood for the people. H e protested: "The entire nat ion is holy and G-d

113


is among them. W h y do you exalt yourself over the congregation o f

G-d?"

W h y d idn ' t Moses agree w i t h Korach? A n d why d id G-d support

Moses totally, br inging about a unique miracle to destroy Korach and

his following?

T o understand this story, we have to focus on two different

approaches o f leadership. One approach is based on charisma. Such a

leader attracts people because he shines; he projects an image o f a more

exciting future. Korach was r ich, he t o l d good jokes and he promised

the people better stakes. A n d so, many gull ible people ran after h i m .

Moses was tongue-tied and had trouble communicat ing. The

people found i t d i f f icu l t to understand h i m . Nevertheless, they knew

that Moses spoke G-d's t r u t h . H i s source o f strength was no t his

personal self, but rather his abil i ty to transcend himself.

The dissonance between the feelings he inspired led to an

approach-avoidance conflict . Because Moses d idn ' t promise them

glit ter, they weren't overly excited about his message. O n the other

hand, they realized — and were constantly reminded about this by

G-d — that Moses was G-d's messenger. H e wasn't speaking his own

words; he was saying what G-d wanted h i m to say.

W h a t this seems to imply is that Korach is attractive, bu t Moses is

r ight . So i f I ' m looking for excitement, I ' l l choose Korach. A n d i f I ' l l

choose Moses, i t w i l l be w i t h a k i n d o f drab at t i tude of, " W e l l , this is

what's going to be, so I migh t as wel l resign myself to i t . "

Moses deserves more than that. A Korach-style leader caters to his

followers i n a superficial manner. H e offers them shiny perks —

immediate gratification. H e w i l l not make the investment o f energy

necessary to penetrate to a follower's core.

A Moses is different. H e is concerned w i t h empowering his

followers to discover and f u l f i l l their mission i n life. Every person was

created w i t h a unique G-d-given purpose. A Moses does not give a

person quick answers and ready solutions. Instead, he motivates h i m to

penetrate to the depths o f his being and understand G-d's intent for

h i m .

True , this requires a person to look beyond his immediate

horizons. H e has to t h i n k not o f what makes h i m feel good at the

KORACH 115

moment, bu t o f what is genuinely r ight and true. That 's a lo t more

challenging, but ul t imately a lo t more gratifying. For i f something is

r ight and true, even though i t may require some immediate sacrifice, i t

w i l l certainly lead to the person's good. Moreover, that good w i l l be

continuous, existing not only for the moment, bu t for the future.

Moses gives people a long- term vision that enables them to live

their lives w i t h depth, purpose, and joy. H e spurs the k i n d o f

happiness that wells up f rom w i t h i n when you do something that has

meaning. Instead o f looking for an immediate high, a Moses person

thinks about the goals he is l iv ing for. A n d the awareness o f that

mission endows h i m w i t h v i ta l i ty and joy. H e is excited about l iv ing

his daily life because every act he performs resounds w i t h significance;

there's genuine value i n what he is doing.

I n every generation, we can f ind leaders who are Korachs and

Moseses. Similarly, each one o f us can be a Moses or a Korach — for

i n our homes, i n our workplaces, and among our friends — all o f us

act as leaders at one t ime or another. W h e n exercising this leadership

potential , we should not focus on self-interest — neither our own or

that o f the people we are t ry ing to impress — but on the higher

purposes that are involved. Th i s is the m o t i f spawned by the leadership

Moses teaches.


The issue o f leadership also relates to the era o f the Redempt ion. For

that era w i l l no t be merely a t ime when mankind reaches its

fu l f i l lment . I t w i l l be the era o f Mashiach. One man, Mashiach, w i l l

ini t iate the changes that w i l l encompass mankind as a whole.

W h y w i l l we fo l low Mashiach? N o t because o f charisma, and

certainly not because o f campaign promises. W e w i l l fo l low Mashiach

because he has a message o f t r u t h . W h a t he says w i l l h i t home and we

w i l l recognize that this is man's goal and purpose. For when a person

comes face to face w i t h the t ru th , he recognizes i t . Indeed, the t r u t h

empowers us and l if ts us to its level, awakening w i t h i n us the potent ia l

to have i t realized as fact. Th i s is the key to Mashiach's leadership.

Two chassidim and a secular Jew named Bernhardt were part of a hard labor unit which was forced to accompany the German troops in their retreat through Hungary before the rapidly advancing Russian army at the close of Wor ld War I I .

At this point, the Germans realized that they had lost the war. Frightened and frustrated, they vented their vehemence and anxiety on the Jews in the hard labor unit. As their threats and violence increased, these three men began to plan their escape. "It's true," they told each other, "that the probability of fleeing without being detected is not high. But neither is the probability of remaining alive through the brutalities of this retreat."

And so, they planned their breakout. They figured that the Germans would not pursue them very far; they would not risk confrontation wi th a Russian scouting party. I f they could make i t beyond the camp's limits and avoid detection the first night, they would probably be safe.

One day, at nightfall, they hid behind the kitchen, and when darkness fell they slid on their stomachs to the neighboring forest. As soon as they were beyond eye range, they got up and began to run for their lives.

Somehow the Germans did not detect their absence immediately. By the time they did notice, the three had already proceeded far beyond the camp's boundaries. The fear of the Russians deterred the Germans from tracking them too far. After several hours, i t dawned upon them that they had attained their freedom.

For three days, they wandered through the Hungarian forest, subsisting on the vegetation growing there, sleeping briefly. Towards evening, they discovered an abandoned hut wi th three mattresses and the remnants of some food. They did not need any invitation. They feasted on whatever crumbs there were and lay down to sleep.

Many hours later, they were startled to hear the door kicked open. Suddenly, rifles were pointed in their direction. As a knee-jerk reaction, one called out: Shema Yisrael....

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CHUKAS 117

A command was hastily issued in Russian and the rifles

were lowered. The leader of the Russian party was Jewish

and had recognized that these were not German soldiers.

The two chassidim looked at each other in amazement.

I t was Bernhardt, the "secular" Jew, who had shouted Shema

Yisrael. Their lives were testimony to the concept that no

Jew can or wi l l separate himself from his heritage.

Each person has his particular, individual identity and

his characteristic personal means of self-expression.

Beyond that, at the core of our beings, lies a fundamental

G-dly soul. The trick is to get the two elements in sync.

Parshas Chukas

W h e n speaking about the different types o f mitzyos, the To rah singles

out chukim as being unique. There is one category o f mitzyos, mishpatim,

which prescribe activities that make sense. Even i f the To rah w o u l d

not have been given, we w o u l d have understood the necessity to

observe them on our own. Y o u don ' t have to be G-d to know that you

shouldn' t k i l l , steal, or commit adultery.

There are other mitzyos, eidus, that commemorate certain events in

our national history. W e rest on Shabbos to commemorate the creation

o f the w o r l d i n seven days. W e eat matzos on Pesach to commemorate

the matzos our ancestors ate dur ing their exodus f r o m Egypt. I f G-d

had not commanded these mitzyos, we probably w o u l d no t have

invented them. Ye t once they were commanded, we understand why

they were commanded and appreciate their observance.

Chukim are in a different category reason. There is no given for

their observance. W e don ' t know o f any material or spir i tual advantage

that w i l l be garnered by their observance; we f u l f i l l them simply

because G-d commands us to .

There are some who explain that i t is impor tant to have such

commandments to show that our To rah observance involves a

commitment beyond our personal w i l l . Even when we do not

understand what G-d has commanded us, we are w i l l i n g to carry out

H i s commandments. According to this understanding, the observance


o f these mitzyos is rather dry. Yes, i t is necessary, but there is really no

warmth or vibrancy to i t .

N o t everyone observes chukim i n this way, however. O n the

contrary, we see some people who have a special joy i n fu l f i l l i ng chukim.

Why? Because chukim relate to a po in t i n the soul that is above our own

w i l l and our understanding. I n the observance o f these mitzyos, a person

identifies w i t h G-d on H i s terms. H e or she is doing what G-d wants

because H e wants i t and for no other reason. I n essence, that is the

most encompassing f o r m o f satisfaction a person can have.


The above enables us to appreciate one o f the unique dimensions o f

the era o f the Redemption. The Rambam states that " I n that age, the

occupation o f the entire w o r l d w i l l be solely to know G-d ." Indeed, the

singleness o f aspiration that characterizes the chukim w i l l resonate

through all mankind, as the Prophet states: " A l l the nations w i l l be

transformed to [speak] a pure language ... to serve H i m w i t h a single

purpose." For our energies w i l l focus on comprehending G-d's t r u th .

W e have a mul t i tude o f different desires. N o w it 's true, the inner

mot iva t ion for any o f our desires is G-dliness. A t present, however,

that inner dimension is covered by many other externals. W e t h i n k we

are seeking things l ike love, wealth, or power. W e aren't aware o f the

essential drive propel l ing our w i l l . For i n any experience, what we are

really seeking is the G-dly t r u t h i t contains. I n the era o f the

Redemption, by contrast, this t r u t h w i l l surface, and i n everything that

we do, we w i l l appreciate the G-dly intent .

The Mitteler Rebbe, Reb Dovber of Lubavitch, was receiving guests for private audiences. Each chassid was given his time. Some asked for blessings for material things, others sought spiritual guidance. Suddenly, in the middle of his meeting wi th one person, the Mitteler Rebbe cut the audience short and left word for those waiting that he would not be taking other visitors for some time.

Perplexed, the chassidim bided their time in anticipation. From inside the Rebbe's room they could hear deep sighs and heart-rending sobs.

This continued a prolonged time. Afterwards, the Rebbe called for the person whose meeting he had interrupted, spent some time wi th him, and then accepted other callers.

Some time later, he explained his conduct to those close to him. "When a person comes to me and complains about a flaw in his spiritual makeup, I help him by looking for a parallel deficiency in my own character. Even when my inadequacy is not as great as his, i f I see a correspondence, we have a point of communication. I understand what I need to do to better myself, and so I can advise him on what he should do to better himself.

"When this person told me of his difficulties, I could not f ind any parallel to such a deficiency within my character, not even a remote association. O n the other hand, I realized that i f Divine providence was showing me this problem, i t was because I had a connection to it . And so, I had to exert myself in introspection and personal analysis unti l I was able to discover a resemblance and see how to change. After I was able to deal wi th the difficulty as i t existed within myself, I was able to help the other person as well."

For the Mitteler Rebbe, insight into another person's difficulty came hand in hand with his own efforts to attain spiritual refinement. He would not just sit back and give abstract spiritual counsel. Instead, not only the seeker, but also the Rebbe himself had to be actively involved in growth and character development.

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Parshas Balak

Thi s week's To rah reading focuses on the blessings given the Jewish

people by the gentile prophet Balaam. Balak, the k ing o f Moab , feared

that the Jews w o u l d attack h i m and his people on their way to Eretz^

Yisrael, and so he hired Balaam, a gentile prophet, to curse the Jews.

A l t h o u g h Balaam sought to do Balak's b idding, whenever he prepared

to deliver curses, G-d pu t blessings i n his m o u t h and he was forced to

utter them. So powerful were his blessings that they are recorded in

the To rah for eternity and some have taken their place in our prayers.

W h e n Balaam saw that G-d w o u l d no t allow h i m to curse the

people, he sought to harm them i n another way. "Thei r G-d," he t o l d

Balak, "hates immoral i ty . Have your women seduce their men."

Balak d id that and as a result, a plague beset the Jewish people,

k i l l i n g thousands.

O u r Sages ask, " W h y d id G-d bestow spir i tual insight and gift o f

prophecy upon a wicked man like Balaam?"

They explain that i n the future, the gentiles w i l l complain to G-d,

te l l ing h i m that the Jews were granted prophets and therefore they

were able to advance spiritually. G-d w i l l answer that i t was no t the gif t

o f prophecy alone which caused the Jews to advance. For H e also

granted the gentiles a prophet, Balaam, and what d i d he do? Instead, o f

helping the people advance spiritually, he encouraged immoral i ty .

Impl i ed w i t h i n the narrative is an impor tant lesson for al l t ime.

Spir i tual insight cannot be seen as separate f rom a person's conduct.

The concept o f a knowing wizard, aware o f spir i tual reality and yet

l iv ing a depraved existence runs contrary to Judaism's fundamental

thrust .

Judaism sees spir i tual awareness as a t o o l to enhance and intensify

one's day-to-day experience, no t merely a lof ty spir i tual plateau.

Whatever spir i tual insight and experience one has must be applied i n

deeper and more meaningful conduct. Spir i tual i ty is no t a h igh to be

enjoyed, and then ignored. Instead, i t must be incorporated i n the way

we bu i ld our relationships, establish our families, and forge our role i n

society at large.

The lesson is twofo ld :

BALAK 121

a) Those seeking spir i tual experience must realize that this should

lead to a deeper commitment to mora l life at home and at work .

b) Those who work to promote family values and mora l t r u t h

should focus on the spir i tual component o f these values and truths

and understand that such awareness can enhance and intensify the

power o f their message bo th for themselves and for their students.


Included i n the blessings conveyed by Balaam is the verse: " A star shall

shoot fo r th f r o m Jacob, and a staff w i l l arise w i t h i n Israel," which our

commentaries interpret as the most explicit reference to Mashiach i n the

Torah .

The question arises: W h y is Mashiach's coming associated w i t h

Balaam's prophecy? Balaam was an immora l man who sought to harm

the Jewish people. Seemingly, i t w o u l d be much more appropriate for

the message o f Mashiach to have been conveyed by Moses or another

Jewish leader.

Th i s message is, however, associated w i t h Balaam to show how

encompassing the concept o f Redemption w i l l be. T h e Redemption

w i l l not be for only a few select righteous men, or a spir i tual elite. N o r

w i l l its effects be confined to the Jewish people alone. Instead, "the

earth w i l l be f i l led w i t h the knowledge o f G-d as the waters cover the

ocean bed." A l l existence w i l l be permeated w i t h the awareness o f

G-dliness.

W h a t does this mean in practice? A t present, we view our lives i n

material terms — what we see, hear, and touch — and therefore these

physical entities are the primary focus o f our thoughts. W e understand

that there is a spir i tual purpose to our lives, and we may even

appreciate that G-dly energy is maintaining our existence. Th i s ,

however, is a secondary factor. For the overwhelming majori ty o f

humanity, going to work i n the morn ing and provid ing food for one's

family is a much more pressing reality than spir i tual consciousness.

W h e n Mashiach comes, this w i l l change. Everyone w i l l become

acutely aware o f G-dliness. Rabbi Levi Yi tzchak o f Berditchev once

said: "G-d , how can Y o u blame people for not paying at tent ion to the


spiritual? Y o u let people see and taste the pleasures o f the material

w o r l d while Y o u pu t spir i tual i ty i n books. Are Y o u surprised how

people live their lives? Reverse these factors and see what w i l l happen!"

That 's precisely what w i l l transpire when Mashiach comes. The

material framework o f existence i n which we live w i l l continue

uninterrupted, but we w i l l become conscious o f the G-dly forces that

maintain i t . Tha t awareness w i l l be granted to everyone. Just as we are

aware o f material things today, when Mashiach comes, we — and all

mankind — w i l l be aware o f the spiri tual . I t w i l l be our natural way o f

perceiving and appreciating the wor ld .

T o allude to these concepts, the prophecies o f Mashiach were

conveyed by Balaam. Th i s demonstrates that even a non-Jew whose

character is no t refined w i l l share a connection to the revelations o f

Mashiach, for Mashiach's coming w i l l affect all humanity.

Once, a chassid was waiting to see his Rebbe, hoping that the Rebbe would help him out of his spiritual malaise.

O n one hand, he was very anxious to see his Rebbe for he felt that the Rebbe would provide him wi th the inspiration and the direction to jolt him out of his spiritual inertia. O n the other hand, he hesitated. He knew that the Rebbe could read his mind and would detect all the undesirable thoughts that occurred to him from time to time.

He debated back and forth: Should he go to his Rebbe or shouldn't he? Then he had a flash. G-d also reads his thoughts and he is not embarrassed to stand in front of G-d. I f he can stand in front of G-d, he can stand in front of his Rebbe.

W i t h that resolve, he proceeded toward the Rebbe's door. As he approached, the Rebbe stepped out of the door and told him: "G-d is patient and I am not."

A Rebbe is given his mantle of leadership because he can shake people out of the " I ' l l do it tomorrow" mentality that holds them back from actively embracing their G-dly purpose.

Parshas Pinchas

Thi s week's To rah reading contains a passage that sheds unique

insight on the nature o f Moses' leadership qualities. G-d tells Moses

that the t ime has come for h i m to pass away. Moses' response is no t to

ask anything for h imself or for his children. Instead, he asks G-d :

"G-d , L - r d o f spirits, appoint a man over the assembly." A t the

moment o f t ru th , he shows no self concern. H i s at tent ion is focused

solely on the welfare o f his people.

Th i s is the fundamental quali ty that distinguishes a Jewish leader.

I n general, leadership involves ident i fying w i t h ideals and principles

that transcend one's own self. I f all a person is selling is his own self,

others w i l l not identify w i t h h i m so easily; for they are concerned w i t h

their own selves. W h y should they nu l l i fy themselves before the other

person?

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Yes, they can be forced to accept authori ty or they can be bribed.

But then, the person's authori ty w i l l be dependent on the strength o f

the stick or the flavor o f the carrot. T h e people w i l l have no inner

connection to h i m .

W h a t w i l l inspire a person to wi l l i ng ly accept the authori ty o f

another? A purpose which bo th the leader and the follower recognize

as greater than his self. W h e n the leader espouses and identifies w i t h

an ideal that gives his life greater meaning and direction, he w i l l be able

to share this ideal w i t h people at large. For every person is ul t imately

looking for something more i n life than the fu l f i l lment o f his personal

desires.

A Jewish leader, a Moses, transcends himself to a greater degree.

Firs t o f all, he is not concerned w i t h his own personal objectives —

even as an afterthought. M a n y leaders, though concerned w i t h a

purpose beyond themselves, are s t i l l l ook ing for their own payoff.

They bear i n m i n d their own honor, wealth, or self-interest. A Moses

is no t looking for that.

But most o f all, the purpose w i t h which a wor ld ly leader identifies

is s t i l l somewhat in ter twined w i t h his own self, for ult imately, what is

a leader looking for? T o make the w o r l d a better place for all the

people l iv ing here. A l t h o u g h he is concerned for others besides

himself, his ul t imate goal is how to make his own life better. H e

merely has the vision to appreciate that his own life cannot be

consummately good u n t i l the lives o f others are also improved.

A Moses, by contrast, is concerned w i t h G-d's purpose, no t man's.

H e wants to make the w o r l d a dwell ing for H i m , no t merely a pleasant

abode for mankind. cer ta in ly , when G-d's dwell ing is completed, i t

w i l l also be very comfortable for man to live i n , but that is no t his

purpose. H e is concerned w i t h G-d's objective, and the ident i f icat ion

w i t h that goal takes h i m beyond his personal self entirely and makes

h i m the ul t imate paradigm o f leadership.


O u r Sages identify Pinchas w i t h Elijah the Prophet, the herald o f the

Redemption. They explain that Elijah's funct ion w i l l be more than

PINCHAS 125

that o f a bearer o f news. H e w i l l also help inspire the mindset o f love

and harmony that w i l l make Redemption a reality. Thus the prophet

Malachi states that Elijah w i l l " t u r n the hearts o f the fathers to the

children and the hearts o f the children to the fathers." I n the same

vein, Maimonides writes that Eli jah w i l l come "solely to spawn peace."

For spreading peace and harmony w i l l encourage Mashiach's coming,

creating a setting in to which he w i l l desire to enter.

Th i s also serves as a lesson to all o f us. W o r k i n g to generate

harmony i n the microcosm i n which we live w i l l serve as a catalyst for

the ult imate harmony Mashiach w i l l introduce i n the wor ld .

Once two tzaddikim met and discussed their different attainments in Divine service. One of them told the other how he had succeeded in dulling the sensations of his palate. A l l food tasted the same to him.

"Is your ability to control your sensations so weak that you have to k i l l them?" his colleague answered. " I t is not difficult to divorce oneself from involvement in the world. The challenge o f Divine service is to live in the world and use it for G-d's purpose."

Parshas Mattos

Thi s week's To rah reading focuses on the mitzvah o f making vows,

whereby a person forbids h i m - or herself f r o m partaking o f certain

foods or becoming involved in certain activities. W h y w o u l d a person

make a vow? Because he sees that he is becoming too involved in

wor ld ly entities; that his life is becoming too materially oriented.

Therefore he seeks a safeguard. T h e in ten t ion o f this path o f conduct

is certainly positive, but i t has drawbacks. O u r Sages teach: " W h y add

more prohibit ions? Is no t what the To rah has forbidden enough?" For

G-d d id no t create material existence to be ignored, but instead to be

used for a G-dly purpose and intent .

A t the heart o f this issue is an inner confl ict most o f us face.

Generally, we conceive o f a person devoted to spir i tual pursuits as

otherworldly, somewhat ascetic, and a b i t somber — not the k i n d o f

person w i t h w h o m we'd l ike to relax and spend a Saturday night . A n d

for that matter, not really the k i n d o f person we'd like to be.

Where d i d this conception come from? There are some spir i tual

approaches that consider al l material involvement as "a necessary evil ,"

no t areas i n which G-d created man to spend his t ime on. Some get

very graphic about how bad material indulgence is and what difficult ies

i t can lead to .

Since people at large aren't w i l l i n g to accept such an approach,

they go to the other end o f the spectrum, seeking out sensual

gratif ication and making that the object o f their endeavors. They aren't

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MATTOS 127

necessarily protest ing against asceticism. They're concerned simply

w i t h what makes them feel good.

A n d there are some who vacillate between the two extremes, at

times indulging and at times feeling remorse over their deeds and

inabi l i ty to ho ld themselves back.

W h y these two extremes? Because material satisfaction i n and o f

i tse l f is no t very up l i f t i ng or fu l f i l l i ng . I t does not expand your

horizons or enable you to grow. O n the contrary, we al l know how we

can sometimes get caught up i n seeking such satisfaction to the

exclusion o f all else. T h e n we become coarse and downward oriented.

But this is no t what we want to do w i t h our lives. After 120 years, no

one is going to be p roud that he or she ate another potato or piece o f

steak. W e want our lives to have meaning and depth.

O n the other hand, we know that we are no t angels and we don ' t

want to pretend that we are.

Judaism offers a resolution to this quandary that satisfies bo th

perspectives: Live i n the wor ld , but know that i t is G-d's wor ld . Be

happy. K n o w how to appreciate the good things i n life and do so i n a

manner that others enjoy your company. However, don ' t indulge in

material things out o f selfish desire. Instead, partake o f material things

as an act o f appreciation to G-d for creating a w o r l d that contains a

great variety o f good.

A classic example o f this concept is Shabbos. W e are commanded to

honor the Shabbos by partaking o f sumptuous foods, wearing our finest

garments, and indulging i n all forms o f delight. The day, however, is

"sanctified unto G-d." I t is H i s day o f holiness. These material forms

o f satisfaction are mediums w i t h which we can establish contact w i t h

H i m , no t distractions f rom H i s service.

I n this vein, our Sages taught that the verse " K n o w H i m i n all

your ways" is "a small passage on which the entire To rah depends."

For the To rah is intended to teach man to relate to G-d i n all forms o f

experience.



Thi s m o t i f w i l l reach its consummate fu l f i l lment i n the era o f the

Redemption. A t that t ime, " G o o d things w i l l f low i n abundance and

all the delights w i l l be freely available as dust."

W h a t is the po in t o f the simile? I n the era o f the Redemption we

w i l l be surrounded by al l forms o f material satisfaction. I t w i l l be an

era o f peace and prosperity where we w i l l feel no lack.

But material things w i l l not be the center o f our focus. W e w i l l

benefit f rom all the delights w i t h which the w o r l d can provide us, bu t

they w i l l no t dominate our at tention. O n the contrary, we w i l l consider

them "as dust." O u r energies w i l l be focused on the spir i tual . As the

Prophet says, "The occupation o f the entire w o r l d w i l l be solely to

know G-d." There w i l l be no confl ict between the spir i tual and the

physical, because i t w i l l be obvious that the physical is just another

expression o f G-dliness.

O n entering the Rebbe's room for a private audience, a Lubavitcher communal leader noticed that the Rebbe's expression had a hint of sadness. W i t h some boldness, he asked the Rebbe what was troubling him.

The Rebbe replied that there was a family in c r o w n Heights wi th six children — five boys and a girl. The boys had already grown up, married, and assumed positions heading Lubavitch outreach centers in cities throughout the world. A while ago, the girl had also married. Recently, she and her husband had written the Rebbe, asking i f they should assume a position in a distant city.

The Rebbe gave his approval contingent on the consent of the girl's parents. Although this would mean that the elder couple would be alone, they willingly agreed.

"At the present moment," the Rebbe concluded, "the parents and their daughter are at the airport saying farewell. Many tears are being shed. It's true that they are tears of joy, but they are crying all the same. And when they are crying, how can I not cry?"

Parshas Maasei

A m o n g the concepts taught i n Parshas Maasei is the commandment to

set aside cities for the Levites. A l l o f the other tribes were given a

specific p o r t i o n o f land for them to populate. The Levites, by contrast,

were given 42 cities that were dispersed throughout the entire H o l y

Land, several i n each o f the ancestral heritage o f each o f the other

tribes.

W h y this distinction? Because the Levites were given the mission

to serve as teachers and spir i tual leaders. Such a person must realize

that he cannot f u l f i l l his mission by remaining secluded i n an ivory

tower. Instead, he must become integrated w i t h the people as a whole.

Th i s concept has implications on many levels. O n the most

obvious, a teacher should not wait for a student to come to h i m . H e

must be w i l l i n g to go out to the student and attract his interest.

Moreover, his "going out" should not be an occasional visit after

which he retreats to his own spiri tually secure communi ty . Instead he

129


should be w i l l i n g to make the investment to live permanently among

his students and become involved w i t h them i n an ongoing manner.

There is, however, a deeper poin t . T rue teaching comes f rom

l iv ing w i t h a person. T h e Bible praises Elisha as one "who poured

water over Elijah's hands." I n other words, he performed manual tasks

for h i m , helping h i m i n the ordinary details o f day-to-day life. O u r

Rabbis ask: W h y isn't Elisha praised as being Elijah's student?

They answer that Elisha learned more f rom l iv ing w i t h Eli jah and

performing these basic tasks on his behalf than f r o m hearing his

teachings. W h e n a person lives together w i t h a teacher, he does not

receive mere abstract knowledge. H e sees how the teacher has

integrated his values and objectives in to his own life. T h e To rah

insights the teacher imparts are not just lof ty ideals, bu t active

principles. The student can see these principles br ing about results i n

the way the teacher relates to his family and to others, and how they

endow his life w i t h more meaning and purpose.

These are the types o f lessons that make an impression on a

student and empower h i m to change his own life. I n order to teach i n

this manner, the Levites were commanded to live dispersed among the

other tribes.


Parshas Maasei is always read i n the per iod o f t ime known as the "three

weeks" interposed between the commemorative fasts o f the

Seventeenth o f T a m m u z and Tishah BeAv. These fasts mark the

conquest o f Jerusalem and the destruction o f the H o l y Temple . As

such, i t is a t ime when we focus our at tent ion on the idea o f exile and

our people's hope for Redemption.

A person may legitimately ask: "What does i t mean that we are i n

exile? I t does not appear that I have been taken f rom another place and

transported here. T h i s feels like my home."

I t ' s true, we feel at home i n our present environment. W h y

shouldn' t we? I t offers peace, prosperity, and opportunit ies for growth

that no culture i n history has ever experienced. For this, we must be

very thankful .

MAASEI 131

Simultaneously, there is something missing. W h e n the Temple

was standing, i t afforded every visi tor a direct appreciation o f

G-dliness. A person felt as i f he had seen the Divine .

Th i s is what i t means to be i n exile. I t is no t necessarily about

suffering d i f f icu l ty and hardship, but the inabi l i ty to appreciate

G-dliness.

Th i s is what we lack today. A n d as a result, there is something

missing i n all the good that we do have. I t isn't bad, i t just isn't life at

its fullest.

As we become conscious o f the nature o f exile, a th i rs t for

Redemption is kindled, for every person sincerely desires to live a life

connected w i t h G-d.

After Napoleon conquered the city of Acre in Northern Israel, he walked through the streets of the ancient seaport. Suddenly, his attention was caught by a group of people wailing bitterly.

Incensed at the thought that perhaps they were mourning because of his conquest, Napoleon sent agents to investigate. His agents returned and told him that i t was a group of Jews who were mourning. Although their mourning was prompted by a conquest, i t was not Napoleon's victory that they were lamenting. I t was the night of Tishah BeAv, the ninth day o f the Hebrew month of Av. They were mourning the conquest of Jerusalem and the destruction of the Holy Temple that had taken place more than 1750 years previously.

Napoleon was moved. He exclaimed that any nation whose sense of history is so strong as to remember — and remember to the point of actual tears — what took place those many years previously wi l l live to see that history become present again.

Parshas Devarim is always read before the fast of Tishah BeAv, the day on which we commemorate the anniversary o f the destruction of the Temple by the Babylonians and the Romans. More importantly, it is a day when we focus on building from those ruins, seeing that exile is not in itself an end, but rather a phase in the progress of mankind to its ultimate goal — the Future Redemption.

Parshas Devarim — Shabbos Chazon

Thi s week the Shabbos is given a special name, Shabbos Chazon, which

means "the Shabbos o f vision." I t refers to the Haftorah read on this

Shabbos which begins: "The vision o f Isaiah."

Isaiah's vision speaks o f the re t r ibu t ion G-d w i l l visi t upon the

Jewish people for their sins. conversely, however, the name o f this

Shabbos has a positive connotation. As R. Levi Yi tzchak o f Berditchev

w o u l d say: O n the Shabbos o f vision, every Jew receives a vision o f the

T h i r d Temple.

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DEVARIM — SHABBOS CHAZON 133

Both o f these interpretations relate to the fact that this Haftorah

was ins t i tu ted to be read on the Shabbos preceding Tishah BeAv, the fast

commemorating the destruction o f the Temple and the exile o f the

Jewish people. The t radi t ional meaning focuses on the negative, the

severe descent o f our people in to sin. For as the prophet warns, Israel

w i l l be harshly punished for her grave transgressions. The chassidic

interpretation, by contrast, points to the redemption f r o m that exile,

al luding to a foretaste o f the most exalted spir i tual levels, a peek at the

ul t imate and most inclusive revelation o f G-dliness that there w i l l ever

be.

H o w can the two interpretations coexist? They are seemingly

opposite.

Such a paradox, however, reflects the unique nature o f the Jewish

people. O u r nat ion is prone to extremes — whether we are at the

highest peaks or the lowest depths, we simply are not ordinary.

Why? Because our people, as a whole and as individuals, share a

connection w i t h the essence o f G-d .

The essence o f G-d is no t computable; i t doesn't f i t on a graph.

Instead, i t defies all definit ions and foreseeable determinations,

making rules, rather than conforming to them. Tha t essence was

implanted i n every one o f us. Therefore we w i l l be exceptional; at

times sinking to the depths about which Isaiah spoke, and at times

r is ing to the peaks that enable us to anticipate the revelations o f the

era o f the Redemption.

W h a t is most unique is that the two extremes are interrelated. T h e

descent leads to the ascent. G-d structured the challenges o f exile to

compel us to express our deepest spir i tual potential . A n d just as H e

presented us w i t h these challenges, H e gave us the abil i ty to overcome

them.


O u r Sages describe exile w i t h the analogy o f sowing seeds. Before a

seed can grow in to a f lowering plant, its exterior husk must ut ter ly

decompose. Similarly, for the G-dly core o f the Jewish people to


f lourish, all the external dimensions o f their personality must be

stripped away.

I n the analogue, the drastic descent that characterizes the exile

wears away at our intellectual and emotional connection w i t h G-d.

W i t h o u t gentleness or mercy, exile tears apart the husky shells o f our

personalities. Layer after layer o f who we t h i n k we are, and what we've

been trained to be, what we w o u l d like to be is peeled away.

Ul t imate ly , what is left? The very essence o f the soul, the po in t

w i t h i n our being that is an actual part o f G-d. A n d when that essence

is tapped, true growth begins. W h e n this pat tern spreads f r o m person

to person, the Jewish people blossom. I n doing so, they spread the

awareness o f G-dliness throughout the wor ld , precipi tat ing the

dawning o f the era o f the Redemption.

When R. Levi Yitzchak of Berditchev returned home from his first visit wi th the Maggid of Mezeritch, his father-in-law asked him what he had learned. " I learned that G-d exists," R. Levi Yitzchak answered.

"Is that all?!" replied his father-in-law. "Why even the servant girl knows that there is a G-d."

"She wil l say that she knows," Rabbi Levi Yitzchok answered. " I actually know."

Parshas Vaes'chanan

Thi s week's To rah reading contains the Shema, the fundamental prayer

i n Jewish l i turgy. W h e n a person recites the Shema, he is not merely

declaring that there is only one G-d. T h e intent o f the Shema is that all

existence is one w i t h H i m .

Judaism does not believe that the spir i tual and the physical can be

separated f rom each other. W e do not believe i n a G-d who sits i n the

heavens and allows the w o r l d to funct ion however i t desires. Instead,

the spir i tual and the physical are bo th manifestations o f a single uni ty .

Th i s is what we mean when we say " G - d is one" — that G-d's

oneness embraces everything that we see, hear, or become aware of.

These concepts are hinted at by ד ח א , echad, the Hebrew w o r d for

one. Tha t w o r d is made up o f three letters. The first letter, the א, alef,

stands for the Ein Sof, G-d's in f in i ty . T h e second, the ח, ches, is

equivalent to the number eight, referring to the seven spir i tual realms

and our material earth. T h e last letter, the ד, dalet, equivalent to four,

alludes to the four directions o f this earth. W h a t is inferred is that the

alef, G-d's inf in i te transcendence, permeates the ches, all eight levels o f

existence, and more particularly, the dalet, the four directions o f our

wor ld . Wherever we go, there is no th ing apart f rom H i m .

O n this basis, we can understand why the Shema is the message

associated w i t h our people's martyrs. W h e n a martyr gives up his life

for his faith, he is making a statement that he refuses to separate the

physical f r o m the spir i tual . H e w i l l no t live a life that does not reflect

his inner G-dly essence. I f he is forced to sever the connection between

the two and live in contradict ion to what he believes and what he

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knows is r ight , then he w o u l d rather no t live. For he cannot conceive

o f a life that runs contrary to his spir i tual core. For h i m , the oneness

o f G-d is an actual — not merely a theoretical — reality.

The Shema continues w i t h the commandment to love G-d. Tha t

command raises a question: H o w can the To rah command us to love?

Y o u either feel love or you don' t . N o one can te l l you to feel

something that you don' t .

That 's why the commandment to love G-d follows after the

declaration o f G-d's oneness. W h e n a person understands the oneness

o f G-d and appreciates how H e is manifest i n every element o f

existence, he w i l l be spurred to feelings o f love. For intellect gives b i r t h

to emot ion and our awareness o f G-d prompts us to love H i m .

Afterwards, the Shema mentions several mitzyos — the

commandments to study Torah , wear tefillin, and affix mezuzos on our

doorposts. For i t is through these deeds — and by extension, the

to ta l i ty o f Jewish observance — that the oneness proclaimed i n the

Shema is made part and parcel o f our everyday lives.


Thi s Shabbos is given a special name, Shabbos Nachamu, the Shabbos o f

comfort . T h e name is taken f r o m the Haftorah o f this week which

begins w i t h Isaiah's prophecy: "Take comfort , take comfort , M y

people." After commemorating the tragedy o f the Temple's

destruction on Tishah BeAv, our Sages ins t i tu ted a series o f seven

prophetic readings that change our focus.

These readings promise that Israel w i l l be comforted w i t h the

coming o f the Redemption. Exile and destruction are just phases, the

beginning o f a process, not its end. I n that vein, our Sages te l l us that

Mashiach was born on Tishah BeAv. Whatever the simple meaning o f that

statement, its intent is that every year, Tishah BeAv generates a renewed

impetus for Redemption. concealed beneath the destruction and exile

is G-d's desire to br ing Mashiach, and to elevate bo th Israel and the

w o r l d to a state o f ul t imate fu l f i l lment .

A t no po in t i n our national history has the redemptive aspect o f

Tishah BeAv been as relevant as i t is today, for we are at the threshold o f

VAES'CHANAN 137

the Redemption and, indeed, i n the process o f crossing that threshold.

M a y we mer i t the complet ion o f this process and the coming o f the era

when we w i l l no longer know sorrow, and instead share i n the joy o f

Redemption w i t h the coming o f Mashiach.

In the upcoming week falls the 20th day of the month of Av, theyahrzeit of Rabbi Levi Yitzchak Schneerson, the Rebbe's father. The Rebbe's father was a great luminary in his own right, an awesome reservoir of Talmudic and Kabbalistic knowledge. But perhaps the most unique dimension of his character was his unflinching commitment to Jewish practice and the total lack o f fear wi th which he expressed that commitment.

One night in 1935, in the midst of the fiercest Stalinist oppression, a woman knocked on his door. "I've come from a distant city whose name I cannot mention. I n approximately one hour, my daughter and her fiance wi l l also arrive. They both hold high government positions and so their coming here is fraught wi th danger. They have agreed to be married according to Jewish law, provided you would perform the wedding in your home."

Rav Levi Yitzchak consented and set about gathering together a minyan for the wedding. W i t h i n half an hour, he had brought eight other men into his home. But the tenth man was lacking. O n the bottom floor of the apartment house where Rav Levi Yitzchak lived a young Jewish man who had been hired by the communist authorities to spy on the goings on in Rav Levi Yitzchak's home. Rav Levi Yitzchak was well aware of who this person was and how he was employed. Yet when the tenth man was lacking, he sent for him.

"We need a tenth man for a minyan so that a Jewish couple can marry," he told his neighbor.

"And so you sent for me?!" the neighbor responded in utter amazement. And yet he consented to participate in the minyan and did not inform about the ceremony.

Years later, the Rebbe would say: "From my father I learned never to be afraid."

Parshas Eikev

Thi s week's To rah reading contains the second passage o f the Shema,

the passage beginning Vihayah im shamoa. O n the surface, the passage

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EIKEV 139

seems unnecessary. I t repeats many o f the concepts stated i n the first

passage o f the Shema. Moreover, i t appears to po in t to a lesser degree o f

commitment . The first passage states: " A n d you shall love G-d your

L - r d w i t h all your heart, w i t h all your soul, and w i t h all your migh t , "

while the second passage speaks o f loving H i m only " w i t h all your

heart and w i t h all your soul." N o t i c i n g the difference, our Sages

explain that the first passage refers to a si tuat ion when the Jews f u l f i l l

G-d's w i l l , while the second passage refers to a si tuat ion when they do

not f u l f i l l G-d's w i l l .

W h y is the second passage referred to i n such a manner? After all,

i t speaks o f the Jews loving G-d " w i t h all their hearts and w i t h all their

souls."

chassidic thought answers by explaining what " w i t h al l your

m i g h t " means. Me'od, the Hebrew w o r d translated as "might , " also

means "very." The dictionary defines "very" as " i n a h igh degree;

extremely; exceedingly." I n other words, the love o f G-d spoken about

i n the first passage is " o f a h igh degree, extreme, and exceeding,"

representing a commitment beyond a person's intellectual and

emotional capacities. W h a t we can give is "a l l our heart" and "al l our

soul." Th i s we can control ; what is beyond our hearts and our souls —

"al l our migh t " — is not w i t h i n man's conscious power.

A n d yet we can love G-d " w i t h al l our migh t " because there is an

aspect w i t h i n our being that is beyond our conscious power. Every one

o f us possesses a soul that is an actual part o f G-d . That 's who we

really are. W h e n this inner potent ia l surfaces, the love i t inspires is

extreme and exceeding.

The question then arises: I f a person possesses the potent ia l for

this type o f love, why should the To rah again command us — in a

later passage — to love G-d only w i t h "al l our heart" and w i t h "al l our

soul"? I f this higher potent ia l is tapped, what can these lower, more

l imi t ed forms o f love contribute?

T h e resolution is that we should not only love G-d w i t h the aspect

o f our being that surpasses our personal selves, i.e., our inner spir i tual

core. Instead, our conscious powers should also be directed toward

H i m . The love for G-d that stems f rom our inner, transcendent core is

no t our achievement. Yes, we must encourage its expression and


remove the barriers standing i n its way, but ult imately, i t is H e who

implanted this love w i t h i n us. Therefore br inging i t out does not

reflect an accomplishment on our part.

W h a t can we do and what is the realm where our achievements can

shine? T o love H i m " w i t h all our heart and w i t h all our soul" — to

dedicate our conscious powers to knowing H i m and emulating H i s

ways.

Addi t iona l ly , the order is significant. Lov ing G-d " w i t h all your

m i g h t " expands the meaning o f loving H i m " w i t h all your heart and

w i t h all your soul." T h e power o f our supra-rationale commitment

should resonate w i t h i n our minds to the extent that i t reshapes the

nature o f the commitment that is w i t h i n our conscious grasp.


O u r Rabbis teach that the opening phrase o f our To rah reading Vihaya

eikev tishmayon — " I t shall come to pass when you heed " alludes to

our present era, ikvasa demeshicha, the t ime when Mashiach's approaching

footsteps can be heard. W h e n we observe the To rah and its mitzvos i n

ikvasa demeshicha, the commentaries explain, G-d w i l l keep the promises

mentioned i n the To rah and br ing the Redemption.

Impl i ed is that there is something unique about our observance

that w i l l precipitate the Redemption. The unique quali ty o f our

generation is h in ted at by the w o r d eikev which also means "heel" in

Hebrew. W h e n you want to enter an extremely cold swimming pool ,

which is the easiest l imb to pu t i n first? T h e feet.

A l t h o u g h the feet lack the sensitivity o f the more refined limbs o f

the body, they respond more readily to our w i l l . Similarly, al though

our generation may lack some o f the spir i tual refinement o f the

previous generation, l ike the heel, we are able to show a deeper

commitment to fu l f i l l i ng G-d's w i l l .

In the sixties, the Rebbe met with a group of Jewish college students. One of them unabashedly told the Rebbe that he had heard that the Rebbe was capable of performing miracles, and asked the Rebbe i f it was true.

The Rebbe replied that our world is one link in an intricate system of spiritual reality. Everything that happens in our world comes from — and is influenced by — the spiritual potential of the higher realms. When a Jew connects the Divine spark in his own being wi th G-d through sincere prayer, the study of the Torah, and the observance of the mitzvos, he can arouse influences that bring about change in a manner that cannot be calculated. This is what we mean by working a miracle. This is not the prerogative of only one Jew, but of every Jew.

As the students were preparing to leave, the Rebbe asked them to join him in the performance of a miracle. "Let us," the Rebbe said, "add more Torah and mitzvos to our lives and influence the people around us to take similar steps, and let us do this in a manner that could not possibly have been calculated beforehand. Let this be our miracle."

Parshas Re'eh

Thi s week's To rah reading speaks o f a false prophet performing

miraculous acts. W h y is he given this power? The verse explains: "G-d ,

your L - r d , is testing you to know whether you love G-d." The word ing

o f the verse sheds l igh t on an impor tant issue. Frequently, we speak o f

"tests o f fa i th ," situations that challenge our belief system.

W h a t lies at the core o f these tests? The w o r d ה ס נ מ , translated as

"is testing," can also be rendered as "is raising you up." G-d sets up

each test and challenge to br ing a person to a higher state o f knowing

and loving G-d.

N o t h i n g happens by accident. Everything is control led and

directed by Div ine providence. Moreover, that providence is a l l -

inclusive, encompassing every facet o f our existence.

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G-d's providence is purposeful. H e is directing our progress w i t h

the intent that each one o f us realize our individual G-dly nature, and

i n doing so, encourage the expression o f the G-dly core that lies at the

heart o f every person and every object which we encounter.

Th i s may not appear easy, particularly when i n the throes o f the

tests and challenges we spoke o f previously. Bu t we must appreciate

that these are also f rom G-d.

W h y do we consider them challenges? Because they don ' t fo l low

the logical pattern dictated by our minds. " I f G-d really wanted the

w o r l d — or me as a person — to appreciate H i m , " we often th ink ,

" H e w o u l d do things the way I t h i n k is r igh t . "

Bu t that's the po in t . The way G-d thinks is not the way we th ink .

O u r minds are l i m i t e d in nature. G-d is inf in i te and therefore H e is

not confined to our l imi t ed scope.

There are events that don ' t f i t our l imi t ed conception o f what

ought to be. Therefore we perceive them as challenges. Bu t i n G-d's

eyes, these are expressions o f a higher order. H i s intent i n exposing us

to them is to " l i f t us up," to enable us to step beyond the mor ta l

conception o f reality, confident that when this happens, we w i l l know

H i m and love H i m on a deeper level.


There is a difference o f op in ion between two o f Judaism's great Sages,

Maimonides and Raavad (Rav Avraham ben Dav id ) . Maimonides

states: "One should no t entertain the n o t i o n that in the era o f Mashiach

any element o f the natural order w i l l be nul l i f ied , or that there w i l l be

any innovat ion i n the w o r k o f creation. Rather, the w o r l d w i l l continue

according to its pattern.... O u r Sages taught: 'There w i l l be no

difference between the current age and the era o f Mashiach except [our

emancipation f rom] subjugation to the gentile kingdoms. '"

Raavad differs and cites prophecies f r o m Scripture and f rom the

Talmud which appear to indicate that there w i l l be miracles.

Maimonides , i n anticipation o f those objections, explains that the

prophecies to which Raavad alludes are analogies and metaphors for

s t r iking, but natural events; for example, the establishment o f peace

RE'EH 143

between Israel and the gentile nations. T h e commentaries argue back

and fo r th concerning the issue, advancing supports and rebuttals o f

bo th positions.

I n l igh t o f some o f the changes taking place w i t h i n our lives at

present, we can introduce a possible resolution that preserves bo th

perspectives. T o cite a personal example: I remember the first t ime I

saw a fax machine. As I watched the document emerge f rom the

machine, I b lur ted out: " A miracle!" Indeed, there are many o f these

types o f miracles happening today. Some, l ike the fax machine, are

really pret ty straightforward, bu t others represent transitions that can

t ru ly be seen as miraculous.

T o re turn the subject to its Rabbinic framework: One o f the

prophecies Raavad cites as p r o o f o f his pos i t ion is: " I w i l l remove w i l d

beasts f rom the land." O u r Sages offer the interpretat ion that the

beasts o f prey w i l l lose their predatory tendencies, as Isaiah declares:

" A w o l f w i l l lie down w i t h the lamb."

A n obvious miracle. A n d yet after having mapped the human

genome, is i t so far-removed to t h i n k that we w i l l be able to identify

the gene that causes a l i o n or a w o l f to prey, and breed out that

tendency f rom the species? I don ' t mean to oversimplify the issue, but

far greater modifications i n nature based on the manipulat ion o f D N A

have been proposed — and these by businessman seeking profi ts , no t

by scientists exploring theories.

Th i s is merely the t i p o f the iceberg. I n many ways, 21 s t -century

life is beginning to look like science f ic t ion . W e have cloned mammals

and isolated telomerase which can be used to establish stable,

immorta l ized human cell chains which can undergo mul t ip le rounds o f

genetic engineering.

Nanotechnology, where the very structure o f atoms is

manipulated, is already being applied i n industry. A n d today's

breakthroughs are nowhere near what we w i l l see i n the no t too distant

future.

Are these miracles? Yes and no. F r o m the vantage po in t o f 100 —

perhaps even 25 — years ago, they most definitely are. But according

to today's perspective, this is not a "nul l i f ica t ion o f the natural order."


W h a t was once considered miraculous and beyond man's reach is now

natural.

Th i s fusion o f the miraculous and the natural shows us something

o f what the era o f the Redemption w i l l be. Since G-d's essence w i l l be

revealed w i t h i n our wor ld , there w i l l be a redef ini t ion o f material

existence. T h e material f o r m w i l l remain, bu t i t w i l l be suffused w i t h

an inf in i te G-dly dimension that w i l l produce the natural miracles o f

the type — and indeed, far greater than the type — we mentioned.

In the town of Pshischah, there lived a great scholar who, while personally friendly wi th Reb Yaakov Yitzchak, the saintly Yehudi, felt that the honor and prestige which the chassidim gave to their Rebbe should really have been granted to him. After all, he was the greater scholar.

Once he candidly made that observation to Reb Yaakov Yitzchak himself. Reb Yaakov Yitzchak agreed. " I really don't see myself as f i t for leadership," he told his colleague. " I wi l l emphasize this point the next time I address my followers."

Reb Yaakov Yitzchak kept his promise and spoke to the chassidim about the faults he possessed and his need for self-refinement.

At their next meeting, his scholarly friend asked him why the chassidim were still coming to him.

" I don't know," Reb Yaakov Yitzchak answered, assuring his friend that he had kept his promise.

" I understand," his friend replied, "that chassidim love humility. So i f you want to drive them away, you should speak proudly. At your next gathering, tell them how great you are and how deserving you are of their honor."

"That I cannot do," Reb Yaakov Yitzchak replied, "for I wi l l not say anything but the truth."

Parshas Shoftim

Thi s To rah reading contains the command to appoint a k ing . The idea

o f a k ing as an absolute monarch — not merely a ceremonial

figurehead — is foreign to our worldview. W e are not w i l l i n g to

subjugate our lives to the rule o f another human being.

O n the other hand, we are starving for genuine leadership. W e are

disgusted by candy-coated figureheads who lack integri ty; who stand

for themselves and their personal image and l i t t l e else.

K i n g David was the exemplar o f Jewish monarchy and yet, as he

says o f himself: " I d id no t l i f t up my heart; my eyes were no t haughty...

I s t i l led and silenced my soul." Th i s absolute h u m i l i t y made h i m a

f i t t i n g medium for the manifestation o f G-d's Kingship.

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Thi s serves as an example to our people as a whole; for the

purpose o f Jewish monarchy is to teach the people self-null if ication.

T h e purpose o f paying homage to a mor ta l k i n g is to infuse kabbalas ol,

"the acceptance o f G-d's yoke," in to every dimension o f our people's

Div ine service, deepening the intensity o f our commitment u n t i l i t

affects our very essence.


M a n y o f us are fascinated by royalty. I f something happens to the

Queen or even a Princess i n England, i t makes headlines al l over the

wor ld .

Mashiach, the To rah teaches, w i l l re-insti tute true monarchy.

Admi t t ed ly , this is a radical, even abhorrent no t ion to a w o r l d pr ided

on its independence. But let's t h i n k for a second. A desire for short-

te rm satisfaction over long- term growth and purpose plagues most

democracies. Th i s can be overcome only through inspired leadership, a

leader who has no desire to show authority, no fear o f being

unpopular, no immediate desire to be loved, and whose devotion to his

people is selfless.

Hones t ly speaking, what are the chances o f such a person being

elected — and maintained i n office — i n a democratic society? H o w

w o u l d such a person convince people to fo l low his plan i f doing so

involves sacrificing opportunit ies for immediate success and

satisfaction?

These are among the reasons that i n the era o f Mashiach, monarchy

w i l l be reinst i tuted. The intent w i l l not be to take away man's power o f

independent decision, bu t rather to use the advantages o f monarchy to

elevate our decision-making to a higher rung.

Rabbi Aryeh Levine, famous for his efforts on behalf o f Jews imprisoned by the British for their efforts to seek Israel's independence, shared a unique relationship wi th his wife.

As the couple advanced in years, the woman began to feel several of the difficulties associated wi th old age, including acute pains in her leg. Because of his efforts on behalf of the prisoners, Reb Aryeh knew whom to turn to for medical advice. As he and his wife sat down in the doctor's office, Reb Aryeh began to explain: "Doctor, our leg hurts "

Parshas Ki Seitzei

Thi s week's To rah reading speaks about the laws o f marriage and

divorce. I n that context, our Sages said: " I f a man and a woman meri t ,

the Div ine presence rests between them." O u r Sages explain this

concept as follows: The Hebrew w o r d for man is spelled ש י and ,(ish) א

the Hebrew w o r d for woman is spelled ה ש T .(ishah) א h e letters that

spell the Hebrew w o r d aish meaning "f i re ," and the letters ה spell out י

one o f G-d's names.

I f the couple meri t , they combine the energy they each possess to

create G-dly fire: constructive energy that can be used to fuse together

the different elements o f their existence in to a comprehensive whole.

I f , however, their un ion is devoid o f G-dliness (G-d's name is

removed), all that is left is fire, unharnessed energy that can wreak

havoc and destruction.

T o translate our Sages' message in to contemporary terms: Each

person has a character o f his or her own, a unique potent ia l which only

he or she possesses. Because o f that uniqueness, i t is d i f f icu l t for one

person to communicate and share total ly w i t h another, and this results

i n a fundamental aloneness which all o f us feel at times. I t ' s neither

good, nor bad; it 's just the fact o f our existence. W e are our own selves

and there is no one else who operates entirely on our frequency.

So how do we relate to others? There are some who t ry to use

people to their advantage, seeing other people as pawns. W h a t they are

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interested i n — whether admit tedly or unadmit tedly — is what the

other person can contribute to their own benefit.

Others are more benign. They don' t want to take w i thou t giving.

A n d some t ry to make sure that the exchange is fair; employing a w i n -

w i n approach.

I n the long run , however, that's no more than enlightened self-

interest. Y o u don' t want anyone to take advantage o f you and so you

treat others as you w o u l d want them to treat you.

Barter — even o f this type — is not a healthy basis for a marriage.

W h a t a man and a woman are t ru ly looking for i n a marriage is

communicat ion — to go beyond themselves and really share w i t h

another person.

Given our inherent self-interest, how is that possible? W h e n bo th

partners appreciate a purpose above themselves. By dedicating

themselves to a higher goal, they step beyond their ego concerns. Th i s

enables them to relate to others selflessly, and t h i n k o f the other

person's benefit, no t only their own.

Th i s is achieved by "the fire o f G-d." (אש י-ה) mentioned above. A

Jewish home has three partners. I n addi t ion to the husband and wife,

"the Div ine presence rests between them," creating harmony between

the two.

The cornerstone for such harmony is fo l lowing G-d's guidelines

for our conduct, the laws that govern Jewish family life. As long as our

commitment to G-dliness is merely abstract and theoretical, the

dimension o f self-transcendence is no t so apparent, for after all, our

own thoughts and feelings are defining the nature o f our commitment .

H o w do we know that our commitment to G-d possesses a selfless

dimension? W h e n we do what G-d tells us to do, performing deeds

and actions for the sole reason that G-d commanded them. Th i s allows

us to live selflessly w i t h our spouses and children, bu i ld ing the

atmosphere o f our home in to a place where "G-d's presence rests."


According to Ta lmudic Law, marriage is a two-staged process involving

erusin (betrothal) and nisuin (marriage). A t present, bo th stages are

K I SEITZEI 149

performed i n the t radi t ional marriage ceremony under the chupah. I n

Talmudic times, however, there were months — up to a year — between

the two stages. The couple were man and wife, but because they had

not had the oppor tun i ty to live and share together, they d idn ' t know

each other thoroughly.

Marriage on this plane is an analogue to the relationship G-d

shares w i t h the Jewish people. Here also there are two stages. A t

M o u n t Sinai, w i t h the giving o f the Torah , our people were betrothed

to H i m ; bu t the nisuin, the consummation o f that bond, w i l l be only i n

the era o f the Redemption.

Thus although we have shared a three-thousand-year relationship

w i t h G-d, there is s t i l l a measure o f distance between us. W e do not

ful ly understand and relate to H i m , and even He , as i t were, is no t

ful ly uni ted w i t h us.

I n the era o f the Redemption, that w i l l change. O u r bond w i t h

G-d w i l l be complete, as the Prophet states: "Your Master w i l l no

longer be hidden, and your eyes w i l l behold your Master." M a y this

take place i n the immediate future.

In the shtetl communities of Eastern Europe, there were often sages who would seclude themselves in houses of study and spend the entire day in prayer and contemplation of the Talmud and its commentaries.

The Baal Shem Tov once entered a room where one of these self-styled saints was sitting. "How are you feeling?" the Baal Shem Tov asked. " D i d you have a good breakfast today?"

The scholar looked at the Baal Shem Tov in confusion. What did he want from him? Didn ' t he see that he was studying?

The Baal Shem Tov, however, persisted: Do you have warm clothes? Do you have a comfortable home?"

The scholar finally erupted in anger. "Why are you disturbing me?" he asked the Baal Shem Tov.

"You're making a mistake," the Baal Shem Tov replied. "Any simple Jew would respond to these questions by saying 'Boruch Hashem or 'Thank G-d.' By not responding in this manner, you're taking away G-d's dwelling place. For the Psalms describe H i m as 'sitting on the praises of Israel.' For G-d to rest within our world, we have to acknowledge H i m through praise."

The Baal Shem Tov could have asked the scholar whether his studies were proceeding well. I t would have been far more likely that he would have answered him then. Instead, he asked him about physical things. For the intent is that G-d be praised — and thus caused to dwell — within the physical realm, that we bring the awareness of H i m into our basic material activities. Hence the questions asked by the Baal Shem Tov.

Parshas Ki Savo

One o f the most impor tant attributes we look for i n people is the

abil i ty to say "thank you" ; the sensitivity to appreciate that a favor has

been done and the forthrightness to express that appreciation openly.

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KISAVO 151

Appreciat ion stems f r o m involvement; the deeper the relationship

between people, the more one appreciates the uniqueness o f the other.

W h e n a person appreciates a colleague, he is motivated to do whatever

he can for that other person.

I f this is true w i t h regard to our relationship w i t h our fellow man,

i t certainly applies w i t h regard to our relationship w i t h G-d. One o f

the major thrusts i n Judaism is hakaras hatov, appreciation o f the good

that G-d constantly bestows upon us. Here, too, the emphasis is on

appreciating not only the material dimension o f G-d's kindness, but

also the love and care that H e showers on every person.

I n this vein, we can understand the sequence o f the subjects

mentioned i n our To rah reading, Parshas Ki Savo. T h e reading begins by

describing the mitzvah o f bikkurim, the first fruits that the Jews w o u l d

br ing to the Temple, and shortly afterwards speaks o f a covenant

concerning the entire Torah .

W h a t is the connection between these subjects?

The mitzvah o f bikkurim was ins t i tu ted to show our gratitude for

the good G-d has granted us and to display our appreciation to H i m

for "granting us all the blessings o f this w o r l d . " T h i s appreciation is

no t expressed merely by words o f thanks, but through deed. A person

w o u l d select his f irst fruits and make a special journey to br ing them

to Jerusalem as an offering to show his thanks to G-d. Moreover, the

first fruits w o u l d thereby become consecrated, indicat ing that a lasting

connection to G-d's holiness had been established w i t h i n the material

wor ld .

Here in lies the connection to the entire Torah , for i n a larger

sense, every aspect o f a person's life can become bikkurim. W e are always

standing "before G-d" and we should express our thanks for H i s

goodness.

T o refer back to showing appreciation to a friend: Saying thanks

i n a meaningful way requires a person to tune in to the mindset o f the

person he wants to thank. I f he doesn't, his gesture is superficial,

perhaps satisfying his own need, but no t giving anything to the other

person.


Here, too, a parallel applies i n our relationship w i t h G-d . W e must

say thank you in a way that H e w o u l d appreciate, i.e., serving H i m

according to H i s conception, no t our own.

Th i s lesson is uniquely appropriate for the present t ime o f year,

the middle o f the m o n t h o f E lu l , when we take stock o f our Divine

service o f the previous year and prepare for the coming year beginning

i n a few short weeks. I t ' s a t ime to t h i n k seriously o f all the good G-d

has given us and say thank you by increasing our observance o f the

To rah and its mitzvos.


Saying thank you is also integrally connected to the coming o f

Mashiach. O u r Sages relate that after the miraculous humi l i a t ion o f the

Assyrian k ing , Sannecherib, G-d desired to br ing the ult imate

Redemption, making K i n g Hezekiah the Mashiach. W h y d idn ' t He?

Because Hezekiah d id no t celebrate the miracle w i t h songs o f praise.

G-d wants us to appreciate and acknowledge the workings o f H i s

hand. Tha t realization should p rompt happiness and joy to the po in t

that we break out i n joyous song.

Such a realization is fundamentally relevant to the m o t i f o f

Redemption, because i t is i n the era o f the Redemption that we w i l l

actually realize that this is G-d's wor ld .

Today, most o f us lack this awareness. W e view the w o r l d as

fo l lowing its own r h y t h m and running on its own. Th i s is why our

Sages call exile a dream. W h e n you dream, you live i n a w o r l d that you

create. Y o u don' t know what is really true.

The same is true o f the exile. I t hides the t r u t h and prevents us

f rom realizing that we are l iv ing i n G-d's wor ld . I n doing so, i t ho ld

backs true happiness.

I n the era o f the Redemption, the veil w i l l be l i f ted and all

mankind w i l l share the awareness o f G-d. By l iv ing i n the spiri t o f the

Redemption, conducting our lives i n recognit ion o f G-d's presence, we

anticipate and precipitate the coming o f the t ime when this awareness

w i l l encompass all existence.

One Rosh HaShanah, Reb Levi Yitzchak of Berditchev felt uplifted. He sensed that his prayers and his sounding of the shofar had been uniquely inspired. A heavenly echo interrupted his thoughts: " I n a far-away Russian village, there is a congregation whose prayers far surpassed yours."

In humble supplication, Reb Levi Yitzchak asked G-d i f he could see the prayers of that congregation whose entreaties had been so genuine and so sincere.

The following year, as Reb Levi Yitzchak prepared to sound the shofar, he saw a vision. A group of Jewish soldiers from the Russian army were huddled together in a cellar. Some were wearing talleisim; others were not. One held a shofar in his hand. Before he proceeded to sound it, one of his colleagues stepped forth and spoke:

"G-d, we were taken away from our families at a young age and received little, i f any, Jewish knowledge. We cannot marry and have no hope of achieving fame or fortune. We have neither spiritual nor material aspirations that we can anticipate being fulfilled. For what do we pray? That Your Kingship wi l l be revealed throughout the world."

Reb Levi Yitzchak understood: this was the congregation whose prayers had surpassed his.

Parshas Nitzavim is always read on the Sabbath preceding Rosh HaShanah, the Day of Judgment. We all have spiritual and material aspirations and we wish that they be fulfilled. But we must understand that the motivating force behind all our aspirations, both spiritual and material, should be the desire for the revelation of G-d's sovereignty, as wi l l be actualized with the coming of Mashiach.

Parshas Nitzavim

Thi s week's To rah reading begins: Atem nitzavim hayom, " Y o u are stand¬

ing today." "Today" refers to Rosh HaShanah, the Day o f Judgment.

T h e To rah is te l l ing the Jews that they "are standing," t r iumphant i n

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the judgment. Th i s is the blessing for the m o n t h o f Tishre i , and i n a

larger sense, the blessing for the entire year.

M o r e particularly, the w o r d nitzavim — the core o f the blessing

given by G-d — does not merely mean "standing." W e f i n d the term:

nitzav melech, "the deputy serving as k ing . " i.e., the use o f the te rm

nitzavim indicates that G-d's blesses us to stand w i t h the strength and

confidence possessed by a king's deputy.

Th i s blessing enables us to proceed through each new year w i t h

unf l inching power; no challenges w i l l budge us f rom our commitment

to the Torah and its mitzyos. O n the contrary, we w i l l "proceed f rom

strength to strength" i n our endeavor to spread G-dly l igh t

throughout the wor ld .

W h a t is the source o f this strength? Immutable permanence is a

Div ine quality, as the Prophet proclaims: " I , G-d, have not changed."

G-d, however, has granted the potent ia l for H i s unchanging firmness

to be manifest i n the conduct o f mor ta l beings, for the soul which is

granted to every person is "an actual part o f G-d."

W h e n a person identifies w i t h G-d — the G-dly core w i t h i n his

own being and the mission o f revealing G-dliness in the w o r l d at large

— he discovers indomitable resources o f strength. Th i s enables h i m to

overcome all obstacles and appreciate the boun t i fu l good w i t h which

G-d has endowed the wor ld .


Standing f i rmly does not necessarily mean standing s t i l l and inner

power is no t merely defensive. O n the contrary, true strength is

reflected i n forward progress.

The ult imate goal toward which we are all progressing is the

coming o f Mashiach. As Rabbi Pinchas o f K o r i t z w o u l d say: " U n t i l the

b i r t h o f the Baal Shem Tov , the Jewish people always looked backward:

H o w many years has i t been since the destruction o f the Temple?

" F r o m the b i r t h o f the Baal Shem T o v onward, the clock has been

t i ck ing toward the future. W i t h each new year, we look forward,

realizing how much closer we are to the Redemption."

NITZAVIM 155

But proceeding to the Redemption is no t a pleasure s t ro l l . For

G-d ordained that we earn the revelations o f that era through our

efforts to perfect the environment i n which we live. Of ten , these

efforts require special strength, for br inging Mashiach requires us to

appreciate that we are l iv ing in G-d's wor ld . Tha t may appear d i f f icu l t ,

because i t seems to run contrary to the current o f the w o r l d at large. I n

what many perceive as an unfriendly, existential environment, we are

enjoined to f ind meaning and G-dly purpose. For that we need the

f i r m stance promised by Parshas Nitzavim, and w i t h that energy we can

proceed to a year o f blessing and success, inc luding the ult imate

blessing, the coming o f Mashiach.

Once the vintage chassid, Reb Peretz Chein, was sitting together at a chassidic gathering wi th several colleagues. T o hide what was then an illegal gathering, they were meeting in a cellar. Their candles had burnt out and the only light was a faint glimmer from the lanterns in the street.

The chassidim didn't mind. Their light and warmth was internal. The fellowship they were sharing, the concepts they were discussing, and the songs they were singing were powerful beacons.

A chassid passing by on the street heard the sounds of their singing and asked to join. When he was given permis¬sion, he opened the door and began to make his way to the cellar. But after the first few steps, he stopped. The dark¬ness was so powerful he could not see where he was going.

"Why aren't you coming?" the chassidim called to him. "It's too dark," the chassid replied. "Just wait," one of the voices called out. "Soon your eyes wi l l get used to the darkness and you'll be able to see."

Reb Peretz took this as an analogy. "That's precisely the problem wi th us, he told his colleagues. "We get used to darkness and then i t isn't so difficult to bear!"

We all face spiritual inertia, for it is natural to become comfortable wi th one's settings, even when they are dark. But that is only part o f the picture. Inside, everyone possesses an urge to progress and face new horizons.

Parshas Vayeilech

Vayeilech, the name o f this week's To rah reading means " A n d he went,"

and points to the need to "go f r o m strength to strength" i n our Div ine

service. Th i s concept is reflected in the narrative which begins the

reading. T h e subject o f the verb Vayeilech is Moses. A t this po in t i n

t ime, Moses was 120 years o ld and had attained the highest peaks o f

Div ine understanding. H e knew that this was to be the last day o f his

life. Nevertheless, he was no t prepared to "rest on his laurels." Instead,

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VAYEILECH 157

he understood the imperative for continued progress, and even on this

day, he strove to reach new horizons.

Sometimes Parshas Vayeilech is read together w i t h Parshas Nitzavim.

As mentioned above, nitzavim means "standing." A l though the two

names have opposite connotations, they nevertheless harmonize. For

the To rah and its mitzvos are channels o f communicat ion between a

never-changing G-d and ever-changing mortals. As such, there are

certain elements o f our Div ine service that are unchanging (nitzavim),

reflecting the Torah's immutable Source, and there are other elements

that teach man to use the potent ia l for change i n a positive manner

(vayeilech).

W h e n Parshas Vayeilech is read as a separate To rah reading, i t is read

on Shabbos Teshuvah, the Shabbos o f Repentance. There is a thematic

connection between the two, for i n a f u l l sense, Vayeilech implies no t

merely gradual progress, bu t radical change. Just as "going" means

changing one's place, its spir i tual parallel involves r is ing to a previously

inconceivable level o f Div ine service.

Similarly, teshuvah involves leaving one's previous spir i tual level and

beginning a new phase o f Div ine service. For teshuvah involves a f i r m

decision to abandon one's previous mode o f conduct, and on a deeper

level, to remake one's personality. As the Rambam explains, a baal

teshuvah should feel that: " I am another person; I am not the same

individual who performed these deeds."


W h e n speaking about the need for constant progress, the verse states:

"They shall go f r o m strength to strength, and appear before G-d i n

z i o n , " imply ing that the ul t imate goal o f our spir i tual progress should

be the Redemption, when we w i l l again appear before G-d i n z i o n .

Teshuvah also shares a connection to the Redemption. As our Sages

taught: "The To rah promised that Israel w i l l t u r n [ to G-d] i n teshuvah

towards the end o f her exile, and she w i l l be redeemed immediately."

I t must however be emphasized that the era o f the Redemption

w i l l not involve a cessation o f activity, for "The righteous have no rest,

neither i n this era, nor i n the W o r l d to c o m e . " W e w i l l continue to


progress spiri tually. T h e difference is that the internal and external

tension which presently accompanies spir i tual g rowth w i l l cease, and

our advances w i l l be characterized by harmony and peace.

I t is said that the AriZal (Rabbi Isaac Luria), the mystic luminary upon whose teachings so much of our understanding of the Kabbalah is based, was more familiar wi th the passageways of heaven than the streets o f Safed, the town in Israel where he lived.

When this was told to the Baal Shem Tov, the founder of the chassidic movement, he responded: "And I see the passageways of heaven as they are manifest in the streets of Mezibuzh (the village in Poland where he lived)."

Parshas Haazinu

The w o r d haazinu, the name o f this week's To rah reading, is generally

translated as "l isten." Literal ly, i t means "give ear." I n that vein, our

Sages compare Moses' call: "Listen O heavens, and I w i l l speak; earth,

hear the words o f my m o u t h , " w i t h Isaiah's prophecy: "Hear O

heavens..., l isten O earth."

They explain that Moses was "close to the heavens and far f rom

the earth." Therefore, he was able to address the heavens at close

range. Isaiah, by contrast, despite his lof ty spir i tual stature, was s t i l l

"close to the earth and far f rom the heavens." A n d thus he used

word ing that reflected his level.

But questions arise: W h y d i d Moses address the earth as wel l as

the heavens? A n d why d i d Isaiah address the heavens as wel l as the

earth? W h y d i d they not confine themselves to speaking to the realm

closest to them?

The answer to these questions depends on a fundamental tenet o f

Judaism: W e must relate to bo th earth and heaven. For material and

spir i tual reality are meant to be connected, instead o f existing on

separate planes. Judaism involves drawing down spir i tual reality u n t i l i t

meshes w i t h wor ld ly experience (Moses' con t r ibu t ion ) , and elevating

wor ld ly experience u n t i l a bond w i t h the spir i tual is established

(Isaiah's con t r ibu t ion ) .

Indeed, the two initiatives can be seen as phases i n a sequence. By

revealing the Torah , Moses endowed every individual w i t h the

potent ia l to become "close to the heavens." Isaiah developed the

159


connection further, making i t possible for a person to experience being

"close to heavens" while "close to the earth" — involved i n the

mundane details o f material life.

I n a more particular sense, "the heavens" can be seen as an analogy

for the Torah . The To rah is G-d's word , and through its study a

person comes "close to the heavens," nearer to spir i tual t r u th . Mitzvos,

by contrast, are often associated w i t h the earth, for their observance

involves wor ld ly matters.

I n the first stage o f a person's spir i tual development, he should be

"close to heaven," submerged in To rah study. Afterwards, he must

realize that deed, no t study, is the essential. Each o f us must emerge

f rom the protective cocoon o f study and become "close to the earth,"

shouldering our part i n the mission o f making this w o r l d a dwell ing

for G-d.


These two stages are reflected i n the development o f mankind as a

whole. I n the present era, our Sages state that study takes precedence

over deed. I n the era o f the Redemption — the culminat ion o f our

human experience — deed w i l l take precedence. For i n that era, man's

Div ine service w i l l have established a consummate connection between

heaven and earth, and we w i l l perceive the G-dliness that permeates

every element o f existence.

F r o m G-d's perspective, the Redemption has been a reality f rom

the first moment o f creation. That 's our Sages' intent i n their

interpretat ion o f the verse: " A n d the spiri t o f G-d hovered over the

[primeval] waters" as meaning, "This refers to the spiri t o f Mashiach."

But G-d left man the task o f br inging that ideal f r o m the potent ia l

to the actual. Rather than feeding man "bread o f shame," unearned

reward, H e afforded man the oppor tun i ty o f becoming "a partner i n

creation" by revealing the inner spir i tual potent ia l the w o r l d contains.

M a n does not have to br ing about anything new. A l l he has to do

is uncover the potent ia l that already exists.

Th i s serves as a lesson for each o f us: W h e n looking at the wor ld ,

focus on its potential . D o n ' t get hung up on those factors that are

HAAZINU 161

preventing i t f r o m being expressed. See the w o r l d — and for that

matter, yourself — as what i t t ru ly is, i n the image that G-d originally

intended for i t to be.

W h e n we te l l that to people — to ourselves and then to others —

the message resonates. I t rings true because i t is true; it 's the real

reason for the world 's being here.

Focusing on this message also enables us to achieve a foretaste o f

the Redemption at present, for conceiving o f existence i n this manner

habituates us to treat the people and the situations we encounter

according to G-d's desire and intent .

Th i s i n t u r n precipitates the Redemption's dawn. W h e n a person

lives according to this understanding, it 's natural that the people he

encounters w i l l be influenced to assimilate this way o f t h i n k i n g in to

their lives. The ripple effect this brings about creates the setting for

Mashiach's coming, br inging i t ever so much nearer.

A chassid of the Rebbe Maharash, the fourth Lubavitcher Rebbe, asked the Rebbe why he sacrificed himself on behalf of simple Jews. "They don't appear to have any unique characteristics," explained the chassid.

The Rebbe did not answer the chassid's question, and instead turned the conversation to the chassid's business affairs, asking him several questions about the gem market wi th which he was involved. After listening to the chassid's explanations, the Rebbe asked the chassid i f he had any o f the stones in which he had invested wi th him. When the chassid answered affirmatively, the Rebbe asked to see the stones.

"They don't look very special," the Rebbe told him. " I don't see any unique characteristics."

"You don't understand," the chassid replied. "To understand gems, you have to be a maven."

"And to understand neshamos (souls), you also have to be a maven," replied the Rebbe.

Every neshamah is a gem, for every person's soul is an actual part of G-d.

Parshas V'Zos HaBerachah

Rashi explains that the f inal phrase o f the Torah , "l'einei kol Yisrael,"

"before the eyes o f the entire Jewish people," refers to the breaking o f

the tablets containing the T e n commandments . O u r Sages attach

great importance to conclusions, explaining that they summarize the

content o f all the preceding concepts. W h y then does the conclusion

o f the entire To rah ment ion a subject which seemingly reflects the

disgrace o f the Jewish people? For the tablets were broken because o f

the nation's sin i n worshipping the Golden c a l f .

Th i s question leads to the inference that this phrase alludes to a

positive quali ty possessed by the Jewish people, a qual i ty so

praiseworthy that i t is appropriate to conclude the entire Torah .

I n another source, Rashi explains that Moses broke the Tablets to

protect the Jewish people f r o m G-d's wrath . Here we see the unique

importance o f the Jewish nat ion. The To rah is the embodiment o f

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V'ZOS HABERACHAH 163

G-d's w i l l and wisdom. A n d the tablets on which the T e n Com¬

mandments were engraved were "the work o f G-d.. . and the w r i t i n g o f

G-d," given to Moses by G-d Himself . Ye t when the future o f the

Jewish people was at stake, Moses was w i l l i n g to break the Tablets

w i t h o u t hesitation.

W h y d id Moses take such a step? Because there is no th ing — not

even the To rah — that G-d cherishes more than a Jew. T h e soul o f

every Jew is "an actual part o f G-d f rom above." A n d therefore the

expression, " M y son, M y f i rs tborn, Israel," can be applied to every

member o f our people.

W h a t then is the purpose o f the Torah? T o reveal this essential

quali ty; to make every member o f our people conscious o f i t , and to

provide a med ium that w i l l allow this dimension o f our being to

become manifest. Th i s is the theme underscored by the conclusion o f

the Torah .


The last o f Maimonides ' Th i r teen Principles o f Fa i th is the belief i n

the Resurrection o f the Dead. O f course, i t is an impor tant prophecy

and one that we all expect to see ful f i l led . But what makes i t one o f the

fundamentals o f Jewish belief? W h y is i t a core issue wi thou t which

one's fa i th is incomplete?

Because at the roo t o f the concept o f resurrection is the awareness

that the soul is eternal, that i t is an actual part o f G-d which is t ru ly

alive and therefore, unable to be conquered by death.

Moreover, i t teaches that no t only is the soul eternal, but that the

eternality o f the soul affects the body as wel l and causes the body to be

resurrected.

Th i s relates to the Jewish fai th as a whole, for the purpose o f

Judaism is to show us how to infuse the Div ine power o f the soul in to

all the physical settings i n which we are found, impar t ing spir i tual

l ight in to our material being.

One of the elder chassidim I knew, Reb Mendel Futerfas, spent 14 years in hard labor camps because of his involvement in the chassidic underground in Stalinist Russia. The camp authorities knew that he would not perform ordinary work on the Jewish holidays, so they gave him chores that did not involve forbidden tasks. But that was the extent of their tolerance. I t goes without saying that they did not provide him wi th time to pray or a prayer book.

Once on Rosh HaShanah, while Reb Mendel was performing the chores he was given, he was singing the holiday prayers to himself. While he was reciting the Musaf service and singing the hymn V'chol maaminim, which declares how all men share in the belief in G-d, he stopped and thought: Why was he in a hard labor camp? Because there were people who did not believe, and whose unwillingness to believe was so fierce that they tried to crush — both physically and spiritually — those who did.

As he was thinking, he noticed one of the guards looking at him closely. The guard was tall and imposing. He had a scar running across his face that made him look particularly threatening. W i t h such a person eyeing him, i t was better not to take time out to think. Reb Mendel returned to his chores and shortly afterwards, the guard moved on.

O n Yom Kippur, as Reb Mendel was going about his assigned chores, he saw the guard with the scar approaching. W i t h a few deftly planned steps, the guard maneuvered Reb Mendel into a corner where no one else could see or hear what they were saying.

"Are you fasting today?" the guard asked Reb Mendel. Reb Mendel answered affirmatively. There was no way

he could deny i t ; his observance was common knowledge.

"So am I , " the guard continued. "Ten days ago, I heard you chanting a tune and i t brought back memories of my father taking me to shul as a child. I realized that i t was Rosh HaShanah, and I counted the days unti l Yom Kippur. I am also fasting."

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ROSH HASHANAH 165

Reb Mendel and the guard both sensed that others might be looking, and each turned to go his way. But Reb Mendel's quandary had been solved. He proceeded, humming the tune: V'chol maaminim, " A l l believe."

Inside, we all believe, and Rosh HaShanah is an appropriate time to think how to have that inner belief control our thoughts and our conduct.

Rosh Hashanah Today

A l l Jews understand the difference between Rosh HaShanah and the

secular N e w Year. Rosh HaShanah is no t a t ime to party and let loose.

True , i t is associated w i t h celebrations as the Bible states: "Go eat

succulent foods and d r ink sweet beverages and send por t ions to those

who have no th ing prepared D o not be sad, for the joy o f G-d is your

strength." But the very same passage mentions the reason for that

rejoicing: "The day is sacred to our G-d."

M o r e particularly, Rosh HaShanah is the Day o f Judgment, when

G-d "opens the book o f memories... and all the inhabitants o f the

w o r l d pass before H i m like sheep A n d H e writes out their decree."

Knowing the awesomeness o f H i s judgment, many are concerned

w i t h their own future: "What w i l l my coming year be like?" Some are

concerned w i t h their material future: H o w much w i l l they make i n the

coming year? W h a t w i l l their health be? W i l l they marry and have

children? Others focus on spir i tual desires: W i l l they be able to gain

wisdom? W i l l they be inspired w i t h the love and fear o f G-d? W i l l they

be able to meet the standards o f piety and righteousness expected o f

them?

A l l o f these desires can be expressed on many planes, w i t h various

different levels o f mot iva t ion . W h e n , however, they are reduced to

their lowest common denominator, the question p rompt ing al l others

is: W i l l G-d give me what I want i n the coming year?

O n Rosh HaShanah, however, what we really should be t h i n k i n g

about is not what we want, but what H e wants.

There is a classic chassidic adage: " O n Rosh HaShanah, i n some

shuls, i t is when the chazan comes to the words: 'Repentance, prayer, and


charity nu l l i fy the evil decree,' that the emotions reach their peak. But

i n chassidic shuls, i t is the words 'Reveal the glory o f Y o u r sovereignty

upon us' that arouse the congregation most powerfully."

G-d d i d no t have to create this wor ld . O n one hand, the fact that

there is no reason compelling the creation introduces a dimension o f

utter randomness. There is no need for H i m to conform to an existing

plan; H e can do anything H e wants.

conversely, however, the very same logic necessitates that

everything which H e d id create was created for a specific desire and

purpose. O n Rosh HaShanah, when we relive the dynamic o f creation,

we should hone i n on that purpose and make i t the focus o f our

conduct.

W h a t is H i s purpose i n creation? As Rashi states at the very

beginning o f his commen ta ry to the Torah , all o f existence was

created "for the sake o f the To rah and the Jewish people." Simply put ,

that means that G-d created the w o r l d so that a Jew could study the

To rah and observe the mitzyos, not for our sake but for H i s .

Translat ing that i n to practical directives, this means when I see a

person in need, I should help h i m , no t because I feel sorry for h i m , bu t

because G-d commanded us to go out o f our way to help another

person. W h e n I do a mitzyah, I should be t h ink ing not o f the reward

G-d w i l l give me for fu l f i l l i ng H i s w i l l , but o f the fact that I am

fu l f i l l i ng H i s w i l l . W h e n I am studying the Torah , I should be doing

so no t because i t is intellectually edifying or interesting, but because i t

is H i s wisdom and H e asked us to explore i t .

Looking to the Horizon: A Foretaste of the Shofar of Mashiach

O u r Sages compare the sounding o f the shofar on Rosh HaShanah to

the sounding o f trumpets at a king's coronation. Similarly, our H i g h

Ho l iday prayers make a po in t o f emphasizing H i s sovereignty.

I n the present age, the use o f the analogy o f kingship to describe

our relationship w i t h G-d is problematic. For a k ing is a figure o f the

past w i t h no functional meaning to us today.

ROSH HASHANAH 167

Yet that too is significant; for at present G-d's Kingship is no t

overtly revealed and the w o r l d appears to funct ion independently.

W h e n w i l l H i s Kingship be revealed? " O n that day, a great shofar

w i l l be sounded. A n d those who are lost... and those who are

banished... shall come and bow down to G-d on the holy mounta in i n

Jerusalem." I n the era o f the Redemption, " G - d w i l l be K i n g over the

entire earth... G-d w i l l be one, and H i s name one."

O n Rosh HaShanah, our acceptance o f G-d as K i n g should have at

its core a yearning to know true Kingship, and see G-d "reign over the

entire w o r l d i n [ H i s ] glory... and reveal [H imse l f ] i n the majesty o f

[ H i s ] glorious migh t over al l inhabitants" w i t h the coming o f Mashiach.

M a y i t be speedily i n our days.

In the first year after Perestroika became a reality, one of my friends was leading the Kol Nidrei services in the main synagogue of Kiev on Yom Kippur night.

Announcements of the services had been posted all over the city and Jews responded eagerly. O l d men who remembered accompanying their parents to shul as children, young families who wanted a taste of their heritage after more than a half-century of Soviet persecution, and youth in their teens who barely knew they were Jewish, flocked to the synagogue.

The chazzan chanted Kol Nidrei. The moving melody stirred the hearts of all those who had come. But as the service proceeded, my friend sensed feelings of disappointment beginning to surface. After all, most of the people had never been in a synagogue in their lives; none of them knew how to pray together wi th the chazzan. Despite the best intentions, Hebrew-Russian prayerbooks, and explanations in Russian, he could sense that the people were becoming bored, and within their hearts a question was beginning to take form: Were these the prayers that they had yearned for so many years to be allowed to say?

In the middle of the services, after the Amidah prayer, my friend ascended to the lectern and began to tell a classic chassidic story: The Baal Shem Tov was praying together wi th his students in a small Polish village. Through his spiritual vision, the Baal Shem Tov had detected that harsh heavenly judgments had been decreed against the Jewish people, and he and his students were trying wi th all the sincerity they could muster to cry out to G-d and implore H i m to rescind these decrees and grant the Jews a year of blessing.

This deep feeling took hold of all the inhabitants o f the village and everyone opened his heart in deepfelt prayer.

Among the inhabitants of the village was a simple shepherd boy. He did not know how to read; indeed, he could barely say the letters of the alef-beis, the Hebrew alphabet. As the intensity o f feeling in the synagogue began to mount, he decided that he also wanted to pray. But he

168

Y O M KIPPUR 169

did not know how. He could not read the words of the

prayer book or mimic the prayers of the other congregants.

He opened the prayer book to the first page and began to

recite the letters alef, beis, yeis — reading the entire alphabet.

He then called out to G-d: "This is all I can do. G-d, You

know how the prayers should be pronounced. Please,

arrange the letters in the proper way."

This simple, genuine prayer resounded powerfully

within the Heavenly court. G-d rescinded all the harsh

decrees and granted the Jews blessing and good fortune.

M y friend paused for a moment to let the story impact

his listeners. Suddenly a voice called out: "Alf." And

thousands of voices thundered back Alef. The voice

continued: Beis, and the thousands responded Beis. They

continued to pronounce every letter in the Hebrew

alphabet, and then they began to file out of the synagogue.

They had recited their prayers.

Yom Kippur Today

O n Y o m Kippur , we fast. That 's what a Jew does on Y o m Kippur . H e

realizes that a l igh tn ing bol t w i l l no t come down f rom heaven and

strike h i m i f he eats, but he is no t concerned w i t h reward or

punishment. H e doesn't eat because he understands that G-d does not

want h i m to. H e knows that a Jew does not do that on Y o m Kippur .

A day before, he may not have felt this way. H e may have been lax

i n the observance o f one mitzyah or another. But on Y o m Kippur he

feels that he has to do what a Jew should do.

Why? Because there is something special about this day. O u r

Sages explain the idea using gematria, To rah numerology. The Hebrew

w o r d for "the Satan'' ן ט ש ה , is numerically equivalent to 364. O n 364

days o f the year, Satan has the power to tempt the Jewish people. O n

one day, Y o m Kippur , he has no power. A Jew is simply no t interested

i n what he has to offer. O n Y o m Kippur , he has other things on his

m i n d . Y o m Kippur is a day for being Jewish.


W h a t w o u l d happen on Y o m Kippur? T h e H i g h Priest entered the

H o l y o f Hol ies , at which t ime he was alone w i t h G-d. N o human or

spir i tual being was permi t ted to intrude upon his connection w i t h

H i m .

Each year this sequence is replayed in our own hearts. The essence

o f the Jewish soul is one w i t h the essence o f G-d. Th i s bond is

constant; i t is no t the product o f our efforts. consequently, neither

our thoughts, our words, nor our deeds can weaken i t . A t this level o f

essential connection, there is no existence outside G-dliness, no

possibil i ty o f separation f rom H i m .

Th i s connection exists above t ime. But w i t h i n t ime, i t is revealed

on Y o m Kippur . O n this day, we each "enter the H o l y o f Hol ies ," and

spend t ime "alone w i t h G-d."

Th i s is the heart o f the Neilah prayer, the f inal service recited on

Y o m Kippur . Neilah means " locking ." There are some Rabbis who

interpret the name as meaning that the gates o f heaven are being

locked and there are a few short moments left i n which our prayers can

enter. According to chassidic thought , the meaning is that the doors

are locked behind us. Each one o f us is "locked i n , " alone and as one

w i t h G-d .

A t this level o f essential connection, there is no existence outside

G-dliness, no possibi l i ty o f separation f rom G-d, no possibil i ty that

the soul could be affected by sin.

The revelation o f this level o f connection removes the blemishes

that sin causes. T h i s k i n d o f cleansing is a natural process, for the

revelation o f our inner bond w i t h G-d renews our connection w i t h

H i m at all levels.

Th i s is the meaning o f the saying o f our Sages that "the essence o f

the day atones." O n Y o m Kippur , our essential bond w i t h G-d is

revealed, and i n the process, every element o f our spir i tual potent ia l is

revitalized.

Th i s spir i tual experience also renews our lives w i t h i n the material

sphere, endowing us w i t h blessing, and causing each one o f us to be

granted a good and sweet year i n all our material and spir i tual

concerns.

Y O M KIPPUR 171


Maimonides describes Y o m Kippur as "the t ime o f teshuvah for all; for

individuals as wel l as the communi ty ." The ult imate expression o f this

m o t i f w i l l come in the era o f the Redemption when, as the Zohar, the

fundamental text o f Jewish mysticism, teaches, Mashiach w i l l motivate

even the righteous to t u r n to G-d i n teshuvah.

W h a t is teshuvah? Re turn ing to G-d by focusing on the G-dly spark

that lies w i t h i n each one o f us. I n the era o f consummate spir i tual i ty

that Mashiach w i l l introduce, everyone — even those who appear to

have attained spir i tual fu l f i l lment — w i l l realize the mor ta l l imi ta t ions

which constrain them, and w i l l seek the inner core o f their spir i tual

potential .

Similarly, i t is the expression o f the potent ia l for teshuvah that w i l l

serve as the catalyst for the Redemption. For str iving to reach our

spir i tual core w i l l serve as the catalyst for the revelation o f G-dliness

throughout all existence. As Maimonides writes: "Israel w i l l be

redeemed only through teshuvah. The To rah has promised that

ult imately, towards the end o f her exile, Israel w i l l re turn [ to G - d ] ,

and immediately w i l l be redeemed."

Reb Pinchas of Koritz was beloved by all the inhabitants of his city. People would seek out his sage counsel on a variety of matters, involve him in their family affairs, and look to him for guidance in their Divine service. As a result, Reb Pinchas' schedule became overburdened. He no longer had the time to study and pray as he desired.

Turning to G-d in prayer, he petitioned: "Make people hate me. Let them flee my company so I wi l l have time to pray and study."

Reb Pinchas' prayer was accepted and people began to shun him. They would not speak to h im or do favors for him. Reb Pinchas, however, was happy. He was able to focus on his Divine service without distraction.

Then came Sukkos. Reb Pinchas wanted to invite guests, but no one desired to come to his house. He was displeased, for on the festival i t is a mitzvah to have guests grace one's table. ultimately, however, he accepted the fact. I t was better to lack guests for the holiday than to be disturbed the entire year.

O n Sukkos, our Patriarchs Abraham, Isaac, and Jacob, together wi th Joseph, Moses, Aaron, and King David, visit the sukkos of the Jewish people. As Reb Pinchas was about to enter his sukkah, he saw our father Abraham waiting outside.

"Welcome to my sukkah," Reb Pinchas told him. "Sorry, I wi l l not enter," Abraham replied. "Why?"

"Well, i f none of my descendants feel at home as guests here, I don't think I wi l l either."

That was enough for Reb Pinchas. He prayed for his original good graces to be restored and for him to f ind favor in people's eyes again.

172

SUKKOS 173

Being Surrounded by a Mitzyah: The Mitzvah of Sukkos

T h e Torah commands: "For seven days you shall dwell i n sukkos." I n

defining this mitzvah, our Sages explain that for the durat ion o f the

Sukkos holiday, these small huts w i t h roofs o f branches and leaves

must be considered as our homes. A l l o f our daily routines should be

carried out w i t h i n them. As our Sages explain: " A person should eat,

dr ink, relax... and study i n the sukkah."

Proverbs tells us to " K n o w H i m i n al l your ways"; and our Sages

comment, "Th i s is a short verse upon which all the fundamentals o f

the Torah depend."

For G-dliness is present no t merely i n the synagogue or in the

house o f study, but i n every dimension and corner o f our lives. Th i s

concept becomes manifest through dwell ing i n a sukkah. T h e sukkah

teaches us that every aspect o f our conduct can serve as a means to

relate to H i m and become l inked w i t h H i s oneness.

The uni ty established by this mitzvah resolves the differences that

exist between spir i tual i ty and material existence. usual ly , we see the

two as opposite. Spir i tual i ty , we often th ink , is otherworldly i n

contrast to physicality which is tangible and real. F r o m G-d's

perspective, however, bo th the material and the spir i tual are

expressions o f H i m s e l f and can be fused harmoniously. L i v i n g i n a

sukkah helps us adopt this m i n d frame and attune ourselves to this

inner uni ty .

Genuine Unity: The Mitzvah of Lulav and Esrog

The mitzvah o f lulav and esrog requires us to take branches or f ru i t f r o m

four different species o f trees (these two and the myrt le and the

w i l l o w ) and combine them i n the performance o f this mitzvah. O u r

Sages explain that each o f the species used for this mitzvah refers to a

different type o f person, f rom the most spiri tually developed to the

least refined.


Therein is an obvious lesson. The mitzvah cannot be fu l f i l led w i t h

only the esrog, the most elevated o f the species. T h e w i l l o w — which i n

the analogy to people refers to those on the lowest levels — is also

necessary. So, too, no person can attain fu l f i l lment by remaining

isolated, out o f touch w i t h others. Even the realization o f his

individual potent ia l cannot be complete w i t h o u t h i m reaching out to

others and jo in ing together w i t h them.

O u r Sages explain that the lulav and the esrog are a victory symbol,

indicat ing our vindicat ion in the judgment o f Rosh HaShanah and

Y o m Kippur . W h e n we stand bound together i n uni ty, as the lulav and

esrog teach, we can be assured o f positive blessings i n the year to come.


I n our prayers, we describe Sukkos as "The Season o f O u r Rejoicing."

Th i s theme w i l l reach its ul t imate fu l f i l lment i n the era o f Mashiach,

when, as the Prophet relates, our people w i l l re turn to Eretz^ Yisrael

"crowned w i t h eternal joy." A n d as i t says i n Psalms: "Then [ — as

opposed to now — ] our mouths w i l l be f i l led w i t h laughter."

I n previous generations, Jews d id no t need explanations why

happiness was associated specifically w i t h Mashiach's t ime. I t was quite

obvious. By and large, they d id no t live i n happy times. But they knew

that this sadness was not forever. A t one poin t , the trials and

tr ibulat ions o f the exile w o u l d end and they w o u l d enjoy happiness

and joy.

Today, however, when a person can enjoy al l the comforts that a

free and affluent society has to offer, we are able to ask: W h a t is so

special about the happiness that Mashiach w i l l provide?

Some w i l l offer somber explanations. T h e freedom and prosperity

o f the present age may only be temporary. I n Spain and i n Germany,

for example, the Jews enjoyed wealth, acceptance, and freedom o f

expression, and look what happened. I n the personal sphere, they w i l l

say, there is the possibi l i ty o f sudden illness and/or death.

W i t h o u t arguing the t r u t h o f these explanations, we don ' t want

Mashiach only because he is a good insurance policy to prevent all these

SUKKOS 175

negative factors f rom happening and assure us o f continued prosperity

and well-being. Yes he w i l l , but that is no t what Mashiach is about.

Peace, prosperity, and well-being are not the essence o f the era o f

the Redemption. They are merely the backdrop and the setting that

w i l l allow the message o f the Redemption to be communicated more

effectively.

I n the present age, we're happy because things — good food, good

people, good times — make us happy. I n the era o f Mashiach, we won ' t

need external factors to make us feel happy. W e w i l l feel happy because

we're alive — because we have a soul and because we're l iv ing in G-d's

wor ld . T h i s awareness w i l l be as real to us as material reality is today.

W e have the potent ia l to appreciate a foretaste o f this happiness i n

the present era. I t is true that at present our knowledge o f spir i tual i ty

is merely intellectual, and only in the future era w i l l we have firsthand

experience o f the spir i tual core in our own being and in the w o r l d at

large. Nevertheless, even today, knowing that this is the t r u t h and

focusing on i t intensely can grant us a gl immer o f this awareness and

thus a sampling o f the happiness that w i l l result f rom i t .

Tast ing this happiness and sharing i t w i t h others w i l l anticipate

and precipitate the t ime when this mindset w i l l spread throughout al l

existence and "our mouths w i l l be f i l led w i t h laughter."

Before the Hakkafos on Simchas Torah night, the Rebbe would hold a farbrengen in the main synagogue at Lubavitch headquarters in 770.

At such a gathering, the Rebbe would explain the spiritual significance of the holiday. In between thoughts, the chassidim would give expression to their feelings through joyous song.

One year, one of the chassidim felt uniquely inspired. The songs penetrated his heart. As the Rebbe smiled broadly and encouraged the singing by waving his hands, the chassid's feelings began to mount. Suddenly, he could control himself no longer; he climbed up onto one of the tables and began to dance. I t was a natural, spontaneous outpouring of emotion. His body flowed wi th the song, expressing the inner rhythm all those assembled shared.

The Rebbe looked at him and gave an even broader smile; he swung his hand in a motion not unlike a cheerleader's motion to charge.

At this point, the chassid's eye caught the Rebbe's and he became self-conscious. There he was dancing on a table in front of the Rebbe and the entire chassidic community! Which steps should he use? How should he move his hands?

The Rebbe immediately sensed the change. He looked down and gave a downward motion wi th his hands. The chassidim understood and they helped their colleague descend from the table.

What had happened? At first, the chassid had been dancing naturally. His happiness had welled up from an inner source. He wasn't attempting to impress anybody; indeed, he had no thoughts of self whatsoever. Afterwards, he was showing off his happiness. I t wasn't phony, but i t wasn't natural either. There was a dichotomy between his self and his experience.

Our Rabbis say: "On Simchas Torah, the Torah itself wants to dance. I t can't, however, dance by itself, and so a Jew becomes its feet, becoming the medium for the expression of its joy."

176

SIMCHAS TORAH 177

Sukkos and Simchas Torah are known as "The Season

of Our Rejoicing." At this time, true, genuine happiness is

overflowing and we can capture i t wi th barrels and buckets.

In this way, these holidays serve as the natural conclusion

to the sequence begun wi th the High Holidays. O n Rosh

HaShanah and Yom Kippur, we tap into the essential bond

our souls share wi th G-d. O n Sukkos and Simchas Torah,

the joy this bond generates wells up inside and bursts forth

into expression.

Simchas Torah

" W h y are you celebrating so powerfully?" the scholar asked the simple

man. "It 's Simchas Torah, the day o f the Torah's rejoicing. Since you

are no t learned, what is your connection to the To rah and why is today

a reason for you to rejoice?"

" W h e n your brother married o f f his daughter d id you celebrate?"

the simple man asked.

" O f course," replied the scholar, unsure o f the simple man's

intent .

" W e l l , for that same reason, I am celebrating today," the simple

man responded. " A l l Jews are brothers. So, i f today is a day o f

celebration for the scholars, i t is also a day o f celebration for me."

I n t ru th , the reason for our celebration on Simchas To rah goes

deeper than the connection to the To rah forged through study. O n

Simchas Torah, we celebrate our connection to the essence o f the

Torah , a level that transcends comprehension entirely. For that reason,

the celebrations are held when the To rah is t ied closed.

O n Simchas Torah, we rejoice because we are Jews. A n d as Jews we

share a connection to the essence o f the Torah , a connection that i n

t u r n bonds us to the essence o f G-d.

A t this level, the scholar and the simple man are equal — for the

soul is a part o f G-d Himself , inf in i te and unbounded as is G-d. Th i s

applies to each o f us. Every Jew has a soul which is an essential G-dly

spark, and by vir tue o f that spark, we share a connection to the essence


o f the Torah . As the Zohar states: "Israel, the Torah , and the H o l y

One, blessed be He, are one."

Therefore, the scholar and the simple man celebrate equally, for

one is no more Jewish than the other. I f anything, the simple man's

celebration is greater, for his intellect does not get i n the way o f his

connection to his Jewish essence.

W i t h the outpour ing o f joy o f Simchas Torah, we chart our path

in to the new year. Having touched the core o f our beings on the H i g h

Holidays and celebrated this connection to G-d on Sukkos and

Simchas Torah, we prepare to elevate the realm o f our ordinary day-to¬

day funct ioning i n the year to come.

Looking to the Horizon Celebrating with Mashiach

After the conclusion o f the Simchas To rah celebrations, the prayers

say: " I w i l l rejoice and celebrate on Simchas Torah . Tzemach (Mashiach)

w i l l certainly come on Simchas Torah . "

O n one level, the connection between the two statements can be

explained as follows: A t a t ime o f great happiness, a Jew takes t ime out

to appreciate that the happiness which he experiences i n the present

age is merely a gl immer o f the ul t imate happiness to be experienced at

the t ime o f the coming o f Mashiach. I n that era, mankind w i l l be

"crowned w i t h eternal joy," for all the distressing elements that restrict

our happiness at present w i l l dissipate, and all existence w i l l appreciate

the G-dliness present throughout existence.

But there is a deeper message. Happiness is also a catalyst that w i l l

actually br ing the Redemption. O u r Rabbis teach: Simchah, happiness,

breaks down barriers. For when a person is happy, he is no t restrained

by any o f his inhibi t ions , and shows generosity and kindness above the

no rm.

The same m o t i f applies i n the spir i tual realms. O u r simchah shel

mitzvah, the happiness felt i n connection w i t h the fu l f i l lment o f G-d's

w i l l , arouses G-d's happiness. A n d this i n t u r n causes H i m to overlook

any possible shortcomings i n man's Div ine service and br ing the

Redemption immediately.

Once the Baal Shem Tov had a vision in which he ascended through various spiritual realms unt i l he came to the palace of Mashiach. coming face to face wi th mankind's redeemer, he had only one question: "When are you coming?"

Mashiach answered him: "When the wellsprings of your teachings spread outward."

Yud Tes Kislev

Chassidus explains that Mashiach was no t giving the Baal Shem T o v a

t ime frame, he was explaining to h i m the pattern o f spir i tual causation.

W h e n w i l l Mashiach come? W h e n the w o r l d is ready to receive h i m .

A n d when w i l l the w o r l d be ready to receive him? W h e n the

wellsprings o f Chassidus, the Baal Shem Tov 's teachings, spread

outward.

Chassidus makes us aware o f the G-dly spark w i t h i n our souls and

the spir i tual reality that permeates the w o r l d at large. W h e n the

awareness o f these factors spreads throughout humanity, the w o r l d w i l l

be prepared to accept Mashiach.

Yud-Tes (the 19th of) Kislev, the anniversary o f the release o f

Rabbi Shneur Zalman o f Liadi (the first Lubavitcher Rebbe, founder

o f the Chabad movement) f rom pr ison i n Czarist Russia, is celebrated

as a milestone i n spreading Chassidus outward. I t is explained that the

inner, mystical cause o f R. Shneur Zalman's imprisonment was the

resistance in the heavenly realms to his unrestrained efforts to spread

Chassidus. H i s release thus served as a sign that the spir i tual forces

opposing the dissemination o f these teachings had been overcome and

i t was possible to continue that init iat ive.


The teachings o f Chassidus are a foretaste o f the wisdom that Mashiach

w i l l reveal. O n Friday afternoon, before the onset o f the Shabbos, i t is

customary to taste the foods prepared for that special day. So, too,

Mashiach's era is referred to as "the day that is all Shabbos and rest."

179


W i t h i n the context o f the world 's spir i tual history, i t is now Friday

afternoon; the midday hours are almost over, and i t is possible to sense

a gleam o f the approaching Shabbos. Th i s is the reason why the

teachings o f Chassidus were revealed at this juncture o f t ime.

The uniqueness o f the era o f Mashiach w i l l be the outpour ing o f

the knowledge o f G-d. As the Prophet tells us: "The earth w i l l be

f i l led w i t h the knowledge o f G-d as the waters cover up the ocean

bed." O u r existence w i l l be submerged in the awareness o f G-d; i n

every element o f our lives, we w i l l sense H i s presence.

The foretaste o f that revelation is an overflow o f spir i tual

knowledge: W e gain an understanding o f the spir i tual forces governing

our existence, we learn to appreciate G-d's hand guiding our lives, and

we sense the oneness w i t h H i m contr ibuted by every element o f the

To rah and its mitzvos. Th i s is granted to us by the teachings o f

Chassidus.

A century ago, there were no electric streetlamps. How would people make their way through the public domain at night? There were kerosene lanterns on every corner whose light shined forth and made going through the streets less threatening. There were lamplighters who would trudge through the night and go from lamp to lamp wi th a torch, kindling its flame.

Even in the cold and the dark, these lone figures would make their way through the night, leaving a path of light behind them.

We are all lamplighters, charged wi th the mission of illuminating the world wi th the light of the Torah and its mitzvos. While this theme is always relevant, at certain times its importance resonates more forcefully than others.

Chanukah is one of those times. As we put our menorahs near the doors or windows of our homes with the intent that they shine light into the darkness, we convey a message to the world: "Darkness is temporary. W i t h a little bit of light i t can be banished."

Chanukah

The Previous Rebbe w o u l d te l l his chassidim, "We must listen

carefully to what the chanukah candles are saying." For the l igh t o f

the chanukah candles points us toward many impor tant goals for our

lives.

Firs t ly , the chanukah lights should be k indled after sunset and

must burn in to the night . Each person has his or her own def in i t ion o f

the metaphor o f darkness.

T h e chanukah candles teach us not to accept darkness as reality,

but instead to kindle l ight . Moreover, we place the candles at our

doorways or i n our windows, indicating that we should not remain

content w i t h l igh t ing up our own homes. Instead, we must reach out

and spread l ight as far as we possibly can, l igh t ing up the public

domain.

Going further: O n each night o f chanukah, we add to the number

o f candles l i t on the previous night . Impl i ed is that we can't sit s t i l l

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and rest on our laurels. Instead, we must increase our endeavors every

day to spread l igh t throughout the wor ld . T h o u g h we i l luminated our

environment on the previous night , we cannot remain content, but

instead must strive to make a further and greater cont r ibu t ion .


chanukah is celebrated for eight days, a number that our Sages

associate w i t h the era o f the Redemption. W h a t is unique about eight?

T h e natural order is structured i n sets o f seven: there are seven days i n

a week; seven years i n the agricultural cycle observed in Eretz^ Yisrael.

Eight represents a step above that cycle. I n the m o t i f o f "eight," the

transcendent oneness o f G-d that surpasses nature's set o f seven

becomes revealed.

T h o u g h connected w i t h oneness, eight is not one. T h e idea is no t

that i n f in i t y w i l l be revealed in a manner that obscures entirely the

material framework i n which we presently live. Instead, 8 is 7 + 1 , i.e.,

H i s oneness w i l l permeate seven, the set o f nature. W e w i l l appreciate

how the t r u t h o f our own existence is G-dliness. T h e transcendent w i l l

be enclothed w i t h i n the framework o f our wor ld ly sphere.

Th i s message is i l lustrated and i l luminated by the l ight o f the

chanukah candles. They recall the miraculous burn ing o f the Menorah

i n the Temple and imbue us w i t h the awareness that the Menorah w i l l

soon be k indled again, spreading G-dly l igh t openly throughout the

wor ld .

"Would you take me as a partner in your business?" Max Kotz, a member of the Lubavitch community in

England, was shocked by the Rebbe's question. For the Rebbe to be his business partner! Never in his wildest fantasies would he have dreamed of being made such an offer. He immediately agreed.

The Rebbe took out a token sum of dollars and gave i t to Mr . Kotz as his investment. " I n a partnership," he reminded Mr . Kotz, "Neither partner should engage in a deal without the okay of the other. Do you agree?"

Mr . Kotz, an international fur dealer, was somewhat puzzled. What did the Rebbe know about furs? But he agreed. The Rebbe then advised him to purchase large quantities of a particular type of fur.

Mr . Kotz returned to England and invested several thousand dollars in the type of fur the Rebbe had suggested. When he advised the Rebbe of the purchase, the Rebbe answered that his investment had been far too conservative; a much larger quantity of fur should have been purchased. And so i t went, back and forth, unt i l on the Rebbe's urging, Mr . Kotz had purchased truly astronomical quantities of the desired fur, investing his entire personal fortune and even borrowing large sums.

T o Mr . Kotz's surprise, the value of the fur that the Rebbe had advised him to buy began to plummet. Perhaps, he thought, he should sell at least some of the fur he had purchased. As promised, he contacted the Rebbe before making the sale. T o his surprise, the Rebbe reminded him that, as partners, i t was possible to sell only when both agreed, and at this time, the Rebbe continued, he did not agree to the sale.

The price of the fur continued to sink. And wi th i t sank Mr . Kotz's spirits; it seemed to him that he would certainly be ruined. He contacted the Rebbe repeatedly, but always received the same answer: Don't sell! Worried about his financial future, he finally began to question his entire relationship wi th the Rebbe and Lubavitch. Perhaps it was all a mistake?

183


For several months, the price of the fur Mr . Kotz had

purchased remained low. But then i t suddenly began to

rise. When i t reached a level at which the loss was bearable,

Mr . Kotz again consulted the Rebbe. "Maybe it's time to

sell?" But still the Rebbe refused. Again there followed a

chain of telephone calls from M r . Kotz to the Rebbe's

office as the price of the fur steadily advanced. At each

juncture, Mr . Kotz desired to sell, and always the Rebbe

advised him to wait.

As the price of the fur continued to rise, Mr . Kotz's

trust in the Rebbe also returned. Only when the price of

the fur had doubled did the Rebbe finally agree that the

time had come to sell. I n a relatively short time, Mr . Kotz

was able to sell his entire inventory at a resounding profit.

Even after repaying the loans and calculating his costs, he

had still made millions.

I t was time, thought M r . Kotz, to give his partner his

share. Atyechidus, the Rebbe declined to take a penny,

instructing M r . Kotz to donate the Rebbe's share to

different charitable causes throughout the world.

"Would you like to continue as partners?" Mr . Kotz

asked hopefully. The Rebbe, however, demurred. "You're a

shvacher shutaf, too weak-hearted," he replied.

Yud (10th of) Shevat marks the Rebbe's assumption of

the leadership of the Chabad movement. W i t h the far-

sighted vision that characterizes true leaders, the Rebbe

charged us — both as individuals and as a community —

with significant long-term missions, including the ultimate

mission, preparing the world for the coming of the

Redemption.

Often our limited perception and the descents and

ascents that characterize mortal existence subject us to

doubts and hesitations similar to those experienced by our

fur dealer. Someone who is not "a weak-hearted partner"

endeavors not only to heed the Rebbe's instructions, but

to expand his own horizons, so that he is comfortable wi th

the mission in which the Rebbe has invited him to share.

Y U D SHVAT 185

Yud Shevat — The Yahrzeit of the Previous Rebbe and the Anniversary of the Rebbe's Ascent to the

Leadership of the Chabad Movement

The 1 0 t h day o f the Hebrew m o n t h o f Shevat is the yahrzeit o f the

Previous Rebbe, Rabbi Yosef Yi tzchak Schneersohn, who passed away

on Yud Shevat 5710 ( 1 9 5 0 ) . A yahrzeit is the day on which a person's

Div ine service is consummated. Each year, this anniversary gives others

an oppor tun i ty to establish a connection to that person, learn f rom his

life, and apply the lessons they learn i n their own Div ine service.

Tha t same date is also the day on which the Rebbe, Rabbi

Menachem M e n d e l Schneerson, assumed leadership o f Lubavitch a

year later. W i t h o u t d iminish ing its connection to the Previous Rebbe,

this dimension o f the date commands the focus o f most chassidim

today.

W e are not interested i n the events o f 5710 (1950) and 5711

(1951) merely f rom a historical perspective. O n the contrary, most o f

us are not historians, and what happened i n the past is relevant only as

i t affects us today.

W h a t is important about the 1 0 t h o f Shevat is not that over 50

years ago the Rebbe became Rebbe, bu t that today, we can accept h i m

as Rebbe and i n doing so, enhance our own personal growth and

spir i tual development.

Once when the Rebbe was asked to elaborate on the nature o f his

posi t ion, he explained that he is a miner. Just as a miner digs in to the

depths o f the earth, sifts through much d i r t and stone, and ul t imately

comes up w i t h jewels and precious metals, so, too, the Rebbe teaches

and empowers us to penetrate to the depths o f our being and reveal the

inner G-dliness dormant w i t h i n our souls.

N o w going beneath the surface o f our personalities is no t

particularly new. For over a century, psychologists have spoken about

this goal, and i n the last decades mot ivat ional specialists and personal

growth coaches have become a major part o f even the corporate

structure o f western society. So what's new about the Rebbe's

approach?


The novelty is not in the idea o f digging, bu t what one comes up

w i t h when one digs.

Secular psychologists have dug and come up w i t h passions and

fears that d imin ish rather than enhance our humanity. Humanis ts have

dug and come up w i t h existential despair and emptiness. The Rebbe

dug and came up w i t h G-dliness.

W h y do the psychologists come up w i t h fears and passions, or the

humanists w i t h despair, when they t ry to probe beneath a person's

surface?

Because that is their own inner mindset. They do not set out to

d imin ish man's potential . Qui te the contrary, they want to help; they

are wel l - intent ioned and honest.

Bu t that very honesty causes them to project their own image over

humani ty as a whole. Y o u can't blame them for that. They are human

and this is the way they see man. Bu t what is their image o f themselves

or o f man in general? A n d what is the image o f man the Rebbe

projects?

They look around at their environment and t ry to make sense out

o f the different forces and factors they see. They discover patterns and

share them w i t h others. By doing so, they reinforce the patterns that

they discover.

The Rebbe operates f r o m a different perspective. W h a t is

significant is no t what he or other people see or want in this wor ld , bu t

what G-d wants. W h y d i d G-d create the world? A n d why d id H e

create this particular person, this particular si tuation, and this

particular moment?

The question motivates the answer. I t frees a person to look

beyond his own individual horizons and see a larger picture — a

Div ine picture.

M o s t o f us do not ask these questions naturally. Bu t as we connect

w i t h the Rebbe, study his teachings, fo l low his directives, and endeavor

to understand his mot ivat ion , we learn to do so.

Y U D SHVAT 187


Extending this approach further, one looks to the era when G-d's

conception o f the w o r l d w i l l blossom in to manifest fu l f i l lment : the era

o f the Redemption. For just as every particular enti ty was created w i t h

a purpose, so, too, the w o r l d at large was brought in to being w i t h a

goal. As our Sages comment, "The w o r l d was created solely for

Mashiach."

For that reason i t is important to learn about the era o f the

Redemption and appreciate the mindset that w i l l prevail at that t ime.

As we become more acquainted w i t h G-d's purpose for creation, we are

more capable o f p rodd ing that purpose in to fu l f i l lment and enabling

the w o r l d to reach that desired state.

Once the Baal Shem Tov had a spiritual vision of a calamity that was to be visited on an outlying Jewish community. He traveled there wi th his students and for several days and nights engaged in spiritual activities that were able to arouse G-d's mercies and avert the decree.

Afterwards, his students asked him: "Why did you have to travel to that community? You could have carried out the same spiritual activities in your home town."

The Baal Shem Tov answered: " I f I could not save them, I would share their fate."

Purim

T h e P u r i m saga centers around two people: Mordechai and Esther.

Certainly, the sequence o f events reflects a series o f Div ine miracles,

but these two were the ones who set the example and provided the

catalysts to call f o r th those miracles.

W h a t was so unique about their conduct? T h e Megillah relates that

Mordechai informed Esther o f Haman's decree, stating: " A n d

Mordechai t o l d [her messenger] o f all that had happened to h i m . " T h e

decree was against the Jewish people as a whole. As the king's

counselor and the cousin o f the queen, i t is highly probable that

Mordechai w o u l d no t have been included i n i t . Bu t he had no thought

o f that. T h e decree "happened to h i m . "

W h e n Esther at f irst hesitated to take action, he t o l d her: " D o not

imagine... that you w i l l be able to escape in the king's palace any more

than the rest o f the Jews."

Mordechai 's response touched Esther's core. She took the

ini t iat ive and risked her life for her people.

Esther and Mordechai weren't absentee leaders, the type who sit i n

the back and give advice on how to deal w i t h difficult ies. W h e n their

people were i n danger, they felt their own lives were on the line and

they risked everything. Why? Because the most impor tant things to

them were their people and their people's mission i n the wor ld .

For a true Jewish leader, there is no difference between the fate o f

his people and his own personal fate. O n the contrary, he has no

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PURIM 189

thoughts o f h imself at all. H e thinks about his own destiny as i t is

in ter twined w i t h theirs.

Such an approach has an effect on the people, jarr ing them out o f

their self-concern and involvement i n their own petty private affairs

and po in t ing their at tent ion to their national mission. W h e n a person

sees a Mordechai giving up all his private concerns for the people as a

whole, that person realizes that he too can and should focus on a goal

i n life that is greater than his individual self.

A n d as that aspiration spreads w i t h i n the Jewish people, G-d

creates an environment that allows i t to happen, even bending the

natural order — i f that is what is necessary — for that to happen.

Th i s is the core o f the P u r i m story.

Looking to the Horizon Celebrating Purim with Mashiach

O u r Sages relate that dur ing the era o f Redemption, all the festivals

w i l l be nu l l i f i ed w i t h the exception o f Pur im. The commentaries

question this statement, for the To rah is eternal and unchanging. They

explain that i n the present era, the festivals represent revelations o f

G-dliness that transcend the ordinary pattern o f spir i tual revelation.

Hence they stand out w i t h prominence. I n the era o f Redemption, by

contrast, the revelation o f G-dliness w i l l be an ongoing aspect o f our

existence. Therefore, the festivals w i l l not be considered unique. They

w i l l be observed and all the laws w i l l be kept; but the spir i tual nature

o f the days w i l l no t stand out.

Th i s is no t true i n regard to Pur im. Even w i t h i n the setting o f

revealed G-dliness that w i l l characterize the era o f Redemption, P u r i m

w i l l be special. N o t only w i l l we observe the laws o f the holiday, its

unique spir i tual significance w i l l stand out prominent ly .

W h a t is the reason for this difference? A l l o f the other holidays

came about because o f a revelation o f G-dliness f rom H i s init iat ive.

Pur im, by contrast, came about i n response to the self-sacrifice o f the

Jewish people. I t was they who took the first step. Despite the

challenges o f exile, they powerfully reaffirmed their commitment to


their Jewish heritage. Therefore they were rewarded w i t h a festival

whose l ight w i l l continue to shine even i n the era o f Redemption.

One Saturday night, shortly after the conclusion of the Sabbath, the phone rang in the home of Rabbi Leibel Groner, the Rebbe's personal secretary. An elderly chassid was on the line asking for a blessing for his wife. She had been in the hospital for several days, and her condition was critical.

"cou ld Rabbi Groner ask the Rebbe for a blessing?" the chassid asked.

Rabbi Groner offered some words of reassurance to the chassid but told him that i t was often difficult to establish contact wi th the Rebbe on Saturday night. He would try, but i f it was not possible, he would communicate the message first thing Sunday morning.

As Rabbi Groner had suspected, he was unable to contact the Rebbe that night. Sunday morning, as soon as the Rebbe came to 770, Rabbi Groner told him of the chassid's wife. The Rebbe listened and told Rabbi Groner to call Rabbi chodakov, the Rebbe's senior aide. Rabbi Groner got Rabbi chodakov on the line.

After speaking to the Rebbe for several minutes, Rabbi chodakov told Rabbi Groner to call the chassid so that he, Rabbi chodakov, could communicate a message from the

Rebbe. Several moments after Rabbi chodakov spoke to the

chassid, the elder man called Rabbi Groner back and told him the entire story.

His wife had been severely i l l for several days. O n Friday night, her condition had become so desperate that the doctors abandoned all hope. Early Saturday morning, however, her condition took a sharp turn for the better. Nevertheless, since i t was still serious, as soon as the Sabbath ended, the chassid had called Rabbi Groner to ask for the Rebbe's blessing. During the interim, her condition continued to improve, and now the doctors were confident that she would recover.

"Rabbi chodakov said the Rebbe had instructed him to tell me that my wife's condition had begun to improve about 5:00 a.m. on Saturday. He emphasized that, in case I

191


might think this was due to other factors, the Rebbe told

me to tell you her recovery came about because she had

been brought to mind at that time," [i.e., the Rebbe had

thought about her].

O n that Saturday morning, no one had told the Rebbe

about the woman's condition. There was no way the

information could have been given him, and yet he had

sensed the woman's need.

N o t only could he sense her predicament, his positive

thinking was able to bring about her recovery.

Yud-Aleph (11th of) Nissan: The Rebbe's Birthday

The above story is not an isolated phenomenon. Documented evidence

has forced even the most hardened skeptics to admit that the childless

were blessed w i t h progeny, the i l l w i t h health, and that fortunes were

made and/or saved because o f the Rebbe's blessings.

W h a t does this mean to us today, several years after the Rebbe's

passing?

Firs t o f all, the Rebbe has never stopped keeping people i n m i n d .

After the passing o f his father-in-law and predecessor, Rabbi Yosef

Yi tzchak Schneersohn, the Rebbe t o l d the chassidim to continue

w r i t i n g to h i m and he w o u l d f i n d a way to answer. As countless stories

indicate, even i n the present years, the Rebbe himself has found a way

to answer those who seek his blessings.

Bu t more important ly , the Rebbe's greatest miracles are i n the

realm o f ideas. H e provided us w i t h clarity and insight, an awareness o f

who we are and where we are going that rings true and empowers. Each

person whose life he has touched has become deeper and richer and a

source o f inspirat ion for others. The chain reaction that this dynamic

ini t ia ted continues to produce change i n many people's lives.

Yud-Alef Nissan is the Rebbe's birthday. O u r Sages teach us that

on a person's birthday, his or her spir i tual potentials and goals are

given addit ional power. Th i s is the day when the Rebbe's goals and

purposes are highl ighted and given greater expression.

Y U D ALEPH NISSAN 193


I n one o f his letters, the Rebbe writes that f rom his earliest chi ldhood,

he w o u l d picture the future Redemption in his m i n d . Perhaps the

most appropriate bir thday present we could give to the Rebbe is to do

something to advance that purpose, and the Rebbe has t o l d us exactly

what he w o u l d like us to do:

a) Learn about the era o f G-dly knowledge, peace, and cooperation

that Mashiach w i l l init iate, and share that awareness w i t h others; and

b) Be proactive by reaching out to the people around you w i t h

deeds o f love and kindness.

By l iv ing w i t h the Redemption, anticipating the knowledge,

harmony, and peace o f that era in our day-to-day lives, we can

precipitate the t ime when these values w i l l spread through the entire

w o r l d w i t h the coming o f Mashiach.

One year, shortly before the first Pesach Seder, the holy Rebbe, Reb Levi Yitzchak of Berditchev, took several of his students into town. He knocked on the door of a local store and asked to buy cigarettes. The storekeeper replied, " I don't have any. Don't you know that they are illegal?" Reb Levi Yitzchak was persistent and again asked to buy cigarettes. After several requests, the storekeeper produced the cigarettes and was willing to sell them.

Reb Levi Yitzchak then approached a man walking down the street and asked i f he had a cigarette. "Don't you know that they are illegal? I can get thrown in jail for possession!" Again, after several requests, the gentleman displayed his stash and offered one to the Berditchever.

Reb Levi Yitzchak then sent his attendant to a Jewish home to ask i f they had a small piece of bread. "G-d forbid!" was the reply, and not knowing why the attendant was asking, continued to explain, "On Pesach we are forbidden to have any bread or chametz^ in our home." The attendant went to a second home and a third home, and the reply was the same.

When the attendant returned empty-handed to his Rebbe, Reb Levi Yitzchak held his hands up high and exclaimed, "Master of the Universe! The Czar forbids the importation of these cigarettes. He has soldiers and policemen to help enforce this law. But yet these cigarettes are on the streets and available to all, somehow smuggled across the border.

"Three thousand years ago, You commanded Your children not to bring bread into their homes on Pesach. You have no soldiers or policemen, yet there is no bread to be found in all of Berditchev. See how powerfully Your children love You!!"

Passover Today

I n the Haggadah, we say: "Even i f we are all wise, all men o f

understanding, and all know the Torah , i t is a mitzvah for us to te l l o f

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the exodus f rom Egypt." Th i s quote indicates that the po in t o f the

Seder is no t merely an intellectual experience. For after all, i f we are

wise and know the Torah , then we also know the story o f the Exodus.

Instead, the intent is that the Seder enables us to relive the Exodus,

to realize — as we say later i n the Haggadah — that "not only our

ancestors [were] redeemed f rom Egypt, but [ G - d ] redeemed us as

wel l . " Every Seder is an oppor tun i ty for each one o f us to leave Egypt.

W h a t does i t mean for us to leave Egypt, when many o f us have

never seen that part o f the world?

Mitzrayim — the Hebrew name for Egypt — shares a connection

w i t h the te rm meitzarim, meaning "boundaries" or " l imi ta t ions ."

Leaving Egypt means going beyond those forces that ho ld us back and

prevent us f r o m expressing who we really are. The idea o f leaving

Egypt reminds us that, i n a certain way, we are all slaves.

Each one o f us has a soul which is "an actual part o f G-d." Th i s is

the core o f our being, our real " I . " But we f i n d ourselves i n Egypt, for

there are forces, bo th external and internal, that prevent us f rom being

i n touch w i t h this spir i tual potent ia l and giving i t expression.

The Seder n ight is a t ime when these forces do not have the power

to ho ld us back. For Passover is "The Season o f O u r Freedom." F r o m

the t ime o f the Exodus — and indeed, f rom the beginning o f t ime —

this n ight was chosen as a n ight on which the potent ia l is granted to

express our G-dly core. Every year, at this t ime, w i t h i n the spir i tual

hierarchy o f the wor ld , there is "an exodus f rom Egypt." A l l

restrictions fal l away and transcendent G-dliness is revealed.

Th i s spir i tual awakening filters down w i t h i n our souls, p r o m p t i n g

us to tap our spir i tual core, express our unbounded G-dly potential ,

and leave Egypt, i.e., to break through any and all restraints.

Th i s experience should no t remain an isolated spir i tual peak.

Instead, Passover should init iate a process o f endless growth,

empowering us to continuously break through ever subtle levels o f

l imi ta t ions and express our spir i tual potent ia l at all times.

Th i s concept is reflected i n the Lubavitch custom not to recite the

passage "Chasal Siddur Pesach" ("The Passover Seder is concluded")

which others say at the end o f the Seder. The intent o f the omission is

to emphasize that our Passover experience should be ongoing.


Throughou t the year, we should look to the Seder as the beginning o f a

pattern o f new growth and spir i tual expression.


O u r Sages teach: " I n Nissan (the Hebrew m o n t h i n which Pesach

falls) the Jews were redeemed, and i n Nissan they w i l l be redeemed in

the future." There is a commonali ty between the redemption f rom

Egypt and the Redemption to be led by Mashiach. O u r Sages emphasize

that the spir i tual t i m i n g for the two is also similar, and hence they w i l l

occur in the same mon th .

There is a slight d i f f icul ty , however, w i t h this prophecy, for as

Maimonides states i n his Th i r t een Principles o f Fai th, we wait for

Mashiach, "every day that he w i l l come." T h e intent is not that every day

we look forward to Mashiach's ul t imate arrival, bu t that every day, we

wait expectantly for Mashiach to come on that very day, regardless o f

the m o n t h o f the year.

O u r Rabbis resolve this d i f f i cu l ty as follows: The potent ia l exists

for Mashiach to arrive every day o f the year. Nevertheless, there are

certain times, for example the m o n t h o f Nissan, where the spir i tual

climate is more conducive for such happening. I n Nissan, the

Redemption is an idea o f immediate relevance.

Th i s concept is true, no t only w i t h regard to the months on the

yearly calendar, but w i t h regard to epochs i n the history o f mankind as

a whole. T h e Lubavitcher Rebbe has poin ted to the present era as the

most opportune t ime for the Redempt ion to take place. "Even the

buttons have been polished, and we are prepared to greet Mashiach."

Thi s is no t merely a lofty, spir i tual statement. O n the contrary, its

t r u t h can be appreciated by taking an honest look at what's happening

i n our wor ld . W e are i n the midst o f an informat ion revolut ion.

Resources o f knowledge that have been gathered for centuries are now

only a few strokes o f a keyboard away f rom any person w i t h a personal

computer. Instant communicat ion f rom one end o f the earth to

another has transformed our w o r l d in to a global village. W e are

producing enough food to feed all o f mankind; i t 's only pol i t ica l strife

that is preventing hunger f r o m being eliminated. The search for

PASSOVER 197

spir i tual i ty has become so much a part o f our lives that chroniclers o f

the major trends o f the new m i l l e n n i u m place i t among the top five.

N o w isn't that all somewhat Messianic? Today, when a person

speaks about Redemption, his words resound w i t h the power

possessed by an idea whose t ime has come.

When Reb Pinchas Horowitz first became a disciple of the Maggid of Mezritch, the Maggid advised him to study wi th Reb Zusycha of Anapoli.

Reb Pinchas went to Reb Zusycha and told him of the Maggid's advice. Reb Zusycha humbly replied that he could not understand why the Maggid would send anyone to study wi th him, but that he would be happy to join as great a sage as Reb Pinchas in his intellectual endeavors.

"What should we study?" Reb Pinchas asked. "Whatever you are studying," Reb Zusycha replied.

Reb Pinchas took out a volume of Talmud and began explaining the following passage. "When there are only nine people in the synagogue, there is an opinion that the ark of the synagogue can be counted to complete the quorum of ten necessary for prayer. The Talmud then asks: Is the ark a person? For no matter how holy the ark is, i t is humans that are required to fu l f i l l the quorum for prayer."

As Reb Pinchas stated this, Reb Zusycha interrupted: "What does the Talmud mean: 'Is the ark a person?' Everyone knows the ark is only an object."

Reb Pinchas was puzzled; the question was obviously rhetorical. Didn ' t his partner appreciate that?

Reb Zusycha continued: "Maybe the intent is that a person can be an ark in which the Torah is contained, a veritable repository of knowledge, but unless he is a person, unless that knowledge is integrated with his humanity, there is a question i f he can be counted among the community."

Reb Pinchas understood that this was the lesson the Maggid had wanted him to learn from Reb Zusycha: not how to augment his knowledge, but how to use his knowledge to refine himself and change his character.

Sefiras HaOmer: The Counting of the Omer

Judaism considers personal g rowth a l ifelong task for each o f us, 3 6 5

days a year for every year o f our lives. Nevertheless, every year, a per iod

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SEFIRAS HAOMER 199

o f t ime is set aside when these efforts become the focus o f our

at tention. Th i s reflects the spir i tual significance o f Sefiras HaOmer, the

forty-nine-day period between the holidays o f Passover and Shavuos.

The Hebrew w o r d sefirah means, "count ing." Every n ight we count

one o f these forty-nine days. But sefirah also means, "shining." D u r i n g

these forty-nine days, we should endeavor to make our personalities

shine.

According to the Kabbalah, the Jewish mystical t radi t ion , we have

seven fundamental emotional qualities. These qualities then

interrelate, combining each one w i t h another to f o r m the f u l l range o f

human feeling. Seven times seven equals forty-nine, the number o f

days mentioned above. Th i s is no t coincidental, for the cul t ivat ion o f

our spir i tual personalities dur ing these forty-nine days involves the

refinement o f our emotions, e l iminat ing their coarseness and directing

them to G-dliness. As we work to upgrade our emotional potential , we

prepare ourselves to relive the experience o f the giving o f the To rah on

the holiday o f Shavuos.


The ult imate experience o f personal refinement w i l l come i n the era o f

the Redemption, when "there w i l l be neither envy nor compet i t ion "

For then the G-dly spark that is latent w i t h i n every person w i l l be

revealed. A t present, effort is necessary to look beyond our

fundamental self-concern and appreciate the inner, spir i tual core that

exists w i t h i n ourselves and w i t h i n others. I n the era o f the

Redemption, such an endeavor w i l l no t be necessary; i t w i l l be the way

we naturally view things.

W h a t can we do to hasten the coming o f this era? c o n d u c t

ourselves at present i n a manner that demonstrates our awareness o f

this inner G-dliness. W h e n we show genuine love to another person,

we are h igh l igh t ing the G-dly spark that bo th we and the other person

possess and are establishing a connection between the two. H o w more

Messianic can one be?

One of the leaders of an academy for men who turned to Jewish study after being brought up in a secular environment was describing his program to the previous Gerer Rebbe, Reb Simchah Bunim. He explained how the studies were tailor-made to enable a person coming from such a background to grow in Jewish knowledge and practice. "We understand the mentality of our students and appreciate what they have gone through," he stated. T o prevent his intent from being misunderstood, he continued: "This comes from years of work. It's not that we come from such an environment. I have been studying Torah all my life. I am not one who had to turn to G-d in teshuvah, repentance."

u p o n hearing these words, the Gerer Rebbe answered: "Maybe it's about time that you did."

Pesach Sheni: The Second Passover

Every Jew was commanded to commemorate the exodus f rom Egypt by

br inging a paschal sacrifice on Passover. But what i f a person d i d no t

br ing a paschal sacrifice? T o br ing such a sacrifice a person had to be

r i tua l ly pure and in Jerusalem. Tha t was not always possible.

I f a person was impure, far away f rom the Temple i n Jerusalem or

even i f he just d i d not want to br ing the required sacrifice on Passover,

the To rah does not give up on h i m . Instead, he is given another

chance. A m o n t h later on the Second Passover, he could br ing the

prescribed sacrifice.

T h e lesson is apparent: There is no r o o m for despair. N o one is

ever lost. A person can always correct himself.

I n commemorat ion o f the oppor tun i ty to offer this sacrifice, i t is

customary to eat matzah on the 14th day o f the Hebrew m o n t h o f Iyar,

the day the second paschal sacrifice was brought.

A question, however, arises: M o s t o f the people commemorating

the Second Passover today are the same ones who celebrated the first .

I f they celebrated Passover to the fullest the first t ime, why must they

be concerned w i t h the Second Passover?

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PESACH SHENI 201

The resolution to this question is dependent on the concept that

our spir i tual service must be a continuous upward progression. Today

cannot be like yesterday. I t must represent an improvement; indeed, so

great an improvement that when looking back at yesterday, a person

should feel that he was impure and far away, that the Passover service

he rendered was no t sufficient.

So he is given a Second Passover, a chance to make another

advance on his new level o f consciousness.


The manner i n which the possibil i ty was granted to br ing the second

paschal sacrifice is also significant. The To rah relates that i n the first

year after the Exodus, when the Jewish people were preparing to br ing

the Paschal sacrifice, "There were [certain] men who were impure....

They came before Moses... and said, ' W h y should we be held back

f rom br inging the offering o f G-d i n its time?... '

Moses brought their complaint before G-d and H e granted them

— and likewise any Jew i n a similar s i tuat ion i n subsequent times — a

second oppor tun i ty to offer the Paschal sacrifice.

Th i s shows us the importance o f making demands o f G-d. W h e n a

Jew feels a sincere spir i tual desire, he should insist to be given an

oppor tun i ty for this desire to be expressed.

Th i s concept applies today for every one o f us. W e all lack

Mashiach. Th i s is no t just a small matter, but something that affects

every element o f our lives. W i t h a sincere and positive stubbornness,

we should persist i n our calls for the Redemption, asking and

demanding o f G-d to end our exile.

A large fish was caught by the Count's servants. Gasping for breath, the fish took some comfort in the words he overheard: "What a beauty! The Count wi l l be so happy. After all, the Count loves fish."

Although he suffered all the way to the castle, the fish consoled himself in the expectation of better things to come, for everyone who saw him exclaimed: "The count wi l l be so happy. He really loves fish."

T o his surprise, however, when they reached the castle, instead of being placed in a lagoon or, at the very least, in a large tank, he was brought to the kitchen. There again, he heard the people exclaim: "The count wi l l be so happy. He really loves fish."

Realizing his fate, the fish cried out to the butcher who had raised his knife over his head: "The count does not love fish. He is not thinking about me at all. He loves himself!"

Often, when we speak of "loving another person," what we are really loving is what we can get out of that person or how loving the person makes us feel good.

This story serves as a good introduction to Lag BaOmer, one of Judaism's days of festive celebration. One of the reasons we celebrate i t is that on this day, a plague that killed thousands of Rabbi Akiva's students ended.

What was the reason for that plague? Because, our Sages explain, Rabbi Akiva's students did not show respect for one another.

That explanation has raised many questions. Rabbi Akiva placed great emphasis on sharing and unity. I t was he who taught: "'Love your fellowman as yourself is a great general principle in the Torah." How then could his students depart from their master's path and fail to show one another respect?

The answer is that really loving someone means going beyond oneself, not relating to that person for what you can get out of him or her, but for that person's sake. Even wi th the best intentions — and we can be sure that Rabbi Akiva's students had the best intentions — our self-

202

LAG BAOMER 203

interest can get in our way. Quite possibly, we wil l fail to

show a person — even one whom we are trying to love —

proper respect and consideration.

Lag BaOmer

Lag BaOmer also commemorates the passing o f Rabbi Shimon Bar

Yochai , one o f the foremost sages o f the Talmud and author o f the

Zohar, the pr imary text o f the Kabbalah.

Rabbi Shimon perceived these two areas o f knowledge not as

dist inct , self-contained disciplines, but as one composite uni t . The

legal aspect (the Talmud) serves as the body and the mystical element

(the Zohar), the soul, o f one integrated Torah .

Th i s un i ty w i t h i n the Torah , which Rabbi Shimon recognized,

enabled h i m to perceive the Div ine uni ty w i t h i n our material wor ld ,

and moreover, to see this un i ty expressed even i n the material

dimensions o f his l ife.

O n Lag BaOmer i t is customary for young yeshivah students to

leave the halls o f study and go out to play i n the fields. T h e intent o f

this custom is obviously no t to mark Rabbi Shimon's yahrzeit by taking

a vacation f rom the study o f Torah , but rather, to br ing the yeshivah out

in to the fields.

Rabbi Shimon was able to unite the deepest mystical elements o f

the To rah w i t h the natural elements o f the wor ld . I n emulat ion o f h i m ,

children w i l l often go out to play i n the fields, extending the

atmosphere o f the yeshivah i n to areas seemingly beyond the usual sphere

o f To rah study.


W h e n Rabbi Shimon Bar Yochai completed the Zohar, the fundamental

text o f Jewish mysticism, he was t o l d f rom heaven: " W i t h this text o f

yours, the Jewish people w i l l leave exile w i t h mercy." There is a cause

and effect relationship here. As people appreciate the mystic truths

taught by the Zohar, they w i l l understand the G-dly nature o f their own

souls and the souls o f the people around them. They w i l l comprehend


how every element o f existence expresses a different aspect o f

G-dliness and how every event that occurs is a manifestation o f H i s

providence.

W h e n people begin th ink ing and l iv ing according to these

insights, the society that they produce w i l l reflect the prophecies o f

knowledge, peace, and uni ty that accompany the era o f the

Redemption. The Redemption w i l l no t merely be an abstract ideal; i t

w i l l be a m o t i f that r ipple by ripple makes its way in to the fabric o f our

lives.

Many living in c rown Heights remember the day well. 770, Lubavitch Wor ld Headquarters, was packed to the gills. But most o f the people there were not adults. They were children of all ages.

I t was Shavuos, the anniversary of the giving of the Torah. Now i t is not at all unusual for children to come to shul. O n the contrary, one of the more attractive things about living in a chassidic community is that almost everyone comes to shul on the holidays. But this holiday was different. Everyone, literally everyone, was there. There were infants alongside elderly men who might ordinarily pray at home.

What had happened? A few days previously, the Rebbe had held a surprise gathering and suggested a new initiative: that Jews recreate the Sinai experience. Every Jew — man, woman, and child — was present when G-d pronounced the Ten commandments. Our Rabbis relate that i f even one Jew was missing, the Torah would not have been given.

The Rebbe had suggested that we renew our acceptance of the Torah by simulating, at least in microcosm, that experience. Let everyone gather in the synagogues to hear the reading of the Ten Commandments on the holiday.

In particular, the Rebbe placed an emphasis on the participation of the children. He cited the Midrash that relates that before G-d gave the Torah, He asked for guarantors. Our people made several offers: the Patriarchs, the prophets, and others, but G-d refused. And then our people said: "Our children wil l be our guarantors." G-d accepted this proposition and gave the Torah. "Therefore," the Rebbe explained, "our children should feature prominently in our commemoration of the Sinai experience."

And they did. Can you imagine a synagogue filled with literally hundreds of babies and children of varying ages? The din was awesome. But for the reading of the Ten Commandments, they quieted. As the reader read that passage, his voice could be heard throughout the shul.

205


This took place decades ago, in 5739 (1979). Every

year afterwards, not only in 770, but in communities

throughout the world, the experience is repeated. I t allows

you to appreciate how the giving of the Torah is not just a

story of the past, but a present-day occurrence.

Shavuos Today

The Midrash relates that G-d chose M t . Sinai for the giving o f the

To rah because i t was "the smallest o f all mountains," emphasizing the

importance o f humi l i t y . I f so, however, one migh t ask: W h y d idn ' t G-d

give the To rah on a plain or i n a valley?

Impl i ed is that the choice o f a mounta in indicates the need for a

certain degree o f self-esteem. For bo th these qualities — h u m i l i t y and

self-esteem — are necessary for our acquisition o f Torah .

A n individual who is beset w i t h egotism cannot connect w i t h G-d.

As the Talmud states, " [ W i t h regard t o ] any person who possesses

haughtiness o f spiri t , the H o l y One, blessed be He, declares, ' I and he

cannot bo th dwell i n the w o r l d . ' " I n our daily prayers, we express the

l ink between h u m i l i t y and To rah study by requesting i n direct succes¬

sion, "Let my soul be as dust to all; open my heart to Y o u r Torah . "

Nevertheless, h u m i l i t y alone is insufficient for the acquisition o f

Torah . A person who lacks strength o f character and self-esteem w i l l

be unable to overcome the many obstacles that can obstruct his way to

the observance o f the Torah .

H u m i l i t y and pride need not be mutual ly exclusive. Pride and self-

esteem do not always stem f rom self-concern, nor are they always the

result o f an individual 's perception o f his personal virtues. A positive

self-image and feelings o f self-esteem f low naturally f rom a healthy

out look on life. N o one needs a reason to feel good about himself. T h e

very fact that he exists and that G-d created h i m is reason enough for

one to experience self-worth.

These feelings are enhanced by our awareness o f the connection to

G-d we are able to establish through the Torah . T h e knowledge that

we can f u l f i l l G-d's w i l l through the observance o f mitzvos is the

greatest possible source o f personal strength.

SHAVUOS 207

F r o m this perspective, the qualities o f h u m i l i t y and pride may be

seen as complementary. H u m i l i t y encourages the development o f an

ever deeper connection to G-d, which, i n tu rn , increases the above-

described mode o f self-esteem.

The feeling o f pride produced by a connection to G-d is more

powerful than the feeling generated by the appreciation o f one's

positive virtues. Self-centered pride is l imi t ed by the f ini te scope o f

one's qualities and can be dampened by a formidable individual or

challenge. The personal strength derived f r o m a commitment to f u l f i l l

G-d's w i l l , by contrast, is reinforced by G-d's in f in i ty . N o obstacle is

able to stand i n its way.


Shavuos, the 6 t h o f Sivan, also shares a connection to the culmination o f

the initiative begun at the giving o f the Torah: the era o f the Re¬

demption. O u r Rabbis compare the giving o f the Torah to the forging o f

the marriage relationship between G-d and the Jewish people. The era o f

the Redemption, they explain, serves as the consummation o f that bond.

Th i s process leading f rom Sinai to redemption also relates to two

significant events in our national history that occurred on the 6 t h o f

Sivan: the passing o f K i n g David and the passing o f the Baal Shem

Tov , the founder o f the chassidic movement. T h e Jewish mystic

t rad i t ion teaches us that the to ta l i ty o f a person's Div ine service is

revealed on the day o f his passing. Thus the fact that K i n g David and

the Baal Shem T o v passed away on Shavuos implies that the spir i tual

contr ibut ions they made share an integral bond w i t h the theme o f that

day.

K i n g David represents the epitome o f Jewish monarchy. Th i s

at tr ibute w i l l reach consummate expression i n the era o f the

Redemption when Mashiach w i l l restore monarchy to Israel.

The Baal Shem T o v ini t ia ted the widespread dispersion o f

spir i tual knowledge. H i s teachings represent a foretaste o f the era o f

the Redemption when "the occupation o f the entire w o r l d w i l l be

solely to know G-d."

Every year, on Tishah BeAv, the anniversary of the destruction of our Holy Temple in Jerusalem, Reb Avraham, the son of the Maggid of Mezritch, would sit for the entire day bent over, wi th his head between his hands, mourning for our people's exile. Every so often, he would raise his head and ask those around him: "Has he come? Is he here yet?" He was awaiting the arrival of Mashiach, for he was convinced that Tishah BeAv could not pass without his coming.

We may not have the depth of spiritual feeling possessed by Reb Avraham, but both of these feelings, sadness over the Temple's destruction and the anxious expectation of Mashiach's coming, are relevant to each of us.

The Three Weeks

There are three weeks between the fast o f the 1 7 t h o f Tammuz , which

recalls the destruction o f the walls o f Jerusalem and the capture o f the

city, and Tishah BeAv, which commemorates the destruction o f the

Temple. These three weeks are times o f mourning; we don ' t conduct

weddings or cut our hair. For our Sages te l l us that whoever does not

witness the construct ion o f the Temple should feel as i f i t was

destroyed i n his l i fet ime. Therefore, dur ing these three weeks, we take

stock o f the faults that led to the destruction o f the Temple, and t ry

to eradicate them f r o m our own conduct.

But these aren't merely somber times. Qui te the contrary,

al though we commemorate the destruction o f the Temple, that

concern is forward oriented — we are looking forward to i t being

rebuil t . O u r recollection o f its destruction has that purpose in m i n d .

For this reason i t is desirable to spend these weeks studying the

laws o f bu i ld ing the Temple . The study o f these laws serves as a

powerful catalyst, leading to the t ime when they w i l l actually be

applied. Indeed, the prophet Ezekiel refers to the study o f the laws o f

the Temple's construction as "bu i ld ing G-d's house."

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T H E THREE WEEKS 209


A l t h o u g h the conquerors o f Jerusalem — the Babylonians and the

Romans — carried away many o f the Temple utensils, they were no t

able to take possession o f its most sacred vessel. The H o l y A r k — i n

which the T e n commandments were placed and on which G-d's

presence rested — was not taken in to captivity.

M a n y years before the destruction o f the Firs t Temple, Josiah, the

last o f Jerusalem's righteous kings, h i d the ark i n a mazelike system o f

chambers and vaults that K i n g Solomon had constructed under the

Temple bui ld ing . T h e ark is s t i l l buried there, beneath the site o f the

H o l y o f Hol ies . W h e n Mashiach comes, i t w i l l surface.

I t follows that there are two places for the H o l y A r k : one in the

H o l y o f Hol ies , where i t is openly revealed, and another, concealed i n

the mazelike vaults w i t h i n the Temple M o u n t .

Each one o f us has a Sanctuary in microcosm i n his heart, a place

where G-d's presence rests. There are times when the G-dliness i n our

hearts shines openly; our personal H o l y o f Hol ies is revealed. O n

other occasions, that G-dliness is hidden, buried i n mazelike vaults.

But even when hidden, i t is not captured. Like the H o l y A r k on the

Temple M o u n t , i t is wai t ing anxiously to be revealed.

Th i s is the essence o f Mashiach's coming — that the Div ine

potential , which we and every element o f existence possess, w i l l shine

i n overt revelation.

Rabbi Shneur Zalman of Liadi, the founder of the Chabad movement, describes the intensification of the bond between G-d and the Jewish people in the month of Elul wi th the following parable:

Before a king enters his city, its inhabitants go out to greet him in the field. At that time, anyone who so desires is granted permission [and can] approach him and greet him. He receives them all pleasantly and shows a smiling countenance to all.

O n Rosh HaShanah and Yom Kippur the King is in His palace, where G-d reveals Himself in all His majesty. Only select individuals can approach H i m , and our approach must be wi th all the protocol and awe due the King of kings. During Elul, however, the King is in the field; G-d is accessible to all of us. He relates to us generously, opening Himself to us within the framework of "the field," our worldly framework of reference.

The Month of Elul

F r o m the beginning o f the m o n t h o f E lu l , we add Psalm 2 7 to our

daily prayers. Th i s prayer tells us much about the Div ine service

associated w i t h this special mon th .

I n this psalm is the verse: " O n Y o u r behalf, my heart says: 'Seek

M y countenance.'" פני, translated as " M y countenance," can also mean

" M y inner dimension." E l u l is a m o n t h when our hearts seek out G-d's

inner dimension.

cer ta in ly , i t is a m o n t h i n which we intensify our devotion to the

outward expressions o f Jewish practice: prayer, To rah study, and

charity. But these activities are reflections o f a deeper, inner thrust .

O u r hearts are te l l ing us that there is something more in life, that we

have an oppor tun i ty to establish a bond w i t h G-d's inner dimensions.

There are those who focus on the mechanics o f the m o n t h —

what sins they must repent for and what degree o f regret they must

manifest. Others penetrate to the spir i tual core and focus on

developing int imacy w i t h G-d.

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THE MONTH OF ELUL 211

Th i s latter concept is h in ted i n the very name E l u l (אלול) which is

interpreted by our Sages as an acronym for the phrase, די ודודי לי י לדו אנ

( " I am my Beloved's and my Beloved is mine" ) . E l u l is the m o n t h

wherein the love relationship between G-d and the Jewish people is

heightened. A n d i t is we who must take the init iat ive i n causing this

intensification o f feeling.


E l u l is also an acronym for the phrase, [את רה הז את השי . . [אז ישיר משה.

ר מ א אמרו ל י רה לה׳ ו " — אשי [ T h e n Moshe and the Chi ldren o f Israel

sang this song] to G-d and they spoke, saying, ' I shall sing....'" (Here,

however, the order o f the words must be rearranged.) O u r Sages

explain that this verse uses the future tense, i n allusion to the ult imate

revelation to be realized dur ing the era o f the Redemption w i t h the

Resurrection o f the Dead, at which t ime G-d's essence w i l l be revealed

throughout the wor ld .

The connection to G-d that reflects redemption is one in which a

person connects w i t h his essential source — the level at which "Israel

and the H o l y One, blessed be He , are one." H e does not go through a

process o f intellectual stocktaking which results i n the decision to do

good; he does not t h ink about the matter at all . H i s individual w i l l and

ident i ty have undergone a complete metamorphosis, and have become

utter ly unif ied w i t h G-d.

M a n k i n d as a whole w i l l experience this level o f connection i n the

era o f the Redemption, about which i t is prophesied: " I w i l l remove

the spir i t o f impur i t y f rom the w o r l d . " A t that t ime, the G-dliness

which permeates the w o r l d w i l l be revealed, as i t is stated: "The w o r l d

w i l l be f i l led w i t h the knowledge o f G-d like the waters that cover the

ocean bed." I n this setting o f manifest G-dliness, man's w i l l shall be

identif ied entirely w i t h that o f his creator .

M a y we all be blessed w i t h a year o f apparent and revealed

goodness, including the ul t imate blessing, the coming o f Mashiach.

ד ח ות גם י י חנ ת וברו ו ם בגשמי ת ח ת ב ו ת כ ה ת ב ו לשנה ט

Documents

Keeping in Touch (Torah Thoughts and Inspirations) Vol. 2 - Eliyahu Toguer