LIVING WITH MOSHIACH, Parshat Va'eira, 5756 B"H LIVING WITH MOSHIACH Weekly Digest About Moshiach PARSHAT VA'EIRA Tevet 27, 5756 Jan. 19, 1996 * Published Weekly By Lubavitch Shluchim Conferences On The Moshiach Campaign, Committee For The Blind * * * 5756 *********************************************** * TO RECEIVE THIS PUBLICATION VIA INTERNET: * * E-Mail: yys@dorsai.org * * FOR CHABAD-LUBAVITCH IN CYBERSPACE: * * E-Mail: info@chabad.org * *********************************************** THIS PUBLICATION IS DEDICATED TO THE REBBE, RABBI MENACHEM M. SCHNEERSON OF LUBAVITCH "I BELIEVE WITH COMPLETE FAITH IN THE ARRIVAL OF THE MOSHIACH. AND THOUGH HE MAY TARRY, I SHALL WAIT EACH DAY, ANTICIPATING HIS ARRIVAL." Maimonides, Principles of the Faith, No. 12 *********************** * TABLE OF CONTENTS * *********************** Introduction The Weekly Torah Portion The Rebbe's Prophecy Chof Daled Tevet It Happened Once Please Tell Me What the Rebbe Said A Call to Action ****************** * INTRODUCTION * ****************** We are pleased to present, to the visually impaired and the blind, our weekly publication, Living With Moshiach. * In this week's issue, our feature presentation focuses on Rabbi Shneur Zalman of Liadi, whose yahrtzeit is on Tues., 24 Tevet, Jan. 16. * Our sincere appreciation to L'Chaim weekly publication, published by the Lubavitch Youth Organization, and to the publishers of Sichos In English, for allowing us to use their material. Also, many thanks to our copy editor, Reb Mordechai Staiman, for his tireless efforts. * It is our fervent hope that our learning about Moshiach and the Redemption will hasten the coming of Moshiach, NOW! Rabbi Yosef Y. Shagalov Administrator Committee for the Blind E-Mail: yys@dorsai.org 20 Tevet, 5756 Brooklyn, New York ***************************************** * THE WEEKLY TORAH PORTION * * Adapted from the Works of the Rebbe * ***************************************** Parshat Va'eira This week's Torah portion, Va'eira, opens with G-d's reply to Moses' question, posed at the end of last week's reading. "Why have You allowed so much evil to befall this people?" Moses added. "Ever since I came to Pharaoh to speak in Your name, he has done more evil... You have not delivered Your People." "I appeared to Abraham, to Isaac, and to Jacob," G-d counters. What kind of answer is this to Moses' seemingly legitimate complaint? Our Sages interpret this verse as a mild rebuke. "Your forefathers," G-d says, "Abraham, Isaac and Jacob, were repeatedly tested, yet none of them ever questioned My motives." This exchange seems odd in light of the fact that, in general, the Torah goes out of its way to use only positive terms, even when referring to the lowliest beast. Every word in the Torah contains countless practical lessons to enhance our relationships with our fellow man and to apply in our service of G-d. We must therefore conclude that G-d's response to Moses must be of practical significance in our daily lives as well. Moses, the greatest prophet who ever lived, certainly knew of the greatness of the Patriarchs and their unquestioning devotion to G-d. In fact, because Moses stood on an even higher spiritual level than the Patriarchs, his faith in G-d and trust in Him were likewise also greater. Yet if so, how could he have complained to G-d, "Why have You allowed so much evil to befall this people?" Chassidic philosophy explains that Moses was on the spiritual level of chochma, intellect, whereas the Patriarchs were the embodiment of midot, the emotions. Intellect always strives to understand; the nature of emotion includes the willingness to accept authority. The Patriarchs were therefore unquestioning in their submission to G-d, whereas Moses argued and questioned in his desire to comprehend. The practical lesson we may derive from this is twofold: On the one hand, we must always endeavor to emulate our forefathers, who, even in times of adversity, had complete faith in G-d and never questioned His actions. Likewise, in our own era, now is not the time for questions as we stand on the threshold of the complete and Final Redemption. Yet at the same time, Moses' demand of G-d is equally valid for us today. Nowadays, as we find ourselves at the very end of our exile, an exile so bitter and confusing that the very boundaries between light and dark and between good and evil appear to be blurred, we must bear these two things in mind: The Jew must have utmost faith that all of G-d's actions are good, that the darkness itself is leading us toward Redemption, and, at the same time, he must beg and implore G-d with all his might to fulfill His promise and bring Moshiach. Our cry, "How long, O G-d?" is not in contradiction to our faith; rather, our G-d-given intellect dictates that we demand, "Why have you done more evil to this people?" Both intellect and emotions must work in tandem, combining the faith of our forefathers with the cry of "We want Moshiach NOW!" ************************ * THE REBBE'S PROPHECY * ************************ The Rebbe, Rabbi Menachem M. Schneerson of Lubavitch, issued a call that "THE TIME OF OUR REDEMPTION HAS ARRIVED!" and "MOSHIACH IS ON HIS WAY!" The Rebbe stressed that he is saying this AS A PROPHECY, and asks us all to prepare ourselves for the Redemption, through increasing acts of goodness and kindness. LET US ALL HEED THE REBBE'S CALL. ********************************************* * IN LOVING MEMORY OF MY DEAR GRANDPARENTS, * * * * Reb Shmuel Pesach Ben Reb Yaakov Dovid * * Passed away on 3 Tishrei, 5755 * * * * Mrs. Fraidel Chedvah Bas Reb Zev Wolf * * Passed away on 4 Adar II, 5755 * * Pais * ********************************************* ******************** * CHOF DALED TEVET * ******************** = 1 = Tuesday, Chof Daled (the 24th day of) Tevet, Jan. 16, is the yahrtzeit of the Alter Rebbe, Rabbi Shneur Zalman of Liadi, the first Rebbe of Chabad-Lubavitch and the founder of Chabad Chassidic philosophy and the Chabad-Lubavitch dynasty. Rabbi Shneur Zalman's works incorporated the whole spectrum of Jewish thought. The philosophical system he created is a synthesis of the mystical and revealed aspects of Judaism. But Rabbi Shneur Zalman was not merely a cold, analytic scholar, as the following story reveals. Once, Rabbi Dov Ber, Rabbi Shneur Zalman's son, was studying late at night, his infant son in a cradle nearby. Rabbi Dov Ber was so immersed in his studies that when the baby fell out of the cradle he did not hear the child cry. Rabbi Shneur Zalman was also studying in another part of the house. But he heard his grandson's cry and quickly went to pick him up. "You must always hear the cry of a child," Rabbi Shneur Zalman rebuked his son. This simple admonition is like the rallying cry of all of Rabbi Shneur Zalman's descendants and followers since then. Rabbi Shneur Zalman devoted his life to hearing the cry of every child-- regardless of his chronological age. Indeed, within each one of us there is a child crying out to his Father in Heaven, waiting to be picked up, brought close. Rabbi Shneur Zalman's teachings, especially his main work, the Tanya, were written to help enable one to achieve that very closeness. = 2 = We have discussed many times the significance of the Alter Rebbe's name and that "Shneur" indicates the two lights ("shnei ohr") of Chassidus and the "revealed" Torah that the Alter Rebbe brought into the world. The Alter Rebbe was considered one of the great luminaries of his and future generations. It is no coincidence, then, that he was born on a Wednesday--the fourth day of creation--the day on which G-d placed the two luminaries (the sun and the moon) in the sky. The Rebbe once explained the significance of a momentous event occurring on a Wednesday: "This provides every Jew with a twofold lesson in his service of G-d. Firstly, he must appreciate that he is a 'luminary,' that he can, and he must, shine forth and provide others with light. Secondly, the mention of the two luminaries, the sun and the moon, teaches one that he must be both a great luminary and a small luminary. "Being a 'great luminary' implies that a person realizes that he possesses important potential that he wants to use in a contributory fashion. "Being a 'small luminary' implies that a person must appreciate and radiate to others that other individuals can contribute to him, as our Sages comment, 'Who is a wise man? One who learns from every person.' As a small luminary, one reflects the positive virtues that others possess. "A person must know how to express both of these dimensions in his life and must have the sensitivity to appreciate that this quality is demanded at each particular time." On the occasion of the Alter Rebbe's yahrtzeit, may we all experience the insight and sensitivity necessary to accomplish the above. ******************** * IT HAPPENED ONCE * ******************** In 1812, Napoleon invaded Russia, and the route of the invasion led through White Russia. The Alter Rebbe, Rabbi Shneur Zalman of Liadi, leader of the chassidic movement in White Russia, who had twice been accused of high treason, turned out to be a most loyal patriot. Although the French conqueror was hailed in some religious Jewish quarters as the harbinger of a new era of political and economic freedom, the Alter Rebbe saw in Napoleon a threat to basic religious principles and spiritual values. The Alter Rebbe had nothing but contempt for the man whose arrogance and lust for power knew no bounds, and who represented to the Chabad leader the antithesis of humility and holiness. The Alter Rebbe urged his numerous followers to help the Russian war effort against the invaders in every possible way. With the aid of his followers behind the enemy lines, some of whom were employed by the French Military Command, the Alter Rebbe was also able to render valuable intelligence service to the Russian generals at the front. When the French armies approached Liadi, the Russian generals advised the Alter Rebbe to flee. In August (1812) the Alter Rebbe hastily left Liadi, leaving everything behind, and fled with his family towards Smolensk. For some five months the Alter Rebbe and his family suffered the hardships and perils of the road and of an unusually inclement winter, until they reached a village in the district of Kursk. Here the Alter Rebbe succumbed to a severe illness in the final stages of the harrowing journey, and passed away at the age of 68. Traditions and records preserved in the family of the Alter Rebbe provide interesting details in connection with the Alter Rebbe's last and fateful journey. From an account by Rabbi Nachum, grandson of the Alter Rebbe, relating his personal experiences, we learn the following details: It was on Friday, the 29th of Av, that the Alter Rebbe fled from Liadi on the advice of the generals commanding the Russian armies in that area. Sixty wagons were put at his disposal, but they were not enough, and many had to walk on foot. A number of armed troops were assigned to accompany and protect the caravan. In view of the rapid advance of the French army, the generals suggested that the best route for the flight of the Alter Rebbe would be through the town of Bayev. But the Alter Rebbe decided to head for Krasna, urging the caravan to make the utmost haste, in order to cross the river Dnieper at the earliest possible time. After covering a distance of about two miles, the Alter Rebbe suddenly requested the accompanying troops to let him go back to Liadi. Arriving at his deserted house, he ordered his men to search the house carefully to make sure that nothing whatever, however trivial, had been overlooked. The only things found were a pair of worn-out slippers, a rolling pin and a sieve, which had been left in the attic. He ordered these to be taken along, and to set the house on fire before the enemy arrived. Then he blessed those of the townspeople who remained in the town, and speedily departed again. No sooner had he left the town on the road leading to the Dnieper than the avant-coureur of Napoleon's army reached the town from the opposite end. Presently, Napoleon himself with his entourage entered the town on their galloping steeds. Napoleon inquired after the house of the Alter Rebbe, but when he reached it, he found it ablaze, the fire burning beyond control. Napoleon wished to have something that belonged to the Alter Rebbe and offered a rich reward to anyone who could bring him anything. But nothing was there. [1] During all his long and arduous journey the Alter Rebbe kept in touch with the situation of Russian Jewry caught in the gigantic Franco-Russian war. At that time the invading armies plundered everything they could lay their hands on. Starvation and ruination were the order of the day, and the Alter Rebbe's heart went out to his suffering brethren, who were the most hard-hit victims of the invasion. The Alter Rebbe had foreseen Napoleon's invasion of Moscow as well as his defeat there. He also predicted that Napoleon's final defeat would be at the hands of his own compatriots. At the same time he knew that the retreating French armies, starving and desperate, would plunder the Jewish communities that lay in their path. Arriving in Piena, the Alter Rebbe embarked upon a relief campaign to aid the Jewish victims of the war, including resettlement plans, fund raising, and relief distribution. For ten days after his arrival in Piena the Alter Rebbe worked feverishly on his plans and projects to alleviate the plight of his brethren. Then, he fell ill, his condition worsening day to day. At the conclusion of Shabbat Parshat Shemot, after reciting the Maariv (evening prayer) and Havdalah, he composed a letter full of mystical allusions, and a few minutes later he returned his soul to his Maker. _______________ 1. It seems that Napoleon practiced some sort of sorcery for which such an object was required. Ed. **************************************** * PLEASE TELL ME WHAT THE REBBE SAID * * Weekly Torah Insights For Children, * * Adapted from the Works of the Rebbe * **************************************** Parshat Va'eira Va'eira [2] el Avraham, el Yitzchok v'el Yaakov--"And I revealed Myself to Avraham, Yitzchok and Yaakov," Benny read and translated the pasuk (verse) at the beginning of this week's parshah (Torah portion), Va'eira. "Now read the Rashi," requested Rabbi Goldberg, the sixth-grade teacher. "'Va'eira,' says Rashi: 'el haavos, to our forefathers,'" Benny read. "But Rabbi Goldberg, this Rashi seems unnecessary. Everyone knows that Avraham, Yitzchok and Yaakov are our avos. Why is Rashi telling us this?" "That's a good question, Benny," said Rabbi Goldberg. "Rashi is teaching us that G-d was not just telling Moshe about the history of our people. G-d is saying that the reason He revealed Himself to our forefathers was not only because they were very holy, but because they are our avos. "And that means something very important for us. Let's think. Remember what we learned in Mishnah class about the difference between purchasing and inheriting?" "I know," Naftali called out. "When a person buys something, he has to pay for it and take possession of it; only then does it become his. But an inheritance comes automatically. It passes straight from father to son." "That's right," continued Rabbi Goldberg. "G-d is saying that He revealed Himself to the avos, and we inherit those revelations from them, because they are our fathers and we are their children." "But what do you mean by 'we inherit those revelations'?" asked Tzvi. "We don't see G-d like the avos did." "You're right," answered Rabbi Goldberg. "Let's try to understand what seeing G-d meant to the avos. We know that Avraham, for example, believed in G-d long before G-d appeared to him, but seeing still made a difference. Tell us, Tzvi, what do you think the weather is like right now?" "Cold," answered Tzvi. "Now look out the window." "It's snowing," observed Tzvi. "Seeing the snow makes it clear to you that it's cold. After you've seen the snow, nobody can convince you that it's a nice spring day! In the same way, after the avos saw G-d, their trust in Him was very strong. This is what we inherited from them--a belief and trust in G-d as strong and clear as if we actually saw G-d's G-dliness." "Rabbi Goldberg," said Benny. "Now I understand why Rashi made his comment. But honestly, I don't always feel such strong emunah, faith. And you said this is an inheritance that comes to every one of us automatically." "I'm glad you're being honest, Benny. The beginning of this week's parshah helps us understand. G-d's words are an answer to Moshe Rabbeinu's question at the end of last week's parshah: 'Why did things get worse for the Jewish people?' Moshe's question teaches us that a person must think, question, and search for answers in order to strengthen his emunah. "In the same way, all Jews have inherited this strong belief in G-d, but we must open our minds and hearts to fill ourselves with this trust so that it can guide our lives." --------------- 2. Adapted from the book, Please Tell Me What The Rebbe Said, Vol. 2 (Brooklyn, NY: S.I.E., 1995). ******************** * A CALL TO ACTION * ******************** The Rebbe's slogan is: "The main thing is the deed." Hence, we present suggestions from the Rebbe's talks of what we can do to complete the Rebbe's work of bringing the Redemption. STUDY TANYA: The book Tanya, the basic work of Chabad Chassidic philosophy, is based on the Torah verse, "It [the full scope of Torah] is very close to you." The yahrtzeit of the Tanya's author, the Alter Rebbe, on the 24th of Tevet, should inspire us to establish fixed programs of study that focus on this fundamental work of Chabad Chassidic philosophy. As it is divided into 54 chapters, corresponding to the 54 Torah portions, chassidim of old customarily studied one chapter each week. The Previous Rebbe divided the Tanya into daily portions and instituted its daily study and the Rebbe has repeatedly encouraged this study. * One can study over the phone via pre-taped classes by calling (718) 953-6100, or attend a class at your local Chabad-Lubavitch Center. The Daily portion of Tanya is also available electronically via the Internet at listserv@chabad.org. ============================================================ = End of Text: Living With Moshiach, Parshat Va'eira, 5756 = ============================================================