Chof Ches Nissan
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Maimonides, Principles of the Faith, No. 12
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We are pleased to present, to the visually impaired and the blind, our weekly publication, Living With Moshiach.
This week's issue focuses on, Chof Ches Nissan, the 28th of Nissan.
This Jewish year, is the year 5758 since Creation. The Hebrew letters are Hei-Taf-Shin-Nun-Ches. Over a decade ago, in the year 5742, the Rebbe stated that the Hebrew letters for that year were an acronym for "This should be the year of the coming of Moshiach."
Since that time, the Rebbe has publicized a phrase describing the year according to the acronym of its Hebrew letters. This year has been designated by the Rebbe's followers as "Hoyo Tihei Shnas Niflaos Cheiruseinu" meaning "It surely will be a year of wondrous miracles liberating us (from the material and spiritual problems of our exile)."
It is our fervent hope that our learning about Moshiach and the Redemption will hasten the coming of Moshiach, NOW!
Rabbi Yosef Y. Shagalov,
Committee for the Blind
23 Nissan, 5758
Brooklyn, New York
This week's Torah portion, Shemini, opens with a description of the eighth and final day of the consecration of the Sanctuary, the day when the Divine Presence first rested therein. The name of the Torah portion--Shemini--means "eight" and alludes to the special significance held by the number eight. Eight symbolizes that which is above the laws of nature and the boundaries of our physical world. It stands for that aspect of G-dliness that exists even beyond the realm of our human powers of description.
One would think that the contents of so lofty a section of the Torah would deal with correspondingly lofty subject matter--philosophy, belief in G-d, metaphysics--but we find that Shemini delineates the laws between kosher and non-kosher animals. Why such a mundane subject for a Torah portion that is supposed to express so high a level of holiness?
In many instances, a fine line exists between that which is kosher and that which is forbidden. A kosher animal whose windpipe and esophagus are only partially severed when slaughtered is not fit for consumption. A difference of only a fraction of a centimeter can determine whether or not the flesh of the animal is kosher or not, as Jewish law prescribes that both windpipe and trachea be more than half severed with one movement of the knife.
In our own lives, we also occasionally must make decisions that are as fine as a hair's breadth. Choosing between good and evil when the choices are obvious and blatant is much easier than making a decision between two extremely fine points. For such decision-making, extra help from Above is necessary.
The Evil Inclination sometimes disguises itself in a "robe of holiness." It discourages a person from performing a mitzvah through guile and doubt, presenting all sorts of seemingly plausible and erudite excuses. A person may become confused when the two paths of action before him both seem to have merit. The Evil Inclination can even make a sin appear to be an actual mitzvah.
How are we to overcome the wiles and cunning of the Evil Inclination? How can we be sure that the decisions we make are the right ones? By learning the lesson that is taught in Shemini.
Man alone, bound as he is by the laws of nature and the limitations of the human intellect, cannot always overcome his Evil Inclination. But when a person gives himself over to G-d, who is not bound by any natural law and is infinite, and asks His help to "distinguish between the unclean and the clean," one can indeed conquer the Evil Inclination and avoid falling into its net.
A Jew's connection to G-d is so strong that it cannot be split asunder by any power on earth. When a Jew does a mitzvah--mitzvah comes from the Hebrew word for binding together and connecting--he ties himself to G-d with a supernatural strength. Armed with this power, we can see through the mask of the Evil Inclination when we are presented with even the finest points of contention.
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 this week's Torah portion, Shemini, we aren't just told what constitutes a kosher animal--e.g., split hooves and chewing its cud--we also learn that these animals and birds are specifically mentioned in the Torah.
Although thousands of years have passed since the Torah was given, and many new species of animal have been "discovered" by man since then, not one animal or bird has been found possessing the kosher characteristics besides those enumerated in our Torah portion.
There was a time when people used to brush aside the laws of keeping kosher as outdated, food storage and production being much more sanitary than in former years. But the G-d-given commandment to keep kosher was never dependent upon sanitary conditions. At one period in history, the extra cleanliness of kosher food might have been an added benefit of observing this important mitzvah, but it was never the reason for keeping kosher.
In fact, keeping kosher is in the category of mitzvot known as chukim--decrees. We are given no explanation by the Torah or our rabbis as to why we were given these "decrees." But, since our Creator knows what's best for us--which oils, fluids, fuels, etc. make the mechanics of our soul run the smoothest--it is prudent and wise to follow His operating instructions assiduously.
Give keeping kosher a chance. You might want to start out slowly, but once you get your engine revved up, you won't be able to imagine any other way to keep your soul fine-tuned.
To change a non-kosher home to kosher is, admittedly, a major undertaking. Any worthwhile change is bound to be difficult. In recognition of this fact, Chabad-Lubavitch has formed a Kashrut Committee to assist anyone sincerely interested in converting theirs to a kosher kitchen.
For more information, please call your local Chabad-Lubavitch Center. For
a listing of the Centers in your area:
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
"And just as the Redemption was brought about in the days of Mordechai and Esther (through the meticulous observance of Kashrut), so too, the Redemption will be brought about in our days through the meticulous observance of Kashrut." (The Midrash)
Friday, the 28th of Nissan (April 24), is an anniversary of sort. It is seven years to the day when, in the course of a rather unexceptional public gathering, the Rebbe changed his tone and his topic and emotionally shared the following:
"Because of the unique stress on the Redemption in this time, an astonishing question arises: How is it possible that despite all these factors, Moshiach has not yet come? This is beyond all possible comprehension.
"It is also beyond comprehension that when ten (and many times ten) Jews gather together at a time that is appropriate for the Redemption to come, they do not raise a clamor great enough to cause Moshiach to come immediately. They are, heaven forbid, able to accept the possibility that Moshiach will not arrive tonight, and even that he will not arrive tomorrow, or on the day after tomorrow, heaven forbid.
"Even when people cry out 'Ad mosai--Until when will we remain in exile?' they do so only because they were told to. If they had sincere intent and earnest desire, and cried out in truth, Moshiach would surely have come already.
"What more can I do to motivate the entire Jewish people to clamor and cry out, and thus actually bring about the coming of Moshiach? All that has been done until now has been to no avail, for we are still in exile; moreover, we are in an inner exile in regard to our own service of G-d.
"All that I can possibly do is to give the matter over to you. Now, do everything you can to bring Moshiach, here and now, immediately.
"May it be G-d's will that ultimately ten Jews will be found who are stubborn enough to resolve to secure G-d's consent to actually bring about the true and ultimate Redemption, here and now, immediately. Their stubborn resolve will surely evoke G-d's favor, as reflected by the interpretation of the verse, 'For they are a stiff-necked people; You will pardon our sins and wrongdoings and make us Your possession.'
"I have done whatever I can; from now on, you must do whatever you can. May it be G-d's will that there will be one, two, or three among you who will appreciate what needs to be done and how it needs to be done, and may you actually be successful and bring about the true and complete Redemption. May this take place immediately, in a spirit of happiness and gladness of heart."
* * *
Far from "passing the buck" or throwing up his hands in defeat, from that day forth, the Rebbe continued, with increased vigor and enthusiasm, to discuss the imminence of Moshiach's arrival and to offer suggestions what we could do to get ready for the Redemption.
In fact, the very next Shabbat, the Rebbe said:
"Every Jew, man, woman and child, has an individual responsibility to add to his service with the intent of bringing about the actual coming of Moshiach. One should not try to shift the burden of responsibility to others. Rather, each person should recognize his individual responsibility.
"This service must involve an increase in the study of the Torah, both hidden and revealed and an increase in the performance of mitzvot in a beautiful and conscientious manner . . .
"In addition to making such increases oneself, one should also influence others to make similar increases. And all of this should be suffused with yearning for and expectation of Moshiach's coming.
"May our resolutions to involve ourselves be successful and bring about the coming of the ultimate Redemption."
Once a chassid went to his Rebbe and cried, "My son is about to be drafted to serve in the Czar's army! I have been informed that the draft board this time will be comprised of people from a different town. If a father brings a note from a doctor that his son is ill, the boy receives a three-month reprieve. I will bring a note saying my son is ill. In three months, when he has to appear before the board again, it will be comprised of local people with whom I am close and they will easily exempt him."
The Rebbe listened and then said, "I understand your plan, but I think your son should appear at this hearing."
The chassid left the Rebbe's room bewildered, for his plan was completely logical. He went home and decided to continue as planned. He procured a doctor's note and appeared at the scheduled hearing. Upon entering the room he nearly fainted: it was the local board! He had no choice but to hand them the note and receive the three-month grace period. But he knew that when he appeared in three months time before the board of strangers, his son would surely be taken.
The distraught father came to the Rebbe again and pleaded with the Rebbe for help. "Have pity on a poor fool. Should my innocent son suffer because he has a father such as me?" he wailed. The Rebbe thought for some time and then said, "Get your son a false passport and send him far away."
The father nodded. "But that leaves me with another big problem," he related. "When a draftee runs away, the father is fined three hundred rubles, which I don't have! They will take my small children as hostages, until I pay."
The Rebbe fell deep into thought again, then answered: "Don't worry. There is a project in the works."
The chassid was relieved. He bought a passport on the black market and sent his son off to safety. But what of the fine? He wondered. He tried to put his questions and doubts out of his mind.
Three months passed. A soldier came to his store, and handed him many official-looking papers, announcing: "Sign these and appear at the bureau in twenty-four hours."
The chassid was shaking as he entered the lawyer's office. He could not read Russian, and so he was unable to read the documents. The lawyer, a local Jew, studied the pages closely. Then he looked up with a smile. "Do you know that they have given you their entire file on your son? Were you to throw it into the fire, nothing would be left; it would be over." With that, he tossed the papers into the fire, and the chassid suddenly understood his Rebbe's words, which had been so unintelligible at the time: "There is a project in the works."
* * *
The Rebbe has told the world that "There is a project in the works"--the time of the Redemption has arrived. And though, at times, it might appear that things are going in a different direction, there really is "a project in the works."
We needn't accept on blind faith that there is a "project." The Rebbe has shown us how the world is changing and moving toward the Redemption. He has pointed out examples of the fulfillment of ancient prophecies. Nor should we be discouraged by temporary setbacks, for these, too, have their precedents: Even after we had gone out of Egypt amidst great wonders, some wanted to turn back when faced with adversity. Later, though the journey to the Holy Land had already commenced, Moses was hidden from us as he studied the most sublime aspects of G-d's Wisdom, in order to ultimately share it with the Jewish nation.
"I ask that they not act foolishly and add their own explanations and interpretations to my words, e.g., that I really meant such and such, etc. . . I say what I mean."
The Rebbe, 21 Menachem Av, 5744/1984
Some people still ask, "What did the Rebbe really say about Moshiach and the Redemption." The following quotes from the Rebbe were said at public gatherings, in front of thousands of people. Some are from transcripts of the Rebbe's talks while others are from published essays that were edited by the Rebbe after being adapted from his public talks.
"Just as until now it was clear to each one of us that the Rebbe would lead us to greet our righteous Moshiach, so should it be clear now. That which happened is only from our material point of view. It is nothing more than a trial, one of the trials of the birthpangs of Moshiach that need to occur before the arrival of the righteous Redeemer. The sole purpose of these trials is to conceal the truth."
Shabbat Teruma, 5710/1950
"Since Jacob was mourned and buried as prescribed by the Torah, because it appeared to them that he died, this draws down the potential for every one to reach the Resurrection of the Dead through the service of refining and purifying the body--negating the body--via its return to the dust. Through the process of negation (which, as explained, can be fulfilled through the spiritual service of "My soul will be as dust to all," in which case there is no need to actually return to dust), we come to the Resurrection of the Dead in the true and ultimate Redemption."
"As such the Al-mighty's Redemption is actually brought about through His emissary, the righteous Moshiach, with all eight names attributed to him. This includes also "His name is Menachem" in a way that "One points with his finger and exclaims, 'Behold! Here he is! Here is Menachem, our righteous Moshiach!'""
1 Menachem Av, 5749/1989
"Every single Jew must perform his Divine service in a manner similar to and befitting the days of Moshiach and the subsequent era of the Resurrection of the Dead. This is exhibited first and foremost through faith, anticipation and knowledge that supernatural events will occur in the days of Moshiach, namely, the Resurrection of the Dead. Belief in these concepts must be with certainty, and must be as unshakably firm as the belief in the Ten Commandments.
"Obviously the belief in the Resurrection of the Dead requires that same degree of certainty and anticipation. This must be emphasized so much more in our present generation, when many Messianic signs are unfolding. These constitute a clear indication that Moshiach is already present in the world. Moreover, he is already a prominent Jewish leader, "a king from the House of David, deeply absorbed in the study of Torah," etc.
"Therefore, in our present generation, great emphasis must be placed on the belief in the coming of Moshiach and anything that relates to it."
Shabbat Acharei, 5746/1986
"We see in recent years how the verse "And Moses gathered the Jews" is occurring literally--the ingathering of the exiles of Jews from all over the world, who are returning to the Holy Land. The number of people moving to the Holy Land is incomparably greater than those of previous generations."
Shabbat Vayakhel, 5752/1992
". . . The suggestion is the study of Torah on the topics of Moshiach and the Redemption. For it is within the ability of Torah to transform human nature. It is possible that one may be, heaven forfend, "outside" and far removed from the concept of Redemption as far as one's own perception is concerned (since he has not yet emerged from his own internal exile). Yet, through Torah study in the topics of Redemption, he uplifts himself to a Redemption state of mind, and begins to "live" with the concept of Redemption, amidst the realization and recognition that "Behold, here he comes!""
Shabbat Balak, 5751/1991
"Although in chronological order, the advent of Moshiach will precede the Resurrection of the Dead, special individuals will nonetheless be resurrected prior to Moshiach's coming. First and foremost, the Rebbe, my father-in-law, will once again enclothe himself in a body, and return. (In reality, it makes no difference how he comes, whether through the door, the window, or the roof . . .) He will then gather all the Jewish people together and proclaim, "The time has come to leave Exile. Come, let us go to our Holy Land!""
2nd day of Shavuot, 5710/1950
"There needs to be an increase in life, through the action of the people who proclaim "Yechi HaMelech!--May the king live." For the meaning of this proclamation is that the time has come for [the resurrection, regarding which it is stated] "Awake and give praise, those who rest in the dust," of the Rebbe, my father-in-law, the leader of our generation, and up to and including the wakening and giving praise of the Davidic King Moshiach!"
2 Nissan, 5748/1988
"True, we currently find ourselves in the extreme darkness of Exile. Yet, nonetheless, since Exile is merely a "dream" (in which contradictions can co-exist), the current situation can instantly be reversed, from one extreme to another. This means that we emerge from this dream of Exile and arrive at the true reality, the actual Redemption!. . .
"True, Maimonides explains that there is a natural order in the process . . . However this is only if the Redemption materializes in a normal manner. If the Jews merit, and certainly in present times when the appointed time for the Redemption has long since passed, we have merited that the Redemption will come instantly, above and beyond all natural limitations!
"It is within the ability of every single Jew to bring the Redemption right away, not tomorrow or the day after, but quite literally today, so that at this very moment, a person opens his eyes and sees that our righteous Moshiach is present with us in this very House of Prayer and Study, in his physical body, down on earth!. . .
"Some people argue that this in itself is difficult to appreciate. It has already been many years since the leader of our generation announced "Immediate Redemption" and nevertheless, he still has not come!. . .
"This question stems from being consumed with and engulfed in the Exile frame of mind. Hence people are unable to free themselves of this "dream" of Exile and perceive that the true reality is otherwise, a state of being awake, the actual Redemption!"
Shabbat Pinchas, 5744/1984
"One may wonder, "What will the world say if a Jew performs his Divine service . . . particularly trying to speed the Redemption? Seemingly," he argues, "in order to succeed, one must take into consideration how the world will view it." The answer is that the world is ready and prepared! When a Jew goes about his Divine service properly, rising above all limitations and constraints, yet doing so in a way that his service can be enclothed in the vestments of nature, he will see how the world, nature, and non-Jews are indeed aiding him in his service."
Shabbat Korach, 3 Tamuz, 5751/1991
"A question has been asked with regard to the recent statements that the Redemption is coming immediately. Some might suggest that it would not be so easy for this message to reach people and convince them. People are uncertain of how their families and the world at large will react to it. The response is that such concerns would only be valid if the idea of Redemption was an innovation. However, the Redemption is nothing new. Rather, all its elements have already begun, and have already been brought down and accepted in the physical world, the level beyond which there is nothing lower. Therefore, it should be of no surprise when, immediately, the Redemption arrives."
Shabbat Shoftim, 5751/1991
"We are immediately going to merit the fulfillment of the messianic promise, "As in the days of your Exodus from Egypt, I will show you wonders," with the coming of Moshiach, whose name is "Menachem," like the name of the Tzemach Tzedek--may he come and redeem us, and lead us proudly to our land. For inasmuch as the prophetic promise, "Awaken and sing, those who rest in the dust" will soon take place . . . there will then be a realization of the meaning of "Menachem--King Moshiach.""
Eve of Rosh Hashana, 5744/1984
A footnote added by the Rebbe to an edited version of a talk after mentioning the third Chabad Rebbe, known as the Tzemach Tzedek:
"His two names, Tzemach and Tzedek (which are the numerical equivalent of 'Menachem Mendel') are the names of King Moshiach."
12 Sivan, 5751/1991
by Rabbi Avraham Kotlarsky*
The fourth Lubavitcher Rebbe, Rabbi Shmuel (the Rebbe Maharash), had a chassid who was a successful businessman. Before undertaking any significant deal, he always consulted the Rebbe and followed his instructions.
One time, the chassid was offered a fabulous opportunity. If successful--and most certainly it would be--he would make millions. The deal, however, required that he invest almost his entire fortune. Before the chassid would make such a major move, he set off to the city of Lubavitch to seek the Rebbe's advice.
After hearing the details of the proposition the Rebbe Maharash told him that he should not go through with the deal.
The chassid was stunned. He tried to convince the Rebbe that this was a sound proposal; he described all of the great profits to be made, but to no avail. The Rebbe's answer was final: NO!
A few days later, the would-be business partners came to the chassid. When they heard that he was not interested, based upon the Rebbe's answer, they began to laugh at him. "Certainly you didn't understand the Rebbe's words," they told him. "And anyway, maybe there were some important details you left out that would solicit a different answer. After all," they said, "isn't there a saying that 'according to how you ask, that is how you're answered'? Go back to the Rebbe and make sure to tell him all the details. You'll see, the answer will be different this time."
Back to Lubavitch the chassid went. "Rebbe," he pleaded, "obviously I did not explain myself well enough last time. We're talking about tremendous sums of money. I can become rich overnight and give much tzeddaka [charity] as well..."
The Rebbe listened patiently once again, and at the end of the presentation his answer was simple and direct: "No. It's not worthwhile."
The chassid made his way home, thinking about all the money he could have made, if only the Rebbe would have agreed. "The Rebbe doesn't even explain his reasons," thought the chassid.
But his friends and family wouldn't let up. "It's forbidden to lose such an opportunity," they cried. "Go back to the Rebbe again and certainly the answer will be different."
In his third attempt, the chassid tried everything, even begging the Rebbe to let him make the deal, but the Rebbe answered once again: "No."
When the chassid came home, he couldn't stand up to the pressure of family and friends, and contrary to the Rebbe's advice, he signed the deal. He quieted his conscience by telling himself that he would now really give a lot of tzeddaka.
Unfortunately, things did not go well. In a short while, the chassid lost all his money.
The chassid realized how wrong it was to not follow the Rebbe's instruction. Full of regret, he made his way back a fourth time to see the Rebbe.
The chassid spent a long time in private with the Rebbe. When he came out, he revealed only one thing the Rebbe had told him.
"There are people," said the Rebbe, "big businessmen among them, who come to ask my advice concerning important matters. Sometimes the issues are quite complex; matters which I have never engaged in, nor did my ancestors. So then why do they ask me my advice, and follow my instructions and counsel?
"There are three answers, each one matching a different type of Jew who comes to me.
"One person thinks, 'It's very simple. The Rebbe has Ruach HaKodesh--Divine Inspiration! The Rebbe is a G-dly man, a prophet. It is G-d's words coming from his mouth and therefore we must follow him, no questions asked!'
"Another type," continued the Rebbe, "is a person who operates on a different level, somewhat more down to earth. 'The Rebbe studies Torah all the time and serves G-d with his entire being. His intellect is totally nullified to G-d's Will. Therefore, everything he says stems from Torah and certainly his words will be fulfilled.'
"The third type," explained the Rebbe, "says, 'The Rebbe meets so many people, from all over the world and from all walks of life. He has acquired an incredibly broad knowledge of worldly matters. With this knowledge and his ability to see things from many different angles, the Rebbe sees what others cannot. Therefore, we must listen to him.'
"Whichever group you might belong to," the Rebbe Maharash concluded, "you should never have gone through with the deal after hearing from me not once, not twice, but three times clearly 'no!'"
* * *
I remember the morning of Gimmel Tammuz 5754/1994, when I walked into the Chabad House for Sunday morning services. One of the people who had come to pray asked me, "What do we do now?"
What do we do now? The Rebbe told us that the Redemption is at the door; that we must prepare ourselves and the whole world for the revelation of Moshiach. It was true that even while the Rebbe was critically ill we believed that G-d would heal the Rebbe; that the Redemption we so eagerly awaited and anticipated would be heralded in with the revelation of the Rebbe as Moshiach, and that he would miraculously lead us to the Holy Land.
What now? Who will lead us on? Was the Rebbe wrong? Is the Redemption, after all, a beautiful dream to take place in another time, another place, but not in this "real" world of sorrow and pain?
Some people see in the Rebbe a great charismatic leader. Others see a Torah genius. Others emphasize the Rebbe's knack for finding the right button to push in the hearts of his followers, his admirers, or any stranger who approached him at Sunday dollars.(1) Others speak of the Rebbe's organizational skills and his foresight that has put him light-years ahead of prevailing thought.
The final word is that the Rebbe is a G-dly man. The Rebbe is not "us-plus," so to speak, a person who is merely more brilliant, more sensitive, more insightful, more spiritual, and capable of leadership than we. Rather, his teachings and personal life reveal him to be carved from a different substance altogether. His every word--carefully chosen and full of meaning; his every move--calculated, corresponding to Divine Emanations in a world concealed from our sight; someone transplanted from another world, to bring light to a darkened world, to lead the final generation of exile to Redemption.
The Rebbe is revealed to each person as he perceives the Rebbe. Like the three types of Jews who came to the Rebbe Maharash, every individual relates to the Rebbe on a different level.
Not once, not twice, nor three times, but literally hundreds of times--publicly and privately, in writing and verbally--the Rebbe has told all Jews of this generation what we must do in these last moments before the Redemption:
"Do everything you can to bring Moshiach, here and now." (28 Nissan, 5751/1991)
"...Publicize to all people that we have merited that G-d has chosen and appointed an individual incomparably greater than all other people in this generation as the judge, adviser and prophet of the generation to give instructions and advice in both the Divine service and daily activities of all Jews ... up to and including the main prophecy, "Redemption is imminent" and "Moshiach is coming." (Shabbat Shoftim, 5751/1991)
"All the service that was expected of the Jewish people in exile has been completed and perfected and we are now ready to receive Moshiach ... Moshiach not only exists, but is also revealed. All that remains is for us to receive and greet Moshiach in actual fact." (Shabbat Vayeira, 5752/1991)
"Every sheliach [emissary of the Rebbe] must prepare himself and all the Jews of his neighborhood, city, etc., to greet Moshiach through explaining the concept of Moshiach, as discussed in the Written and Oral Torah, in a way that each and every individual can relate to .... Since this is the necessary service of the time, it is self-understood that this is incumbent upon every single Jew, without any exception." (Shabbat Chayei Sarah, 5752/1991)
The Rebbe has told us to learn more about Moshiach and the Redemption; to start "living with Moshiach" by increasing our acts of kindness and mitzvot; to share this message with others.
Whatever group we belong to, regardless of how we define ourselves and at what level of faith we may operate, we should listen to the Rebbe.
There is no question that all that the Rebbe said will be fulfilled. There is no question that what the Rebbe said is not open now to reinterpretation. There is no question that we will see the Redemption very soon unfold before our eyes, precisely as the Rebbe said. There is no question what we must do now, for everything the Rebbe has said to us, all of the directions that he has given to this generation, must continue on and with greater strength, with more vigor and vitality.
We are the generation of the Redemption. And we will make it happen. Let us commit ourselves to fulfilling the Rebbe's directives, and then we will be able to see the realization of the Rebbe's most important prophecy, the revelation of Moshiach in the true and complete Redemption.
*. Executive Director, Chabad Lubavitch of Rockland, NY.
1. In the years 1986-1992, the Rebbe, every Sunday, personally distributed to each of the thousands of visitors who came to receive his blessings a dollar to give to charity.
The Rebbe's slogan is: "The main thing is the deed." We therefore present from the Rebbe's talks suggestions what we can do to complete his work of bringing the Redemption.
Study Ethics of the Fathers
We read one chapter of Ethics of the Fathers (Pirkei Avot) each Shabbat following the afternoon prayer, because these are the days leading up to the Giving of the Torah and Pirkei Avot contain ethics and moral exhortations to help us improve ourselves so that we are worthy of the Torah.
The Rebbe emphasized the importance of not only reciting the chapters, but also actually studying them.
The weekly chapter of Pirkei Avot with the Rebbe's commentaries, are available electronically via the Internet, by sending your subscription request to: firstname.lastname@example.org - Subscribe "G-5."
Jewish Women and Girls Light Shabbat Candles
For local candle lighting times:
consult your local Rabbi, Chabad-Lubavitch Center, or call: (718) 774-3000.
For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.
For a listing of the Centers in your area:
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
Friday, April 24, Erev Shabbat Parshat Shemini:
Saturday, April 25, Shabbat Parshat Shemini:
2. The Shabbat candles must be lit 18 minutes before sunset. It is prohibited and is a desecration of the Shabbat to light the candles after sunset.
3. Rosh Chodesh Iyar is on Sunday, April 26, and Monday, April 27.
Laws of Shabbat Candle Lighting for the Blind
Shabbat Candle Lighting Blessing
"Let There Be Light" - The Jewish Women's Guide to Lighting Shabbat Candles.
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