"LIVING WITH MOSHIACH,"
Parshat Bo, 5760
Shevat 7, 5760
Jan. 14, 2000
A Tribute to the Rebbe
on 50 Years of Leadership
TABLE OF CONTENTS:
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"I BELIEVE WITH COMPLETE FAITH IN THE ARRIVAL OF THE MOSHIACH.
"AND THOUGH HE MAY TARRY, I SHALL WAIT EACH DAY, ANTICIPATING HIS
Maimonides, Principles of the Faith, No. 12
THIS PUBLICATION IS DEDICATED
TO THE REBBE,
RABBI MENACHEM M. SCHNEERSON
Click here, to see pictures
of the Rebbe
The Daily Sicha (in Real Audio)
- Listen to selected excerpts of the Rebbe's Sichos
[talks] which are relevant to the particular day.
We are pleased to present, to the visually impaired and the blind, our weekly
publication, Living With Moshiach.
In this issue, we focus on Yud Shevat, the 10th day of Shevat
(Mon., Jan. 17), commemorating the 50th yahrtzeit of the Previous
Rebbe, Rabbi Yosef Yitzchok Schneersohn; it is also the 50th anniversary
of the Rebbe's acceptance of leadership.
The Jewish year that has recently begun is the year 5760 since Creation.
The Hebrew letters are Hei-Tav-Shin-Samech. 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 acrostic of its Hebrew letters. This year has been designated by the
Rebbe's followers as "Hoyo T'hei Shnas Segulah," meaning "It will
surely be an auspicious year."
Our sincere appreciation to
publication, published by the Lubavitch Youth Organization, for allowing
us to use their material.
Also, many thanks to our copy editor, Reb
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,
Committee for the Blind
3 Shevat, 5760
Brooklyn, New York
Adapted from the 3rd chapter of the first Ma'amar
(Chasidic discourse) said by the Rebbe,
The fact that our Sages say that "all those who are seventh are cherished,"
rather than "all those who are cherished are seventh," indicates that the
seventh's primary quality lies in one's being seventh. In other words, one
is cherished not on account of his choice, desire, or spiritual service,
but because he is seventh--and this is something that he is born into. Yet
the fact remains that "all those who are seventh are cherished." It was for
this reason that it was Moshe who was privileged to have the Torah given
The Previous Rebbe explained (soon after arriving in America) that
even when we refer to the seventh of a series as being the most cherished,
the special quality of the first is apparent. For the whole meaning of "seventh"
is "seventh from the first." The Previous Rebbe then explained the
qualities that the first--our forefather Avraham--attained through
his spiritual service, which was performed with total self-sacrificing devotion.
Not content with the above, the Previous Rebbe adds that Avraham did
not actively pursue mesirus nefesh [self-sacrifice].... Avraham's
mesirus nefesh was incidental [to his actual service]. He knew that
the main object of divine service was [that defined by the Sages' interpretation
of the verse], "He proclaimed there the Name of G-d, L-rd of the world."
[For our Sages say,] "do not read vayikra--'he proclaimed,' but
vayakrei-- 'he made others proclaim.'" I.e., let another man likewise
proclaim [G-d's Name]. And if in the course of this service mesirus
nefesh was called for, he could supply that, too. Indeed, so estimable
was Avraham's divine service and mesirus nefesh that even Moshe was
privileged to have the Torah given through him because he was the beloved
seventh--the seventh to the first. [It is to this relationship between them
that the Sages apply the verse:] "G-d told Moshe, 'Do not stand in the place
of the greats [referring to Avraham].'"
It is true that the seventh of a series is very much loved and that this
status comes not as a result of choice nor as a result of one's divine service,
but as a finished product, merely as a result of birth. Nevertheless, there
are no inherent limitations that should cause an individual to say that this
status is beyond him and that it is accessible only to a select few. On the
contrary, this is a situation similar to that which is explained in Tanna
dvei Eliyahu and quoted in Chasidus, that every Jew, even a slave
and handmaiden, can attain the inspiration of the Divine Spirit. [Similarly,]
each and every Jew is obligated to say, "When will my actions equal those
of my forefathers, Avraham, Yitzchok and Yaakov?"
At the same time we should not delude ourselves: We must know that we should
"not stand in the place of the greats," and that the merit of the seventh
of a series consists of his being seventh to the first. I.e., he is capable
of doing the Divine service and fulfilling the mission of the first: "Do
not read 'he proclaimed,' but 'he made others proclaim.'"
This, then, is why the seventh is so cherished: it is he who draws down the
Shechinah (Divine Presence), in fact--the essence of the
Shechinah; moreover, he draws it down into this lowly world.
It is this that is demanded of each and every one of us of the seventh
generation--and "all those that are seventh are cherished": Although the
fact that we are in the seventh generation is not the result of our own choosing
and our own service, and indeed in certain ways perhaps contrary to our will,
nevertheless, "all those who are seventh are cherished." We are now very
near the approaching footsteps of Moshiach, indeed, we are at the conclusion
of this period, and our spiritual task is to complete the process of drawing
down the Shechinah--moreover, the essence of the
Shechinah--within specifically our lowly world.
1. On this day the Rebbe officially accepted the mantle of
Chabad-Lubavitch leadership, becoming the 7th Rebbe in the Chabad-Lubavitch
The Rebbe, Rabbi Menachem M. Schneerson of Lubavitch, issued a call that
"The time of our Redemption has arrived!" and "Moshiach is on his
The Rebbe stressed that he is saying this
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.
The Rebbe taught that a true connection to the Rebbe comes through studying
the Rebbe's teachings. Dozens of the Rebbe's works are available in English.
You can log onto the Rebbe's teachings on the Internet at web address
http://www.chabad.org. And, of
course, continue to read Living With Moshiach, and share it with friends.
In the Era of the Redemption true happiness will be experienced as it is
written, "Then our mouths will be filled with laughter."...The coming of
the Future Redemption... will be hastened by our activities in the three
general approaches of Torah study, prayer, and deeds of kindness when carried
out amidst happiness.
(The Rebbe, 3 Shevat, 5752)
By the Grace of G-d
Rosh Chodesh Shevat, 5711
To Anash, to the students of Tomchei Temimim, and to those
who have a bond or a relationship with my revered father-in-law,
the saintly Rebbe, of blessed memory:
G-d bless you all.
Greetings and blessings:
In reply to the many questions that have been asked about a detailed schedule
for the Tenth of Shevat, the yahrtzeit of my revered father-in-law,
the Rebbe, I would hereby suggest the following:
1. On the Shabbos before the yahrtzeit [each chasid]
should attempt to be called for an aliyah to the Torah.
2. If there are not enough aliyos the Torah should be read [a number
of times] in different rooms. However, no additions should be made
to the number of aliyos [at each reading].
3. The congregation should see to it that the Maftir should be the
most respected congregant, as determined by the majority; alternatively,
the choice should be determined by lot.
4. The congregation should choose someone to lead the prayers on the day
of the yahrtzeit. It is proper to divide [the honor, choosing] one
person to lead Maariv, a second to lead Shacharis, and a third
- Minchah. In this way a greater number of Anash will have
5. A [yahrtzeit] candle should be lit that will burn throughout the
24 hours. If possible, the candle should be of beeswax.
6. Five candles should burn during the prayer services.
7. After each prayer service (and in the morning, [this means] after the
reading of Tehillim), the sheliach tzibbur should study (or
at least conclude the study of) ch. 24 of Mishnayos Keilim and ch.
7 of Mishnayos Mikvaos. He should then recite the mishnah beginning
"Rabbi Chananyah ben Akashya...," followed silently by a few lines of
Tanya, and Kaddish deRabbanan.
8. After Maariv, part of the maamar (Basi LeGani) that was
released for the day of the demise should be recited from memory. If there
is no one to do this from memory, it should be studied from the text. This
should also be done after Shacharis, and the maamar should
be concluded after Minchah.
9. Before Shacharis, a chapter of Tanya should be studied.
This should also be done after Minchah.
10. In the morning, before prayer, charity should be given to those institutions
that are related to our Nasi, my revered father-in-law, of sainted
memory. Donations should be made on behalf of oneself and on behalf of each
member of one's family. The same should be done after Minchah.
11. After Shacharis and the recitation of the maamar, each
individual should read a pidyon nefesh. (It goes without saying that
a gartl is worn during the reading.) Those who had the privilege of
entering [the saintly Rebbe's study] for yechidus, or at least of
seeing his face, should - while reading the pidyon nefesh - picture
themselves as standing before him. The pidyon nefesh should then be
placed between the pages of a maamar or kuntreis, etc., of
his teachings, and sent, if possible on the same day, to be read at
12. In the course of the day one should study chapters of Mishnayos
that begin with the letters of his name.
13. In the course of the day one should participate in a farbrengen.
14. In the course of the day one should set aside a time during which to
tell one's family about the saintly Rebbe, and about the spiritual tasks
at which he toiled throughout all the days of his life.
15. In the course of the day, people (to whom this task is appropriate) should
visit synagogues and houses of study in their cities and cite a statement
or an adage drawn from the teachings of the saintly Rebbe. They should explain
how he loved every Jew. [Furthermore,] they should make known and
explain the practice that he instituted of reciting Tehillim every
day, studying the daily portion of Chumash with the commentary of
Rashi, and, where appropriate, studying the Tanya as he divided
it into daily readings throughout the year. If possible this should all be
done in the course of a farbrengen.
16. In the course of the day, people (who are fit for the task) should visit
centers of observant youth - and, in a neighborly spirit, should make every
endeavor to also visit centers for the young people who are not yet observant
- in order to explain to them the warm love that the saintly Rebbe constantly
had for them. It should be explained to these people what he expected of
them; they should be told of the hope and the trust that he placed in them
- that they would ultimately fulfill their task of strengthening the observance
of Judaism and disseminating the study of Torah with all the energy, warmth
and vitality that characterize youth.
* * *
If prevailing conditions allow, all of the above should of course be continued
during the days following the yahrtzeit, and particularly on the following
* * *
May G-d hasten the coming of our Redeemer, and then "those who repose in
the dust will awaken and sing joyful praises." And our Nasi among
them will give us wondrous tidings, and lead us along the path that leads
up to the House of G-d.
[Signed:] Menachem Mendel Schneerson
2. Reprinted from "Sefer Haminhagim"--The Book of Chabad-Lubavitch
Customs, published by Kehot Publication Society, 770 Eastern Parkway, Brooklyn,
Next Monday, Jan. 17, is Yud (the tenth of) Shevat. It is the
50th anniversary of the passing of the Previous Rebbe, Rabbi Yosef Yitzchok
Schneersohn and the anniversary of 50 years of leadership of the Rebbe.
Jewish life goes in cycles of seven, the seventh being consecrated and holy.
For instance, the week has seven days, and the seventh day is the holy
Similarly, the Torah tells us to work the land for six years, but in the
seventh year--the Sabbatical ("Shmita") year--we let the land rest.
Seven cycles of seven years culminates with the Jubilee, or Yovel,
in Hebrew. In Biblical times, slaves were set free, debts were nullified,
all land went back to its original owners and it was not permitted to work
the land in the Yovel year. It was a year totally dedicated to study
of Torah and observance of mitzvot; a year of reflection in tandem
with active pursuit of transcending limitations and achieving higher goals.
We now find ourselves in the Jubilee year of the Rebbe's leadership, a time
to enhance our study of Torah and observance of mitzvot; a year of
reflection in tandem with active pursuit of transcending limitations and
achieving higher goals.
This year, our every action should be inculcated with the primary and ultimate
goal with which the Rebbe imbued his leadership, the goal of bringing Moshiach.
In the Rebbe's words in his first public Chasidic discourse:
"It is this that is demanded of each and every one of us... We are now very
near the approaching footsteps of Moshiach, indeed, we are at the conclusion
of this period, and our spiritual task is to complete the process of drawing
down the Shechinah (Divine Presence)--moreover, the essence of the
Shechinah--within specifically our lowly world."
May we imminently reach the ideal world in which there is no jealousy nor
animosity among individuals and nations, but only peace, justice and benevolence
under One G-d.
by Tzvi Freeman(3)
Some folks think of people much as we think of cars on a highway: Each with
its own origin and destination, relating to one another only to negotiate
lane changes and left-hand turns. For cars, closeness is danger, loneliness
People are not cars. Cars are dead. People live. Living beings need each
other, nurture one another, share destinies and reach them together. When
you're alive, closeness is warmth, loneliness is suffocating.
People belong to families. Families make up communities. Communities make
up the many colorful peoples of the world. And all those peoples make up
a single, magnificent body with a single soul called humankind.
Some chop this body into six billion fragments and roll it back into a single
mush. They want each person to do his or her own thing and relate equally
to every other individual on the planet. They don't see the point of distinct
peoples. They feel such distinctions just get in the way.
But we are like leaves extending from twigs branching out from larger twigs
on branches of larger branches until we reach the trunk and roots of us all.
Each of us has our place on this tree of life, each its source of nurture--and
on this the tree relies for its very survival.
None of us walks alone. Each carries the experiences of ancestors wherever
he or she roams, along with their troubles, their traumas, their victories,
their hopes and their aspirations. Our thoughts grow out of their thoughts,
our destiny shaped by their goals. At the highest peak we ever get to, there
they are, holding our hand, pushing us upward, providing the shoulders on
which to stand. And we share those shoulders, that consciousness, that heritage
with all the brothers and sisters of our people.
That's why your own people are so important: If you want to find peace with
any other person in the world, you've got to start with your own brothers
and sisters. Until then, you haven't yet found peace within your own self.
And only when you've found peace within yourself can you help find peace
for the entire world.
Every Jew is a brother or sister of a great family of many thousands of years.
Wherever a Jew walks, there walk sages and martyrs, heroes and heroines,
legends and miracles, all the way back to Abraham and Sara, the first two
Jews who challenged the whole world with their ideals. There walk the tears,
the blood and the chutzpa of millennia, the legacy of those who lived,
yearned and died for a World To Come, a world the way it was meant to be.
Their destiny is our destiny. In us they are fulfilled. In all of us and
every one of us, and all of us together. For we are all one.
When one Jew does an act of kindness, all our hands extend with his or hers.
If one Jew should fall, all of us stumble. If one suffers, we all feel pain.
When one rejoices, we are all uplifted. In our oneness we will find our destiny
and our destiny is to be One. For we are a single body, breathing with a
single set of lungs, pulsating with a single heart, drawing from a single
well of consciousness.
We are one. Let it be with love.
3. This article was inspired by the first discourse of the Rebbe--upon his
officially accepting the mantle of Chabad-Lubavitch leadership--on
10 Shevat, 5711.
Tzvi Freeman is the author of
Heaven Down to Earth / 365 Meditations of the Rebbe.
by Rabbi Shalom Yaakov Chazan(4)
One of the very first actions taken by the Rebbe after the passing of the
Previous Rebbe was to send a delegation of shluchim (emissaries) to
Morocco. In those days in the early fifties, Morocco was the only Arab country
that allowed its Jewish citizens to live in relative peace and tranquillity.
Although many of Morocco's Jews had emigrated to the newly-founded State
of Israel, the Jewish community of Morocco was still sizable, and the Rebbe
was very concerned about its spiritual welfare.
In the course of time the Rebbe's shluchim, headed by Rabbi Shlomo
Matusof, established a huge network of Chabad institutions throughout the
country that achieved renown even among non-Jews. Apparently, this is how
King Hassan, who had a reputation for being sympathetic to the Jewish community,
first came to hear about the Rebbe.
The liaison between the Jews and King Hassan was a man by the name of Mr.
David Amar, the official head of the Jewish community of Morocco. By the
grace of G-d he was well-liked by the King and his ministers, and the door
to the royal palace was always open to him. Incidentally, Mr. Amar was himself
very sympathetic to Chabad, and helped the Rebbe's shluchim out
financially and otherwise many times.
In fact, it was Mr. Amar's friendship with the royal family and the Lubavitcher
emissaries that eventually led to a written correspondence between the Rebbe
and the King.
A few days before Passover of 1985, a very important meeting that had been
organized by Mr. Amar was scheduled to take place in a New York hotel. A
select group of American businessmen was to meet with King Hassan, with an
eye toward investing in Morocco. A successful outcome was crucial to Morocco's
In the midst of the evening's festivities, the King called Mr. Amar over
and told him that he was interested in meeting the famous Lubavitcher Rebbe
who lived in New York. Why hadn't the Rebbe also been invited to the event?
he wanted to know.
Mr. Amar explained as diplomatically as he could that the Rebbe was a holy
tzaddik who rarely ventured out of 770 Eastern Parkway in Brooklyn.
To meet with the Rebbe, an appointment had to be arranged through the Rebbe's
After listening to Mr. Amar's explanation, the King expressed his desire
to receive the Rebbe's blessing in the form of a letter. He also specified
which blessings he was most interested in. The King further stated that he
would respond with an official letter of his own after the Rebbe's letter
As soon as he returned to Morocco Mr. Amar contacted Rabbi Matusof. "Mr.
Amar told me everything the King had said," Rabbi Matusof recalls. "Having
heard that the Rebbe was a holy and powerful individual and, most importantly,
a man of peace, he was very interested in receiving the Rebbe's blessing.
Mr. Amar asked me to go through whatever channels that existed to obtain
a letter from the Rebbe for the King.
"Naturally, I was very excited by the prospect. An invaluable opportunity
to further the cause of Chabad and spread Judaism in Morocco had just fallen
into my lap..."
Mr. Amar, who was about to return to New York for a visit, wrote a letter
to the Rebbe requesting a yechidus--a private audience--and also requested
that the Rebbe write a letter to the King. He wrote (freely translated from
the French): "I allow myself the presumption of an additional request: With
the Rebbe's permission, I would be eternally grateful for a letter addressed
to his Royal Highness, King Hassan of Morocco. This would be of great benefit
to the Moroccan Jewish community and indeed, would serve to strengthen ties
between the royal palace and all of world Jewry."
Both letters were personally conveyed to the Rebbe by Rabbi Binyomin Gorodetzky,
the Rebbe's representative to Europe and North Africa.
Mr. Amar was unable to have a yechidus, as the Rebbe had by then stopped
receiving people individually. The Rebbe's response to King Hassan would
therefore be conveyed through Rabbi Gorodetzky. A copy of the letter was
also sent to Rabbi Matusof.
A meeting was set up between Rabbi Gorodetzky and King Hassan in the royal
palace in Marrakesh. Rabbi Gorodetzky flew from France to Casablanca, where
Mr. Amar's private plane whisked him off to Marrakesh.
It turned out that Mr. Amar did indeed have excellent political connections,
and he and Rabbi Gorodetzky were admitted into the palace as soon as they
arrived. The king's servants led them directly to an elegant hall where King
Hassan II of Morocco, dressed in military uniform, was waiting for them.
The actual encounter was very short. Rabbi Gorodetzky blessed the King in
the Rebbe's name, then handed him the Rebbe's letter. The King, obviously
pleased, thanked Rabbi Gorodetzky warmly. And that was the end of the meeting.
What was the King's answer to the Rebbe? Rabbi Matusof isn't telling. All
he will say is that this first meeting laid the foundation for the relationship
between the Rebbe and King Hassan II that followed.
4. Adapted from Beis
by Rabbi Avraham Kotlarsky(5)
The fourth Lubavitcher Rebbe, Rabbi Shmuel (the Rebbe Maharash), had
a chasid who was a successful businessman. Before undertaking any
significant deal, he always consulted the Rebbe and followed his instructions.
One time, the chasid 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
chasid 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 chasid 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 chasid.
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 chasid 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 chasid 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 chasid.
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 chasid tried everything, even begging the
Rebbe to let him make the deal, but the Rebbe answered once again: "No."
When the chasid 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 chasid
lost all his money.
The chasid 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
The chasid 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
"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
"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.(6) 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
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,
"...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,
"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,
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.
5. Executive Director, Chabad Lubavitch of Rockland, NY.
6. 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.
Regarding Yud Shevat:
Among the 16 directives suggested by the Rebbe(7) in connection
with Yud Shevat.
In the morning and afternoon give charity to an institution related to the
Previous Rebbe; participate in a chasidic gathering; learn about and tell
others about the Previous Rebbe; visit centers for young people and tell
them about the love the Previous Rebbe had for them and the hope he had that
they would use their energy, warmth and vitality to strengthen Judaism.
For a Yud Shevat gathering in your area, contact your local
For a listing of the Centers in your area, call: 1-800-Lubavitch
7. The full text of the Rebbe's Letter is printed above.
Jewish Women and Girls Light Shabbat
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).
Times shown are for Metro NY - NJ
Friday, Jan. 14, Erev Shabbat Parshat Bo:
Saturday, Jan. 15, Shabbat Parshat
8. 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.
Laws of Shabbat Candle
Lighting for the Blind
"Let There Be
Light" - The Jewish Women's Guide to Lighting Shabbat Candles.