"LIVING WITH MOSHIACH,"
Parshat Acharei, 5760
Nissan 23, 5760
April 28, 2000
Please pray for the immediate and complete recovery of
Horav Chaim Yehuda Kalman Ben Rochel Marlow Shlita,
head of the Bet-Din (Rabbinical Court) of Crown Heights
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.
We'd like to hear from you. Tell us your comments, suggestions, etc. Write
to us, or E-Mail via Internet.
This Jewish year, 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
Erev Pesach, 5760
Brooklyn, New York
In this week's Torah portion, Acharei, the Torah states: "You shall
therefore keep my statutes and my laws...and live in them." The following
anecdote, about Rebbetzin Rivka, grandmother of the previous Rebbe, Rabbi
Yosef Yitzchok Schneersohn, concerns G-d's exhortation to "live in them."
When the Rebbetzin was a young woman, she became ill. The doctor advised
her to eat immediately upon awakening, but she did not want to eat before
saying the morning prayers. So, she awoke very early, said her morning prayers
and then ate breakfast. This regime obviously did not help her regain her
Her father-in-law, the third Rebbe of Chabad-Lubavitch, Rabbi Menachem Mendel,
known as the "Tzemach Tzedek," told her: A Jew must be healthy and
strong. With respect to mitzvot, the Torah says, 'And you shall live
in them,' which means you should bring life into the mitzvot. In order
to bring life into mitzvot you must be strong. Better to eat for
the sake of praying than pray for the sake of eating."
Most human affairs can be grouped into two categories: "praying," which
encompasses the study of Torah, prayer, and the performance of all types
of mitzvot; and "eating"--things we do for ourselves, either to satisfy
an essential human need or to accommodate a desire which appears to be essential.
"Better to eat for the sake of praying than pray for the sake of
There are three patterns of "eating and praying."
A person could separate these two types of activities completely.
During Torah study, prayer or performance of mitzvot, he is completely
on a spiritual plane. One would think that worldly matters are of absolutely
no concern to him. But later, when this person is involved in material pursuits
such as business or eating, there is no semblance remaining of sanctity,
spirituality and refinement.
A second type of person really does relate "eating" with "praying." He follows
the Code of Jewish Law with scrupulous care, but is motivated by a desire
to fulfill a certain "appetite." He knows that ultimately he must answer
to a higher authority and the way to earn his reward is to obey the Master's
laws. His worship is really a deposit into an account that will pay off sometime
in the future. This is "praying for the sake of eating"-i.e., to fill a hunger,
The ideal pattern is to eat for the sake of praying--everything
must be focused toward sanctity.
If he becomes wealthy he knows that possessions alone are not life's aim.
Rather, the wealth is provided so that he can study Torah with a tranquil,
untroubled mind, so that he can perform mitzvot on a broad scale,
and so that he can give charity generously.
Even this is not enough. As a wealthy man he is in a position to influence
others. When a rich man does something, people imitate him. If the wealthy
person observes Shabbat, sends his children to a Jewish school, gives
charity generously, everyone will follow suit (even if only because they
think these are the ways they might become wealthy themselves).
This is the inner meaning of "eating" for the sake of "praying." All of our
affairs and needs related to "eating" must exist for the sake of "praying"
(which encompasses mitzvot) in order to "live in them"--to bring vitality
into Torah and mitzvot.
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.
Reb Zalman Estulin, an elderly chasid, told this story many years
ago at a chasidic gathering--a farbrengen.
Once, there were two brothers, Avraham and Shlomo, who exhibited unbelievable
brotherly love. As children they never fought. They studied Torah together
and eventually, after they married fine, Jewish women, they settled down
in the same city.
Sad to say, the brothers got into a foolish argument as is bound to happen.
Things went from bad to worse until it got to the point where as friendly
and loving as the brothers had once been they now hated and abhorred each
Years passed in this way until the time came when Reb Avraham was going to
marry off his eldest daughter. Despite the fact that they had not spoken
for over a decade, Reb Avraham wanted his brother to share in his happiness.
And so, he sent Shlomo a letter of apology for all past wrongs and an invitation
to the wedding. When no reply came, Avraham sent a messenger. But the messenger
came back with the message that Shlomo would not even consider coming to
The evening of the wedding arrived, and though Reb Avraham was happy, his
joy was tinged with sadness in knowing that his brother would not attend
For his part, Reb Shlomo had scheduled his evening in such a way that feelings
of remorse would not get in his way of staying home. He had a huge, seven-course
meal, took a long, relaxing bath, got into his pajamas and went to bed early.
The wedding on the other side of town was in full swing when the violinist,
an extremely talented musician who could change people's moods through his
music, noticed that Avraham's joy was not complete.
The violinist approached Avraham and asked if there was anything he could
do: "My reputation will suffer if I can't make the father of the bride happy."
Avraham told the violinist that he was saddened by his brother's absence.
"I will go and bring him here," the violinist offered.
And so, the violinist went to Reb Shlomo's house. He stood outside of Shlomo's
bedroom window. Half asleep, Shlomo came to the window to see who was playing.
He was so intrigued and entranced by the violinist's recital that he opened
his door and went outside.
In this manner the violinist and Shlomo walked through the town until they
reached the wedding hall.
Slowly, slowly, they approached the wedding until Reb Shlomo found himself
in the middle of the dance floor at the wedding hall. He looked around and
saw everybody so beautifully dressed. Then, he looked at himself and realized,
with quite a bit of embarrassment, that he was hardly dressed as befits the
uncle of the bride. Indeed, he was a sorry state in his pajamas!
"Brothers," Rabbi Estulin concluded, "we're all going to be there in the
middle of the dance floor when Moshiach comes. Because, as our Sages teach
us, the Redemption is like the consummation of the wedding ceremony between
G-d and the Jewish people, which took place at the giving of the Torah on
"The Torah and mitzvot that we do are like the clothing of our souls.
It is up to us to come to the wedding dressed as befits the uncle of the
bride, and not in our pajamas!"
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: email@example.com - Subscribe
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, April 28, Erev Shabbat Parshat Acharei:
Light Shabbat Candles,(1) by 7:30 p.m.
Saturday, April 29, Shabbat Parshat Acharei:
Blessing of the New Month, Iyar.(2)
On Shabbat following the afternoon prayer, we read Chapter 1 of
Ethics of the Fathers (Pirkei Avot).
Shabbat ends at nightfall, at 8:35 p.m.
1. 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.
2. Rosh Chodesh Iyar is on Fri., May 5, and Sat., May 6.
Laws of Shabbat Candle
Lighting for the Blind
"Let There Be
Light" - The Jewish Women's Guide to Lighting Shabbat Candles.