"LIVING WITH MOSHIACH,"
Parshat Vayeitzei, 5762
Year
of Hakhel
Kislev 8, 5762 * November 23, 2001
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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
ARRIVAL."
Maimonides, Principles of the Faith, No. 12
THIS PUBLICATION IS DEDICATED
TO THE REBBE,
RABBI MENACHEM M. SCHNEERSON
OF LUBAVITCH
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.
*
This week's issue of Living With Moshiach is dedicated in honor of
the third yahrtzeit of my dear cousin, Rabbi Yosef Yitzchok Kazen,
founder and Director of Activities, of Chabad-Lubavitch in Cyberspace, who
passed away, at the age of 44, on Tuesday, 12 Kislev, 5759 (Dec. 1,
1998).
*
This Saturday, Shabbat Parshat Vayeitzei, the ninth of Kislev
(Nov. 24), is the birthday and yahrtzeit of Rabbi Dov Ber, the second
Rebbe of Chabad-Lubavitch.
Therefore, we present an article about his--and all the other Chabad
Rebbes'--special relationship with the Holy Land of Israel.
*
Our sincere appreciation to
L'Chaim weekly
publication, published by the Lubavitch Youth Organization, 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
3 Kislev, 5762
Year
of Hakhel
Brooklyn, New York
Parshat Vayeitzei
"And Yaakov (Jacob) left Beer Sheva and went toward Charan," relates the
Torah portion of Vayeitzei. When darkness fell, Yaakov had traveled
as far as Mount Moriah. Placing a stone under his head for a pillow, he lay
down and fell asleep. That night G-d revealed himself to Yaakov in a dream.
"The land on which you are lying I will give to you and your seed," G-d said,
promising Yaakov the land of Israel as the inheritance of the Jewish people
forever.
To demonstrate just how effortlessly the land would be conquered by Yaakov's
descendants, "G-d 'folded' up the entire land of Israel and placed it beneath
him, alluding to the ease with which it would be acquired," comments Rashi,
the foremost Torah commentator, citing the explanation given in the Talmud.
Generations before, a similar promise was made by G-d to Avraham (Abraham).
"Arise, walk through the land in its length and breadth, for I will give
it to you." According to the Talmud, this commandment was given to Avraham
to facilitate his descendants' subsequent conquest of Israel. Avraham's sojourn
through the land demonstrated his Divine claim on the territory and paved
the way for his descendants years later.
It is interesting to note that whereas Avraham was commanded by G-d to perform
an actual physical action ("walk through the land"), Yaakov was not. Lying
on the holy ground of Israel was sufficient for G-d to reveal Himself and
promise it to his descendants.
Furthermore, G-d "'folded' up" the land of Israel beneath Yaakov to emphasize
that not only would it be easy for the Jewish people to conquer, as already
alluded to Avraham, but its acquisition would require no more exertion than
merely lying on the ground. The land of Israel would be given over into their
hands without effort, without their having to perform any special feats or
extraordinary actions.
In effect, G-d granted the Jewish people the ability to conquer the land
of Israel without having to wage war. The Jewish claim on Israel was fixed
as incontrovertible in the consciousness of all mankind forever and ever,
as Divine right.
This potential could have been achieved immediately with Joshua's conquest
had the Jewish people possessed sufficient merit. Because of the sin of the
spies, however, this merit was taken away, and the Jews were forced to fight
to acquire what would have otherwise become their possession immediately.
When Moshiach comes and ushers in the Final Redemption, this potential will
be fully realized. The land of Israel will, at long last, be secured by the
Jewish people for eternity, without their having taken the slightest overt
action whatsoever.
Even now, before the Redemption, may it occur speedily in our days, when
Jews stand firm in their Divine claim to the Holy Land, unequivocally and
unashamedly declaring their G-d-given right to Israel, all the arguments
of the Gentiles against the Jewish people are nullified, and the arrival
of Moshiach and the Redemption is thereby hastened.
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.
This Saturday, Shabbat Parshat Vayeitzei, the ninth of
Kislev (Nov. 24), is the birthday and yahrtzeit of Rabbi Dov
Ber (5534/1773-5588/1827), the second Rebbe of Chabad-Lubavitch, known as
the Mitteler (or "intermediate") Rebbe. The following day, the 10th
of Kislev, is the day on which the Mitteler Rebbe was redeemed
from imprisonment (in 5587/1826).
In 5576/1816, Reb Dov Ber established a settlement of Chabad chasidim
in Israel, in the holy city of Hebron. He encouraged the chasidim
already living in other parts of Israel to resettle in Hebron. In addition,
his own daughter and son-in-law moved with their family from Russia to Hebron.
But the history of Chabad-Lubavitch's support of people, institutions
and settlements in the Holy Land predates even 5576/1816. For the first
Chabad-Lubavitch Rebbe, Rabbi Shneur Zalman of Liadi, vigorously
encouraged his followers to support the Jews in the Holy Land.
Each and every Rebbe of Chabad, up to and including the present Rebbe,
has unequivocally supported the Holy Land and spoken out boldly concerning
anything that might have the slightest impact on the security of the Jews
there.
Our brethren in Israel know firsthand about the Rebbe's concern for them
and their lives. During the Gulf War, the Rebbe's emphatic message, that
"Israel is the safest place in the world, for G-d is constantly watching
it," was continuously played on the radio. The hundreds of Chabad
Centers that dot the Israeli landscape were deluged with callers during the
Gulf War, asking, "What is the Rebbe saying now?"
Without a doubt, and everyone can be sure of this, the Rebbe's policy has
not changed one iota in the past 51 years nor has it changed from that of
his predecessors. Based on clear guidance from the Torah and Jewish law,
the Rebbe reiterates:(1) No action can be taken that might
negatively affect the safety of the Jews of the Holy Land!
In the merit of Rabbi Dov Ber, who established the first Chabad settlement
in the Holy Land, may we be privileged to go together with Moshiach to the
Holy Land, NOW.
* * *
There is a famous story about the Mitteler Rebbe told by the Previous
Rebbe and often related by the Rebbe:
The Mitteler Rebbe was known for his unusual power of concentration.
When he was engaged in study or prayer, he did not hear or see a thing around
him.
Once, when Rabbi Dov Ber was studying, his baby sleeping in a nearby cot
fell out of its cradle and began to cry. Rabbi Dov Ber did not hear the baby's
cries and continued learning. But the infant's grandfather, Rabbi Shneur
Zalman if Liadi (the founder of Chabad Chasidism), who was in his room on
an upper floor and was also learning at that time, did hear the baby's cries.
He interrupted his studies, went downstairs, picked up the infant, soothed
it and put it back in its cradle. Still, the infant's father did not hear
or see what went on around him. Later on, Rabbi Shneur Zalman told his son:
"No matter how important the thing is in which a Jew is engaged, one must
always hear the cry of a child."
This story is applicable to parents, teachers and even children. We must
always hear the cry of a child, whether that child is a child in years or
knowledge or commitment to Judaism. Even when we are involved in important
things, we must not neglect or ignore the cry of the child.
This applies, as well, to the child within each one of us. This spark of
good and G-dliness, the wide-eyed and innocent trust and belief that the
world can become a perfect place, that evil can be eradicated, that goodness
can prevail, and that "I" can be a part of it or perhaps even be the catalyst
for realizing the world's potential, must be listened to and heeded.
* * *
About the Mitteler Rebbe it was said that he was so immersed in
Chasidus that "if his finger would have been cut, it would have bled
Chasidus instead of blood!"
When the Mitteler Rebbe was arrested by the Czarist government (in
5587/1826) on trumped-up charges of anti-government activities (he was later
released on the 10th of Kislev of that year), even the governmental
doctor, who was a prominent specialist, acknowledged that Chasidus
was the Mitteler Rebbe's very essence and life. The doctor told the
Russian authorities that they must allow the Mitteler Rebbe to give
talks on Chasidus to his chasidim, explaining, "Just as you
provide food for prisoners to ensure their existence, so, too, must you allow
him to teach Chasidus. His very life depends on it."
The authorities saw that this was true when, while imprisoned, the
Mitteler Rebbe's health waned. They agreed to let fifty
chasidim enter his prison room twice weekly to listen to a chasidic
discourse.
But the Mitteler Rebbe was not only concerned about the spiritual
life of his fellow Jews, he also worked to better their situation materially
as well. He encouraged thousands of Jews, both his chasidim and others,
to settle on the land as farmers so that they would not have to be at the
mercy of the anti-Semitic landowners or peasants. In 5575/1815 he established
twenty-two Jewish farm settlements on land near the town of Cherson, which
he had convinced the government to give for this purpose. Many of his
chasidim, however, were reluctant to move so far away from their Rebbe.
Thus, the Mitteler Rebbe promised to go to the trouble of travelling
to them so he could teach Chasidus to them there.
The Rebbe spoke numerous times of the importance of celebrating the 9th and
10th of Kislev in a fitting manner, with gatherings that will foster
brotherhood and lead to good resolutions.
May such gatherings this year be in Jerusalem, with the Rebbe and all of
his predecessors presiding.
*
For a Tes/Yud Kislev gathering in your area, contact your local
Chabad-Lubavitch Center.
_______________
1. See "EYES UPON THE LAND" - The Territorial Integrity of
Israel: A Life Threatening Concern. Based on the Public Statements and Writings
of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, Adapted by Rabbi
Eliyahu Touger (1997: Sichos in English).
http://www.truepeace.org/book.html
See also: REBBE'S VIEWS
http://www.truepeace.org/rebbeview.html
Even before you know what's inside the gift you say "thank you."
Before you've tasted that heavenly-looking dessert the waiter brought, you
murmur, "thanks."
And before you start your day, as soon as you realize that you are no longer
in that delicious mode of sleep, you say the Modeh Ani prayer:
"I give thanks to You, living and eternal King, for having restored within
me my soul, with mercy; great is Your trust."
Though we haven't ritually rinsed our hands, washed our face, brushed our
teeth, we can say this prayer.
The obvious reason for this dispensation is that G-d's name is not mentioned
in this prayer but is referred to only as "King."
However, this allowance points to an essential component of each and every
Jew, that the "Modeh Ani" of the Jew -- a Jew's very essence -- can
never be tainted, sullied or contaminated.
The concept of expressing thanks to G-d is one of the fundamental principles
of Jewish life.
Thus we begin each day with an expression of thanks -- Modeh Ani --
in which we gratefully acknowledge G-d's return of our souls.
This, our first act of the day, serves as the foundation for all of our
subsequent conduct.
It teaches us to be grateful, to take nothing for granted, to appreciate
everything we have.
The Baal Shem Tov, founder of the Chasidic movement, was renown for his efforts
to spread Jewish teachings even among small children.
In particular, before he revealed himself as a leader of the Jewish people,
he served as a teacher's helper.
In fact, when the story of the Baal Shem Tov's life is related -- before
his scholarship, piety, unbounded love of all Jews, and miracles that he
wrought are recounted -- it is first told that he began as a teacher's helper.
At that time, he would remind children to begin their day with praise of
and thanks to G-d, by reciting Modeh Ani.
Through this -- one's very first act of the day -- a Jew acknowledges G-d's
Kingship.
In addition, it sets the tone for the whole day and for our whole life.
It teaches us to be grateful from our earliest moment in our lives at the
earliest moment in the day.
Our Sages have told us that every night when one goes to sleep one's soul
returns to its Divine source and gives an account of its activities that
day.
In the prayer before going to bed we say, "Into Your hand I pledge my soul;
You have redeemed me, O G-d, G-d of trust."
A pledge is something the debtor gives to the creditor as security that the
debt will be repaid.
Usually the creditor will not return the pledge as long as the debtor still
owes him money.
But G-d is very merciful; though every day we are indebted to Him, He returns
our soul to us.
Furthermore, our Sages declare:
When a person gives a pledge, even if it is a new thing, it becomes old and
stained by the time it is returned. But G-d returns our "pledge" new and
polished even though it has been "used," and so it is written, "They are
new every morning; great is Your trust."
The fact that we go to bed "dead tired" and wake up refreshed, returning
from the unconscious world of slumber, is similar to the "revival of the
dead" which will take place in the Messianic Era.
This daily experience strengthens our conviction in the "resurrection of
the Dead," one of the 13 principles of Judaism.
And this adds further meaning to the words, "Great is Your trust," for we
have absolute trust in G-d not only that He will return our soul in the morning,
but also will return our soul into our body at the end of days, when all
dead will arise from their "sleep."
Get into the habit of giving thanks, right from the very first moment of
the day.
Gratefulness goes a long way.
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.
Awaken Your Core This Month:
"Awakening the core of our being must be reflected in a concern for the
fundamental existence of every Jew. This should be expressed in efforts to
provide our fellow Jews with the necessities required to celebrate the holidays
of the month of Kislev [the 'chasidic New Year' on the 19th of
Kislev and Chanukah] with happiness and joy. Similarly, they should
have the means to fulfill the custom that the Rebbes followed of giving
Chanukah gelt to the members of their household."
(1 Kislev, 5752/1991)
Simply stated, this means that as we think about our own family's holiday
celebrations this month, we should make sure to help provide for other, less
fortunate people in the greater Jewish family.
Jewish Women and Girls Light Shabbat
Candles
For local candle lighting times:
consult your local Rabbi, Chabad-Lubavitch Center, or call: (718) 774-3000.
or:
http://www.candlelightingtimes.org/shabbos
For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.
For a listing of the Centers in your area:
http://www.candlelightingtimes.org/general/shluchim.html.
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
Times shown are for Metro NY - NJ
Friday, Nov. 23, Erev Shabbat Parshat Vayeitzei:
-
Light Shabbat Candles,(2) by 4:15 p.m.
Saturday, Nov. 24, Shabbat Parshat Vayeitzei:
-
Shabbat ends at nightfall, at 5:18 p.m.
_______________
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.
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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