"LIVING WITH MOSHIACH,"
Parshat Korach, 5762
Tamuz 4, 5762
June. 14, 2002
The Third of Tamuz
Dedicated to educating the public regarding the
current situation in Israel, based on Torah
sources, with special emphasis on the opinion
and teachings of the Lubavitcher Rebbe
TABLE OF CONTENTS:
The Table of Contents contains links to the text. Click on an entry
in the Table of Contents and you will move to the information selected.
"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 week's issue we focus on Gimel Tamuz, the 3rd day of Tamuz,
Thursday, June 13.
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
22 Sivan, 5762
Brooklyn, New York
It states in this week's Torah portion, Korach: "And G-d said to Aaron...
All the best (chelev)...the first fruits...which they shall offer
to the L-rd, these I have given you."
Of all the offerings that were brought by the Jewish people, the
kohanim (priests), Aaron's descendants, were to be given only the
finest. These contributions consisted of all kinds of commodities and were
only of the highest quality.
Chelev , generally translated as the "best," is literally the fattiest
part of the animal. First fruits are also the most select produce. The Jewish
people offered only the best of their harvest and resources to G-d, and as
we read in our portion, G-d commanded these be given to the priests.
Maimonides writes: "The law, as it pertains to everything that is for the
sake of G-d, is that it must come from the finest and the best. For example,
when one is feeding a hungry person, he should be served the tastiest and
sweetest food on one's table. When one clothes a poor man, he should be given
the nicest garment. When one builds a house of prayer, the edifice should
be more beautiful than one's private abode, as it states, 'All the best to
Of all the commodities a person possesses -- food, clothing and shelter --
the finest and best must be dedicated to matters of holiness.
There is, however, another commodity to be dedicated to G-d, and that is
Time is extremely precious; it is therefore fitting that in addition to one's
material blessings, a person dedicate the very best portion of the day to
The morning, the beginning of one's day, is the optimal time of the 24-hour
period. In the morning, a person's mind is more at ease. He is not yet concerned
by problems that may plague him later in the day. Thus the morning is the
most appropriate time to dedicate oneself to holy matters.
The Previous Rebbe, Rabbi Yosef Yitzchok Schneersohn, explained the verse
"From the first of your dough...you shall give an offering to G-d" in the
The Hebrew word for "dough," arisa, also means a cradle or bed. From
this we learn that as soon as a person wakes up he should give an "offering"
to G-d -- an offering consisting of the first and finest portion of the day.
This is accomplished in several ways, one of which is to thank G-d immediately
upon arising by declaring "Modeh Ani -- I offer thanks to You..."
Another way is by reserving the first part of the day for prayer and Torah
The very best of whatever we possess -- food, clothing, housing and time
-- should be reserved for our Divine service. And in this manner we will
merit the fulfillment of the priestly blessing, "May the L-rd bless you and
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.
Gimel Tamuz, 5710/1950
. . . Many seek to explain the qualities and greatness of the Chabad
Rebbes in general, and in particular the Rebbe of our generation, my
father-in-law, of blessed memory, in various areas: as a man of self-sacrifice,
of Torah genius, of lofty character, a tzaddik, of prophetic ability,
a miracle-worker, etc., etc.
These qualities are further magnified when viewed in the light of chasidic
teaching, which explains what is true Torah genius, and so on.
And yet, none of this addresses the primary quality of the Rebbe, a quality
that is not only primary in essence, but which is most important to us, his
chasidim and followers, namely the fact that he is a Nassi,
and particularly a Chabad Nassi.
A Nassi, broadly defined, is a "head of the multitudes of Israel."
He is their "head" and "mind," their source of life and vitality. Through
their attachment to him, they are bound and united with their source on high.
There are several types of Nesi'im: those who supply their constituents
with internalized nurture (penimiyut), and those whose nurture is
of a more "encompassing" nature (makif). This is further divisible
into the particulars of whether they impart the teaching of the "revealed"
part of Torah, or the esoteric part of the Torah, or both together; whether
they offer guidance in the service of G-d and the ways of chasidim;
whether they draw down material provision, and so on.
There are also Nesi'im who are channels in several of these areas
or even in all of them.
Such was the nature of the leadership of the Nesi'im of Chabad, from
the Alter Rebbe to and including my father-in-law, who embraced all these
categories and areas: they nurtured their chasidim in both the "internal"
and the "encompassing" qualities of their souls; in Torah, divine service
and good deeds; in spirit and in body. Thus, their bond with those connected
with them was in all 613 limbs and organs of their souls and bodies.
Each and every one of us must know -- that is, dwell and implant the awareness
in his or her mind -- that the Rebbe is our Nassi and head: that he
is the source and channel for all our material and spiritual needs, and that
it is through our bond with him (and he has already instructed us in his
letters how and by what means this bond is achieved)(1)
that we are bound and united with our source, and the source of our source,
up to our ultimate source on high.
1. "You ask how you can be bound to me when I do not know you personally...
"...The true bond is created by studying Torah. When you study my discourses,
read the talks and associate with those dear to me... and you fulfill my
request... in this is the bond." ("Hayom Yom" -- "From Day To Day,"
See also below Living With The Rebbe
"Some people are apprehensive about having the Redemption arrive so suddenly.
What will come of all the businesses that they have set up, the property
and possessions they have accumulated, the friendships and the contacts that
have been established, and so on?
"They need not worry. The Redemption does not imply the annulment of the
natural order nor the loss of the good things that came into being (in the
spirit of the Torah) during the exile. Indeed, these very things will be
comprised in the Redemption, and will be elevated to a state of Redemption,
to the level of their true consummation." (The Rebbe, 5751/1991)
Many people express wonder at the fact that the Rebbe's leadership is spoken
of in the present tense, that the Rebbe's leadership is uninterrupted despite
our inability to perceive him physically.
Jewish teachings state that G-d showed Adam, the first person, all future
generations together with their great leaders. These leaders are the
tzaddikim (righteous individuals) whose souls G-d, in His wisdom and
kindness, sent into this world to guide the generations, caring for them
both spiritually and materially and showing the Jewish people the correct
path to follow. Chasidic philosophy explains that these great leaders are
the mind and the heart of the body of the Jewish people.
Each generation has its own unique mission and role in the overall fulfillment
of G-d's purpose in the entire creation: to create a "home" for G-d in this
physical world through the revelation of Moshiach and the Redemption. In
the Tanya of Rabbi Shneur Zalman of Liadi, (the first Rebbe of
Chabad-Lubavitch and the founder of Chabad Chasidic philosophy and the
Chabad-Lubavitch dynasty), it is explained that earlier generations are like
the head, their major preoccupation being Torah study; later generations,
known as the "heels of Moshiach," are more closely associated with raw action.
Sincerely our generation is characterized by "Action is the main thing,"
as the Rebbe told us.
The Al-mighty sends each generation the leader appropriate to the task of
the times. This leader comes to guide his generation in a unique direction
in the fulfillment of G-d's purpose for creation commensurate with their
own nature and purpose.
Let us apply these principles to our own generation. In the first official
Chasidic teaching articulated by the Rebbe when he accepted the mantle of
leadership, the Rebbe declared unequivocally that the unique purpose of our
generation, the seventh from Rabbi Shneur Zalman of Liadi, is to fulfill
the original intent of G-d's creation. This is to be achieved by drawing
down G-d's presence into this mundane physical world with the complete revelation
of Moshiach and the commencement of the Redemption.
The Rebbe has told us numerous times in his most recent public talks that
we have finished the Divine service of exile and that our purpose now is
to prepare for the Redemption. "The time of your Redemption has arrived,"
the Rebbe declared with prophetic vision. This is a totally different message
which has never before been enunciated in the history of the Jewish people.
He explained that we should involve ourselves in more good deeds, more Torah
study, the enhanced fulfillment of mitzvot, as a preparation and foretaste
of the Redemption. However, until the Redemption actually begins, with the
rebuilding of the Third Holy Temple in Jerusalem and the ingathering of all
of the Jews from the Diaspora, the ultimate fulfillment of our purpose has
not been achieved.
Why the Al-mighty willed that the leadership of the Rebbe at the conclusion
of the service of this generation should be in its current form will most
likely remain a mystery until the completion of the process of Redemption.
But what we know clearly is what the Rebbe himself has told us in no uncertain
terms, that the role of our generation is to actually bring about the Redemption
and to prepare ourselves and the entire world for it. Until this has been
achieved, we remain in the same generation.
The Rebbe and his leadership are very much of the present and will continue
until G-d has mercy on us and our mission is crowned with success.
This date itself, while ingrained in the minds of Lubavitcher chasidim
around the globe, has significance for all Jews and, indeed the entire world
Although we have not seen the Rebbe with our physical eyes since Gimel
Tamuz eight years ago, his presence in the lives of his hundreds of thousands
of chasidim and millions of admirers is evident. And the Rebbe's
involvement in the thousands of institutions he established, and the hundreds
of institutions set up since Gimel Tamuz eight years ago, is palpable.
Gimel Tamuz, Thursday, June 13, is the third day in the Hebrew month
of Tamuz. The number three has much significance in Jewish teachings.
Our Sages teach that the world stands on three pillars: Torah study, prayer,
and acts of kindness. In addition, they teach that the tzaddik is
the foundation of the entire world.
What has been the thrust of the Rebbe, the foundation of the world, in his
five decades of leadership? As is well known to our readers, since the Rebbe's
acceptance of the mantle of leadership he stated clearly the purpose of
our generation, the seventh generation (since the inception of Chabad
Chasidism), is to bring the Redemption.
And since then, the Rebbe has elucidated how we can accomplish this in a
threefold campaign: through Torah study, prayer, and acts of kindness:
Our Torah study should be increased in all areas of Jewish knowledge in general,
chasidic philosophy in particular, and specifically those matters found
everywhere in Jewish teachings that deal with Moshiach and the Redemption.
Our prayers should be suffused with heartfelt requests of G-d to bring the
Redemption, crying out, "How much longer?" and even to the point of demanding
the Redemption (as explained by the Chofetz Chaim).
Lastly, through love of our fellow Jew in general and even simple acts of
kindness and good deeds, we can prepare ourselves for the Redemption and
hasten its inception.
May we be together with the Rebbe this year on Gimel Tamuz, not just
"feeling" his presence but actually seeing the Rebbe, a soul in a physical
body, leading us to the Holy Land and ushering in the complete and eternal
According to Jewish thought, especially as elucidated in the teachings of
the Baal Shem Tov, nothing in this world happens by chance; everything --
even the movement of a blade of grass -- is governed by Divine Providence.
Additionally, a tzaddik, a righteous person, has Divine powers of
insight and far-reaching vision that allow him to see that which is unseen
or not yet visible to the untrained eye.
What can we glean from the Rebbe's very own thoughts on Gimel Tamuz?
In the book Hayom Yom (From Day To Day, which the Rebbe compiled on
the instructions of his father-in-law from the teachings of the previous
Rebbes), the quote the Rebbe included for Gimel Tamuz, 5703/1943,
reads: "A Jewish groan that, G-d forbid, arises from physical misfortune,
is also a great repentance; how much more so, then, is a groan arising from
spiritual distress, a lofty and effective repentance. The groan pulls him
out of the depths of evil and places him on a firm footing in the realm of
The Rebbe was assuring us, even then, that our groans resulting from that
date, rather than paralyzing us, would ultimately point us in the right direction
and inspire us to rededicate ourselves to the Rebbe's goal of bringing the
revelation of Moshiach and the Redemption.
In a letter dated Gimel Tamuz, 5710/1950, five months after the passing
of the Previous Rebbe, the Rebbe described what a Rebbe
On Gimel Tamuz, 5751/1991 -- the last time the Rebbe spoke on that
date until we are once more reunited -- the Rebbe discussed two historical
events that occurred on Gimel Tamuz.
The more recent event was in 5687/1927, when the Previous Rebbe was released
from Soviet prison and exiled to Kostrama for three years. Before his release
to internal exile he had been sentenced to death.
Thousands of years earlier, Gimel Tamuz was the day on which Joshua
beseeched G-d to allow the sun to stand still in the sky so as to be able
to continue the Jewish people's battle against the enemy and be victorious.
The Rebbe notes, in the talk of eleven years ago, that both of these events
were miracles, but miracles that occurred within the realm of nature rather
than totally outside of nature. The Rebbe connects these points to an event
in the weekly Torah portion of that year, which was the portion of
In Parshat Korach we read of G-d's command to Moses to take the staffs
of princes of the 12 tribes, including that of Aaron the Kohen Gadol
(High Priest), and to place them overnight in the Tent of Meeting.
The staff that is rejuvenated, G-d informs Moses, will be the one belonging
to the family that rightfully serves as priests. This miracle, G-d assures
Moses, will surely end the complaints of the Jewish people against Moses
and Aaron. Aaron's staff sprouted, blossomed and even bore fruit. And the
staff became an eternal sign to the Jewish people of the validity of the
priesthood being with Aaron and his descendants.
As we await the immediate revelation of the Rebbe, may we all sincerely attempt
to implement the Rebbe's call to all men, women and children of our
generation to "do everything you can to bring Moshiach in actuality!"
and to fulfill our last communal mission in this pre-Redemption world, "to
prepare ourselves and the entire world to greet our righteous Moshiach!"
2. See above The Rebbe Is The
"Head", for an adaptation from the original Hebrew.
The Rebbe's followers, admirers, even people who have had only casual interaction
with the Rebbe, are still "living with the Rebbe," following his directives,
turning to him for advice, asking for his blessings.
How is this being done?
Studying the Rebbe's teachings is one of the most important and basic ways
to live with the Rebbe. The Rebbe often quoted the Previous Rebbe's letters,
which explain that a true connection with the Rebbe is attained only by studying
the teachings of the Rebbe. The Rebbe clarified, though: "Most certainly
the Rebbe is a tzaddik who bestows blessings; G-d surely fulfills
his blessings to the utmost, to each and every individual, according to his
need. Specifically, the Rebbe holds each person by the hand and guides him;
one must only be careful not to involve his own will in the matter."
Just two months after the Previous Rebbe's passing, the Rebbe wrote the following
to someone: "You worry that now one cannot ask the Rebbe when he is in doubt
how he should conduct himself. If you stand strong in your connection to
him...and send your questions to the Rebbe's ohel [gravesite], the
Rebbe will find a way to answer."
Some people fax letters to the ohel (718-723-4444), some come from
near or far to go personally. Others ask one of the Rebbe's secretaries to
read the letter at the ohel.
Another way people "live with the Rebbe" is by placing a letter to the Rebbe
in any of the nearly 100 volumes of the Rebbe's Torah teachings or
correspondence. This is, in fact, what chasidim of previous generations
did when they were unable to correspond with their Rebbe in the conventional
There's a modern twist, though. Today we have 26 volumes of Igros Kodesh
-- letters written by the Rebbe to private individuals over the past 52 years.
As they are letters to private individuals -- and the Rebbe "custom makes"
the advice to fit the soul -- there are different answers to similar questions.
For instance, to one person who asks the Rebbe if he should move, the Rebbe
answers yes. To another person the Rebbe's answer is no.
After writing to the Rebbe, one opens the book "at random" and the advice
in that letter is one's answer.(3) And we haven't heard
of a case yet when one sincerely asks the Rebbe advice in this manner that
there hasn't been an answer.
3. See Living With Moshiach, Vol. 135:
By Rabbi Yossi Paltiel(4)
Gimel Tamuz, the third day of the Hebrew month of Tamuz, is
a day of reflection for all those whose lives have been touched by the Rebbe.
Upon contemplating the Rebbe -- the depth and breadth of his knowledge, his
inventiveness, his piety, etc. -- what shines above all else is that he is
a Rebbe, a leader. He is an individual whose entire existence is defined
by his service to others: his people and ultimately the whole world.
* * *
We live in an age where leadership has no essential meaning. Leaders are
people who have been chosen by us, who do as we say and advocate for us based
on our vision.
We shun the traditional notion of a leader -- of one person knowing better
than everybody else and dictating his "superior" wisdom to the populace,
imposing his will and his ideas on the people.
Part of our aversion to this kind of leader is from our inherent distrust.
It also stems from our belief that there are no real leaders who are in fact
head and shoulders above everybody else, yet are truly concerned for the
population, putting others before themselves.
For this reason we actually celebrate the failures and frailties of our leaders.
It keeps things "honest."
Yet in truth, we thirst for true leadership, for people who stand for something
and have real principle
people who are not afraid to go against the
tide, to challenge popular beliefs and to actually create new trends. We
yearn for leaders who inspire us to reevaluate what is considered "normal"
and "acceptable" and "mainstream."
When we contemplate the Rebbe, we experience true leadership.
Leadership: The kind of leadership for which we Westerners have an inherent
ambivalence. We are threatened by it. We question if this kind of leader
takes away our freedom.
But then we discover that what the Rebbe says, we feel. What the Rebbe asserts,
we agree with. What the Rebbe states is right and principled and true, we
embrace. And we can't get enough of it for it is truly refreshing.
The Rebbe doesn't compromise our free will, he helps us exercise it. And
whenever he senses us falling back into the circular whirlpool of modern
equivocation he is right there to keep us going on the linear course that
is truly in our best interest.
It has been said that what makes the Rebbe unique is that rather than get
us to believe in him, he believes in us and he makes us believe in ourselves.
Above all else, the Rebbe and his leadership represent deed. We live in a
world of action. Thus, we must define spirituality with actions. In this
world, all good intentions and deep spiritual experiences must be translated
into practical action. An inspiration that doesn't manifest itself in deed
is far less significant and real than an uninspired deed.
Every person is aware of the special corner in his soul that is his point
of spirituality -- kindness and righteousness. Some of us visit there more
frequently than others. Many of us are unsettled by this dimension in ourselves
that seems to lurk beneath the surface of our everyday lives. But we all
must give this spark of innate spirituality expression through deed.
A little (or a lot) of charity, a prayer, a mitzvah (commandment)
-- these are concrete physical acts that give expression to our spiritual
selves. They are also the ultimate tests of the integrity of our spirituality.
Our spirituality does not require massive acts to prove that it is authentic.
The little things, simple deeds, are also appreciated. Do one mitzvah
if that is all you can offer at this moment. For one good deed will eventually
inspire many more good deeds.
Ultimately, all our deeds will add up to a great many acts of goodness and
kindness that will collectively transform the world to a good, kind and
principled reality -- a Messianic World!
The vision and direction of the Rebbe moves forward. Let us follow the Rebbe's
lead and move forward until the coming of Moshiach.
4. Rabbi Paltiel is a renowned exponent of Chasidic philosophy. He is a senior
lecturer in Yeshivat Tomchei Temimim Lubavitch as well as Machon
Chana Women's Yeshivah and Beit Midrash L'Nashim.
There has always been one central theme in all of the Rebbe's talks: the
Throughout the years, the Rebbe suggested various projects to hasten the
coming of Moshiach and to prepare for that eternal era of peace and tranquility.
But, upon declaring that "the time of your Redemption has arrived" in 5751/1991,
the Rebbe repeatedly stressed a number of practical activities to prepare
ourselves and the world for Moshiach.
One activity is to increase in Torah study about Moshiach and the Redemption.
Concerning this the Rebbe said, "Since Moshiach is about to come, a final
effort is required that will bring Moshiach. Every individual -- man, woman
and child -- should increase his Torah study in subjects that concern the
Redemption. This applies to the Written Torah and the Oral Torah -- in the
Talmud, Midrashim as well as (and especially) in the mystical dimension
of the Torah, beginning with the Zohar and particularly in
Chasidus... This study is a foretaste and preparation for the study
of the Torah of Moshiach... An increase in Torah study in these areas is
the 'direct way' to bring about the revelation and coming of Moshiach in
Another activity to prepare for Moshiach is to upgrade one's observance of
mitzvot (commandments) particularly charity. Said the Rebbe, "One
should likewise upgrade one's meticulous observance of the mitzvot,
particularly the mitzvah of tzedakah (charity) which 'brings
the Redemption near.' It would be well to make one's increased contributions
with the intent that it hasten the Redemption. This intention in itself becomes
part of one's study of subjects connected with the Redemption -- for this
is a tangible study of the teaching of our Sages, 'Great is charity, for
it brings the Redemption near.' "
Surely, by implementing these suggestions -- particularly in this auspicious
year of Hakhel and 100 years since the Rebbe's birth -- we will imminently
see the realization of the Jewish people's prayers throughout the millenia,
the coming of Moshiach, NOW!
Is the so-called "Moshiach Campaign" a Lubavitch invention? At a gathering
on Shavuot 5745/1985, the Rebbe spoke about people's perception of
the desire for Moshiach as an "innovation" of Lubavitch. The Rebbe said (freely
"Someone wrote to me recently that he met a religious Jew who doesn't 'hold'
from Lubavitch (not that the Jew has any idea what Lubavitch is, he just
knows that he doesn't 'hold' from Lubavitch) and asked, 'Why do Lubavitchers
cry out and proclaim, "Moshiach now!" '
"The person who wrote the letter wasn't sure what to answer the other Jew
and therefore was writing to me for an answer.
"It is mind-boggling that the letter-writer didn't know what to answer the
other Jew! But to answer the question:
"Belief in Moshiach and awaiting his coming -- 'I believe in the coming of
Moshiach... I wait every day that he should come' -- is one of the 13 fundamental
principles of the Jewish faith as enumerated by Maimonides.
"Every Jew requests in each of the three daily weekday services, 'Speedily
cause the scion of David Your servant to flourish... for we hope for Your
salvation every day.' And each day, including Shabbat and holidays,
in the three prayer services, we beg, 'May our eyes behold Your return to
Zion in mercy!'
"After all of this, there are those who say that the request that we go out
of exile to the Redemption -- 'Moshiach now,' -- is a 'novel' idea of Lubavitch!"
The Rebbe quoted a verse from Psalms, "As the deer longs for the springs
of water, so does my soul call out in thirst for You G-d." The Rebbe explained
that this verse emphasizes our great pain over the exile and our desire and
longing for the Redemption. This desire is not just that we want "Moshiach
now," but much more: In the same way a person who hasn't had water for a
long time thirsts for it in order to revive his soul, so should our thirst
for the Redemption affect our lives literally.
May our cry of "Moshiach now!" be filled with a true thirst for the Redemption
that will reunite us with the Rebbe and bring the Redemption NOW!
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.
Enroll your child in a Torah Summer Camp
The Rebbe spoke many times about the unique learning opportunity for Jewish
children afforded by the months of summer vacation. Without the pressures
of tests, homework, etc., children enrolled in camps permeated with a Torah
atmosphere eagerly learn about their heritage and are instilled with pride
in being Jewish. Creative methods are used to make Judaism come alive. The
soul is nourished as the body and mind are strengthened through sports, crafts,
If you don't have camp-age children, help sponsor a child in a Torah camp.
Call your local Chabad-Lubavitch Center for more information.
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, June 14, Erev Shabbat Parshat Korach:
Light Shabbat Candles,(5) by 8:09 p.m.
Saturday, June 15, Shabbat Parshat Korach:
On Shabbat following the afternoon prayer, we read Chapter 4 of
Pirkei Avot -- Ethics of the Fathers.
Shabbat ends at nightfall, at 9:19 p.m.
5. 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.
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