Keeping in Touch (Torah Thoughts and Inspirations) Vol. 2 - Eliyahu Toguer
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בסייר
**Keeping In Touch
TORAH THOUGHTS
INSPIRED BY T H E WORKS OF
T H E LUBAVITCHER R E B B E ,
RABBI MENACHEM M . SCHNEERSON
Volume II
Adapted by Eliyahu Touger
Published and Copyrighted by
Sichos In English In Touch. A Division of Fax A Sicha
788 Eastern Parkway • Brooklyn, N.Y. 11213
5762 • 2002
ט נ ר ט נ י א ס ל נ כ ו ה ק ו ת ע ו ה
www.hebrewbooks.org ם ז ש ם ת י י י ח ע
Keeping In Touch Volume I I
Published and Copyrighted © by
Sichos In English In Touch. A Division of Fax A Sicha
788 Eastern Parkway • Brooklyn, N . Y . 11213
Tel. (718) 778-5436
A l l rights reserved. N o part of this publication may be reproduced in any form or by any means,
including photo-copying, without permission in wri t ing from the copyright holder or the publisher.
ISBN 1-8814-0063-8
First Printing 5762 2002 ״
Second Printing 5767 2006 ״
Table of Contents
Publisher's Foreword v
Edi tor ' s Preface ix
Bereishis 1
Shmos 4 1
Vayikra 75
Bamidbar 101
Devar im 131
Festivals 162
Publishers Foreword T h i s book was w r i t t e n for people who w i l l probably no t look for i t .
There's Brad, a lawyer in Manhattan, Joan, a consultant w i t h a
computer ne twork ing f i r m i n Cal ifornia , Ph i l , an advertising executive
i n Connecticut , and countless others.
W e know them all too wel l . A t one po in t i n their lives, almost all
o f them sought contact w i t h some sort o f Jewish involvement, and
Judaism d i d not come through for them. I t wasn't meaningful,
exciting, and joyfu l enough to maintain their interest. They can't be
blamed for not cont inuing to identify as Jews; they're being honest.
H a d Judaism presented a message that they felt was viable, they w o u l d
have listened.
Brad, Joan, and Ph i l have not closed their doors. A l t h o u g h they
may be involved w i t h other pursuits, they are s t i l l w i l l i n g to listen. I f
Judaism presents a message that they can relate to, they w i l l respond. I t
is for them that this book was wr i t t en .
But we should not set up differences between "we" and "they."
Firs t o f all, no one should ever draw lines o f demarcation separating
one Jew f rom another. But more important , to inspire them, we have to
inspire ourselves. H a d they seen more vibrant, purposeful, happy Jews,
their feelings o f disi l lusionment and alienation w o u l d never have
arisen. Reaching out to them, therefore, must involve reaching in to
ourselves. W e must look inside — in to our core being and in to the
core o f our To rah heritage. W e hope the book serves this purpose as
wel l .
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The Book's Structure
The book centers on the weekly Torah readings, for they convey
lessons o f timeless relevance. 1 Year after year, century after century, a
five-year-old chi ld and a venerable sage have studied the same Torah
passages, and year after year they have bo th discovered depth and
meaning. Th i s is an ongoing process. The t ruths that have generated
happiness, depth, and purpose for our people for centuries continue to
do so at present.
The very w o r d "Torah" relates to the Hebrew w o r d horaah,
meaning " ins t ruc t ion" or "guidance." G-d gave us the To rah to guide
us in our day-to-day lives. I n that vein, every weekly p o r t i o n can be
seen as a bul le t in o f immediate relevance containing new insights to
help us advance in our Divine service.
W e have prefaced these lessons w i t h stories, i l lustrat ing how the
ideas are no t merely theoretical constructs, but t ruths that are
expressed i n actual experience. Moreover, intellectual concepts are
meant to be grasped and understood, to f i t i n to the pockets o f our
minds, as i t were. A story, by contrast, conveys a mul t i -d imensional
message that embraces us and allows us to experience the concept i n
heart as wel l as i n m i n d .
After each o f the lessons f rom the Torah readings, we draw a
connection to Mashiach and the Redemption that he w i l l init iate, for
the coming o f Mashiach is the fundamental goal o f our existence.
O u r w o r l d is essentially good. I t is — at least i n potent ia l —
G-d's dwelling. I n the era o f the Redemption, this potent ia l w i l l
blossom in to actuality and G-d's presence w i l l permeate every
dimension o f our environment.
As is explained i n several places i n the book, the era o f the
Redemption is no t a dream o f a far -off future, but a reality that is
1. This is the second volume of Keeping In Touch. The first volume was somewhat smaller, containing only insights on the Torah reading and on festivals and did not include the introductory stories or related ideas concerning Mashiach that have been added here. I n keeping wi th our Sages' directive (Berachos 28a, et al): "One should always advance in holy matters," and in order to give our readers a more complete picture of the guidance the Torah offers, we made these additions.
V I
becoming manifest i n our lives at present. T o heighten our awareness
to the shif t ing paradigms that characterize our society, we highl ight
Mashiach's coming i n each o f the readings.
Similar ly , we included readings that focus on the Jewish festivals
and fast days, for these are far more than mere dates on the calendar.
Each one o f them prompts a different mode o f spir i tual activity,
beckoning us to explore and experience inner g rowth and development
i n a unique way.
What is the In Touch
H o w should we respond to loss? I t ' s almost natural to d r i f t i n to a
powerless state o f grief. After all, the anguish is great and hard to
overcome. A proactive person, however, endeavors to transform the
pain in to a positive force leading to growth and development.
O n the 3rd o f T a m m u z 5754 (June 12, 1994) , the Lubavitch
communi ty , w o r l d Jewry, and indeed, mankind as a whole felt pangs o f
pain as i t heard o f the passing o f the Lubavitcher Rebbe, Rabbi
Menachem M . Schneerson. A l l o f the mi l l ions whose lives very
touched by the Rebbe felt the magnitude o f the loss.
But those who had assimilated the Rebbe's teachings refused to
remain mired i n sadness. Rather than bemoan the darkness, they
w o u l d create l ight . Instead, o f lamenting the loss o f the Rebbe, they
w o u l d spread his insights outward.
Th i s spir i t motivated a small group o f people to begin a bi-weekly
fax service sharing the Rebbe's teachings w i t h a cross-section o f
business, legislators, and professionals in the legal, medical, and
entertainment fields. The overwhelming majori ty o f the recipients d id
no t identify as Lubavitcher chassidim. By and large, they were Jewish,
but they were also contemporary Americans and they wanted to hear a
message o f ideals and values that bo th dimensions o f their
personalities could accept w i t h integri ty. Some o f the recipients were
non-Jews, but they understood that mora l principles and spir i tual
t ruths were important i n mo ld ing the face o f our society. They became
the core o f the I n T o u c h Family.
VII
Every other week, they received by facsimile, a message sharing the
Rebbe's teachings on the weekly To rah readings and the Jewish
holidays, wr i t t en by the celebrated author and translator, Eliyahu
Touger and edited by Yossi Malamud .
T h e I n T o u c h family has grown rapidly since its inception i n
1994 and is currently circulated i n over 12 countries and 150 cities
worldwide w i t h o u t cost or obl igat ion to anyone who desires to be
included among the recipients. T o keep I n T o u c h and receive this free
To rah fax, send us a fax ( o n company letterhead i f applicable) w i t h
your name, address, telephone and fax number to (718) 953-3000 .
Sichos I n English Crown Heights, N.Y. Yud Aleph Nissan, 5762
VIII
Editors Preface Perhaps today more than ever before, each one o f us feels a centrifugal
force scattering our energies outward among many diverse types o f
commitments . O u r workplaces, our families, our investments, and our
diversions al l make their demands upon us. By and large, we are happy
w i t h what we are doing; i f we weren't, we wouldn ' t continue doing i t .
W e ' d simply choose other options. But despite these different
involvements, we're looking for something more.
We ' re no t looking for just another activity or possession. W h a t we
want is something internal, something that gives depth and meaning to
what we're doing, something that prompts the satisfaction and
happiness that wel l up f rom w i t h i n when we know that life has value
and purpose.
For centuries, our people have found that satisfaction i n the
Torah .
I n our material environment there are certain immutable laws,
principles that are embedded i n the fabric o f nature. Ask any farmer
and he w i l l explain to you that there are certain "laws o f the farm" that
he cannot violate. I f he wants a viable crop, he must conform to them.
There are also laws o f the soul, principles equally valid and equally
embedded in to the fabric o f our lives. These laws govern our
relationships w i t h G-d and our relationships w i t h our fellow man.
These are the To rah insights that we should reach for.
A Story and Its Analogue
Once R. Shmuel, the fou r th Lubavitcher Rebbe, emerged f rom his
study after ho ld ing private meetings w i t h his followers. H i s attendant
was surprised to see the Rebbe dr ipp ing w i t h sweat. T h e Rebbe had sat
w i t h about f i f ty individuals i n a l i t t l e b i t less than two hours, so the
IX
attendant could understand that the Rebbe w o u l d be exhausted, but
why the rivers o f perspiration?
W h e n he questioned the Rebbe about i t , R. Shmuel explained:
" W h e n a person comes in to my r o o m w i t h a d i f f icul ty , I realize that he
is looking at the w o r l d differently than I do. T o understand the way he
faces his problem, I can't sit back and abstractly consider the issue; I
have to pu t myself i n his clothes. But after I pu t myself i n his clothes, I
won ' t be able to focus on the issues objectively. T o do that, I must
re turn to my own clothes and f ind appropriate advice. A n d then to
convey the message to the listener, I must enter in to his clothes again.
I f you switched clothing 150 times i n less than two hours, you w o u l d
also be sweating."
I n this book, we have t r ied to fo l low a similar process, taking the
inner dimension o f the Torah's insights and c lo th ing them to f i t the
intellectual and emotional tastes o f contemporary America . 2
A Man and a Mission
A l t h o u g h the readings i n this book are or iginal compositions, they are
all based on the insights o f the Lubavitcher Rebbe, Rabbi M . M .
Schneerson. There are many people who describe the Rebbe i n
superlatives: a To rah genius, a visionary leader, a miracle worker, or
simply a caring and sympathetic listener and counselor. W h a t draws us
most is the quality that can only be described by the te rm "Rebbe" —
a limitless, unique energy and vi ta l i ty that comes f rom the G-dliness
which we all possess and which the Rebbe revealed i n a distinctive way.
2. We have also tried to have the text appear as "easy reading," even in its external form. For that reason, although the text makes copious references to Biblical verses and Talmudic passages, those sources were not cited, lest the text appear to technical in nature.
Similarly, when referring to Rabbinic leaders, rather than enter the quagmire of trying to determine what is the proper title Rav, Rebbe, Reb, or Rabbi, we have employed a uniform R. We hope that single abbreviation wi l l save our readers the difficulty of questioning why a particular sage was described as Rebbe, this as Rav, and the third as Reb.
X
The Rebbe w o u l d cry and laugh. W h a t made h i m special, however,
was what he cried and laughed about. Coming in to his presence, you
became aware that he lived for a goal beyond himself. A n d more
important ly , he was able to awaken the spark inside each o f us which
likewise seeks to live for goals beyond ourselves.
W h i l e ful ly i n touch w i t h the present, he also gave us a promise
and a picture o f a deeper and more meaningful future. W h i l e i n
contact w i t h the Rebbe, the peace, love, and spir i tual awareness that
w i l l characterize the era o f the Redemption are no t just abstract goals.
Y o u understand them, because you relate to a person who had
anticipated and foreseen them in his day-to-day life.
H e gives others tools to share in this awareness, and i n that way,
endows them w i t h a sense o f mission and purpose. For, having
sampled these qualities, a person wants no th ing more than to
communicate them further and i n that way, help br ing the w o r l d to its
ul t imate fu l f i l lment .
Tha t is our intent i n publ ishing this volume: to allow the waves o f
insight the Rebbe generated to ripple further throughout our society
and by doing so, empower us all to draw on the self-generating spark
o f G-dly fire found w i t h i n our hearts and w i t h i n the Torah .
In Thanks
T o communicate w i t h others, a person must go beyond his own
subjectivity. For that reason, the I n T o u c h is a team effort, involving
the contr ibut ions o f many different individuals. War ran t ing special
recognit ion are my mother, Rosalynn Malamud, for her continuous
help i n edi t ing a product wor thy o f taking pride in , and my wife, Kayl i ,
who has made the I n T o u c h family part o f our family, sacrificing her
t ime — and bearing w i t h my late hours — to make sure that each
person on our list receives their bi-weekly fax on t ime. A n d special
thanks to Rochel Chanah Riven who labored over the edi t ing o f the
text, harmonizing chassidic ideas w i t h elegant wording .
Also, I w o u l d l ike to thank you, our readers. Y o u r encouragement,
questions, and occasional corrections makes us the I n T o u c h an
XI
interactive dynamic, where your response prompts us to deeper
understanding.
W i t h i n the chassidic communi ty , i t is no t accepted for a chassid
to thank his Rebbe. Nevertheless, i t is impossible to conclude w i t h o u t
ment ioning his continuous cont r ibu t ion . The I n T o u c h is not merely
"established i n his memory" or "a perpetuation o f his teachings."
Instead, i t is our way o f staying I n T o u c h w i t h h i m and the mission he
gave us: to prepare ourselves and the w o r l d at large for the coming o f
Mashiach, not as a dream o f the future, but N o w .
Yossi Ma lamud
Fax A Sicha Crown Heights, N.Y. Yud Aleph Nissan, 5762
XII
Shortly after the Rebbe assumed leadership of the chassidic movement, Charles Raddock, a secular Jewish historian and journalist, asked him: "How can chassidism function on the heathen soil of my America?" and "What answers does chassidism have for my own lost, 'atomic' generation?"
The Rebbe replied: "America is not lost. Americans sincerely crave to know, to learn. They are inquisitive. The American mind is simple, honest, and direct. This is good, tillable soil for chassidism, or for just plain Judaism."
"Where a person starts is not important. Ideally, a person should fu l f i l l all the responsibilities Judaism places upon him," the Rebbe would often say. "But at the same time, we welcome doing even a part."
And the Rebbe taught his followers to reach out and communicate wi th others, confident that the depth of awareness and spiritual consciousness the chassidic lifestyle spawned would have a message to which every Jew can relate.
Parshas Bereishis
Thi s week's To rah reading recounts the narrative o f creation; how G-d
brought the w o r l d in to being f r o m absolute nothingness. Th i s is no t
merely a story o f the past. Firs t ly , on an mystic level, creation is a
continuous process. Since the w o r l d was brought in to being f rom
absolute nothingness, nothingness is its true nature. T h e fact that i t
exists comes only as a result o f G-d's kindness. H e brings the entire
cosmos in to being every moment, and every moment o f existence is a
reenactment o f the very first moment o f creation.
Bu t beyond the abstract, this concept provides a practical lesson i n
the personal w o r l d o f every individual . Parshas Bereishis is an experience
o f renewal. Every person has the chance to recreate himself anew, to
establish a new ou t look on the way he approaches life experience. I n
that vein, our Rabbis said: "The stance which a person adopts on
Shabbos Bereishis determines the manner in which he w i l l proceed
throughout the coming year."
1
2 KEEPING I N TOUCH
O u r Sages teach: " G - d looked in to the To rah and created the
wor ld . M a n looks in to the To rah and maintains the w o r l d . " T h e
To rah serves as the blueprint for creation; i t is the treasure store for
the principles and patterns on which our existence is based. Similarly,
i n the personal sense, the To rah can provide us w i t h guidelines for our
individual process o f renewal. Each one o f us can use the To rah to help
us redefine our existence and develop a new means o f relating to our
environment.
W h e n we study a p o r t i o n o f the Torah's wisdom, be i t a law, a
story, or a philosophical or ethical concept, we are no t just collecting
informat ion . Instead, we are un i t i ng our minds w i t h G-d's wisdom. H e
is the author o f those laws, stories, and concepts. T h r o u g h this study,
we are aligning our minds — and through them, our entire
personalities — to funct ion i n accordance w i t h G-d's wisdom and
desires.
For learning brings about, and on a deeper level, is i t se l f a change
i n behavior. Just as learning to talk gives a chi ld new tools for self-
expression, learning such wisdom gives a person new tools for
appreciating the nature o f the w o r l d we live i n and relating to the
people and situations around h i m .
I n this manner, studying the To rah gives a person the means to go
beyond his individual subjectivity. H e becomes less concerned w i t h
what he wants and what he thinks is correct, and instead, focuses on
what is true. H e begins defining the way he responds to others
according to the objective standards that G-d has laid down. O u r own
horizons o f g rowth are l imi ted , for on his own, a person is capable o f
seeing only so far. T h e study o f the To rah opens us up to new vistas
beyond our own conceptions and enables us to internalize these levels
w i t h i n our personalities.
Moreover, this study grants a person new vi ta l i ty and energy that
extends far beyond the intellect. G-d has invested H i m s e l f i n the
Torah; therefore, when a person is s tudying the Torah , he is not
merely establishing a connection w i t h G-d's wisdom, he is establishing
a bond w i t h G-d Himse l f . T h i s taps an un l imi t ed fountain o f energy
that enriches all o f his activities and pursuits.
BEREISHIS 3
Looking to the Horizon
T h e w o r l d was created w i t h a purpose, as our Sages say: "The w o r l d
was created solely for Mashiach." The reason G-d brought our existence
in to being was so that mankind w o u l d live i n the environment o f
knowledge, peace, and love that w i l l characterize the era o f Mashiach.
G-d d i d no t desire that this intent be achieved on H i s init iat ive
alone. Instead, H e wanted this intent to resonate w i t h i n the w o r l d and
entrusted that purpose to mankind, al lowing i t to assume the role o f
being G-d's partner i n creation. Each one o f us has to do his part to
m o l d the w o r l d to conform w i t h its intended purpose.
W i t h patient love, G-d is guiding mankind to the acceptance o f
this mission. Just as on a personal level H e charts a course for each
individual to achieve self-realization; so, too, the w o r l d at large is being
led to the fu l f i l lment o f its ul t imate intent, the era o f Mashiach.
This , moreover, is not a dream for the distant future, bu t a
contemporary reality. W e each have the potent ia l to experience a
foretaste o f this era i n our present lives. As we do so, we hasten the
realization o f this intent i n the w o r l d at large.
I n Berditchev, a small town just outside of Kiev, there lived a Jew who did not believe in G-d. From time to time he would meet the holy Berditchever Rebbe, Reb Levi Yitzchak, and they would talk. Once the Rebbe told the non-believer, "You know, that G-d that you don't believe in, I don't believe in either."
O f course, the Rebbe believed in G-d. What he was telling the non-believer is that the non-believer's lack of faith was due to an underdeveloped conception of who G-d is. N o one would want to believe in such a deity. Were he to expand his awareness and reach deeper within his soul, he would discover a G-d that he could and would desire to relate to.
This illuminates, also, the unique contribution of the Rebbe. When he assumed leadership, many questioned the place of Judaism in contemporary society. And to them, the Rebbe said: "Yes, i f you look archaically at Judaism then i t has no place. But who says Judaism has to be archaic?! Open your eyes and see how rich and contemporary Judaism can be." Moreover, the Rebbe didn't allow us to remain content wi th our own understanding and relationship wi th G-d, he pushed us to open ourselves up to others and share our understanding wi th them.
Parshas Noah
The beginning o f this week's To rah reading relates how G-d tells
N o a h that because he was righteous, he and his family w o u l d be saved.
A l t h o u g h all mankind w o u l d be punished for their wickedness and
annihilated i n a terrible f lood , N o a h and his descendants w o u l d no t
perish.
For that purpose, N o a h bu i l t an ark according to G-d's
specifications and when the rains came, he and his family entered. Bu t
theirs was far f rom a pleasure cruise. For together w i t h N o a h and his
family were gathered in to the ark one pair each o f all the existing non-
kosher animals and seven pairs o f each o f the kosher animals.
4
NOACH 5
W h a t d i d N o a h do for the entire year he was in the ark? H e
brought food for the animals, cleaned their stalls, and took care o f
their needs. N o r were the animals particularly appreciative. O u r Sages
relate that once when N o a h delayed br inging food to one o f the lions,
the beast took a swipe at h i m and wounded h i m . Is this a bef i t t ing
reward for a person w h o m G-d t o l d was righteous?
Here in lies a fundamental lesson. N o person exists for himself.
W e were created for service. T h e Jewish ideal is no t a w o r l d where "the
righteous sit crowned w i t h their knowledge." Tha t is a description o f
the W o r l d to Come, the afterlife, where the souls bask in Divine l ight .
Bu t u n t i l a person reaches that state, he must work .
W e have all been given a mission — to prepare the w o r l d to be a
dwell ing for G-d. A n d to be complete, that dwell ing must encompass
every element o f creation. Therefore every element o f our environment
is important and deserving o f our concern and attention.
Simply put , a person cannot seclude himself i n a synagogue or a
house o f study and claim that he is creating G-d's dwell ing. For i f all
G-d wants is prayer and study, H e w o u l d no t have created a physical
wor ld . H e w o u l d have made us spir i tual beings w i t h heightened
intellectual potentials.
H e d id no t do this. Instead, H e made us mortals and placed us i n
a material environment. As such, our lives should be dedicated to the
above mission, caring for every ent i ty created w i t h i n the w o r l d and
revealing the G-dly spark i t contains and the intent for which i t was
created. Man 's task i n life is to take that abstract ideal and make i t
actual.
Looking to the Horizon
The root o f the Hebrew name "Noach" relates to the concepts o f rest
and satisfaction. Indeed, our To rah p o r t i o n foreshadows the ult imate
state o f repose and satisfaction that w i l l be reached i n the era when, as
Maimonides relates, "there w i l l be neither famine nor war, neither envy
nor compet i t ion, for good things w i l l f low i n abundance." I n Noah's
ark were lions, tigers, and other predators, and yet they dwelt i n peace
w i t h other animals, anticipating the fu l f i l lment o f the prophecy, "The
6 KEEPING I N TOUCH
w o l f w i l l dwell w i t h the lamb, and the leopard w i l l lie down w i t h the
young goat."
Th i s m o t i f can be detected as taking f o r m already as evidenced by
developments that are beginning to shape the contemporary business
landscape. Rather than the dog-eat-dog compet i t ion that characterized
previous generations, corporations are beginning to appreciate how
each can gain more when two companies p o o l their efforts to br ing
about a greater good for mankind. W e a l t h is being gained, not by
taking f rom others, bu t by combining care and know-how to produce
products that w i l l benefit others, compell ing their desire to purchase
them.
Similarly, i n a personal sense, the t ime has come when we can
graduate f rom the scarceness mental i ty that says that when one person
has, the other lacks. The pie is big enough for all o f us. A n d uniquely,
i t is the individuals who help others get their share who receive the
largest pieces. T h i s approach w i l l precipitate the coming o f the
ul t imate age o f peace and cooperation that Mashiach w i l l ini t iate.
Once a renowned cardiologist visited the Rebbe. "You should devote your attention to treating healthy people, not only the sick," the Rebbe told him.
"Am I to improve on what the Almighty has done?" questioned the doctor.
"Yes," responded the Rebbe. "An ordinary laymen, and how much more so a doctor, should be able to improve on what the Almighty has done."
"Are you asking me to make man perfect?" answered the doctor.
"No," the Rebbe responded. "Making people perfect is a job for Mashiach. But every person should try to make his life and those of the people around him a little bit better."
As the following concepts emphasize, each of us has his or her own mission in making our portion of the world "a little bit better." Often, our missions are intertwined, and as one person steps forward, he takes others wi th him.
Parshas Lech Lecha
Thi s week's To rah p o r t i o n is named Lech Lecha, recalling G-d's f irst
command to Abraham. Lech means "go." G-d was te l l ing h i m to go out,
to leave his native land and his father's household, to emerge f rom the
cocoon o f protected existence and set out on his own path i n the
wor ld .
O u r Rabbis interpret the second w o r d lecha as meaning "for
yourself." Rashi explains that setting out on such a journey is fraught
w i t h danger, and there was a possibil i ty that Abraham w o u l d lose
everything he had. Therefore G-d promised h i m that the journey
w o u l d be to his benefit. H i s wealth, his family, and his reputat ion
w o u l d increase.
R. Moshe Alshich offers a deeper interpretation. Lecha means "to
yourself." By journeying throughout the wor ld , Abraham was setting
out on a path o f self-discovery. The purpose o f his journey to Eretz^
Yisrael, his descent to Egypt, his re turn to the land, and all his
7
8 KEEPING I N TOUCH
wanderings was intended to enable h i m to understand his own ident i ty
and express his positive qualities i n his surrounding environment.
Abraham's story is not merely a page f rom a his tory book. O n the
contrary, as our Rabbis teach, "The deeds o f our forefathers are a sign
for their children." Abraham was a singular individual , one man who
taught the belief i n G-d to a w o r l d that d id no t want to listen.
W e are, however, all singularly unique. The Baal Shem T o v taught
that G-d loves every Jew w i t h the love parents lavish on an only chi ld
born to them i n their o ld age. Just as H e commanded and guided
Abraham on a journey to his true self, so, too, w i t h loving patience, H e
guides each one o f us on our own journey through life. T h r o u g h a web
o f in ter locking designs, H e directs us all to a common intent — that
we each reveal to ourselves and to others the unique G-dly potentials
that we have been granted.
T h e Baal Shem T o v teaches that everything which a person sees or
hears serves as a lesson for h i m i n his relationship w i t h G-d. Since
everything that happens i n this w o r l d is control led by Div ine
providence, and man was "created solely to serve his Creator," i t
follows that any and every event or enti ty that a person encounters is
intended to help h i m advance his relationship w i t h G-d.
For that purpose, G-d leads us all f rom the cradle onward, step by
step, through a variety o f experiences — the sum to ta l o f which are
intended to enable us to discover and express our inner G-dly
potential .
W h e n Abraham set out on his journey, he took w i t h h i m "the
souls he had made i n Charan": the people he had motivated to j o i n
h i m i n his mission. Th i s too is a lesson. Man 's journey through life is
no t intended to be a lonely trek on mounta in crags or i n desert
settings. Qui te the contrary, G-d leads us through a w o r l d w i t h other
people w i t h w h o m we interact in synergy, bo th giving and receiving.
For they are on similar journeys, parallel i n purpose i f no t necessarily
i n route.
As a person grows to appreciate these concepts, he w i l l be able to
maximize his opportunit ies i n life, making his experiences happier and
more f ru i t fu l . H e w i l l no t be encumbered by fear or worry, because he
w i l l realize that at every moment , a watching hand is guiding h i m ,
LECH LECHA 9
directing h i m to encounters intended to advance his personal g rowth
and his con t r ibu t ion to the wor ld .
Looking to the Horizon
As Abraham's descendants, we are all i n the midst o f fo l lowing a
similar journey. W e are traveling to Eretz^ Yisrael, preparing ourselves
and the w o r l d at large for the t ime when we w i l l re turn to that land led
by Mashiach.
W e — like our forefather Abraham — are going " to the land that
I w i l l show you ." For the nature o f our people's path through the
generations is one that confounds all students o f history because i t is
G-dly — a chronicle that no man could or w o u l d logically devise or
foresee.
A n d through ident i fying w i t h this process, a person develops a
unique appreciation o f his or her own self. " I , [i.e., G-d,] w i l l reveal
you, [i.e., the spir i tual core that we al l possess]." T h r o u g h seeing this
journey as one's own and accepting one's role i n i t , each o f us can rise
above his own individual concerns and endow his life w i t h significance
that is t ru ly cosmic in nature. As one strives to achieve these goals, he
or she w i l l discover a new and deeper understanding o f who he or she
really is.
Reb Binyamin Kletzker was one of the followers of the Alter Rebbe. He was both a very successful timber merchant in Russia and a mystic who was known to meditate for hours on end.
Once after laboring over his annual budget and arriving at the bottom line — one which sported quite a hefty profit — he wrote in Hebrew: Ein od milvado, "There is nothing apart from H i m . "
An associate took him to task for this; i t was not appropriate for him to try to "show off" his spirituality wi th such pronouncements.
Reb Binyamin explained that he was not trying to show off, i t was simply how he had felt at that moment. Responding to the look of amazement on his associate's face, he continued: "Just as from time to time we think of our business in the midst of prayer, so, too, at times, we can think of prayer in the midst of business."
The awareness that "There is nothing else apart from H i m , " that we are living in G-d's world, is a fundamental Jewish concept. And i t is not merely an abstract principle, i t can serve as a directive to guide our conduct on a day-to¬day basis.
Parshas Vayeira
Thi s week's To rah reading relates that Abraham established an inn for
guests, and there he "called upon the name o f the eternal G-d ." O u r
Rabbis interpret this phrase, explaining that the intent is no t that only
Abraham himself called to G-d, bu t that he motivated others to
proclaim G-dliness as wel l .
W h a t d i d he do? H e established his tent at a crossroads i n the
desert and generously provided food and d r ink to wayfarers. After they
completed their meal, he asked them to: "Bless the One who provided
you w i t h food and dr ink . "
W h e n the guests began to bless h i m , Abraham t o l d them: "Was i t
I who provided you w i t h food? Bless H e who spoke and brought the
10
VAYEIRA I I
w o r l d in to being." By provid ing people w i t h their physical needs, he
made them conscious o f the spir i tual reality.
The Hebrew te rm translated as "the eternal G-d לם ", ל עו has also א
attracted the at tent ion o f the commentaries. לם ל העו w א o u l d mean
" G - d o f the w o r l d , " i.e., there is a G-d and there is a wor ld , and even
the w o r l d recognizes that G-d is A l m i g h t y and in control .
But לם ל עו represents a different and deeper insight. There is no א
difference between G-d and the wor ld ; everything is an expression o f
G-dliness. Th i s is the intent o f the phrase " G - d is one" that we recite
i n the Shema prayer: no t only is there only one G-d, bu t everything i n
the w o r l d is at one w i t h H i m .
Th i s is not only an abstract concept. I t affects a person's
fundamental approach to his life. W h e n he sees G-d as " G - d o f the
w o r l d , " he understands that he has obligations to H i m . After all, i f
G-d is the Ruler o f the wor ld , a person has to pay his dues.
But that — he thinks — is all he is obligated to do. I n the rest o f
his affairs, his life is his own. I t ' s l ike paying taxes. Y o u have to give
the government a percentage o f your income, but afterwards, you can
spend the remainder o f your money however you like. Similarly, i n a
spir i tual sense, such a person recognizes that he owes something to
G-d, but his life is pr imar i ly his own; he can do w i t h i t whatever he
wants.
W h e n we appreciate the w o r l d as one w i t h G-d, by contrast, our
entire relationship w i t h H i m changes. Rel ig ion is no t merely going to
the synagogue or carrying out a certain body o f laws, bu t an a l l -
encompassing experience, affecting every element o f our lives.
Every s i tuat ion i n which we are found, every person w h o m we
meet gives us an oppor tun i ty to advance in our knowledge o f G-d and
our connection to H i m .
Th i s is the heritage that Abraham gave to his descendants — to
spread the awareness that we are l iv ing i n H i s wor ld , that our lives are
no t intended merely to provide ourselves w i t h a l i t t l e b i t o f enjoyment
and satisfaction, bu t are instead mediums to make H i s presence k n o w n
to others.
I 2 KEEPING I N TOUCH
Looking to the Horizon
There is a forward looking orientat ion to the above concepts. For
while, i n our present mindset, we may believe that G-dliness permeates
every element o f wor ld ly existence, at best, we w i l l gain merely an
intellectual awareness o f that concept. I t w i l l no t be perceived overtly
as actual fact.
I n the era o f the Redemption, this w i l l change. I n that age,
mankind as a whole w i l l have a direct experience o f G-d.. As the
prophet declares: " N o longer w i l l one man teach his fellow... saying:
'Know G-d, ' for they w i l l a l l know M e , f r o m the great to the small."
I n that era, "The earth w i l l be f i l led w i t h the knowledge o f G-d,
as the waters cover the ocean bed." Impl i ed by the simile is that just as
the ocean contains a mul t i tude o f beings, so, too, i n the era o f the
Redemption, all entities w i l l continue to exist. However, just as when a
person looks at the ocean and sees the water he does not notice all the
different beings i t contains, so, too, i n the era o f the Redemption,
when we w i l l look at the w o r l d in which we live we w i l l appreciate the
G-dliness that encompasses al l existence. Every ent i ty w i l l be
subsumed i n the consciousness o f H i s presence.
A peasant was once laboring in the field, harvesting his wheat. He proceeded wi th vigor, his sickle cutting through stalk after stalk of grain. A count driving by saw the grace and energy of his cutting strokes and was struck by its beauty. "Can I hire you to work for me?" he asked the peasant.
"Thank you, but I have my own field," said the peasant, refusing the offer.
"How much can you earn from the sale of your grain?" asked the count.
"Five hundred ruble." " I wi l l give you a thousand ruble i f you work for me." unable to refuse the offer, the peasant agreed. The
count told him to present himself at the palace wi th his sickle at ten o'clock on the following morning and drove on.
At ten, the peasant came to the palace and was ushered in to the count's drawing room. "Now cut wheat," the count said. "so I can watch your graceful movements."
"But there is no wheat," the peasant answered. "So swing your sickle as i f there were. I ' l l pay you the
thousand ruble I promised you. Start cutting." At first the peasant was pleasantly amused. I t was far
easier to cut imaginary wheat in the palace than to sweat under the hot sun and cut real grain. But slowly, he began to tire. After an hour, he told the count that he wanted to quit. "Why?" asked the count. "Aren't the work conditions here better than out in the field?"
The peasant had one simple answer: "When you don't see the fruits of your labor, you don't feel you're doing anything."
A sense of worthless effort is one of the hardest things for man to bear, something no amount of money can recompense.
We all have the potential for achievement, and a mission for which we were brought into being to ful f i l l . There is nothing more satisfying than working hard and seeing that mission blossom into fulfillment.
I3
I 4 KEEPING I N TOUCH
Parshas Chayei Sarah
Thi s week's To rah reading describes Abraham as being "o ld , advanced
i n years." The Midrash notes the seeming repet i t ion and explains that
there are some men who are o ld , but do not appear advanced i n years,
and others who appear advanced i n years, bu t are no t o ld . Abraham's
advancement in years paralleled his age.
o n a simple level, the Midrash is speaking about physical
appearance: There are some older people who look young and some
younger people who look o ld . Bu t there is a deeper po in t to the
teaching o f the Midrash: often people funct ion on a level o f matur i ty far
below their chronological age. W h a t i t says on the person's b i r t h
certificate is one th ing , but the degree o f intellectual and emotional
development he shows may be something else entirely. Indeed, he
migh t be a white-bearded chi ld . Abraham, the Midrash teaches, grew as
he aged. H i s personal and spir i tual development went hand i n hand
w i t h the passage o f t ime.
Chassidus develops this concept further. Abraham "advanced" in to
"his years." H e put h imself in to the days that he lived; each o f his days
was f i l led w i t h a deepening o f his connection to G-d.
T o explain: Any one o f us who has to take tests knows what i t is
to cram. Y o u t ry to cover an entire course i n two weeks. o r i n
business, you know the end o f the m o n t h is coming and you t ry to
push i n a few more sales to improve the b o t t o m line.
There is something unnatural i n such an approach. T r y cramming
the growth cycle o f a crop on a farm: no t work ing for most o f the
season and then p lowing, sowing, watering, and harvesting i n a mon th .
W o u l d n ' t be very successful, w o u l d it?
W e l l neither — i n the long t e rm — is cramming for anything
else. W h a t was remembered for the test is forgot ten two weeks later.
For a business to be maintained, sales must be steady.
The same th ing applies spiritually. T o o often, we cram. O n Rosh
Hashanah and Y o m Kippur , suddenly we get very involved. W e like to
focus on peak experiences. W h a t Abraham teaches us is to take each
CHAYEI SARAH 15
day one day at a t ime, and to live i t to the ult imate. N o t to have
occasional spir i tual heights, but to relate to G-d earnestly each day, to
take that day seriously and use i t i n the fullest and most complete way
possible.
There may be some who t h i n k that l iv ing such a life is drab; they
are afraid o f consistency lest i t become monotonous. Bu t those who
emulate Abraham's example appreciate the energy and vi ta l i ty i t brings.
For i n t r u t h every day is f i l led w i t h a variety o f different experiences.
W h e n a person focuses his at tent ion and relates to each o f the events
and every person he encounters thoughtful ly , his life becomes f i l led
w i t h genuine color and variety. Each day contributes something
different and new.
Looking to the Horizon
I n his commentary to the Torah , the great Jewish philosopher and
mystic Nachmanides writes that each o f the seven days o f creation is
paralleled by a m i l l e n n i u m i n the spir i tual history o f the wor ld . For
example, the first day is associated w i t h the creation o f l ight , an
unbounded source o f positive energy. Similar ly , i n the first m i l l e n n i u m
o f existence, animals reached immense sizes; men and women lived for
hundreds o f years and received mani fo ld unearned G-dly blessings.
T h e second day was characterized by the division o f the waters.
Similar ly , the second m i l l e n n i u m o f existence was characterized by an
awareness o f the g u l f between man and G-d. A n d i t was permeated by
severity — the f lood and the dispersion o f humani ty at the Tower o f
Babel.
The t h i r d day o f creation was characterized by the emergence o f
dry land and the creation o f plant life. Similar ly , the t h i r d mi l l enn ium
saw the emergence o f spir i tual life w i t h i n the w o r l d w i t h Abraham's
discovery o f G-d, the giving o f the Torah , and the construction o f the
Temple.
A n d so the cycle continues u n t i l the seventh day, which is Shabbos,
and the seventh mi l l enn ium which w i l l be "the day which is all Shabbos
and rest for life-everlasting," the era o f the Redemption.
16 KEEPING I N TOUCH
I f we extrapolate this concept to chart a m i l l e n n i u m i n a twenty-
four hour microcosm, i t follows that at present, we are already more
than three-quarters in to the s ixth mi l l enn ium, that is, three-quarters o f
the Jewish day — which begins at sunset — has passed. I t ' s l ike the
beginning o f Friday afternoon.
N o w ask anyone i n a t radi t ional Jewish household what a Friday
afternoon is l ike. T h e y ' l l te l l you that you can sense Shabbos i n the air.
I t ' s what's on everyone's m i n d and what everyone is busy preparing for.
That 's what our spir i tual climate is l ike now. That 's why the Rebbe
t o l d everyone to wake up and begin preparing, that the t ime for the
Redemption has come.
Reb Isaac of Krakow wanted to build a new synagogue for his community but lacked the financial resources. o n e night he dreamt that there was a treasure buried under a bridge in prague. The following day he arranged his affairs and set off, shovel in hand, for the Czech capital.
When he reached the city he was overjoyed. The bridge appeared exactly as i t had in his dream. But as he started digging, he felt a strong hand on his arm. "What are you doing? You can't dig here," a guard told him.
Reb Isaac told the guard the entire story: his desire to build the synagogue, his dream of the buried treasure, and his journey from Poland. "Silly man," the guard told him. "For several nights I've been dreaming about a treasure buried under the stove of a Jew called Isaac who lives in Krakow. Now do you think that I ' d travel all the way to Krakow to look for this treasure?"
Reb Isaac smiled and returned home. He dug under his stove, found the treasure, and built his synagogue. What he had been looking for had been buried right in his own home.
Parshas Toldos
Thi s week's To rah reading focuses on the Patriarch Isaac. O f al l the
Patriarchs, Isaac was unique. H e was the only one who never left the
H o l y Land o f Eretz^ Yisrael. Even when he considered departing dur ing a
t ime o f great famine, G-d gave h i m a specific missive: " D w e l l i n this
land and I w i l l be w i t h you."
W h y was Isaac commanded to live i n Eretz^ Yisrael? O u r Sages
explain that after being bound as an offering on M o u n t M o r i a h , he
became consecrated as a sacrifice and could no t be taken beyond the
boundaries o f holiness.
W i t h i n this story there is a personal message. Isaac wi l l i ng ly
allowed his father to b i n d h i m as a sacrifice; he was ready to sacrifice
everything, even his life, for the sake o f G-d. u l t i m a t e l y G-d d i d no t
desire that sacrifice. H e wanted Isaac to live i n this wor ld : to marry,
raise children, and become wealthy. Bu t once Isaac had been
17
18 KEEPING I N TOUCH
consecrated as a sacrifice — once he had been prepared to give
everything away for G-d — the way he related to these matters was
different. H e had to live i n Eretz^ Yisrael; i.e., even his external
environment — the way he relates to his w o r k environment and his
family — had to be characterized by holiness.
Bu t unl ike others who heed a calling to holiness, he w o u l d not live
as a hermit . o n the contrary, the To rah reading describes the richness
o f his family life and how he became fabulously wealthy, but these
were all externals. A t the heart o f his existence was the full-hearted
commitment to G-d he made at M o u n t M o r i a h . Bu t instead o f "dying
for G-d," he was l iv ing for G-d, extending his bond w i t h H i m in to
every element o f life. H e lived i n the material wor ld , but his actions
were spiri tual, infusing everything he d i d w i t h Div ine intent .
Th i s concept is reflected i n one o f the tasks that our Sages
describe h i m as performing: the digging o f wells. W h e n one digs a
well , he penetrates beneath the external, earthy surface and taps the
fountain o f l iv ing water that lies hidden below.
I n every being there is such a fountain. Isaac was able to f i n d water
where others couldn' t . Because he was focused on G-dliness, he could
discover the G-dly core i n every created being.
Every day i n prayer, we recall Isaac's sacrifice. For prayer is a t ime
when, like Isaac on M o u n t M o r i a h , we should make a commitment to
G-dliness. T h e strength o f that commitment influences the manner i n
which we conduct our lives throughout the remainder o f the day. I n
that manner, even as we carry out our day-to-day activities after prayer,
spiritually, "we w i l l no t leave Eretz^ Yisrael!' W e w i l l "live for G-d,"
br inging all the awareness o f G-d in to all o f our concerns. A n d we w i l l
dig wells, discovering the fountain o f life i n every person and setting.
Looking to the Horizon
o u r Sages te l l us that after the Resurrection o f the Dead, when the
entire Jewish people arise, we w i l l po in t to Isaac and te l l h i m — not
Abraham or Jacob — " Y o u are our Patriarch."
W h y Isaac? Each o f the patriarchs embodied different spir i tual
characteristics: Abraham, love, Isaac, awe, and Jacob, mercy. The era o f
TOLDOS 19
the Resurrection w i l l be characterized by s t r ik ing revelations o f
G-dliness. They w i l l be so powerful that mankind w i l l "enter the clefts
o f the rocks and cracks o f the crags because o f the awe o f G-d and the
glory o f H i s splendor." Isaac, whose Divine service embodied the
quali ty o f awe, w i l l teach us how to conduct ourselves i n that era.
Moreover, Isaac's Div ine service provides us w i t h an example o f
how to precipitate that era. T h r o u g h his service, Isaac was able to
experience a foretaste o f the W o r l d to Come. As he existed and
functioned i n our wor ld , he could appreciate the true reality o f
spir i tual existence. T h i s is a lesson for us — to realize, at least
intellectually, how every circumstance i n which we are found is the
outer shell o f a fundamental spir i tual t r u th . Th i s should inspire us to
dig beneath the surface and br ing that t r u t h in to overt revelation.
Once the Baal Shem Tov spent the night at an inn in a forest. When he arose the next morning, he noticed that his host had gotten up before him and was already immersed in prayer. After he had finished his own prayers, the Baal Shem Tov noticed that his host was still praying.
This surprised him. His host had appeared to be a simple man. Why would he take such a long time to pray? The Baal Shem Tov decided to wait and speak to his host after he had finished.
When approached by the Baal Shem Tov, the host explained why i t took him so long to pray. He was unlearned and did not know the order of the daily prayer service. So each day, he would recite the entire siddur.
Hearing this and seeing the man's sincerity, the Baal Shem Tov volunteered to teach the man how to pray. Painstakingly, the man took notes as the Baal Shem Tov told him which prayers to recite in the morning, in the afternoon and in the evening, what to say on Shabbos, and what to say on the festivals. The man put the notes in his siddur, each note on the appropriate page, happy that he would now be able to pray in the proper manner. He put the siddur on the window shelf and wished the Baal Shem Tov goodbye.
Some time after the Baal Shem Tov left, a strong wind blew the window open and knocked the siddur to the floor. A l l the carefully placed notes fell out and scattered everywhere. The innkeeper tried to put them back in place, but was at a loss. He did not know what to do; he was back where he had started.
unwi l l ing to accept the situation, he ran down the road on which the Baal Shem Tov had set out, hoping to catch up wi th him. W i t h i n a short while, he caught sight of him standing at the shore of a river. Although there was no bridge, the Baal Shem Tov did not pause. He took out his handkerchief, spread i t on the waters, uttered a mystic incantation, and rode to the other side.
20
VAYEITZEI 21
When the innkeeper reached the river, he did the same
thing. He took out his handkerchief, placed i t on the river,
and rode i t across. Soon he reached the Baal Shem Tov.
Puzzled to see his host, the Baal Shem Tov asked why
he had followed him.
" M y siddur," the inn-keeper explained, telling h im how
the notes had gotten jumbled.
" I ' l l be glad to help you," said the Baal Shem. "But wait,
how did you get here? How did you cross the river?"
" I did what you did. I put down my handkerchief and
rode i t across."
" I f so, you don't need my help. I t appears that G-d likes
your prayers just the way you've been saying them."
Parshas Vayeitzei
O u r To rah reading relates that as Jacob our Patriarch left Eretz^ Yisrael
to journey to Lavan's home where he w o u l d marry and establish his
own household, he "encountered the place." O u r Rabbis interpret this
as referring to M o u n t M o r i a h , the site o f the Temple i n Jerusalem.
There Jacob prayed.
Jacob had lived i n his father's home and afterwards had studied
under Shem and Ever, the spir i tual luminaries o f the age. N o w he was
going to Charan, an idolatrous environment, where he w o u l d labor, no t
study. Faced w i t h such an awesome transi t ion, Jacob turned to G-d,
asking for success i n the new phase o f activity he was undertaking.
There is no way a person can insure success on the basis o f his
own efforts alone. Mate r ia l reality reflects only one dimension o f our
existence. Prosperity is a multi-faceted Div ine blessing and cannot be
guaranteed through mor ta l efforts alone. Even when al l the
fundamentals add up, there are times when a business deal doesn't
work out and other situations, where for no apparent reason, one's
efforts b r ing h i m success.
Th i s is no t mere chance. The Baal Shem T o v taught us that even a
leaf tu rn ing i n the w i n d is directed by G-d's w i l l . Certainly i t is true
when speaking o f what happens to man. I n every phase o f our lives,
22 KEEPING I N TOUCH
there is an Eye watching over us and a H a n d directing our future.
Therefore, particularly when we set out on a new road, we ask G-d's
assistance through prayer.
O n the surface, however, such prayers are self-serving. M a n is
asking G-d for something for his own self. H e is no t praying for G-d's
sake; he is praying because o f his own needs or wants.
Is that spiritual? A n d is this what G-d desires?
Yes. G-d's intent i n creating our w o r l d was to have a dwell ing
place i n the lower worlds; that H i s presence be revealed w i t h i n the
realm o f material things. H e d idn ' t create angels to inhabit this
physical wor ld . H e wants a w o r l d where man interacts w i t h the
physical and i n so doing, understands that i t is control led by G-d.
Tha t is precisely the awareness generated when a person prays for
his material well-being. H e is concerned w i t h everyday things, and H e
is asking G-d to grant H i m success i n this realm. Instead o f relying on
his own resources, he is looking to H i m .
These prayers are extremely sincere. W h e n a person asks for
spir i tual things, his requests may not come f r o m his inner core. But
when he prays for his material well-being, he puts his whole heart i n to
his prayer. H e is tu rn ing to G-d w i t h all o f his at tent ion and asking for
H i s help. I n doing so, he consummates the purpose o f creation,
connecting G-dliness w i t h the most mundane dimensions o f wor ld ly
existence.
Looking to the Horizon
One o f the pr imary focuses o f our daily prayers is the Redemption.
M o r e than 100 times each day, we t u r n to G-d w i t h requests l ike:
"Sound the great shofar for our freedom," "Return in mercy to
Jerusalem Y o u r ci ty ," and "Speedily cause the scion o f David Y o u r
servant to f lour ish."
These requests should be made w i t h the same sincerity as "Grant
complete cure and healing," and "Satiate us f r o m Y o u r bounty."
Simply put , Redemption is just as real a need for us as physical health
or material well-being, and i t should be felt as strongly.
VAYEITZEI 23
W e should not ask for the Redemption only because o f hardship,
or because we have problems and difficult ies that we don ' t have
solutions for. W e should ask for the Redemption because this is our
purpose and our raison d'etre. W i t h o u t i t , our lives are simply not
complete; we are no t l iv ing to our fullest. Even when a person prospers
and enjoys good health, he is lacking. H e is missing the fullness o f life
that the Redemption w i l l grant h i m . H e should pray — for h imself
and on behalf o f all those around h i m — that G-d grants us this
fullness w i t h the coming o f Mashiach.
Rabbi Avraham Gluck was a successful English lighting contractor wi th interests in many European countries. He was also a dedicated follower of the Rebbe. At yechidus (a private audience), the Rebbe told him that every Jew is like a light bulb, waiting for another Jew to help him glow. His mission, the Rebbe emphasized, was to spread spiritual light as well as electric light throughout the continent. Rabbi Gluck dedicated himself to this purpose wi th self-sacrifice and as result there are chabad Houses in Hungary, Germany, and Spain.
Once Rabbi Gluck found himself confronted by a particular difficulty. His natural reaction was to consult the Rebbe, and the Rebbe responded with a letter offering blessing and advice.
I n addition to his business acumen, Rabbi Gluck was also a devoted father. He kept up a steady correspondence wi th his son Herschel who at the time was studying in France. One of the points he sought to share wi th him was an understanding of the Rebbe-chassid relationship and he wanted to show his son the letter the Rebbe had sent him.
He did not feel comfortable sending the Rebbe's letter by ordinary mail, so when a Frenchyeshivah student appeared in England, he asked him to hand-deliver the letter to his son.
The yeshivah student agreed and took the letter. But as it happens, he did not have the opportunity to deliver the letter immediately. I t was put aside, placed in a book and then forgotten.
Almost twenty years later, and about six years after Rabbi Gluck's passing, his son was troubled by the same difficulty. As a dedicated chassid, despite the fact that i t is more than five years after the Rebbe's passing, he too wrote a letter to the Rebbe.
About that time, a French chassid was putting the books in his study in order. While doing so, he noticed a letter inserted between the pages.
O n his next trip to England, he somewhat sheepishly made his way to the home of Rabbi Gluck's son. He knew
24
VAYISHLACH 25
of Rabbi Gluck's passing, but felt that his son would
appreciate having the letter the Rebbe had sent his father.
He apologized profusely and gave Rabbi Gluck's son
the letter. Rabbi Gluck's son accepted his apologies and
thanked him. He then curiously opened the letter the
Rebbe had sent his father. There was a blessing and advice
that served as a most appropriate response to the letter he
had so recently written.
There is no way we can fail to appreciate the Hashgachah
Protis, the working of G-d's hand, in this narrative. And one
can only be amazed at how the Rebbe "answers" those who
seek to connect to him.
After the passing of his father-in-law, the Previous
Rebbe, the Rebbe urged the chassidim to continue writing
to the Previous Rebbe as they had done before. "Don't
worry," the Rebbe assured them, "the Previous Rebbe wi l l
f ind a way to answer." And seemingly, the Rebbe also finds
his ways. Let's not belabor the issue, because it is not
miracles of this nature, but rather his insight and vision
that motivate our connection to the Rebbe. That said, it
sure is a nice story.
Parshas Vayishlach
Thi s week's To rah reading relates that after leaving Lavan's household
where he had lived for twenty years, Jacob set out for Eretz^ Yisrael.
u p o n hearing that his brother Esau was preparing to attack h i m , he
relocated his family to protect them against Esau's advance. Tha t
night , Jacob remained alone i n his camp. H e was met by an attacker
and "wrestled w i t h h i m u n t i l the morn ing ." O u r Rabbis explain that
the attacker was no t a mere morta l , but rather the personification o f
Esau's archangel. Jacob was able to withstand his challenge. A l t h o u g h
the angel dislocated Jacob's h ip , Jacob held his own u n t i l , at day break,
the angel conceded defeat and blessed Jacob.
I n commemorat ion o f this encounter, the Jewish people do not eat
the sciatic and the peroneal nerves or the tendons on an animal's h ip
26 KEEPING I N TOUCH
socket (gid hanesheh; this is the reason that there is no kosher s i r lo in
steak).
The Sefer HaChinuch explains the reason for this p roh ib i t ion ,
explaining that i t alludes to the future o f the Jewish people. A l though
they w i l l endure many difficult ies i n exile ("n ight" ) f rom the gentiles
and f rom Esau's descendants, Jacob's victory teaches them to remain
confident and secure that they w i l l no t perish and that their
descendants w i l l endure forever.
O u r Rabbis ask: W h y is this concept, an idea o f sweeping
relevance, commemorated by a p r o h i b i t i o n that focuses on only one
element o f the encounter? Moreover, why does the commemorat ion
seem to focus on an undesirable element, a w o u n d that Jacob suffered?
I n response, they explain that this m o t i f — that one particular
detail enables us to relate to a general principle o f fundamental
importance — lies at the core o f the confidence and trust we must
have that G-d's providence w i l l protect us and guide us through the
challenges o f exile.
The intent is that every detail is important . N o t only w i l l the
Jewish people as a whole be led through exile, but each individual w i l l
feel G-d's providence. G-d cherishes every individual Jew as a father
cherishes an only son born to h i m in his o ld age. W i t h patience and
care, G-d charts not only the path o f our people as a whole, but that o f
every individual , guiding and directing each o f us to attain the greatest
good that we could possibly reach and enabling us to make our special
con t r ibu t ion to the consummation o f G-d's desire i n creation.
T h e manner i n which G-d manifests H i s providence upon each
individual is not meted out according to any scale o f importance which
logic could conceive. For because o f G-d's desire and choice o f the
Jewish people, every person enjoys unique importance. Each one fulf i l l s
a dimension o f G-d's master plan that another could no t possibly
f u l f i l l . Therefore H e lavishes on each person a unique measure o f
patience, care and love, enabling that individual to play his part i n
paint ing a picture that far surpasses any o f his personal aspirations.
T o emphasize these concepts, we commemorate Jacob's encounter
by focusing on one detail. For this teaches that there are no mere
particulars; everything plays its part i n the whole. Moreover, the
VAYISHLACH 27
commemorat ion focuses on something that appears undesirable,
teaching that what we call evil is sometimes the most efficient and
perhaps the only means through which — for the person and his
condi t ion at the t ime — G-d can convey the ult imate good.
Looking to the Horizon
The Torah reading relates that, at their encounter, Jacob promised to
visit Esau at his home i n Seir. I n fact, however, he never made that
journey. O u r Sages ask: W o u l d Jacob, the embodiment o f the at tr ibute
o f t ru th , lie?
They explain that Jacob's words were future-oriented. W h e n
w o u l d he keep his promise? I n the era o f the Redemption, when
"saviors w i l l ascend M o u n t z i o n to judge the mounta in o f Esau."
The intent is that the interaction between Jacob and Esau is o f
cosmic significance. For the ul t imate o f existence is no t for the
spir i tual and the physical to remain as separate realms, bu t for the two
to be in ter twined and for spir i tual awareness to encompass the wor ld ly
realm. So while Esau — material reality — is dominant , Jacob w i l l no t
visit Seir. But ult imately, after the w o r l d w i l l be refined and its
spir i tual content brought to the surface, he w i l l also go to Seir. For
every element o f our existence must be brought in to contact w i t h
essential G-dliness.
The Alter Rebbe, the founder of the Chabad-Lubavitch movement, lived in the bottom story of a two-story home in Liadi. His son, later to become the Mitteler Rebbe, lived on the upper floor.
Once the Mitteler Rebbe's son fell out of the cradle in which he was sleeping and began to cry. The Mitteler Rebbe was so absorbed in his studies, he did not even hear the baby's cries.
The Alter Rebbe was also studying. Nevertheless, he heard the baby and went upstairs to calm him. Afterwards, he reprimanded his own son. "How could you leave the baby crying?"
The Mitteler Rebbe had what he thought was a legitimate excuse and explained to his father that he simply hadn't heard. He had been so enwrapped in the subject he was studying that he was oblivious to everything else.
The Alter Rebbe refused to accept the excuse. "You should never be so involved in your own spiritual endeavors that you fail to hear the cry of a Jewish child," he told his son.
When the Rebbe repeated this story, he explained that there are children who cry out because of physical discomfort and others whose pain is spiritual. Sometimes, the child himself may not consciously know that he is in pain. We must, however, listen carefully and heed his call. We should never be so involved in our own spiritual refinement that we remain insensitive to the cries of others.
Parshas Vayeishev
Thi s week's To rah reading mentions the selling o f Joseph in to slavery
by his brothers. W h e n discussing this puzz l ing narrative, our Sages
note that Reuven — the oldest o f Jacob's sons — had originally
protested against selling Joseph and after discovering that he had been
sold, bemoaned the pain that this w o u l d cause their father Jacob.
28
VAYEISHEV 29
So where was Reuven when Joseph was being sold? Some o f the
Rabbis explain that he was involved i n fasting and repentance i n
solitude. H e had seriously offended his father's honor previously, and
f rom t ime to t ime w o u l d go o f f to lament the gravity o f his offense.
W h i l e he was away t ry ing to atone for his deeds, his brothers sold
Joseph.
Th i s narrative gives us a clear perspective on how a person should
order his pr ior i t ies . Because Reuven was crying over his sins, Joseph
was sold in to slavery. By mourn ing the past instead o f acting to correct
the present, Reuven allowed his brother to be taken to Egypt.
cer ta in ly , a person must be concerned w i t h his own spir i tual
development and he must seek to correct his personal failures. But this
concern should never stand i n the way o f steps that are immediately
necessary to help his fellow man. W h e n a person realizes that someone
else is in danger — whether physically or spiri tually — he should
temporarily pu t aside his s t r iving for self-development and deal w i t h
the pressing problem at hand.
Looking to the Horizon
The importance w i t h which we must regard every individual also
relates to the future Redemption. I n the redemption f rom Egypt, our
Sages explain, only one Jew out o f five left. Four-f i f ths o f the people
died i n the plague o f darkness. I n the Future Redemption, by contrast,
no Jew w i l l be left behind. Every member o f our people w i l l share in
Mashiach's coming.
W h y the difference? Because at the t ime o f Mashiach's coming, the
t r u t h o f G-dliness w i l l be revealed. A t the core o f every Jew lies a soul
that is "an actual part o f G-d," a spark o f H i s being. W h e n the t r u t h
o f G-dliness w i l l be revealed, every Jew w i l l realize that G-dliness is the
t r u t h o f his own being.
By anticipating the Redemption and applying its t ruths to our
own lives now, we can br ing i t closer. Realizing and focusing on the
G-dly spark w i t h i n ourselves serves as a catalyst for the revelation o f
G-dliness throughout existence.
Parshas Mikeitz is always read during or directly before the festival of Chanukah. As such, i t is appropriate to share one of our favorite contemporary Chanukah stories. I t has three heroes: the first is an unnamed Lubavitcher yeshivah student handing out menorahs in the Miami airport. The second is David Shapiro, a successful Miami lawyer, and the third, Sean McDonald, a wealthy land-owner in Guatemala (not their real names).
David has made a habit of spending one week each year doing welfare work wi th the poor and homeless in Guatemala. He goes in the middle of the winter and lodges at Sean's home, but spends most of his time in the city, getting down to the nitty-gritty of helping humanity in some of the places where i t is most needed.
One year, his annual trip happened to include the first days of Chanukah. Now David is an observant Jew and had second thoughts about spending the holiday away from his family. O n the other hand, he had made the arrangements well in advance, before he had realized when the festival would fall and he would have much difficulty rescheduling everything. "Anyway, I ' l l be home for the last days o f the holiday," he thought to himself, opting to make the trip anyway.
As he was waiting in the airport for his flight, the Lubavitcher student came up to h im and offered him a Chanukah menorah.
"Mine's in my luggage," David replied.
"A lot of people have told me that," replied the yeshivah student. "But after a while, they get over the embarrassment of admitting they haven't packed a menorah and they take one. Listen, Chanukah is an important holiday. Even i f you won't be at home, you should celebrate i t "
After a few minutes, David saw that i t would be easier to take the menorah than to convince the student that he had his own. Stuffing i t into his carry-on bag, he ran to catch the plane.
30
MIKEITZ 31
I t was a very busy week. O n the first night of Chanukah,
he did not get back to light the Chanukah menorah unt i l
well past nightfall. After he showered, he placed his menorah
in the window of his room and sat down to watch the
candles.
Soon he saw Sean, who had taken an evening stroll, stop
and stand outside, transfixed by the light of the candles.
"What's this?" he asked David.
David explained to him the story of the holiday and the
miracle behind the lighting of the Menorah.
"It's coming back to me," Sean said with a faraway look
in his eye. " M y grandmother used to light these."
"Your grandmother?"
"Yes. M y grandmother was Jewish. She married a good
Irish Catholic and didn't keep too much of her religion.
But she would light these candles."
"Was it your mother's mother or your father's mother?"
"My mother's."
"Do you know that you're Jewish?"
And after a little more conversation, Sean asked David i f
he had another one of those candelabras. After all, i f he was
Jewish, he might as well do what his grandmother did.
Now would the Lubavitch student ever dream that the
menorah he handed out at the airport would be used by Sean
McDonald to fu l f i l l his first mitzvah?
Parshas Mikeitz.
T r y to pu t yourself i n Joseph's shoes. H e was s i t t ing i n an Egyptian
pr ison after being framed by his master's wife. F r o m being a free man,
his father's most cherished son, he had sunk to being a slave, and then
to a prisoner in a b r ie f amount o f t ime. Year after year he languished
i n prison. There had been a b r ie f w indow o f hope when he had helped
Pharaoh's butler, but that had been two years ago and he had obviously
forgotten al l about Joseph.
Joseph probably was not downcast. O n the contrary, i f he had any
tendency to depression, he probably w o u l d have been overcome by
32 KEEPING I N TOUCH
gloom years ago. But how could he be happy? H e had l i t t l e r o o m for
op t imism. H o w i n the w o r l d w o u l d he ever leave this dungeon?
Momen t s later, a messenger came running for h i m . H e was being
summoned by Pharaoh. They washed h i m , gave h i m fine clothes, and
ushered h i m in to the presence o f the most powerful man i n the wor ld .
Momen t s later, that man thanked h i m for interpret ing his dreams and
made h i m his viceroy.
What ' s at the core o f this dynamic? First ly, never to despair. A
person must realize that no matter how low he has sunk, his
circumstances can change, and at a moment 's notice. T h e most radical
shifts i n pos i t ion and power are not only possible; they happen, more
frequently than we realize.
Secondly, prepare yourself to benefit f r o m these changes when
they come. There are people who w i n mi l l ion-dol la r lotteries and
several years later are l i t t l e better o f f f rom i t . Joseph became a viceroy
because even i n pr ison he had the mindset o f a k ing . H e possessed
insight, self-control, a willingness to help others. M o s t important ly , he
had fai th i n G-d and an awareness o f H i s providence, realizing that
whether we are r i d ing the crest o f a wave, treading water, or
temporarily going under, i t is H e who is mot iva t ing that process o f
change.
These and other qualities made h i m capable o f maximiz ing the
benefits f r o m the change i n fortune visited upon h i m .
Joseph was not angry w i t h his brothers for selling h i m in to slavery.
O n several occasions, he t o l d them: " I t was no t you who sent me here,
but G-d ." H e was not merely consoling them; he was in fo rming them
o f the understanding that had accompanied h i m through life. W h e n a
person understands that he is l iv ing i n G-d's wor ld , he can f ind peace
and satisfaction i n whatever framework he finds himself.
A n d he lives w i t h hope — not a dream o f faraway good, but an
internalized understanding that since i t is an all-good G-d who is
cont ro l l ing my life, "no th ing evil descends f rom heaven." W h a t
appears to be evil is i n i t se l f hidden good, and what's more, i t is part o f
a process leading to overt and apparent good. For what G-d intends
for each individual and the w o r l d at large is a greater good than our
mor ta l intellect can possibly appreciate.
MIKEITZ 33
Looking to the Horizon
Parallels to Joseph's circumstance exist for us as a whole, for pr ison is
one o f the metaphors used to describe exile. W e must realize that exile
is only temporary. I t is no t what G-d really wants; i t covers up who
man really is and what the w o r l d really is.
H o w surprised w o u l d we be i f the exile were to end tomorrow? I f
the present-day equivalent o f Pharaoh w o u l d call upon us and ask us
for guidance, w o u l d we be ready to respond?
The three concepts mentioned above are all relevant in our present
lives:
a) W e must realize and trust that this is possible. As Maimonides
said: "Every day, I wait for h i m (Mashiach) to come."
b) W e must prepare ourselves and develop the inner strength to be
ready for this change. I t is no t the w o r l d outside that must change for
Mashiach to come. O n the contrary, the most p rofound changes must
take place inside, i n our hearts and minds.
c) W e must realize that this is G-d's intent . T h e spir i tual his tory
o f mankind has a goal to which i t is being led by a guiding hand. Step
by step, G-d is directing our progress to the coming o f Mashiach and
the dawning o f the age when "the earth w i l l be f i l led w i t h the
knowledge o f G-d as the waters cover the ocean bed."
Once a group of Jewish educators came to the Rebbe, proudly telling him that the number of children in Jewish schools had increased, and now half the Jewish children in the New York area were receiving a Jewish education. The Rebbe's response was immediate: "Don't pat yourselves on the back. What about the other half?"
When focusing on another person, Chassidus emphasizes looking at the person's positive qualities and not his or her shortcomings. But when it comes to confronting a task, instead of resting on one's laurels, one should appreciate what must be done and set about doing it .
Once the Rebbe Rashab, the f i f th Lubavitcher Rebbe, was sitting at a strategy session wi th some other Jewish leaders. The Russian government was trying to impose certain restrictions on Jewish education and many people in the Jewish community felt that there was no alternative but to give in. The Rebbe Rashab differed, and together wi th a handful of other devoted Rabbis, he set out to win the others over to his perspective. As they were considering different alternatives, the Rebbe Rashab broke down and began to cry. One of the other Rabbis tried to comfort him, saying: "Lubavitcher Rebbe, why are you crying? You've done all you can. You have fulfilled your obligation. N o one can hold you responsible." The Rebbe answered: "But the objective is still to be accomplished." He was not concerned wi th his own personal responsibility; he was focused on the mission.
Our people have been given a task: to prepare the world for the Future Redemption. Each one of us has been given a unique role within that greater goal. In moments of truth, the question that we must ask ourselves is not: "How are we doing? Do we deserve a pat on the back?" but rather: "What can be done to complete the mission one day earlier?"
34
VAYIGASH 35
Parshas Vayigash
Thi s To rah reading tells us how Jacob and his family made their
journey f rom the Land o f Israel to meet Joseph in Egypt. Jacob was
hesitant about leaving the H o l y Land, and i t was not u n t i l he received
a pledge o f assurance f r o m G-d that he resolved to do so.
W h y was he hesitant? I t ' s obvious. Eretz^ Yisrael is the H o l y Land,
"the land on which the eyes o f G-d are [focused] f rom the beginning
o f the year to the end o f the year." Tha t is certainly where Jacob our
Patriarch w o u l d l ike to have spent his f inal days.
s o why d i d he go to Egypt? O u r sages answer that i t was pre¬
destined. I f necessary, Jacob w o u l d have been led to Egypt i n chains o f
i ron . Bu t out o f G-d's kindness, H e ordained that Jacob's son become
the viceroy and that Jacob make his journey to that land by royal
invi ta t ion.
Bu t that just deflects the question: Jacob went to Egypt because
G-d wanted h i m to. Bu t why d id G-d want h i m to? A n d why does H e
want us, Jacob's descendants, to continue l iv ing i n the different Egypts
o f our widespread Diaspora?
The Jews were created w i t h a mission: to make this w o r l d a
dwell ing for G-d. A n d that does not mean only the Land o f Israel. O n
the contrary, since Erttz^ Yisrael has an inherent dimension o f holiness,
the essence o f that mission is directed to places outside its borders.
W i t h i n the material substance o f the w o r l d are contained sparks o f
G-dliness. Every piece o f food we eat, every person we meet or
si tuat ion we encounter is maintained by G-dly energy. O u r mission is
to tap that energy and use i t for a positive purpose. For example, when
we recite a blessing before or after eating and use the vi ta l i ty that the
food generates for a G-dly intent, we f u l f i l l G-d's objective i n creating
that food.
I t ' s l ike a f ru i t and a peel. T h e f ru i t — i n the analogue, the G-dly
spark — is what is o f pr imary importance, but for that f ru i t to exist i n
our material wor ld , i t needs a peel — the material substance o f our
wor ld .
Th i s is the intent o f the Jewish people i n the w o r l d — to refine
the w o r l d by h ighl igh t ing the existence o f this spir i tual dimension, to
36 KEEPING I N TOUCH
show — ourselves and others — that there is a f ru i t beneath the peel.
For this purpose, the Jews have wandered f r o m continent to continent
and f rom land to land, seeking to reveal the G-dly life-force hidden i n
these places.
Th i s process began w i t h Jacob's descent to Egypt. W h e n G-d t o l d
Abraham that his descendants w o u l d be slaves i n Egypt, H e t o l d h i m :
"Afterwards, they w i l l leave w i t h great wealth." W h y w o u l d Abraham
be interested i n knowing that his descendants w o u l d receive this
wealth? seemingly, he w o u l d have desired that they leave earlier, even i f
they w o u l d no t receive those riches.
The wealth Abraham was promised was the elevation o f the Divine
sparks enclothed i n the wealth o f Egypt. Th i s is the spir i tual motive
for Joseph's collecting all o f Egypt's wealth dur ing the famine — so
that afterwards, through the Jews' labor and t o i l , they could elevate
these Div ine sparks and depart Egypt heavily laden w i t h gold and
silver. T h e process was consummated when they used that gold and
silver to bu i ld the sanctuary in the desert, establishing a dwell ing for
G-d i n this wor ld .
Looking to the Horizon
Maimonides mentions the belief i n Mashiach and the belief i n the
Resurrection o f the Dead as two o f the thirteen fundamental
principles o f the Jewish fai th. H e cites prophecies f rom the Bible
which po in t to their importance and says that a person who denies
these principles is no t merely rejecting one aspect o f the Torah , he is
renouncing the Jewish fa i th i n its entirety.
W h y is Mashiach so impor tant to our faith? Because i n the present
era, our religious and spir i tual lives are secondary elements o f our
existence. W e are far more concerned w i t h our material well-being.
A n d this is no t a fault. I f we weren't concerned, no one else w o u l d be,
and we w o u l d no t be able to maintain our existence.
Bu t this is not the purpose o f our lives. These efforts are
intermediaries, necessary only to create a setting for our spir i tual
service. The purpose o f our lives is our service o f G-d, expressing the
spir i tual potent ia l that we all possess.
VAYIGASH 37
Just as these concepts are true i n an individual sense, they apply to
mankind as a whole. G-d desired that after thousands o f years o f our
focusing on the material elements o f our existence, there w o u l d come a
t ime when the spir i tual dimensions o f existence w o u l d receive the
prominence that they deserve.
Th i s is the core o f our belief i n Mashiach and the Resurrection:
that ul t imately we w i l l live i n a perfected w o r l d where our fundamental
energies w i l l be directed toward spir i tual and G-dly ends.
A young man from an observant home was presented wi th many challenges as he tried to integrate himself into American life. His encounters with the chassidim and the philosophy of Lubavitch helped him overcome these hurdles.
Once, at a private meeting wi th the Rebbe, he asked whether he could consider himself a chassid. " I am attracted to the chassidic way of life," he explained, "but can never see myself donning a black hat or chassidic garb. Does this disqualify me?"
The Rebbe responded: "When every day a person endeavors to take a step forward in the service o f G-d and the love of his fellow man, I am happy to consider him my chassid."
Advancing within our Jewish heritage does not necessarily mean adopting the clothing or the lifestyle of the past. Instead, i t has to do wi th living in the present — and looking toward the future — in the most complete manner a Jew can.
Parshas Vayechi
Thi s To rah reading relates that Jacob blessed Joseph's sons, Ephra im
and Menashe, saying: " T h r o u g h you Israel shall bless, saying, 'May
G-d make you like Ephra im and Menashe.'" Th i s is the blessing that
every father gives his son on Friday nights, on the day before Y o m
Kippur , and on other occasions when blessing is appropriate.
Impl i ed is that Ephraim and Menashe are prototypes. They bo th
represent Jewish children born i n exile, away f rom the H o l y Land.
Nevertheless, they po in t to two different mot i fs .
T h e name Menashe was given h i m because: " G - d has made me
forget... my father's household." Impl i ed is that a Menashe Jew is
concerned about losing the l i n k to his father's household. H e realizes
that he lives i n Egypt, i n exile, and does not have the awareness o f G-d
inherent to those who live i n the H o l y Land. Tha t bothers h i m . H e is
concerned about his forget t ing and that makes h i m remember.
A l t h o u g h he lives i n exile, he is looking back to the t ime when his
38
VAYECHI 39
ancestors lived i n Eretz^ Yisrael. T h i s keeps h i m connected to his Jewish
heritage.
The name Ephra im was given h i m because " G - d made me f r u i t f u l
i n the land o f my oppression." Ephra im does not look back; he looks
forward. H e takes exile, "the land o f my oppression," and makes i t
f ru i t fu l , t ransforming i t in to a med ium for the expression o f G-d's
intent . Certainly, l iv ing i n exile is different f rom l iv ing in Eretz^ Yisrael.
But there is a Div ine purpose i n that circumstance as wel l . W h i l e a
person is i n exile, he need not spend all his effort t ry ing to recall Eretz_
Yisrael. Instead, he should do what he can to spread G-dliness i n his
surroundings, showing how there is no place and no si tuation i n the
w o r l d apart f rom H i m .
For this reason, Ephraim is given the greater blessing. For the path
o f Div ine service his name connotes is more comprehensive, al lowing
us to appreciate how H i s presence permeates every element o f
existence.
Looking to the Horizon
The Torah reading relates that before Jacob passed away, he t o l d his
sons: "Gather together and I w i l l t e l l you what w i l l happen to you in
the End o f Days." O u r sages te l l us that Jacob wanted to te l l his
children when Mashiach w i l l come. Nevertheless, G-d d id no t desire
that he reveal this in format ion and so H e removed the spir i t o f
prophecy f rom h i m . Realizing this, Jacob spoke to his sons about
other matters.
There are several lessons f r o m this narrative; most obviously, that
G-d does not want the t ime for Mashiach's coming to be known. Some
commentaries have explained the reason being that i t migh t lead to
despair. I f people know that they w i l l have to wait for Mashiach, they
migh t lose hope.
Others explain that i t migh t make people lazy. I f they know that
Mashiach won ' t come u n t i l this and this t ime, they migh t be less
inclined to apply themselves to their Div ine service. T o put i t i n the
vernacular: "Let's relax and have a good t ime u n t i l he's ready to come
and on the day before, we ' l l get everything in order."
40 KEEPING I N TOUCH
Maimonides says: " I await for his (Mashiach's) coming every day,"
i.e., that any day — and every day — Mashiach can come and indeed, we
are looking forward to h i m doing so.
There is no appointed date on which Mashiach must come. There
is, however, a desired state w i t h i n the wor ld . W h e n the w o r l d reaches
that state o f awareness and that level o f conduct, Mashiach w i l l come.
Therefore, there is no cause for despair. T h e matter is i n our
hands. I f we apply ourselves, Mashiach's coming can become a reality.
conversely, there is no th ing to be lazy about. unless we apply
ourselves, the w o r l d w i l l no t be prepared and Mashiach w i l l be delayed.
The Biblical narrative also provides us w i t h insight regarding one
o f the important preparatory steps. Jacob tells his sons: "Gather
together." u n i t y is one o f the fundamental breakthroughs Mashiach w i l l
introduce. By anticipating this oneness and making i t part o f our lives
at present, we can precipitate the diffusion o f this idea throughout the
w o r l d and hasten Mashiach's actual arrival.
The wife of one of New York's distinguished Rabbis came to the Rebbe one sunday to receive a dollar for charity. The Rebbe greeted her warmly, saying: "It's so nice to see you. You have not been here for a while. But that's the way it is wi th really precious things. You see them only from time to time."
Each person is truly precious, possessing gifts that no one else has. A true leader appreciates those gifts and gives each person the tools to develop them.
Parshas Shmos
W h e n speaking o f G-d's f irst revelation to Moses, the miracle o f the
burn ing bush, the To rah tells us: " A n angel o f G-d appeared to h i m in
a fiery flame f r o m the bush. H e saw — behold, the bush was burning
w i t h fire, but the bush was not consumed. Moses thought , ' I w i l l t u r n
aside now and look at this great sight.'... G-d saw that he turned aside
to see and G-d called to h i m . "
W h y d i d Moses mer i t G-d's call? Because "he turned aside to see."
W e all see awesome sights f r o m t ime to t ime, for everything f rom a
leaf tu rn ing i n the w i n d to the geopolitical movements o f nations is
governed by Div ine providence. Often, that providence is overt enough
that were we to pay at tention to i t , we w o u l d be overawed. But what
happens al l too frequently? W e hurry by w i t h o u t giving i t a second
glance.
W e have our own concerns to which we attach much importance,
so much so that they serve as blinders preventing us f rom seeing
anything else. W e expect the familiar pattern o f our lives to continue
and that expectation governs the way we look at the wor ld .
W e don ' t anticipate or look forward to any major changes. O n the
contrary, we are comfortable w i t h yesterday and we expect that today
w i l l be just like i t . T h i s mindset prevents us f rom realizing how
different today really is.
Moses also had concerns and familiar patterns. Nevertheless, he
had the sensitivity to " t u r n aside to see." W h e n he saw something
4 1
42 KEEPING I N TOUCH
awesome, he was prepared to let that realization overwhelm h i m . T h i s
is what G-d was looking for.
T o o often, a leader is too busy, too preoccupied. H e does not
show the mental f lex ib i l i ty to appreciate what a person has to offer or
what a si tuat ion can br ing . H e has a plan and that plan must be
executed come what may.
A "Moses" can stop. H e is prepared to change his game plan. H e
is no t so fixed i n his way o f t h i n k i n g that he cannot learn something
new.
Th i s lesson f r o m the W r i t t e n To rah is reinforced by an insight
f rom the Ora l T r a d i t i o n . The Midrash asks: " W h y d i d Moses go to the
mounta in where he saw the burn ing bush?" and answers that he was
pursuing a runaway lamb. As shepherd o f Jethro's flocks, he took
responsibility not only for the herd as a whole, but for every individual
sheep. W h e n he saw that a lamb was missing, he pursued i t .
Th i s lamb led h i m to the burn ing bush.
Th i s was no t an accidental sequence. G-d was seeking a leader for
H i s people. H e wanted someone who w o u l d be concerned not only
w i t h the collective, but w i t h every individual , one who w o u l d care for
the people's personal needs. A n d so H e tested Moses.
unquest ionably, every individual has to make sacrifices for society
as a whole, but these should be made wi l l ing ly , no t forced upon h i m .
W h a t to ask o f a person and how to ask — or more precisely how to
create an environment where the person offers w i t h o u t asking — are a
leader's challenge. G-d was looking for a leader who w o u l d no t make
these choices callously, but w o u l d t h i n k o f every individual as that
person w o u l d t h i n k o f his or her self. A n d so, when Moses chased after
the lamb, G-d showed h i m the burn ing bush.
Looking to the Horizon
O u r To rah reading also teaches us how the message o f Redemption
was conveyed to the Jewish people. G-d revealed H i m s e l f to Moses and
t o l d h i m to i n f o r m the Jewish people that the Redemption was
coming. Moses conveyed the message to the people, giving them the
vision to look beyond their hard labor and see a future. W h e n the
SHMOS 43
people joined together, believing in Moses' message, G-d worked
miracles that enabled them to leave Egypt.
The Zohar, the fundamental text o f Jewish mysticism, tells us that
i n every generation there is "the extension o f Moses," a To rah giant
whose visionary leadership empowers the Jewish people to look beyond
their horizons.
O u r Rabbis te l l us that Moses (משה) and echad (אחד), "one,"
together are numerically equivalent to Mashiach (משיח). For when the
Jews j o i n together to listen to the message that the Moses o f their
generation tells them, Mashiach's coming w i l l no longer be a dream o f
the future.
A boy came running to his father in tears. He had been playing hide-and-go-seek wi th his friends and the boy who had been chosen to be " i t " had played a trick on him.
They had all hidden, but instead of going to f ind them, the one chosen to be " i t " simply went home. For a while, the children hiding felt very successful. After all, they had remained in hiding a long time without being found. But afterwards, they began to feel lonely and betrayed.
As the son was talking, he saw his father — the Maggid of Mezeritch — also break out in tears.
"Why are you crying?" the child asked his father. "Because G-d has the same complaint that you do." When He hides Himself, He is waiting for us to search
for H i m .
Parshas Vaeira
I f you were G-d and you wanted people to be conscious o f Y o u r
existence, what w o u l d Y o u do?
M o s t o f us w o u l d answer: Just say " H e l l o . " After all, we like
things to be straightforward. W e are no t interested in games. I f we
want something, we go for i t .
W h y doesn't G-d do that? One o f the reasons is that i f H e were to
reveal H i m s e l f as H e is, no th ing else could exist. I t w o u l d be l ike
looking directly at the sun; the l igh t w o u l d be too powerful . Were H e
not to wi thdraw and conceal Himself , we could no t exist. T o
introduce a mystic term, this is the concept o f tzimtzum.
But i f concealment is necessary to maintain our existence, how can
H e make H i m s e l f known? I f i t is necessary for H i m to wi thdraw to
create the wor ld , how can H e enter i t again?
These questions lie at the core o f the spir i tual his tory o f the
wor ld . T h e concealment o f G-dliness creates the framework o f our
existence. O n the other hand, the progress o f civi l izat ion is directed
towards one goal: that H e make H i m s e l f known.
One o f the tools that H e uses to make H i m s e l f k n o w n is nature
itself. The natural makeup o f the w o r l d conceals G-dliness, creating
44
VAEIRA 45
the impression that the w o r l d exists independently w i t h its own rules
and on its own power. O n the other hand, when a person probes more
deeply, he or she comes to the awareness that nature cannot exist on
its own. The inner harmony that pervades the w o r l d is too deep and
encompassing to ignore. T h i s is one way that man comes to appreciate
G-d.
Th i s way is, however, problematic. Firs t o f all, i t requires
contemplat ion and deeper thought . As such, not everyone w i l l come to
that awareness. secondly, even when a person is capable o f reaching
such an understanding, i t w i l l no t be his inherent reaction. Ingrained
i n his nature is the idea that the w o r l d exists for itself. The awareness
o f G-d always comes second, as a learned — and therefore a weaker —
conception.
For this reason, f r o m t ime to t ime, G-d performs revealed
miracles, for example, the T e n Plagues visited upon the Egyptians,
seven o f which are described i n this week's To rah reading.
W h y d i d G-d br ing the plagues? H i s purpose was no t only to
motivate Pharaoh to release the Jews, for after the f i f t h plague,
Pharaoh was prepared to do so. I t was only because G-d "hardened his
heart" that he persevered i n his stubborn refusal.
The intent o f the plagues is clearly stated in the Torah : "so that
you tel l . . . your son and your grandson that I made sport o f Egypt... so
that you may know that I am G-d."
The miracles o f the Exodus made i t plainly obvious that G-d
exists. After all, water does not ordinari ly t u r n to blood, frogs do not
swarm over the land, nor does fiery hail descend. seeing these miracles,
one after the other, made everyone — the Egyptians and the Jews —
conscious o f G-d.
O n the other hand, miracles are no t ordinary. Firs t o f all, were
that to be the case, the m o t i f o f concealment mentioned above w o u l d
be broken. There w o u l d be too much revelation for this wor ld . Also,
there w o u l d be l i t t l e po in t i n man's service. After all, when G-dliness is
obvious, is i t a challenge to serve Him?
Therefore, our lives contain a fusion o f the two. The prevailing
paradigm is that o f the natural order. Nevertheless, f rom t ime to t ime,
46 KEEPING I N TOUCH
we are granted an appreciation o f G-dliness that transcends nature to
inspire us to deeper and more commi t ted service.
Looking to the Horizon
But G-dliness is not only about concealment. Just as H e has the
potent ia l to remain hidden, H e also has the potent ia l to reveal
Himsel f . Tha t is the essence o f the message o f the era o f the
Redemption — that "the w o r l d w i l l be f i l led w i t h the knowledge o f
G-d as the waters cover the ocean bed."
But how is i t possible for H i m to be revealed i n a w o r l d o f
l imitat ion? As mentioned above, revealing H i m s e l f w o u l d eradicate the
prevailing framework o f our existence. T h i s revelation is dependent on
the Divine service o f Jewish people. T h r o u g h our efforts to refine the
G-dly sparks that permeate every element o f existence, we make the
w o r l d f i t for H i m to be revealed. For thousands o f years, we have been
creating the setting, painstakingly showing how every element o f
existence can serve as a med ium for the revelation o f G-dliness. Very
soon, w i t h the coming o f Mashiach, we w i l l see the fruits o f our efforts,
when "the glory o f G-d w i l l be revealed and al l flesh w i l l see."
In 5751, the Rebbe complained that he was having difficulty reading the commentaries whose notes are printed in small letters in the Talmud. His secretary, Rabbi Leibel Groner, arranged that an ophthalmologist check the Rebbe's vision. One of the tests required that he insert several drops in the Rebbe's eyes and wait a few minutes unti l his pupils would dilate.
Why they were waiting, the doctor inquired whether he could ask the Rebbe a question. The Rebbe, of course, agreed.
The doctor was the head of the Iraqi Jewish community in exile. He explained to the Rebbe that in this role, he had visited Jewish communities in many places throughout the world. He had seen many different activities performed by Lubavitch shluchim both openly and secretly in hundreds of communities, and he had seen how Jews had responded eagerly, expressing their Jewish identity and increasing their Torah observance. " In light o f all this," he asked the Rebbe, " I have only one question. Why hasn't Mashiach come yet?"
" I have the same question," the Rebbe answered. " I also don't know why Mashiach has not yet come. That is why I tell my chassidim not to sleep, and to do more and more so that he wi l l come one moment earlier."
Parshas Bo
There is an amazing Midrash concerning the Paschal sacrifice found in
the holy text Lekach Tov and other sources. Generally, i t is explained
that just p r io r to their departure f r o m Egypt, the Jews eagerly
circumcised themselves and offered the Paschal sacrifice. Th i s Midrash
says otherwise. I t explains that when Moses t o l d the people to take a
lamb and prepare to br ing the Paschal sacrifice, his words fe l l on deaf
ears.
The people simply were no t interested. They were grateful to be
freed f rom slavery, but leaving Egypt and going out in to the desert d id
no t allure them.
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48 KEEPING I N TOUCH
O n the fourteenth day o f Nissan, Moses was the only one to br ing
a Paschal sacrifice.
So, why were the Jews redeemed? The Lekach Tov continues, stating
that the savory aroma o f Moses' sacrifice spread throughout the entire
land o f Goshen where the Jews lived. Slowly, somewhat shamefacedly,
each one appeared at Moses' door, requesting: "Your roast smells so
good. c a n I have a piece?"
Moses t o l d them to circumcise themselves. So anxious were they to
taste the meat that they complied. H e then explained that this was not
simply a piece o f roasted meat, i t was a sacrifice to G-d. They nodded i n
agreement, recited the blessing, and w i t h appetite partook o f the
sacrifice.
W h e n there is a difference o f op in ion among the Rabbis, our
Sages say: "These and these are the words o f the l iv ing G-d." W h a t
that means is that bo th opinions have impor tant lessons to teach us in
our Div ine service.
F r o m the Lekach Tov we can learn that i t was Moses — and only
Moses — who was interested in redemption. T h e people at large had
other concerns. W h a t motivated them to seek redemption? Moses'
influence.
Let's explain: Obviously, the people d i d not relish being slaves i n
Egypt. N o b o d y likes being compelled to per form hard labor by a task¬
master.
But the exile began wel l before they were slaves. W h e n they lived
as free men i n Egypt, they were not upset. After all, Egypt was a nice
country w i t h a th r iv ing economy. W o u l d i t be so bad i f that s i tuat ion
continued forever?
Moses differed. H e himself was never enslaved. Nevertheless, he
wanted to lead the people out o f Egypt because the whole m o t i f o f
exile was foreign to h i m .
What 's the difference between Egypt and Eretz^ Yisrael? I n Egypt
(exile), the water supply is f rom the Ni l e , while i n Eretz^Yisrael, i t comes
f rom rain. I n Egypt, you th ink there is a natural, dependable source for
maintaining your existence, and in Eretz^ Yisrael, you must look heaven¬
ward.
BO 49
Moses wanted the people to look beyond the N i l e and realize that
i t and other "natural, dependable sources" o f influence also come f rom
G-d. So, Moses says, "Wake up and live w i t h the t ru th . D o n ' t let
Egypt and its norms cont ro l the way you th ink !"
The people d idn ' t listen to Moses because they d idn ' t understand.
After all, they were brought up i n Egypt and that setting defined their
mentali ty. Moses was simply speaking about a completely different
frame o f reference.
But Moses wanted and ul t imately succeeded i n gett ing them to ac¬
cept his level o f understanding. W h e n this happened, they were
redeemed.
Looking to the Horizon
The prophet tells us "As i n the days o f your exodus f rom Egypt, I w i l l
show [the people] wonders," establishing a correlation between the
exodus f rom Egypt and the Future Redemption. T h e equivalence is
multi-faceted and the story o f the enslavement and redemption o f our
people f rom Egypt provides us w i t h many insights w i t h regard to the
Future Redemption.
The To rah tells us that when Moses first delivered the message o f
Redemption, the people "d id no t heed Moses because o f shortness o f
spir i t and d i f f icu l t work . " I t was no t that they d i d no t believe Moses.
They d idn ' t hear h i m . They were too busy. They had their quota o f
bricks to make and this was all that concerned them. They were no t
able to take the t ime to consider any other thought , and certainly no t
the thought o f redemption.
H o w close a parallel to our present si tuation! F r o m moment to
moment , our w o r l d is growing increasingly Messianic as the break¬
throughs i n science, technology, and communicat ion br ing the
wondrous Biblical prophecies w i t h i n our sights. A n outpour ing o f
knowledge, the v i r tua l conquest o f famine, and even w o r l d peace are no
longer dreams o f the future, but realities that are becoming more im¬
mediate f rom day to day.
The "Moseses" o f our people appreciate these cues and invite
others to j o i n them. They want people to live on a higher frequency, to
50 KEEPING I N TOUCH
understand the w o r l d and their relationship w i t h G-d as i t t ru ly is.
A n d through various and sundry means, they endeavor to motivate the
people to come and ask to partake o f their Paschal sacrifice, i.e., to
acknowledge and embrace this deeper appreciation o f reality.
In the 1950s, there was a Reform Rabbi who carried on an extended correspondence with the Rebbe and would visit him from time to time. Once he told the Rebbe, " I envy the peaceful happiness and calm that radiates from the faces of your followers. I feel, however, it stems from naivete. Were they exposed to the world and its challenges, i t would be different."
The Rebbe replied: "They are not naive. They're simply not living a dichotomy."
People at large feel torn between who they are and who they would like to be; their morals and their actual conduct. The Rebbe was telling his questioner that his followers do not face such a split. chassidism gives them a wholesome approach to life that empowers them to be at peace wi th themselves and live the values they profess. The result is the inner joy and tranquility that his questioner envied.
Parshas Beshallach
The beginning o f this week's To rah reading: " W h e n Pharaoh sent out
the nation... ." invites several questions: W h y is Pharaoh mentioned as
the active agent o f the Exodus? u n t i l this t ime, he was the one
preventing the Jews f rom leaving Egypt. W h y is he suddenly given
credit for sending them out?
The resolution o f these questions focuses on an issue o f greater
scope: W h y does G-d create Pharaohs to begin with? Surely, the
excessive wickedness and cruelty Pharaoh displayed was his own
choice. G-d d id not create h i m inhumane, nor d i d H e compel h i m to
oppress the Jews. But G-d gave h i m the oppor tun i ty as wel l as the
tendency to do so. I f G-d d id no t want that to happen, H e should have
created Pharaoh differently, or not have created h i m at all .
Some explain that this is simply the way the w o r l d is. T h e w o r l d
has Pharaohs. N o t everything we see is a rose garden.
But that runs contrary to the very core o f our faith. There can't be
anything in this w o r l d that G-d doesn't want, for H e created the w o r l d
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52 KEEPING I N TOUCH
f rom absolute nothingness. There isn't anything that H e was forced to
allow i n the wor ld . So whatever exists, exists because H e chose for i t
to exist.
So why does H e make Pharaohs?
The ult imate answer is: So Pharaoh can send the Jews out o f
Egypt.
Pharaoh is not intended to be evil or malicious. Instead, Pharaoh
exists to help the Jews reach Redemption. But there are some entities
that express their positive intent at the outset and others like Pharaoh
that require effort and even transformation before their positive
qualities come to the surface.
There is no th ing i n G-d's w o r l d that wasn't created for the good.
H e is good, and H e can't make anything that is not good.
But i t is not always apparent that everything that H e makes is
good, and i n those situations, H e invites the Jewish people to work
together w i t h H i m to br ing that good to the surface. H e w i l l do H i s
part, but there has to be an agent here on earth to serve as H i s
representative and endeavor to further H i s purpose. Tha t is the role
H e gave the Jewish people: to confront Pharaoh and others like h i m
and br ing out the good that G-d invested i n them.
I t is not always easy, because when you deal w i t h Pharaohs, you
can get hur t . But what comes as an end result is the satisfaction o f
being G-d's partner i n creation — i.e., that you d i d your part i n
helping G-d's vision o f an ideal w o r l d become a reality.
Moreover, there is much more involved than just satisfaction.
Pharaoh ul t imately sends out the Jews and becomes the active agent
for the redemption because that is what he is created for. H e may balk,
protest, and fight, but he w i l l eventually f u l f i l l his purpose, because he
has no choice than to do that for which he was created. I t is similar
w i t h regard to a Jew. H e may not appreciate the fact that he was
chosen to serve as G-d's agent to be "a l ight unto the nations." H e
migh t prefer an easier, less challenging task. H e must, however, realize
that this is why he was created. A n d i f this is his purpose, i t is through
the realization o f that purpose that he w i l l f i n d fu l f i l lment .
BESHALLACH 53
Looking to the Horizon
O u r efforts to refine Pharaoh and others like h i m are also future
oriented. One o f the prophecies that Maimonides quotes w i t h regard
to the Redempt ion is: " I w i l l make the nations pure o f speech so that
they w i l l all call upon the name o f G-d and serve H i m w i t h one
purpose." A n d he continues stating " I n that era, the occupation o f the
entire wor ld , [i.e., non-Jews as wel l as Jews,] w i l l be solely to know
G-d."
For the Redemption w i l l not involve solely the Jewish people. I t
w o u l d be ludicrous to t h i n k that as an advent to a perfect wor ld , G-d
w o u l d eliminate a b i l l i o n Asians. Instead, the intent is that the
revelation o f G-dliness that w i l l permeate that era w i l l be appreciated
by al l mankind.
I n anticipation o f this revelation, efforts must also be made to
refine the conduct o f all nations, no t only the Jewish people. I n that
l ight , i t is significant that directly before describing the Future
Redemption, Maimonides speaks o f the Seven universa l Laws
commanded to N o a h and his descendants. Imp l i ed is that the
awareness and the practice o f these universal laws w i l l hasten the
coming o f the Redemption. For the To rah is not only a guide for the
Jewish people, bu t rather serves as a signpost for all mankind, showing
humani ty as a whole a path to a more meaningful and purposeful
existence.
There he was, shipwrecked, alone on an island. He surveyed the few articles washed ashore wi th him: a few tools, a few necessities, and one book. He took the book and put i t in a special place, for he realized that this was to be his sole source of outside intellectual stimulation.
The island had ample supplies of water, fruit, and animals, and he was able to survive. But man is interested in more than survival. What did he do to grow? He read his book. And reread it, and reread it over and over again. Seven years passed unt i l a passing ship spotted him. By that time, he had so thoroughly studied the text that not only did he know the book, he knew the author. He understood which dimensions o f the author's personality each of the characters represented and why their destinies were intertwined.
The analogy refers to the book of books, the Torah. The Torah is not merely a book. I t is a tool that enables us to know G-d who composed i t . Through that knowledge of G-d, our entire conception o f existence changes. Our relations wi th our fellow men also become richer and more fulfilling. For as we study the Torah, our conceptual processes become aligned wi th G-d's and we view others as He desires us to.
Parshas Yisro
" I am a good person at heart. I want to help others; that's what's
important . Le t me concentrate on doing good for my fellow man.
W h e n I ' m finished w i t h that, I ' l l worry about doing what's good for
G-d."
Th i s is not a new argument. O n the contrary, we hear i t surfacing
many times throughout our history. Yet , f r o m the earliest times,
Judaism has not accepted this approach. O n M o u n t Sinai, when G-d
gave us the T e n commandments , H e divided them up in to two
groups: The first four commandments focus on our relationship w i t h
G-d: to believe i n H i m , not to worship idols, not to take H i s name in
vain, to keep the Shabbos. The remaining six speak about our relations
54
YISRO 55
w i t h our fellow man: honor ing your father and mother, not k i l l i n g , no t
stealing, and not commi t t i ng adultery, not bearing false testimony, and
not to covet.
The two groups are given together and the commandments
between man and G-d come first . Why? Because on our own, we can't
be sure we w i l l always be good people. W e need an objective standard
governing our conduct. A person can have the best intentions and yet
when i t comes to his actual conduct, he may harm others severely.
H o w could that possibly happen? Because "love covers all
blemishes," and self-love is the most powerful f o r m o f love there is.
Because o f a person's preoccupation w i t h himself, what he likes, and
what he thinks is r ight , he may lose sight o f what is happening to
another person. Even though he is harming another person, he migh t
t h i n k that he is doing good.
A l i t t l e b i t more than a generation ago, this thesis migh t have been
contested on the battlegrounds o f logic. But today, we are all witness
to what happens when the need for a G-dly standard is ignored. I n the
early 1900s, the paragon o f civi l izat ion, the master o f science, culture,
philosophy and ethics, was Germany, and as a nat ion she poin ted to
the success o f man's efforts to better himself.
A n d yet this nat ion perpetrated the most hideous crimes and
atrocities i n his tory — and al l i n the name o f humanity's advancement.
Moreover, i t was not only the rabble i n the street that supported these
deeds. By and large, the champions o f science and culture d id no t
stand up against the N a z i regime. Indeed, the overwhelming majori ty
collaborated w i t h i t .
Lef t to his own devices, man may not perceive the mot iva t ion for
his actions, or their consequences. That 's why the To rah gives us
objective standards o f justice and good. A person should uphold them,
not because he thinks they're valuable or beneficial, bu t because they
are G-d's law, immutable and unchangeable.
Th i s perspective also protects us f r o m the other extreme:
individuals who claim to be religious, bu t have no conception o f
dealing fairly w i t h their fellow man. W h e n ethics are understood as
G-d's law, such people w i l l not be able to continue their double
standard. They can't hide behind the cloak o f holiness while they act
56 KEEPING I N TOUCH
dishonestly. For, on the contrary, the Torah leads us not only to
spir i tual development and connection to G-d, but also to growth as
people and advanced interpersonal relationships.
Looking to the Horizon
W h e n discussing the coming o f Mashiach, Maimonides writes: "Th i s is
the main thrust o f the matter. Th i s Torah , w i t h its laws and statutes,
is everlasting. W e may neither add to them, nor detract f rom them."
O n one hand, Maimonides ' words are intended to contrast
Judaism's concept o f Mashiach's contr ibut ions f rom that o f other faiths.
Th i s is obvious f r o m the cont inuat ion o f his text — censored f rom
the standard pr in ted versions, but recently published — which states:
"Whoever adds [ to the mitzyos] or detracts f r o m them, or
misinterprets the Torah , imply ing that the mitzyos are not to be
understood literally, is surely a heretic."
O n the other hand, there is a deeper t r u t h involved. The giving o f
the To rah represents a t u rn ing po in t i n the world 's spir i tual history:
G-d revealed H i m s e l f to man and gave h i m a code o f law. Since that
law is G-dly, i t — like G-d — does not change.
That 's why we don ' t expect Mashiach to change the To rah for us or
reveal new laws. Since the To rah is G-d's t r u th , there is no th ing that
can be done to improve on i t .
Nevertheless, the To rah is inf in i te and unbounded as is G-d
Himself . A l t h o u g h the To rah w i l l no t be changed, i n the era o f the
Redemption, new dimensions o f Torah w i l l be revealed that w i l l
eclipse the To rah teachings o f the present age. For at present only a
l imi t ed gl immer o f the Torah's essence is revealed, and i n the era o f
the Redemption, we w i l l appreciate the To rah as i t t ru ly is.
I was recently speaking wi th a friend, a podiatrist wi th a growing practice in the Midwest. He mentioned that he had been observant for two years before he believed in G-d.
"How could that be?" I asked him in surprise. "Belief in G-d is the starting point of Jewish practice. I f you didn't believe, why would you want to perform mitzyos?"
" I look at things differently," he answered. " I am a scientist. T o me, the practical application of a concept is more important than theory. Before I got married, I was looking for a way of life and a structure on which to base my home life. I saw that Torah-observant families shared greater communication between husbands and wives and between parents and children. Even people who I never thought could live wi th another person, had successful marriages."
"That was enough for me. M y wife and I began observing. Later on, we also began believing, but the first step was a simple matter o f statistics."
Parshas Mishpatim
The conclusion o f this week's To rah reading speaks about the Jews'
acceptance o f the Torah . Last week's To rah reading spoke about the
giving o f the Torah , so why the repetition?
There are, however, two dimensions to the event at Sinai: G-d's
perspective and ours. Parshas Yisro relates that H e gave the Torah ,
making i t possible for man to relate to H i m on H i s frequency. u n t i l
the To rah was given, there was an unbreachable chasm div id ing man
f rom G-d. For there is no other channel through which a f ini te man
can relate to G-d i n H i s in f in i ty . By giving the Torah , G-d reached out
to man and granted h i m the oppor tun i ty to connect h imself to G-d on
G-d's terms.
Parshas Mishpatim focuses on man's response to G-d's ini t iat ive. T o
what extent are we w i l l i n g to commi t ourselves to H i m ?
There are some who are prepared to do what G-d says when i t
makes sense. I f there is a Div ine commandment that they appreciate
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58 KEEPING I N TOUCH
and feel a connection to, they w i l l observe i t . I f , however, they do not
understand, then they w i l l pass.
Is there anything wrong w i t h that approach? W e l l , such a person is
not bad. H e or she may indeed be quite refined and very pleasant
company. Nevertheless, i f the decision whether or no t to fo l low a
command is based on the person's logic or desires, he is no t making a
commitment to G-d; he is basically serving himself. H e is his own
man, no t G-d's.
u l t i m a t e l y , that can lead to a d i f f icul ty , for a person who is
determining what is r ight or wrong on his own can easily err. Self-love
is the most powerful bribe there is, and i t is possible that i t w i l l warp a
person's perception u n t i l he w i l l confuse good and evil, defining values
solely on the basis o f his own self-interest.
Moreover, even when the person does not fal l prey to such failings
and is able to maintain exemplary standards o f conduct, something is
missing. The w o r d mitzyah relates to the w o r d tzavsa, meaning
"connection." W h e n a person fulf i l ls a mitzyah only because o f the
dictates o f mor ta l wisdom, his observance lacks the fundamental
awareness o f the bond w i t h G-d that the mitzyah establishes.
A t Sinai, the Jews accepted the Torah by saying: "We w i l l do and
we w i l l l isten," expressing their commitment to fo l low G-d's w i l l even
before they heard — let alone understood — what H e w o u l d
command. By doing so, they adopted an objective standard o f good
and evil, for i t w o u l d be the Torah's guidelines and not their own
subjective feelings that w o u l d determine their values.
But more than that, giving such a spir i tual blank check is the most
appropriate way to respond to G-d's init iat ive. I t implies that just as
H e is boundless and unl imi ted , we are prepared to open ourselves to
H i m i n an boundless and un l imi t ed way. Th i s enables the To rah to
br ing about a complete bond w i t h H i m , ty ing us no t only to the
dimensions o f H i m that we can comprehend, bu t to H i s inf in i te
aspects which defy all human understanding.
MISHPATIM 59
Looking to the Horizon
W h e n speaking about the era o f the Redemption, Maimonides
emphasizes that: " I n [Mashiach's] days, all the statutes w i l l be
reinst i tuted as in former times Th i s is the main thrust o f the matter:
Th i s Torah , w i t h its statutes and laws, is everlasting." Maimonides is
ostensibly teaching us something about the era o f the Redemption,
that the giving o f the To rah w i l l no t be repeated; there w i l l not be a
new covenant. I n doing so, however, he is teaching us something about
the Torah .
By h igh l igh t ing that Mashiach w i l l no t introduce a new t r u t h to
man, he heightens our awareness o f what the To rah is. M a n w i l l no t
need a deeper and more encompassing t r u t h i n the era o f the
Redemption, because that is not a possibil i ty. The To rah is perfect
G-dly t r u t h . I t cannot be augmented or improved.
I n the era o f the Redemption, this t r u t h w i l l be embraced by all
mankind and this w i l l be the catalyst for the environment o f peace,
prosperity, and knowledge that w i l l characterize that age.
Th i s leads to a further po in t . I f the fundamental thrust o f the era
o f the Redemption is that "This Torah , w i t h its statutes and laws, is
everlasting," then by making the To rah the fundamental thrust o f our
lives, we can anticipate and actually create the mindset that w i l l prevail
i n the era o f the Redemption. Th i s w i l l expand the frontiers
encompassed by this approach, helping i t spread u n t i l i t becomes
man's universal framework o f reference.
"Where is G-d?" the Kotzker Rebbe once asked his students.
The students were perplexed. The Rebbe had always told them that G-d is everywhere, that His Being permeates every element o f existence. They did not answer their teacher.
And so the Rebbe told them: "Where is G-d? Where you let H i m in."
Although G-dliness is everywhere, for G-dliness to become an apparent and revealed factor in one's life, man must let H i m in and open himself to G-d's involvement.
As an invitation for mankind as a whole to bring G-dliness into the world, G-d commanded us to build H i m a Sanctuary in the desert and later a Temple in Jerusalem. This commandment, the subject of this week's Torah reading, enabled man to create an ongoing source of spiritual inspiration for our world.
Parshas Terumah
Thi s week's To rah reading communicates the command to b u i l d a
Sanctuary. G-d t o l d the Jewish people: "Make M e a Sanctuary and I
w i l l dwell w i t h i n " The Sanctuary, and later the Temple in Jerusalem,
was "the place which G-d... chose... to place H i s name there." Th i s was
H i s home on earth, as i t were. Just l ike a person can relax and express
himself w i thou t inhibi t ions i n his own home, so too, the Temple was
— and w i l l be — the place where G-dliness was revealed w i t h o u t
restrictions.
I n every person's individual wor ld , his soul rests i n his m i n d , and
that makes his entire body human. Similarly, i n the w o r l d at large,
G-d's presence rested in the Temple, and that made i t possible for us
to appreciate G-dliness i n every element o f existence. The existence o f
the Temple makes the entire w o r l d H i s home.
O u r Rabbis teach us that the Hebrew w o r d for " w i t h i n כם " בתו ,
l i terally means " w i t h i n them," not " w i t h i n i t . " Bui ld ing a Sanctuary
for G-d d i d no t mean merely erecting a structure where H i s presence
60
TERUMAH 61
w o u l d be manifest. Instead, the intent was that every single person
w o u l d become "a sanctuary i n microcosm," for G-d w o u l d dwell
" w i t h i n them," w i t h i n each and every individual .
A l l the details about which the To rah reading speaks have parallels
i n our relationship to G-d. They are no t just particulars that existed i n
the Sanctuary long ago, but are instead ongoing mot i fs relevant to our
bond w i t h G-d. The ark i n the H o l y o f Hol ies where the Div ine
presence rested refers to the inner reaches that exist w i t h i n our heart.
For in each o f us, there is a resting place for the Divine .
Similarly, the Sanctuary and the Temple contained:
• the Menorah, the golden candelabra; this points to the potent ia l
we all possess to i l luminate our surroundings w i t h G-dly l ight ;
• the table, on which the showbread was placed; this points to our
potent ia l to earn a l ivel ihood; this is also a holy endeavor deserving o f
a place i n the Sanctuary; and
• the altar, where sacrifices were brought. Korban, Hebrew for
sacrifice, relates to the w o r d karov, meaning "close"; through the
sacrifices, we draw close to G-d.
A l t h o u g h we no longer have the Sanctuary bu i l t by Moses, nor the
Temple i n Jerusalem, the sanctuary i n every Jewish heart remains. The
home for G-d w i t h i n us is an inseparable element o f our existence.
Looking to the Horizon
Immediately after the giving o f the Torah , G-d ordered the bu i ld ing o f
the Sanctuary. For i n times o f Div ine favor, when H e openly shows
H i s love for mankind, H e has ordained that there be one central place
where H i s presence be openly manifest.
W h e n the Jews lived in Eretz^ Yisrael, i t was i n Jerusalem that G-d
chose to have H i s dwell ing constructed. F r o m that t ime onward, the
Temple M o u n t is the place where the Divine presence rests.
For this reason, one o f the signs that Maimonides gives for
verifying the ident i ty o f Mashiach is that he w i l l rebui ld the Temple on
its place i n Jerusalem.
T w o points are impl ied: a) that the existence o f a Temple is a
fundamental element o f the Messianic age. For as Maimonides had
62 KEEPING I N TOUCH
stated previously, at that t ime, all o f the laws o f the To rah w i l l be
observed and the sacrifices w i l l be offered.
b) T h e Temple w i l l be bu i l t i n Jerusalem, i n the exact place that
the previous Temples stood.
W h y must the Temple be bu i l t i n that place? Because that was the
place chosen as the po in t o f Divine revelation. Th i s turns our
at tent ion to the t h i r d — and most fundamental — element o f the
Temple's importance: I t is the place where G-d's presence w i l l be
revealed, and i t is f rom the Temple that the overt appreciation o f
G-dliness, which w i l l characterize the era o f Mashiach, w i l l spread fo r th .
An unlearned chassid would recite his prayers in prolonged meditation. His conduct attracted the attention of his colleagues who wondered what was the subject of his lengthy contemplation. "What are you thinking about while you are praying?" they inquired.
W i t h whole-hearted simplicity, the chassid repeated a teaching he had heard from the Alter Rebbe. I n the Book of Exodus, the Ten Commandments introduce the Sabbath wi th the word Zachor ("remember"). I n the repetition of the Ten Commandments in the Book of Deuteronomy, however, this command begins with the word Shamor ("Observe"; literally, "pay heed to") . Our Sages explain that there is no contradiction: "Shamor and Zachor were recited in one statement." The Alter Rebbe offered a non-literal interpretation o f their words: " In every statement, a person should remember and pay heed to the One."
"That," he told his attentive colleagues, "is what I try to do when I pray."
There are two dimensions to prayer: a) Asking G-d for our needs. This is very important, for
we should realize that He — and not our own efforts — is the ultimate source for our success and well-being.
b) Connecting wi th H i m . Each one of us has moments when he or she rises above thinking about his wants or needs. At that time, we pray so that we establish a bond and identify with G-d and His purpose.
Parshas Tetzayeh
Thi s week's To rah reading contains the command to construct the
golden altar, the altar that was placed inside the Sanctuary itself. N o w
last week's To rah reading related the command to construct the outer
altar i n the courtyard o f the Sanctuary. Questions immediately come
to m i n d : W h y aren't the two altars mentioned together? W h y are many
other concepts introduced between the two?
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64 KEEPING I N TOUCH
The resolution o f these questions is based on the concept that the
Sanctuary provided a visible representation o f the private sanctuary
each one o f us possesses i n our hearts. A n altar points to man's efforts
to approach G-d. Just as, w i t h i n our own hearts, we have feelings that
we show to others, and inner, more powerful feelings that we usually
keep to ourselves; so, too, i n the Sanctuary, there was an outer altar i n
public view, and an inner altar w i t h i n the Sanctuary itself.
The sacrifices were offered on the outer altar. קרבן , the Hebrew
w o r d for sacrifices, comes f rom the roo t קרב , meaning "close." The
sacrifices brought a person closer to G-d.
The incense offering was brought on the inner altar. ת ר ט ק ,
meaning "incense," shares a connection w i t h the w o r d ר ט ק , meaning
"bond." T h e incense offering d i d no t merely draw us close to G-d; i t
established a bond w i t h H i m .
The difference between the two is obvious. W a n t i n g to be close
indicates that there exists a distance, and more impor tant ly that the
person who desires to be close feels as a separate enti ty. H e may realize
the positive qualities o f the article or the person to w h o m he desires to
draw close. H e may love that person powerfully, but ult imately, the
relationship is between two separate people.
W h e n people bond, they subsume their personal identities to that
o f the new ent i ty which is formed. A couple are no t merely two people
i n love; they have bonded themselves in to a new and more complete
union.
The incense offering refers to the establishment o f such a bond
w i t h G-d. A person loses sight o f who he or she is and identifies w i t h
G-d and H i s purpose. H e is no longer so concerned w i t h his own
personal wants or needs, bu t sees a larger picture. H e begins look ing at
the w o r l d f rom G-d's perspective.
Th i s difference is also reflected i n the substances involved i n the
two offerings. O n the outer altar, meat, fats, and b lood were offered,
fleshy substances identif ied w i t h the body. O n the inner altar, incense
— spices which produce a pleasant fragrance — were offered. O u r
Sages speak o f fragrance as a substance f rom which the soul derives
benefit, no t the body.
TETZAVEH 65
Thus the outer altar represents our drawing close to G-d f rom the
perspective o f our bodies, while the inner altar represents the bond
w i t h H i m established by our souls. Since they represent two very
different aspects o f our Div ine service, the two altars are mentioned in
different To rah readings.
Looking to the Horizon
O u r desire for Mashiach's coming can also be seen f rom these two
perspectives. There are some who seek Mashiach for their own purposes.
Some desire the material prosperity that w i l l accompany the
Redemption. For then, "good things w i l l f low i n abundance and all
delights w i l l be as accessible as dust." Others are concerned w i t h
spir i tual fu l f i l lment . They yearn for the ou tpour ing o f G-dly
knowledge that w i l l characterize that era.
There is, however, a common denominator between these — and
many other intermediary — approaches. They look at the Redemption
f rom man's po in t o f view: what, either materially or spiritually, he w i l l
get out o f i t .
There is another perspective. G-d created the w o r l d for the sake o f
Mashiach. F r o m the beginning o f existence, G-d sought a dwell ing in
this mor ta l realm. O u r desire for redemption should focus no t on
what we are lacking, but on what H e is lacking, as i t were, that H i s
desire has not yet been ful f i l led .
Before Rabbi Shlomo of Karlin passed away, he made i t known that his students should transfer their allegiance to Reb Mordechai of Nischiz. As each of Rabbi Shlomo's disciples came to Karlin after the sage's passing, they were given this advice and made their way to Nischiz.
One of Reb Shlomo's students was Reb Ur i , known as "the fiery one" because of his ardent love of G-d and fervid character. He also set out for Nischiz and arrived at a time when Reb Mordechai was receiving visitors. W i t h his spiritual insight, Reb u r i perceived that among those calling on the Rebbe was a man who had just committed a grave sin. This man had merely come to inquire about a business matter and to seek a blessing.
Reb Mordechai received this man warmly. As they were talking, Reb Mordechai sensed Reb u r i seething wi th anger. The disciple was thinking: How could this man approach the Rebbe without repenting? Before Reb u r i could speak, Reb Mordechai ordered him to leave the room, and continued talking cordially to his guest.
Reb u r i , dismayed at being sent away by the man he had hoped would agree to become his new spiritual guide, went to one of the synagogues in town to think. Shortly afterwards, Reb Mordechai sent for him. "Don't you think I saw what you saw?" he asked Reb U r i . " I also knew the severity of his sin. But this is why Reb Shlomo sent you here: so that you should learn how to love your fellow man. I f your feelings of love aren't powerful enough that you want to embrace even a man who has sinned, you are lacking. Moreover, this is the best way to spur a person to repentance. When you reach out to a sinner wi th love, he wi l l naturally improve his conduct."
Reb u r i had been able to see behind the visitor's physical appearance and perceive his spiritual faults, but Reb Mordechai had looked even deeper. He recognized the other person's G-dly core and understood his potential for good.
66
K I SISSA 67
Parshas Ki Sissa
Thi s week's To rah reading, Ki Sissa, speaks about the sin o f the Golden
Calf, and the Haftorah which echoes the message o f the To rah reading,
speaks o f the confrontat ion between the prophet Eli jah and the
prophets o f the false deity, Baal.
I n that era, the majori ty o f the Jewish people were worshipers o f
the Baal. Nevertheless, they d i d not renounce their ties to their Jewish
heritage entirely. Instead, they w o u l d alternate between these two
forms o f worship, at times fo l lowing the Torah's guidelines, and at
times reverting to paganism.
The prophet Elijah reproached the people: " H o w long w i l l you
straddle the fence? I f G-d is the L - r d fo l low H i m , and i f i t is Baal,
then fo l low i t . "
The people remained silent, and then Elijah proposed a test. The
prophets o f Baal w o u l d offer a b u l l to Baal, while Elijah w o u l d offer a
b u l l to G-d. Fire w o u l d no t be k indled under either sacrifice.
Whichever deity answered w i t h fire f rom heaven w o u l d be accepted.
The people and the prophets o f Baal agreed to this test, and the
two bulls were sacrificed. The prophets o f Baal were for lorn , as no
answer came to their calls. A n d when Eli jah asked for G-d to answer
h i m , a fire issued f o r t h f rom heaven. W h e n the people saw this
miracle, they all joined fo r th proclaiming i n unison: " G - d is the L - r d . "
The challenge Elijah posed to the people is wor thy o f
consideration: H o w could he te l l them: " I f i t is Baal, fo l low Baal"?
Seemingly, i t is better for a person to be "straddling the fence" than to
serve Baal entirely. cer ta in ly , straddling the fence is not a desirable
state, bu t for a person who is not ready to make a to ta l commitment , i t
has certain advantages. H e is no t total ly divorced f rom his Jewish
heritage. The door is open for h i m at all times, and sometimes he even
enters i t . W h y should Elijah te l l such a person to fo l low Baal?
There are, however, disadvantages i n straddling the fence that are
powerful enough to motivate Elijah's statement. Firs t o f all, a person
straddling the fence w i l l f i nd i t very d i f f icu l t to ever make a sincere
commitment to Judaism. W h e n a person serves Baal wholeheartedly, he
may be making a serious error, bu t he is sincere about his spir i tual
68 KEEPING I N TOUCH
search. A n d so, there is the possibil i ty that he w i l l realize that his
service is misguided and he may seek other alternatives.
When , however, a person straddles the fence, he is no t taking
either approach seriously. Were he to be sincere about serving either
G-d or the Baal, he w o u l d see that the worship o f the two cannot
coexsit. But because such a person lacks such sincerity, i t w i l l be very
d i f f icu l t for h i m to ever realize his error. H e is l ikely to continue
straddling the fence forever.
Another d i f f icu l ty arises i n the image he presents to others. W h e n
a person is a sincere believer i n Baal, i t is uncertain whether he w i l l
convince anyone else to fo l low h i m . Jews are unlikely to opt for such
an approach. The complacent middle path o f straddling the fence,
however, is socially acceptable and may seem attractive to others.
Elijah was able to motivate the Jews to "get o f f the fence." H i s
own zealous commitment to facing the t r u t h caused the nat ion as a
whole to seek t r u t h and accept a confrontat ion. A n d through that
confrontat ion, i t was clearly established that " G - d is the L - r d . "
Looking to the Horizon
I n one o f the prophecies o f the Redemption, we are promised: "Behold
I w i l l send you Elijah the prophet before the coming o f the great and
awesome day, and he shall t u r n the hearts o f the fathers to the
children." The commentaries interpret the verse to mean that children
w i l l t u r n the hearts o f their parents — i.e., they w i l l awaken w i t h i n
their hearts an earnest desire to t u r n to G-d — and this w i l l spur the
coming o f the Redemption.
Th i s is no t a theoretical issue but a m o t i f that is at w o r k i n many
homes today. For as young families are showing an interest i n having
and raising children, they realize that they must provide them w i t h
spir i tual content i n their lives. A n d as a result, the parents themselves
are becoming more spiri tually inspired. As they teach their children,
they themselves learn, and together they approach the ul t imate purpose
o f all mankind, the coming o f Mashiach.
Stretch your imagination some. Mr . Goldberg gets a buzz on his intercom. "There's someone who wants to see you," his secretary announces.
"Who is it?" "A distinguished-looking gentleman who calls himself
Mashiach." "Listen, tell him that I would really like to speak to
him, but I 'm busy. Give him an appointment in two weeks."
In a similar vein, but in an entirely different context, a classic chassidic tale is told: Mashiach arrives and the entire Jewish people come out to greet him. A few eminent scholars in the front row ask him: "Mashiach, would you like to hear a learned Talmudic dissertation to be delivered in your honor?"
Mashiach agrees, and one of the scholars begins to speak. When he concludes, he asks "Nu, Mashiach, how was it?"
"Not bad," replies Mashiach. "Only not bad?!" protests the scholar. "Well, quite frankly," explains Mashiach, " i t could have
been improved here and there."
The scholar shamefacedly admits, "You're right. unfortunately, I 'm afraid, we weren't quite expecting you.... I f you had come a day or so later, i t would have been better."
Mashiach is then greeted by a jovial group of chassidim. "Shalom Aleichem, Mashiach. Would you like to join us in a LeChayim?"
Mashiach agrees, glasses are poured, and a toast is made. One of the chassidim asks: "Nu, Mashiach, how was the mashkeh?"
And Mashiach tells the truth: "The mashkeh was good, but there was very little of i t . "
The chassid explains: "Every day we were so sure you were coming that day, that we've been saying LeChayim all along! I f you had come a day earlier, there would have been more."
What's the point of these stories?
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70 KEEPING I N TOUCH
Whether busy gathering spiritual or material wealth,
each of us is preoccupied wi th the immediate here and now
in which we live. Mashiach wi l l break that pattern. His
coming wi l l ruffle our everyday routine and prevent
tomorrow from being the same as yesterday. Neither the
businessman nor the scholar mentioned above is ready for
that.
One of our Thirteen Principles of Faith, however, is to
wait for Mashiach — every day — to expect h im to come
not only sometime in the far-off future, but each day.
Waiting for Mashiach, moreover, need not be passive. We
can anticipate Mashiach's coming by accepting a different
mindset, and begin looking at our lives and our
environment from a different perspective. This in turn wi l l
motivate us to act differently and increase our Divine
service and our acts of goodness and kindness.
Parshas Vayakhel
Thi s week's To rah reading describes the bu i ld ing o f the Sanctuary i n
the desert. I n precise detail, i t delineates the measures and the f o r m o f
each o f the elements o f that structure. But for a student o f the Torah ,
this is no t new informat ion . A l l o f these details were related just two
and three weeks ago i n the parshios Terumah and Tetzaveh. G-d t o l d
Moses how the Sanctuary should be bu i l t and Moses recorded the
out l ine o f that structure i n the Torah .
N o w , every w o r d i n the To rah is precise and every letter is
interpreted by our Sages as having meaning and significance. W h y then
are entire passages repeated?
The review, however, is significant, for the Sanctuary — and later
the Temple i n Jerusalem — was a twofo ld structure. I t was a medium
for the revelation o f G-d's presence. Tha t is the message o f the parshios
Terumah and Tetzaveh. But i t is also the place where man's efforts in
ref ining his surroundings are highl ighted and given consummate
expression. T h i s is the message communicated by Parshas Vayakhel.
VAYAKHEL 71
G-d has H i s image o f the wor ld . H e created i t so that i t w o u l d be
H i s home, the place where H e reveals H i m s e l f w i t h o u t l imi ta t ions or
constraints just like a person reveals h imsel f freely i n his own home.
But G-d wanted man to feel at home i n H i s dwell ing, so H e left
its construction to man. H e could have bu i l t i t Himsel f . But then we
w o u l d have felt l ike guests, unneeded and therefore somewhat
superfluous. G-d d idn ' t want that to happen. H e wanted us to feel l ike
— and actually to be — H i s partners. Therefore H e left the job o f
making the w o r l d H i s dwell ing to us.
I t ' s true that as the w o r l d exists now, i t is hardly f i t to be a
dwell ing for man. There is no need to elaborate on the greed,
selfishness, and crass material desire that permeate our lives. Just look
at any newspaper.
cer ta in ly , there is the potent ia l for good i n the wor ld . But so
often, that potent ia l is hidden and underdeveloped.
The task o f revealing and developing that potent ia l is man's
mission. H i s goal i n life is no t to avoid involvement w i t h wor ld ly
matters and escape in to the spir i tual realms. Tha t w o u l d defeat G-d's
purpose. I t w o u l d imply that the material w o r l d as i t exists w i t h i n its
own context is separate f rom H i m . Instead, man's l i fework centers on
the physical environment i n which he lives. H i s purpose is to take
elements o f our existence and show that they were no t destined to be
used for our petty, selfish purposes, but rather that they were intended
to be part o f G-d's Sanctuary.
Tha t is the message o f Parshas Vayakhel. Moses calls the people
together (which also serves as an important lesson, teaching that this
task must be achieved by going beyond our own individual selves and
jo in ing w i t h others) and communicates this mission to them. G-d w i l l
do H i s part and manifest H i s presence, but creating the setting for the
manifestation o f H i s presence is man's responsibility.
Looking to the Horizon
These concepts are relevant no t only to this particular To rah reading,
but to the ul t imate goal o f all our Div ine service: the era o f the
Redemption. For i t is i n this era that "the glory o f G-d w i l l be revealed
72 KEEPING I N TOUCH
and all flesh w i l l see"; i.e., H i s presence w i l l be revealed throughout al l
existence. The setting for this revelation, however, w i l l be created by
man's efforts and labor.
Mashiach's coming is not dependent on G-d's ini t iat ive alone.
Indeed, H e is w i l l i n g and even anxious to br ing that revelation. W h a t
is necessary? Man's effort to prepare himself and his environment. W e
have to focus our at tent ion on the true nature o f our lives and the true
purpose o f the w o r l d in which we are l iv ing.
W h e n we are conscious o f the fact that the w o r l d exists so that
G-d can have a dwell ing, when we realize that our lives were given to us
for the purpose o f creating that dwell ing, and when we act upon —
not merely philosophize about — that realization, we w i l l b r ing about
change. As these ripples o f change spread, they w i l l become larger and
soon — much sooner than we can possibly appreciate — awareness o f
the Redemption w i l l permeate all existence.
Once the Rebbe, Reb Zusia o f Anipoli, was trudging down a country road. He passed a wagon wi th its wheels mired in the mud. "Help me push the wagon out," the driver called to Reb Zusia.
Reb Zusia realized that he was weak and frail and could not be of much assistance. " I would like to help you," he told the wagon driver, "but I can't."
"You can," replied the wagon driver, "but you don't want to."
Reb Zusia understood this as a lesson. Too often, we feel mired down, unable to generate positive energy, stuck where we are without the strength to go forward.
That feeling is an illusion. N o matter what our spiritual level, we always have the potential for growth and advancement. Every person has a soul, which is an actual part of G-d, and just like there is nothing that can hold G-d back, there is nothing that can hold us back. We just have to want to go forward.
Parshas Pekudei
Thi s week's To rah reading concludes the Book o f Exodus. The f inal
passage o f that book tells us: "The cloud covered the Ten t o f Meet ing ,
and the glory o f G-d f i l led the Sanctuary.... For the cloud o f G-d
w o u l d be on the Sanctuary... before the eyes o f al l o f the House o f
Israel throughout their journeys."
The Book o f Exodus begins w i t h the narrative o f the Jews'
enslavement i n Egypt, recounts the story o f their redemption, and then
tells o f the giving o f the To rah and the construct ion o f the Sanctuary.
I t is a story o f constant growth. As slaves, they saw the revelation o f
G-dliness through the T e n Plagues. T h e n they were granted their
freedom and left the land o f Egypt, whereupon they witnessed the
utter devastation o f the Egyptians at the miraculous crossing o f the
Sea.
Fo l lowing the attainment o f physical freedom, they proceeded to
Sinai where G-d gave them the To rah and they witnessed the
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74 KEEPING I N TOUCH
revelation o f spir i tual t r u t h . A t Sinai, every person experienced a direct
bond w i t h G-d. Th i s enabled them to appreciate a path o f life that
made possible a connection w i t h H i m , not only on a mounta in i n the
desert, but w i t h i n the day-to-day realities o f ordinary life. Th i s is
accomplished through the mishpatim, the realm o f To rah law that can be
rationally understood and that governs interpersonal relations.
Moreover, this spir i tual awareness is given concrete expression
through the construction o f the Sanctuary. T h e Jewish people took
material entities — gold, silver, wood, and brass — and made them
in to a dwell ing for the Divine presence. T h e conclusion o f this process
— and o f this entire sequence o f ascent — came when "the glory o f
G-d f i l led the Sanctuary." Despite the l imi ta t ions o f our mor ta l
existence, mankind was able to create a place that G-d could call home,
a place where H i s very essence was revealed.
The To rah emphasizes, however, that this sequence o f growth
does not lead to a dead end. Di rec t ly afterwards, i t states: " W h e n the
cloud arose... the children o f Israel set f o r t h on all their journeys."
Div ine service requires constant progress. W e can never "rest on our
laurels," but must instead continually undertake new and greater goals.
Just as G-d is inf in i te and unbounded, so too, our relationship w i t h
H i m knows no l imi ta t ions .
T o express this idea w i t h i n the personal realm: A person may go
through a process o f self-development and growth that w i l l take h i m
f rom being hampered and confined to the po in t o f experiencing a
connection w i t h G-d i n his daily life. A n d this relationship w i l l no t be
self-contained, bu t instead w i l l be extended in to his environment; he
w i l l make his surroundings a dwell ing for G-dliness. H e should not ,
however, stop there. Instead, he should summon up the inner strength
to "journey f o r t h " and spread the awareness o f G-d to new and even
broader horizons.
Looking to the Horizon
W h e n speaking o f the Future Redemption, the prophet declares: "As
i n the days o f your Exodus f rom Egypt, I w i l l show [the people]
wonders," teaching that l ike the Exodus f rom Egypt, the Future
PEKUDEI 75
Redempt ion w i l l be characterized by miracles that transcend the
natural order.
The commentaries, however, raise the question: W h y does the
verse say "the days o f your exodus"? T h e Jews left Egypt i n one day.
Seemingly, i t should have used the singular term, "the day o f your
exodus."
A m o n g the explanations given is that all the days u n t i l the
ul t imate Redempt ion are "the days o f your exodus f r o m Egypt." The
exodus f r o m Egypt was not an end i n itself, but the beginning o f a
sequence intended to be completed w i t h the coming o f Mashiach. u n t i l
Mashiach's coming, we are s t i l l i n the middle o f "the days o f your
exodus," for the process has no t been consummated. Each o f us as an
individual , our people, and the w o r l d as a whole is s t i l l lacking
redemption. Th i s is the journey o f our people and the journey o f each
one o f us — to proceed to Eretz^ Yisrael together w i t h Mashiach.
When Napoleon invaded Russia, the Alter Rebbe sided wi th the Russian czar — not so much because he appreciated the czar's policies, but because he feared what would happen i f Napoleon would be victorious. " I f the czar prevails, it wi l l continue to be difficult for the Jews materially, but spiritually they wi l l prosper. I f Napoleon prevails, by contrast, they wi l l prosper materially, but falter spiritually."
Following the Alter Rebbe's directives, some of the chassidim took an active role in supporting the Russian war effort. One of them, Moshe Meisels, served as a spy. He would pretend to be a wholesale merchant purveying goods to the French, while secretly listening to their military secrets and communicating them to the Russians.
Once, i t became a li t t le bi t too obvious that he was listening to the French plans and he aroused their suspicions. Now in wartime, when a Jew was caught as a suspected spy, not too many questions were asked. He would be executed on the spot.
Moshe Meisels was a quick and persuasive talker and so that verdict was not handed down immediately. There were enough people who believed his protests of innocence. There were, however, an equal number whose suspicions were aroused. As the argument between the two sides became heated, Napoleon himself happened to be passing by. " I ' l l show you whether he is a spy or not," he told his officers. And putting his hand over Moshe's heart as a primitive polygraph, he began to question him.
Moshe remained calm and answered the queries confidently. Napoleon was impressed and released him.
Afterwards, Moshe said: "Now I know I have mastered the Alter Rebbe's teachings. For he would always emphasize that the mind must rule the heart, controlling its impulses."
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VAYIKRA 77
Parshas Vayikra
Thi s week's To rah reading focuses on the korbanos, the offerings
brought by the Jewish people i n the Sanctuary in the desert and
afterwards, i n the Temple i n Jerusalem. I t introduces this subject w i t h
the verse (translated l i te ra l ly) : " W h e n a man w i l l offer o f you a
sacrifice to G-d o f the animal." N o w proper grammar w o u l d have the
verse read: "When a man f rom among you offers...." But the verse is
structured i n this manner to teach that the offering is " o f you ,"
dependent on each person and no one else.
T h e w o r d korban has its roo t in the w o r d karov, meaning "close."
Bringing an offering means coming close to G-d. A n d the To rah
teaches us that coming close to G-d is dependent on each individual .
N o external factors can stand i n his way. Every person can come close
to G-d. I f he t ru ly desires, he can reach the highest peaks.
Also impl ied is that the offering comes " o f you ," o f the animal
w i t h i n the person himself. For each one o f us has an animalistic side.
Th i s isn' t necessarily something bad, for no t all animals possess
negative qualities such as cruelty or parasitism. O n the contrary, most
animals are pleasant creatures that are no t harmful to humans or other
beasts.
Even so, an animal is no t considered a positive model for our
Div ine service. For an animal acts only to f u l f i l l its own inst inctual
drives. I t thinks o f no th ing more than satisfying its own needs and
achieving gratification. I ts selfishness lies no t i n the desire to take
advantage o f others; i t just doesn't t h i n k o f others. I t is concerned
w i t h one th ing : how to get what i t wants and needs.
W e each have a certain animal dimension to our personalities.
There are times when we t h i n k only o f ourselves and what we want.
Th i s is not necessarily bad, but i t can lead to conflict when two people
want the same thing, and i t does not represent a developed state. One
o f the unique dimensions o f a human being is that he can t h i n k and his
brain can cont ro l his feelings and desires. But when a person allows the
animal i n h i m to cont ro l his conduct, he does no th ing w i t h this human
potential . H e w i l l leave the w o r l d the same way he came i n w i t h o u t
having developed himself.
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Tha t is no t why G-d brought us in to being. H e created us to make
a change i n the w o r l d and to begin by making a change i n ourselves.
Instead o f just acting because we feel like doing something, our actions
should be motivated by thought . W e should act because what we're
doing is r ight , because i t follows G-d's intent i n the wor ld . Instead o f
always taking we should t h i n k o f looking outward and giving. A n d this
involves changing the animal in ourselves, br inging i t closer to G-d.
That 's the spir i tual service associated w i t h br inging a sacrifice.
H o w is this done? T h r o u g h thought . The animal i n us is also
intell igent. W h a t does i t want? T o feel good. W h e n i t appreciates that
giving can be more satisfying than receiving and that the greatest
happiness comes f r o m at tuning oneself to G-d's w i l l , i t w i l l also act i n
that manner. That 's why we must continually expose ourselves to
inspir ing ideas and up l i f t i ng concepts. I n this way, we w i l l be
motivated to look beyond our self-interest and seek goals that benefit
mankind as a whole.
Looking to the Horizon
W h e n describing Mashiach's coming, Maimonides states: "Goodness
w i l l f low abundantly and al l the delights w i l l be as freely available as
dust." Maimonides is no t wont to speak i n similes. Here he uses one
to communicate a fundamental concept. Yes, i n the era o f the
Redemption, there w i l l be abundant goodness, but man w i l l regard i t
as dust, as something not at all al luring. Tha t is no t to say that he w i l l
no t partake o f that goodness. O n the contrary, that is necessary. I n
that era o f supreme ful f i l lment , we w i l l also be granted the ul t imate i n
physical satisfaction. Everything that we need, we w i l l have.
But the physical w i l l not be impor tant to us. Yes, we w i l l not lack
anything, but our at tent ion w i l l be elsewhere. T h e depth and power o f
spir i tual t r u t h w i l l capture and cont ro l our minds; that is what our
thoughts w i l l be engaged i n and that is where we w i l l direct our
energies. For after being exposed to the knowledge o f G-d that
Mashiach w i l l reveal, we won ' t be interested i n anything else. O u r minds
and hearts w i l l be focused on spir i tual awareness.
As he was passing by a shul in a small village, the Baal Shem Tov heard a chazan practicing for the Yom Kippur services. Appreciating his pleasant voice, he listened closely and heard him intoning the confessional prayers in a joyous, cheerful melody. curious why he chose such a tone, he sent for him.
The chazan explained with an allegory. A king allocated several tasks among his servants. Some he entrusted with polishing the palace jewelry. Others he charged wi th preparing a feast. And still others, he ordered to clean the stables. The stable-cleaners were, nevertheless, happy. True, the work was not the most luxurious, but they were serving the king. Nothing could make them happier than that.
When the Baal Shem Tov heard this explanation, he asked the chazan to lead the services for his congregation that year.
Parshas Tzav
Thi s week's To rah reading begins w i t h the command to remove the
ashes f rom the altar. A t night , the l imbs o f the sacrifices w o u l d be
offered on the altar and in the morning , the priests w o u l d take the
ashes f rom the altar and br ing them to a special place outside
Jerusalem.
There were priests chosen to offer animal sacrifices and others
chosen to br ing the incense offering. A n d there were s t i l l others who
were given the task o f cleaning the ashes f r o m the altar.
O u r Sages emphasize that this was a lesser service, so much so
that i t could no t be performed while wearing the ordinary priestly
garments, bu t instead required special, less dignif ied robes.
Nevertheless, those priests also performed their jobs eagerly. They
were serving G-d i n the Temple. I t d i d not matter how they were
serving H i m . As long as they were serving H i m , they were happy.
Outside o f the Temple, G-d's presence is no t overtly revealed.
Thus we do not have the same inspirat ion to carry out H i s service. But
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80 KEEPING I N TOUCH
that is only because we are unaware. F r o m H i s perspective, our service
is cherished whether we are aware o f the powerful spir i tual effects i t
produces or not .
A n d this is so regardless o f what service we are asked to perform.
R. Sholom Dovber (the Rebbe Rashab) w o u l d say: "Even i f G-d had
commanded us to chop wood — i.e., an activity that appears to have
no spir i tual content — we w o u l d do so happily."
The Baal Shem T o v communicated this concept i n his interpreta¬
t i o n o f the verse i n Psalms: " I placed (שויתי) G-d before me at all
times." ה the root o ,שו f the w o r d יתי also means "equal." W ,שו h e n G-d
is before me at all times, everything is equal for me. There is no
difference which path o f service I ' m given, whether the most
sophisticated or the simplest. Every positive act is a means o f
connecting to H i m . Every positive act brings us one b i t closer to the
coming o f Mashiach.
Looking to the Horizon
Similar concepts apply w i t h regard to the Jewish people. There is no
Jew who is better than any other. Each person was created by G-d w i t h
different potentials and challenges. A person w i t h one set o f gifts
should no t look down on a person w i t h lesser potentials. O n the
contrary, the fact that the other person is able to continue in his
Div ine service despite the fact that he has lesser potentials should
make h i m wor thy o f respect and honor.
G-d desires all these different modes o f service. For H i s intent is
that every element o f this w o r l d — f rom the top to the b o t t o m o f the
spectrum — should be elevated. For this reason, when Mashiach comes,
no Jew w i l l be left behind. Bringing the w o r l d to its desired state
depends on each person's individual con t r ibu t ion . Each one has a
certain dimension that only he can add. T h r o u g h that cont r ibu t ion , he
w i l l elevate that p o r t i o n o f the w o r l d that was designated for h i m . As
each individual prepares his personal corner for the Redemption, the
larger picture comes in to focus. W e appreciate how our missions
interlock, for the w o r l d is greater than any one o f us and we begin to
understand how the w o r l d as a whole is G-d's dwell ing.
R. Yisrael Meir, the founder of the chassidic dynasty of Ger, was wont to forgo any food concerning which there was the slightest question whether i t was kosher or not. Even i f a Rabbi would rule that i t was acceptable, he would refrain from eating it .
Once a new maid began working in R. Yisrael Meir's kitchen. She was unaware of this practice and so when a question arose as to whether a chicken was kosher or not, she brought i t to the local Rabbi. When he ruled that i t was acceptable, she served it to R. Yisrael Meir.
Unaware of what the maid had done, he nevertheless politely put the chicken on the side, saying he had no appetite for it . Later the chassidim investigated and discovered what had happened.
"Ruach HaKodesh, prophetic inspiration," they claimed. "No," answered R. Yisrael Meir. "This is something
anyone can do. When a person makes a f i rm resolve that he wi l l not eat anything that is not kosher, G-d puts him in touch wi th his feelings and enables him to see to i t that the desire wi l l be fulfilled."
Parshas Shemini
The conclusion o f this week's To rah reading speaks about the laws o f
kashrus: which animals may be eaten and which may not . These laws are
placed in the category o f chukim, laws that do not have an explanation
w i t h i n the realm o f mor ta l wisdom. Simply put , there is no logical
reason why we may eat beef and not pork . I t has no th ing to do w i t h
health factors, preventing trichinosis, or other apologetic explanation.
W e eat certain meats because G-d said we could, and we don ' t eat
others because H e commanded us not to .
Tha t said, there is s t i l l a difference o f op in ion among our Rabbis:
D i d G-d have a reason for what H e commanded? I n other words, is
there a spir i tual reason not to partake o f these species? Some Rabbis
maintain there is. They explain that we as material beings cannot
perceive spir i tual t ruths and hence do not understand why one species
is permi t ted and one is not . But since G-d created the w o r l d and
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everything w i t h i n i t , H e knows the particular spir i tual qualities
associated w i t h every created being. H e knows that certain species have
undesirable qualities and i f we partake o f them, those undesirable
qualities w i l l be assimilated in to our bodies and in to our characters. As
a favor to us, H e t o l d us which foods to eat and which no t to eat.
Other Rabbis differ. They explain that we should f u l f i l l G-d's w i l l
because i t is H i s w i l l . W e don' t need a reason to do what H e wants.
W e should do what H e wants because H e wants i t and should feel
happy that H e has given us the oppor tun i ty to connect to H i m by
fu l f i l l i ng H i s w i l l .
Chassidus explains that there is val idi ty to bo th approaches. A l l o f
the mitzyos should be fu l f i l led because that is what G-d wants. I f H e
commanded us to chop firewood or draw water, we should do so
gladly. For the very fact that we are fu l f i l l i ng H i s command establishes
a bond between us and H i m ; there is no th ing greater than that.
O n the other hand, G-d is no t a creature o f w h i m . He , H i s w i l l ,
and H i s wisdom are one. A n d thus everything that H e wants also has a
reason.
Nevertheless, there is a difference between man's desires and
G-d's. W h e n i t comes to human beings, we have desires and we have
reasons for them. For the things we want and the reasons we want
them existed before we d id . The i r existence motivates our desire.
Th i s isn't true when speaking about G-d. O n the contrary, i t is
H i s desire that brings about their existence. There was no w o r l d before
H e created i t , and when H e created i t , i t came in to being as H e
desired, according to the dictates o f H i s w i l l and reason. Kosher food
came in to being because H e wants man to partake o f i t .
G-d is the ul t imate good, and as such, H e wants to grant us
consummate good. For this reason, H e made k n o w n H i s w i l l by giving
us the To rah and its mitzyos. H e does not compel us to f u l f i l l these
mitzyos. O n the contrary, H e gives us free choice, and we can do
whatever we please. Nevertheless, i n H i s kindness, H e has shown us a
path that conforms w i t h H i s w i l l and H i s wisdom that, should we
choose to embark on i t , w i l l b r ing us absolute good i n bo th the
spir i tual and the material spheres.
SHEMINI 83
Looking to the Horizon
The observance o f mitzyos w i l l continue in the era o f the Redemption.
I t is not that the present era is one o f t r i a l and once we have proven
ourselves and our commitment to G-d, H e w i l l relax H i s restraints
and allow us to do whatever we want. Instead, the mitzyos are Div ine
channels for good and well-being. A t the present age, this is no t always
evident and i t migh t appear at times that greater satisfaction can be
attained through other means. Therefore, keeping H i s commandments
may appear to be quite a challenge.
I n the era o f the Redemption, this lack o f perception w i l l
disappear. W e w i l l appreciate what the mitzyos are, the benefits they
br ing us, and the connection to G-d established through them.
Needless to say, when that w i l l be apparent, we w i l l f u l f i l l the mitzyos
eagerly.
W e don ' t have to wait for Mashiach to begin observing the mitzyos i n
this manner. I t ' s true, these concepts are not plainly evident for us. But
our lack o f perception does not change the reality. By understanding
and internal izing what the mitzyos are, we can change our ou t look and
inspire our observance w i t h a foretaste o f the warmth and energy i t w i l l
possess dur ing the era o f the Redemption.
The Rebbe tells of two sages traveling in a coach on a mission to help Jews in a distant community. They were speaking words of Torah and as such, they were accompanied by angels. The horses, on the other hand, were going to their destination to receive their fodder, while the wagon driver was motivated by thoughts of his paycheck. The sages had a mission to accomplish and the angels, well, who can know what spurs them.
When describing this setting, the Rebbe would conclude: "Because the horses were thinking about their fodder, are the angels not angels?"
The mindset that prevails within our world does not enable us to appreciate spiritual reality, but our lack o f appreciation does not obstruct the existence o f that reality. concepts like purity and impurity are real. They describe forces as potent — indeed even more potent — than forces in our material realm. Mortals, however, cannot perceive them openly.
Parshas Tazria
Thi s week's To rah reading focuses on the concept o f r i tua l pu r i t y and
impur i ty . O u r Rabbis explain the d is t inc t ion between the Torah's
prohibi t ions and its laws o f impur i t y as follows: Prohibi t ions guard
against evil that our minds and hearts can appreciate. T h e laws o f
impur i ty , by contrast, protect against a dimension o f evil which we
cannot comprehend. As the Midrash states: " I t is a statute which I
(G-d) ordained, a decree that I ins t i tu ted."
A l t h o u g h the evil associated w i t h a p r o h i b i t i o n can be appreciated
more readily, there is a more severe dimension associated w i t h
impur i ty . For since the evil associated w i t h impur i t y is no t easily
discerned, i t is much more d i f f icu l t to guard against and to eradicate.
T o cite an example, when a person eats non-kosher food, he has
performed a transgression and must repent. Nevertheless, even before
he repents, he may enter the Temple and br ing a sacrifice.
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TAZRIA 85
casually coming in to contact w i t h an impure substance can change
an individual 's personal state and isolate h i m f r o m holiness. For
example, were a person to touch a dead lizard, he w o u l d be forbidden
to enter the Temple or partake o f a sacrifice.
Moreover, just as r i t ua l pu r i t y is a quali ty which cannot be grasped
by our mor ta l intellect, i t affects the levels o f our souls that transcend
reason and understanding. I t has an effect on the dimensions o f our
being that are connected to G-d above the level o f logical thought.
Looking to the Horizon
A t present, the entire Jewish communi ty is r i tua l ly impure, for
throughout the ages, since the destruction o f the Temple, i t has been
impossible to maintain a state o f r i tua l pur i ty . For example, one o f the
fundamental sources o f impur i t y is contact w i t h a human corpse. T o
restore a person to a state o f pu r i ty after such contact, a priest must
sprinkle water mixed w i t h the ashes o f a red heifer upon an impure
person. Since the destruction o f the Temple, these ashes have not been
available and therefore our entire people are impure.
Th i s w i l l be one o f the first achievements o f Mashiach after
rebui lding the Temple — to restore our people to a state o f pur i ty .
W h e n that is accomplished, our relationship w i t h G-d w i l l be l i f ted to
an entirely different level.
Once, a youth from an observant home strayed from Jewish practice. His family tried everything, but nothing they did was able to influence him to return to observance.
After several years, this youth encountered a Lubavitch mitzyah mobile. Although he refused at first, the polite persistence of the rabbinical student manning the mitzvah mobile finally convinced him to put on tefillin. And that changed everything. After having been away from Jewish observance for so long, fulfilling this one mitzyah whetted his appetite for more. He underwent a transformation, and wi th the help of the Lubavitchers, returned to his Jewish roots.
His father, overjoyed at this sequence of events, went to the Rebbe to thank him for the efforts of his chassidim. He explained that previously he had not understood the Lubavitch outreach campaign, but now he appreciated the validity of that approach.
The Rebbe accepted his thanks gracefully, telling him: "You have now experienced the pain a father feels when his son departs from the Torah's ways, and the joy he senses when he returns. I feel such pangs whenever a Jew strays from Jewish observance, and similar satisfaction whenever one returns."
Parshas Metzora
Thi s week's To rah reading begins w i t h the description o f the
pur i f ica t ion process for a person who became impure because o f tzaraas,
a skin condi t ion resembling leprosy. O n l y i t is no t leprosy. Indeed, i t
is an ailment that has no biological cause whatsoever, bu t instead
comes about because o f a person's conduct. Because he spread lashon
hara, malicious gossip about another person, his own body is affected
and his skin begins to decay.
H o w can he correct himself? After the kohen (priest) determines
h i m to be impure, he is t o l d to go outside the city l imi t s and live alone,
distant f r o m others. As our Sages explain: "Since he created separation
among others, he is forced to live alone." As he lives his solitary
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existence, he hopefully learns the severity o f his transgression and i n
this way, expiates his sin.
H o w does he become pure? A kohen comes out beyond the city
l imi t s and inspects his body to see i f his skin ailment is healed or not .
N o w usually a kohen is no t allowed to become impure himself; he must
take utmost care i n this regard. Th i s is o f essential importance to h i m .
For i f a kohen becomes impure, he may not serve i n the Temple for the
durat ion o f his impur i ty , and that is his pr imary mission i n life. I t is
highly likely that impure objects w i l l be located i n the place where the
person afflicted w i t h tzaraas stays. A n d yet, the kohen makes an
exception and goes out to help this person.
H i s conduct is an example for us in our present-day lives. I t is
obvious that our relationships w i t h our fellow men should not be
negative, spreading discord and strife, but should instead lead to
harmony and love. The kohen, however, teaches the extent o f the
commitment we must make, showing that these efforts are necessary
even when there is a risk to our own personal selves — and not only a
r isk to our material posi t ion, but also to our spir i tual welfare. Even
though we may be prevented f r o m entering G-d's Temple as a result,
we have to do what we can to enable another person to attain pu r i ty
and resume normal social relations w i t h his fellow men.
Looking to the Horizon
The theme o f brotherly outreach mentioned above is intrinsically
related to our shared life mission o f br inging the Redemption. For the
path to that Redemption must be t rodden by mankind together. I t is
not enough that a person seek out refinement h imself and endeavor to
reach spir i tual heights. W h a t is necessary is that he motivate others —
his fellow Jews and i n a larger sense, all mankind — to j o i n h i m i n his
strivings and share these aspirations.
I f a person w i l l say: " I want to serve i n the Temple i n a spir i t o f
pur i ty ; I don ' t care about others," he w i l l never see his wishes fu l f i l led .
For the Temple w i l l not be rebuil t because one — or a small group o f
individuals — attains lof ty spir i tual peaks. Instead, i t w i l l be when
Mashiach motivates the entire nat ion — and al l mankind — to devote
88 KEEPING I N TOUCH
themselves to G-d's purpose, that this milestone w i l l be reached. T o
achieve that goal, we must reach out to our brethren wherever they are,
even i n places o f impur i ty , and motivate them to j o i n us in our efforts.
I t was Yom Kippur eve and everyone was in shul waiting for the Alter Rebbe to give the signal to begin the Kol Nidrei service. The Rebbe was wearing his kittel, the special Yom Kippur robe, and had lifted his tallis over his head. The entire congregation had their eyes focused on him, watching him while he stood absorbed in thought.
Suddenly, the Rebbe removed his tallis and his kittel and strode quickly out of the synagogue.
Stunned, the chassidim remained in shul, waiting for him to return. They waited 10 minutes, 20 minutes, half
an hour Where had the Rebbe gone? Why on the holiest
day of the year was he not in the synagogue? Finally, after more than two hours had passed, the
Rebbe returned. He hurriedly donned his kittel and his tallis and gave the signal for the prayers to begin.
Later, the chassidim found out where the Rebbe had gone. O n the outskirts of Liadi, there lived a young woman who had just given birth. Her husband had traveled away on business and she was left alone wi th the newborn. Her neighbors had all gone to shul and there was no one to tend to her.
I t was cold. There was no wood in the house to make a fire. She did not have the strength to chop firewood and bring i t in from the forest, and so she and her baby were huddling under the covers. She had not been able to cook any food before the fast and therefore she was hungry.
When the Alter Rebbe entered her home, he immediately took an ax and went out and felled a tree. He then chopped off the dried branches, making them small enough to serve as firewood, and carried them into the home. He kindled a fire and prepared soup for the woman. Only after she had eaten did he return to the synagogue.
Why did the Rebbe violate the laws of the holiest day of the year? And why did he violate them himself? There is no question that i f he had told anyone else to do what he did, they would have gladly done his bidding.
There is something dearer to G-d than Yom Kippur, and that is the life of a Jewish person. When the life of a
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Jewish mother and her child were at stake, the Alter Rebbe
did not think for a moment of the holiness of the day. He
went right out to save the woman.
O n the other hand, i t must be emphasized that of all
the people in the town, i t was the Alter Rebbe who
appreciated the woman's need. I t was his holiness that
sensitized his perception and enabled him to realize her
dire straits.
Parshas Acharei
Thi s week's To rah reading describes the sacrificial worship carried out
i n the Temple on Y o m Kippur , but i t prefaces that description w i t h an
allusion to the death o f Aaron's sons, Nadab and Avihu .
W h y d i d Nadab and A v i h u die? T h e To rah relates previously that
they entered the H o l y o f Hol ies w i t h "a strange fire that G-d d id no t
command them [ to b r i n g ] . "
N o w on Y o m Kippur , the H i g h Priest w o u l d enter the same
sacred place, the H o l y o f Hol ies . A n d so, the To rah warns h i m not to
repeat the error made by Aaron's sons.
W h a t was the mistake o f Aaron's sons? They sought closeness to
G-d and were w i l l i n g to give up everything, even their lives, to achieve
that. The Or HaChayim, one o f the classic commentaries on the Torah ,
explains that their death d id no t come as a punishment. Instead, their
souls appreciated the G-dly l igh t manifest i n the H o l y o f Hol ies and
clung to i t . The i r desire for G-dliness was so great that their souls
simply expired.
Th i s was the error that the H i g h Priest was to avoid on Y o m
Kippur . A l t h o u g h he w o u l d enter the H o l y o f Hol ies and come face to
face w i t h the Divine presence, he was warned to keep in focus that the
intent o f his service was life i n this wor ld , no t a bond w i t h G-d in the
spir i tual realms. Rather than seek out closeness w i t h G-d, his purpose
i n entering was to evoke atonement and blessing for the Jewish people
as they exist i n this material realm.
W h a t is the core o f the issue? Aaron's sons sought their own
spir i tual satisfaction; what was gratifying for them. The H i g h Priest,
ACHAREI 91
on the other hand, is a servant, carrying out G-d's w i l l , aware that what
G-d desires is no t a bond w i t h H i m i n the spir i tual realms, but rather
the observance o f H i s w i l l and H i s mitzyos i n this material wor ld .
Looking to the Horizon
Similar concepts apply w i t h regard to the ult imate, desired state o f
existence. Maimonides maintains that the ul t imate is the spir i tual
w o r l d o f souls, the afterlife. A l l material existence, even the heights to
be reached i n the era o f the Redemption and the era o f the
Resurrection, he maintains, is secondary to the G-dliness to be
experienced when the soul leaves the body.
The sages o f the Kabbalah, the Jewish mystic t radi t ion , differ and
maintain that the ul t imate state w i l l be the Resurrection o f the Dead.
Souls that have enjoyed spir i tual bliss i n the afterlife for thousands o f
years w i l l descend and live again i n a material body. For G-d's essence
is invested i n this material wor ld , and i t is through life i n this w o r l d
that the most encompassing bond w i t h H i m can be established.
The great saint, R. Yisrael of Ruzhin, and several of his chassidim stopped at an inn to spend the night. O n the following day, one of the followers noticed that the innkeeper was busying himself wi th various chores before reciting his morning prayers.
"Perhaps you should pray?" one of the chassidim ventured.
"There are great Rebbes who also pray late," the innkeeper responded.
The chassid responded wi th a parable: "When your wife serves supper late, you get upset. If, however, she serves you a special meal, meat and vegetables sumptuously prepared, you're willing to forgive her for the delay. If, however, all she serves is simple borsht, you'll feel justified in becoming angry."
The innkeeper retorted quickly: "When you really love your wife and she loves you, you're never upset, no matter what or when she feeds you."
There are commentaries that interpret the verse from this week's Torah reading, "Love your neighbor as yourself," as referring to G-d. Implied is that G-d is like a beloved friend wi th whom we share a deep and all-encompassing relationship, a bond that encompasses not only the way we pray and study, but also the manner in which we carry out all aspects o f our lives.
Parshas Kedoshim
O u r To rah reading begins w i t h the charge "Be holy," but i t continues
w i t h a variety o f commandments including prohibi t ions against theft,
lying, gossip, in te rmingl ing species o f animals, eating produce before
the plants which bear i t mature, and giving the guidelines for mari ta l
relations and the foods we eat.
Impl i ed is that the holiness the To rah asks o f us is no t
otherworldly, but instead anchored i n the day-to-day routines o f life.
Judaism does not want us to be angels, bu t rather holy men and
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women, people who live i n touch w i t h material reality and cont ro l their
involvement w i t h i t , rather than le t t ing i t con t ro l them.
W i t h i n every element o f existence, there is a G-dly spark. Being
holy means seeking to tap that G-dly energy instead o f becoming
involved w i t h the entity's material nature.
W e have a natural tendency to polarities: either to seek
gratification through indulgence i n material pleasures or to renounce
them and search for spir i tual fu l f i l lment i n an ascetic lifestyle.
I n the long run, however, neither o f these approaches is
satisfactory, no t for man, nor for G-d. G-d certainly does not
appreciate material indulgence. A n d ult imately, man is also no t
satisfied w i t h that. Deep inside, man wants something more f r o m life
than having his desires gratified. Eating, d r ink ing , and other sensual
pleasures cannot provide h i m w i t h the lasting and meaningful
satisfaction he is looking for.
O n the other hand, asceticism is also not an answer. First o f all,
f rom man's perspective, i t denies natural instincts. Every one o f us has
a gut feeling that i f G-d d id no t want these instincts to be expressed at
all H e w o u l d not have given them to us. I f H e wanted us to be angels,
H e w o u l d have made us that way. I f H e made us w i t h physical bodies
and material tendencies, i t seems obvious that they are also part o f H i s
intent .
That 's why asceticism is no t acceptable for G-d either. O u r Sages
say that H e created the w o r l d because H e desired a dwell ing i n the
lower realms. I n other words, the material dimension o f our existence
is an integral element o f H i s w i l l to create.
O n the other hand, H e d i d no t create material existence for the
sake o f indulgence. H e invested H i m s e l f i n the material realm,
infusing sparks o f holiness in to every material entity. W h a t H e desires
is that we uncover those sparks by using the material entities for H i s
intent .
But how can man know G-d's intent? u s i n g his own i n t u i t i o n
alone, i t is a d i f f i cu l t and perhaps impossible task. For we are mortals
and cannot really be expected to know how to appreciate and tap the
spir i tual energy H e endowed to all entities.
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For that reason, H e gave us the Torah . T h e very name Torah
comes f rom the w o r d horaah meaning " ins t ruct ion." T h e To rah is a
guidebook showing us which material entities can be elevated and how
they can be refined. T h e mitzyos and prohibi t ions i t contains provide us
w i t h advice and direct ion i n our efforts to tap the G-dliness present
w i t h i n the w o r l d around us. I n particular, the wide range o f subjects
discussed i n Parshas Kedoshim offer guidance in how to reveal the
holiness present i n a broad spectrum o f material activities.
Looking to the Horizon
The ult imate fusion o f the material and the spir i tual w i l l come i n the
era o f the Redemption. A t present, we know that every material enti ty
contains sparks o f G-dliness, but that knowledge is merely intellectual.
W h e n we look at the material entity, we see only its bodi ly fo rm. I n
the era o f the Redemption, that w i l l change as Maimonides says: "The
sole occupation o f the entire w o r l d w i l l be to know G-dliness."
Mater ia l reality w i l l continue to exist — we are no t speaking o f a
w o r l d o f souls w i t h o u t bodies — but its connection to the spir i tual
w i l l be readily apparent. W e w i l l be able to appreciate the G-dly energy
that grants life to every creation.
Describing the nature o f the reality that w i l l prevail dur ing the era
o f the Redemption is no t intended merely to arouse our desire for the
advent o f that era. Instead, i t gives us the potent ia l to anticipate that
era by l iv ing our lives i n that spiri t i n the present age.
Tha t endeavor w i l l precipitate the blossoming fo r th o f this t r u t h
in to manifest reality. For when man turns his at tent ion to the
G-dliness embedded in to creation, that G-dliness becomes more
evident and overtly recognizable.
Once Reb Simchah Bunim of Pesischitza sent his chassidim to visit an innkeeper in a distant village. "You' l l learn something very important from him," R. Simchah Bunim promised.
When the chassidim reached the inn, their happy host prepared a feast for them. But they were slightly hesitant about partaking of the meal. They were very meticulous about the kashrus of the food they ate. D i d the innkeeper keep such high standards?
The appetizing aroma of the food soon began to waft through the air, and the question became quite agonizing: Could they partake of the food?
W i t h hushed whispers, they discussed the matter. The innkeeper appeared simple, how much could he have studied? Was i t possible for him to know all the laws? He spoke naturally wi th his non-Jewish workers. Perhaps that implied that he fraternized wi th them at other times as well.
The innkeeper was not oblivious to the rustling undertones of their conversation. "Chassidim," he told them. "You are very careful of what you put into your mouths, but perhaps you should exercise the same care regarding what comes out o f your mouths."
Parshas Emor
The name o f this week's To rah reading, Emor, means "speak,"
h ighl igh t ing the power o f our words. O u r Sages state: "Lashon hara
(malicious gossip) ki l l s three: the one who speaks, the one who listens,
and the one who is being spoken about." W e can understand why the
speaker and the listener suffer. They have commit ted a serious
transgression. But why should the person spoken about be affected?
I n resolution, the mystic sages o f the Kabbalah explain that
speaking about a person's negative qualities provokes their expression.
A l t h o u g h the person migh t not even be aware that he is being spoken
about, the fact that his character flaws are being discussed fans the
revelation o f those qualities.
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The converse is also true. cons is tent ment ion o f the good a
person possesses — and w i t h i n every person there are unfathomed
reservoirs o f good — w i l l facilitate the expression o f that good i n the
person's conduct.
Looking to the Horizon
The above concepts apply w i t h regard to all positive matters and, i n
particular, to the ult imate goal o f our Div ine service, the era o f the
Redemption. Constantly speaking about Mashiach and the Redemption,
making i t a reality i n our own minds and i n the minds o f the people we
encounter, w i l l help i t blossom in to fu l f i l lment i n the w o r l d at large.
I n addi t ion to generating a process o f spir i tual causation l ike that
described above, sincere talk about the Redempt ion can have a more
tangible effect. For many, the Redemption is no t a factor i n their lives
at all . Some may accept i t as a spir i tual belief, but even they do not
look forward to i t i n the same way they look forward to an upcoming
vacation; i t just isn't real. A n d therefore, they don ' t talk about i t .
W h e n , by contrast, Mashiach and Redemption are dr iv ing forces i n
a person's life, he w i l l talk about i t w i t h others. T h e others w i l l
respond w i t h interest, for we are al l looking for a better wor ld . A n d we
all t rust that G-d can provide us w i t h the material and spir i tual
blessings to make the w o r l d better. Th i s is what we really want. So
when someone talks about the Redemption w i t h conviction, we w i l l
listen.
I t was in the early years of the space effort. Mill ions of dollars and years of planning had gone into designing a rocket launch. At the planned time, the rocket rose from Cape Kennedy and ascended upward. Everything looked fine and then suddenly, a fire broke out. O n T V screens throughout the country, everyone watched in horror as the flames spread and the rocket exploded.
When NASA investigated what had gone wrong, they discovered that almost everything had been in order. The only problem was that one screw had been slightly loose. That had allowed for a current of air to pry loose some of the coating and ultimately destroy the entire rocket.
This tragic incident brings home a fundamental point: There is no such thing as a small, inconsequential element of a larger picture. O n the contrary, every element of the picture relates to the set as a whole.
Parshas Behar
Thi s week's To rah reading begins: " A n d G-d spoke to Moses on
M o u n t Sinai, saying...," and continues to describe the laws o f the
Sabbatical year. O u r Rabbis ask: " W h y does the To rah associate the
Sabbatical year w i t h M o u n t Sinai?" After all, the Sabbatical year is
observed i n the H o l y Land only. W h a t connection does i t have w i t h
the Sinai experience?
I n resolution, our Rabbis explain that w i t h this expression, the
To rah is teaching us that on M o u n t Sinai, the Jews were given not
only the general concept o f the Sabbatical year but all its particulars.
Moreover, they continue, the fact that the To rah makes this
association teaches us not only about the Sabbatical year, but about all
the mitzyos: A l l their particulars were given on M o u n t Sinai.
The association w i t h Sinai conveys more than a historical po in t .
Associating the mitzyos w i t h Sinai means that every individual mitzyah a
person performs — whether i t be p u t t i n g on tefillin, l igh t ing Shabbos
candles, eating kosher, or helping a person i n need — is more than an
isolated good deed. I t is an extension o f the revelation at Sinai.
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O n M o u n t Sinai, every person had direct contact w i t h G-d. They
all heard H i m speak and felt H i s presence. W h e n we per form a
particular mitzyah, we may lack the external trappings o f the Sinai
experience, the thunder and l igh tn ing that the people perceived, but
the fundamental dimension o f what happened there — the
establishment o f a bond w i t h G-d's essence — continues to prevail.
The Sabbatical year and all the other mitzyos are not isolated
details, but rather integral elements o f a larger whole. G-d gave us the
mitzyos to establish a mul t i -d imensional connection w i t h H i m and draw
H i s holiness in to our material wor ld .
Looking to the Horizon
T h e Sabbatical year makes us conscious o f a more inclusive pattern
that pervades our entire existence. T i m e is structured i n sets o f seven.
As mentioned above (see essay on Parshas Chayei Sarah), i n his
Commentary to the Torah , the Ramban (Nachmanides) explains that
just as there are seven days o f the week, there w i l l be seven mil lennia i n
the existence o f the wor ld , each one paralleling the corresponding day
i n the seven days o f creation. T h e culminat ion is the seventh
m i l l e n n i u m which, like the Sabbath, w i l l be a t ime o f rest, peace, and
spir i tual fu l f i l lment .
According to that conception, the present age can be compared to
Friday afternoon, past midday. N o w i n every t radi t ional Jewish home,
at that t ime, the house begins to look a l i t t l e Shabbosdik. Similarly at
this t ime, G-d's home, the wor ld , is beginning to anticipate the era o f
the Redemption. W e can see how the advances i n science and
technology have prepared the backdrop for Mashiach's coming. W h a t is
necessary is for us to contribute the foreground by l iv ing in the spir i t
o f the Redempt ion and m i r r o r i n g to the fullest o f our potent ia l the
mindset that w i l l prevail i n that era.
O n this Shabbos, as on Shabbos Parshas Ki Savo, we read the tocheichah, a series of curses that G-d wi l l visit upon the Jewish people i f they repeatedly disobey H i m .
R. Shneur Zalman of Liadi himself served as the Torah reader. Once he was not at home for Shabbos Parshas [Ki] Savo, and his son, R. Dovber, at that time a youth before bar mitzyah, heard the Torah reading from another person. He experienced such sorrow upon hearing the curses in the tocheichah that on Yom Kippur, the R. Shneur Zalman was unsure whether his son would be able to fast.
When they asked R. Dovber to explain the severity of his response, for after all, this same passage is read every year, he replied: "When my father reads it , they do not sound like curses."
This concept applies with regard to all adversity. When a person realizes that i t comes from his Father, from G-d, he appreciates it in a different manner.
Parshas Bechukosai
Thi s week's To rah reading contains the Tocheichah, the series o f 49
curses that G-d w i l l visi t upon the Jewish people for their lack o f
observance. Th i s is a very d i f f icu l t concept for us to accept today. W e
operate under the conception that i f H e is G-d, lof ty and upl i f ted as
H e is, then:
a) H e does not have to be bothered by what we do; even i f we sin
H e can bear the evil that we perform;
b) even i f this evil bothers H i m , H e does not have to show i t ;
what good w i l l punishing us do? H o w w i l l that benefit H i m or undo
the wrong that we did?
Th i s approach runs contrary to Judaism's basic tenets.
Maimonides lists as the eleventh o f his Thi r teen Principles o f Fa i th
the belief that " G - d grants a generous reward to those who observe the
mitzyos o f the To rah and punishes those who transgress its
prohibi t ions ."
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Thi s principle is deep-rooted i n a fundamental realization. Every
act has its consequences. Indeed, one o f the qualities which
distinguishes an adult is his willingness to take responsibili ty for his
deeds, and even more so, to see the consequences at the outset and act
i n a manner that prevents negative consequences f rom arising.
Th i s , however, conjures up images o f a vengeful G-d, carefully
scrut inizing man's actions and wai t ing for the moment when man has
sinned enough to deserve re t r ibu t ion .
H o w far f rom the t r u t h ! T h e w o r l d is created as an expression o f
G-d's kindness. People who speak o f an angry and wra thfu l G-d are
expressing anger they have inside.
I t ' s true that not everything that happens to us is overt and
revealed good. There are times when we w o u l d rather that other things
happen and do not understand why G-d has done what H e does, but
we must appreciate that this is H i s doing. W i t h careful providence, H e
is guiding everything that happens i n this w o r l d f rom the tu rn ing o f a
leaf i n the w i n d to the relations between nations. Surely, this applies
w i t h regard to the particular events that happen i n our lives.
But we don ' t understand: H o w can a G-d who is good and k i n d do
things which to us are so clearly the opposite o f goodness and
kindness?
There are some who, because o f this question, say that G-d is not
doing i t . H e has left the w o r l d to nature. H e does not, they maintain,
interfere w i t h the existential reality that governs our existence.
W e l l , i f H e does not govern our existence, how is H e our G-d?
Instead o f resolving the issue by taking H i m out o f the picture, we
have to learn to trust H i m , to feel confident that even i f we do not
understand everything H e does, H e is doing good. W e offer such trust
to a doctor when we take medicine and even undergo surgery, al though
we do not understand exactly why we should and how this w i l l help us.
Similarly, we should trust our c rea tor and appreciate that even what
does not overtly appear as good is really for our benefit.
BECHUKOSAI 101
Looking to the Horizon
The above explanation, however, is a temporary one. Since G-d is the
c rea to r and the Master o f the wor ld , i t follows that ult imately, the
good that H e desires for mankind w i l l materialize in a revealed way.
For this reason, the twel f th o f Maimonides ' Th i r teen Principles o f
Fai th is the belief i n the coming o f Mashiach. T h e n we w i l l appreciate
an ideal wor ld , an environment o f material prosperity and well-being
amid spir i tual fu l f i l lment .
The coming o f Mashiach is dependent on our deeds dur ing the era
o f exile. W h e n we refine our conduct, and in that way br ing about
refinement i n the w o r l d at large, we w i l l br ing about this era o f endless
good. A t that t ime, there w i l l be no need to explain why G-d d i d this
or that. O n the contrary, we w i l l be appreciative that G-d gave us the
oppor tun i ty to br ing about the Redemption through our deeds. W e
w i l l understand the purpose o f any suffering that we experienced i n the
l ight o f the great good that we — and the entire w o r l d — w i l l
appreciate. Moreover, our satisfaction w i l l be increased by the fact that
we were able to earn that good through our actions.
George Rohr is a businessman who supports many Lubavitch activities. He had been inspired by the Rebbe on many occasions and wanted to f ind some way to repay the Rebbe. One year, when the Rebbe personally distributed lekach (the honey cake traditionally given out before Yom Kippur to convey blessings for a sweet year), George happily told the Rebbe that he had organized a minyan on Rosh HaShanah for 150 Jews wi th no Jewish background.
The Rebbe's facial impression immediately turned very serious. He looked at Rohr intently and told him: "Go and tell each of the 150 participants that they possess a very powerful Jewish background. They are all descendants of Avraham, Yitzchak, and Yaakov."
Every Jew is endowed wi th the same spiritual heritage and every Jew has an equal share in the Torah and its commandments. What we need are catalysts; spurs to prompt us to focus on that heritage and highlight its expression.
Parshas Bamidbar
Thi s week's To rah reading begins the Book o f Numbers, a book given
its name because o f its focus on several census takings o f the Jewish
people.
W h y d i d G-d ask that the Jews be counted?
O u r Sages state: "Because H e cherishes them, H e counts them at
all times. Like a r ich man counting his gold, G-d continually counts
what is dearest to H i m — the Jewish people."
A census also focuses on a quality that is particularly relevant
regarding the Jewish people: their essential equality. For when taking a
census, everyone — those w i t h the highest potentials and those on the
lowest levels — count equally. N o one is given greater p r i o r i t y than
anyone else.
Each Jew possesses a soul that is an actual part o f G-d. G-d loves
us so much that H e invests a dimension o f H i m s e l f inside every one o f
us. A t the core o f each person — regardless o f who he thinks he is and
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how much he has achieved — lies a spark o f G-d. Tha t is who we
really are. W h e n we shed all externals, this soul is the essence o f our
being. A t this level, we are all equal. Therefore, when taking a census,
every one o f us is counted the same.
T a k i n g a census also brings this dimension to the surface. I t is no t
enough merely to know that we have a spark o f G-d w i t h i n ourselves,
we must endeavor to act i n a manner that expresses the oneness w i t h i n
our being i n our day-to-day conduct. T h i s involves h igh l igh t ing the
G-dly spark present w i t h i n every person and every ent i ty that we
encounter.
Looking to the Horizon
O u r Sages relate that there have been nine censuses taken i n Jewish
history. The tenth and f inal census w i l l be taken at the t ime o f the
coming o f Mashiach when the essential quali ty that lies at the core o f
every Jewish soul w i l l be f lourish i n complete manifestation.
A t present, most o f us are involved w i t h the day-to-day details o f
our personal lives. These are the factors that command much o f our
at tention. I n the era o f the Redemption, when "The occupation o f the
entire w o r l d w i l l be solely to know G-d ," this w i l l change. I n Jewish
mysticism, ten is a symbol o f consummate fu l f i l lment . Similarly,
taking the tenth census w i l l serve as a cue that i t is necessary to move
to a different level o f consciousness, one that allows our inner core to
be expressed. I n this way, i t w i l l encourage us to br ing out our inner
G-dly potent ia l i n every facet o f our lives.
A chassid once came to the Rebbe wi th a problem: he felt over-extended. He was employed as principal of a local day school, wrote a weekly column for the city's Jewish newspaper, and contributed to several other publications. He was constantly being sought after for personal advice and counseling, and had also gained a reputation as a public speaker. Besides all this, he had his own family life. He told the Rebbe that he did not see how he could continue and asked the Rebbe's advice regarding the areas on which he should cut back.
The Rebbe did not answer immediately, and the chassid thought that he was considering the options. When he did reply, however, the chassid was bewildered. " I would like you to take on new responsibilities in directing Lubavitch activities in your city," the Rebbe requested.
"How can I?" the chassid replied. " I am overwhelmed wi th what I am doing at present and don't know how I can manage without cutting back on my activities."
"What you're doing now," the Rebbe answered, "you are not doing with your own powers, but wi th G-d's. G-d is unlimited. Just as He gives you the potential to do what you are doing now, He can certainly give you the potential to undertake greater and more expanded responsibilities."
When a person dedicates himself to G-d's service, he is able to redefine his personality and discover new resources within himself.
Parshas Naso
The name o f this week's Torah reading, Naso means " L i f t U p . " I t is
always read either immediately before or after the holiday o f Shavuos,
h igh l igh t ing how the To rah is the medium that enables a person to
elevate himself. I t gives h i m the potent ia l to rise above the framework
o f mor ta l understanding and to relate to G-d on H i s terms.
There is, however, an imp l i c i t d i f f icu l ty i n such a concept:
Generally, when we speak o f transcending our personal identi ty, this
usually connotes le t t ing go o f our individual i ty ; conforming to a G-d-
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given code o f conduct and thus abdicating our individual wil ls and
personalities.
Th i s is no t Judaism's approach. Judaism teaches a person how to
l i f t his self above himself: to conduct h imself i n a G-dly manner, no t by
forget t ing about who he is and what potentials he has been given, but
by using those potentials for a G-dly purpose.
Th i s fusion o f individual effort and Divine direct ion is reflected
i n the concluding passages o f this week's To rah reading which describe
the sacrifices brought by the leaders o f the tribes. W h e n glancing at
these passages, one can't help be struck by the apparent redundancy
contained therein. Each leader brought an identical offering: the same
number o f animals, the same measure o f incense, the silver bowls o f
the same size, and yet the account o f the offerings is repeated verbatim
for each leader.
The commentaries pose a question. The To rah is careful never to
use an extra w o r d or even an extra letter. W h y then does i t repeat the
entire passage twelve times? I t could have stated the passage once and
then said: "These same offerings were brought by each t r ibal leader."
The commentaries explain that the To rah is teaching that the
sacrifices o f the leaders were indeed different. A l t h o u g h they brought
the same items, each one had a different intent . Each one saw the
sacrifices as representative o f the Div ine service destined for his
particular tribe. W h e n br inging these offerings, he was ident i fying w i t h
and expressing the particular mission and nature o f his ancestral
heritage. The deed was the same; the spir i tual commitment differed
f rom leader to leader.
These concepts apply to every one o f us. W e are all going to pu t
on similar tefillin, l igh t similar Shabbos candles, and keep all the other
universally applicable laws o f the Torah . Th i s does not , however, imply
sheep-like conformity . Instead, i t opens up a broad channel for each
person to serve G-d, bu t rather than doing i t according to the whims
o f our fancy, we w i l l do i t on G-d's terms.
I n other words, i f we were to fo l low our own inspiration, one
person migh t decide to serve G-d through meditative prayer, another
through deeds o f kindness, and a th i rd , th rough contemplating the
oneness found i n nature. Every person's approach w o u l d be different.
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Each person w o u l d be relating to G-d as he or she desires. The very
beauty i n that approach, however, implies a drawback, because since i t
is "as he or she desires," an enormous amount o f subjectivity is
involved. u l t i m a t e l y , the "as he or she desires," w o u l d reveal its
fundamental flaw: that i t is no t necessarily as G-d desires.
W h e n , by contrast, a person is observing the To rah and its mitzyos,
he is doing what G-d wants. Nevertheless, w i t h i n that framework, he
has ample — indeed, un l imi t ed — r o o m for self-expression, for the
intent and the mode o f observance are left to his choice and his
init iat ive. Again, the same deed can mean many different things to
many different people.
Looking to the Horizon
Thi s concept o f diversity w i t h i n a unif ied approach w i l l also be
reflected w i t h the era o f the Redemption. Mashiach's coming w i l l no t
mean an end to individual i ty and personal expression. O n the contrary,
i n that era, i t w i l l be apparent how every avenue o f expression is t ru ly
G-dly and was brought in to being solely to express a particular
dimension o f H i s being. For the ult imate o f oneness involves a simple
entity's manifestation i n numerous forms.
I n that era, the w o r l d w i l l be suffused w i t h a revelation o f G-dly
l ight . Tha t l igh t w i l l not b l i n d us to the individual characteristics o f
every enti ty. Instead, i t w i l l enable the positive dimensions o f that
enti ty to shine fo r th w i t h greater intensity.
Reb Mendel Futerfas spent 14 years in Soviet hard labor camps. One evening, all of his fellow prisoners were depressed. Each one lamented his own tale of woe. Before being arrested, one was a doctor. His career had been booming, and suddenly he was arrested for dealing on the black market. Another was an official in the communist Party. He had held the keys to power in his hand, and then, out of the blue, orders from on high had come to send him to a hard labor camp. Another had been a professor. He had led a quiet, but peaceful academic life wi th his family unt i l one of his papers had been termed counter-revolutionary. Now look where they were. Each of them had a sorry story contrasting his position before being arrested and his present state.
"And what were you before you were arrested?" they asked Reb Mendel. "Before I was arrested, I was a chassid. And now, I am a chassid," he answered. "Imprisonment can't change that.
Your civilian lives," he told his comrades, "were all dependent on external factors. Therefore, you feel acute pain when they are gone. M y life has always been focused on the internal, and therefore, I am not crushed even in these harsh settings."
Parshas Behaaloscha
Thi s week's To rah reading describes the preparations for, and the
in i t i a l stages of, the journey o f the Jewish people through the desert
after having camped at M o u n t Sinai for more than a year.
A t M o u n t Sinai, the Jews received the To rah and soon after
constructed the Sanctuary there. Yet , our people d id no t remain
content w i t h having achieved these spir i tual heights. Rather than
resting on their laurels and staying i n the desert where G-d provided
for all their needs, they set out on a mission — to journey to Eretz_
Yisrael.
The desert is barren and desolate. Ye t as the Jews traveled through
the desert, they transformed i t , albeit temporarily, in to a settled land, a
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place where crops, trees, and even flowers grew. For the Jews d id no t
travel empty-handed. W i t h them, they took the To rah that they had
been given and the Sanctuary that they had constructed. G-d's
presence, which rested w i t h i n the Sanctuary, and which is given
expression i n our lives, brought about these positive changes i n the
surroundings i n which they lived.
The Baal Shem T o v explains that the journeys o f the Jewish
people through the desert are reflected i n the journeys o f every
individual through life. Some o f the phases that we pass through may
appear barren and desolate. Nevertheless, we must appreciate that this
is only the external setting i n which we are placed. I t should not reflect
our inner state — for G-d's presence accompanies us at all times and
the To rah is w i t h us i n all surroundings. Th i s f i l ls our lives w i t h inner
meaning and depth which i n t u r n empowers us to be outward oriented.
W e can change the environments i n which we live and cultivate their
g rowth and development.
Looking to the Horizon
I n a similar vein, the journeys o f the Jewish people through the desert
are also interpreted as an allusion to the journeys o f our people
through the ages toward the consummation o f the purpose o f creation:
the revelation o f the l ight o f Mashiach. Accordingly, throughout history
the Jews have wandered f rom country to country fu l f i l l i ng a unique
Div ine mission, revealing the sparks o f G-dliness i n different lands by
u t i l i z i n g their physical substance i n the fu l f i l lment o f mitzyos.
T o explain this m o t i f : O u r Sages state that G-d exiled the Jewish
people i n order that converts should be enabled to j o i n them. I n
addi t ion to the simple meaning o f this statement, Jewish myst icism
expands the meaning o f the w o r d "convert" to refer no t only to
individuals who accept Judaism, but also to the sparks o f the G-dly
life-force which are hidden w i t h i n the world 's material substance.
W h e n a Jew uses an object for a mitzyah, he or she releases these
hidden sparks o f G-dliness and enables them to be overtly revealed. So
f rom land to land have our people wandered, complet ing phase after
phase o f this mission.
BEHAALOSCHA 109
I n the process o f doing so, they have made "the desert blossom."
They have endowed the w o r l d w i t h spir i tual meaning and purpose,
pushing i t toward the culminat ion o f this process; Mashiach's coming,
when the G-dliness that pervades our existence w i l l be manifest and
apparent.
"There are some," the Rebbe once told a university professor, "who have two sets of bookshelves: one for seforim, sacred texts, and another for secular books. That is a wrong approach. I f a person conceives of secular wisdom as being unrelated to the Torah, he does not understand the Torah. And neither does he truly understand the secular subject he is studying."
ultimately, there need not be a split between the holy and the secular. Instead, all elements of our lives should be united in serving H i m .
Parshas Shelach
Thi s week's To rah reading begins like many others: " A n d G-d spoke
to Moses." But then something very different happens. usual ly , G-d
w o u l d te l l Moses: " T e l l the people to per form this or that
commandment." Or , " T e l l them that i t is forbidden for them to do
such and such." But that does not happen i n this To rah reading.
Instead, as Rashi explains, G-d tells Moses: " I f you want, send spies to
f ind out about the land o f Israel." Moses isn't commanded to send the
spies and he is no t prohib i ted f rom doing so. H e is t o l d to make the
decision himself.
Th i s teaches us something very impor tant about Judaism's
approach to personal g rowth and development. There are mitzyos and
there are prohibi t ions . They are tests, enabling a person to show his
w i l l power. N o matter how di f f icu l t i t is for h i m , he should endeavor
to f u l f i l l all the mitzyos, and no matter how great the challenge, he
should refrain f rom doing those things that the To rah prohibi ts .
But does Judaism end there? W e have delineated the black and the
white, but what about the gray area i n between? Does Judaism allow
this area to remain neutral?
I n other words, when we're doing a mitzyah we're serving G-d, and
when we are sinning, we are obviously violat ing H i s w i l l . But when we
are neither doing a mitzyah nor sinning, when we are just l iv ing our life
— eating, d r ink ing , being involved in our work, or just having a good
t ime — what is our relationship w i t h G-d then?
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There's a verse i n Proverbs: " K n o w G-d i n all your ways," about
which our Sages comment: "Th i s small verse contains the entire
Torah . " For the secret o f Judaism is that even when a person is
involved in "your ways," i.e., his own affairs, matters that are no t
mandated either way by the Torah , he should know G-d and live his
life i n awareness o f H i m .
Th i s gives us a different conception o f the gray area out l ined
above. I t ' s no t that there is good, bad, and neutral. Instead, there are
realms o f conduct that are inherently connected w i t h G-d, i.e., mitzvos.
A n d there are other realms o f conduct that are inherently separate
f rom H i m , which is what we mean by sin. T h e n there is an area where
i t is left to man to determine whether or no t he w i l l connect h imself
w i t h G-d. H e may choose to develop a connection or he may decide to
t u r n his at tent ion elsewhere and ignore G-d.
Th i s is the lesson that Moses was given in this week's To rah
reading: that G-d's commands involve even those things H e doesn't
command you about. For even when H e does not t e l l you what to do,
your choice should be i n accordance w i t h H i s w i l l .
Significantly, this lesson was given to the Jews as they prepared to
enter the land o f Israel. I n the desert, they existed on manna. A l l o f
their needs were met i n a miraculous way and they were free to devote
their t ime to To rah study and spir i tual pursuits. I n Eretz^ Yisrael, they
w o u l d have to t i l l the land and reap its harvests. I n that land, they
w o u l d spend much more o f their t ime i n the gray area, i n tasks and
activities that are not inherently connected w i t h G-d, and w o u l d have
to learn how to connect even these seemingly mundane activities w i t h
G-d.
Looking to the Horizon
The approach to Div ine service described above serves as a catalyst for
the revelations o f the era o f Mashiach. One o f the unique dimensions o f
that era w i l l be the all-encompassing revelation o f G-dliness that w i l l
permeate all existence. Moreover, what w i l l be most unique w i l l be no t
the intensity o f the revelation, but its all-pervasive quality. I n the
present age, we feel the wor ld ly nature o f our environment. Th i s is the
112 KEEPING I N TOUCH
basic t r u t h o f our existence. I n the era o f Mashiach, we w i l l feel the
G-dly nature o f our environment. Tha t does not mean that we w i l l
cease to be aware o f material entities. Instead, i n the era o f Mashiach, we
w i l l be aware not only o f the body but also the soul — the spir i tual
t r u t h connected w i t h every ent i ty — and this w i l l be as openly
apparent to us as its physical existence.
T o usher i n this type o f awareness, we must precipitate i t by
extending the consciousness o f G-d in to all aspects o f our present-day
conduct. By l iv ing i n connection w i t h G-d and recognizing H i s
oneness, even i n the gray areas mentioned above, we herald the age
when there w i l l be no more gray, for al l existence w i l l shine w i t h H i s
l ight .
Once, one of the New York State Senators asked for a private meeting (yechidus) wi th the Lubavitcher Rebbe. After speaking wi th the Rebbe for a little over an hour, he emerged from the Rebbe's office quite excited. " I never realized what a great man your Rebbe is," he told Rabbi Leibel Groner, the Rebbe's personal secretary.
He explained that he had asked to see the Rebbe to seek his guidance concerning certain issues involving the Jewish community. After the Rebbe had advised him with regard to these matters, the Rebbe asked i f he could ask the senator a favor.
"Here it comes, I thought to myself," he told Rabbi Groner. "Just like all the others, the Rebbe is also looking for a payoff. But what did the Rebbe ask me?"
"There is," the Rebbe said, "a growing community in chinatown. These people are quiet, reserved, hard working and law-abiding, the type of citizens most countries would treasure. But because Americans are so outgoing and those residents are, by nature, reserved, they are often overlooked by government programs. As a senator from New York, I would suggest that you concern yourself with their needs."
" I was overwhelmed. The Rebbe has a community of thousands in New York who could benefit from government programs, and he has institutions all over the country for which I am in a position to help secure funding. But the Rebbe didn't ask about that. He was concerned wi th chinatown. I don't think he has ever been there, and I 'm certain that most people there don't know who he is, but he cares about them. Now that's a true leader!"
Parshas Korach
I t ' s a typical American trai t to support the underdog, so there are
many o f us who might have rooted for Korach i n his confrontat ion
w i t h Moses described in this week's To rah reading. Moreover, Korach
stood for the people. H e protested: "The entire nat ion is holy and G-d
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114 KEEPING I N TOUCH
is among them. W h y do you exalt yourself over the congregation o f
G-d?"
W h y d idn ' t Moses agree w i t h Korach? A n d why d id G-d support
Moses totally, br inging about a unique miracle to destroy Korach and
his following?
T o understand this story, we have to focus on two different
approaches o f leadership. One approach is based on charisma. Such a
leader attracts people because he shines; he projects an image o f a more
exciting future. Korach was r ich, he t o l d good jokes and he promised
the people better stakes. A n d so, many gull ible people ran after h i m .
Moses was tongue-tied and had trouble communicat ing. The
people found i t d i f f icu l t to understand h i m . Nevertheless, they knew
that Moses spoke G-d's t r u t h . H i s source o f strength was no t his
personal self, but rather his abil i ty to transcend himself.
The dissonance between the feelings he inspired led to an
approach-avoidance conflict . Because Moses d idn ' t promise them
glit ter, they weren't overly excited about his message. O n the other
hand, they realized — and were constantly reminded about this by
G-d — that Moses was G-d's messenger. H e wasn't speaking his own
words; he was saying what G-d wanted h i m to say.
W h a t this seems to imply is that Korach is attractive, bu t Moses is
r ight . So i f I ' m looking for excitement, I ' l l choose Korach. A n d i f I ' l l
choose Moses, i t w i l l be w i t h a k i n d o f drab at t i tude of, " W e l l , this is
what's going to be, so I migh t as wel l resign myself to i t . "
Moses deserves more than that. A Korach-style leader caters to his
followers i n a superficial manner. H e offers them shiny perks —
immediate gratification. H e w i l l not make the investment o f energy
necessary to penetrate to a follower's core.
A Moses is different. H e is concerned w i t h empowering his
followers to discover and f u l f i l l their mission i n life. Every person was
created w i t h a unique G-d-given purpose. A Moses does not give a
person quick answers and ready solutions. Instead, he motivates h i m to
penetrate to the depths o f his being and understand G-d's intent for
h i m .
True , this requires a person to look beyond his immediate
horizons. H e has to t h i n k not o f what makes h i m feel good at the
KORACH 115
moment, bu t o f what is genuinely r ight and true. That 's a lo t more
challenging, but ul t imately a lo t more gratifying. For i f something is
r ight and true, even though i t may require some immediate sacrifice, i t
w i l l certainly lead to the person's good. Moreover, that good w i l l be
continuous, existing not only for the moment, bu t for the future.
Moses gives people a long- term vision that enables them to live
their lives w i t h depth, purpose, and joy. H e spurs the k i n d o f
happiness that wells up f rom w i t h i n when you do something that has
meaning. Instead o f looking for an immediate high, a Moses person
thinks about the goals he is l iv ing for. A n d the awareness o f that
mission endows h i m w i t h v i ta l i ty and joy. H e is excited about l iv ing
his daily life because every act he performs resounds w i t h significance;
there's genuine value i n what he is doing.
I n every generation, we can f ind leaders who are Korachs and
Moseses. Similarly, each one o f us can be a Moses or a Korach — for
i n our homes, i n our workplaces, and among our friends — all o f us
act as leaders at one t ime or another. W h e n exercising this leadership
potential , we should not focus on self-interest — neither our own or
that o f the people we are t ry ing to impress — but on the higher
purposes that are involved. Th i s is the m o t i f spawned by the leadership
Moses teaches.
Looking to the Horizon
The issue o f leadership also relates to the era o f the Redempt ion. For
that era w i l l no t be merely a t ime when mankind reaches its
fu l f i l lment . I t w i l l be the era o f Mashiach. One man, Mashiach, w i l l
ini t iate the changes that w i l l encompass mankind as a whole.
W h y w i l l we fo l low Mashiach? N o t because o f charisma, and
certainly not because o f campaign promises. W e w i l l fo l low Mashiach
because he has a message o f t r u t h . W h a t he says w i l l h i t home and we
w i l l recognize that this is man's goal and purpose. For when a person
comes face to face w i t h the t ru th , he recognizes i t . Indeed, the t r u t h
empowers us and l if ts us to its level, awakening w i t h i n us the potent ia l
to have i t realized as fact. Th i s is the key to Mashiach's leadership.
Two chassidim and a secular Jew named Bernhardt were part of a hard labor unit which was forced to accompany the German troops in their retreat through Hungary before the rapidly advancing Russian army at the close of Wor ld War I I .
At this point, the Germans realized that they had lost the war. Frightened and frustrated, they vented their vehemence and anxiety on the Jews in the hard labor unit. As their threats and violence increased, these three men began to plan their escape. "It's true," they told each other, "that the probability of fleeing without being detected is not high. But neither is the probability of remaining alive through the brutalities of this retreat."
And so, they planned their breakout. They figured that the Germans would not pursue them very far; they would not risk confrontation wi th a Russian scouting party. I f they could make i t beyond the camp's limits and avoid detection the first night, they would probably be safe.
One day, at nightfall, they hid behind the kitchen, and when darkness fell they slid on their stomachs to the neighboring forest. As soon as they were beyond eye range, they got up and began to run for their lives.
Somehow the Germans did not detect their absence immediately. By the time they did notice, the three had already proceeded far beyond the camp's boundaries. The fear of the Russians deterred the Germans from tracking them too far. After several hours, i t dawned upon them that they had attained their freedom.
For three days, they wandered through the Hungarian forest, subsisting on the vegetation growing there, sleeping briefly. Towards evening, they discovered an abandoned hut wi th three mattresses and the remnants of some food. They did not need any invitation. They feasted on whatever crumbs there were and lay down to sleep.
Many hours later, they were startled to hear the door kicked open. Suddenly, rifles were pointed in their direction. As a knee-jerk reaction, one called out: Shema Yisrael....
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A command was hastily issued in Russian and the rifles
were lowered. The leader of the Russian party was Jewish
and had recognized that these were not German soldiers.
The two chassidim looked at each other in amazement.
I t was Bernhardt, the "secular" Jew, who had shouted Shema
Yisrael. Their lives were testimony to the concept that no
Jew can or wi l l separate himself from his heritage.
Each person has his particular, individual identity and
his characteristic personal means of self-expression.
Beyond that, at the core of our beings, lies a fundamental
G-dly soul. The trick is to get the two elements in sync.
Parshas Chukas
W h e n speaking about the different types o f mitzyos, the To rah singles
out chukim as being unique. There is one category o f mitzyos, mishpatim,
which prescribe activities that make sense. Even i f the To rah w o u l d
not have been given, we w o u l d have understood the necessity to
observe them on our own. Y o u don ' t have to be G-d to know that you
shouldn' t k i l l , steal, or commit adultery.
There are other mitzyos, eidus, that commemorate certain events in
our national history. W e rest on Shabbos to commemorate the creation
o f the w o r l d i n seven days. W e eat matzos on Pesach to commemorate
the matzos our ancestors ate dur ing their exodus f r o m Egypt. I f G-d
had not commanded these mitzyos, we probably w o u l d no t have
invented them. Ye t once they were commanded, we understand why
they were commanded and appreciate their observance.
Chukim are in a different category reason. There is no given for
their observance. W e don ' t know o f any material or spir i tual advantage
that w i l l be garnered by their observance; we f u l f i l l them simply
because G-d commands us to .
There are some who explain that i t is impor tant to have such
commandments to show that our To rah observance involves a
commitment beyond our personal w i l l . Even when we do not
understand what G-d has commanded us, we are w i l l i n g to carry out
H i s commandments. According to this understanding, the observance
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o f these mitzyos is rather dry. Yes, i t is necessary, but there is really no
warmth or vibrancy to i t .
N o t everyone observes chukim i n this way, however. O n the
contrary, we see some people who have a special joy i n fu l f i l l i ng chukim.
Why? Because chukim relate to a po in t i n the soul that is above our own
w i l l and our understanding. I n the observance o f these mitzyos, a person
identifies w i t h G-d on H i s terms. H e or she is doing what G-d wants
because H e wants i t and for no other reason. I n essence, that is the
most encompassing f o r m o f satisfaction a person can have.
Looking to the Horizon
The above enables us to appreciate one o f the unique dimensions o f
the era o f the Redemption. The Rambam states that " I n that age, the
occupation o f the entire w o r l d w i l l be solely to know G-d ." Indeed, the
singleness o f aspiration that characterizes the chukim w i l l resonate
through all mankind, as the Prophet states: " A l l the nations w i l l be
transformed to [speak] a pure language ... to serve H i m w i t h a single
purpose." For our energies w i l l focus on comprehending G-d's t r u th .
W e have a mul t i tude o f different desires. N o w it 's true, the inner
mot iva t ion for any o f our desires is G-dliness. A t present, however,
that inner dimension is covered by many other externals. W e t h i n k we
are seeking things l ike love, wealth, or power. W e aren't aware o f the
essential drive propel l ing our w i l l . For i n any experience, what we are
really seeking is the G-dly t r u t h i t contains. I n the era o f the
Redemption, by contrast, this t r u t h w i l l surface, and i n everything that
we do, we w i l l appreciate the G-dly intent .
The Mitteler Rebbe, Reb Dovber of Lubavitch, was receiving guests for private audiences. Each chassid was given his time. Some asked for blessings for material things, others sought spiritual guidance. Suddenly, in the middle of his meeting wi th one person, the Mitteler Rebbe cut the audience short and left word for those waiting that he would not be taking other visitors for some time.
Perplexed, the chassidim bided their time in anticipation. From inside the Rebbe's room they could hear deep sighs and heart-rending sobs.
This continued a prolonged time. Afterwards, the Rebbe called for the person whose meeting he had interrupted, spent some time wi th him, and then accepted other callers.
Some time later, he explained his conduct to those close to him. "When a person comes to me and complains about a flaw in his spiritual makeup, I help him by looking for a parallel deficiency in my own character. Even when my inadequacy is not as great as his, i f I see a correspondence, we have a point of communication. I understand what I need to do to better myself, and so I can advise him on what he should do to better himself.
"When this person told me of his difficulties, I could not f ind any parallel to such a deficiency within my character, not even a remote association. O n the other hand, I realized that i f Divine providence was showing me this problem, i t was because I had a connection to it . And so, I had to exert myself in introspection and personal analysis unti l I was able to discover a resemblance and see how to change. After I was able to deal wi th the difficulty as i t existed within myself, I was able to help the other person as well."
For the Mitteler Rebbe, insight into another person's difficulty came hand in hand with his own efforts to attain spiritual refinement. He would not just sit back and give abstract spiritual counsel. Instead, not only the seeker, but also the Rebbe himself had to be actively involved in growth and character development.
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120 KEEPING I N TOUCH
Parshas Balak
Thi s week's To rah reading focuses on the blessings given the Jewish
people by the gentile prophet Balaam. Balak, the k ing o f Moab , feared
that the Jews w o u l d attack h i m and his people on their way to Eretz^
Yisrael, and so he hired Balaam, a gentile prophet, to curse the Jews.
A l t h o u g h Balaam sought to do Balak's b idding, whenever he prepared
to deliver curses, G-d pu t blessings i n his m o u t h and he was forced to
utter them. So powerful were his blessings that they are recorded in
the To rah for eternity and some have taken their place in our prayers.
W h e n Balaam saw that G-d w o u l d no t allow h i m to curse the
people, he sought to harm them i n another way. "Thei r G-d," he t o l d
Balak, "hates immoral i ty . Have your women seduce their men."
Balak d id that and as a result, a plague beset the Jewish people,
k i l l i n g thousands.
O u r Sages ask, " W h y d id G-d bestow spir i tual insight and gift o f
prophecy upon a wicked man like Balaam?"
They explain that i n the future, the gentiles w i l l complain to G-d,
te l l ing h i m that the Jews were granted prophets and therefore they
were able to advance spiritually. G-d w i l l answer that i t was no t the gif t
o f prophecy alone which caused the Jews to advance. For H e also
granted the gentiles a prophet, Balaam, and what d i d he do? Instead, o f
helping the people advance spiritually, he encouraged immoral i ty .
Impl i ed w i t h i n the narrative is an impor tant lesson for al l t ime.
Spir i tual insight cannot be seen as separate f rom a person's conduct.
The concept o f a knowing wizard, aware o f spir i tual reality and yet
l iv ing a depraved existence runs contrary to Judaism's fundamental
thrust .
Judaism sees spir i tual awareness as a t o o l to enhance and intensify
one's day-to-day experience, no t merely a lof ty spir i tual plateau.
Whatever spir i tual insight and experience one has must be applied i n
deeper and more meaningful conduct. Spir i tual i ty is no t a h igh to be
enjoyed, and then ignored. Instead, i t must be incorporated i n the way
we bu i ld our relationships, establish our families, and forge our role i n
society at large.
The lesson is two- fo ld :
BALAK 121
a) Those seeking spir i tual experience must realize that this should
lead to a deeper commitment to mora l life at home and at work .
b) Those who work to promote family values and mora l t r u t h
should focus on the spir i tual component o f these values and truths
and understand that such awareness can enhance and intensify the
power o f their message bo th for themselves and for their students.
Looking to the Horizon
Included i n the blessings conveyed by Balaam is the verse: " A star shall
shoot fo r th f r o m Jacob, and a staff w i l l arise w i t h i n Israel," which our
commentaries interpret as the most explicit reference to Mashiach i n the
Torah .
The question arises: W h y is Mashiach's coming associated w i t h
Balaam's prophecy? Balaam was an immora l man who sought to harm
the Jewish people. Seemingly, i t w o u l d be much more appropriate for
the message o f Mashiach to have been conveyed by Moses or another
Jewish leader.
Th i s message is, however, associated w i t h Balaam to show how
encompassing the concept o f Redemption w i l l be. T h e Redemption
w i l l not be for only a few select righteous men, or a spir i tual elite. N o r
w i l l its effects be confined to the Jewish people alone. Instead, "the
earth w i l l be f i l led w i t h the knowledge o f G-d as the waters cover the
ocean bed." A l l existence w i l l be permeated w i t h the awareness o f
G-dliness.
W h a t does this mean in practice? A t present, we view our lives i n
material terms — what we see, hear, and touch — and therefore these
physical entities are the primary focus o f our thoughts. W e understand
that there is a spir i tual purpose to our lives, and we may even
appreciate that G-dly energy is maintaining our existence. Th i s ,
however, is a secondary factor. For the overwhelming majori ty o f
humanity, going to work i n the morn ing and provid ing food for one's
family is a much more pressing reality than spir i tual consciousness.
W h e n Mashiach comes, this w i l l change. Everyone w i l l become
acutely aware o f G-dliness. Rabbi Levi Yi tzchak o f Berditchev once
said: "G-d , how can Y o u blame people for not paying at tent ion to the
122 KEEPING I N TOUCH
spiritual? Y o u let people see and taste the pleasures o f the material
w o r l d while Y o u pu t spir i tual i ty i n books. Are Y o u surprised how
people live their lives? Reverse these factors and see what w i l l happen!"
That 's precisely what w i l l transpire when Mashiach comes. The
material framework o f existence i n which we live w i l l continue
uninterrupted, but we w i l l become conscious o f the G-dly forces that
maintain i t . Tha t awareness w i l l be granted to everyone. Just as we are
aware o f material things today, when Mashiach comes, we — and all
mankind — w i l l be aware o f the spiri tual . I t w i l l be our natural way o f
perceiving and appreciating the wor ld .
T o allude to these concepts, the prophecies o f Mashiach were
conveyed by Balaam. Th i s demonstrates that even a non-Jew whose
character is no t refined w i l l share a connection to the revelations o f
Mashiach, for Mashiach's coming w i l l affect all humanity.
Once, a chassid was waiting to see his Rebbe, hoping that the Rebbe would help him out of his spiritual malaise.
O n one hand, he was very anxious to see his Rebbe for he felt that the Rebbe would provide him wi th the inspiration and the direction to jolt him out of his spiritual inertia. O n the other hand, he hesitated. He knew that the Rebbe could read his mind and would detect all the undesirable thoughts that occurred to him from time to time.
He debated back and forth: Should he go to his Rebbe or shouldn't he? Then he had a flash. G-d also reads his thoughts and he is not embarrassed to stand in front of G-d. I f he can stand in front of G-d, he can stand in front of his Rebbe.
W i t h that resolve, he proceeded toward the Rebbe's door. As he approached, the Rebbe stepped out of the door and told him: "G-d is patient and I am not."
A Rebbe is given his mantle of leadership because he can shake people out of the " I ' l l do it tomorrow" mentality that holds them back from actively embracing their G-dly purpose.
Parshas Pinchas
Thi s week's To rah reading contains a passage that sheds unique
insight on the nature o f Moses' leadership qualities. G-d tells Moses
that the t ime has come for h i m to pass away. Moses' response is no t to
ask anything for h imself or for his children. Instead, he asks G-d :
"G-d , L - r d o f spirits, appoint a man over the assembly." A t the
moment o f t ru th , he shows no self concern. H i s at tent ion is focused
solely on the welfare o f his people.
Th i s is the fundamental quali ty that distinguishes a Jewish leader.
I n general, leadership involves ident i fying w i t h ideals and principles
that transcend one's own self. I f all a person is selling is his own self,
others w i l l not identify w i t h h i m so easily; for they are concerned w i t h
their own selves. W h y should they nu l l i fy themselves before the other
person?
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124 KEEPING I N TOUCH
Yes, they can be forced to accept authori ty or they can be bribed.
But then, the person's authori ty w i l l be dependent on the strength o f
the stick or the flavor o f the carrot. T h e people w i l l have no inner
connection to h i m .
W h a t w i l l inspire a person to wi l l i ng ly accept the authori ty o f
another? A purpose which bo th the leader and the follower recognize
as greater than his self. W h e n the leader espouses and identifies w i t h
an ideal that gives his life greater meaning and direction, he w i l l be able
to share this ideal w i t h people at large. For every person is ul t imately
looking for something more i n life than the fu l f i l lment o f his personal
desires.
A Jewish leader, a Moses, transcends himself to a greater degree.
Firs t o f all, he is not concerned w i t h his own personal objectives —
even as an afterthought. M a n y leaders, though concerned w i t h a
purpose beyond themselves, are s t i l l l ook ing for their own payoff.
They bear i n m i n d their own honor, wealth, or self-interest. A Moses
is no t looking for that.
But most o f all, the purpose w i t h which a wor ld ly leader identifies
is s t i l l somewhat in ter twined w i t h his own self, for ult imately, what is
a leader looking for? T o make the w o r l d a better place for all the
people l iv ing here. A l t h o u g h he is concerned for others besides
himself, his ul t imate goal is how to make his own life better. H e
merely has the vision to appreciate that his own life cannot be
consummately good u n t i l the lives o f others are also improved.
A Moses, by contrast, is concerned w i t h G-d's purpose, no t man's.
H e wants to make the w o r l d a dwell ing for H i m , no t merely a pleasant
abode for mankind. cer ta in ly , when G-d's dwell ing is completed, i t
w i l l also be very comfortable for man to live i n , but that is no t his
purpose. H e is concerned w i t h G-d's objective, and the ident i f icat ion
w i t h that goal takes h i m beyond his personal self entirely and makes
h i m the ul t imate paradigm o f leadership.
Looking to the Horizon
O u r Sages identify Pinchas w i t h Elijah the Prophet, the herald o f the
Redemption. They explain that Elijah's funct ion w i l l be more than
PINCHAS 125
that o f a bearer o f news. H e w i l l also help inspire the mindset o f love
and harmony that w i l l make Redemption a reality. Thus the prophet
Malachi states that Elijah w i l l " t u r n the hearts o f the fathers to the
children and the hearts o f the children to the fathers." I n the same
vein, Maimonides writes that Eli jah w i l l come "solely to spawn peace."
For spreading peace and harmony w i l l encourage Mashiach's coming,
creating a setting in to which he w i l l desire to enter.
Th i s also serves as a lesson to all o f us. W o r k i n g to generate
harmony i n the microcosm i n which we live w i l l serve as a catalyst for
the ult imate harmony Mashiach w i l l introduce i n the wor ld .
Once two tzaddikim met and discussed their different attainments in Divine service. One of them told the other how he had succeeded in dulling the sensations of his palate. A l l food tasted the same to him.
"Is your ability to control your sensations so weak that you have to k i l l them?" his colleague answered. " I t is not difficult to divorce oneself from involvement in the world. The challenge o f Divine service is to live in the world and use it for G-d's purpose."
Parshas Mattos
Thi s week's To rah reading focuses on the mitzvah o f making vows,
whereby a person forbids h i m - or herself f r o m partaking o f certain
foods or becoming involved in certain activities. W h y w o u l d a person
make a vow? Because he sees that he is becoming too involved in
wor ld ly entities; that his life is becoming too materially oriented.
Therefore he seeks a safeguard. T h e in ten t ion o f this path o f conduct
is certainly positive, but i t has drawbacks. O u r Sages teach: " W h y add
more prohibit ions? Is no t what the To rah has forbidden enough?" For
G-d d id no t create material existence to be ignored, but instead to be
used for a G-dly purpose and intent .
A t the heart o f this issue is an inner confl ict most o f us face.
Generally, we conceive o f a person devoted to spir i tual pursuits as
otherworldly, somewhat ascetic, and a b i t somber — not the k i n d o f
person w i t h w h o m we'd l ike to relax and spend a Saturday night . A n d
for that matter, not really the k i n d o f person we'd like to be.
Where d i d this conception come from? There are some spir i tual
approaches that consider al l material involvement as "a necessary evil ,"
no t areas i n which G-d created man to spend his t ime on. Some get
very graphic about how bad material indulgence is and what difficult ies
i t can lead to .
Since people at large aren't w i l l i n g to accept such an approach,
they go to the other end o f the spectrum, seeking out sensual
gratif ication and making that the object o f their endeavors. They aren't
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MATTOS 127
necessarily protest ing against asceticism. They're concerned simply
w i t h what makes them feel good.
A n d there are some who vacillate between the two extremes, at
times indulging and at times feeling remorse over their deeds and
inabi l i ty to ho ld themselves back.
W h y these two extremes? Because material satisfaction i n and o f
i tse l f is no t very up l i f t i ng or fu l f i l l i ng . I t does not expand your
horizons or enable you to grow. O n the contrary, we al l know how we
can sometimes get caught up i n seeking such satisfaction to the
exclusion o f all else. T h e n we become coarse and downward oriented.
But this is no t what we want to do w i t h our lives. After 120 years, no
one is going to be p roud that he or she ate another potato or piece o f
steak. W e want our lives to have meaning and depth.
O n the other hand, we know that we are no t angels and we don ' t
want to pretend that we are.
Judaism offers a resolution to this quandary that satisfies bo th
perspectives: Live i n the wor ld , but know that i t is G-d's wor ld . Be
happy. K n o w how to appreciate the good things i n life and do so i n a
manner that others enjoy your company. However, don ' t indulge in
material things out o f selfish desire. Instead, partake o f material things
as an act o f appreciation to G-d for creating a w o r l d that contains a
great variety o f good.
A classic example o f this concept is Shabbos. W e are commanded to
honor the Shabbos by partaking o f sumptuous foods, wearing our finest
garments, and indulging i n all forms o f delight. The day, however, is
"sanctified unto G-d." I t is H i s day o f holiness. These material forms
o f satisfaction are mediums w i t h which we can establish contact w i t h
H i m , no t distractions f rom H i s service.
I n this vein, our Sages taught that the verse " K n o w H i m i n all
your ways" is "a small passage on which the entire To rah depends."
For the To rah is intended to teach man to relate to G-d i n all forms o f
experience.
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Looking to the Horizon
Thi s m o t i f w i l l reach its consummate fu l f i l lment i n the era o f the
Redemption. A t that t ime, " G o o d things w i l l f low i n abundance and
all the delights w i l l be freely available as dust."
W h a t is the po in t o f the simile? I n the era o f the Redemption we
w i l l be surrounded by al l forms o f material satisfaction. I t w i l l be an
era o f peace and prosperity where we w i l l feel no lack.
But material things w i l l not be the center o f our focus. W e w i l l
benefit f rom all the delights w i t h which the w o r l d can provide us, bu t
they w i l l no t dominate our at tention. O n the contrary, we w i l l consider
them "as dust." O u r energies w i l l be focused on the spir i tual . As the
Prophet says, "The occupation o f the entire w o r l d w i l l be solely to
know G-d." There w i l l be no confl ict between the spir i tual and the
physical, because i t w i l l be obvious that the physical is just another
expression o f G-dliness.
O n entering the Rebbe's room for a private audience, a Lubavitcher communal leader noticed that the Rebbe's expression had a hint of sadness. W i t h some boldness, he asked the Rebbe what was troubling him.
The Rebbe replied that there was a family in c r o w n Heights wi th six children — five boys and a girl. The boys had already grown up, married, and assumed positions heading Lubavitch outreach centers in cities throughout the world. A while ago, the girl had also married. Recently, she and her husband had written the Rebbe, asking i f they should assume a position in a distant city.
The Rebbe gave his approval contingent on the consent of the girl's parents. Although this would mean that the elder couple would be alone, they willingly agreed.
"At the present moment," the Rebbe concluded, "the parents and their daughter are at the airport saying farewell. Many tears are being shed. It's true that they are tears of joy, but they are crying all the same. And when they are crying, how can I not cry?"
Parshas Maasei
A m o n g the concepts taught i n Parshas Maasei is the commandment to
set aside cities for the Levites. A l l o f the other tribes were given a
specific p o r t i o n o f land for them to populate. The Levites, by contrast,
were given 42 cities that were dispersed throughout the entire H o l y
Land, several i n each o f the ancestral heritage o f each o f the other
tribes.
W h y this distinction? Because the Levites were given the mission
to serve as teachers and spir i tual leaders. Such a person must realize
that he cannot f u l f i l l his mission by remaining secluded i n an ivory
tower. Instead, he must become integrated w i t h the people as a whole.
Th i s concept has implications on many levels. O n the most
obvious, a teacher should not wait for a student to come to h i m . H e
must be w i l l i n g to go out to the student and attract his interest.
Moreover, his "going out" should not be an occasional visit after
which he retreats to his own spiri tually secure communi ty . Instead he
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should be w i l l i n g to make the investment to live permanently among
his students and become involved w i t h them i n an ongoing manner.
There is, however, a deeper poin t . T rue teaching comes f rom
l iv ing w i t h a person. T h e Bible praises Elisha as one "who poured
water over Elijah's hands." I n other words, he performed manual tasks
for h i m , helping h i m i n the ordinary details o f day-to-day life. O u r
Rabbis ask: W h y isn't Elisha praised as being Elijah's student?
They answer that Elisha learned more f rom l iv ing w i t h Eli jah and
performing these basic tasks on his behalf than f r o m hearing his
teachings. W h e n a person lives together w i t h a teacher, he does not
receive mere abstract knowledge. H e sees how the teacher has
integrated his values and objectives in to his own life. T h e To rah
insights the teacher imparts are not just lof ty ideals, bu t active
principles. The student can see these principles br ing about results i n
the way the teacher relates to his family and to others, and how they
endow his life w i t h more meaning and purpose.
These are the types o f lessons that make an impression on a
student and empower h i m to change his own life. I n order to teach i n
this manner, the Levites were commanded to live dispersed among the
other tribes.
Looking to the Horizon
Parshas Maasei is always read i n the per iod o f t ime known as the "three
weeks" interposed between the commemorative fasts o f the
Seventeenth o f T a m m u z and Tishah BeAv. These fasts mark the
conquest o f Jerusalem and the destruction o f the H o l y Temple . As
such, i t is a t ime when we focus our at tent ion on the idea o f exile and
our people's hope for Redemption.
A person may legitimately ask: "What does i t mean that we are i n
exile? I t does not appear that I have been taken f rom another place and
transported here. T h i s feels like my home."
I t ' s true, we feel at home i n our present environment. W h y
shouldn' t we? I t offers peace, prosperity, and opportunit ies for growth
that no culture i n history has ever experienced. For this, we must be
very thankful .
MAASEI 131
Simultaneously, there is something missing. W h e n the Temple
was standing, i t afforded every visi tor a direct appreciation o f
G-dliness. A person felt as i f he had seen the Divine .
Th i s is what i t means to be i n exile. I t is no t necessarily about
suffering d i f f icu l ty and hardship, but the inabi l i ty to appreciate
G-dliness.
Th i s is what we lack today. A n d as a result, there is something
missing i n all the good that we do have. I t isn't bad, i t just isn't life at
its fullest.
As we become conscious o f the nature o f exile, a th i rs t for
Redemption is kindled, for every person sincerely desires to live a life
connected w i t h G-d.
After Napoleon conquered the city of Acre in Northern Israel, he walked through the streets of the ancient seaport. Suddenly, his attention was caught by a group of people wailing bitterly.
Incensed at the thought that perhaps they were mourning because of his conquest, Napoleon sent agents to investigate. His agents returned and told him that i t was a group of Jews who were mourning. Although their mourning was prompted by a conquest, i t was not Napoleon's victory that they were lamenting. I t was the night of Tishah BeAv, the ninth day o f the Hebrew month of Av. They were mourning the conquest of Jerusalem and the destruction of the Holy Temple that had taken place more than 1750 years previously.
Napoleon was moved. He exclaimed that any nation whose sense of history is so strong as to remember — and remember to the point of actual tears — what took place those many years previously wi l l live to see that history become present again.
Parshas Devarim is always read before the fast of Tishah BeAv, the day on which we commemorate the anniversary o f the destruction of the Temple by the Babylonians and the Romans. More importantly, it is a day when we focus on building from those ruins, seeing that exile is not in itself an end, but rather a phase in the progress of mankind to its ultimate goal — the Future Redemption.
Parshas Devarim — Shabbos Chazon
Thi s week the Shabbos is given a special name, Shabbos Chazon, which
means "the Shabbos o f vision." I t refers to the Haftorah read on this
Shabbos which begins: "The vision o f Isaiah."
Isaiah's vision speaks o f the re t r ibu t ion G-d w i l l visi t upon the
Jewish people for their sins. conversely, however, the name o f this
Shabbos has a positive connotation. As R. Levi Yi tzchak o f Berditchev
w o u l d say: O n the Shabbos o f vision, every Jew receives a vision o f the
T h i r d Temple.
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DEVARIM — SHABBOS CHAZON 133
Both o f these interpretations relate to the fact that this Haftorah
was ins t i tu ted to be read on the Shabbos preceding Tishah BeAv, the fast
commemorating the destruction o f the Temple and the exile o f the
Jewish people. The t radi t ional meaning focuses on the negative, the
severe descent o f our people in to sin. For as the prophet warns, Israel
w i l l be harshly punished for her grave transgressions. The chassidic
interpretation, by contrast, points to the redemption f r o m that exile,
al luding to a foretaste o f the most exalted spir i tual levels, a peek at the
ul t imate and most inclusive revelation o f G-dliness that there w i l l ever
be.
H o w can the two interpretations coexist? They are seemingly
opposite.
Such a paradox, however, reflects the unique nature o f the Jewish
people. O u r nat ion is prone to extremes — whether we are at the
highest peaks or the lowest depths, we simply are not ordinary.
Why? Because our people, as a whole and as individuals, share a
connection w i t h the essence o f G-d .
The essence o f G-d is no t computable; i t doesn't f i t on a graph.
Instead, i t defies all definit ions and foreseeable determinations,
making rules, rather than conforming to them. Tha t essence was
implanted i n every one o f us. Therefore we w i l l be exceptional; at
times sinking to the depths about which Isaiah spoke, and at times
r is ing to the peaks that enable us to anticipate the revelations o f the
era o f the Redemption.
W h a t is most unique is that the two extremes are interrelated. T h e
descent leads to the ascent. G-d structured the challenges o f exile to
compel us to express our deepest spir i tual potential . A n d just as H e
presented us w i t h these challenges, H e gave us the abil i ty to overcome
them.
Looking to the Horizon
O u r Sages describe exile w i t h the analogy o f sowing seeds. Before a
seed can grow in to a f lowering plant, its exterior husk must ut ter ly
decompose. Similarly, for the G-dly core o f the Jewish people to
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f lourish, all the external dimensions o f their personality must be
stripped away.
I n the analogue, the drastic descent that characterizes the exile
wears away at our intellectual and emotional connection w i t h G-d.
W i t h o u t gentleness or mercy, exile tears apart the husky shells o f our
personalities. Layer after layer o f who we t h i n k we are, and what we've
been trained to be, what we w o u l d like to be is peeled away.
Ul t imate ly , what is left? The very essence o f the soul, the po in t
w i t h i n our being that is an actual part o f G-d. A n d when that essence
is tapped, true growth begins. W h e n this pat tern spreads f r o m person
to person, the Jewish people blossom. I n doing so, they spread the
awareness o f G-dliness throughout the wor ld , precipi tat ing the
dawning o f the era o f the Redemption.
When R. Levi Yitzchak of Berditchev returned home from his first visit wi th the Maggid of Mezeritch, his father-in-law asked him what he had learned. " I learned that G-d exists," R. Levi Yitzchak answered.
"Is that all?!" replied his father-in-law. "Why even the servant girl knows that there is a G-d."
"She wil l say that she knows," Rabbi Levi Yitzchok answered. " I actually know."
Parshas Vaes'chanan
Thi s week's To rah reading contains the Shema, the fundamental prayer
i n Jewish l i turgy. W h e n a person recites the Shema, he is not merely
declaring that there is only one G-d. T h e intent o f the Shema is that all
existence is one w i t h H i m .
Judaism does not believe that the spir i tual and the physical can be
separated f rom each other. W e do not believe i n a G-d who sits i n the
heavens and allows the w o r l d to funct ion however i t desires. Instead,
the spir i tual and the physical are bo th manifestations o f a single uni ty .
Th i s is what we mean when we say " G - d is one" — that G-d's
oneness embraces everything that we see, hear, or become aware of.
These concepts are hinted at by ד ח א , echad, the Hebrew w o r d for
one. Tha t w o r d is made up o f three letters. The first letter, the א, alef,
stands for the Ein Sof, G-d's in f in i ty . T h e second, the ח, ches, is
equivalent to the number eight, referring to the seven spir i tual realms
and our material earth. T h e last letter, the ד, dalet, equivalent to four,
alludes to the four directions o f this earth. W h a t is inferred is that the
alef, G-d's inf in i te transcendence, permeates the ches, all eight levels o f
existence, and more particularly, the dalet, the four directions o f our
wor ld . Wherever we go, there is no th ing apart f rom H i m .
O n this basis, we can understand why the Shema is the message
associated w i t h our people's martyrs. W h e n a martyr gives up his life
for his faith, he is making a statement that he refuses to separate the
physical f r o m the spir i tual . H e w i l l no t live a life that does not reflect
his inner G-dly essence. I f he is forced to sever the connection between
the two and live in contradict ion to what he believes and what he
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136 KEEPING I N TOUCH
knows is r ight , then he w o u l d rather no t live. For he cannot conceive
o f a life that runs contrary to his spir i tual core. For h i m , the oneness
o f G-d is an actual — not merely a theoretical — reality.
The Shema continues w i t h the commandment to love G-d. Tha t
command raises a question: H o w can the To rah command us to love?
Y o u either feel love or you don' t . N o one can te l l you to feel
something that you don' t .
That 's why the commandment to love G-d follows after the
declaration o f G-d's oneness. W h e n a person understands the oneness
o f G-d and appreciates how H e is manifest i n every element o f
existence, he w i l l be spurred to feelings o f love. For intellect gives b i r t h
to emot ion and our awareness o f G-d prompts us to love H i m .
Afterwards, the Shema mentions several mitzyos — the
commandments to study Torah , wear tefillin, and affix mezuzos on our
doorposts. For i t is through these deeds — and by extension, the
to ta l i ty o f Jewish observance — that the oneness proclaimed i n the
Shema is made part and parcel o f our everyday lives.
Looking to the Horizon
Thi s Shabbos is given a special name, Shabbos Nachamu, the Shabbos o f
comfort . T h e name is taken f r o m the Haftorah o f this week which
begins w i t h Isaiah's prophecy: "Take comfort , take comfort , M y
people." After commemorating the tragedy o f the Temple's
destruction on Tishah BeAv, our Sages ins t i tu ted a series o f seven
prophetic readings that change our focus.
These readings promise that Israel w i l l be comforted w i t h the
coming o f the Redemption. Exile and destruction are just phases, the
beginning o f a process, not its end. I n that vein, our Sages te l l us that
Mashiach was born on Tishah BeAv. Whatever the simple meaning o f that
statement, its intent is that every year, Tishah BeAv generates a renewed
impetus for Redemption. concealed beneath the destruction and exile
is G-d's desire to br ing Mashiach, and to elevate bo th Israel and the
w o r l d to a state o f ul t imate fu l f i l lment .
A t no po in t i n our national history has the redemptive aspect o f
Tishah BeAv been as relevant as i t is today, for we are at the threshold o f
VAES'CHANAN 137
the Redemption and, indeed, i n the process o f crossing that threshold.
M a y we mer i t the complet ion o f this process and the coming o f the era
when we w i l l no longer know sorrow, and instead share i n the joy o f
Redemption w i t h the coming o f Mashiach.
In the upcoming week falls the 20th day of the month of Av, theyahrzeit of Rabbi Levi Yitzchak Schneerson, the Rebbe's father. The Rebbe's father was a great luminary in his own right, an awesome reservoir of Talmudic and Kabbalistic knowledge. But perhaps the most unique dimension of his character was his unflinching commitment to Jewish practice and the total lack o f fear wi th which he expressed that commitment.
One night in 1935, in the midst of the fiercest Stalinist oppression, a woman knocked on his door. "I've come from a distant city whose name I cannot mention. I n approximately one hour, my daughter and her fiance wi l l also arrive. They both hold high government positions and so their coming here is fraught wi th danger. They have agreed to be married according to Jewish law, provided you would perform the wedding in your home."
Rav Levi Yitzchak consented and set about gathering together a minyan for the wedding. W i t h i n half an hour, he had brought eight other men into his home. But the tenth man was lacking. O n the bottom floor of the apartment house where Rav Levi Yitzchak lived a young Jewish man who had been hired by the communist authorities to spy on the goings on in Rav Levi Yitzchak's home. Rav Levi Yitzchak was well aware of who this person was and how he was employed. Yet when the tenth man was lacking, he sent for him.
"We need a tenth man for a minyan so that a Jewish couple can marry," he told his neighbor.
"And so you sent for me?!" the neighbor responded in utter amazement. And yet he consented to participate in the minyan and did not inform about the ceremony.
Years later, the Rebbe would say: "From my father I learned never to be afraid."
Parshas Eikev
Thi s week's To rah reading contains the second passage o f the Shema,
the passage beginning Vihayah im shamoa. O n the surface, the passage
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seems unnecessary. I t repeats many o f the concepts stated i n the first
passage o f the Shema. Moreover, i t appears to po in t to a lesser degree o f
commitment . The first passage states: " A n d you shall love G-d your
L - r d w i t h all your heart, w i t h all your soul, and w i t h all your migh t , "
while the second passage speaks o f loving H i m only " w i t h all your
heart and w i t h all your soul." N o t i c i n g the difference, our Sages
explain that the first passage refers to a si tuat ion when the Jews f u l f i l l
G-d's w i l l , while the second passage refers to a si tuat ion when they do
not f u l f i l l G-d's w i l l .
W h y is the second passage referred to i n such a manner? After all,
i t speaks o f the Jews loving G-d " w i t h all their hearts and w i t h all their
souls."
chassidic thought answers by explaining what " w i t h al l your
m i g h t " means. Me'od, the Hebrew w o r d translated as "might , " also
means "very." The dictionary defines "very" as " i n a h igh degree;
extremely; exceedingly." I n other words, the love o f G-d spoken about
i n the first passage is " o f a h igh degree, extreme, and exceeding,"
representing a commitment beyond a person's intellectual and
emotional capacities. W h a t we can give is "a l l our heart" and "al l our
soul." Th i s we can control ; what is beyond our hearts and our souls —
"al l our migh t " — is not w i t h i n man's conscious power.
A n d yet we can love G-d " w i t h al l our migh t " because there is an
aspect w i t h i n our being that is beyond our conscious power. Every one
o f us possesses a soul that is an actual part o f G-d . That 's who we
really are. W h e n this inner potent ia l surfaces, the love i t inspires is
extreme and exceeding.
The question then arises: I f a person possesses the potent ia l for
this type o f love, why should the To rah again command us — in a
later passage — to love G-d only w i t h "al l our heart" and w i t h "al l our
soul"? I f this higher potent ia l is tapped, what can these lower, more
l imi t ed forms o f love contribute?
T h e resolution is that we should not only love G-d w i t h the aspect
o f our being that surpasses our personal selves, i.e., our inner spir i tual
core. Instead, our conscious powers should also be directed toward
H i m . The love for G-d that stems f rom our inner, transcendent core is
no t our achievement. Yes, we must encourage its expression and
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remove the barriers standing i n its way, but ult imately, i t is H e who
implanted this love w i t h i n us. Therefore br inging i t out does not
reflect an accomplishment on our part.
W h a t can we do and what is the realm where our achievements can
shine? T o love H i m " w i t h all our heart and w i t h all our soul" — to
dedicate our conscious powers to knowing H i m and emulating H i s
ways.
Addi t iona l ly , the order is significant. Lov ing G-d " w i t h all your
m i g h t " expands the meaning o f loving H i m " w i t h all your heart and
w i t h all your soul." T h e power o f our supra-rationale commitment
should resonate w i t h i n our minds to the extent that i t reshapes the
nature o f the commitment that is w i t h i n our conscious grasp.
Looking to the Horizon
O u r Rabbis teach that the opening phrase o f our To rah reading Vihaya
eikev tishmayon — " I t shall come to pass when you heed " alludes to
our present era, ikvasa demeshicha, the t ime when Mashiach's approaching
footsteps can be heard. W h e n we observe the To rah and its mitzvos i n
ikvasa demeshicha, the commentaries explain, G-d w i l l keep the promises
mentioned i n the To rah and br ing the Redemption.
Impl i ed is that there is something unique about our observance
that w i l l precipitate the Redemption. The unique quali ty o f our
generation is h in ted at by the w o r d eikev which also means "heel" in
Hebrew. W h e n you want to enter an extremely cold swimming pool ,
which is the easiest l imb to pu t i n first? T h e feet.
A l t h o u g h the feet lack the sensitivity o f the more refined limbs o f
the body, they respond more readily to our w i l l . Similarly, al though
our generation may lack some o f the spir i tual refinement o f the
previous generation, l ike the heel, we are able to show a deeper
commitment to fu l f i l l i ng G-d's w i l l .
In the sixties, the Rebbe met with a group of Jewish college students. One of them unabashedly told the Rebbe that he had heard that the Rebbe was capable of performing miracles, and asked the Rebbe i f it was true.
The Rebbe replied that our world is one link in an intricate system of spiritual reality. Everything that happens in our world comes from — and is influenced by — the spiritual potential of the higher realms. When a Jew connects the Divine spark in his own being wi th G-d through sincere prayer, the study of the Torah, and the observance of the mitzvos, he can arouse influences that bring about change in a manner that cannot be calculated. This is what we mean by working a miracle. This is not the prerogative of only one Jew, but of every Jew.
As the students were preparing to leave, the Rebbe asked them to join him in the performance of a miracle. "Let us," the Rebbe said, "add more Torah and mitzvos to our lives and influence the people around us to take similar steps, and let us do this in a manner that could not possibly have been calculated beforehand. Let this be our miracle."
Parshas Re'eh
Thi s week's To rah reading speaks o f a false prophet performing
miraculous acts. W h y is he given this power? The verse explains: "G-d ,
your L - r d , is testing you to know whether you love G-d." The word ing
o f the verse sheds l igh t on an impor tant issue. Frequently, we speak o f
"tests o f fa i th ," situations that challenge our belief system.
W h a t lies at the core o f these tests? The w o r d ה ס נ מ , translated as
"is testing," can also be rendered as "is raising you up." G-d sets up
each test and challenge to br ing a person to a higher state o f knowing
and loving G-d.
N o t h i n g happens by accident. Everything is control led and
directed by Div ine providence. Moreover, that providence is a l l -
inclusive, encompassing every facet o f our existence.
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G-d's providence is purposeful. H e is directing our progress w i t h
the intent that each one o f us realize our individual G-dly nature, and
i n doing so, encourage the expression o f the G-dly core that lies at the
heart o f every person and every object which we encounter.
Th i s may not appear easy, particularly when i n the throes o f the
tests and challenges we spoke o f previously. Bu t we must appreciate
that these are also f rom G-d.
W h y do we consider them challenges? Because they don ' t fo l low
the logical pattern dictated by our minds. " I f G-d really wanted the
w o r l d — or me as a person — to appreciate H i m , " we often th ink ,
" H e w o u l d do things the way I t h i n k is r igh t . "
Bu t that's the po in t . The way G-d thinks is not the way we th ink .
O u r minds are l i m i t e d in nature. G-d is inf in i te and therefore H e is
not confined to our l imi t ed scope.
There are events that don ' t f i t our l imi t ed conception o f what
ought to be. Therefore we perceive them as challenges. Bu t i n G-d's
eyes, these are expressions o f a higher order. H i s intent i n exposing us
to them is to " l i f t us up," to enable us to step beyond the mor ta l
conception o f reality, confident that when this happens, we w i l l know
H i m and love H i m on a deeper level.
Looking to the Horizon
There is a difference o f op in ion between two o f Judaism's great Sages,
Maimonides and Raavad (Rav Avraham ben Dav id ) . Maimonides
states: "One should no t entertain the n o t i o n that in the era o f Mashiach
any element o f the natural order w i l l be nul l i f ied , or that there w i l l be
any innovat ion i n the w o r k o f creation. Rather, the w o r l d w i l l continue
according to its pattern.... O u r Sages taught: 'There w i l l be no
difference between the current age and the era o f Mashiach except [our
emancipation f rom] subjugation to the gentile kingdoms. '"
Raavad differs and cites prophecies f r o m Scripture and f rom the
Talmud which appear to indicate that there w i l l be miracles.
Maimonides , i n anticipation o f those objections, explains that the
prophecies to which Raavad alludes are analogies and metaphors for
s t r iking, but natural events; for example, the establishment o f peace
RE'EH 143
between Israel and the gentile nations. T h e commentaries argue back
and fo r th concerning the issue, advancing supports and rebuttals o f
bo th positions.
I n l igh t o f some o f the changes taking place w i t h i n our lives at
present, we can introduce a possible resolution that preserves bo th
perspectives. T o cite a personal example: I remember the first t ime I
saw a fax machine. As I watched the document emerge f rom the
machine, I b lur ted out: " A miracle!" Indeed, there are many o f these
types o f miracles happening today. Some, l ike the fax machine, are
really pret ty straightforward, bu t others represent transitions that can
t ru ly be seen as miraculous.
T o re turn the subject to its Rabbinic framework: One o f the
prophecies Raavad cites as p r o o f o f his pos i t ion is: " I w i l l remove w i l d
beasts f rom the land." O u r Sages offer the interpretat ion that the
beasts o f prey w i l l lose their predatory tendencies, as Isaiah declares:
" A w o l f w i l l lie down w i t h the lamb."
A n obvious miracle. A n d yet after having mapped the human
genome, is i t so far-removed to t h i n k that we w i l l be able to identify
the gene that causes a l i o n or a w o l f to prey, and breed out that
tendency f rom the species? I don ' t mean to oversimplify the issue, but
far greater modifications i n nature based on the manipulat ion o f D N A
have been proposed — and these by businessman seeking profi ts , no t
by scientists exploring theories.
Th i s is merely the t i p o f the iceberg. I n many ways, 21 s t -century
life is beginning to look like science f ic t ion . W e have cloned mammals
and isolated telomerase which can be used to establish stable,
immorta l ized human cell chains which can undergo mul t ip le rounds o f
genetic engineering.
Nanotechnology, where the very structure o f atoms is
manipulated, is already being applied i n industry. A n d today's
breakthroughs are nowhere near what we w i l l see i n the no t too distant
future.
Are these miracles? Yes and no. F r o m the vantage po in t o f 100 —
perhaps even 25 — years ago, they most definitely are. But according
to today's perspective, this is not a "nul l i f ica t ion o f the natural order."
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W h a t was once considered miraculous and beyond man's reach is now
natural.
Th i s fusion o f the miraculous and the natural shows us something
o f what the era o f the Redemption w i l l be. Since G-d's essence w i l l be
revealed w i t h i n our wor ld , there w i l l be a redef ini t ion o f material
existence. T h e material f o r m w i l l remain, bu t i t w i l l be suffused w i t h
an inf in i te G-dly dimension that w i l l produce the natural miracles o f
the type — and indeed, far greater than the type — we mentioned.
In the town of Pshischah, there lived a great scholar who, while personally friendly wi th Reb Yaakov Yitzchak, the saintly Yehudi, felt that the honor and prestige which the chassidim gave to their Rebbe should really have been granted to him. After all, he was the greater scholar.
Once he candidly made that observation to Reb Yaakov Yitzchak himself. Reb Yaakov Yitzchak agreed. " I really don't see myself as f i t for leadership," he told his colleague. " I wi l l emphasize this point the next time I address my followers."
Reb Yaakov Yitzchak kept his promise and spoke to the chassidim about the faults he possessed and his need for self-refinement.
At their next meeting, his scholarly friend asked him why the chassidim were still coming to him.
" I don't know," Reb Yaakov Yitzchak answered, assuring his friend that he had kept his promise.
" I understand," his friend replied, "that chassidim love humility. So i f you want to drive them away, you should speak proudly. At your next gathering, tell them how great you are and how deserving you are of their honor."
"That I cannot do," Reb Yaakov Yitzchak replied, "for I wi l l not say anything but the truth."
Parshas Shoftim
Thi s To rah reading contains the command to appoint a k ing . The idea
o f a k ing as an absolute monarch — not merely a ceremonial
figurehead — is foreign to our worldview. W e are not w i l l i n g to
subjugate our lives to the rule o f another human being.
O n the other hand, we are starving for genuine leadership. W e are
disgusted by candy-coated figureheads who lack integri ty; who stand
for themselves and their personal image and l i t t l e else.
K i n g David was the exemplar o f Jewish monarchy and yet, as he
says o f himself: " I d id no t l i f t up my heart; my eyes were no t haughty...
I s t i l led and silenced my soul." Th i s absolute h u m i l i t y made h i m a
f i t t i n g medium for the manifestation o f G-d's Kingship.
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Thi s serves as an example to our people as a whole; for the
purpose o f Jewish monarchy is to teach the people self-null if ication.
T h e purpose o f paying homage to a mor ta l k i n g is to infuse kabbalas ol,
"the acceptance o f G-d's yoke," in to every dimension o f our people's
Div ine service, deepening the intensity o f our commitment u n t i l i t
affects our very essence.
Looking to the Horizon
M a n y o f us are fascinated by royalty. I f something happens to the
Queen or even a Princess i n England, i t makes headlines al l over the
wor ld .
Mashiach, the To rah teaches, w i l l re-insti tute true monarchy.
Admi t t ed ly , this is a radical, even abhorrent no t ion to a w o r l d pr ided
on its independence. But let's t h i n k for a second. A desire for short-
te rm satisfaction over long- term growth and purpose plagues most
democracies. Th i s can be overcome only through inspired leadership, a
leader who has no desire to show authority, no fear o f being
unpopular, no immediate desire to be loved, and whose devotion to his
people is selfless.
Hones t ly speaking, what are the chances o f such a person being
elected — and maintained i n office — i n a democratic society? H o w
w o u l d such a person convince people to fo l low his plan i f doing so
involves sacrificing opportunit ies for immediate success and
satisfaction?
These are among the reasons that i n the era o f Mashiach, monarchy
w i l l be reinst i tuted. The intent w i l l not be to take away man's power o f
independent decision, bu t rather to use the advantages o f monarchy to
elevate our decision-making to a higher rung.
Rabbi Aryeh Levine, famous for his efforts on behalf o f Jews imprisoned by the British for their efforts to seek Israel's independence, shared a unique relationship wi th his wife.
As the couple advanced in years, the woman began to feel several of the difficulties associated wi th old age, including acute pains in her leg. Because of his efforts on behalf of the prisoners, Reb Aryeh knew whom to turn to for medical advice. As he and his wife sat down in the doctor's office, Reb Aryeh began to explain: "Doctor, our leg hurts "
Parshas Ki Seitzei
Thi s week's To rah reading speaks about the laws o f marriage and
divorce. I n that context, our Sages said: " I f a man and a woman meri t ,
the Div ine presence rests between them." O u r Sages explain this
concept as follows: The Hebrew w o r d for man is spelled ש י and ,(ish) א
the Hebrew w o r d for woman is spelled ה ש T .(ishah) א h e letters that
spell the Hebrew w o r d aish meaning "f i re ," and the letters ה spell out י
one o f G-d's names.
I f the couple meri t , they combine the energy they each possess to
create G-dly fire: constructive energy that can be used to fuse together
the different elements o f their existence in to a comprehensive whole.
I f , however, their un ion is devoid o f G-dliness (G-d's name is
removed), all that is left is fire, unharnessed energy that can wreak
havoc and destruction.
T o translate our Sages' message in to contemporary terms: Each
person has a character o f his or her own, a unique potent ia l which only
he or she possesses. Because o f that uniqueness, i t is d i f f icu l t for one
person to communicate and share total ly w i t h another, and this results
i n a fundamental aloneness which all o f us feel at times. I t ' s neither
good, nor bad; it 's just the fact o f our existence. W e are our own selves
and there is no one else who operates entirely on our frequency.
So how do we relate to others? There are some who t ry to use
people to their advantage, seeing other people as pawns. W h a t they are
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interested i n — whether admit tedly or unadmit tedly — is what the
other person can contribute to their own benefit.
Others are more benign. They don' t want to take w i thou t giving.
A n d some t ry to make sure that the exchange is fair; employing a w i n -
w i n approach.
I n the long run , however, that's no more than enlightened self-
interest. Y o u don' t want anyone to take advantage o f you and so you
treat others as you w o u l d want them to treat you.
Barter — even o f this type — is not a healthy basis for a marriage.
W h a t a man and a woman are t ru ly looking for i n a marriage is
communicat ion — to go beyond themselves and really share w i t h
another person.
Given our inherent self-interest, how is that possible? W h e n bo th
partners appreciate a purpose above themselves. By dedicating
themselves to a higher goal, they step beyond their ego concerns. Th i s
enables them to relate to others selflessly, and t h i n k o f the other
person's benefit, no t only their own.
Th i s is achieved by "the fire o f G-d." (אש י-ה) mentioned above. A
Jewish home has three partners. I n addi t ion to the husband and wife,
"the Div ine presence rests between them," creating harmony between
the two.
The cornerstone for such harmony is fo l lowing G-d's guidelines
for our conduct, the laws that govern Jewish family life. As long as our
commitment to G-dliness is merely abstract and theoretical, the
dimension o f self-transcendence is no t so apparent, for after all, our
own thoughts and feelings are defining the nature o f our commitment .
H o w do we know that our commitment to G-d possesses a selfless
dimension? W h e n we do what G-d tells us to do, performing deeds
and actions for the sole reason that G-d commanded them. Th i s allows
us to live selflessly w i t h our spouses and children, bu i ld ing the
atmosphere o f our home in to a place where "G-d's presence rests."
Looking to the Horizon
According to Ta lmudic Law, marriage is a two-staged process involving
erusin (betrothal) and nisuin (marriage). A t present, bo th stages are
K I SEITZEI 149
performed i n the t radi t ional marriage ceremony under the chupah. I n
Talmudic times, however, there were months — up to a year — between
the two stages. The couple were man and wife, but because they had
not had the oppor tun i ty to live and share together, they d idn ' t know
each other thoroughly.
Marriage on this plane is an analogue to the relationship G-d
shares w i t h the Jewish people. Here also there are two stages. A t
M o u n t Sinai, w i t h the giving o f the Torah , our people were betrothed
to H i m ; bu t the nisuin, the consummation o f that bond, w i l l be only i n
the era o f the Redemption.
Thus although we have shared a three-thousand-year relationship
w i t h G-d, there is s t i l l a measure o f distance between us. W e do not
ful ly understand and relate to H i m , and even He , as i t were, is no t
ful ly uni ted w i t h us.
I n the era o f the Redemption, that w i l l change. O u r bond w i t h
G-d w i l l be complete, as the Prophet states: "Your Master w i l l no
longer be hidden, and your eyes w i l l behold your Master." M a y this
take place i n the immediate future.
In the shtetl communities of Eastern Europe, there were often sages who would seclude themselves in houses of study and spend the entire day in prayer and contemplation of the Talmud and its commentaries.
The Baal Shem Tov once entered a room where one of these self-styled saints was sitting. "How are you feeling?" the Baal Shem Tov asked. " D i d you have a good breakfast today?"
The scholar looked at the Baal Shem Tov in confusion. What did he want from him? Didn ' t he see that he was studying?
The Baal Shem Tov, however, persisted: Do you have warm clothes? Do you have a comfortable home?"
The scholar finally erupted in anger. "Why are you disturbing me?" he asked the Baal Shem Tov.
"You're making a mistake," the Baal Shem Tov replied. "Any simple Jew would respond to these questions by saying 'Boruch Hashem or 'Thank G-d.' By not responding in this manner, you're taking away G-d's dwelling place. For the Psalms describe H i m as 'sitting on the praises of Israel.' For G-d to rest within our world, we have to acknowledge H i m through praise."
The Baal Shem Tov could have asked the scholar whether his studies were proceeding well. I t would have been far more likely that he would have answered him then. Instead, he asked him about physical things. For the intent is that G-d be praised — and thus caused to dwell — within the physical realm, that we bring the awareness of H i m into our basic material activities. Hence the questions asked by the Baal Shem Tov.
Parshas Ki Savo
One o f the most impor tant attributes we look for i n people is the
abil i ty to say "thank you" ; the sensitivity to appreciate that a favor has
been done and the forthrightness to express that appreciation openly.
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KISAVO 151
Appreciat ion stems f r o m involvement; the deeper the relationship
between people, the more one appreciates the uniqueness o f the other.
W h e n a person appreciates a colleague, he is motivated to do whatever
he can for that other person.
I f this is true w i t h regard to our relationship w i t h our fellow man,
i t certainly applies w i t h regard to our relationship w i t h G-d. One o f
the major thrusts i n Judaism is hakaras hatov, appreciation o f the good
that G-d constantly bestows upon us. Here, too, the emphasis is on
appreciating not only the material dimension o f G-d's kindness, but
also the love and care that H e showers on every person.
I n this vein, we can understand the sequence o f the subjects
mentioned i n our To rah reading, Parshas Ki Savo. T h e reading begins by
describing the mitzvah o f bikkurim, the first fruits that the Jews w o u l d
br ing to the Temple, and shortly afterwards speaks o f a covenant
concerning the entire Torah .
W h a t is the connection between these subjects?
The mitzvah o f bikkurim was ins t i tu ted to show our gratitude for
the good G-d has granted us and to display our appreciation to H i m
for "granting us all the blessings o f this w o r l d . " T h i s appreciation is
no t expressed merely by words o f thanks, but through deed. A person
w o u l d select his f irst fruits and make a special journey to br ing them
to Jerusalem as an offering to show his thanks to G-d. Moreover, the
first fruits w o u l d thereby become consecrated, indicat ing that a lasting
connection to G-d's holiness had been established w i t h i n the material
wor ld .
Here in lies the connection to the entire Torah , for i n a larger
sense, every aspect o f a person's life can become bikkurim. W e are always
standing "before G-d" and we should express our thanks for H i s
goodness.
T o refer back to showing appreciation to a friend: Saying thanks
i n a meaningful way requires a person to tune in to the mindset o f the
person he wants to thank. I f he doesn't, his gesture is superficial,
perhaps satisfying his own need, but no t giving anything to the other
person.
152 KEEPING I N TOUCH
Here, too, a parallel applies i n our relationship w i t h G-d . W e must
say thank you in a way that H e w o u l d appreciate, i.e., serving H i m
according to H i s conception, no t our own.
Th i s lesson is uniquely appropriate for the present t ime o f year,
the middle o f the m o n t h o f E lu l , when we take stock o f our Divine
service o f the previous year and prepare for the coming year beginning
i n a few short weeks. I t ' s a t ime to t h i n k seriously o f all the good G-d
has given us and say thank you by increasing our observance o f the
To rah and its mitzvos.
Looking to the Horizon
Saying thank you is also integrally connected to the coming o f
Mashiach. O u r Sages relate that after the miraculous humi l i a t ion o f the
Assyrian k ing , Sannecherib, G-d desired to br ing the ult imate
Redemption, making K i n g Hezekiah the Mashiach. W h y d idn ' t He?
Because Hezekiah d id no t celebrate the miracle w i t h songs o f praise.
G-d wants us to appreciate and acknowledge the workings o f H i s
hand. Tha t realization should p rompt happiness and joy to the po in t
that we break out i n joyous song.
Such a realization is fundamentally relevant to the m o t i f o f
Redemption, because i t is i n the era o f the Redemption that we w i l l
actually realize that this is G-d's wor ld .
Today, most o f us lack this awareness. W e view the w o r l d as
fo l lowing its own r h y t h m and running on its own. Th i s is why our
Sages call exile a dream. W h e n you dream, you live i n a w o r l d that you
create. Y o u don' t know what is really true.
The same is true o f the exile. I t hides the t r u t h and prevents us
f rom realizing that we are l iv ing i n G-d's wor ld . I n doing so, i t ho ld
backs true happiness.
I n the era o f the Redemption, the veil w i l l be l i f ted and all
mankind w i l l share the awareness o f G-d. By l iv ing i n the spiri t o f the
Redemption, conducting our lives i n recognit ion o f G-d's presence, we
anticipate and precipitate the coming o f the t ime when this awareness
w i l l encompass all existence.
One Rosh HaShanah, Reb Levi Yitzchak of Berditchev felt uplifted. He sensed that his prayers and his sounding of the shofar had been uniquely inspired. A heavenly echo interrupted his thoughts: " I n a far-away Russian village, there is a congregation whose prayers far surpassed yours."
In humble supplication, Reb Levi Yitzchak asked G-d i f he could see the prayers of that congregation whose entreaties had been so genuine and so sincere.
The following year, as Reb Levi Yitzchak prepared to sound the shofar, he saw a vision. A group of Jewish soldiers from the Russian army were huddled together in a cellar. Some were wearing talleisim; others were not. One held a shofar in his hand. Before he proceeded to sound it, one of his colleagues stepped forth and spoke:
"G-d, we were taken away from our families at a young age and received little, i f any, Jewish knowledge. We cannot marry and have no hope of achieving fame or fortune. We have neither spiritual nor material aspirations that we can anticipate being fulfilled. For what do we pray? That Your Kingship wi l l be revealed throughout the world."
Reb Levi Yitzchak understood: this was the congregation whose prayers had surpassed his.
Parshas Nitzavim is always read on the Sabbath preceding Rosh HaShanah, the Day of Judgment. We all have spiritual and material aspirations and we wish that they be fulfilled. But we must understand that the motivating force behind all our aspirations, both spiritual and material, should be the desire for the revelation of G-d's sovereignty, as wi l l be actualized with the coming of Mashiach.
Parshas Nitzavim
Thi s week's To rah reading begins: Atem nitzavim hayom, " Y o u are stand¬
ing today." "Today" refers to Rosh HaShanah, the Day o f Judgment.
T h e To rah is te l l ing the Jews that they "are standing," t r iumphant i n
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154 KEEPING I N TOUCH
the judgment. Th i s is the blessing for the m o n t h o f Tishre i , and i n a
larger sense, the blessing for the entire year.
M o r e particularly, the w o r d nitzavim — the core o f the blessing
given by G-d — does not merely mean "standing." W e f i n d the term:
nitzav melech, "the deputy serving as k ing . " i.e., the use o f the te rm
nitzavim indicates that G-d's blesses us to stand w i t h the strength and
confidence possessed by a king's deputy.
Th i s blessing enables us to proceed through each new year w i t h
unf l inching power; no challenges w i l l budge us f rom our commitment
to the Torah and its mitzyos. O n the contrary, we w i l l "proceed f rom
strength to strength" i n our endeavor to spread G-dly l igh t
throughout the wor ld .
W h a t is the source o f this strength? Immutable permanence is a
Div ine quality, as the Prophet proclaims: " I , G-d, have not changed."
G-d, however, has granted the potent ia l for H i s unchanging firmness
to be manifest i n the conduct o f mor ta l beings, for the soul which is
granted to every person is "an actual part o f G-d."
W h e n a person identifies w i t h G-d — the G-dly core w i t h i n his
own being and the mission o f revealing G-dliness in the w o r l d at large
— he discovers indomitable resources o f strength. Th i s enables h i m to
overcome all obstacles and appreciate the boun t i fu l good w i t h which
G-d has endowed the wor ld .
Looking to the Horizon
Standing f i rmly does not necessarily mean standing s t i l l and inner
power is no t merely defensive. O n the contrary, true strength is
reflected i n forward progress.
The ult imate goal toward which we are all progressing is the
coming o f Mashiach. As Rabbi Pinchas o f K o r i t z w o u l d say: " U n t i l the
b i r t h o f the Baal Shem Tov , the Jewish people always looked backward:
H o w many years has i t been since the destruction o f the Temple?
" F r o m the b i r t h o f the Baal Shem T o v onward, the clock has been
t i ck ing toward the future. W i t h each new year, we look forward,
realizing how much closer we are to the Redemption."
NITZAVIM 155
But proceeding to the Redemption is no t a pleasure s t ro l l . For
G-d ordained that we earn the revelations o f that era through our
efforts to perfect the environment i n which we live. Of ten , these
efforts require special strength, for br inging Mashiach requires us to
appreciate that we are l iv ing in G-d's wor ld . Tha t may appear d i f f icu l t ,
because i t seems to run contrary to the current o f the w o r l d at large. I n
what many perceive as an unfriendly, existential environment, we are
enjoined to f ind meaning and G-dly purpose. For that we need the
f i r m stance promised by Parshas Nitzavim, and w i t h that energy we can
proceed to a year o f blessing and success, inc luding the ult imate
blessing, the coming o f Mashiach.
Once the vintage chassid, Reb Peretz Chein, was sitting together at a chassidic gathering wi th several colleagues. T o hide what was then an illegal gathering, they were meeting in a cellar. Their candles had burnt out and the only light was a faint glimmer from the lanterns in the street.
The chassidim didn't mind. Their light and warmth was internal. The fellowship they were sharing, the concepts they were discussing, and the songs they were singing were powerful beacons.
A chassid passing by on the street heard the sounds of their singing and asked to join. When he was given permis¬sion, he opened the door and began to make his way to the cellar. But after the first few steps, he stopped. The dark¬ness was so powerful he could not see where he was going.
"Why aren't you coming?" the chassidim called to him. "It's too dark," the chassid replied. "Just wait," one of the voices called out. "Soon your eyes wi l l get used to the darkness and you'll be able to see."
Reb Peretz took this as an analogy. "That's precisely the problem wi th us, he told his colleagues. "We get used to darkness and then i t isn't so difficult to bear!"
We all face spiritual inertia, for it is natural to become comfortable wi th one's settings, even when they are dark. But that is only part o f the picture. Inside, everyone possesses an urge to progress and face new horizons.
Parshas Vayeilech
Vayeilech, the name o f this week's To rah reading means " A n d he went,"
and points to the need to "go f r o m strength to strength" i n our Div ine
service. Th i s concept is reflected in the narrative which begins the
reading. T h e subject o f the verb Vayeilech is Moses. A t this po in t i n
t ime, Moses was 120 years o ld and had attained the highest peaks o f
Div ine understanding. H e knew that this was to be the last day o f his
life. Nevertheless, he was no t prepared to "rest on his laurels." Instead,
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VAYEILECH 157
he understood the imperative for continued progress, and even on this
day, he strove to reach new horizons.
Sometimes Parshas Vayeilech is read together w i t h Parshas Nitzavim.
As mentioned above, nitzavim means "standing." A l though the two
names have opposite connotations, they nevertheless harmonize. For
the To rah and its mitzvos are channels o f communicat ion between a
never-changing G-d and ever-changing mortals. As such, there are
certain elements o f our Div ine service that are unchanging (nitzavim),
reflecting the Torah's immutable Source, and there are other elements
that teach man to use the potent ia l for change i n a positive manner
(vayeilech).
W h e n Parshas Vayeilech is read as a separate To rah reading, i t is read
on Shabbos Teshuvah, the Shabbos o f Repentance. There is a thematic
connection between the two, for i n a f u l l sense, Vayeilech implies no t
merely gradual progress, bu t radical change. Just as "going" means
changing one's place, its spir i tual parallel involves r is ing to a previously
inconceivable level o f Div ine service.
Similarly, teshuvah involves leaving one's previous spir i tual level and
beginning a new phase o f Div ine service. For teshuvah involves a f i r m
decision to abandon one's previous mode o f conduct, and on a deeper
level, to remake one's personality. As the Rambam explains, a baal
teshuvah should feel that: " I am another person; I am not the same
individual who performed these deeds."
Looking to the Horizon
W h e n speaking about the need for constant progress, the verse states:
"They shall go f r o m strength to strength, and appear before G-d i n
z i o n , " imply ing that the ul t imate goal o f our spir i tual progress should
be the Redemption, when we w i l l again appear before G-d i n z i o n .
Teshuvah also shares a connection to the Redemption. As our Sages
taught: "The To rah promised that Israel w i l l t u r n [ to G-d] i n teshuvah
towards the end o f her exile, and she w i l l be redeemed immediately."
I t must however be emphasized that the era o f the Redemption
w i l l not involve a cessation o f activity, for "The righteous have no rest,
neither i n this era, nor i n the W o r l d to c o m e . " W e w i l l continue to
158 KEEPING I N TOUCH
progress spiri tually. T h e difference is that the internal and external
tension which presently accompanies spir i tual g rowth w i l l cease, and
our advances w i l l be characterized by harmony and peace.
I t is said that the AriZal (Rabbi Isaac Luria), the mystic luminary upon whose teachings so much of our understanding of the Kabbalah is based, was more familiar wi th the passageways of heaven than the streets o f Safed, the town in Israel where he lived.
When this was told to the Baal Shem Tov, the founder of the chassidic movement, he responded: "And I see the passageways of heaven as they are manifest in the streets of Mezibuzh (the village in Poland where he lived)."
Parshas Haazinu
The w o r d haazinu, the name o f this week's To rah reading, is generally
translated as "l isten." Literal ly, i t means "give ear." I n that vein, our
Sages compare Moses' call: "Listen O heavens, and I w i l l speak; earth,
hear the words o f my m o u t h , " w i t h Isaiah's prophecy: "Hear O
heavens..., l isten O earth."
They explain that Moses was "close to the heavens and far f rom
the earth." Therefore, he was able to address the heavens at close
range. Isaiah, by contrast, despite his lof ty spir i tual stature, was s t i l l
"close to the earth and far f rom the heavens." A n d thus he used
word ing that reflected his level.
But questions arise: W h y d i d Moses address the earth as wel l as
the heavens? A n d why d i d Isaiah address the heavens as wel l as the
earth? W h y d i d they not confine themselves to speaking to the realm
closest to them?
The answer to these questions depends on a fundamental tenet o f
Judaism: W e must relate to bo th earth and heaven. For material and
spir i tual reality are meant to be connected, instead o f existing on
separate planes. Judaism involves drawing down spir i tual reality u n t i l i t
meshes w i t h wor ld ly experience (Moses' con t r ibu t ion ) , and elevating
wor ld ly experience u n t i l a bond w i t h the spir i tual is established
(Isaiah's con t r ibu t ion ) .
Indeed, the two initiatives can be seen as phases i n a sequence. By
revealing the Torah , Moses endowed every individual w i t h the
potent ia l to become "close to the heavens." Isaiah developed the
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160 KEEPING I N TOUCH
connection further, making i t possible for a person to experience being
"close to heavens" while "close to the earth" — involved i n the
mundane details o f material life.
I n a more particular sense, "the heavens" can be seen as an analogy
for the Torah . The To rah is G-d's word , and through its study a
person comes "close to the heavens," nearer to spir i tual t r u th . Mitzvos,
by contrast, are often associated w i t h the earth, for their observance
involves wor ld ly matters.
I n the first stage o f a person's spir i tual development, he should be
"close to heaven," submerged in To rah study. Afterwards, he must
realize that deed, no t study, is the essential. Each o f us must emerge
f rom the protective cocoon o f study and become "close to the earth,"
shouldering our part i n the mission o f making this w o r l d a dwell ing
for G-d.
Looking to the Horizon
These two stages are reflected i n the development o f mankind as a
whole. I n the present era, our Sages state that study takes precedence
over deed. I n the era o f the Redemption — the culminat ion o f our
human experience — deed w i l l take precedence. For i n that era, man's
Div ine service w i l l have established a consummate connection between
heaven and earth, and we w i l l perceive the G-dliness that permeates
every element o f existence.
F r o m G-d's perspective, the Redemption has been a reality f rom
the first moment o f creation. That 's our Sages' intent i n their
interpretat ion o f the verse: " A n d the spiri t o f G-d hovered over the
[primeval] waters" as meaning, "This refers to the spiri t o f Mashiach."
But G-d left man the task o f br inging that ideal f r o m the potent ia l
to the actual. Rather than feeding man "bread o f shame," unearned
reward, H e afforded man the oppor tun i ty o f becoming "a partner i n
creation" by revealing the inner spir i tual potent ia l the w o r l d contains.
M a n does not have to br ing about anything new. A l l he has to do
is uncover the potent ia l that already exists.
Th i s serves as a lesson for each o f us: W h e n looking at the wor ld ,
focus on its potential . D o n ' t get hung up on those factors that are
HAAZINU 161
preventing i t f r o m being expressed. See the w o r l d — and for that
matter, yourself — as what i t t ru ly is, i n the image that G-d originally
intended for i t to be.
W h e n we te l l that to people — to ourselves and then to others —
the message resonates. I t rings true because i t is true; it 's the real
reason for the world 's being here.
Focusing on this message also enables us to achieve a foretaste o f
the Redemption at present, for conceiving o f existence i n this manner
habituates us to treat the people and the situations we encounter
according to G-d's desire and intent .
Th i s i n t u r n precipitates the Redemption's dawn. W h e n a person
lives according to this understanding, it 's natural that the people he
encounters w i l l be influenced to assimilate this way o f t h i n k i n g in to
their lives. The ripple effect this brings about creates the setting for
Mashiach's coming, br inging i t ever so much nearer.
A chassid of the Rebbe Maharash, the fourth Lubavitcher Rebbe, asked the Rebbe why he sacrificed himself on behalf of simple Jews. "They don't appear to have any unique characteristics," explained the chassid.
The Rebbe did not answer the chassid's question, and instead turned the conversation to the chassid's business affairs, asking him several questions about the gem market wi th which he was involved. After listening to the chassid's explanations, the Rebbe asked the chassid i f he had any o f the stones in which he had invested wi th him. When the chassid answered affirmatively, the Rebbe asked to see the stones.
"They don't look very special," the Rebbe told him. " I don't see any unique characteristics."
"You don't understand," the chassid replied. "To understand gems, you have to be a maven."
"And to understand neshamos (souls), you also have to be a maven," replied the Rebbe.
Every neshamah is a gem, for every person's soul is an actual part of G-d.
Parshas V'Zos HaBerachah
Rashi explains that the f inal phrase o f the Torah , "l'einei kol Yisrael,"
"before the eyes o f the entire Jewish people," refers to the breaking o f
the tablets containing the T e n commandments . O u r Sages attach
great importance to conclusions, explaining that they summarize the
content o f all the preceding concepts. W h y then does the conclusion
o f the entire To rah ment ion a subject which seemingly reflects the
disgrace o f the Jewish people? For the tablets were broken because o f
the nation's sin i n worshipping the Golden c a l f .
Th i s question leads to the inference that this phrase alludes to a
positive quali ty possessed by the Jewish people, a qual i ty so
praiseworthy that i t is appropriate to conclude the entire Torah .
I n another source, Rashi explains that Moses broke the Tablets to
protect the Jewish people f r o m G-d's wrath . Here we see the unique
importance o f the Jewish nat ion. The To rah is the embodiment o f
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V'ZOS HABERACHAH 163
G-d's w i l l and wisdom. A n d the tablets on which the T e n Com¬
mandments were engraved were "the work o f G-d.. . and the w r i t i n g o f
G-d," given to Moses by G-d Himself . Ye t when the future o f the
Jewish people was at stake, Moses was w i l l i n g to break the Tablets
w i t h o u t hesitation.
W h y d id Moses take such a step? Because there is no th ing — not
even the To rah — that G-d cherishes more than a Jew. T h e soul o f
every Jew is "an actual part o f G-d f rom above." A n d therefore the
expression, " M y son, M y f i rs tborn, Israel," can be applied to every
member o f our people.
W h a t then is the purpose o f the Torah? T o reveal this essential
quali ty; to make every member o f our people conscious o f i t , and to
provide a med ium that w i l l allow this dimension o f our being to
become manifest. Th i s is the theme underscored by the conclusion o f
the Torah .
Looking to the Horizon
The last o f Maimonides ' Th i r teen Principles o f Fa i th is the belief i n
the Resurrection o f the Dead. O f course, i t is an impor tant prophecy
and one that we all expect to see ful f i l led . But what makes i t one o f the
fundamentals o f Jewish belief? W h y is i t a core issue wi thou t which
one's fa i th is incomplete?
Because at the roo t o f the concept o f resurrection is the awareness
that the soul is eternal, that i t is an actual part o f G-d which is t ru ly
alive and therefore, unable to be conquered by death.
Moreover, i t teaches that no t only is the soul eternal, but that the
eternality o f the soul affects the body as wel l and causes the body to be
resurrected.
Th i s relates to the Jewish fai th as a whole, for the purpose o f
Judaism is to show us how to infuse the Div ine power o f the soul in to
all the physical settings i n which we are found, impar t ing spir i tual
l ight in to our material being.
One of the elder chassidim I knew, Reb Mendel Futerfas, spent 14 years in hard labor camps because of his involvement in the chassidic underground in Stalinist Russia. The camp authorities knew that he would not perform ordinary work on the Jewish holidays, so they gave him chores that did not involve forbidden tasks. But that was the extent of their tolerance. I t goes without saying that they did not provide him wi th time to pray or a prayer book.
Once on Rosh HaShanah, while Reb Mendel was performing the chores he was given, he was singing the holiday prayers to himself. While he was reciting the Musaf service and singing the hymn V'chol maaminim, which declares how all men share in the belief in G-d, he stopped and thought: Why was he in a hard labor camp? Because there were people who did not believe, and whose unwillingness to believe was so fierce that they tried to crush — both physically and spiritually — those who did.
As he was thinking, he noticed one of the guards looking at him closely. The guard was tall and imposing. He had a scar running across his face that made him look particularly threatening. W i t h such a person eyeing him, i t was better not to take time out to think. Reb Mendel returned to his chores and shortly afterwards, the guard moved on.
O n Yom Kippur, as Reb Mendel was going about his assigned chores, he saw the guard with the scar approaching. W i t h a few deftly planned steps, the guard maneuvered Reb Mendel into a corner where no one else could see or hear what they were saying.
"Are you fasting today?" the guard asked Reb Mendel. Reb Mendel answered affirmatively. There was no way
he could deny i t ; his observance was common knowledge.
"So am I , " the guard continued. "Ten days ago, I heard you chanting a tune and i t brought back memories of my father taking me to shul as a child. I realized that i t was Rosh HaShanah, and I counted the days unti l Yom Kippur. I am also fasting."
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ROSH HASHANAH 165
Reb Mendel and the guard both sensed that others might be looking, and each turned to go his way. But Reb Mendel's quandary had been solved. He proceeded, humming the tune: V'chol maaminim, " A l l believe."
Inside, we all believe, and Rosh HaShanah is an appropriate time to think how to have that inner belief control our thoughts and our conduct.
Rosh Hashanah Today
A l l Jews understand the difference between Rosh HaShanah and the
secular N e w Year. Rosh HaShanah is no t a t ime to party and let loose.
True , i t is associated w i t h celebrations as the Bible states: "Go eat
succulent foods and d r ink sweet beverages and send por t ions to those
who have no th ing prepared D o not be sad, for the joy o f G-d is your
strength." But the very same passage mentions the reason for that
rejoicing: "The day is sacred to our G-d."
M o r e particularly, Rosh HaShanah is the Day o f Judgment, when
G-d "opens the book o f memories... and all the inhabitants o f the
w o r l d pass before H i m like sheep A n d H e writes out their decree."
Knowing the awesomeness o f H i s judgment, many are concerned
w i t h their own future: "What w i l l my coming year be like?" Some are
concerned w i t h their material future: H o w much w i l l they make i n the
coming year? W h a t w i l l their health be? W i l l they marry and have
children? Others focus on spir i tual desires: W i l l they be able to gain
wisdom? W i l l they be inspired w i t h the love and fear o f G-d? W i l l they
be able to meet the standards o f piety and righteousness expected o f
them?
A l l o f these desires can be expressed on many planes, w i t h various
different levels o f mot iva t ion . W h e n , however, they are reduced to
their lowest common denominator, the question p rompt ing al l others
is: W i l l G-d give me what I want i n the coming year?
O n Rosh HaShanah, however, what we really should be t h i n k i n g
about is not what we want, but what H e wants.
There is a classic chassidic adage: " O n Rosh HaShanah, i n some
shuls, i t is when the chazan comes to the words: 'Repentance, prayer, and
166 KEEPING I N TOUCH
charity nu l l i fy the evil decree,' that the emotions reach their peak. But
i n chassidic shuls, i t is the words 'Reveal the glory o f Y o u r sovereignty
upon us' that arouse the congregation most powerfully."
G-d d i d no t have to create this wor ld . O n one hand, the fact that
there is no reason compelling the creation introduces a dimension o f
utter randomness. There is no need for H i m to conform to an existing
plan; H e can do anything H e wants.
conversely, however, the very same logic necessitates that
everything which H e d id create was created for a specific desire and
purpose. O n Rosh HaShanah, when we relive the dynamic o f creation,
we should hone i n on that purpose and make i t the focus o f our
conduct.
W h a t is H i s purpose i n creation? As Rashi states at the very
beginning o f his commen ta ry to the Torah , all o f existence was
created "for the sake o f the To rah and the Jewish people." Simply put ,
that means that G-d created the w o r l d so that a Jew could study the
To rah and observe the mitzyos, not for our sake but for H i s .
Translat ing that i n to practical directives, this means when I see a
person in need, I should help h i m , no t because I feel sorry for h i m , bu t
because G-d commanded us to go out o f our way to help another
person. W h e n I do a mitzyah, I should be t h ink ing not o f the reward
G-d w i l l give me for fu l f i l l i ng H i s w i l l , but o f the fact that I am
fu l f i l l i ng H i s w i l l . W h e n I am studying the Torah , I should be doing
so no t because i t is intellectually edifying or interesting, but because i t
is H i s wisdom and H e asked us to explore i t .
Looking to the Horizon: A Foretaste of the Shofar of Mashiach
O u r Sages compare the sounding o f the shofar on Rosh HaShanah to
the sounding o f trumpets at a king's coronation. Similarly, our H i g h
Ho l iday prayers make a po in t o f emphasizing H i s sovereignty.
I n the present age, the use o f the analogy o f kingship to describe
our relationship w i t h G-d is problematic. For a k ing is a figure o f the
past w i t h no functional meaning to us today.
ROSH HASHANAH 167
Yet that too is significant; for at present G-d's Kingship is no t
overtly revealed and the w o r l d appears to funct ion independently.
W h e n w i l l H i s Kingship be revealed? " O n that day, a great shofar
w i l l be sounded. A n d those who are lost... and those who are
banished... shall come and bow down to G-d on the holy mounta in i n
Jerusalem." I n the era o f the Redemption, " G - d w i l l be K i n g over the
entire earth... G-d w i l l be one, and H i s name one."
O n Rosh HaShanah, our acceptance o f G-d as K i n g should have at
its core a yearning to know true Kingship, and see G-d "reign over the
entire w o r l d i n [ H i s ] glory... and reveal [H imse l f ] i n the majesty o f
[ H i s ] glorious migh t over al l inhabitants" w i t h the coming o f Mashiach.
M a y i t be speedily i n our days.
In the first year after Perestroika became a reality, one of my friends was leading the Kol Nidrei services in the main synagogue of Kiev on Yom Kippur night.
Announcements of the services had been posted all over the city and Jews responded eagerly. O l d men who remembered accompanying their parents to shul as children, young families who wanted a taste of their heritage after more than a half-century of Soviet persecution, and youth in their teens who barely knew they were Jewish, flocked to the synagogue.
The chazzan chanted Kol Nidrei. The moving melody stirred the hearts of all those who had come. But as the service proceeded, my friend sensed feelings of disappointment beginning to surface. After all, most of the people had never been in a synagogue in their lives; none of them knew how to pray together wi th the chazzan. Despite the best intentions, Hebrew-Russian prayerbooks, and explanations in Russian, he could sense that the people were becoming bored, and within their hearts a question was beginning to take form: Were these the prayers that they had yearned for so many years to be allowed to say?
In the middle of the services, after the Amidah prayer, my friend ascended to the lectern and began to tell a classic chassidic story: The Baal Shem Tov was praying together wi th his students in a small Polish village. Through his spiritual vision, the Baal Shem Tov had detected that harsh heavenly judgments had been decreed against the Jewish people, and he and his students were trying wi th all the sincerity they could muster to cry out to G-d and implore H i m to rescind these decrees and grant the Jews a year of blessing.
This deep feeling took hold of all the inhabitants o f the village and everyone opened his heart in deepfelt prayer.
Among the inhabitants of the village was a simple shepherd boy. He did not know how to read; indeed, he could barely say the letters of the alef-beis, the Hebrew alphabet. As the intensity o f feeling in the synagogue began to mount, he decided that he also wanted to pray. But he
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Y O M KIPPUR 169
did not know how. He could not read the words of the
prayer book or mimic the prayers of the other congregants.
He opened the prayer book to the first page and began to
recite the letters alef, beis, yeis — reading the entire alphabet.
He then called out to G-d: "This is all I can do. G-d, You
know how the prayers should be pronounced. Please,
arrange the letters in the proper way."
This simple, genuine prayer resounded powerfully
within the Heavenly court. G-d rescinded all the harsh
decrees and granted the Jews blessing and good fortune.
M y friend paused for a moment to let the story impact
his listeners. Suddenly a voice called out: "Alf." And
thousands of voices thundered back Alef. The voice
continued: Beis, and the thousands responded Beis. They
continued to pronounce every letter in the Hebrew
alphabet, and then they began to file out of the synagogue.
They had recited their prayers.
Yom Kippur Today
O n Y o m Kippur , we fast. That 's what a Jew does on Y o m Kippur . H e
realizes that a l igh tn ing bol t w i l l no t come down f rom heaven and
strike h i m i f he eats, but he is no t concerned w i t h reward or
punishment. H e doesn't eat because he understands that G-d does not
want h i m to. H e knows that a Jew does not do that on Y o m Kippur .
A day before, he may not have felt this way. H e may have been lax
i n the observance o f one mitzyah or another. But on Y o m Kippur he
feels that he has to do what a Jew should do.
Why? Because there is something special about this day. O u r
Sages explain the idea using gematria, To rah numerology. The Hebrew
w o r d for "the Satan'' ן ט ש ה , is numerically equivalent to 364. O n 364
days o f the year, Satan has the power to tempt the Jewish people. O n
one day, Y o m Kippur , he has no power. A Jew is simply no t interested
i n what he has to offer. O n Y o m Kippur , he has other things on his
m i n d . Y o m Kippur is a day for being Jewish.
170 KEEPING I N TOUCH
W h a t w o u l d happen on Y o m Kippur? T h e H i g h Priest entered the
H o l y o f Hol ies , at which t ime he was alone w i t h G-d. N o human or
spir i tual being was permi t ted to intrude upon his connection w i t h
H i m .
Each year this sequence is replayed in our own hearts. The essence
o f the Jewish soul is one w i t h the essence o f G-d. Th i s bond is
constant; i t is no t the product o f our efforts. consequently, neither
our thoughts, our words, nor our deeds can weaken i t . A t this level o f
essential connection, there is no existence outside G-dliness, no
possibil i ty o f separation f rom H i m .
Th i s connection exists above t ime. But w i t h i n t ime, i t is revealed
on Y o m Kippur . O n this day, we each "enter the H o l y o f Hol ies ," and
spend t ime "alone w i t h G-d."
Th i s is the heart o f the Neilah prayer, the f inal service recited on
Y o m Kippur . Neilah means " locking ." There are some Rabbis who
interpret the name as meaning that the gates o f heaven are being
locked and there are a few short moments left i n which our prayers can
enter. According to chassidic thought , the meaning is that the doors
are locked behind us. Each one o f us is "locked i n , " alone and as one
w i t h G-d .
A t this level o f essential connection, there is no existence outside
G-dliness, no possibi l i ty o f separation f rom G-d, no possibil i ty that
the soul could be affected by sin.
The revelation o f this level o f connection removes the blemishes
that sin causes. T h i s k i n d o f cleansing is a natural process, for the
revelation o f our inner bond w i t h G-d renews our connection w i t h
H i m at all levels.
Th i s is the meaning o f the saying o f our Sages that "the essence o f
the day atones." O n Y o m Kippur , our essential bond w i t h G-d is
revealed, and i n the process, every element o f our spir i tual potent ia l is
revitalized.
Th i s spir i tual experience also renews our lives w i t h i n the material
sphere, endowing us w i t h blessing, and causing each one o f us to be
granted a good and sweet year i n all our material and spir i tual
concerns.
Y O M KIPPUR 171
Looking to the Horizon
Maimonides describes Y o m Kippur as "the t ime o f teshuvah for all; for
individuals as wel l as the communi ty ." The ult imate expression o f this
m o t i f w i l l come in the era o f the Redemption when, as the Zohar, the
fundamental text o f Jewish mysticism, teaches, Mashiach w i l l motivate
even the righteous to t u r n to G-d i n teshuvah.
W h a t is teshuvah? Re turn ing to G-d by focusing on the G-dly spark
that lies w i t h i n each one o f us. I n the era o f consummate spir i tual i ty
that Mashiach w i l l introduce, everyone — even those who appear to
have attained spir i tual fu l f i l lment — w i l l realize the mor ta l l imi ta t ions
which constrain them, and w i l l seek the inner core o f their spir i tual
potential .
Similarly, i t is the expression o f the potent ia l for teshuvah that w i l l
serve as the catalyst for the Redemption. For str iving to reach our
spir i tual core w i l l serve as the catalyst for the revelation o f G-dliness
throughout all existence. As Maimonides writes: "Israel w i l l be
redeemed only through teshuvah. The To rah has promised that
ult imately, towards the end o f her exile, Israel w i l l re turn [ to G - d ] ,
and immediately w i l l be redeemed."
Reb Pinchas of Koritz was beloved by all the inhabitants of his city. People would seek out his sage counsel on a variety of matters, involve him in their family affairs, and look to him for guidance in their Divine service. As a result, Reb Pinchas' schedule became overburdened. He no longer had the time to study and pray as he desired.
Turning to G-d in prayer, he petitioned: "Make people hate me. Let them flee my company so I wi l l have time to pray and study."
Reb Pinchas' prayer was accepted and people began to shun him. They would not speak to h im or do favors for him. Reb Pinchas, however, was happy. He was able to focus on his Divine service without distraction.
Then came Sukkos. Reb Pinchas wanted to invite guests, but no one desired to come to his house. He was displeased, for on the festival i t is a mitzvah to have guests grace one's table. ultimately, however, he accepted the fact. I t was better to lack guests for the holiday than to be disturbed the entire year.
O n Sukkos, our Patriarchs Abraham, Isaac, and Jacob, together wi th Joseph, Moses, Aaron, and King David, visit the sukkos of the Jewish people. As Reb Pinchas was about to enter his sukkah, he saw our father Abraham waiting outside.
"Welcome to my sukkah," Reb Pinchas told him. "Sorry, I wi l l not enter," Abraham replied. "Why?"
"Well, i f none of my descendants feel at home as guests here, I don't think I wi l l either."
That was enough for Reb Pinchas. He prayed for his original good graces to be restored and for him to f ind favor in people's eyes again.
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SUKKOS 173
Being Surrounded by a Mitzyah: The Mitzvah of Sukkos
T h e Torah commands: "For seven days you shall dwell i n sukkos." I n
defining this mitzvah, our Sages explain that for the durat ion o f the
Sukkos holiday, these small huts w i t h roofs o f branches and leaves
must be considered as our homes. A l l o f our daily routines should be
carried out w i t h i n them. As our Sages explain: " A person should eat,
dr ink, relax... and study i n the sukkah."
Proverbs tells us to " K n o w H i m i n al l your ways"; and our Sages
comment, "Th i s is a short verse upon which all the fundamentals o f
the Torah depend."
For G-dliness is present no t merely i n the synagogue or in the
house o f study, but i n every dimension and corner o f our lives. Th i s
concept becomes manifest through dwell ing i n a sukkah. T h e sukkah
teaches us that every aspect o f our conduct can serve as a means to
relate to H i m and become l inked w i t h H i s oneness.
The uni ty established by this mitzvah resolves the differences that
exist between spir i tual i ty and material existence. usual ly , we see the
two as opposite. Spir i tual i ty , we often th ink , is otherworldly i n
contrast to physicality which is tangible and real. F r o m G-d's
perspective, however, bo th the material and the spir i tual are
expressions o f H i m s e l f and can be fused harmoniously. L i v i n g i n a
sukkah helps us adopt this m i n d frame and attune ourselves to this
inner uni ty .
Genuine Unity: The Mitzvah of Lulav and Esrog
The mitzvah o f lulav and esrog requires us to take branches or f ru i t f r o m
four different species o f trees (these two and the myrt le and the
w i l l o w ) and combine them i n the performance o f this mitzvah. O u r
Sages explain that each o f the species used for this mitzvah refers to a
different type o f person, f rom the most spiri tually developed to the
least refined.
174 KEEPING I N TOUCH
Therein is an obvious lesson. The mitzvah cannot be fu l f i l led w i t h
only the esrog, the most elevated o f the species. T h e w i l l o w — which i n
the analogy to people refers to those on the lowest levels — is also
necessary. So, too, no person can attain fu l f i l lment by remaining
isolated, out o f touch w i t h others. Even the realization o f his
individual potent ia l cannot be complete w i t h o u t h i m reaching out to
others and jo in ing together w i t h them.
O u r Sages explain that the lulav and the esrog are a victory symbol,
indicat ing our vindicat ion in the judgment o f Rosh HaShanah and
Y o m Kippur . W h e n we stand bound together i n uni ty, as the lulav and
esrog teach, we can be assured o f positive blessings i n the year to come.
Looking to the Horizon
I n our prayers, we describe Sukkos as "The Season o f O u r Rejoicing."
Th i s theme w i l l reach its ul t imate fu l f i l lment i n the era o f Mashiach,
when, as the Prophet relates, our people w i l l re turn to Eretz^ Yisrael
"crowned w i t h eternal joy." A n d as i t says i n Psalms: "Then [ — as
opposed to now — ] our mouths w i l l be f i l led w i t h laughter."
I n previous generations, Jews d id no t need explanations why
happiness was associated specifically w i t h Mashiach's t ime. I t was quite
obvious. By and large, they d id no t live i n happy times. But they knew
that this sadness was not forever. A t one poin t , the trials and
tr ibulat ions o f the exile w o u l d end and they w o u l d enjoy happiness
and joy.
Today, however, when a person can enjoy al l the comforts that a
free and affluent society has to offer, we are able to ask: W h a t is so
special about the happiness that Mashiach w i l l provide?
Some w i l l offer somber explanations. T h e freedom and prosperity
o f the present age may only be temporary. I n Spain and i n Germany,
for example, the Jews enjoyed wealth, acceptance, and freedom o f
expression, and look what happened. I n the personal sphere, they w i l l
say, there is the possibi l i ty o f sudden illness and/or death.
W i t h o u t arguing the t r u t h o f these explanations, we don ' t want
Mashiach only because he is a good insurance policy to prevent all these
SUKKOS 175
negative factors f rom happening and assure us o f continued prosperity
and well-being. Yes he w i l l , but that is no t what Mashiach is about.
Peace, prosperity, and well-being are not the essence o f the era o f
the Redemption. They are merely the backdrop and the setting that
w i l l allow the message o f the Redemption to be communicated more
effectively.
I n the present age, we're happy because things — good food, good
people, good times — make us happy. I n the era o f Mashiach, we won ' t
need external factors to make us feel happy. W e w i l l feel happy because
we're alive — because we have a soul and because we're l iv ing in G-d's
wor ld . T h i s awareness w i l l be as real to us as material reality is today.
W e have the potent ia l to appreciate a foretaste o f this happiness i n
the present era. I t is true that at present our knowledge o f spir i tual i ty
is merely intellectual, and only in the future era w i l l we have firsthand
experience o f the spir i tual core in our own being and in the w o r l d at
large. Nevertheless, even today, knowing that this is the t r u t h and
focusing on i t intensely can grant us a gl immer o f this awareness and
thus a sampling o f the happiness that w i l l result f rom i t .
Tast ing this happiness and sharing i t w i t h others w i l l anticipate
and precipitate the t ime when this mindset w i l l spread throughout al l
existence and "our mouths w i l l be f i l led w i t h laughter."
Before the Hakkafos on Simchas Torah night, the Rebbe would hold a farbrengen in the main synagogue at Lubavitch headquarters in 770.
At such a gathering, the Rebbe would explain the spiritual significance of the holiday. In between thoughts, the chassidim would give expression to their feelings through joyous song.
One year, one of the chassidim felt uniquely inspired. The songs penetrated his heart. As the Rebbe smiled broadly and encouraged the singing by waving his hands, the chassid's feelings began to mount. Suddenly, he could control himself no longer; he climbed up onto one of the tables and began to dance. I t was a natural, spontaneous outpouring of emotion. His body flowed wi th the song, expressing the inner rhythm all those assembled shared.
The Rebbe looked at him and gave an even broader smile; he swung his hand in a motion not unlike a cheerleader's motion to charge.
At this point, the chassid's eye caught the Rebbe's and he became self-conscious. There he was dancing on a table in front of the Rebbe and the entire chassidic community! Which steps should he use? How should he move his hands?
The Rebbe immediately sensed the change. He looked down and gave a downward motion wi th his hands. The chassidim understood and they helped their colleague descend from the table.
What had happened? At first, the chassid had been dancing naturally. His happiness had welled up from an inner source. He wasn't attempting to impress anybody; indeed, he had no thoughts of self whatsoever. Afterwards, he was showing off his happiness. I t wasn't phony, but i t wasn't natural either. There was a dichotomy between his self and his experience.
Our Rabbis say: "On Simchas Torah, the Torah itself wants to dance. I t can't, however, dance by itself, and so a Jew becomes its feet, becoming the medium for the expression of its joy."
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SIMCHAS TORAH 177
Sukkos and Simchas Torah are known as "The Season
of Our Rejoicing." At this time, true, genuine happiness is
overflowing and we can capture i t wi th barrels and buckets.
In this way, these holidays serve as the natural conclusion
to the sequence begun wi th the High Holidays. O n Rosh
HaShanah and Yom Kippur, we tap into the essential bond
our souls share wi th G-d. O n Sukkos and Simchas Torah,
the joy this bond generates wells up inside and bursts forth
into expression.
Simchas Torah
" W h y are you celebrating so powerfully?" the scholar asked the simple
man. "It 's Simchas Torah, the day o f the Torah's rejoicing. Since you
are no t learned, what is your connection to the To rah and why is today
a reason for you to rejoice?"
" W h e n your brother married o f f his daughter d id you celebrate?"
the simple man asked.
" O f course," replied the scholar, unsure o f the simple man's
intent .
" W e l l , for that same reason, I am celebrating today," the simple
man responded. " A l l Jews are brothers. So, i f today is a day o f
celebration for the scholars, i t is also a day o f celebration for me."
I n t ru th , the reason for our celebration on Simchas To rah goes
deeper than the connection to the To rah forged through study. O n
Simchas Torah, we celebrate our connection to the essence o f the
Torah , a level that transcends comprehension entirely. For that reason,
the celebrations are held when the To rah is t ied closed.
O n Simchas Torah, we rejoice because we are Jews. A n d as Jews we
share a connection to the essence o f the Torah , a connection that i n
t u r n bonds us to the essence o f G-d.
A t this level, the scholar and the simple man are equal — for the
soul is a part o f G-d Himself , inf in i te and unbounded as is G-d. Th i s
applies to each o f us. Every Jew has a soul which is an essential G-dly
spark, and by vir tue o f that spark, we share a connection to the essence
178 KEEPING I N TOUCH
o f the Torah . As the Zohar states: "Israel, the Torah , and the H o l y
One, blessed be He, are one."
Therefore, the scholar and the simple man celebrate equally, for
one is no more Jewish than the other. I f anything, the simple man's
celebration is greater, for his intellect does not get i n the way o f his
connection to his Jewish essence.
W i t h the outpour ing o f joy o f Simchas Torah, we chart our path
in to the new year. Having touched the core o f our beings on the H i g h
Holidays and celebrated this connection to G-d on Sukkos and
Simchas Torah, we prepare to elevate the realm o f our ordinary day-to¬
day funct ioning i n the year to come.
Looking to the Horizon Celebrating with Mashiach
After the conclusion o f the Simchas To rah celebrations, the prayers
say: " I w i l l rejoice and celebrate on Simchas Torah . Tzemach (Mashiach)
w i l l certainly come on Simchas Torah . "
O n one level, the connection between the two statements can be
explained as follows: A t a t ime o f great happiness, a Jew takes t ime out
to appreciate that the happiness which he experiences i n the present
age is merely a gl immer o f the ul t imate happiness to be experienced at
the t ime o f the coming o f Mashiach. I n that era, mankind w i l l be
"crowned w i t h eternal joy," for all the distressing elements that restrict
our happiness at present w i l l dissipate, and all existence w i l l appreciate
the G-dliness present throughout existence.
But there is a deeper message. Happiness is also a catalyst that w i l l
actually br ing the Redemption. O u r Rabbis teach: Simchah, happiness,
breaks down barriers. For when a person is happy, he is no t restrained
by any o f his inhibi t ions , and shows generosity and kindness above the
no rm.
The same m o t i f applies i n the spir i tual realms. O u r simchah shel
mitzvah, the happiness felt i n connection w i t h the fu l f i l lment o f G-d's
w i l l , arouses G-d's happiness. A n d this i n t u r n causes H i m to overlook
any possible shortcomings i n man's Div ine service and br ing the
Redemption immediately.
Once the Baal Shem Tov had a vision in which he ascended through various spiritual realms unt i l he came to the palace of Mashiach. coming face to face wi th mankind's redeemer, he had only one question: "When are you coming?"
Mashiach answered him: "When the wellsprings of your teachings spread outward."
Yud Tes Kislev
Chassidus explains that Mashiach was no t giving the Baal Shem T o v a
t ime frame, he was explaining to h i m the pattern o f spir i tual causation.
W h e n w i l l Mashiach come? W h e n the w o r l d is ready to receive h i m .
A n d when w i l l the w o r l d be ready to receive him? W h e n the
wellsprings o f Chassidus, the Baal Shem Tov 's teachings, spread
outward.
Chassidus makes us aware o f the G-dly spark w i t h i n our souls and
the spir i tual reality that permeates the w o r l d at large. W h e n the
awareness o f these factors spreads throughout humanity, the w o r l d w i l l
be prepared to accept Mashiach.
Yud-Tes (the 19th of) Kislev, the anniversary o f the release o f
Rabbi Shneur Zalman o f Liadi (the first Lubavitcher Rebbe, founder
o f the Chabad movement) f rom pr ison i n Czarist Russia, is celebrated
as a milestone i n spreading Chassidus outward. I t is explained that the
inner, mystical cause o f R. Shneur Zalman's imprisonment was the
resistance in the heavenly realms to his unrestrained efforts to spread
Chassidus. H i s release thus served as a sign that the spir i tual forces
opposing the dissemination o f these teachings had been overcome and
i t was possible to continue that init iat ive.
Looking to the Horizon
The teachings o f Chassidus are a foretaste o f the wisdom that Mashiach
w i l l reveal. O n Friday afternoon, before the onset o f the Shabbos, i t is
customary to taste the foods prepared for that special day. So, too,
Mashiach's era is referred to as "the day that is all Shabbos and rest."
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180 KEEPING I N TOUCH
W i t h i n the context o f the world 's spir i tual history, i t is now Friday
afternoon; the midday hours are almost over, and i t is possible to sense
a gleam o f the approaching Shabbos. Th i s is the reason why the
teachings o f Chassidus were revealed at this juncture o f t ime.
The uniqueness o f the era o f Mashiach w i l l be the outpour ing o f
the knowledge o f G-d. As the Prophet tells us: "The earth w i l l be
f i l led w i t h the knowledge o f G-d as the waters cover up the ocean
bed." O u r existence w i l l be submerged in the awareness o f G-d; i n
every element o f our lives, we w i l l sense H i s presence.
The foretaste o f that revelation is an overflow o f spir i tual
knowledge: W e gain an understanding o f the spir i tual forces governing
our existence, we learn to appreciate G-d's hand guiding our lives, and
we sense the oneness w i t h H i m contr ibuted by every element o f the
To rah and its mitzvos. Th i s is granted to us by the teachings o f
Chassidus.
A century ago, there were no electric streetlamps. How would people make their way through the public domain at night? There were kerosene lanterns on every corner whose light shined forth and made going through the streets less threatening. There were lamplighters who would trudge through the night and go from lamp to lamp wi th a torch, kindling its flame.
Even in the cold and the dark, these lone figures would make their way through the night, leaving a path of light behind them.
We are all lamplighters, charged wi th the mission of illuminating the world wi th the light of the Torah and its mitzvos. While this theme is always relevant, at certain times its importance resonates more forcefully than others.
Chanukah is one of those times. As we put our menorahs near the doors or windows of our homes with the intent that they shine light into the darkness, we convey a message to the world: "Darkness is temporary. W i t h a little bit of light i t can be banished."
Chanukah
The Previous Rebbe w o u l d te l l his chassidim, "We must listen
carefully to what the chanukah candles are saying." For the l igh t o f
the chanukah candles points us toward many impor tant goals for our
lives.
Firs t ly , the chanukah lights should be k indled after sunset and
must burn in to the night . Each person has his or her own def in i t ion o f
the metaphor o f darkness.
T h e chanukah candles teach us not to accept darkness as reality,
but instead to kindle l ight . Moreover, we place the candles at our
doorways or i n our windows, indicating that we should not remain
content w i t h l igh t ing up our own homes. Instead, we must reach out
and spread l ight as far as we possibly can, l igh t ing up the public
domain.
Going further: O n each night o f chanukah, we add to the number
o f candles l i t on the previous night . Impl i ed is that we can't sit s t i l l
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182 KEEPING I N TOUCH
and rest on our laurels. Instead, we must increase our endeavors every
day to spread l igh t throughout the wor ld . T h o u g h we i l luminated our
environment on the previous night , we cannot remain content, but
instead must strive to make a further and greater cont r ibu t ion .
Looking to the Horizon
chanukah is celebrated for eight days, a number that our Sages
associate w i t h the era o f the Redemption. W h a t is unique about eight?
T h e natural order is structured i n sets o f seven: there are seven days i n
a week; seven years i n the agricultural cycle observed in Eretz^ Yisrael.
Eight represents a step above that cycle. I n the m o t i f o f "eight," the
transcendent oneness o f G-d that surpasses nature's set o f seven
becomes revealed.
T h o u g h connected w i t h oneness, eight is not one. T h e idea is no t
that i n f in i t y w i l l be revealed in a manner that obscures entirely the
material framework i n which we presently live. Instead, 8 is 7 + 1 , i.e.,
H i s oneness w i l l permeate seven, the set o f nature. W e w i l l appreciate
how the t r u t h o f our own existence is G-dliness. T h e transcendent w i l l
be enclothed w i t h i n the framework o f our wor ld ly sphere.
Th i s message is i l lustrated and i l luminated by the l ight o f the
chanukah candles. They recall the miraculous burn ing o f the Menorah
i n the Temple and imbue us w i t h the awareness that the Menorah w i l l
soon be k indled again, spreading G-dly l igh t openly throughout the
wor ld .
"Would you take me as a partner in your business?" Max Kotz, a member of the Lubavitch community in
England, was shocked by the Rebbe's question. For the Rebbe to be his business partner! Never in his wildest fantasies would he have dreamed of being made such an offer. He immediately agreed.
The Rebbe took out a token sum of dollars and gave i t to Mr . Kotz as his investment. " I n a partnership," he reminded Mr . Kotz, "Neither partner should engage in a deal without the okay of the other. Do you agree?"
Mr . Kotz, an international fur dealer, was somewhat puzzled. What did the Rebbe know about furs? But he agreed. The Rebbe then advised him to purchase large quantities of a particular type of fur.
Mr . Kotz returned to England and invested several thousand dollars in the type of fur the Rebbe had suggested. When he advised the Rebbe of the purchase, the Rebbe answered that his investment had been far too conservative; a much larger quantity of fur should have been purchased. And so i t went, back and forth, unt i l on the Rebbe's urging, Mr . Kotz had purchased truly astronomical quantities of the desired fur, investing his entire personal fortune and even borrowing large sums.
T o Mr . Kotz's surprise, the value of the fur that the Rebbe had advised him to buy began to plummet. Perhaps, he thought, he should sell at least some of the fur he had purchased. As promised, he contacted the Rebbe before making the sale. T o his surprise, the Rebbe reminded him that, as partners, i t was possible to sell only when both agreed, and at this time, the Rebbe continued, he did not agree to the sale.
The price of the fur continued to sink. And wi th i t sank Mr . Kotz's spirits; it seemed to him that he would certainly be ruined. He contacted the Rebbe repeatedly, but always received the same answer: Don't sell! Worried about his financial future, he finally began to question his entire relationship wi th the Rebbe and Lubavitch. Perhaps it was all a mistake?
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184 KEEPING I N TOUCH
For several months, the price of the fur Mr . Kotz had
purchased remained low. But then i t suddenly began to
rise. When i t reached a level at which the loss was bearable,
Mr . Kotz again consulted the Rebbe. "Maybe it's time to
sell?" But still the Rebbe refused. Again there followed a
chain of telephone calls from M r . Kotz to the Rebbe's
office as the price of the fur steadily advanced. At each
juncture, Mr . Kotz desired to sell, and always the Rebbe
advised him to wait.
As the price of the fur continued to rise, Mr . Kotz's
trust in the Rebbe also returned. Only when the price of
the fur had doubled did the Rebbe finally agree that the
time had come to sell. I n a relatively short time, Mr . Kotz
was able to sell his entire inventory at a resounding profit.
Even after repaying the loans and calculating his costs, he
had still made millions.
I t was time, thought M r . Kotz, to give his partner his
share. Atyechidus, the Rebbe declined to take a penny,
instructing M r . Kotz to donate the Rebbe's share to
different charitable causes throughout the world.
"Would you like to continue as partners?" Mr . Kotz
asked hopefully. The Rebbe, however, demurred. "You're a
shvacher shutaf, too weak-hearted," he replied.
Yud (10th of) Shevat marks the Rebbe's assumption of
the leadership of the Chabad movement. W i t h the far-
sighted vision that characterizes true leaders, the Rebbe
charged us — both as individuals and as a community —
with significant long-term missions, including the ultimate
mission, preparing the world for the coming of the
Redemption.
Often our limited perception and the descents and
ascents that characterize mortal existence subject us to
doubts and hesitations similar to those experienced by our
fur dealer. Someone who is not "a weak-hearted partner"
endeavors not only to heed the Rebbe's instructions, but
to expand his own horizons, so that he is comfortable wi th
the mission in which the Rebbe has invited him to share.
Y U D SHVAT 185
Yud Shevat — The Yahrzeit of the Previous Rebbe and the Anniversary of the Rebbe's Ascent to the
Leadership of the Chabad Movement
The 1 0 t h day o f the Hebrew m o n t h o f Shevat is the yahrzeit o f the
Previous Rebbe, Rabbi Yosef Yi tzchak Schneersohn, who passed away
on Yud Shevat 5710 ( 1 9 5 0 ) . A yahrzeit is the day on which a person's
Div ine service is consummated. Each year, this anniversary gives others
an oppor tun i ty to establish a connection to that person, learn f rom his
life, and apply the lessons they learn i n their own Div ine service.
Tha t same date is also the day on which the Rebbe, Rabbi
Menachem M e n d e l Schneerson, assumed leadership o f Lubavitch a
year later. W i t h o u t d iminish ing its connection to the Previous Rebbe,
this dimension o f the date commands the focus o f most chassidim
today.
W e are not interested i n the events o f 5710 (1950) and 5711
(1951) merely f rom a historical perspective. O n the contrary, most o f
us are not historians, and what happened i n the past is relevant only as
i t affects us today.
W h a t is important about the 1 0 t h o f Shevat is not that over 50
years ago the Rebbe became Rebbe, bu t that today, we can accept h i m
as Rebbe and i n doing so, enhance our own personal growth and
spir i tual development.
Once when the Rebbe was asked to elaborate on the nature o f his
posi t ion, he explained that he is a miner. Just as a miner digs in to the
depths o f the earth, sifts through much d i r t and stone, and ul t imately
comes up w i t h jewels and precious metals, so, too, the Rebbe teaches
and empowers us to penetrate to the depths o f our being and reveal the
inner G-dliness dormant w i t h i n our souls.
N o w going beneath the surface o f our personalities is no t
particularly new. For over a century, psychologists have spoken about
this goal, and i n the last decades mot ivat ional specialists and personal
growth coaches have become a major part o f even the corporate
structure o f western society. So what's new about the Rebbe's
approach?
186 KEEPING I N TOUCH
The novelty is not in the idea o f digging, bu t what one comes up
w i t h when one digs.
Secular psychologists have dug and come up w i t h passions and
fears that d imin ish rather than enhance our humanity. Humanis ts have
dug and come up w i t h existential despair and emptiness. The Rebbe
dug and came up w i t h G-dliness.
W h y do the psychologists come up w i t h fears and passions, or the
humanists w i t h despair, when they t ry to probe beneath a person's
surface?
Because that is their own inner mindset. They do not set out to
d imin ish man's potential . Qui te the contrary, they want to help; they
are wel l - intent ioned and honest.
Bu t that very honesty causes them to project their own image over
humani ty as a whole. Y o u can't blame them for that. They are human
and this is the way they see man. Bu t what is their image o f themselves
or o f man in general? A n d what is the image o f man the Rebbe
projects?
They look around at their environment and t ry to make sense out
o f the different forces and factors they see. They discover patterns and
share them w i t h others. By doing so, they reinforce the patterns that
they discover.
The Rebbe operates f r o m a different perspective. W h a t is
significant is no t what he or other people see or want in this wor ld , bu t
what G-d wants. W h y d i d G-d create the world? A n d why d id H e
create this particular person, this particular si tuation, and this
particular moment?
The question motivates the answer. I t frees a person to look
beyond his own individual horizons and see a larger picture — a
Div ine picture.
M o s t o f us do not ask these questions naturally. Bu t as we connect
w i t h the Rebbe, study his teachings, fo l low his directives, and endeavor
to understand his mot ivat ion , we learn to do so.
Y U D SHVAT 187
Looking to the Horizon
Extending this approach further, one looks to the era when G-d's
conception o f the w o r l d w i l l blossom in to manifest fu l f i l lment : the era
o f the Redemption. For just as every particular enti ty was created w i t h
a purpose, so, too, the w o r l d at large was brought in to being w i t h a
goal. As our Sages comment, "The w o r l d was created solely for
Mashiach."
For that reason i t is important to learn about the era o f the
Redemption and appreciate the mindset that w i l l prevail at that t ime.
As we become more acquainted w i t h G-d's purpose for creation, we are
more capable o f p rodd ing that purpose in to fu l f i l lment and enabling
the w o r l d to reach that desired state.
Once the Baal Shem Tov had a spiritual vision of a calamity that was to be visited on an outlying Jewish community. He traveled there wi th his students and for several days and nights engaged in spiritual activities that were able to arouse G-d's mercies and avert the decree.
Afterwards, his students asked him: "Why did you have to travel to that community? You could have carried out the same spiritual activities in your home town."
The Baal Shem Tov answered: " I f I could not save them, I would share their fate."
Purim
T h e P u r i m saga centers around two people: Mordechai and Esther.
Certainly, the sequence o f events reflects a series o f Div ine miracles,
but these two were the ones who set the example and provided the
catalysts to call f o r th those miracles.
W h a t was so unique about their conduct? T h e Megillah relates that
Mordechai informed Esther o f Haman's decree, stating: " A n d
Mordechai t o l d [her messenger] o f all that had happened to h i m . " T h e
decree was against the Jewish people as a whole. As the king's
counselor and the cousin o f the queen, i t is highly probable that
Mordechai w o u l d no t have been included i n i t . Bu t he had no thought
o f that. T h e decree "happened to h i m . "
W h e n Esther at f irst hesitated to take action, he t o l d her: " D o not
imagine... that you w i l l be able to escape in the king's palace any more
than the rest o f the Jews."
Mordechai 's response touched Esther's core. She took the
ini t iat ive and risked her life for her people.
Esther and Mordechai weren't absentee leaders, the type who sit i n
the back and give advice on how to deal w i t h difficult ies. W h e n their
people were i n danger, they felt their own lives were on the line and
they risked everything. Why? Because the most impor tant things to
them were their people and their people's mission i n the wor ld .
For a true Jewish leader, there is no difference between the fate o f
his people and his own personal fate. O n the contrary, he has no
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PURIM 189
thoughts o f h imself at all. H e thinks about his own destiny as i t is
in ter twined w i t h theirs.
Such an approach has an effect on the people, jarr ing them out o f
their self-concern and involvement i n their own petty private affairs
and po in t ing their at tent ion to their national mission. W h e n a person
sees a Mordechai giving up all his private concerns for the people as a
whole, that person realizes that he too can and should focus on a goal
i n life that is greater than his individual self.
A n d as that aspiration spreads w i t h i n the Jewish people, G-d
creates an environment that allows i t to happen, even bending the
natural order — i f that is what is necessary — for that to happen.
Th i s is the core o f the P u r i m story.
Looking to the Horizon Celebrating Purim with Mashiach
O u r Sages relate that dur ing the era o f Redemption, all the festivals
w i l l be nu l l i f i ed w i t h the exception o f Pur im. The commentaries
question this statement, for the To rah is eternal and unchanging. They
explain that i n the present era, the festivals represent revelations o f
G-dliness that transcend the ordinary pattern o f spir i tual revelation.
Hence they stand out w i t h prominence. I n the era o f Redemption, by
contrast, the revelation o f G-dliness w i l l be an ongoing aspect o f our
existence. Therefore, the festivals w i l l not be considered unique. They
w i l l be observed and all the laws w i l l be kept; but the spir i tual nature
o f the days w i l l no t stand out.
Th i s is no t true i n regard to Pur im. Even w i t h i n the setting o f
revealed G-dliness that w i l l characterize the era o f Redemption, P u r i m
w i l l be special. N o t only w i l l we observe the laws o f the holiday, its
unique spir i tual significance w i l l stand out prominent ly .
W h a t is the reason for this difference? A l l o f the other holidays
came about because o f a revelation o f G-dliness f rom H i s init iat ive.
Pur im, by contrast, came about i n response to the self-sacrifice o f the
Jewish people. I t was they who took the first step. Despite the
challenges o f exile, they powerfully reaffirmed their commitment to
190 KEEPING I N TOUCH
their Jewish heritage. Therefore they were rewarded w i t h a festival
whose l ight w i l l continue to shine even i n the era o f Redemption.
One Saturday night, shortly after the conclusion of the Sabbath, the phone rang in the home of Rabbi Leibel Groner, the Rebbe's personal secretary. An elderly chassid was on the line asking for a blessing for his wife. She had been in the hospital for several days, and her condition was critical.
"cou ld Rabbi Groner ask the Rebbe for a blessing?" the chassid asked.
Rabbi Groner offered some words of reassurance to the chassid but told him that i t was often difficult to establish contact wi th the Rebbe on Saturday night. He would try, but i f it was not possible, he would communicate the message first thing Sunday morning.
As Rabbi Groner had suspected, he was unable to contact the Rebbe that night. Sunday morning, as soon as the Rebbe came to 770, Rabbi Groner told him of the chassid's wife. The Rebbe listened and told Rabbi Groner to call Rabbi chodakov, the Rebbe's senior aide. Rabbi Groner got Rabbi chodakov on the line.
After speaking to the Rebbe for several minutes, Rabbi chodakov told Rabbi Groner to call the chassid so that he, Rabbi chodakov, could communicate a message from the
Rebbe. Several moments after Rabbi chodakov spoke to the
chassid, the elder man called Rabbi Groner back and told him the entire story.
His wife had been severely i l l for several days. O n Friday night, her condition had become so desperate that the doctors abandoned all hope. Early Saturday morning, however, her condition took a sharp turn for the better. Nevertheless, since i t was still serious, as soon as the Sabbath ended, the chassid had called Rabbi Groner to ask for the Rebbe's blessing. During the interim, her condition continued to improve, and now the doctors were confident that she would recover.
"Rabbi chodakov said the Rebbe had instructed him to tell me that my wife's condition had begun to improve about 5:00 a.m. on Saturday. He emphasized that, in case I
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192 KEEPING I N TOUCH
might think this was due to other factors, the Rebbe told
me to tell you her recovery came about because she had
been brought to mind at that time," [i.e., the Rebbe had
thought about her].
O n that Saturday morning, no one had told the Rebbe
about the woman's condition. There was no way the
information could have been given him, and yet he had
sensed the woman's need.
N o t only could he sense her predicament, his positive
thinking was able to bring about her recovery.
Yud-Aleph (11th of) Nissan: The Rebbe's Birthday
The above story is not an isolated phenomenon. Documented evidence
has forced even the most hardened skeptics to admit that the childless
were blessed w i t h progeny, the i l l w i t h health, and that fortunes were
made and/or saved because o f the Rebbe's blessings.
W h a t does this mean to us today, several years after the Rebbe's
passing?
Firs t o f all, the Rebbe has never stopped keeping people i n m i n d .
After the passing o f his father-in-law and predecessor, Rabbi Yosef
Yi tzchak Schneersohn, the Rebbe t o l d the chassidim to continue
w r i t i n g to h i m and he w o u l d f i n d a way to answer. As countless stories
indicate, even i n the present years, the Rebbe himself has found a way
to answer those who seek his blessings.
Bu t more important ly , the Rebbe's greatest miracles are i n the
realm o f ideas. H e provided us w i t h clarity and insight, an awareness o f
who we are and where we are going that rings true and empowers. Each
person whose life he has touched has become deeper and richer and a
source o f inspirat ion for others. The chain reaction that this dynamic
ini t ia ted continues to produce change i n many people's lives.
Yud-Alef Nissan is the Rebbe's birthday. O u r Sages teach us that
on a person's birthday, his or her spir i tual potentials and goals are
given addit ional power. Th i s is the day when the Rebbe's goals and
purposes are highl ighted and given greater expression.
Y U D ALEPH NISSAN 193
Looking to the Horizon
I n one o f his letters, the Rebbe writes that f rom his earliest chi ldhood,
he w o u l d picture the future Redemption in his m i n d . Perhaps the
most appropriate bir thday present we could give to the Rebbe is to do
something to advance that purpose, and the Rebbe has t o l d us exactly
what he w o u l d like us to do:
a) Learn about the era o f G-dly knowledge, peace, and cooperation
that Mashiach w i l l init iate, and share that awareness w i t h others; and
b) Be proactive by reaching out to the people around you w i t h
deeds o f love and kindness.
By l iv ing w i t h the Redemption, anticipating the knowledge,
harmony, and peace o f that era in our day-to-day lives, we can
precipitate the t ime when these values w i l l spread through the entire
w o r l d w i t h the coming o f Mashiach.
One year, shortly before the first Pesach Seder, the holy Rebbe, Reb Levi Yitzchak of Berditchev, took several of his students into town. He knocked on the door of a local store and asked to buy cigarettes. The storekeeper replied, " I don't have any. Don't you know that they are illegal?" Reb Levi Yitzchak was persistent and again asked to buy cigarettes. After several requests, the storekeeper produced the cigarettes and was willing to sell them.
Reb Levi Yitzchak then approached a man walking down the street and asked i f he had a cigarette. "Don't you know that they are illegal? I can get thrown in jail for possession!" Again, after several requests, the gentleman displayed his stash and offered one to the Berditchever.
Reb Levi Yitzchak then sent his attendant to a Jewish home to ask i f they had a small piece of bread. "G-d forbid!" was the reply, and not knowing why the attendant was asking, continued to explain, "On Pesach we are forbidden to have any bread or chametz^ in our home." The attendant went to a second home and a third home, and the reply was the same.
When the attendant returned empty-handed to his Rebbe, Reb Levi Yitzchak held his hands up high and exclaimed, "Master of the Universe! The Czar forbids the importation of these cigarettes. He has soldiers and policemen to help enforce this law. But yet these cigarettes are on the streets and available to all, somehow smuggled across the border.
"Three thousand years ago, You commanded Your children not to bring bread into their homes on Pesach. You have no soldiers or policemen, yet there is no bread to be found in all of Berditchev. See how powerfully Your children love You!!"
Passover Today
I n the Haggadah, we say: "Even i f we are all wise, all men o f
understanding, and all know the Torah , i t is a mitzvah for us to te l l o f
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PASSOVER 195
the exodus f rom Egypt." Th i s quote indicates that the po in t o f the
Seder is no t merely an intellectual experience. For after all, i f we are
wise and know the Torah , then we also know the story o f the Exodus.
Instead, the intent is that the Seder enables us to relive the Exodus,
to realize — as we say later i n the Haggadah — that "not only our
ancestors [were] redeemed f rom Egypt, but [ G - d ] redeemed us as
wel l . " Every Seder is an oppor tun i ty for each one o f us to leave Egypt.
W h a t does i t mean for us to leave Egypt, when many o f us have
never seen that part o f the world?
Mitzrayim — the Hebrew name for Egypt — shares a connection
w i t h the te rm meitzarim, meaning "boundaries" or " l imi ta t ions ."
Leaving Egypt means going beyond those forces that ho ld us back and
prevent us f r o m expressing who we really are. The idea o f leaving
Egypt reminds us that, i n a certain way, we are all slaves.
Each one o f us has a soul which is "an actual part o f G-d." Th i s is
the core o f our being, our real " I . " But we f i n d ourselves i n Egypt, for
there are forces, bo th external and internal, that prevent us f rom being
i n touch w i t h this spir i tual potent ia l and giving i t expression.
The Seder n ight is a t ime when these forces do not have the power
to ho ld us back. For Passover is "The Season o f O u r Freedom." F r o m
the t ime o f the Exodus — and indeed, f rom the beginning o f t ime —
this n ight was chosen as a n ight on which the potent ia l is granted to
express our G-dly core. Every year, at this t ime, w i t h i n the spir i tual
hierarchy o f the wor ld , there is "an exodus f rom Egypt." A l l
restrictions fal l away and transcendent G-dliness is revealed.
Th i s spir i tual awakening filters down w i t h i n our souls, p r o m p t i n g
us to tap our spir i tual core, express our unbounded G-dly potential ,
and leave Egypt, i.e., to break through any and all restraints.
Th i s experience should no t remain an isolated spir i tual peak.
Instead, Passover should init iate a process o f endless growth,
empowering us to continuously break through ever subtle levels o f
l imi ta t ions and express our spir i tual potent ia l at all times.
Th i s concept is reflected i n the Lubavitch custom not to recite the
passage "Chasal Siddur Pesach" ("The Passover Seder is concluded")
which others say at the end o f the Seder. The intent o f the omission is
to emphasize that our Passover experience should be ongoing.
196 KEEPING I N TOUCH
Throughou t the year, we should look to the Seder as the beginning o f a
pattern o f new growth and spir i tual expression.
Looking to the Horizon
O u r Sages teach: " I n Nissan (the Hebrew m o n t h i n which Pesach
falls) the Jews were redeemed, and i n Nissan they w i l l be redeemed in
the future." There is a commonali ty between the redemption f rom
Egypt and the Redemption to be led by Mashiach. O u r Sages emphasize
that the spir i tual t i m i n g for the two is also similar, and hence they w i l l
occur in the same mon th .
There is a slight d i f f icul ty , however, w i t h this prophecy, for as
Maimonides states i n his Th i r t een Principles o f Fai th, we wait for
Mashiach, "every day that he w i l l come." T h e intent is not that every day
we look forward to Mashiach's ul t imate arrival, bu t that every day, we
wait expectantly for Mashiach to come on that very day, regardless o f
the m o n t h o f the year.
O u r Rabbis resolve this d i f f i cu l ty as follows: The potent ia l exists
for Mashiach to arrive every day o f the year. Nevertheless, there are
certain times, for example the m o n t h o f Nissan, where the spir i tual
climate is more conducive for such happening. I n Nissan, the
Redemption is an idea o f immediate relevance.
Th i s concept is true, no t only w i t h regard to the months on the
yearly calendar, but w i t h regard to epochs i n the history o f mankind as
a whole. T h e Lubavitcher Rebbe has poin ted to the present era as the
most opportune t ime for the Redempt ion to take place. "Even the
buttons have been polished, and we are prepared to greet Mashiach."
Thi s is no t merely a lofty, spir i tual statement. O n the contrary, its
t r u t h can be appreciated by taking an honest look at what's happening
i n our wor ld . W e are i n the midst o f an informat ion revolut ion.
Resources o f knowledge that have been gathered for centuries are now
only a few strokes o f a keyboard away f rom any person w i t h a personal
computer. Instant communicat ion f rom one end o f the earth to
another has transformed our w o r l d in to a global village. W e are
producing enough food to feed all o f mankind; i t 's only pol i t ica l strife
that is preventing hunger f r o m being eliminated. The search for
PASSOVER 197
spir i tual i ty has become so much a part o f our lives that chroniclers o f
the major trends o f the new m i l l e n n i u m place i t among the top five.
N o w isn't that all somewhat Messianic? Today, when a person
speaks about Redemption, his words resound w i t h the power
possessed by an idea whose t ime has come.
When Reb Pinchas Horowitz first became a disciple of the Maggid of Mezritch, the Maggid advised him to study wi th Reb Zusycha of Anapoli.
Reb Pinchas went to Reb Zusycha and told him of the Maggid's advice. Reb Zusycha humbly replied that he could not understand why the Maggid would send anyone to study wi th him, but that he would be happy to join as great a sage as Reb Pinchas in his intellectual endeavors.
"What should we study?" Reb Pinchas asked. "Whatever you are studying," Reb Zusycha replied.
Reb Pinchas took out a volume of Talmud and began explaining the following passage. "When there are only nine people in the synagogue, there is an opinion that the ark of the synagogue can be counted to complete the quorum of ten necessary for prayer. The Talmud then asks: Is the ark a person? For no matter how holy the ark is, i t is humans that are required to fu l f i l l the quorum for prayer."
As Reb Pinchas stated this, Reb Zusycha interrupted: "What does the Talmud mean: 'Is the ark a person?' Everyone knows the ark is only an object."
Reb Pinchas was puzzled; the question was obviously rhetorical. Didn ' t his partner appreciate that?
Reb Zusycha continued: "Maybe the intent is that a person can be an ark in which the Torah is contained, a veritable repository of knowledge, but unless he is a person, unless that knowledge is integrated with his humanity, there is a question i f he can be counted among the community."
Reb Pinchas understood that this was the lesson the Maggid had wanted him to learn from Reb Zusycha: not how to augment his knowledge, but how to use his knowledge to refine himself and change his character.
Sefiras HaOmer: The Counting of the Omer
Judaism considers personal g rowth a l ifelong task for each o f us, 3 6 5
days a year for every year o f our lives. Nevertheless, every year, a per iod
198
SEFIRAS HAOMER 199
o f t ime is set aside when these efforts become the focus o f our
at tention. Th i s reflects the spir i tual significance o f Sefiras HaOmer, the
forty-nine-day period between the holidays o f Passover and Shavuos.
The Hebrew w o r d sefirah means, "count ing." Every n ight we count
one o f these forty-nine days. But sefirah also means, "shining." D u r i n g
these forty-nine days, we should endeavor to make our personalities
shine.
According to the Kabbalah, the Jewish mystical t radi t ion , we have
seven fundamental emotional qualities. These qualities then
interrelate, combining each one w i t h another to f o r m the f u l l range o f
human feeling. Seven times seven equals forty-nine, the number o f
days mentioned above. Th i s is no t coincidental, for the cul t ivat ion o f
our spir i tual personalities dur ing these forty-nine days involves the
refinement o f our emotions, e l iminat ing their coarseness and directing
them to G-dliness. As we work to upgrade our emotional potential , we
prepare ourselves to relive the experience o f the giving o f the To rah on
the holiday o f Shavuos.
Looking to the Horizon
The ult imate experience o f personal refinement w i l l come i n the era o f
the Redemption, when "there w i l l be neither envy nor compet i t ion "
For then the G-dly spark that is latent w i t h i n every person w i l l be
revealed. A t present, effort is necessary to look beyond our
fundamental self-concern and appreciate the inner, spir i tual core that
exists w i t h i n ourselves and w i t h i n others. I n the era o f the
Redemption, such an endeavor w i l l no t be necessary; i t w i l l be the way
we naturally view things.
W h a t can we do to hasten the coming o f this era? c o n d u c t
ourselves at present i n a manner that demonstrates our awareness o f
this inner G-dliness. W h e n we show genuine love to another person,
we are h igh l igh t ing the G-dly spark that bo th we and the other person
possess and are establishing a connection between the two. H o w more
Messianic can one be?
One of the leaders of an academy for men who turned to Jewish study after being brought up in a secular environment was describing his program to the previous Gerer Rebbe, Reb Simchah Bunim. He explained how the studies were tailor-made to enable a person coming from such a background to grow in Jewish knowledge and practice. "We understand the mentality of our students and appreciate what they have gone through," he stated. T o prevent his intent from being misunderstood, he continued: "This comes from years of work. It's not that we come from such an environment. I have been studying Torah all my life. I am not one who had to turn to G-d in teshuvah, repentance."
u p o n hearing these words, the Gerer Rebbe answered: "Maybe it's about time that you did."
Pesach Sheni: The Second Passover
Every Jew was commanded to commemorate the exodus f rom Egypt by
br inging a paschal sacrifice on Passover. But what i f a person d i d no t
br ing a paschal sacrifice? T o br ing such a sacrifice a person had to be
r i tua l ly pure and in Jerusalem. Tha t was not always possible.
I f a person was impure, far away f rom the Temple i n Jerusalem or
even i f he just d i d not want to br ing the required sacrifice on Passover,
the To rah does not give up on h i m . Instead, he is given another
chance. A m o n t h later on the Second Passover, he could br ing the
prescribed sacrifice.
T h e lesson is apparent: There is no r o o m for despair. N o one is
ever lost. A person can always correct himself.
I n commemorat ion o f the oppor tun i ty to offer this sacrifice, i t is
customary to eat matzah on the 14th day o f the Hebrew m o n t h o f Iyar,
the day the second paschal sacrifice was brought.
A question, however, arises: M o s t o f the people commemorating
the Second Passover today are the same ones who celebrated the first .
I f they celebrated Passover to the fullest the first t ime, why must they
be concerned w i t h the Second Passover?
200
PESACH SHENI 201
The resolution to this question is dependent on the concept that
our spir i tual service must be a continuous upward progression. Today
cannot be like yesterday. I t must represent an improvement; indeed, so
great an improvement that when looking back at yesterday, a person
should feel that he was impure and far away, that the Passover service
he rendered was no t sufficient.
So he is given a Second Passover, a chance to make another
advance on his new level o f consciousness.
Looking to the Horizon
The manner i n which the possibil i ty was granted to br ing the second
paschal sacrifice is also significant. The To rah relates that i n the first
year after the Exodus, when the Jewish people were preparing to br ing
the Paschal sacrifice, "There were [certain] men who were impure....
They came before Moses... and said, ' W h y should we be held back
f rom br inging the offering o f G-d i n its time?... '
Moses brought their complaint before G-d and H e granted them
— and likewise any Jew i n a similar s i tuat ion i n subsequent times — a
second oppor tun i ty to offer the Paschal sacrifice.
Th i s shows us the importance o f making demands o f G-d. W h e n a
Jew feels a sincere spir i tual desire, he should insist to be given an
oppor tun i ty for this desire to be expressed.
Th i s concept applies today for every one o f us. W e all lack
Mashiach. Th i s is no t just a small matter, but something that affects
every element o f our lives. W i t h a sincere and positive stubbornness,
we should persist i n our calls for the Redemption, asking and
demanding o f G-d to end our exile.
A large fish was caught by the Count's servants. Gasping for breath, the fish took some comfort in the words he overheard: "What a beauty! The Count wi l l be so happy. After all, the Count loves fish."
Although he suffered all the way to the castle, the fish consoled himself in the expectation of better things to come, for everyone who saw him exclaimed: "The count wi l l be so happy. He really loves fish."
T o his surprise, however, when they reached the castle, instead of being placed in a lagoon or, at the very least, in a large tank, he was brought to the kitchen. There again, he heard the people exclaim: "The count wi l l be so happy. He really loves fish."
Realizing his fate, the fish cried out to the butcher who had raised his knife over his head: "The count does not love fish. He is not thinking about me at all. He loves himself!"
Often, when we speak of "loving another person," what we are really loving is what we can get out of that person or how loving the person makes us feel good.
This story serves as a good introduction to Lag BaOmer, one of Judaism's days of festive celebration. One of the reasons we celebrate i t is that on this day, a plague that killed thousands of Rabbi Akiva's students ended.
What was the reason for that plague? Because, our Sages explain, Rabbi Akiva's students did not show respect for one another.
That explanation has raised many questions. Rabbi Akiva placed great emphasis on sharing and unity. I t was he who taught: "'Love your fellowman as yourself is a great general principle in the Torah." How then could his students depart from their master's path and fail to show one another respect?
The answer is that really loving someone means going beyond oneself, not relating to that person for what you can get out of him or her, but for that person's sake. Even wi th the best intentions — and we can be sure that Rabbi Akiva's students had the best intentions — our self-
202
LAG BAOMER 203
interest can get in our way. Quite possibly, we wil l fail to
show a person — even one whom we are trying to love —
proper respect and consideration.
Lag BaOmer
Lag BaOmer also commemorates the passing o f Rabbi Shimon Bar
Yochai , one o f the foremost sages o f the Talmud and author o f the
Zohar, the pr imary text o f the Kabbalah.
Rabbi Shimon perceived these two areas o f knowledge not as
dist inct , self-contained disciplines, but as one composite uni t . The
legal aspect (the Talmud) serves as the body and the mystical element
(the Zohar), the soul, o f one integrated Torah .
Th i s un i ty w i t h i n the Torah , which Rabbi Shimon recognized,
enabled h i m to perceive the Div ine uni ty w i t h i n our material wor ld ,
and moreover, to see this un i ty expressed even i n the material
dimensions o f his l ife.
O n Lag BaOmer i t is customary for young yeshivah students to
leave the halls o f study and go out to play i n the fields. T h e intent o f
this custom is obviously no t to mark Rabbi Shimon's yahrzeit by taking
a vacation f rom the study o f Torah , but rather, to br ing the yeshivah out
in to the fields.
Rabbi Shimon was able to unite the deepest mystical elements o f
the To rah w i t h the natural elements o f the wor ld . I n emulat ion o f h i m ,
children w i l l often go out to play i n the fields, extending the
atmosphere o f the yeshivah i n to areas seemingly beyond the usual sphere
o f To rah study.
Looking to the Horizon
W h e n Rabbi Shimon Bar Yochai completed the Zohar, the fundamental
text o f Jewish mysticism, he was t o l d f rom heaven: " W i t h this text o f
yours, the Jewish people w i l l leave exile w i t h mercy." There is a cause
and effect relationship here. As people appreciate the mystic truths
taught by the Zohar, they w i l l understand the G-dly nature o f their own
souls and the souls o f the people around them. They w i l l comprehend
204 KEEPING I N TOUCH
how every element o f existence expresses a different aspect o f
G-dliness and how every event that occurs is a manifestation o f H i s
providence.
W h e n people begin th ink ing and l iv ing according to these
insights, the society that they produce w i l l reflect the prophecies o f
knowledge, peace, and uni ty that accompany the era o f the
Redemption. The Redemption w i l l no t merely be an abstract ideal; i t
w i l l be a m o t i f that r ipple by ripple makes its way in to the fabric o f our
lives.
Many living in c rown Heights remember the day well. 770, Lubavitch Wor ld Headquarters, was packed to the gills. But most o f the people there were not adults. They were children of all ages.
I t was Shavuos, the anniversary of the giving of the Torah. Now i t is not at all unusual for children to come to shul. O n the contrary, one of the more attractive things about living in a chassidic community is that almost everyone comes to shul on the holidays. But this holiday was different. Everyone, literally everyone, was there. There were infants alongside elderly men who might ordinarily pray at home.
What had happened? A few days previously, the Rebbe had held a surprise gathering and suggested a new initiative: that Jews recreate the Sinai experience. Every Jew — man, woman, and child — was present when G-d pronounced the Ten commandments. Our Rabbis relate that i f even one Jew was missing, the Torah would not have been given.
The Rebbe had suggested that we renew our acceptance of the Torah by simulating, at least in microcosm, that experience. Let everyone gather in the synagogues to hear the reading of the Ten Commandments on the holiday.
In particular, the Rebbe placed an emphasis on the participation of the children. He cited the Midrash that relates that before G-d gave the Torah, He asked for guarantors. Our people made several offers: the Patriarchs, the prophets, and others, but G-d refused. And then our people said: "Our children wil l be our guarantors." G-d accepted this proposition and gave the Torah. "Therefore," the Rebbe explained, "our children should feature prominently in our commemoration of the Sinai experience."
And they did. Can you imagine a synagogue filled with literally hundreds of babies and children of varying ages? The din was awesome. But for the reading of the Ten Commandments, they quieted. As the reader read that passage, his voice could be heard throughout the shul.
205
206 KEEPING I N TOUCH
This took place decades ago, in 5739 (1979). Every
year afterwards, not only in 770, but in communities
throughout the world, the experience is repeated. I t allows
you to appreciate how the giving of the Torah is not just a
story of the past, but a present-day occurrence.
Shavuos Today
The Midrash relates that G-d chose M t . Sinai for the giving o f the
To rah because i t was "the smallest o f all mountains," emphasizing the
importance o f humi l i t y . I f so, however, one migh t ask: W h y d idn ' t G-d
give the To rah on a plain or i n a valley?
Impl i ed is that the choice o f a mounta in indicates the need for a
certain degree o f self-esteem. For bo th these qualities — h u m i l i t y and
self-esteem — are necessary for our acquisition o f Torah .
A n individual who is beset w i t h egotism cannot connect w i t h G-d.
As the Talmud states, " [ W i t h regard t o ] any person who possesses
haughtiness o f spiri t , the H o l y One, blessed be He, declares, ' I and he
cannot bo th dwell i n the w o r l d . ' " I n our daily prayers, we express the
l ink between h u m i l i t y and To rah study by requesting i n direct succes¬
sion, "Let my soul be as dust to all; open my heart to Y o u r Torah . "
Nevertheless, h u m i l i t y alone is insufficient for the acquisition o f
Torah . A person who lacks strength o f character and self-esteem w i l l
be unable to overcome the many obstacles that can obstruct his way to
the observance o f the Torah .
H u m i l i t y and pride need not be mutual ly exclusive. Pride and self-
esteem do not always stem f rom self-concern, nor are they always the
result o f an individual 's perception o f his personal virtues. A positive
self-image and feelings o f self-esteem f low naturally f rom a healthy
out look on life. N o one needs a reason to feel good about himself. T h e
very fact that he exists and that G-d created h i m is reason enough for
one to experience self-worth.
These feelings are enhanced by our awareness o f the connection to
G-d we are able to establish through the Torah . T h e knowledge that
we can f u l f i l l G-d's w i l l through the observance o f mitzvos is the
greatest possible source o f personal strength.
SHAVUOS 207
F r o m this perspective, the qualities o f h u m i l i t y and pride may be
seen as complementary. H u m i l i t y encourages the development o f an
ever deeper connection to G-d, which, i n tu rn , increases the above-
described mode o f self-esteem.
The feeling o f pride produced by a connection to G-d is more
powerful than the feeling generated by the appreciation o f one's
positive virtues. Self-centered pride is l imi t ed by the f ini te scope o f
one's qualities and can be dampened by a formidable individual or
challenge. The personal strength derived f r o m a commitment to f u l f i l l
G-d's w i l l , by contrast, is reinforced by G-d's in f in i ty . N o obstacle is
able to stand i n its way.
Looking to the Horizon
Shavuos, the 6 t h o f Sivan, also shares a connection to the culmination o f
the initiative begun at the giving o f the Torah: the era o f the Re¬
demption. O u r Rabbis compare the giving o f the Torah to the forging o f
the marriage relationship between G-d and the Jewish people. The era o f
the Redemption, they explain, serves as the consummation o f that bond.
Th i s process leading f rom Sinai to redemption also relates to two
significant events in our national history that occurred on the 6 t h o f
Sivan: the passing o f K i n g David and the passing o f the Baal Shem
Tov , the founder o f the chassidic movement. T h e Jewish mystic
t rad i t ion teaches us that the to ta l i ty o f a person's Div ine service is
revealed on the day o f his passing. Thus the fact that K i n g David and
the Baal Shem T o v passed away on Shavuos implies that the spir i tual
contr ibut ions they made share an integral bond w i t h the theme o f that
day.
K i n g David represents the epitome o f Jewish monarchy. Th i s
at tr ibute w i l l reach consummate expression i n the era o f the
Redemption when Mashiach w i l l restore monarchy to Israel.
The Baal Shem T o v ini t ia ted the widespread dispersion o f
spir i tual knowledge. H i s teachings represent a foretaste o f the era o f
the Redemption when "the occupation o f the entire w o r l d w i l l be
solely to know G-d."
Every year, on Tishah BeAv, the anniversary of the destruction of our Holy Temple in Jerusalem, Reb Avraham, the son of the Maggid of Mezritch, would sit for the entire day bent over, wi th his head between his hands, mourning for our people's exile. Every so often, he would raise his head and ask those around him: "Has he come? Is he here yet?" He was awaiting the arrival of Mashiach, for he was convinced that Tishah BeAv could not pass without his coming.
We may not have the depth of spiritual feeling possessed by Reb Avraham, but both of these feelings, sadness over the Temple's destruction and the anxious expectation of Mashiach's coming, are relevant to each of us.
The Three Weeks
There are three weeks between the fast o f the 1 7 t h o f Tammuz , which
recalls the destruction o f the walls o f Jerusalem and the capture o f the
city, and Tishah BeAv, which commemorates the destruction o f the
Temple. These three weeks are times o f mourning; we don ' t conduct
weddings or cut our hair. For our Sages te l l us that whoever does not
witness the construct ion o f the Temple should feel as i f i t was
destroyed i n his l i fet ime. Therefore, dur ing these three weeks, we take
stock o f the faults that led to the destruction o f the Temple, and t ry
to eradicate them f r o m our own conduct.
But these aren't merely somber times. Qui te the contrary,
al though we commemorate the destruction o f the Temple, that
concern is forward oriented — we are looking forward to i t being
rebuil t . O u r recollection o f its destruction has that purpose in m i n d .
For this reason i t is desirable to spend these weeks studying the
laws o f bu i ld ing the Temple . The study o f these laws serves as a
powerful catalyst, leading to the t ime when they w i l l actually be
applied. Indeed, the prophet Ezekiel refers to the study o f the laws o f
the Temple's construction as "bu i ld ing G-d's house."
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T H E THREE WEEKS 209
Looking to the Horizon
A l t h o u g h the conquerors o f Jerusalem — the Babylonians and the
Romans — carried away many o f the Temple utensils, they were no t
able to take possession o f its most sacred vessel. The H o l y A r k — i n
which the T e n commandments were placed and on which G-d's
presence rested — was not taken in to captivity.
M a n y years before the destruction o f the Firs t Temple, Josiah, the
last o f Jerusalem's righteous kings, h i d the ark i n a mazelike system o f
chambers and vaults that K i n g Solomon had constructed under the
Temple bui ld ing . T h e ark is s t i l l buried there, beneath the site o f the
H o l y o f Hol ies . W h e n Mashiach comes, i t w i l l surface.
I t follows that there are two places for the H o l y A r k : one in the
H o l y o f Hol ies , where i t is openly revealed, and another, concealed i n
the mazelike vaults w i t h i n the Temple M o u n t .
Each one o f us has a Sanctuary in microcosm i n his heart, a place
where G-d's presence rests. There are times when the G-dliness i n our
hearts shines openly; our personal H o l y o f Hol ies is revealed. O n
other occasions, that G-dliness is hidden, buried i n mazelike vaults.
But even when hidden, i t is not captured. Like the H o l y A r k on the
Temple M o u n t , i t is wai t ing anxiously to be revealed.
Th i s is the essence o f Mashiach's coming — that the Div ine
potential , which we and every element o f existence possess, w i l l shine
i n overt revelation.
Rabbi Shneur Zalman of Liadi, the founder of the Chabad movement, describes the intensification of the bond between G-d and the Jewish people in the month of Elul wi th the following parable:
Before a king enters his city, its inhabitants go out to greet him in the field. At that time, anyone who so desires is granted permission [and can] approach him and greet him. He receives them all pleasantly and shows a smiling countenance to all.
O n Rosh HaShanah and Yom Kippur the King is in His palace, where G-d reveals Himself in all His majesty. Only select individuals can approach H i m , and our approach must be wi th all the protocol and awe due the King of kings. During Elul, however, the King is in the field; G-d is accessible to all of us. He relates to us generously, opening Himself to us within the framework of "the field," our worldly framework of reference.
The Month of Elul
F r o m the beginning o f the m o n t h o f E lu l , we add Psalm 2 7 to our
daily prayers. Th i s prayer tells us much about the Div ine service
associated w i t h this special mon th .
I n this psalm is the verse: " O n Y o u r behalf, my heart says: 'Seek
M y countenance.'" פני, translated as " M y countenance," can also mean
" M y inner dimension." E l u l is a m o n t h when our hearts seek out G-d's
inner dimension.
cer ta in ly , i t is a m o n t h i n which we intensify our devotion to the
outward expressions o f Jewish practice: prayer, To rah study, and
charity. But these activities are reflections o f a deeper, inner thrust .
O u r hearts are te l l ing us that there is something more in life, that we
have an oppor tun i ty to establish a bond w i t h G-d's inner dimensions.
There are those who focus on the mechanics o f the m o n t h —
what sins they must repent for and what degree o f regret they must
manifest. Others penetrate to the spir i tual core and focus on
developing int imacy w i t h G-d.
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THE MONTH OF ELUL 211
Th i s latter concept is h in ted i n the very name E l u l (אלול) which is
interpreted by our Sages as an acronym for the phrase, די ודודי לי י לדו אנ
( " I am my Beloved's and my Beloved is mine" ) . E l u l is the m o n t h
wherein the love relationship between G-d and the Jewish people is
heightened. A n d i t is we who must take the init iat ive i n causing this
intensification o f feeling.
Looking to the Horizon
E l u l is also an acronym for the phrase, [את רה הז את השי . . [אז ישיר משה.
ר מ א אמרו ל י רה לה׳ ו " — אשי [ T h e n Moshe and the Chi ldren o f Israel
sang this song] to G-d and they spoke, saying, ' I shall sing....'" (Here,
however, the order o f the words must be rearranged.) O u r Sages
explain that this verse uses the future tense, i n allusion to the ult imate
revelation to be realized dur ing the era o f the Redemption w i t h the
Resurrection o f the Dead, at which t ime G-d's essence w i l l be revealed
throughout the wor ld .
The connection to G-d that reflects redemption is one in which a
person connects w i t h his essential source — the level at which "Israel
and the H o l y One, blessed be He , are one." H e does not go through a
process o f intellectual stocktaking which results i n the decision to do
good; he does not t h ink about the matter at all . H i s individual w i l l and
ident i ty have undergone a complete metamorphosis, and have become
utter ly unif ied w i t h G-d.
M a n k i n d as a whole w i l l experience this level o f connection i n the
era o f the Redemption, about which i t is prophesied: " I w i l l remove
the spir i t o f impur i t y f rom the w o r l d . " A t that t ime, the G-dliness
which permeates the w o r l d w i l l be revealed, as i t is stated: "The w o r l d
w i l l be f i l led w i t h the knowledge o f G-d like the waters that cover the
ocean bed." I n this setting o f manifest G-dliness, man's w i l l shall be
identif ied entirely w i t h that o f his creator .
M a y we all be blessed w i t h a year o f apparent and revealed
goodness, including the ul t imate blessing, the coming o f Mashiach.
ד ח ות גם י י חנ ת וברו ו ם בגשמי ת ח ת ב ו ת כ ה ת ב ו לשנה ט
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