The Chabad Weekly

LATEST SHEMA: 9:39 AM

Parshas Ki Tavo Friday, Elul 19, 5781 / Aug. 27, 2021

Jewish Joy By Yossi Goldman

T h i s w e e k w e r e a d about Bikkurim, the first fruit of-ferings Jewish farmers in the Holy Land were commanded to bring in thanksgiving to G‑d for the land and its produce. On a basic lev-el, Bikkurim remind us never to become ungrateful for the things we are blessed with in life.

Interestingly, the law only took effect fourteen years after the Jew-ish people entered the Promised Land. It took seven years to con-quer and another seven to appor-tion the land amongst the twelve tribes of Israel. Only when that process was completed did the law of the first fruits become applica-ble.

But why? Surely there were quite a few tribes who were settled earlier. No doubt, some of the farmers who had received their allotted land had planted and seen the first fruits of their labors. Why then were they not required to show their appreciation immediately by bringing the Bikkurim offering?

The Rebbe explains that in com-m a n d i n g this mitzvah the Torah uses the phrase, "And you shall rejoice with all the good that the L-rd your G‑d has given you." In order to be able to fully experience the joy of his own blessings in life, a Jew must know that his brothers and sisters have been blessed as well. As long as one Jew knew that there were others who had not yet been settled in their land, he could not be fully content. Since simchah, genuine joy, was a necessary com-ponent in the mitzvah of Bikkurim, it could only be fulfilled when eve-ryone had been satisfied. Only then can a one experience true simchah, a sincere and genuine joy.

Knowing that our friends and cous-ins are still fighting to conquer the land — or even not yet enjoying their own share in of land — some-how takes away the appetite for celebration, even if we personally may have reason to rejoice. One Jew's satisfaction is not complete when he knows that his brother has not yet been taken care of.

I remember reading a story from

the diary of the previous Lubav-i t c h e r R e b b e , R a b -bi Yosef Yitzchak Schneerson, de-scribing his arrest and imprison-ment by the Communists in Russia b a c k i n 1 9 2 7 . R a b -bi Yosef Yitzchak was the heroic spir-itual leader of Russian Jewry at the time, and the Soviets sentenced him to death for his religious activities on behalf of his people (miraculously, that sentence was subsequently com-muted and the Rebbe was released after three weeks in prison and after serving only nine days of a three-year sentence of exile). Rabbi Yosef Yitzchak was an expressive writer and he described his incarceration and the tortures he suffered at the hands of the sadistic warders in that notorious Soviet prison.

One of the prison guards was unbe-lievably cruel. He himself told the Rebbe that when he would beat and torture a prisoner, he would derive so much pleasure watching the man suffer that he would drink his tea without requiring its usual dose of sugar. Just watching the torture sweetened his tea...

Such was a vicious anti-Semite. But a Jew must experience the reverse sen-sation. He cannot enjoy his tea or his first fruits knowing that his fellow Jew is still unsettled. The sweetest fruits go bitter in our mouths feeling the need of our brethren.

So, if you have a job, think of some-one who doesn't. If you are happily married, think of those still searching for their bashert and try making a suitable introduction. And as the holiday season is almost upon us, if you will be privileged enough to be able buy new outfits for your family, spare a thought for those who cannot contemplate such a luxury. And when you plan your festive holiday meals with your family and friends, remem-ber to invite the lonely, the widow and the single parent, too.

In this merit, please G‑d, we will all be blessed with a joyous and sweet new year.

(Chabad.org)

Chabad of Beverly Hills 9145 Wilshire Blvd.

Beverly Hills, CA 90210 Chabadofbeverlyhills.com

Rabbi Yosef Shusterman Rabbi Mendel Shusterman

310-271-9063

Announcements:

Seuda Shlishit is sponsored by the Winter Family in memory of the yartzheit of Chana Seryl bas Moshe.

Yartzheits: Alice Horowitz - Elul 21, Friedrich Blumen-stein – Elul 25, Pesa Turner - Elul 25.

Happy Birthday to Ethel Perles, Ayala Sulami, Rabbi Dr. Daniel Ganjian, Rivka Sulami, Yisroel Lipsker, Yosef Yitzchok Davidpour.

Happy Anniversary to Rabbi and Mrs. Yossi Mayberg, Jeff and Lori Meisel.

Good Shabbos!

Shacharis 7:30 AM 9:30 AM (followed by Kiddush, Cholent & Fabrengen)

Pirkei Avos (Chapts 3&4)

6:15 PM

Mincha 7:00 PM (followed by Seuda Shlishit)

Maariv 8:00 PM

Shabbat ends

8:07 PM

Vol. 24 Issue 46

B”H

The Chabad Weekly

Candlelighting (Los Angeles)

7:07 PM

Friday Mincha:

7:20 PM

Early Mincha: 6:00 PM

SHABBAT SCHEDULE

THE MEANING OF TESHUVAH The Hebrew word for

"repentance"—teshuvah—actually implies the opposite. When you re-pent, the implication is that you're leaving the wrong path, regretting that you ever took that turn in your

life. But teshuvah literally means "return," which implies that you are not leaving something, you are com-

ing back to something. This is not to suggest that there is anything inappropriate in repent-ance. Before you can embrace the

right path you mustleave the wrong path, you must regret having taken it,

youmust go away from it. But return is much more profound.

It's not just going away from bad behavior, it is going back to your true

self, your Divine soul. It's not just damage control, it is returning to the essence that was always pure—it is

returning to G-d. We can understand this better

through the following analogy of two teachers disciplining a student. One teacher reprimands, demanding that

the student acknowledge he did wrong and agree to make amends. The other teacher tells the student, "You know, I want to tell you I am

very disappointed that you didn't live up to who you really can be. Your soul is much greater than that."

Which teacher is correct? Both are. You can't just wax eloquent about the soul, you have to acknowledge

the error and make good on the dam-ages. There is no way around that.

But then you have see that this is not the real you—the real you is greater

than that. These are the two levels of teshuvah.

The first level involves cleaning up the mess in your room, so to speak, because your room has to be clean

before you can bring something new or fresh in there. This is step one—

making order and repairing that which was broken. But step two, the

critical step, is connecting to your essence.

Meaningfullife.com

SELICHOS

This Sat. night at 1:00 AM

Daily Minyonim

Weekday Shacharis: 6:00 AM & 7:30 AM

Slichos: 5:30 AM & 7:00 AM

Sunday Shacharis: 7:00 AM & 9:00 AM

Mincha/Maariv: 7:20 PM

Story of the Week: At the age of eight, Rabbi Shneur-Zalman (later in life to be known as "the Alter Rebbe" of Chabad) wrote a commen-tary on Chumash ('Five Books of Moses') incorporating three of the greatest previous com-mentaries, those of Rashi, Ibn Ezra and Ramban.[1]

When he was ten, the Alter Rebbe had a frightening dream. In it he was learning in the Liozna shul's second room, when Reb Reuven Baal-Shem appeared and told the Alter Rebbe that he was being called to judgment. The Alter Rebbe was then instructed to enter the shul.

Upon entering the shul, the Alter Rebbe saw the beit din (rabbinical court) sitting near the southern table with three elders standing at a dis-tance. The middle one of those seated motioned for them to approach, and R. Reuven Baal Shem led him to the table. The judges of the beit din were wrapped in their talleisim (prayer shawls) and the elders were dressed in white.

When he stood in front of the beit din, the judge in the center turned to the Alter Reb-be and said, "These three el-ders, Rashi, Ibn Ezra, and Ramban, are calling you to court because you would de-prive them of being among those who bring merit to the many through studying their commentaries, as your com-mentary encompasses their three commentaries."

The Alter Rebbe had nothing to say in his defense, and with sincerity and much sobbing he said he would burn his com-mentary. The elders placed their hands on his head and blessed him with success in his learning. They blessed him to be mechadesh chid-dushim (develop new insights) in Torah study and avodas Hashem (serving G-d), which tens of thousands of Jews in all generations would follow, until the coming of the Re-deemer.

When the Alter Rebbe awoke from his dream, he was terribly distressed and concerned, and

he took upon himself a fast. Af-ter dreaming the same dream twice more, he burned his com-mentary.

Ascentofsafed.com

ZOOM CLASSES:

Monday 8:30 PM

Parshas Hashavua

Wednesday 8:30 PM

Tanya & Halacha

Daily Mon.– Fri: 6:45 AM Torah Ohr (In Shul)

Please visit www.rabbishusterman.com

where you can access over 2300 of Rabbi Shuster-

man’s classes in Halacha, Tanya, Gemara, Torah Ohr,

Likutei Torah and more

PIRKEI AVOS “Give to Him of that which is His, for

you and whatever is yours are His”(Avos 3:7)

In many instances, although a person is willing to fulfill the obligations the

Torah places upon him, it is natural for him to attach a certain degree of self-

importance to his deeds. Take for example the mitzvah of giv-

ing tzedakah. We are obligated to tithe [our income]. Most people feel

proud when they choose to give their money away for such a purpose.

Our mishna teaches us to perform such deeds with humility, for the very

opportunity to possess property is granted by G-d. Therefore we should perform deeds of charity as a matter

of course, without attaching great importance to them. As proof,

the mishna cites the verse — “from Your own we have given You”, which speaks of the donations given to con-

struct the Beit HaMikdash, the ulti-mate expression of human activity, the building of a dwelling for G-d. Yet even these donations were given in a spirit

of humility. The Lubavitcher Rebbe

Rabbi Eliezer ben Yaakov said: "He

who fulfills one mitzva (commandment) acquires for himself one advocate..."(Avos 4,11) The simple meaning of this teaching is that the fulfillment of a mitzva creates

an angel that will act as an advocate for the person in his final judgment. Nevertheless, the fact that the Mish-nah uses the expression "acquires" rather than "creates" implies some-

thing deeper. In addition to the angel created by each mitzva he performs, a

person acquires One advocate; the One -the Holy One, Blessed Be He-- becomes an advocate for him. For

every mitzva a person performs, re-gardless of his intent, connects him to

G-d. (Lubavitcher Rebbe)

"Every mitzva that a Jew does creates a defending angel, and every sin cre-

ates a prosecuting one."(Avos 4,1) Rabbi Zusha of Anipoli used to say: "I never saw a whole angel created by the transgression of a Jew. Every an-gel created by a sin is missing a limb.

Every Jew has an innate belief and faith in G-d, and even if he slips and

commits a sin, he immediately regrets his action, sighs, and is sorry for what

he has done. These sighs have the power to maim the limbs of the result-

ing prosecuting angels." Ascentofsafed.com

Parsha Insights

Nourishing G-d אֶת קָרְבָנִי לַחְמִי לְאִשַי . . . תִשְמְרוּ

)במדבר כח:ב( וגו':

[G-d instructed Moses to tell the Jewish people,] “You must guard My offering, My food for

My fire-offerings.” Numbers 28:2

G-d. They are as important to Him as our daily bread is to us.

(Likutei Sichot, vol. 13, pp. 103–104 )

(From: The Daily Wisdom) - chabad.org

Editing The Past Rosh Hashanah is the be-ginning—not only of this new year, but of all years

previous. How could that be?

Because on that day you are empowered to reach back into time and adjust

the meaning of all that has passed.

True, He is the Author. But He has assigned us as

editors. We adapt the storyline, transform the

plot. By transforming who we are today, we rewrite our

own past and author a whole new world.

From the wisdom of the Lubavitcher

Rebbe, rendered by Rabbi Tzvi Freeman. chabad.org

Parsha Insights

Drawing Down G-d’s Blessings וּבָאוּ עָלֶיךָ כָל הַבְרָכוֹת הָאֵלֶה וְהִשִיגֻךָ

)דברים כח:ב( וגו': Moses promised the Jewish peo-ple, “If you remain faithful to G-d’s covenant,] all the following blessings will pursue you and

overtake you.” Deuteronomy 28:2 We are taught that on the Jewish New Year (Rosh HaShanah), G-d

decrees our livelihood and health for the coming year. And yet, we pray every day for health, suste-

nance, and many other Divine blessings. Is this daily prayer nec-

essary, in that all has already been decreed on Rosh HaShanah?

This verse provides the answer to this question: G-d’s blessings both

“pursue” us and “overtake” us. On Rosh HaShanah, all the bless-

ings necessary for their respective purposes descend (“pursue” us) to a certain level of reality where they wait in storage to be drawn

down further (“overtake” us) into our physical world. The vehicle for

bringing blessings down to us is our daily prayer and devotion to

G-d. (Based on the teachings of the

Rebbe, Adapted by Moshe Wisnefsky ) - chabad.org

Because you would not serve the

L-rd your G-d with joy and with gladness of heart... therefore,

you will serve your enemies (Deut. 29:47)

We see from this that joy is such an important part of the Jew's service of G-d that the harshest punishment of "you will serve

your enemies" is not meted out for a deficiency in the service it-

self, but for worshipping G-d with-out joy and vitality. When the Jew is happy, G-d is happy, as it were,

and even the harshest decrees are annulled - analogous to an

earthly king granting amnesty to his prisoners when he is in a

cheerful mood. (The Lubavitcher Rebbe)

(From: L’Chaim #1135) - lchaimweekly.org

Hayom Yom – Elul 20

One who is lowly and crass does not sense his own crassness and

lowliness.