Torah: Her Personality | Living with the Rebbe | A Slice of Life | What's New
The Rebbe Writes | Rambam this week | A Word from the Director | Thoughts that Count
It Once Happened | Moshiach Matters
by Rabbi Yisroel Rubin
Obviously, the Torah is not your average personality to be written about in a weekly publication. But as the holiday of Simchat Torah approaches, it is a good time to introduce her in all of her living glory. Unfortunately, she remains a closed book to many who think of her as an old scroll all wrapped up in herself. To those who know her, however, she is very personable and down to earth. She prefers herself to be understood in human terms. To use her own words: "Torah speaks in the language of man."
Torah's universal appeal and involvement is enhanced by her extensive traveling experience. Since her debut at Sinai, she has been to Israel repeatedly, has spent some time in Iraq (Babylonia) and Iran (Persia), has visited the Mid-dle East, Africa, Europe, Asia, the Americas, and even down under in Australia. She has brought courage, education, strength and solace to oppressed Jews even under the most trying conditions.
Despite her advanced years, she is full of life and vigor and remains as fresh and new as when she started out. Her arms may feel thin and spindly, but she can stand on her own two feet, thank G-d. Times change, fads come and go, but with Torah its the same classic story, year after year. Never boring, she always comes up with an interesting angle, a refreshing thought, and a new inspiration that is relevant and actual.
Primarily a teacher, her wisdom is unmistakably written all over her. She is well versed in Jewish law and history to the beginning of time.
Her script is meticulous, and some of her letters are custom designed with adorable crowns on top. Every letter is full of meaning. She is versatile and has a wide range of interest levels from Basic Literal to Exegeses, to Homiletics to Mysticism. But despite her infinite wisdom and depth, she relates well to all-even the beginner. She encourages people to learn and observe the mitzvot for their own good and a better life. "Choose life," she says.
She is estimated to be very wealthy, and although there is no exact figure, her worth is appraised to exceed rubies and precious stones. Even the world's rich, famous and powerful make special time for her.
Though her home is comfortable, with luxurious embroidered curtains and elaborately carved doors, she doesn't like to stay closeted inside. She loves to get out, at the very least on Mondays and Thursdays, as well as on Shabbat and holidays.
She doesn't like it when people think of her only on special occasions, though she does revel in the annual dance in her honor on Simchat Torah. "The special ceremonies are nice," she notes, "but don't forget me as you go about your daily lives."
And oh, how she loves children. They are her real pride and joy. The children keep her young and vibrant. She considers them the sole guarantee of Jewish continuity and survival. So, on Simchat Torah she likes to see the children dance with flags and toy Torahs; she wants the experience to be positive and fun.
From the Jewish Holiday Consumer
Rabbi Moshe ben Nachman (Nachmanides), known as the Ramban, had a student, Rabbi Avner, who strayed from the path and renounced his religion. Avner became very accepted among the non-Jews and, in fact, became a respected minister.
Wishing to show his contempt for his Jewish roots, one Yom Kippur, Avner sent his emissaries to fetch the Ramban by force. In the presence of his former teacher he slaughtered a pig, cooked it and ate it-all on Yom Kippur!
The Ramban was horrified. "Tell me," he said to his former disciple, "what caused you to renounce your religion?"
"It was a lesson I heard from your very lips!" Avner replied. "One time, when we were studying the portion of Ha'azinu (this week's Torah portion), you said that everything in the whole world and all of the Torah's commandments are alluded to in that portion. I couldn't believe that it was possible. How could the entire universe be contained in such a tiny portion? I came to the conclusion that everything else you taught us must also be false, and abandoned Judaism."
"But it's true!" the Ramban insisted. "There is nothing in the entire world that is not alluded to in Ha'azinu."
"If what you say is true," Avner challenged him, "show me where my name is written in it." The Ramban agreed, and went into a corner to pray. The Ramban then located a phrase alluding to Rabbi Avner's name.
"In Deuteronomy 32:26," he showed him, "take the third letter of every word and you will see your name." Avner read, "Amarti af'eihem ashbitah mei'enosh zichram-I said, I would scatter them into corners, I would make the remembrance of them cease from among men." In Hebrew, the third letters are reish, alef, beit, nun and reish-forming the name R' Avner.
When Avner saw this he became distraught. At once he did teshuva and repented of all his sins. "How can I make amends for all of my transgressions?" he asked his teacher.
"Just do what it says in the verse," Nachmanides replied. "'I would make the remembrance of them cease from among men.' Nothing must remain of your former glory."
R' Avner immediately left for places unknown. In fulfillment of the Torah's words, he was never heard from again.
There is something quite astounding about this story: Why was Avner's name alluded to in the Torah as R' Avner-Rabbi Avner, instead of his simple name? Wasn't he a wicked person who committed appalling sins?
Here, however, the Torah is teaching us the amazing power of repentance. When a Jew sincerely returns to G-d, the Torah honors him. Whatever he did in the past is discounted; it doesn't even matter if his spiritual condition is not presently what it should be. For all Jews will ultimately return to G-d-and are deserving of a title of honor!
Adapted from Hitva'aduyot 5742
May You Merit to Learn Torah With Open Eyes
by Yisroel Shlomo Swimmer
When I was nine years old, I was diagnosed with Retinitis Pigmentosa, a chronic and degenerative ocular condition which results in complete blindness. The prognosis was distressing, as there was no cure.
My uncle, a general practitioner, Rodney (Refael) Unterslak, suggested I travel to New York to see the Rebbe and receive a blessing, and also consult with prominent ophthalmic specialists.
I arrived in New York on Hoshana Rabba, the last of the intermediate days of Sukot, 5744 (1983). Traditionally, on this day people lined up at the Rebbe's suka to receive honey cake, 'lekach,' from the Rebbe, and receive a blessing for a sweet new year.
My uncle and I were among the throngs of people that year. When we finally stood before the Rebbe, my uncle said to the Rebbe, "This is Yisroel Shlomo Swimmer from South Africa." I had never seen the Rebbe before, nor had the Rebbe been notified of my condition. The Rebbe handed me a piece of lekach and said to me, "May the Alm-ghty grant you that you should learn Torah with open eyes!"
Some days later, I was examined by a top ophthalmologist in New York who found no trace, sign or symptom of Retinitis Pigmentosa. He could not believe that the initial test results sitting in front of him were mine.
Thank G-d, the Rebbe's blessing saved my eyesight and spared me the handicap of a life in darkness.
May it be the will of G-d that by "learning Torah with open eyes," especially the subjects of Moshiach and Redemption, according to the Rebbe's call to "open up our eyes," we will merit to see the Rebbe with our own eyes, with the coming of Moshiach now!
Mazel tov to the author, who recently celebrated his engagement to Sarah Rivka Broner of Crown Heights.
From a journal prepared by the students of Ohr Menachem Yeshiva, Johannesburg, South Africa.
In the Rebbe's Care
On the first night of the festival of Sukot, 1989, thousands of Chasidim crowded the large synagogue at Lubavitch headquarters at 770 Eastern Parkway in Brooklyn. Upon the conclusion of the evening prayers, the Rebbe approached the lectern where he would deliver his nightly hour-long address on the significance of the festival. The crowd surged forward-Torah law forbids the activation of an electric current on Shabbat and the festivals, so the Rebbe would be speaking without the aid of a public address system.
Ten thousand bodies packed into a space that would normally hold a tenth of that number; ten thousand minds tensed to absorb the Rebbe's profound blend of mysticism and philosophy.
But the Rebbe wasn't speaking. He was searching the crowd. The Rebbe's secretary stepped forward and received a whispered instruction. Many long minutes passed until three children-ages two to six-were located and passed from hand to hand to the front of the room. Their young father, Rabbi Avraham Shlomo Scharf, had recently passed away from a serious illness. Under the Rebbe's direction, the children were settled on the carpet at his feet. For several moments, the Rebbe held the just-orphaned children in his kindly gaze. Only then did he turn to the crowd and begin his talk.
For the next two-and-a-half years, until the Rebbe's stroke, the Scharf children sat at the Rebbe's feet at virtually all of his public appearances: as he prayed in the synagogue on Shabbat, as he addressed his Chasidim on various occasions, and as he held his weekly farbrengen (gathering) on Shabbat afternoons. At these farbrengens, the Rebbe would speak for several hours, with brief interludes during which the assembled would sing Chasidic songs and raise their cups to say l'chaim to the Rebbe. During the interludes, the Rebbe would often direct his attention to the children, handing them pieces of cake from his plate and pouring them sips of wine from his cup.
Reprinted from The Week in Review. For a complimentary issue write to V.H.H., 788 Eastern Pkwy, Bklyn, NY 11213 or call 718-774-6448.
DON'T WORRY
Do not worry! This issue of L'Chaim is for the weeks of Tishrei 12/Oct. 2 and Tishrei 19/Oct. 9. Our next issue (# 359) which is dated Tishrei 26/Oct. 16 is for after the holiday.
PUBLIC SUKOT
Public Sukot in New York City sponsored by the Lubavitch Youth Organization will be open during the intermediate days of the Sukot holiday. They are: The International Suka at the U.N., First Ave. and 43rd St; the Garment Center Suka in Herald Square across from Macy's; the Wall Street Suka in Battery Park at State Street and Battery Place. For hours call L.Y.O at (718) 778-6000.
HOLIDAY AWARENESS
Throughout the Sukot holiday, Chabad Lubavitch volunteers around the world will be helping their fellow Jews perform the unique mitzvot of the festival: making the blessing on the lulav and etrog, and "sitting" in a suka. For the latter, specially constructed mobile sukot on flat-bed trucks travel to Jewish communities large and small. In Israel, the "Chabadniks" visit army bases across the country.
Translated and excerpted from a letter dated "Between Yom Kippur and Succos, 5741 [1980]"
These are the days when, having been blessed on Yom Kippur with a good and sweet year, we are preparing for the Festival of Succos-"the Season of Our Rejoicing." At this time some reflection is in order:
True, we are living in exile, a time when G-dly revelation is not as prevalent. This diminished light of Torah has its effect in the world in its relations with the Jewish people and, in some Jews, in their relationship to Judaism.
(It should be stated that these two are interconnected. It is only when Jews, individually or collectively, proudly and openly adhere to their Jewishness that they earn the respect of the world around them.
Furthermore, by adhering to a Torah life-style, which means actually learning Torah and doing Mitzvos, we not only diminish but eventually completely eliminate the only cause of the Exile (as we clearly say in our prayer-"Because of our sins we were exiled from our land") and the Exile is shortened and eventually ended by the true and complete Redemption through Moshiach.)
Nevertheless, the fact that we are still in Exile must not, and does not, dampen the joyful preparations for Succos, much less the actual joy of Yom Tov, particularly the Festival of Succos (including Chol HaMo'ed, Shemini Atzeres, and Simchas Torah) which has been singled out and designated as "The Season of Our Rejoicing."
An additional factor, which is also one of our fundamental beliefs and basic principles of our Torah, is Bitochon (trust) in G-d. This means true and absolute trust in the Master of all the universe, whose Divine Providence extends to each and everyone individually, and specifically, and in detail.
This trust includes, first of all, that He surely granted that everyone be favorably sealed in everything and in every detail, including and especially the fulfillment in our own very days of the hope, heartfelt yearning, and most fervent daily expectation of Moshiach "for whose coming I wait every day."
The basis of this trust is the simple belief of every single Jew. For Jews are "believers the sons of believers," this intrinsic belief having been inherited from our Father Abraham. This belief unites and unifies all Jews and, furthermore, it is perfectly equal in all Jews though they be unlike each other in many other aspects.
It is this trust that makes a spiritual uniting of the Jewish people a reality, unifying all Jews into one entity. For their common simple belief also pervades and encompasses everything in which they differ, including their understanding, and level of study and observance of the Torah.
This unity is also reflected in Yom Kippur, the unique and only day in the year, which of all the festivals ordained in the Torah, is celebrated for one day only, both in and outside of the Holy Land.
Yom Kippur is the day on which all Jews conclude on the same culminating "resume" and proclaim with profound inspiration and in a loud voice: Shema Yisroel-Hear, O Israel, Hashem is our G-d, Hashem is One; Blessed be the name of His glorious Kingdom forever and ever; Hashem He is G-d!"
This same unifying principle is reflected also in the Festival of Succos, in combining together the "Four Kinds" (Esrog, Lulav, Myrtle, and Willow), symbolizing all different types of Jews, into one Mitzvah, which is created by virtue of a Jew unifying them.
And also in the Succah itself, concerning which the Torah says: "It is possible for all Jews to sit in one Succah."
May G-d grant that just as on Yom Kippur, after the many prayers and the culminating resume, one long shofar blast is sounded-a Tekiah Gedolah, according to custom, followed by the loud proclamation: Next year in Jerusalem!
So may every Jew in the midst of the entire Jewish people, may every Jewish man and woman, very soon indeed hear the sound of G-d's Great Shofar announcing our liberation, followed immediately by-"Bring us... to Jerusalem Your Holy House with everlasting joy."
13 Tishrei, 5759
Positive mitzva 69: The fixed sin-offering
We are commanded that whenever an individual has sinned unintentionally he must offer a sin-offering. It is based on the verse (Lev. 14:27): "If any one of the common people sin through error, etc."
The holiday of Sukot begins this Sunday evening at sundown. Described as "the Festival of our Rejoicing," it is unique in that we are specifically commanded to be happy.
But does G-d really expect us to turn our emotions on and off like a faucet? How is it possible to be happy, just because the Torah tells us to?
We can answer this in the same way as we resolve the question of how the Torah commands us to love -- both love of G-d and love of our fellow. The Torah commands us think those thoughts and do those things which will arouse the feelings of love.
There are two ways to arouse a feeling of joy: through the head, and through the feet. We can sit and meditate on things that make us happy, or we can get up and start to dance. But whatever our approach - cerebral or with outward manifestations of joy - the heart will follow.
In truth, every Jew has what to be joyful about. Just thinking about the enormous love G-d has for every Jew, or the great merit each of us has in possessing a Jewish soul, can make us appreciative and thankful.
When a Jew is happy, it expresses his trust and faith in G-d that whatever happens is for the best. Serving G-d with joy reveals the good that is hidden in everything.
The holiday of Sukot is a time to recharge our batteries, to "stock up" on an abundance of joy for the coming year. According to Chasidut, all of the spiritual goals we were trying to reach on Rosh Hashana and Yom Kippur by fasting and praying are attainable on Sukot and Simchat Torah - simply by being joyful and dancing!
So have a happy Sukot, and may G-d grant us the ultimate joy of Moshiach's arrival immediately.
My doctrine shall drop as the rain, my speech shall distil as the dew (Deut. 32:2)
Just as rain and dew can drench a person "to the bone," so should the holy words of Torah saturate a Jew's entire physical being and not just his mind. (Rabbi Menachem Mendel of Kotzk)
Not his is the corruption, but his children are blemished; they are a perverse and crooked generation (Deut. 32:5)
"What difference does it make if I'm not so careful in keeping the commandments?" a Jew might ask. "After all, I'm only hurting myself." Not so, the Torah responds. A Jew's behavior affects not only himself, but directly influences his children. When a child sees his father conceding the "small" mitzvot, he grows up to concede the "big" mitzvot - with the end result of "a perverse and crooked generation." (Chofetz Chaim)
Consider the years of each generation (Deut. 32:7)
In every generation a new understanding of Torah descends from heaven, corresponding to the individual generation's particular needs and its historical dictates. The tzadikim (righteous) of a given generation perceive what is necessary, and tailor their teachings accordingly. (Chidushei HaRim)
In order to "see" G-d's hand working through history, one must consider all the previous generations as well as one's own... (Otzar HaChaim)
He set the boundaries of the nations according to the number of the Children of Israel (Deut. 32:8)
All world events contains an element that will eventually relate to Jews, even conflicts between non-Jewish countries that change borders and alter the map. For G-d turns the wheel of history according to His overall plan for the Jewish people. (Der Torah Kvall)
One year the etrog [a citron fruit joined together with palm, willow and myrtle brances on the Sukot holiday to form the "Four Species"] dealers of the town decided to band together to raise the prices of etrogim. Now, an etrog had always been expensive, so much so, that it was customary for the wealthy leaders of the town to purchase one etrog to fulfill the mitzva for the entire community. This year, however, the price was so exorbitant that even that one etrog was beyond their reach.
As Sukot approached, the people grew ever more worried. How would the community manage to celebrate Sukot without even one set of the Four Species to share amongst themselves? Finally the sextons of the town's shuls called a meeting at which they hoped to raise the money needed. Only the richest members of the town had been invited, as they had always supplied the etrog for their fellow Jews.
One wealthy businessman stood and addressed the gathering: "It's an outrage to spend so much money on an etrog. Who do those dealers think they are to hold us hostage like this! There are other mitzvot which urgently need doing in our community. Why what about marrying off poor brides? There is an orphaned girl in our very own town who is not getting any younger. Wouldn't that be a more fitting way to spend the community's money?"
The rabbi listened quietly until the rich man concluded his plea, and then he began to speak: "It is certainly true that the girl you speak of needs a match. And it is true, as well, that it is a great mitzva to endower a poor bride and to help an orphan. But, I can't help thinking why, in all these years, did our speaker never think of helping this girl? Why, only now, when the question of purchasing an etrog came up did he remember her? I will tell you the reason. My friends, what we are witnessing here is the work of the yetzer hara - the evil inclination. The evil inclination is wily and crafty. He will use any arguement to discourage a Jew from doing the mitzva at hand, even if it means that he must convince us to do a different mitzva in its stead!
"This," the rabbi explained, "is typical of human nature. Often, when a person is about to fulfill a certain mitzva, in steps the evil inclination to cloud his mind with doubts. 'Why are you choosing to do this mitzva instead of that one? That one is surely more important.' Then the person becomes confused and his will to perform the mitzva is weakened. No, my friends, we must confront and expose the evil inclination for what it is and do battle with it. When we emerge successful, we will be able to perform the original mitzva, thus fulfilling the will of G-d."
* * *
When Rabbi Shneur Zalman, the founder of Chabad Chasidism, began to disseminate his teachings, many young men were drawn to him and became his Chasidim, despite the general opposition in those days to Chasidism. In addition to the mind-expanding scholarship, the joy in serving G-d that was injected into Judaism by the teachings of Chasidism attracted many adherents. Among the novice Chasidim were two sons of one of the leading Torah scholars of the time.
One day, the two sons approached Rabbi Shneur Zalman with a matter that had been concerning them for some time: should they try to win over their father to the Chasidic approach of imbuing everything with joy or is he perhaps too set in his ways to change at this point in his life.
"Does he perform mitzvot joyously?" asked Rabbi Shneur Zalman.
In response, one of the sons related, "Each year, when we finish building our suka, our father climbs up and kisses the branches covering the suka."
"In that case," said Rabbi Shneur Zalman, "he is fine the way he is."
* * *
Even when rain was pouring down, Rabbi Menachem Mendel of Kotzk would sit in the suka. He related once, "The reason a person is absolved from sitting in the suka in the rain is because of the law that one who is suffering is not obligated to sit in a suka; the discomfort caused by the rain has the legal status of 'suffering.'
"The truth is," sighed Rabbi Menachem Mendel, "a Jew who 'suffers' from sitting in the suka does not deserve to sit in the suka..."
* * *
Rabbi Fishel of Strikov would sit in the suka even in the pouring rain. Once he was asked: "Doesn't the Code of Jewish Law clearly state that, 'If it rains, one should go back into the house'? And doesn't a commentary on the Code add that, 'Whoever is absolved from sitting in the suka and does not leave it, receives no reward for this and is nothing but a simpleton'?"
"I'd rather be a simpleton than leave the suka," said Rabbi Fishel.
"The voice of the herald brings good tidings and proclaims:...'The means and time of Redemption have been appointed; can a land be born in one day?...When the resplendent G-d redeems His people, then the evening shall be light... Turn to Me and be saved even this very day, if you heed My voice...Arise those who are buried in the earth; awake and jubilate, those who dwell in the dust...'" (From the prayers on Hoshana Rabba)
