It's All A Dream | Living with the Rebbe | A Slice of Life | What's New
The Rebbe Writes | All Together | A Word from the Director | Thoughts that Count
It Once Happened | Moshiach Matters
by Dr. Yaakov Brawer
Times, thank G-d, are good. We are, for the most part safe, well fed, and free to pursue the lifestyles and goals we choose. Why do we need Moshiach? Everything is just fine. How can this be called exile?
This bewilderment regarding the need for Moshiach is the biggest indication of how much we need Moshiach. The most distressing aspect of exile is that we are unaware that we are in exile.
Physical suffering is not exile's cardinal characteristic, as is obvious from the experience of most Jews today. The definitive feature of exile is the absence of a central, unifying purpose to existence. People's lives appear to be determined by random forces: economic, political, and physical.
One classical metaphor for exile is that of a dream. A dream is often a grossly distorted melange, totally alien to what one encounters in normal life. From the dreamer's point of view, the dream world appears entirely ordinary and very real. The surrealistic distortion that is so apparent on awakening is entirely acceptable and natural in the dream. The dreamer may be terrified by something that, on awakening, merely evokes a shiver or even a bewildered smile.
In the dream-like world of exile there is the illusion of reality. People are entirely comfortable with the lunacy of modern life. No one sees it as unusual that billions of people watch videos for hours, enjoying murder, rape, filth and perversion. It is normal for thousands of people to push and scream in a stadium to watch a man hit a ball with a stick. A person spends his precious life's strength laboring to acquire prestige or a moment's illusion of power. Driven by advertisements he labors mightily for the latest electronic gadget or luxury vacation. Such behavior is not only "normal," it is exemplary.
In resolving the question as to why people are content with exile, the dream metaphor raises an even more perplexing paradox. If we are all products of the dream of exile, how can we objectively assess our circumstances? How can we expect a world that is blind to its own madness to yearn for redemption?
The answer is that the darkness of exile is not absolute. There are those for whom the dense obscurity of exile is only partial. They are like dreamers who know that they are dreaming and are thus able to stand somewhat aloof and perceive the truth. The agonizing impact of exile can be properly appreciated only by such people. Such individuals must be totally out of step with the rest of humanity.
Each Jew has the innate ability to be such an individual. The Divine Jewish soul penetrates the profuse concealments of exile and illuminates the life of the Jews in this world. The strength of this influence varies, from prophets and holy individuals whose very perceptions are those of the Divine soul, to ordinary Jews in whom the illumination is somewhat beclouded by the insensitivity of the body and the delusions of worldly life.
The Jews have always been a people apart, isolated, alienated, regarded with suspicion by an uncomprehending world. For 2,000 years the Jews have yearned for redemption and to that end, have pursued goals that are incomprehensible to the rest of humanity. Because Jews, in essence, transcend exile, we are ultimately capable of, and therefore responsible for, ushering in the redemption, for ourselves, and for the entire world.
Dr. Brawer is professor emeritus at McGill University's Faculty of Medicine. He is the author of two books on Chassidism, Something From Nothing and Eyes That See This article originally appeared in The Yiddishe Heim.
In this week's portion, Vaeira, G-d reveals Himself to Moses. G-d uses four distinctive expressions of redemption and how the Jewish people will leave Egypt and ultimately come into the Holy Land.
Moses and Aaron come before Pharaoh to demand that Pharaoh let the Jewish people go to serve G-d. After Pharoah's repeated refusal, the first six of the Ten Plagues are visited upon the Egyptians.
When G-d sends Moses to Pharaoh to warn him of the plague of wild beasts, Pharoah is informed that the plague will not be in Goshen, where the Jews lived. Then G-d says "I will place a distinction between My people and your people."
The word G-d uses for "distinction" here is "f'dus," which actually means "redemption."
What message is G-d sending us by using the word redemption to mean distinction or separation?
As Jews we are gifted with a strong sense of justice and the idea of inequality just bothers us to no end. We can mistakenly think that all people are the same. People are people.
However, G-d thinks differently. He chose the Jewish people and distinguished us from among all other nations. He wants us to be distinct, in the way we act, in the way we dress, in the way we speak, etc. G-d wants us to be a light onto the nations and when we are, we lift the world to a higher moral level, which brings redemption.
In Egypt the Jewish people distinguished themselves in three ways. Language, dress and names. Everywhere a Jew went, Egyptians knew, there walks a Jew. Therefore, the way we acted made a difference, impacting our surroundings.
Since we distinguished ourselves for G-d, G-d separated us for redemption from Egypt.
As the Rebbe's emissary in Temecula, California, I found that people were always happy and respected that I was observant. I also found that they were very let down when a Jewish person did something wrong.
We are special and the world knows it, we need to embrace it and distinguish ourselves for G-d. We need to be living examples to each other and a light onto the nations. If we do, we will once again merit G-d's redemption, the coming of Moshiach. May it happen soon.
Adapted by Rabbi Yitzi Hurwitz from the teachings of the Rebbe, yitzihurwitz.blogspot.com. Rabbi Hurwitz, who is battling ALS, and his wife Dina, are emissaries of the Rebbe in Temecula, Ca.
He Kept the Picture
by Rabbi Mottel KanelskyIn 1963, my father Nosson Kanelsky, gave in papers for the family to leave Russia. He was a refusnik until 1970 - 7 years. In those years, my father changed his job and worked in 18 different places, so that he would be able to keep Shabbat.
When I turned five, my father began looking for a teacher for me. The requirements were not many. The teacher had to be a Lubavitcher chasid who was a capable teacher. But, it was known that if this teacher would be caught, he would be arrested. If caught, I would be taken away from my family and placed in a government orphanage. And no one knew what the consequences would be for my parents.
Every day during my father's 30 minute walk to work, he would think about who he could approach to be my teacher. Finally, my father found a teacher! This person was Reb Dovber Rikman. Not only was he a Lubavitcher chasid, but he had studied together with the Rebbe under the tutelage of the famed Reb Zalman Vilenkin in Yekatrinislav.
Rabbi Rikman taught me from age five to age seven. At seven years of age I was required by law to attend school. Going to school had three problems: Attendance on Shabbat was compulsory; I would not be allowed to wear a head-covering; I would have to sit through their atheist propaganda lessons.
My father found a doctor who wrote a note that due to my health I could not attend school. When I turned eight years old, the doctor refused to write a new letter.
Father and Mother told me that we needed to talk. "If you go to school, you will have to find a viable excuse every Monday why you weren't in school on Shabbat. We will have to find a doctor who will say that you need to cover your head for medical reasons. And you will need to put cotton in your ears."
There was a second option, I was told. My parents could say that I had moved to Samarkand to live with my uncle. I would hide in our cellar. But that meant that I would literally not be able to see the light of day until we would leave Russia. And who knew how long that would be?
I told my parents I would have to think about it. Imagine, an eight year old child having to make such a decision! But for me it was not a difficult decision. My teacher was very important and beloved to me.
And so, it was arranged that I would continue to study with my teacher for three hours each day. My grandfather, and especially my father, had instilled in me the importance of memorizing Tanya - the basic book of Chabad Chasidic philosophy. So, every day after studying with Rabbi Rikman, I spent time memorizing two lines of Tanya. Each night, I would walk outside in our yard with my grandfather for 10 minutes. I would review with him what I had learned that day as well as recite the Tanya I had memorized. (Our back yard was surrounded by a10 foot high fence so it was safe for us to walk in our yard at night.)
For one and a half years I studied in the cellar and I did not see the sun shine.
In 1968, before I had gone into hiding, my parents had a photo taken of me, my younger brother Avrohom, and my parents. My father sent the photo to my mother's cousin Tonia Minkowitz in Brooklyn. Together with the photo was a note: "Please take this picture and give it to Zaide (grandfather), and tell Zaide that we want to see him."
We could not address a letter directly to the Rebbe under any circumstances. How much more so for a blessing to leave Russia! But we knew our cousins would understand our intent.
Three months later, my parents got a letter back: "We received the photo. We gave the photo to Zaide. Zaide didn't respond."
My father was devastated! This meant the Rebbe didn't give us a blessing to leave Russia!
My father was very depressed. In addition, Russia changed the emigration rules and we were only allowed to apply once a year to leave. As if that wasn't enough, the year was also a census year.
The census workers came to our home. My father was at work. They asked my mother how many were in the family. My mother said that it was she, my father, "and our son." They had on record another son. "He is in Samarkand," my mother told them.
They did not believe her and began a thorough search of the house. They moved every table, every bed, opened every closet and cabinet. It was not normal how they searched.
I was sitting in the cellar, learning. My grandmother got to me and told me that they were searching very close to where I was. I quickly ran to the attic. From the attic I ran to the coal shed that was in the yard. They came close but thank G-d they did not find me. And finally they left. When my father came home from work, he said he didn't recognize my mother. She had aged 10 years in that one day
Suddenly in January 1970, seemingly out of nowhere, we got a telegram from the Russia Agency: Pay 36 rubles and leave Russia.
My father got the first tickets he could find to leave. I remember that my father's face was literally white during the first part of our journey. The entire time that we were sitting on the plane he was trembling and didn't say a word. Finally, when the announcement was made that we were landing for our stopover in Vienna I saw color return to my father's face.
We settled in Nachalat Har Chabad. For the Tishrei holidays my father was determined to go to the Rebbe. My mother sold some of her household things so that I would be able to go to the Rebbe as well.
One of the first things we did when we got to Crown Heights was to visit our cousins the Mikowitzs. Tonia's husband Hertzel gave my father our family photograph that they had given to the Rebbe. "How do you have the picture?" my father asked in surprise.
"Let me explain," said Hertzel. "I got this picture from you before Yom Kippur. I went to the Rebbe on Yom Kippur eve. I gave the Rebbe the photo, 'These are my cousins. They want a blessing to leave Russia.' The Rebbe did not say anything. The Rebbe took the picture from me, walked back to his desk, opened one of the drawers, and put the picture in the drawer.
"A year later, on the eve of Yom Kippur, I passed by the Rebbe. The Rebbe said to me, 'One minute.' Then the Rebbe walked back to his desk, opened the drawer and took out the picture. The Rebbe handed it to me and said, 'I don't need the picture anymore.'
Three months later, we left Russia
Rabbi Kanelsky and his wife Shterna are emissaries of the Rebbe in Hillside, NJ for 40 years and founders of Bris Avrohom.
More Than Mazal Tov
For centuries, it has been customary for Jewish women to adorn the birthing room and the cradle with Psalm 121. The Psalm states our dependence on G-d for our safety and wellbeing, and His commitment to guard us at all times. For a color print of the Psalm call LEFJME at (718) 756-5700, e-mail orders@mikvah.org, or visit www.mikvah.org.
Yossi and Laibel Make a Friend
Perfect for babies 6 months and up, Yossi and Laibel Make a Friend is a sturdy board book adapted from the beloved full length story, On the Ball. Shorter, simpler rhymes and the same remarkable illustrations tell a story of friendship and inclusion that very young children will want to look at and listen to again and again! Written by Dina Rosenfeld, illustrated by Norman Nodel, from HaChai Publishing.
24th of Teves, 5729 [1969]
To All Participants in the Dedication of the New Youth Center
Oak Park, Michigan
Greeting and Blessing:
I was very gratified indeed to be informed ...of the forthcoming Dedication of the joint New Youth Center, attached to the Lubavitcher Shul.
The occasion is particularly significant, for we are all aware of the fearful confusion and insecurity troubling the ranks of youths in this country and elsewhere. This is expressed in rebelliousness against the so-called establishment, and often takes the form of open revolt against the most elementary laws of a healthy human society. Underlying this acute tension is, unquestionably, the inner disunity and disharmony between reason and emotion, giving way to misconduct etc.
Sad to say, these tragic symptoms have also affected some segments of Jewish youth.
In these critical times, it is obviously a vital necessity to strengthen, among our youth, the inner spiritual equilibrium, and the only road to attain this is through Torah and Mitzvoth, with unity and harmony between the mind and the heart in a way that gives the mind mastery over the heart.
Indeed, this is what Chabad teaches and is trying to inculcate into everyone. Its message - which goes back to the great and saintly Alter Rebbe, Rabbi Schneur Zalman, Founder of Chabad, on whose day of Yahrzeit this letter is being written - has never been more timely, more pressing, and more practical than it is today.
The Youth Center which you are privileged to dedicate, and which will undoubtedly help many youngsters (and adults) attain the said inner balance with mastery of the mind over the heart, clearly fills an urgent need....
May G-d bless each and every one of you in all needs, materially and spiritually.
With esteem and blessing,
29th of Teves, Erev Rosh Chodesh Shevat, 5734 [1974]
Greeting and Blessing:
I am writing to you in English this time, in order to give you an opportunity to convey the contents of this letter to a wider circle of friends, without the necessity to pour it from one vessel into another. Moreover, this is a case where the important thing is the content, and consideration must be given to the avoidance of language limitations, so as to make it accessible to all.
We are now about to pass from the month of Teves, which begins with the latter days of Chanukah, and enter into the month of Shevat, which for us has a special highlight in the Yahrzeit of my father-in-law of saintly memory on the 10th of this month. And, as has often been emphasized, every commemoration in Jewish life and every observance dictated by Torah or Jewish custom, has for its main purpose to give the Jew an opportunity to relive and experience in a personal way the events or matters remembered or commemorated.
In light of the above, first of all, I want to express to you my sincere appreciation of your activities in connection with our Operation Chanukah, to illuminate as many Jews as possible with the light of Torah and Mitzvoth, as symbolized by the Chanukah lights, which have the special requirement to be seen also outside. Moreover, as in the case of light which is of immediate benefit not only to the one who lights it, but also to many others at the same time, so a Jew has to illuminate his personal life as well as his surroundings with the light of Torah and Mitz-voth. I hope and pray that the benefits which you brought to many, and the effects of which you have already seen, should continue in a growing measure, also in keeping with the message of the Chanukah lights, which are kindled in growing numbers from day to day, as has often been emphasized before.
And from Chanukah to Yud Shevat, which brings to mind my father-in-law's dedicated efforts in the course of the last decade of his life in this country, to spread the principles and teachings of Chasidus to many who were "outside." Thus, many "outsiders" became "insiders," whose lives were brightly illuminated with the light, vitality and warmth of Chasidus, and who in turn became "shining lights" illuminating others.
In accordance with the saying of our Sages, "He who has 100 desires 200, and having gained 200, desires 400," may the Hatzlocho [success] of the past serve as an ever growing stimulus for even greater accomplishments in the future in all the above matters and activities.
With blessing,
YECHIEL is from the Hebrew meaning "G-d lives." In Chronicles I (15:18) Yechiel was one of the musical Levites who played the psaltery. Together with other Levites who played musical instruments or sang, he welcomed the Ark when King David brought it to Jerusalem. Yechiel is also the name of one of the children of Yehoshaphat, King of Judah.
TEHILLA is from the Hebrew meaning "Praise."
Rabbi Shmuel M. Butman
This coming Shabbat (January 25) is the 28th of Tevet, was the birthday of Rebbetzin Chana Schneerson, mother of the Rebbe.
There is a famous story told about Rebbetzin Chana's selfless dedication for the dissemination of Torah. Rebbetzin Chana followed her husband, Rabbi Levi Yitzchak Schneerson, when sent into internal exile by the Stalinist government. Rabbi Levi Yitzchak was deterred from recording the unique expositions on the mystical, kabalistic parts of the Torah because of the lack of such simple provisions as paper and ink. Instead of paper, he wrote in the margins of books. But ink? He could hardly reuse old ink.
Rebbetzin Chana used to go out into the woods and gather wild plants. From these she managed to make her own ink so that her illustrious husband could continue writing.
After Rabbi Levi Yitzchak's passing, Rebbetzin Chana was finally allowed to leave Russia. With total devotion and complete disregard for her own personal safety, Rebbetzin Chana smuggled out her husband's manuscripts. These manuscripts were later edited and published by her son, the Rebbe.
As the Rebbe himself explained at a gathering commemorating his mother's yartzeit, a great lesson can be learned from her courage and self-sacrifice. And surely this is an important lesson that we can meditate upon as the awesome day of Yom Kippur approaches.
When faced with an obstacle, one must not be concerned or overwhelmed by the fact that it seems insurmountable. One cannot become weighted down by the difficulties. Rather, we must work to overcome the obstacle without pre-conceived notions or calculations of the impossibility of the situation. We must do our part-what must be done. Ultimately, because we are doing what G-d expects of us, we will be successful.
And G-d (Elokim) said to Moses...I am G-d (Havaya) (Ex. 6:2)
The innovation in this verse is not that G-d revealed that His Name is Havaya (the ineffable four-letter Tetragrammaton); Moses was already aware of that. Rather, with these words G-d was telling Moses that the two Names Elokim (G-d within nature), and Havaya (G-d as He transcends nature) - are united, essentially one and the same. In truth, this is the purpose of creation: that the revelation of the Name Havaya illuminate the Name Elokim.
(Sefer HaMaamarim Tav-Reish-Ayin-Beit)
And I appeared (va'eira) (Ex. 6:3)
Why does Rashi comment that G-d appeared "to the Patriarchs"? To teach us that G-d revealed Himself to them not because of their great virtue, but solely because they were the fathers of the Jewish people, and would thus pass on everything they received to their descendants forever.
(Likutei Sichot)
And I will harden the heart of Pharaoh (Ex. 7:3)
If Pharaoh deserved to be punished, why didn't G-d merely punish him without taking away his free will? Rather, Pharaoh's punishment was meted out by G-d measure for measure. Pharaoh rebelled against G-d, saying, "Who is G-d that I should obey His voice?" Anyone who insolently refuses to recognize G-d, and thinks he can do as he pleases, deserves that G-d show him he is not his own boss.
(The Rebbe)
Behold, the Children of Israel have not hearkened unto me (Ex. 6:12)
What does G-d answer when Moses complains that the Jews will not listen to him? "These are the heads of their fathers' houses." The Jewish people were not to blame for their inattention to Moses' message; the fault was that of the Jewish leaders, who were closed to the idea of the redemption and unwilling to spread the message.
(Ohr Hachaim)
A man, a follower of the great tzadik (righteous person) , the Shpoler Zeide, came to him weeping bitterly. "Rebbe," he cried, "what am I to do? Stolen property was found in my courtyard, and I am being accused of being a thief. My lawyer tells me that I will not escape with less than three months in prison."
The Shpoler Zeide listened and replied, "I will be a better lawyer for you, and you will receive only one month in prison."
"But, Rebbe," the man continued, plaintively, "I am an innocent man. Why must I be punished for a month?"
"I will tell you a tale of a similar incident which occurred to me, and you will understand. Once I was staying at the home of a very hospitable Jewish customs officer. I became friendly with another guest there, and when the Shabbat ended, we made plans to continue our journey together. Unbeknownst to me, the other man had stolen some valuable pieces of silver from the house.
"As we proceeded down the road, we heard the sounds of a carriage approaching very fast. The man asked me to watch his pack for a moment and he disappeared in the mass of trees. The carriage stopped in front of me and I recognized the customs officer and a gentile officer.
"'Seize him,'" the Jew cried. "'He is the thief!'
"And before I knew what was happening they threw me into the back of the carriage and we drove away. When I recovered from the initial shock, I tried to explain that it was not I, but the other man who had stolen the silver, but they scorned my words. It was obviously nothing would avail, and I accepted it as the will of Heaven.
"I was thrown into a cell full of frightening criminals who found my appearance an occasion for great mirth. They pulled at my sidelocks and beard, and I could only entreat the One Above to rescue me from their evil clutches. They tried to extort money from me, but when they saw I had none, they set out to beat me.
"The first one laid into me as two others held me down. As soon as his hand touched me, he cried out in pain. His hand swelled and gushed with blood. The thieves and murderers who surrounded me took conference with one another. One said I was a sorcerer, another claimed I was a saint; regardless of their opinion, they all agreed to leave me alone.
"When the immediate danger had passed, I looked around at the other prisoners. One, called "Gypsy" turned out to be, instead, a Polish Jew who had been imprisoned for horse-stealing. I realized that I had been incarcerated precisely in order to help this pathetic man repent. Little by little we spoke and I gained his trust. He related a sad tale of being orphaned and then falling in with a band of Gypsies, whose ways he adopted.
"One morning the man came to me in a state of terror. He had dreamed of his dead parents who told him to do whatever I would instruct him. They said if he refused, he would die in his sleep. From that moment on he was the most willing penitent.
"Slowly, I instructed him in the Jewish religion. He stopped eating forbidden food, began to recite prayers, and begged the Al-mighty to forgive his errant ways. After several weeks passed, he even began sleeping near me and became completely attached to me in word and deed.
"A few days later I dreamed that Eliyahu told me to flee from that place and go to the town of Zlotopoli where I would be offered the position of beadle of the town. But then I remembered the "Gypsy," and my promise not to abandon him. But, I reasoned, if a miracle could come about for me, it could come about for him, too.
"I told the repentant man to follow me. When we came to the first door, we saw it was open. He held my belt and we passed through the door together, and continued into the black night, with no thought as to where we were going. Many hours later, we stopped at the house of a Jew who told us that we had found the path to Zlotopoli.
"Three days later, we arrived in the town, and I was appointed to the position of beadle. So you see, don't complain about the judgements of G-d, for they are very deep and beyond the understanding of men. Just be strong in your faith, for I can assure you that everything that happens, no matter how it appears, is only for the good. And, as I promised, you will sit in prison no more than one month."
In our portion we read, "You shall know that I am the L-rd your G-d, Who brings you out" (Ex. 6:7) G-d promised the Jewish people that not only would He take them out of Egypt, but also that they would know it was He Who had redeemed them; the redemption itself would serve to deepen their understanding and faith in G-d. Indeed, this is the purpose of all redemptions and salvations: that through them we come to recognize the true Redeemer and Savior.
(Sefat Emet)
