LIVING WITH MOSHIACH, Parshat Mikeitz, 5756 B"H LIVING WITH MOSHIACH Weekly Digest About Moshiach PARSHAT MIKEITZ Kislev 29, 5756 Dec. 22, 1995 * Published Weekly By Lubavitch Shluchim Conferences On The Moshiach Campaign, Committee For The Blind * * * 5756 *********************************************** * TO RECEIVE THIS PUBLICATION VIA INTERNET: * * E-Mail: yys@dorsai.org * * FOR CHABAD-LUBAVITCH IN CYBERSPACE: * * E-Mail: info@chabad.org * *********************************************** THIS PUBLICATION IS DEDICATED TO THE REBBE, RABBI MENACHEM M. SCHNEERSON OF LUBAVITCH "I BELIEVE WITH COMPLETE FAITH IN THE ARRIVAL OF THE MOSHIACH. AND THOUGH HE MAY TARRY, I SHALL WAIT EACH DAY, ANTICIPATING HIS ARRIVAL." Maimonides, Principles of the Faith, No. 12 *********************** * TABLE OF CONTENTS * *********************** Introduction The Weekly Torah Portion The Rebbe's Prophecy Moshiach And Chanukah Increasing the Light Lessons from Chanukah Chanukah Perfect Please Tell Me What the Rebbe Said ****************** * INTRODUCTION * ****************** We are pleased to present, to the visually impaired and the blind, our weekly publication, Living With Moshiach. * Still in the festive holiday of Chanukah, we once again highlight Chanukah in a special feature presentation this week. * Our sincere appreciation to L'Chaim weekly publication, published by the Lubavitch Youth Organization, and to the publishers of Sichos In English, for allowing us to use their material. Also, many thanks to our copy editor, Reb Mordechai Staiman, for his tireless efforts. * It is our fervent hope that our learning about Moshiach and the Redemption will hasten the coming of Moshiach, NOW! Rabbi Yosef Y. Shagalov Administrator Committee for the Blind E-Mail: yys@dorsai.org 22 Kislev, 5756 Brooklyn, New York ***************************************** * THE WEEKLY TORAH PORTION * * Adapted from the Works of the Rebbe * ***************************************** PARSHAT MIKEITZ In this week's portion, Mikeitz, the Torah describes how Joseph carefully amassed a great quantity of grain during Egypt's seven years of plenty, later sustaining the entire nation during its seven years of famine. This grain was stored in a very special way to make sure it did not spoil: "The food of the field, which was roundabout every city, he laid up within it," the Torah relates. Rashi, the great Torah commentator, explains that Joseph took some earth from each place the grain was cultivated and mixed it in together with that grain, preserving it and preventing it from rotting. "The deeds of the Forefathers are a sign for their children." Joseph's actions comprise an eternal lesson for us, his grandchildren, to apply in our lives. For like our illustrious ancestor, every Jew must accumulate "sustenance" in order to satisfy the spiritual "hunger" of his surroundings. How? With the very same admixture of earth that Joseph utilized. The true sustenance of every Jew is the Torah; it constitutes our very lives. The Torah is called sustenance because, like food, it penetrates one's entire being and becomes an actual part of it. The duty of the Jew is to accumulate this vital substance by learning as much Torah as he possibly can. To continue the analogy, we must be careful that the Torah knowledge we accumulate does not "spoil" and decay. Our Sages have said that Torah study, if not done in the proper manner, can lead to negative consequences. In order to prevent this, a Jew needs to add some "earth" to his Torah learning. Earth is symbolic of humility and nullification before G-d, as it states, "May my soul be like dust to all." A truly humble person is assured that the Torah he learns will last forever. Furthermore, as we learn from Joseph, this earth must be from the very "dust of that place"--the Jew's humility must come from the Torah learning itself. Not all humility is positive and productive. A Jew must never feel humbled in the face of the outside world, which scoffs at his beliefs and his Torah lifestyle. The Jew must take pride in his Judaism and hold his head high, never apologizing to those he fears might be offended by the Torah's principles and teachings. Authentic humility, attained when the Jew studies Torah with the realization that he is partaking of G-d's eternal wisdom, is the key to preserving what he has learned. Just as G-d is infinite and eternal, so too is His Torah. The greatest scholar's knowledge is but a drop in the vast ocean of G-d's immeasurable and endless wisdom. Pondering this truth will lead the Jew to true humility, yet instill an enduring pride that enables him to effectively spread Torah and Judaism to those who hunger for spiritual sustenance. ************************ * THE REBBE'S PROPHECY * ************************ The Rebbe, Rabbi Menachem M. Schneerson of Lubavitch, issued a call that "THE TIME OF OUR REDEMPTION HAS ARRIVED!" and "MOSHIACH IS ON HIS WAY!" The Rebbe stressed that he is saying this AS A PROPHECY, and asks us all to prepare ourselves for the Redemption, through increasing acts of goodness and kindness. LET US ALL HEED THE REBBE'S CALL. ********************************************* * IN LOVING MEMORY OF MY DEAR GRANDPARENTS, * * * * Reb Shmuel Pesach Ben Reb Yaakov Dovid * * Passed away on 3 Tishrei, 5755 * * * * Mrs. Fraidel Chedvah Bas Reb Zev Wolf * * Passed away on 4 Adar II, 5755 * * Pais * ********************************************* *************************** * MOSHIACH AND CHANUKAH * *************************** Everything is connected to Moshiach and the Redemption. In fact, the Rebbe stated clearly that it is natural for a person who is involved every day in yearning for the coming of Moshiach to look for a connection to Moshiach's coming in every event or concept that he encounters. This also applies to Chanukah. And since we are in the days of Chanukah it is appropriate to look at the Festival of Lights with "Moshiach eyes." Since the Chanukah miracle took place in the Holy Temple, its commemoration arouses an even greater yearning for the era when the Menorah will be kindled again in the Third Holy Temple. Similarly, there is a connection between the above and this week's portion, Mikeitz. When a Jew hears the name Mikeitz, because he is constantly yearning for Moshiach's coming, he immediately associates it with the word keitz which refers to the time of Moshiach's coming. And on Shabbat, when the Haftorah is read and he hears the vision for the Menorah mentioned, he once again immediately associates it with the Menorah of the Holy Temple. Let us all join together on Chanukah this year in the lighting of the Chanukah menorahs, large and small, public and private. And as we light the menorah let us envision ourselves watching the lighting of the rededicated Menorah in the Third and Eternal Holy Temple. As the Baal Shem Tov taught, "In the place where a person wants to be, that is where he will be found." May we all be found together in the Holy Temple this Chanukah. **************************************** * INCREASING THE LIGHT * * Adapted from a Letter of the Rebbe * **************************************** Chanukah commemorates the miraculous victory of our people over the forces of darkness and assimilation that had threatened to extinguish the light of the Torah and mitzvot. It also reminds us that this victory was achieved through the efforts of a few, totally dedicated Jews, and that the victory was celebrated by kindling lights in the Sanctuary in Jerusalem with pure, undefiled oil, which gave us the meaningful mitzvah of the Chanukah lights. About the Chanukah lights our Sages of blessed memory declared: "These lights shall endure and shine forever." Unlike the seven-branched Menorah, the lighting of which had to be discontinued when the Sanctuary was destroyed nearly 2,000 years ago, the lighting of the eight-branched Chanukah lamp--which was inaugurated some 200 years prior to the destruction--has continued uninterrupted ever since. It continues to be lit not only in the Holy Land, but also in the Diaspora, and not only in the Sanctuary, but in every Jewish home. What are some of the eternal messages of these eternal lights of Chanukah? One basic truth is that the destiny of the Jewish people is not determined by material and physical criteria, but by its spiritual strength derived from our G-d-given Torah and mitzvot. The victory of the greatly outnumbered and physically disadvantaged Jews over the many and mighty forces of the enemy clearly demonstrated that it is our spiritual strength that really counts--even in areas where physical superiority is usually decisive. A further lesson is that Jewish strength begins at home. A Jewish home is an abode for the Divine Presence, very much as the Holy Temple in Jerusalem was in a collective sense. Both are included in the Divine command, "Make Me a Sanctuary that I may dwell within each one of you." This, too, is reflected in the Chanukah lights, for they must be lit in every Jewish home. The time and location of the Chanukah lights are also significant: "The lights are kindled when the sun sets--when 'darkness' falls outside." It is then high time to light up our homes with the sacred Chanukah lights that symbolize the eternal lights of Torah and mitzvot. The location--to be visible also outside--further indicates that the Torah and mitzvot must not be confined within the walls of the home, but must shine forth outside as well. Yet another important lesson must be mentioned here: namely, that however satisfactory the observance of Torah and mitzvot may be on any given day, a Jew is expected to do better the next day, and still better the day after. There is always room for improvement in matters of goodness and holiness, which are infinite, being derived from the Infinite. This, too, is underscored by the Chanukah lights. For although all that is required to fulfill the mitzvah of candle-lighting on the first night of Chanukah is to light one candle, yet the next night of Chanukah it is required to light two candles. And when another day passes, even the higher standard of the previous day is no longer adequate, and an additional light is called for, and so on, increasing the light from day to day. *************************** * LESSONS FROM CHANUKAH * *************************** = 1 = Finding ourselves in the festive holiday of Chanukah, let us see what inspiring lessons we can take with us to guide us in these last moments of the darkest exile. In the days of Mattityahu, the Jews took action against the Greeks in the natural manner, but with absolute faith in G-d. Hence, they did not engage in calculations as to how great the odds were against them in terms of physical power and numbers. Rather, with faith and fortitude, they gathered the people together under the rallying cry, "Whoever is for G-d, is with us." This was the basis and raison d'etre of their battle: the glorification of G-d's name, without any thought of personal gain or glorification. Although they were weak and few in number, the Jews of that time were spiritual giants, possessing complete and absolute faith in the Creator of the World. It was this faith that ultimately led to their military victory and the spiritual victory over the repressive decrees of the Hellenists. Similarly, our Sages have taught that in the merit of the Jews' tremendous faith in G-d and in the coming of Moshiach we will be redeemed from this final, dark and bitter exile. The Rebbe, the Mattityahu of our generation, has sounded the clarion call, "The time of our Redemption has arrived" and "Moshiach is on his way." Although in comparison to the nations of the world the Jewish people are few and weak physically, we nonetheless reach the highest spiritual heights, for we stand atop the shoulders of the spiritual giants of all generations. Thus, for the glorification of G-d's name and G-d's name alone, let us rally as one behind the Rebbe's call to publicize the message that the Redemption is imminent, to learn more about it, to increase in mitzvot in general and acts of goodness and kindness, and to get ready to welcome Moshiach. = 2 = One of the reasons that the festival is referred to as Chanukah is because the Holy Temple was rededicated--after it had been cleansed and purified from the Greek idolatry--on the 25th of Kislev. The Hebrew word for "dedication," chinuch, shares the same root as the word Chanukah. But chinuch does not only mean dedication. It also means "education." Chanukah is an appropriate time to think about education: our Jewish education and the education of Jewish children, whether ours or other people's. Jewish education must be like the cruse of oil found in the Holy Temple even after the Holy Temple had been defiled by the Greeks. The cruse of oil used to relight the Menorah was pure and unsullied. Its seal was not broken by the Greek invaders; they were not able to taint it with their cynicism and disdain for that which is holy. Jewish education must be pursued in a similar manner. Whether it's learning to read Hebrew (at the age of five or fifty), finding out the whys and wherefores behind the many beautiful customs and rituals, learning the weekly Torah portion in-depth, or assiduously studying the more esoteric aspects of Jewish teachings, it should be pursued with an open mind, an open heart, and with purity of spirit. What better time than the Festival of Lights to dedicate ourselves to Jewish education at all levels. ********************** * CHANUKAH PERFECT * ********************** Potato latkes. Dreidels. Judah the Maccabee. Judith the Heroine. The Chanukah menorah. Blue cardboard boxes of all different colored candles. Chocolate Chanukah gelt. The songs, "Maoz Tzur" and "I had a little dreidel..." Clay menorahs made in Hebrew school. Chanukah is made of memories and for memories. Taste the latkes and jelly donuts. See the candles burn brightly in the menorah. Hear the singing of the blessings over the menorah. Touch the letters engraved on the dreidle: nun, gimmel, hay, shin, "A Great Miracle Happened There." Chanukah is a special time for family, friends and children. Chanukah is a Jewish holiday celebrating the victory of the weak (militarily) over the mighty, the few (in number) over the many. Chanukah is a celebration of the rededication of the Holy Temple after it had been defiled--but not destroyed--by the Greeks. For the Greeks did not wish to destroy the Holy Temple nor the Torah; they wished only to defile them. The Greeks attempted to lessen their holiness, their uniqueness, their impact on our Jewish lives. "We too, have wisdom," they declared. "We, too, have gods. We, too, have holidays. Know that your Temple is like our temples. The wisdom of your Divine Torah is like our man-made wisdom. There is nothing particularly holy about them." So what do you say to a child who wants a "Chanukah bush," or who wants a photograph with Santa? The easiest response might be: "They have their holiday and we have ours--Chanukah." That response might be on the verge of being P.C., but it's certainly not C.P.--Chanukah Perfect. You see, as soon as we start comparing Chanukah with the 25th of December, or when we try to turn Chanukah into the Jewish equivalent of that day, it is as if we are handing over a victory to the "Greeks." Celebrate Chanukah in the true spirit of the holiday--not as a consolation or a competition --but as an opportunity to prove in our own lives that the ancient battle and victory over the Greeks was not in vain. Light the Chanukah menorah each night of Chanukah and watch Jewish pride grow as the numbers and strength of the Chanukah lights increase. Let the lights of the Chanukah menorah--and all of the beautiful and unforgettable Chanukah traditions, customs, mitzvot and memories--add their pure, holy light to the world until the G-dly light is revealed in all its glory in the Third and Eternal Holy Temple. **************************************** * PLEASE TELL ME WHAT THE REBBE SAID * * Weekly Torah Insights For Children, * * Adapted from the Works of the Rebbe * **************************************** CHANUKAH Things weren't so bad for the Jews when the Greeks first entered Eretz Yisrael. The Greeks were not a primitive nation of warriors; they did not want to destroy the Jewish people or their land. In fact, they were wise people, who liked to think, paint, and build. They admired beautiful things; they wondered about the secrets of nature, and they respected other people's wisdom. So why did a war break out between the Greeks and the Jews? Why did the Greeks make laws against the Torah and punish Jews who did not follow their rules? Let's try to picture how it might have happened: The Greek king wanted to find out how to rule Eretz Yisrael, so he sent out some soldiers to mingle with the Jews. "Find out more about these people. See how they live. Study their daily activities. And then report to me," he instructed his soldiers. The soldiers set out on their mission. They entered the Jewish cities and strolled down the streets. "They look pretty peaceful to me," said one soldier to another as they walked past a shop. They overheard a merchant saying to a customer: "Here, sir, you gave me an extra gold coin by mistake." The Greek soldiers exchanged glances. "Well, it looks like they also have laws about doing business honestly." "So what? We do, too. All people should be fair with each other." "Hey, look, what's that on the door?" "Looks like a piece of parchment. Let's ask." The owner of the shop told them about the mezuzah. As they walked away from the shop, one soldier shrugged and said: "It doesn't mean anything to me, but if hanging up a little scroll to remind them of their history makes sense to them, well, why not?" On the way, the soldiers passed by an olive grove. "Take a look at that fellow," one pointed to a Jewish worker. "He's collecting single drops of oil from each olive." "Hey, Jew, it'll take you forever to get the oil out of the olives if you do it that way. Here, let me show you how we do it." "Thank you, sir," the worker replied. "We also use oil presses. But not for this oil. These first drops of oil will light the Menorah in our Holy Temple." "Menorah? What's that? And why do you do it that way?" The worker explained about the Beis HaMikdash, and concluded: "...that's the way G-d tells us to do it." "You mean you do it just because your G-d says so?" The Jew nodded and went back to work; he didn't try to explain. The Greeks believed only things that they could understand. It wasn't easy to explain to them that we do things just because G-d says so. The soldiers reported to their king. He was bothered by what they told him. "We'll show them," he said to his men. "They may have an interesting religion, but they have to learn to accept man-made ideas, not some holy commandments from an invisible G-d. "Let them light the Menorah if they want to. But we'll give their oil our Greek touch." And that's what the Greeks did. They entered the Beis HaMikdash and made the oil impure. Then they tried to stop the Jews from observing G-d's Torah and mitzvot. The Jews responded with mesirut nefesh (self sacrifice), daring to challenge the most powerful armies in the world with a few men and hardly any arms. But G-d helped them. They miraculously defeated the Greek armies, came back into the Beis HaMikdash, and cleansed it of that Greek touch. And then, the Menorah again burned with the light of pure oil. ============================================================ = End of Text: Living With Moshiach, Parshat Mikeitz, 5756 = ============================================================