LIVING WITH MOSHIACH, Parshat Vayishlach, 5755 B"H LIVING WITH MOSHIACH Weekly Digest About Moshiach PARSHAT VAYISHLACH Kislev 15, 5755 Nov. 18, 1994 * Published Weekly By Lubavitch Shluchim Conferences On The Moshiach Campaign, Committee For The Blind * * * 5755 "Year of Hakhel" ********************************************* * 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 Yud Tes Kislev Moshiach Matters **************** * INTRODUCTION * **************** We are pleased to present, to the visually impaired and the blind, the fifth issue of our weekly publication, Living with Moshiach. * In this week's issue, our feature presentation focuses on the auspicious date of Yud Tes (Nineteenth day of) Kislev. * Our sincere appreciation to L'Chaim weekly publication, published by the Lubavitch Youth Organization, 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 Rosh Chodesh Kislev, 5755, Year of Hakhel Brooklyn, New York *************************************** * THE WEEKLY TORAH PORTION * * Adapted from the Works of the Rebbe * *************************************** PARSHAT VAYISHLACH This week's Torah portion, Vayishlach, tells us of Jacob's eventual return to Israel after the many years he spent working for Laban, and after the fateful confrontation with his brother Esau on the way back. The Torah states: "And Jacob came whole to the city of Shechem." Rashi explains that Jacob was sound and "whole" in three ways--sound in body, for his limp had healed; perfect in means, as his wealth was still intact; and whole in Torah, for he had not forgotten any of his vast Torah knowledge during his absence. It would certainly seem that the Torah could have found a more direct way of saying that Jacob emerged unscathed by his experience with Laban. What are we to infer from the Torah's somewhat indirect way of telling us this? Furthermore, in light of the fact that G-d had already promised Jacob that He would protect him from both Laban and Esau, why does the Torah need to tell us that Jacob was indeed unharmed? Rather, the words "and Jacob came whole" do not refer only to Jacob's escape from the cunning of Laban and the wrath of Esau, but also refer to a different type of wholeness entirely. Our Sages taught that the story of Jacob's sojourn with Laban symbolizes the saga of the Jewish people in exile. Jacob's success in overcoming his own personal experience with Laban has served as an example and source of inspiration for us, his grandchildren. As we pass the long years of spiritual deprivation it was decreed that we suffer prior to the coming of Moshiach. Not only are the nations of the world unable to destroy the eternity of the Jewish people (just as Jacob was untouched by the schemes of both Laban and Esau), but we are also assured by the Torah that the Jewish nation will eventually emerge "whole," in the same three senses of the word, when our exile is over. "Whole in body"--Although our present exile is characterized by terrible trials and tribulations, their purpose is to arouse the Jew's innate resources and desire for self-sacrifice. G-d has promised that despite all our suffering, the Jewish people will be perfect and uninjured after Moshiach comes to establish the messianic era. "Whole in means"--Just as Jacob amassed a great fortune while in the employ of Laban, so too shall the Jews amass great wealth during their years of hardship. The whole purpose of exile is for us to utilize the world's physical assets in the service of G-d, elevating the sparks of holiness which are to be found in even the most lowly and mundane objects we encounter. Furthermore, we are assured that all the time and energy which was spent in the pursuit of perfecting our worldly affairs will not have been wasted, and will also be elevated and transformed into holiness with the coming of Moshiach. "Whole in Torah"--Lastly, we are assured that the Jewish people will not lose any of their former spiritual greatness and love of Torah. Just as Jacob's long years of toil did not cause him to forget what he had learned, so too will the Jewish people eventually triumph, untouched by the stark realities of our struggles in exile. ************************ * 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 GRANDFATHER * * * * Reb Shmuel Pesach Ben Reb Yaakov Dovid * * Passed away on 3 Tishrei, 5755 * * Pais * ******************************************* ****************** * YUD TES KISLEV * ****************** Nov. 22, is Yud Tes Kislev, the Nineteenth of Kislev. This date marks a special day in the Chabad-Lubavitch calendar in particular, and the Jewish calendar in general. It is the yahrtzeit of Rabbi Dov Ber, the Maggid of Mezritch, disciple and successor to the Baal Shem Tov. The Nineteenth of Kislev is also the day on which Rabbi Shneur Zalman of Liadi, the first Chabad-Lubavitch Rebbe, and disciple of the Maggid, was released from his incarceration in czarist Russia. He was imprisoned on false charges of spreading anti-government sentiments. On the simplest level, the event leading up to the Nineteenth of Kislev was the arrest of Rabbi Shneur Zalman, founder of Chabad Chasidism. His arrest was instigated by those who opposed the Chasidic movement and fabricated lies against Rabbi Shneur Zalman. His arrest threatened his life and the survival of Chasidism. The spiritual reality of the Nineteenth of Kislev, however, was a charge, in the heavenly court, against Rabbi Shneur Zalman, for expounding Chasidism and disclosing the mysteries of Torah. Traditionally, the secrets of the Torah were studied only by a select few whose piety matched their scholarship. The Baal Shem Tov, founder of the Chasidic movement, began disseminating the hidden aspects of Torah to even the simplest, unlettered Jews. His successor, the Maggid of Mezritch, continued in this vein. Both of these great leaders were faced with strong opposition to their "innovation." Rabbi Shneur Zalman, a disciple of the Maggid, revealed the mysteries to an even greater extent than his predecessors, in order to reach every Jew. In Heaven, this brought about a tremendous accusation, which was reflected in the physical arrest and trial of Rabbi Shneur Zalman. The liberation of Rabbi Shneur Zalman, then, indicates the spiritual approval of all the Rebbe's actions, on the physical and spiritual level. We celebrate the Nineteenth of Kislev because it was the physical liberation of the Rebbe; his life was no longer endangered. But, more importantly, it is a day of celebration, for it shows Divine approval of Chasidism. * Why celebrate an event that took place nearly 200 years ago to an individual in far-away Russia? According to Jewish teachings, the same spiritual forces functioning at the time of the original event--whether a birth, wedding, yahrtzeit, or victorious incident--reassert themselves at the time of the anniversary. Therefore, it is an opportune time to benefit from those powers. Rabbi Shneur Zalman was one of the chief proponents of the teachings of the Baal Shem Tov. His vindication, therefore, was the vindication of the entire fledgling movement. Through his release from prison, the teachings of Chasidic philosophy--the inner and mystical aspect of Torah--could be freely taught. The spiritual forces operative on the original Nineteenth of Kislev, and the Nineteenth of Kislev in each subsequent year, are intimately tied up with the dissemination and study of Chasidut. May we all use this special time, and the unique spiritual forces it brings with it, for the advancement of the study of Chasidic teachings, especially as elucidated by Rabbi Shneur Zalman and his successors. ******************** * MOSHIACH MATTERS * ******************** The Baal Shem Tov wrote in a letter, that on Rosh Hashana of the year 5507 (1746), his soul ascended to the heavenly realms, where he was granted the privilege of entering the palace of Moshiach. "I asked the King Moshiach, 'Master, when are you coming?' And Moshiach replied: 'When your wellsprings [teachings] will be disseminated outward.' " From this reply it is apparent that the Baal Shem Tov's teachings--Chasidut--are closely connected with the coming of Moshiach. Chasidut is the vessel for the great light of Moshiach. Rabbi Yosef Yitzchok Schneersohn =============================================================== = End of Text: Living With Moshiach, Parshat Vayishlach, 5755 = ===============================================================