Parshat Vayeitzei, 5758

Kislev 6, 5758
Dec. 5, 1997

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Maimonides, Principles of the Faith, No. 12


Click here, to see pictures of the Rebbe


We are pleased to present, to the visually impaired and the blind, our weekly publication, Living With Moshiach.


Next Monday, the ninth of Kislev (Dec. 8), is the birthday and yahrtzeit of Rabbi Dov Ber, the second Rebbe of Chabad-Lubavitch.

Therefore, we present an article about his--and all the other Chabad Rebbes'--special relationship with the Holy Land of Israel.


The Jewish year that has just begun is the year 5758 since Creation. The Hebrew letters are Hei-Taf-Shin-Nun-Ches. Over a decade ago, in the year 5742, the Rebbe stated that the Hebrew letters for that year were an acronym for "This should be the year of the coming of Moshiach."

Since that time, the Rebbe has publicized a phrase describing the year according to the acronym of its Hebrew letters. This year has been designated by the Rebbe's followers as "Hoyo Tihei Shnas Niflaos Cheiruseinu" meaning "It surely will be a year of wondrous miracles liberating us (from the material and spiritual problems of our exile)."


It is our fervent hope that our learning about Moshiach and the Redemption will hasten the coming of Moshiach, NOW!

Rabbi Yosef Y. Shagalov,
Committee for the Blind

25 Cheshvan, 5758
Brooklyn, New York

Adapted from the Works of the Rebbe

Parshat Vayeitzei

In this week's Torah portion, Vayeitzei, we read about Jacob's sojourn in the land of Charan. Jacob had hoped to travel to Charan with riches; he was seeking a wife among his relatives, and wealth was an important prerequisite. But, needing to escape his brother Esau's anger at having received the birthright, he had fled from his home with nothing. Nothing, that is, but his trust in G-d. Though he was traveling to his relatives, he found that he could not even rely on them; Laban, his own uncle, cheated him.

After many years of tremendous toil, Jacob brought back to Canaan immense riches. His wealth was not obtained through his hard labor, though, but by virtue of his tremendous faith in G-d, as the Bible teaches us: "'Not by strength and not by might, but through My spirit,' says G-d."

More significant than Jacob's wealth, however, was that "his offspring were perfect"--all of his children followed in his ways.

Jacob lived with his children in galut--exile. He raised them in Charan where they were isolated from their illustrious ancestors, cut off from the study halls of Shem and Eber. Jacob trusted completely in G-d and his children grew up steeped in the traditions and teachings of the Patriarchs. Jacob was successful in the rearing of all his children, more successful, in fact, than Abraham and Isaac, who had sons who did not follow in their ways.

According to chasidic philosophy, Jacob's success in bringing up his children impacted on his material welfare. "The man increased exceedingly" (Genesis 30:43). He became very wealthy. His riches were truly happy riches because he had the still greater wealth of all of his offspring following in his ways.

The relevance for us, today, is clear. We must have faith in G-d. We cannot rely on promises from others that this generation of Jewish children will grow up just fine in galut. We must assure that all Jewish children will be "perfect" by educating them in the tradition of our ancestors, without compromises. Then, truly, even our material riches will be happy riches.


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.


Next Monday, the ninth of Kislev (Dec. 8), is the birthday and yahrtzeit of Rabbi Dov Ber (5534/1773-5588/1827), the second Rebbe of Chabad-Lubavitch, known as the Mitteler (or "intermediate") Rebbe. The following day, the 10th of Kislev, is the day on which the Mitteler Rebbe was redeemed from imprisonment (in 5587/1826).

In 5576/1816, Reb Dov Ber established a settlement of Chabad chasidim in Israel, in the holy city of Hebron. He encouraged the chasidim already living in other parts of Israel to resettle in Hebron. In addition, his own daughter and son-in-law moved with their family from Russia to Hebron.

But the history of Chabad-Lubavitch's support of people, institutions and settlements in the Holy Land predates even 5576/1816. For the first Chabad-Lubavitch Rebbe, Rabbi Shneur Zalman of Liadi, vigorously encouraged his followers to support the Jews in the Holy Land.

Each and every Rebbe of Chabad, up to and including the present Rebbe, has unequivocally supported the Holy Land and spoken out boldly concerning anything that might have the slightest impact on the security of the Jews there.

Our brethren in Israel know first-hand about the Rebbe's concern for them and their lives. During the Gulf War, the Rebbe's emphatic message, that "Israel is the safest place in the world, for G-d is constantly watching it," was continuously played on the radio. The hundreds of Chabad Centers that dot the Israeli landscape were deluged with callers during the Gulf War, asking, "What is the Rebbe saying now?"

Without a doubt, and everyone can be sure of this, the Rebbe's policy has not changed one iota in the past 47 years nor has it changed from that of his predecessors. Based on clear guidance from the Torah and Jewish law, the Rebbe reiterates: No action can be taken that might negatively affect the safety of the Jews of the Holy Land!(1)

In the merit of Rabbi Dov Ber, who established the first Chabad settlement in the Holy Land, may we be privileged to go together with Moshiach to the Holy Land, NOW.

* * *

About the Mitteler Rebbe it was said that he was so immersed in Chasidus that "if his finger would have been cut, it would have bled Chasidus instead of blood!"

When the Mitteler Rebbe was arrested by the Czarist government (in 5587/1826) on trumped-up charges of anti-government activities (he was later released on the 10th of Kislev of that year), even the governmental doctor, who was a prominent specialist, acknowledged that Chasidus was the Mitteler Rebbe's very essence and life. The doctor told the Russian authorities that they must allow the Mitteler Rebbe to give talks on Chasidus to his chasidim, explaining, "Just as you provide food for prisoners to ensure their existence, so, too, must you allow him to teach Chasidus. His very life depends on it."

The authorities saw that this was true when, while imprisoned, the Mitteler Rebbe's health waned. They agreed to let fifty chasidim enter his prison room twice weekly to listen to a chasidic discourse.

But the Mitteler Rebbe was not only concerned about the spiritual life of his fellow Jews; he also worked to better their situation materially as well. He encouraged thousands of Jews, both his chasidim and others, to settle on the land as farmers so that they would not have to be at the mercy of the anti-Semitic landowners or peasants. In 5575/1815 he established twenty-two Jewish farm settlements on land near the town of Cherson, which he had convinced the government to give for this purpose. Many of his chasidim, however, were reluctant to move so far away from their Rebbe. Thus, the Mitteler Rebbe promised to go to the trouble of travelling to them so he could teach Chasidus to them there.

The Rebbe spoke numerous times of the importance of celebrating the ninth and tenth of Kislev in a fitting manner, with gatherings that will foster brotherhood and lead to good resolutions. May such gatherings this year be in Jerusalem, with the Rebbe and all of his predecessors presiding.


For a Tes/Yud Kislev gathering in your area, contact your local Chabad-Lubavitch Center.


1. See "EYES UPON THE LAND" - The Territorial Integrity of Israel: A Life Threatening Concern. Based on the Public Statements and Writings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, Adapted by Rabbi Eliyahu Touger (1997: Sichos in English). http://www.truepeace.org/book.html

See also: REBBE'S VIEWS http://www.truepeace.org/rebbeview.html


Money is a funny thing. It is part and parcel of our day-to-day living. Yet, most people would sooner tell you their age or weight than how much they have in their bank account. Money is a very personal matter; the way we feel about it, the way we spend it, the way we earn it, differs from person to person.

It's not surprising that the commandment to give of one's money to tzedakah--charity--is considered a very great mitzvah indeed. So great, in fact, that throughout the Jerusalem Talmud it is called simply, "the commandment."

Giving charity is the core of the mitzvot of action, even surpassing them all, because a person invests his entire self--feelings, mind, body--to acquire money. So when you give tzedakah, it is not only the hand that writes out the check or puts the coin in the pushka that is involved; your entire body is doing a mitzvah as well.

Even if you didn't have to work hard to get the money--let's say you just happened upon an extra thousand or two--since it could have been used on yourself (for life's necessities or otherwise), giving part of this "found" money to charity is also of great merit.

Jewish teachings so strongly emphasize the virtues of charity that they say "It balances all the other commandments." And it also has the power to "tip the scales." Just imagine! There's this big scale with our mitzvot on one side, perfectly balanced or not tipping in exactly the direction we would like, and we add a check, or some cash on the side of mitzvot and good deeds and, voila, the scale tips effortlessly to that side!

Whose money is it, anyway? Jewish teachings explain that when a person gives charity, he is acting as the hand of G-d. As everything truly belongs to G-d, we are but conduits for dispensing G-d's bounty and sustenance. So we should feel humbled that G-d has entrusted us with this job of giving away His money. By the way, even one who is on the receiving end is supposed to give charity, even if only a few pennies. We needn't think that only the multibillionaires who can afford to have buildings named after them are required to give charity. Every single one of us, great or small, rich or poor, is expected to participate in this mitzvah.

There's another benefit to consider concerning charity. The Talmud states that charity brings the Redemption nearer. In addition, it states that the Jewish people will be redeemed through giving charity. So let's start giving, today. Figure out what you feel comfortable giving and then give a little more.


Imagine brushing your teeth once a year for three days straight, or once a week for an hour, rather than the prescribed minimum of twice daily.

The benefits of tooth brushing would certainly be lost on such a regime, and it might even be detrimental to the gums or other tissue (let alone your arm muscles and social life if you opted for the annual approach).

Or contemplate calculating your monthly requirements of vitamins, minerals, fiber, etc., and consuming them on the first Tuesday of each month. Without even considering the possible toxicity of ingested vitamins and minerals in such large quantities, would there be any nutritional gain in such an approach?

Even the old saying "an apple a day keeps the doctor away," whether it bears any truth, would certainly fail to keep the doctor away--and probably necessitate a trip to the doctor--if one ate seven apples once a week.

Just as making hygiene, a balanced diet, or exercise a part of our daily schedule is touted by experts far and wide, so too is the importance of giving tzedakah--charity--daily (except Shabbat and holidays) commended by Judaism.

Jewish teachings are replete with references, inferences, recommendations and requirements concerning charity. From Maimonides' well-known ladder of tzedakah-giving (giving begrudgingly is the lowest level; helping a person get a job so he needn't require tzedakah is right there at the top) to the plethora of inspiring stories about giving tzedakah, to the detailed and exacting laws about how much tzedakah to give, we find tzedakah very much a part of the fabric of Jewish life.

Writing out a check to a Jewish institution yearly is a great deed. Giving donations to every organization that make a request is also exemplary. And if the first or second option mentioned above were to equal 10% of one's income (the amount we are required by Jewish law to give to charity annually) we would be fulfilling the "letter of the law." We would also be activating the talmudic teachings that "charity saves from death" and "great is charity for it brings the Redemption closer."

Yet, like hygiene, nutrition, exercise, or any other number of daily activities--the full benefit of which are felt when performed on a daily basis--tzedakah, too, should be performed daily.

One of the unique benefits of giving charity is that the act of giving reminds us that we are, thank G-d, in the enviable position of being able to give rather than receive, i.e., there are others less fortunate than us. Giving tzedakah can help sensitize us to the needs of others and helps strengthen the trait of loving-kindness inherent in every Jew.

A news item citing a recent study noted that in the U.S., it is the poor who give the most to charity! Those families who earn less than $10,000 per year give a much higher percentage of their income than people who earn $20,000, $50,000, $200,000, or even millions annually! It would seem that those who have not are more sympathetic to the plight of others in a similar or even more desperate situation.

Making tzedakah part of our daily routine has tremendous benefits. A few coins a day in a tzedakah box of your choice (in addition to those more sizable donations) is a great way to stay spiritually fit.


The Rebbe's slogan is: "The main thing is the deed." Hence, we present suggestions from the Rebbe's talks of what we can do to complete the Rebbe's work of bringing the Redemption.

Awaken Your Core This Month:

"Awakening the core of our being must be reflected in a concern for the fundamental existence of every Jew. This should be expressed in efforts to provide our fellow Jews with the necessities required to celebrate the holidays of the month of Kislev [the 'Chasidic New Year' on the 19th of Kislev and Chanukah] with happiness and joy. Similarly, they should have the means to fulfill the custom that the Rebbes followed of giving Chanukah gelt to the members of their household."

(1 Kislev, 5752/1991)

Simply stated, this means that as we think about our own family's holiday celebrations this month, we should make sure to help provide for other, less fortunate people in the greater Jewish family.


Jewish Women and Girls Light Shabbat Candles

For local candle lighting times:
consult your local Rabbi, Chabad-Lubavitch Center, or call: (718) 774-3000.
or: http://www.havienu.org/www/vestibule/hebcal.html

For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.

For a listing of the Centers in your area:
In the USA, call: 1-800-Lubavitch (1-800-582-2848).

Times shown are for Metro NY - NJ

Friday, Dec. 5, Erev Shabbat Parshat Vayeitzei:

Saturday, Dec. 6, Shabbat Parshat Vayeitzei:


2. The Shabbat candles must be lit 18 minutes before sunset. It is prohibited and is a desecration of the Shabbat to light the candles after sunset.

Laws of Shabbat Candle Lighting for the Blind

Shabbat Candle Lighting Blessing

"Let There Be Light" - The Jewish Women's Guide to Lighting Shabbat Candles.

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