B"H LIVING WITH MOSHIACH Weekly Digest About Moshiach PARSHAT EMOR 19 Iyar, 5758 May 15, 1998 * Published Weekly By Lubavitch Shluchim Conferences On The Moshiach Campaign, Committee For The Blind * * * 5758 ********************************************* * VISIT US ON THE WEB, AT: * * http://www.moshiach.net/blind * *===========================================* * 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 * A Lag B'Omer Message from the Rebbe * Lag B'Omer * Parades Galore * Lag B'Omer and Moshiach * Respect And Affection * It Happened Once * The Weekly Shabbat Calendar * Laws of Shabbat Candle Lighting for the Blind * Shabbat Candle Lighting Blessing **************** * INTRODUCTION * **************** We are pleased to present, to the visually impaired and the blind, our weekly publication, Living With Moshiach. * This week's issue focuses on Lag B'Omer, the 18th of Iyar. * This Jewish year, 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)." * 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 14 Iyar, 5758 Brooklyn, New York *************************************** * THE WEEKLY TORAH PORTION * * Adapted from the Works of the Rebbe * *************************************** PARSHAT EMOR In this week's Torah portion, Emor, we are enjoined concerning counting the Omer: "And you shall count for yourselves from the morrow after the Shabbat, from the day that you brought the sheaf--omer--of the waving; there shall be seven complete weeks." After the Exodus from Egypt the Jews were so eager to receive the Torah that they counted the days remaining to that great event. This was a prelude to the precept of "Counting the Omer" which they received later at Mount Sinai. The counting of the Omer has always remained a preparation to receiving the Torah; when the 49 days of the Omer come to an end, the festival of Shavuot--celebrating the giving of the Torah-- follows immediately. The connection of Counting the Omer with the Giving of the Torah finds expression in the idea that both stress the individual. Each person, individually, must count the days of the Omer period as opposed to the communal counting of the Sabbatical and Jubilee cycles (each 7th year was the Sabbatical Year, each 50th year was the Jubilee Year). In the Jubilee and Sabbatical year a number of special laws apply, and the mitzvah of counting the 7-and 50-year cycles was performed by the Jewish Court on behalf of all Jews. In contrast, the Omer is counted by each person individually. In similar fashion, the giving of the Torah was not only a communal, collective experience; the Al-mighty addressed each and every individual separately: "I am G-d your G-d." In Hebrew there are two ways of saying "Your G-d," the singular and the plural. Yet, when G-d addressed the entire Jewish nation, several million in number, the singular form was used. To each one of Israel individually the Al-mighty gave the Torah; to each He commanded that they study and fulfill the mitzvot. And to each He infused Divinely-granted strength and ability to fulfill the Torah. The lesson from this week's Torah portion and Counting the Omer is clear: Each day counts; each Jew counts; each mitzvah counts. ************************ * 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 * ********************************************* *************************************** * A LAG B'OMER MESSAGE FROM THE REBBE * * Adapted from a Letter of the Rebbe * *************************************** ACTION IS ESSENTIAL Rosh Chodesh Iyar, 5741 [1981] In response to the information about the forthcoming Annual Convention to take place on the weekend of Lag B'Omer--may G-d grant that it should be with much success in every respect. No doubt the Convention will be duly inspired by the bright day of Lag B'Omer, the day connected with Rabbi Shimon Bar Yochai (Rashbi). And since "action is the essential thing," the inspiration will surely be translated into actual deeds. To be sure, who can compare to Rashbi, one of the greatest Sages and leading disciples of Rabbi Akiva? However, since the Torah, the Torah of Life (Torat Chayim), describes his actions, it surely indicates that every one of us, man or woman, should be inspired to act in the same spirit and direction. Thus the Talmud relates that when Rashbi emerged from the cave in which he had been hiding for thirteen years, during the Roman persecution, he immediately inquired if there was anything that needed to be rectified. When he was informed that such a situation existed, he spared no time or effort until he corrected it. And this, although the problem involved nothing more crucial than saving some Jews the trouble of going out of their way while crossing a certain area. The instruction to us is clear: If one is obligated to go to a great deal of trouble to spare a fellow Jew a relatively minor physical hardship, how much more must we do to help Jews in spiritual matters that are of paramount importance to them and to future generations. By the grace of G-d, we live in a land where no one has to hide in a cave, or even in the privacy of his own home, in order to observe Judaism and disseminate it among fellow Jews. Nevertheless, there are patches of deep darkness outside, and turbulent winds threaten to erode the spiritual and moral values of the young generation. This is a situation that is worrisome, not only as regards the preservation of Judaism, but also regarding the preservation of basic moral standards. In light of this situation, the quality of Torah education has never been more important than now. This applies not only that which the child receives in the educational institution, which must be of the highest standard in terms of purity and holiness. But it is just as important that the education that the child absorbs at home, from the general atmosphere and conduct that makes the home what it is, be at that same high standard. And this is largely dependent on the woman--the akeret habayit, "the foundation of the home," and the em habanim, "the mother of the children." It has often been emphasized that the best way to deal with a problem is to prevent it from developing in the first place. Thus, it is necessary to spare no effort until each and every Jewish child, boys as well as girls, receive the maximum Torah education, both at school and at home. And, as mentioned, insofar as the home is concerned, the woman is the "Foundation of the Home," whom G-d has endowed with the privilege and responsibility--hence also the capacity--to permeate the home with the light and warmth of Judaism, Torah and mitzvot--to overflowing. This should reach the level that even the neighboring Jewish homes and the whole neighborhood becomes Jewishly brighter and warmer, in accordance with the Divine order, request and promise: "Make Me a Mikdash [a sanctuary], and I will dwell in their midst"--in the midst of each and every Jew, man, woman, and child. ************** * LAG B'OMER * ************** Thursday, Iyar 18 (May 14), is Lag B'Omer. Lag B'Omer is the 33rd (lamed-gimel, hence lag in Hebrew) day of the Omer period (between Passover and Shavuot), is the anniversary of the passing--yahrtzeit--of Rabbi Shimon Bar Yochai (commonly known by the acronym of his name, Rashbi), author of the Zohar. Rashbi lived in the 2nd century B.C.E. He openly criticized the Roman government and was forced to go into hiding. He and his son hid in a cave and immersed themselves in Torah. Emerging after 13 years he founded an academy in the Gallilee. His esoteric teachings were recorded by his disciples in the Zohar, the most fundamental work of Kabbalah. On his yahrtzeit on Lag B'Omer, tens of thousands gather at his tomb in Meron, in northern Gallilee. * Before his death, Rashbi instructed his students to rejoice on the day of his yahrtzeit. The Holy Ari, Rabbi Yitzchok Luria--one of the greatest scholars in the mystical aspects of the Torah-- taught the great virtue of rejoicing on that day. Later the Baal Shem Tov and his followers strengthened the custom of rejoicing on the yahrtzeit. * According to tradition, rainbows (a symbol of G-d's promise to never send another flood) were not seen while Rashbi was alive because his merit alone was enough to protect the world against the calamity of a flood. Since "rainbow" and "bow" are both called keshet in Hebrew, the custom developed for children to play with bows and arrows on Lag B'Omer. ****************** * PARADES GALORE * ****************** As in previous years, parades and outdoor events in honor of Lag B'Omer will take place on Thursday, Iyar 18 (May 14), around the world. Organized by local Chabad-Lubavitch Centers, programs usually include live family entertainment, bonfires and an all-around good time for all. For a Lag B'Omer program in your area, contact your local Center. For a listing of the Centers in your area: http://www.chabad.org/chabadir-access.html. In the USA, call: 1-800-Lubavitch (1-800-582-2848). *************************** * LAG B'OMER AND MOSHIACH * *************************** Lag B'Omer is a day of rejoicing and festivity. It is the anniversary of the passing of Rabbi Shimon Bar Yochai, author of the Zohar, who proclaimed the day of his passing as a day of celebration. The celebration of Lag B'Omer has an effect on the entire world, even non-Jews, as Rabbi Shimon stated: "I can free the entire world from judgment..." --"The ENTIRE world" includes non-Jews as well. He was able to do this because, as Chasidus teaches, Rabbi Shimon Bar Yochai was one of those unique individuals who were actually above the exile, and immune to it; G-dliness was not hidden from him, but rather, was fully revealed. Thus, Rabbi Shimon was able to see the G-dliness and intrinsic worth of every Jew, and for that matter, every created thing, and was therefore able to find merit for its existence. This is part of the task of each and every one of us in these last moments of exile. It is also the first stage in the G-dly revelation necessary to completely transform exile into Redemption. The first stage is to reveal within the world that G-d is its Master. Since the world itself conceals the G-dliness within it (the word 'olam'--world--relates to 'helam,' concealment), a Jew must serve G-d in a way that reveals that everything within the world has G-dliness within it. We must use everything in our world for its ultimate G-dly purpose, whether that be receiving Torah thoughts over the fax machine or enhancing our Jewish education via e-mail or jogging with a walkman that is playing a Torah tape. The unique quality of our generation is that we have not only been given the wherewithal to make giant leaps forward in the area of technology, but that almost concurrently, we have devised Jewish applications for those technological breakthroughs. May we begin revealing the G-dliness inherent in our lives, thus preparing ourselves for and hastening the total revelation of G-dliness with the revelation of Moshiach, NOW! ***************************************** * RESPECT AND AFFECTION * * Translated from a Letter of the Rebbe * ***************************************** 13 Iyar, 5730 [1970] The story of Lag B'Omer, as related in the Talmud, is well known. Our Sages tell us that the disciples of Rabbi Akiva were stricken by a plague because they were not respectful toward one another. But on the 33rd day of the Sefirah - Lag B'Omer - the plague stopped. The story of Rabbi Akiva's students contains a lesson for every one of us. The Talmud testifies that the students who died in the plague were "disciples of Rabbi Akiva." It is clear that they were worthy of this title, which implies that they were dedicated to Torah and mitzvot with devotion, diligence and self-sacrifice, as their teacher, Rabbi Akiva, had taught them. It follows that their lack of respect for one another could not have been due to trivial matters, but was motivated by the high level of their spiritual standing as "disciples of Rabbi Akiva." The explanation of their conduct is to be found in the saying of our Sages, that people generally have different opinions and different personalities. Each individual has, therefore, his own approach in serving G-d, studying the Torah and observing the mitzvot. For example, one person may do it primarily out of love of G-d; another person may do it primarily out of fear of G-d; a third may do it primarily out of a sense of complete obedience and submission to the Will of G-d; and so forth, though in actual practice, all of them, of course, fully and meticulously observe the Torah and mitzvot in their daily lives. Being disciples of Rabbi Akiva, they were surely "men of truth," who served G-d with the utmost sincerity and devotion, which permeated their whole beings. Thus, it seemed to each one of them that his particular approach was the right one, and any one who had not attained his level was lacking in perfection. Moreover, being disciples of Rabbi Akiva, who taught, "You shall love your fellow Jew as yourself; this is the great principle of the Torah," they were not content personally to advance from strength to strength in their own way of serving G-d, but they wished also to share this with their friends and tried to influence them to follow their path. Seeing that the others were reluctant to accept their particular approach, they could not respect them to the degree that was to be expected of the disciples of Rabbi Akiva. In the light of the above, we can see that the story of Lag B'Omer in the Talmud teaches us what should be the correct conduct of each and every one of us, and the instruction is threefold: a) Serving G-d, studying the Torah and observing the mitzvot, both the mitzvot between one individual and another, and the mitzvot between an individual and G-d, must be performed with true inspiration and vitality, which permeate the whole of the person and his daily conduct. b) The above includes, of course, the great mitzvah of "Love your fellow Jew as yourself," which must also be fulfilled with the utmost vitality and in the fullest measure. c) Together with the above, a person must look kindly and most respectfully upon every Jew, who differs only in the manner of worship, whether it is out of love, or out of reverence, etc. A further instruction from the above is that even if one meets a Jew who has not yet attained the proper level of Divine service, the approach must still be that of respect and affection, in accordance with the teaching of our Sages, "Judge every person favorably." Let the great Sage, Rabbi Shimon Bar Yochai, who considered Lag B'Omer his day of personal joy, be an example and inspiration to all of us. For Rabbi Shimon said that he was prepared to give up all his merits in order to save the world from judgment. In other words, he was prepared to give himself completely to a person who has no merits of his own, whom he never met, and who may be at the other end of the world. How much more so should one be ready to give of himself for the benefit of near and dear ones and all his friends. May G-d bless each one of you that you live and act in accordance with the spirit of Lag B'Omer and that you do so with the utmost measure of true ahavat Yisrael (love of a fellow Jew), with joy and gladness of heart, to hasten the realization of the words of the Lag B'Omer week's Torah portion, [1] "I will break the bars of your yoke (in exile) and make you go upright"--in fulfillment of the true and complete Redemption through Moshiach. _______________ 1. Parshat Bechukotai, 5730 [1970]. Ed. ******************** * IT HAPPENED ONCE * ******************** The [2] outer yard surrounding the room where the graves of Rabbi Shimon Bar Yochai and his son were buried was jammed with Jews from all over Israel. They had come to Meron on Lag B'Omer --the yahrtzeit of Rabbi Shimon Bar Yochai and the 33rd day of the counting of the omer with their whole family. Today, they would cut their three-year-old sons' long hair for the first time--leaving only the side-locks. The voices of thousands of Jews could be heard as they recited Psalms. There were Jews of all types, whose ancestors came from all over the world. All were praying and begging G-d to help them raise their children in Torah and good deeds in the merit of Rabbi Shimon. It was already after midday on Friday and time to get ready for Shabbat. The visitors from Tiberias, Tzfat, Haifa and the residents from other cities and towns in the Galilee started to leave for their homes in order to arrive before Shabbat. Many of the visitors, though, especially the ones from far away Jerusalem, remained for Shabbat. On Friday night, the beautiful melodies of the various groups praying reached the heights of the nearby mountains. Their hearts were overflowing as thousands of Jews joined together to dance and sing. Shabbat morning arrived and the men gathered in large groups to descend the valley to the small Meggido Lake where they immersed themselves to prepare for the morning prayers. The last minyan had finished the morning prayers when a scream pierced the Sabbath atmosphere. A woman who had brought her son just yesterday for his first haircut was crying hysterically. Her son had suddenly become sick and died. Doctors who were sent from the British government to the area immediately put the entire section under quarantine. No one could come and no one could leave. Suddenly, the mother gathered the boy in her arms and went into the room where Rabbi Shimon was buried. She placed the dead child on the Rabbi's grave and started crying, "Oh great tzaddik, Rabbi Shimon. I, your servant, came in your honor to cut the hair of my child. I came to make my son, my first and only child, into a good Jew. I kept my promise to come here on Lag B'Omer. Only yesterday I held him here and cut his hair in song and joy. Now, great tzaddik, how shall I return home in great pain without my child? How can I bear to go on?" In the midst of her prayers, the mother arose and said, "Tzaddik, Rabbi Shimon, I am laying my child on your grave as he is. I beg of you, with tears, do not shame me. Give me back my child just as I brought him here. Let the great name of G-d be exalted along with the name of the great tzaddik. Let everyone know that there is a G-d ruling over this world." The woman concluded her prayers and left the room, leaving her dead son on the grave of Rabbi Shimon. The doors of the room were closed as everyone left the room. A few moments later a child's scream was heard from behind the closed door. The mother ran into the room and in shock and disbelief she saw her son standing on his feet and crying for a glass of water. Happiness and commotion filled the room. The local doctors examining the child announced in wonder that this was not a natural or normal incident, but rather a miracle that must have happened in the merit of the great tzaddik Rabbi Shimon Bar Yochai. The governmental agents immediately reopened the gates and the masses once again poured inside. Everyone seeing the revived child pronounced the blessing "Blessed be G-d who revives the dead." _______________ 2. Adapted from Hilulai D'Rabbi Shimon Bar Yochai--the author of which witnessed the scene 53 years ago with his own eyes. ******************************** * In loving memory of * * RABBI ELYE GROSS, * * our Developmental Consultant * ******************************** ******************************* * THE WEEKLY SHABBAT CALENDAR * ******************************* ** 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: * * http://www.chabad.org/chabadir-access.html * * In the USA, call: 1-800-Lubavitch (1-800-582-2848). * ********************************************************* >>>> Times Shown Are for Metro NY - NJ <<<< FRIDAY, MAY. 15, EREV SHABBAT PARSHAT EMOR: * Light Shabbat Candles, [3] by 7:46 p.m. SATURDAY, MAY. 16, SHABBAT PARSHAT EMOR: * On Shabbat following the afternoon prayer, we read chapter 4 of Ethics of the Fathers (Pirkei Avot). * Shabbat ends at NIGHTFALL, at 8:54 p.m. _______________ 3. 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 * *********************************** Edited by Rabbi Y. K. Marlow* * A blind woman who lives alone should light her Shabbat candle(s) with a blessing. * If she is married to a non-visually impaired person, HER HUSBAND SHOULD LIGHT THE SHABBAT CANDLES WITH THE BLESSING. * If she is eating and lighting in the company of others who are non-visually impaired, and they lit the Shabbat candles, she should light her own Shabbat candle(s), BUT WITHOUT SAYING THE BLESSING. * (If at all possible, she should not be the last one to light the Shabbat candle(s), so that she can be absolved by the latter's blessing.) _______________ *. Head of Bet-Din (Rabbinical Court) of Crown Heights. ************************************ * SHABBAT CANDLE LIGHTING BLESSING * ************************************ * First light the candles. Then spread your hands out around the candles, drawing your hands inward in a circular motion three times to indicate the acceptance of the sanctity of Shabbat. You then cover your eyes and recite the following blessing: BO-RUCH A-TOH ADO-NOI E-LO-HEI-NU ME-LECH HO-OLOM A-SHER KI-DE-SHO-NU BE-MITZ-VO-SOV VE-TZI-VO-NU LE-HAD-LIK NER SHEL SHA-BOS KO-DESH. Translation: Blessed are you, L-rd our G-d, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the light of the holy Shabbat. * Uncover your eyes and behold the Shabbat lights. * The time of lighting is considered especially propitious for praying to G-d for health and happiness. The prayer is readily acceptable because it is offered during the performance of this great mitzvah of lighting Shabbat candles. CAUTION: The candles must be lit 18 minutes *BEFORE* sunset. IT IS PROHIBITED AND IS A DESECRATION OF THE SHABBAT TO LIGHT THE CANDLES *AFTER* SUNSET. ========================================================= = End of Text: Living With Moshiach, Parshat Emor, 5758 = =========================================================