"LIVING WITH MOSHIACH,"
Parshat Ha'azinu, 5764
Tishrei 7, 5764
Oct. 3, 2003
SPECIAL FEATURE:
Your Yom Kippur Guide
Tishrei 10, 5764
Oct. 6, 2003
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current situation in Israel, based on Torah
sources, with special emphasis on the opinion
and teachings of the Lubavitcher Rebbe
TABLE OF CONTENTS:
NOTE:
The Table of Contents contains links to the text. Click on an entry
in the Table of Contents and you will move to the information selected.
"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
THIS PUBLICATION IS DEDICATED
TO THE REBBE,
RABBI MENACHEM M. SCHNEERSON
OF LUBAVITCH
Click here, to see pictures of the Rebbe
The Daily Sicha (in Real Audio)
- Listen to selected excerpts of the Rebbe's Sichos
[talks] which are relevant to the particular day.
We are pleased to present, to the visually impaired and the blind, the 357th
issue of our weekly publication, Living With Moshiach.
*
In this week's issue we focus on:
1) Vov Tishrei, the 6th of Tishrei, Thursday, Oct. 2 -- when
we commemorate the 39th anniversary of the passing of the Rebbe's mother,
Rebbetzin Chana Schneerson.
2) The laws of the upcoming High Holiday of Yom Kippur, which begins on Sunday
evening, Oct. 5.
Therefore, we present here "Your Yom Kippur Guide,"* and other related material
about Yom Kippur.
*
We take this opportunity to wish you and yours a K'Siva Vachasima Tova,
a happy, healthy and prosperous New Year.
*
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 of blessed
memory, 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
25 Elul, 5763
Brooklyn, New York
_____________
* Published by Outreach Publishing Corp.
(http://www.outreach770.com)
DEDICATED TO THE REBBE,
In Honor Of Our Daughter
CHAYA SARAH
on the occasion of her birthday, 25 Elul
Parshat Ha'azinu
This week's Torah portion, Ha'azinu, opens with Moses' words: "Listen,
heaven, and I will speak; hear, earth, the words of my mouth." With these
words Moses called upon heaven and earth to bear witness concerning his
admonitions and exhortations to the Jewish people in the "Song of
Ha'azinu" regarding their performance of Torah and mitzvot.
The commentary Sifrei offers an explanation for Moses' selection of
heaven and earth as witnesses. "Listen heaven" -- because Torah was given
from heaven; "hear earth" -- because upon it the Jewish people stood when
they accepted the Torah and said "All that G-d spoke we shall obey and hear."
Torah and mitzvot were given to us by G-d, Who is infinitely higher
than heaven and earth. In seeking to exhort Israel to a greater degree of
performance of Torah and mitzvot, it is logical to assume that this
could be best accomplished by stressing the fact that Torah and
mitzvot were given by G-d, rather than by focusing upon the point
that Torah and mitzvot are connected to heaven and earth. Why, then,
the emphasis on heaven and earth?
A Jew is expected to serve G-d on two levels: on one hand he is expected
to serve G-d with pure and simple faith and with acceptance of the Heavenly
Yoke -- elements that derive from the soul's essence. On the other hand his
service must permeate his internal powers of intellect and emotions so that
they too understand and feel G-dliness.
In practical terms this means that a Jew is to connect his soul's essence
with his inner powers, so that not only does he serve G-d in thought, speech,
and action out of a sense of simple faith, but he also comprehends G-dliness
in his mind and loves and fears Him in his heart.
Moreover, a Jew is expected not only to serve G-d in the general and ongoing
manner of regular Torah and mitzvot, he is also to serve Him through
repentance -- teshuvah. This level of service, a level of service
that emanates from the soul's essence and seeks the innermost aspect of
G-dliness, must permeate the person's powers of intellect and emotion as
well.
This is why when Moses desired to rouse the Jews to the service of Torah
and mitzvot, whose performance was to be not only with pure faith
but with the inner powers of intellect and emotion as well, he mentioned
that Torah and mitzvot were given through heaven and earth.
Thus, he aroused within the Jewish nation their inner "heaven and earth,"
and the lesser powers of emotion, speech and action that are likened to and
on the level of earth.
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 OUR DEAR FRIEND AND COPY EDITOR
Reb Mordechai ben Reb Shaul
Staiman
Passed away on 22 Tamuz, 5763
Thursday, the sixth of Tishrei (Oct. 2), marks the 39th anniversary
of the passing of Rebbetzin Chana Schneerson, mother of the Rebbe.
What follows is a very brief biography of her amazing life.
Rebbetzin Chana Schneerson was born on the 28th of Tevet,
5640/1880, in Nikolaiev, a city near Odessa. In 1900, Rebbetzin Chana
married the renowned scholar and kabbalist, Rabbi Levi Yitzchok
Schneerson.(1) They had three sons, the eldest of whom
was the Rebbe. The second son, Dov Ber, was killed by the Nazis and the youngest
son, Yisroel Aryeh Leib,(2) passed away in England in 1952.
In 1907, the couple moved to Yekatrinoslav (presently Dnepropetrovsk), where
Rabbi Levi Yitzchok had been appointed to the prestigious post of Rav of
this major Jewish community. For all practical purposes he was the spiritual
leader of the entire Jewish population of the Ukraine.
Throughout the 32 years that her husband served as Rabbi of Yekatrinoslav,
Rebbetzin Chana stood at his side, assisting in his holy work. The
Rebbetzin had a good rapport with the members of their sophisticated
congregation, and she communicated especially well with Jewish university
students, in whom she took special interest, befriending them and trying
her best to imbue them with the spirit of Torah.
In 1939, Rabbi Levi Yitzchok was arrested because of his energetic work to
preserve religious observance; a year later, he was exiled to a small village
in the Republic of Kazakhstan. When Rebbetzin Chana learned of her
husband's location, she joined him, paying no heed to the difficulties and
danger involved.
Rebbetzin Chana made a valuable spiritual contribution to her husband,
one from which the entire Jewish people benefited. Her son, the Rebbe, described
this special contribution:
"In the remote Russian village where my father was exiled, there was no ink
available. After my mother was permitted to join him, she gathered various
herbs in the fields, and by soaking them made a sort of ink, which enabled
my father to record his original Torah commentaries. My mother devoted her
energies to this task despite their lack of even minimally sufficient amounts
of bread and water."
Rabbi Levi Yitzchok passed away in exile in 1944. In 1947, Rebbetzin
Chana succeeded, with tremendous difficulties, in emigrating from the Soviet
Union. At the same time, she also managed to smuggle out her husband's writings
at great danger to herself. Later that year she arrived safely in Paris where
she was reunited with her eldest son, whom she had not seen for twenty years.
The two traveled by ship to New York, where the Rebbetzin lived for
the last seventeen years of her life.
Rebbetzin Chana passed away in the late afternoon on the
Shabbat between Rosh HaShanah and Yom Kippur, the sixth of
Tishrei, 5725/1964, at the age of 85.
* * *
In a talk following his mother's yahrtzeit, the Rebbe noted that all
women named Chana share a connection to the first Chana.
The biblical Chana was a prophetess and the mother of one of our greatest
prophets, Shmuel.
Chana was the wife of Elkanah, a Levite. Chana suffered greatly from the
fact that she had no children. She vowed that if G-d granted her a child,
she would consecrate him to service in the Sanctuary. Her ardent prayers
were heard and she gave birth to Shmuel, who, at the age of two, was brought
to live and study under the tutelage of the High Priest, Eli. Shmuel grew
to become one of the greatest prophets of the Jewish people. The portion
from the Book of Shmuel about Chana, her prayer and the birth of Shmuel are
read as the Haftorah on the first day of Rosh HaShanah.
Two stories recounted by the Rebbe at gatherings in honor of his mother's
yahrtzeit illustrate a fundamental concept.
The first anecdote took place when the Rebbe's father, Rabbi Levi Yitzchok,
was in exile. Rebbetzin Chana ingeniously managed to produce different
color inks from wild plants for Rabbi Levi Yitzchok to use in writing his
Torah innovations, as he was not even afforded ink with which to write.
The second incident related by the Rebbe took place after Rabbi Levi Yitzchok's
passing. Rebbetzin Chana miraculously succeeded in smuggling Rabbi
Levi Yitzchok's writings out of Communist Russia.
The Rebbe explained that these two incidents teach us that when, by Divine
Providence, a mission is given to an individual -- even if that mission seems
utterly futile or impossible -- one's efforts will ultimately be crowned
with success. Though one must work within the confines of nature, one must
not be constricted by nature, for it is the infinite and supernatural G-d
who has presented one with this mission.
As our Divinely appointed mission in these last moments of exile is to hasten
the Redemption's arrival and prepare ourselves for the long-awaited Messianic
Era, we can look to the prophetess Chana and her namesake, the
Rebbetzin Chana, for inspiration.
And, as the Rebbe concluded a letter written on Rebbetzin Chana's
yahrtzeit: "May G-d grant that everyone actively strive for the above,
in accordance with the prayer of the prophetess Chana: 'My heart rejoices
in G-d, my strength is uplifted through G-d... I rejoice in His help... and
He will raise the horn of His Anointed one (Moshiach)." '
_______________
1. See Living With
Moshiach, Vol. 352
2. See Living With
Moshiach, Vol. 342
The seven days between Rosh HaShanah and Yom Kippur are an opportunity to
do teshuvah with respect to each of the seven days of the week --
i.e., on the Monday, we can make amends for whatever wrongs we may have done
on all the Mondays of the previous year... and so forth.
Shabbat -- from the evening of Fri., Oct. 3, until nightfall on Sat.,
Oct. 4 -- is called Shabbat Shuvah, after the Haftorah [prophetic
reading] for that day: "Return, O Israel... for you have stumbled..."
This Shabbat is known by two names: 1) Shabbat Shuvah, derived
from the opening words of the Haftorah that is read in synagogue,
"Shuvah Yisrael" -- "Return, O Israel," and 2) Shabbat Teshuvah,
as it falls out in the middle of the Aseret Yemei Teshuvah, the Ten
Days of Repentance. This name is also connected to the Haftorah, the
theme of which is likewise the return to G-d.
The two names of this Shabbat reveal a timely lesson.
The word shuvah -- "return" is the command form of the word
lashuv -- "to return." G-d commands us to return to Him in
teshuvah.
Teshuvah, by contrast, is a noun denoting the action itself, the actual
return to G-d.
The name shuvah relates more to the One Who is issuing the command
than the person being addressed. Shuvah alludes to a situation in
which the command has already been issued, but not yet carried out. The command
itself imparts a measure of strength but does not ensure that it will necessarily
be fulfilled in the future.
The name teshuvah, on the other hand, implies that the action has
already been taken, i.e., teshuvah has already been done. In that
case, however, why do we continue to refer to this Shabbat as Shabbat
Teshuvah?
The answer is that the act of teshuvah consists of both the command
to return to G-d and its subsequent implementation.
Shuvah teaches us that even after a Jew has done teshuvah,
he still needs to work on himself to an even greater degree. No matter how
much teshuvah a person has done, it is always possible to rise higher;
hence the directive, "Return, O Israel unto the L-rd, your G-d."
In fact, our teshuvah must be "unto the L-rd, your G-d." Thus it is
understood that there is always room for improvement -- for an even deeper
and infinite teshuvah -- as G-d Himself is Infinite.
This is the lesson of Shabbat Shuvah: A Jew must never content himself
with his previous Divine service and spiritual advancement. He must never
think that because he has worked on himself a whole week he is now entitled
to rest because it is Shabbat. No, today is Shabbat Shuvah!
Even after one has done teshuvah, more work is required! For the service
of teshuvah is continual and without end.
YOM KIPPUR
Adapted from the Works of the Rebbe
There is a difference of opinion in the Talmud as to how atonement is achieved
on Yom Kippur. Most Sages maintain that Yom Kippur atones for a person's
sins only if he does teshuvah (repents). Rabbi Yehuda Hanasi, however,
contends that repentance is unnecessary, and that the holiness of the day
itself effects atonement.
The issue is not whether the sanctity of Yom Kippur atones for sins or not;
about that, all are in agreement. According to both opinions, a person who
does not repent cannot attain the same level of atonement as one who does.
The controversy is only over how the atonement of Yom Kippur is effected.
According to Rabbi Yehuda Hanasi, the G-dly revelation of the "essence of
the day" automatically atones for transgressions. The other Sages maintain
that in order to reach the higher level of atonement of the "essence of the
day," a person must first do teshuvah. Having already repented, he
can then attain the loftier level that only Yom Kippur can bring about.
Atonement means that a person's misdeeds have been forgiven and he will not
be punished. However, the true meaning of atonement is that the person's
soul has been purified. When a person sins, his soul becomes defiled. Atonement
removes all traces of the sin's impression. When a Jew does teshuvah,
even his deliberate misdeeds are considered as merits.
A Jew's attachment to G-d exists on many levels. The first level is achieved
through mitzvot. When a Jew accepts the yoke of heaven, he forges
a connection with G-d.
Then there is the deeper level of connection that expresses itself in repentance.
If a Jew transgresses G-d's command, it weakens his relationship with G-d.
This disturbs him greatly and prompts him to repent.
The impetus for teshuvah emanates from this deep-seated level of
attachment. By doing teshuvah, all taint of sin is removed, and the
bond with G-d is strengthened. Yet even this level is limited in the absolute
sense.
The loftiest level is that of the intrinsic connection between the soul and
G-d's essence. Completely above all limitations, it transcends even the
expression of repentance. A bond of this nature cannot be created through
man's actions, nor can it be improved upon. It exists, purely and simply,
solely by virtue of the Jewish soul, a "veritable part of G-d above."
Because it is so essential, this highest degree of connection with G-d cannot
be weakened by anything, not even by sin. It is untouched by a Jew's repentance
or lack thereof. Thus, as regards the supreme level of our relationship with
G-d, the "essence of the day" of Yom Kippur achieves atonement.
The lower levels of our connection with G-d require that we actually repent,
removing all hindrances to our relationship. But on the highest level that
is completely untouched by sin, the atonement of Yom Kippur itself is sufficient.
The Eve of Yom Kippur
On the day preceding Yom Kippur, on Sunday, Oct. 5, in the early morning
we do the Kapporos Service.(3)
Also, in the afternoon, we eat festive meals, to demonstrate our faith and
confidence in G-d's mercy.
Another beautiful custom for this day is that of parents blessing their children
with the priestly benediction: "May G-d bless you and guard you. May G-d
shine His countenance upon you and be gracious to you. May G-d turn His face
toward you, and grant you peace."
Yom Kippur atones for sins against G-d, but not for wrongdoings between man
and man. It is, therefore, important, on the day before Yom Kippur, to apologize
and seek forgiveness from friends, relatives, and acquaintances, to heal
any ill feelings that may have arisen.
_______________
3. Literally, kapporos means "atonement." Customarily on the eve of
Yom Kippur, a man or boy takes in hand a rooster, a woman or girl takes a
hen, and passes the fowl over the head three times while reciting a special
prayer. The chicken is then ritually slaughtered and often given to the poor
to use for their pre-Yom Kippur meal. The purpose of kapporos is to
invoke sincere repentance through the thought that a similar fate as that
awaiting the fowl might be due us for our sins, but through G-d's mercy and
our true repentance it is averted.
The Custom of "Lekach"
There is a custom on the eve of Yom Kippur to eat "lekach" -- honey
cake. The reason for this custom is that honey cake is a sweet dessert. By
eating it, we express our desire and hope that G-d will bless us with a sweet,
pleasant, good year.
There is also a custom to give (and receive) honey cake. The reason for this
is much less well known. When we receive honey cake from someone we do it
with this thought in mind: Let the honey cake be the only thing this year
that we have to take from someone else. Let us be self-sufficient,
self-supporting, even being able to help support and provide for others,
with G-d's help.
Thus, if there was any possible Heavenly decree that the person would have
had to ask another for his food during this year, when one asks for
lekach the decree has been fulfilled and there will be no further
need to ask; all one's needs will be provided for by G-d.
On a deeper level, even the lekach is not really being received from
a person! In reality, all food comes from G-d, and therefore a poor person
who receives food from a person thanks G-d, Who "provides nourishment and
sustenance for all." This is because the person is only an intermediary for
delivering G-d's blessings.
However, both parties still feel that a transaction has taken place between
two human beings. The giving of lekach on the eve of Yom Kippur is
not like this, however. Since these are the days when G-d is "close," all
parties involved feel that G-d Himself is doing the giving, and the giver
is no more than a messenger. Even more so, the giver is not even seen as
a messenger, but just a link enabling G-d's gift to come to the person.
May we, this very Yom Kippur and even before, see with our own eyes that
G-d is truly the Giver and that He gives only good, with the complete revelation
of King Moshiach NOW!
Five Prohibitions
Yom Kippur is from Sunday evening, Oct. 5, through nightfall on Monday, Oct.
6.
In addition to the prohibition of work, as on the Sabbath, there are five
activities specifically prohibited on Yom Kippur: eating and drinking, anointing
oneself with perfumes or lotions, marital relations, washing (for pleasure),
and wearing leather shoes.
An Eternal Bond
Though these Days of Awe, as they are often called, are solemn, they are
not sad. In fact, Yom Kippur is, in a subtle way, one of the happiest days
of the year.
For on Yom Kippur we receive what is perhaps G-d's most sublime gift: His
forgiveness. When one person forgives another, it is because of a deep sense
of friendship and love that overrides the effect of whatever wrong was done.
Similarly, G-d's forgiveness is an expression of His eternal, unconditional
love.
Though we may have transgressed His will, our essence, our soul, remains
G-dly and pure. Yom Kippur is the one day each year when G-d reveals most
clearly that our essence and His essence are one. Moreover, on the level
of the soul, the Jewish people are all truly equal and indivisible.
The more fully we demonstrate our essential unity by acting with love and
friendship amongst ourselves, the more fully G-d's love will be revealed
to us.
Jonah Swallowed by the
Fish
The Haftorah that is read on the afternoon of Yom Kippur tells the
story of how G-d commanded the prophet Jonah to go to the city of Ninveh
and warn the people there to repent, lest G-d destroy their city.
Jonah did not want to fulfill this mission and ran away on a ship. G-d caused
a terrible storm to occur and eventually the sailors threw Jonah off the
ship, as the only way to make the storm abate.
G-d caused a great fish to swallow up Jonah. Eventually Jonah was saved from
the fish and went to do G-d's bidding in Ninveh.
Why was this story chosen to be read on the holiest day of the year? And
why did Jonah "run away" from G-d rather than carry out his mission? To teach
us how much our love of our fellow Jew needs to be.
Jonah knew that if he went to Ninveh the people there would repent. He also
knew that the Jewish people had not repented in spite of all the chastising
the prophets had given them.
Rather than make the Jewish people appear bad in G-d's eyes, Jonah chose
to "run away." This lesson is so important that we read it every year on
Yom Kippur.
A Day of Prayer
On Yom Kippur we are freed from all material concerns, and can devote the
day to prayer.
We begin the evening service with the chanting of "Kol Nidrei," which
absolves us of any vows we may make in the coming year.
During each main prayer throughout Yom Kippur, we recite the "Viduy"
(confession), enumerating all the sins we may have committed, and ask for
G-d's forgiveness.
The final prayer of the day, as our judgment for the coming year is being
sealed, is called "Ne'ilah."
Ne'ilah is the only service of the entire year during which the doors
of the Ark remain open from beginning to end. This signifies that the gates
of prayer in heaven are wide open to us at this time.
Ne'ilah culminates with the "Shema Yisrael" and other verses
said in unison, and the final blowing of the shofar.
A Threefold Holiness
One of the most moving parts of the Yom Kippur service is the recounting
of the Service of the Kohen Gadol, the High Priest.
On this, the holiest day of the year, the holiest man in the world would
enter the holiest place on earth -- the Kodesh HaKadoshim [Holy of
Holies] of the Temple in Jerusalem -- to pray on behalf of his people.
When he emerged from the Holy of Holies, the liturgy tells us, he was radiant,
"like the iridescence of the rainbow... like a rose in a garden of delight...
like the morning star sparkling on the horizon..."
Call your local synagogue, or Chabad-Lubavitch Center for the time of the
Yom Kippur services.
Jewish Women and Girls Light Yom
Kippur Candles
For local candle lighting times:
consult your local Rabbi, Chabad-Lubavitch Center, or call: (718) 774-3000.
or:
http://www.candlelightingtimes.org/shabbos
For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.
For a listing of the Centers in your area:
http://www.candlelightingtimes.org/general/shluchim.html.
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
Times shown are for Metro NY - NJ
Sunday, Oct. 5, Erev Yom Kippur:
-
Kapporos service in the early morning.
-
Festive meals in the afternoon.
-
Light Yom Kippur Candles,(4) by 6:15 p.m.
Say blessings #1 & 2.
-
Fast of Yom Kippur begins at 6:28 p.m.
Monday, Oct. 6, Yom Kippur:
-
Yizkor memorial prayers.
-
Yom Kippur ends at nightfall, at 7:14 p.m.
_____________
4. The Yom Kippur candles must be lit 18 minutes before sunset.
It is prohibited and is a desecration of Yom Kippur to light the candles
after sunset.
After lighting the candles, recite:
#1.
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 Yom Ha-ki-purim.
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 Yom Kippur light.
#2.
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom
She-heche-yo-nu Ve-ki-ye-mo-nu Ve-higi-o-nu
Liz-man Ha-zeh.
Translation:
Blessed are you, L-rd our G-d, King of the universe,
who has granted us life, sustained us and enabled us
to reach this occasion.
Fancy Kreplach
Kreplach , a chopped meat or chicken mixture encased in dough, and
then cooked or fried, is traditionally served the afternoon before Yom Kippur,
on Hoshanah Rabbah and at the Purim feast.
Dough:
2 cups flour
1/3 tsp. salt
3 tbsps. oil
2 egg yolks
1/2 cup water
1-1/2 tsps. baking powder or baking soda
Filling:
1 onion, diced
2 tbsps. oil
1 cup ground cooked meat or chicken
1 tsp. salt
1/4 tsp. pepper
1 tbsp. matzoh meal
1 egg
Dough: Combine flour, salt and oil. In a separate bowl, beat egg yolks,
water and baking powder (or soda). Add to flour mixture. Knead and roll out,
thinly, on floured surface. Cut into 3-inch squares or circles.
Filling: Saute onion in oil. Add chopped meat and brown for 5 minutes.
Remove from heat and cool. Add salt, pepper, egg and matzoh meal and
mix well. Fill center of each square or circle with meat mixture. Fold into
triangles, or bring both sides and bottom together towards center, pinching
together, and thus forming a triangle.
Place in lightly salted boiling water for approximately 20 minutes until
kreplach float to top. When ready, remove from pot and serve in soup.
Can also be served as side dish.
For firmer kreplach, fry in heated oil in skillet over medium flame
until golden brown on both sides.
The day before Yom Kippur the air in the city of Lubavitch was already permeated
with the holiness of the day. Reb Shmuel, a respected scholar and
chasid, sat in a corner of the shul swaying in prayer when
the door swung open and a peddler entered the room. He threw himself down
on a bench and tossed his pack on the floor. Reb Shmuel inquired, "How are
you, brother?"
"Oy," sighed the man. "The exile is dark and terrible. Just today
I was walking past the mansion of Squire Lobomirsky. Everyone knows his evil
reputation. Whenever I pass that place, I walk as fast as I can to get away
from it. Suddenly, someone cried out, 'Hey, Jew!' My blood ran cold. Thank
G-d, it was only the squire's servant, who wanted to buy a scarf from me.
He told me about a Jewish family imprisoned in the squire's dungeon. They
owe him rent, and if they don't pay by tomorrow, they'll all be killed. If
only I had that money...what a terrible and dark exile."
By the time the man had finished his tale, Reb Shmuel had left the
shul; soon he was knocking at the gates of the squire's mansion. "I
must speak with His Excellency," he said to the guard. He was allowed to
enter and he proceeded to the room where Lobomirsky sat. When the squire
saw the Jew, he was infuriated: "How dare you enter my house! What do you
want, Jew?"
"I want to know what is the debt of that poor, unfortunate family you have
imprisoned."
The ruthless landowner's eyes lit up with the thought of lining his pockets
with the money. "Let me think about it," he smiled slyly and began to calculate:
"Well, there's the debt, then there's all the money I put out to feed the
whole brood, then there's the penalty payment; there's also the money required
to cancel their hanging -- it would have provided good entertainment." At
the end of his "calculations," Reb Shmuel was faced with an exorbitant sum.
"Somehow G-d will help me raise that sum," Shmuel replied to the smirking
Lobomirsky.
It was getting late. Reb Shmuel went from door to door, telling everyone
about the plight of the imprisoned family, and although they were as generous
as possible, they themselves were poor. When he had finished his rounds,
Reb Shmuel had a pitifully small sum in his hands. "This will never do,"
he thought to himself. "I must do something else, and fast."
He was walking aimlessly, thinking of his next move, when he looked up and
found himself in front of a tavern. The sound of loud, drunken voices emerged
from within, and Shmuel was seized with the thought that just perhaps his
money was waiting for him inside, if only he could figure out how to get
it. As soon as he entered, he was sickened by the smell of liquor and stale
smoke. A group of card players looked up, surprised to see a chasidic Jew
in their midst. "What do you want, Jew?"
"I am here on a mission of mercy. The lives of an entire family hang in the
balance. I must raise a large sum of money." One of the players replied,
"Well, if you can down this beaker of vodka, I just might give you this money,"
and he pointed to a towering stack of gold coins. Reb Shmuel was never much
of a drinker, but what choice did he have? He downed the vodka, and true
to his word, the card player handed over the money. In quick succession,
the other players offered their winnings if he would drink two more huge
cups of vodka. Reb Shmuel's eyes were beginning to cross, but the glimmering
piles of coins steadied his resolve. An hour after he had entered the tavern,
he staggered out with his pockets bulging and stumbled in the direction of
the squire's mansion.
The squire couldn't believe his eyes, but he greedily accepted the gold and
released the grateful family who had barely escaped death.
Reb Shmuel could barely put one foot in front of the other; his eyes no longer
focused, but, he still remembered the holy day. He managed to get to the
shul, where he promptly collapsed in a heap. The worshippers were
dressed in their white robes, looking so much like the ministering angels.
They were startled to see Reb Shmuel snoring away, dressed in his weekday
clothes that showed evidence of his tavern experience. "What could have come
over him?" they wondered.
Reb Shmuel lay asleep throughout the evening of prayers that marked the beginning
of the holiest day. His snoring provided a constant accompaniment to the
heartfelt prayers rising from the congregation. The prayers ended, Psalms
were recited, and the shul emptied out. Reb Shmuel slept on.
At the first morning light, the worshippers returned to the shul for
the long day of prayers. Reb Shmuel was beginning to stir. They watched curiously
as he opened his bleary eyes and stood up. Walking straight to the
bimah, Reb Shmuel banged on the wood with his fist, and in a booming
voice, exclaimed: "Know that G-d, He is the L-rd; there is none other than
Him."
The congregation fell into confusion. What was Reb Shmuel doing reciting
the words of the Simchat Torah prayers?! Why, didn't he realize that
today was Yom Kippur? Suddenly the rabbi rose and turned toward the congregation:
"Leave Reb Shmuel alone. He has far outpaced us. With the great deed he has
done, his atonement is complete, and he is waiting for us at Simchat
Torah!"
The most important principle in the Torah is the protection of Jewish life.
It's more important than Shabbat, more important than holidays, even
fasting on Yom Kippur.
Right now, in Israel, and everywhere, Jews must stand together in unity and
do whatever possible to protect Jewish life.
The Rebbe taught that there are ten important
Mitzvot we can do to protect life. See what you can do:
1) Ahavat Yisroel: Behave with love towards another Jew.
2) Learn Torah: Join a Torah class.
3) Make sure that Jewish children get a Torah true education.
4) Affix kosher Mezuzot on all doorways of the house.
5) For men and boys over 13: Put on Tefillin every weekday.
6) Give Charity.
7) Buy Jewish holy books and learn them.
8) Light Shabbat & Yom Tov candles. A Mitzvah
for women and girls.
9) Eat and drink only Kosher Food.
10) Observe the laws of Jewish Family Purity.
In addition, the Rebbe also urged every man, woman and child to Purchase
a Letter in a Sefer Torah. There are several Torah scrolls
being written to unite Jewish people and protect Jewish life.
Letters for children can be purchased for only $1. Send your Hebrew name
and your mother's Hebrew name plus $1 to:
"Children's Sefer Torah,"
P. O. Box 8,
Kfar Chabad, 72915, Israel
or via the Internet, at:
http://www.kidstorah.org
The Rebbe's slogan is: "The main thing is the deed." We therefore present
from the Rebbe's talks, suggestions what we can do to complete his work of
bringing the Redemption.
Preparations for the High Holidays:
"Our Sages state that thirty days before a holiday, we should learn the laws
pertaining to it. It is already less then thirty days before the holidays
of Tishrei begin and in this context, it is necessary to mention the
importance of providing Jews with their holiday needs so that they will be
able to celebrate Rosh HaShanah and the holidays that follow in the manner
stated in the Bible, 'Eat sumptuous foods and drink sweet beverages and send
portions to those who do not have them prepared." '
The Rebbe, Elul, 5750/1990
...May the Festivals of Tishrei Bring
Blessings for You and All Your Loved
Ones, for a Good and Sweet Year,
Spiritually and Materially,
and Bring for All of Us
the Greatest of All Blessings,
the Final Redemption
Through Our Righteous Moshiach.
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.candlelightingtimes.org/shabbos
For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.
For a listing of the Centers in your area:
http://www.candlelightingtimes.org/general/shluchim.html.
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
Times shown are for Metro NY - NJ
Friday, Oct. 3, Erev Shabbat Parshat Ha'azinu:
-
Light Shabbat Candles,(5) by 6:18 p.m.
Saturday, Oct. 4, Shabbat Parshat Ha'azinu:
-
Shabbat Shuvah -- See above.
-
Shabbat ends at nightfall, at 7:17 p.m.
_______________
5. 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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