"LIVING WITH MOSHIACH,"
Parshat Toldot, 5764
Kislev 3, 5764
Nov. 28, 2003
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Dedicated to educating the public regarding the
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 364th
issue of our weekly publication, Living With Moshiach.
*
In this week's issue we focus on the new Hebrew month 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 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
22 Cheshvan, 5764
Brooklyn, New York
Parshat Toldot
This week's Torah portion, Toldot, begins with the words, "These are
the generations of Isaac, the son of Abraham: Abraham begot Isaac." What
is the meaning of the repetition in this verse?
By stating "the son of Abraham" and "Abraham begot Isaac" -- two ways of
expressing the same idea -- the Torah offers us the reason for "the generations
of Isaac": The generations of Isaac are the consequence of Abraham having
begotten Isaac.
Abraham, as the Torah relates, was "one" -- the only Jew in the entire world.
The whole world stood in opposition to Abraham, as the name Ivri --
"Hebrew" (from the word eiver -- "side") implies. The entire world
was on one side and Abraham on the other. Nonetheless, Abraham persisted
in his mission to make G-d's Name known, as it states, "And he called there
in the name of the L-rd, G-d of the world."
This approach was passed on to Abraham's son Isaac as an inheritance, thereby
paving the way for the possibility of future "generations of Isaac" -- both
in the spiritual sense (according to the explanation of our Sages that the
primary "descendants" of the righteous are their Torah, mitzvot and
good deeds) and the physical sense, actual offspring.
This contains a lesson for every Jew in his daily life. When a Jew takes
a look at the world he is apt to become discouraged. Evil people seem to
prosper and flourish, and countless obstacles stand in the way of his service
of G-d. For most of the day he must involve himself in mundane affairs; it
is an ongoing struggle to bring holiness into his life. The Jew is liable
to wonder where he will get the strength to observe the commandments and
perform good deeds. How can he withstand the many trials that he must endure?
The answer is contained in this week's Torah portion.
"The deeds of the forefathers are a sign for their children" -- and not only
a sign or indication of how they should conduct themselves, but an infusion
of strength. "Abraham begot Isaac" -- Abraham was the rock from which Isaac
was hewn, and the source of strength for all Jews. Just as Abraham did not
flinch at taking on the entire world, spreading the belief in one G-d and
the knowledge that "there is none but Him," so too must every single one
of Abraham's descendants take courage in his ability to overcome all hindrances
and impediments that come his way.
By striving to fulfill "the generations of Isaac" in the spiritual sense,
i.e., Torah, mitzvot and good deeds, we thereby merit to become "the
generations of Isaac" in the literal sense as well, vanquishing the enemies
of G-d and His Torah in preparation for the conquest of the holy land, at
the hands of Moshiach.
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
Every year at this time we read about one of the most famous sets of twins
in history, Jacob and Esau. As any child can tell you, Jacob was the "good"
one and Esau was the "bad" one, and the two brothers never got along with
each other. But the Torah is not a history book; Torah means "teaching,"
it contains eternal lessons that are always relevant and have a direct impact
on our daily lives.
On a deeper level, Jacob and Esau represent two ways of looking at the world,
two different life styles that even modern man is forced to choose between.
Esau's attitude was "carpe diem" -- seize the day, with no thought for tomorrow.
Jacob, by contrast, lived a more elevated existence, recognizing life's spiritual
dimension.
According to Chasidic philosophy, every Jew is made up of two souls: an animal
soul and a G-dly soul. Like Jacob and Esau, they too never get along, and
are in constant conflict. The animal soul is interested only in the physical;
like an animal that walks on four legs, its head is focused downward rather
than up at the sky. The only thing that matters is the here and now. The
G-dly soul, however, looks upward. Why am I here? What's the real purpose
of my life?
As we learn from this week's Torah reading, the true birthright belongs to
Jacob, and our function as Jews is to elevate the world by imbuing it with
G-dliness. The battle will always be there, but it's a battle we can win
by choosing wisely.
Kislev is a month of celebration, when we commemorate many joyous
occasions. A recurring theme throughout the festivities of Kislev
is freedom.
On the 10th day of Kislev, 5587/1826, the second Chabad Rebbe, Rabbi
Dovber (known as the Mitteler Rebbe), was released from incarceration
in Czarist Russia on trumped-up charges of anti-government activities.
Decades earlier, on the 19th of Kislev in the year 5559/1798, his
father, Rabbi Shneur Zalman, the founder of Chabad Chasidism, was released
from imprisonment on trumped-up charges of anti-government activities. (Two
years later, when Rabbi Shneur Zalman was imprisoned once again, he was also
released in the month of Kislev, on the third night of Chanukah.)
On Chanukah, celebrated for eight days starting on the 25th of Kislev,
we celebrate the victory of the Jewish people over their mighty Hellenic
oppressors, and their subsequent freedom to follow once again in the ways
of the Torah. We also celebrate the liberation of our Holy Temple, which
the Hellenists had defiled and desecrated. Once the Jews cleansed and purified
the Temple, it was free to be used for its holy purpose, bringing the Jewish
people closer to G-d.
Torah in general, and chasidic teachings in particular, help liberate us
from our personal (often self-imposed) "prisons." During the month of
Kislev, then, it is appropriate to increase our study of Torah. This
study will help us reflect upon how best to use the opportunities available
to us because of the religious freedom that we are fortunate to enjoy today.
Let us pray that G-d speedily grant us the ultimate freedom that will come
with the revelation of Moshiach. For then we will truly be free to serve
G-d, in the third and final Holy Temple.
12 years ago, on Rosh Chodesh Kislev and the following Shabbat,
the Rebbe spoke about how "All the days of your life should be directed toward
bringing the era of Moshiach." Every waking moment of a person's life, the
Rebbe stated -- indeed, even during the time he sleeps, for he is alive then
as well -- must be devoted to this goal. This should include not only his
conscious activities (thought, speech and deed), but also his every essence.
In other words, the very core of a Jew's being must be focused on bringing
about the Final Redemption.
In this context, the Rebbe explained what it means to "breathe the air of
Moshiach." The essence of a person's life is reflected in his breathing
processes. In fact, the Hebrew word for breath, "neshima," shares
the same letters with the Hebrew word for soul, "neshama." The service
that is necessary at present, the Rebbe explained, is to connect the core
of our being to the core of Moshiach. This will ultimately awaken a pattern
of conduct that will permeate every dimension of our being.
In practical terms, this means having a concern for the fundamental existence
of every Jew, and providing our fellow Jews with the required necessities
to celebrate the holidays of the month of Kislev with happiness and
joy. Additionally, every Jew should also have the means to fulfill the custom
of giving Chanukah gelt (money) to the members of his household.
As the Rebbe concluded, these activities will bring about the advent of the
ultimate Redemption in this month, which is also called "the month of
redemption." At that time, we will merit to see not only the essence of Moshiach,
but also the revelation of Moshiach in the world at large, when Moshiach
will "perfect the entire world, [motivating all the nations] to serve G-d
together, as it is written, 'I will make the peoples pure of speech, so that
they will all call upon the name of G-d and serve Him with one purpose.'
"
May it happen immediately.
Do you have any money? No, this isn't a shake-down. But, if you have a U.S.
one dollar bill, pull it out before continuing to read this article.
Being such an integral aspect of our lives, there must be something valuable
money can teach us!
Turn to the side of the dollar bill that doesn't have the picture of George
Washington. The most conspicuous item, you will notice, is the word, "ONE."
"One" is a very prominent concept in Judaism. A basic tenet of our faith
is that G-d is one and there is nothing but G-d in the world -- the belief
that nothing exists but G-d, or that everything exists only because of G-d
is ultimate oneness.
Interestingly enough, the word "one" is directly below another major Jewish
concept, "In G-d We Trust." The Jewish people's trust and faith in G-d has
kept us going throughout the ages. This trust, however, is not limited to
the Jewish people as a group, but encompasses our individual lives as well.
Kabbala teaches -- and the Baal Shem Tov expounds on this teaching -- that
we are never alone, G-d is always with us. Even in a person's darkest moments,
G-d is with him and we can put our trust in Him, because each person is truly
one with G-d.
The concept of the oneness of the entire universe is further reflected in
the Latin phrase in the eagle's beak, "E Pluribus Unum," meaning, "From many
you make one."
The eagle is holding arrows in one claw and what many horticulturists consider
to be an olive branch in the other claw. This suggests the time of peace
spoken about by our great prophet Isaiah when we will "beat our swords into
plowshares..."
The number of arrowheads, the number of leaves on the olive branch, the number
of stars above the eagle's head, are all 13. Thirteen, certainly, was the
number of the original Colonies. But in addition, and perhaps not so
coincidentally, it is the numerical equivalent of the Hebrew letters in the
word echad, which means "one."
Also, the stars above the eagle's head, in the shape that has become known
as a "Jewish star" and has become a symbol of Judaism, have light emanating
from around them. The Jewish people were commanded by G-d to be "a light
to the nations."
Let's look for a moment at the other sphere across from the eagle -- the
one containing the pyramid. Two Latin phrases are in this circle. "Annuit
Coeptis," according to the Webster dictionary, means, "He [G-d] has favored
our undertaking." The second phrase, "Novus ordo seclorum," means "a new
order of the ages," which in yesterday's lingo would be "a new world order"
and in today's lingo "the Era of the Redemption."
The pyramid itself -- work of human beings -- is incomplete. It becomes complete
only when joined with the eye, symbolizing most probably G-d's all-seeing
Eye. It is only when we connect the work of our own hands with G-d and when
we acknowledge G-d's assistance in our own work that we can complete our
job. As G-d tells us, "Not through your courage nor through your strength,
but with My spirit."
Just as the eagle symbolizes the United States, the pyramid is symbolic of
a country -- though much more ancient than the USA. The pyramid is Egypt
-- the location of the Jewish people's first exile. It is from Egypt that
the first Redeemer, Moses, took us out and brought us to freedom and the
Giving of the Torah. And it is from our last place of exile -- symbolized
by the eagle -- that the call has come forth, "The time of our Redemption
has arrived. Get ready for the coming of Moshiach."
Reb Zalman Estulin, an elderly chasid, told this story many years
ago at a chasidic gathering -- a farbrengen.
Once, there were two brothers, Avraham and Shlomo, who exhibited unbelievable
brotherly love. As children they never fought. They studied Torah together
and eventually, after they married fine, Jewish women, they settled down
in the same city.
Sad to say, the brothers got into a foolish argument as is bound to happen.
Things went from bad to worse until it got to the point where as friendly
and loving as the brothers had once been they now hated and abhorred each
other.
Years passed in this way until the time came when Reb Avraham was going to
marry off his eldest daughter. Despite the fact that they had not spoken
for over a decade, Reb Avraham wanted his brother to share in his happiness.
And so, he sent Shlomo a letter of apology for all past wrongs and an invitation
to the wedding. When no reply came, Avraham sent a messenger. But the messenger
came back with the message that Shlomo would not even consider coming to
the wedding.
The evening of the wedding arrived, and though Reb Avraham was happy, his
joy was tinged with sadness in knowing that his brother would not attend
the wedding.
For his part, Reb Shlomo had scheduled his evening in such a way that feelings
of remorse would not get in his way of staying home. He had a huge, seven-course
meal, took a long, relaxing bath, got into his pajamas and went to bed early.
The wedding on the other side of town was in full swing when the violinist,
an extremely talented musician who could change people's moods through his
music, noticed that Avraham's joy was not complete.
The violinist approached Avraham and asked if there was anything he could
do: "My reputation will suffer if I can't make the father of the bride happy."
Avraham told the violinist that he was saddened by his brother's absence.
"I will go and bring him here," the violinist offered.
And so, the violinist went to Reb Shlomo's house. He stood outside of Shlomo's
bedroom window. Half asleep, Shlomo came to the window to see who was playing.
He was so intrigued and entranced by the violinist's recital that he opened
his door and went outside.
In this manner the violinist and Shlomo walked through the town until they
reached the wedding hall.
Slowly, slowly, they approached the wedding until Reb Shlomo found himself
in the middle of the dance floor at the wedding hall. He looked around and
saw everybody so beautifully dressed. Then, he looked at himself and realized,
with quite a bit of embarrassment, that he was hardly dressed as befits the
uncle of the bride. Indeed, he was a sorry state in his pajamas!
"Brothers," Rabbi Estulin concluded, "we're all going to be there in the
middle of the dance floor when Moshiach comes. Because, as our Sages teach
us, the Redemption is like the consummation of the wedding ceremony between
G-d and the Jewish people, which took place at the giving of the Torah on
Mount Sinai.
"The Torah and mitzvot that we do are like the clothing of our souls.
It is up to us to come to the wedding dressed as befits the uncle of the
bride, and not in our pajamas!"
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.
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.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, Nov. 28, Erev Shabbat Parshat Toldot:
-
Light Shabbat Candles,(1) by 4:13 p.m.
Saturday, Nov. 29, Shabbat Parshat Toldot:
-
Shabbat ends at nightfall, at 5:16 p.m.
_______________
1. 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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