"LIVING WITH MOSHIACH,"
Parshat Bo, 5764
Shevat 7, 5764
Jan. 30, 2004
SPECIAL FEATURE:
A Tribute to the Rebbe
on 54 Years of Leadership
This week's issue is sponsored in part by:
MMsterling.com
Manufacturer and distributor of Judaica Products
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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 373rd
issue of our weekly publication, Living With Moshiach.
*
In this week's issue, we focus on Yud Shevat, the 10th day of
Shevat (next Monday, Feb. 2), commemorating the 54th yahrtzeit
of the Previous Rebbe, Rabbi Yosef Yitzchok Schneersohn; it is also the 54th
anniversary of the Rebbe's acceptance of leadership.
*
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
5 Shevat, 5764
Brooklyn, New York
Parshat Bo
The ninth plague to befall Egypt was the plague of darkness, as described
in this week's Torah portion, Parshat Bo: "They did not see one another,
nor did any rise from his place for three days; but all the people of Israel
had light in their dwellings."
The Midrash explains that the plague of darkness entailed two separate
miracles: a supernatural darkness that enshrouded the Egyptians and "glued"
them in place for three days, and a miraculous light that enabled the Jewish
people to see.
By the light of this illumination, the Jews were able to enter the homes
of the Egyptians and locate the treasures that were hidden there. Later,
when the time came for the Jews to leave Egypt and G-d commanded them to
borrow "vessels of silver and vessels of gold," the Egyptians were unable
to refuse their requests, as the Jews knew exactly where everything was hidden.
This second miracle came about in order to fulfill G-d's promise to Abraham
years before, when He told him that his descendents would be enslaved in
Egypt: "And afterwards they will go out with great wealth." In the merit
of this light, the Jews were able to "empty" Egypt of its treasures, in
fulfillment of G-d's command, "And you shall plunder the Egyptians."
Chasidic philosophy explains that the material wealth the Jews took with
them from Egypt was an expression of the spiritual wealth they derived --
the tremendous number of "holy sparks" that had fallen to the morally depraved
country. By going through the Egyptian exile, the Jewish people were able
to redeem these sparks and restore them to their Divine source.
The fact that G-d performed a special miracle to facilitate the process
demonstrates that He actively helps us in our service of "redeeming the sparks."
G-d gives every Jew a "special light" that enables him or her to penetrate
the "depths of Egypt" and withdraw the spiritual "wealth" that needs redemption.
Even now, in our present exile, the Jewish people are occupied with redeeming
"sparks of holiness." Whenever a Jew utilizes a physical object for its Divine
purpose, he elevates the sparks it contains and restores them to their original
source.
Moreover, G-d continues to perform miracles that help us in our Divine mission.
For even though we are still in a time when "darkness shall cover the earth,
and thick darkness the people," with the help of this special light, every
Jew can prepare himself, with joy and gladness of heart, for the time when
"the L-rd shall shine upon you": the full and complete Redemption with 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
By the Grace of G-d
Rosh Chodesh Shevat, 5711[1951]
Brooklyn, NY
To Anash, to the students of Tomchei Temimim, and to those
who have a bond or a relationship with my revered father-in-law, the saintly
Rebbe, of blessed memory:
G-d bless you all.
Greetings and blessings:
In reply to the many questions that have been asked about a detailed schedule
for the Tenth of Shevat, the yahrtzeit of my revered father-in-law,
the Rebbe, I would hereby suggest the following:
1. On the Shabbos before the yahrtzeit [each chasid]
should attempt to be called for an aliyah to the Torah.
2. If there are not enough aliyos the Torah should be read [a number
of times] in different rooms. However, no additions should be made
to the number of aliyos [at each reading].
3. The congregation should see to it that the Maftir should be the
most respected congregant, as determined by the majority; alternatively,
the choice should be determined by lot.
4. The congregation should choose someone to lead the prayers on the day
of the yahrtzeit. It is proper to divide [the honor, choosing] one
person to lead Maariv, a second to lead Shacharis, and a third
-- Minchah. In this way a greater number of Anash will have
the privilege.
5. A [yahrtzeit] candle should be lit that will burn throughout the
24 hours. If possible, the candle should be of beeswax.
6. Five candles should burn during the prayer services.
7. After each prayer service (and in the morning, [this means] after the
reading of Tehillim), the sheliach tzibbur should study (or
at least conclude the study of) ch. 24 of Mishnayos Keilim and ch.
7 of Mishnayos Mikvaos. He should then recite the mishnah beginning
"Rabbi Chananyah ben Akashya...," followed silently by a few lines of
Tanya, and Kaddish deRabbanan.
8. After Maariv, part of the maamar (Basi LeGani) that was
released for the day of the demise should be recited from memory. If there
is no one to do this from memory, it should be studied from the text. This
should also be done after Shacharis, and the maamar should
be concluded after Minchah.
9. Before Shacharis, a chapter of Tanya should be studied.
This should also be done after Minchah.
10. In the morning, before prayer, charity should be given to those institutions
that are related to our Nasi, my revered father-in-law, of sainted
memory. Donations should be made on behalf of oneself and on behalf of each
member of one's family. The same should be done after Minchah.
11. After Shacharis and the recitation of the maamar, each
individual should read a pidyon nefesh. (It goes without saying that
a gartl is worn during the reading.) Those who had the privilege of
entering [the saintly Rebbe's study] for yechidus, or at least of
seeing his face, should -- while reading the pidyon nefesh -- picture
themselves as standing before him. The pidyon nefesh should then be
placed between the pages of a maamar or kuntreis, etc., of
his teachings, and sent, if possible on the same day, to be read at
his graveside.
12. In the course of the day one should study chapters of Mishnayos
that begin with the letters of his name.
13. In the course of the day one should participate in a farbrengen.
14. In the course of the day one should set aside a time during which to
tell one's family about the saintly Rebbe, and about the spiritual tasks
at which he toiled throughout all the days of his life.
15. In the course of the day, people (to whom this task is appropriate) should
visit synagogues and houses of study in their cities and cite a statement
or an adage drawn from the teachings of the saintly Rebbe. They should explain
how he loved every Jew. [Furthermore,] they should make known and
explain the practice that he instituted of reciting Tehillim every
day, studying the daily portion of Chumash with the commentary of
Rashi, and, where appropriate, studying the Tanya as he divided
it into daily readings throughout the year. If possible this should all be
done in the course of a farbrengen.
16. In the course of the day, people (who are fit for the task) should visit
centers of observant youth -- and, in a neighborly spirit, should make every
endeavor to also visit centers for the young people who are not yet observant
-- in order to explain to them the warm love that the saintly Rebbe constantly
had for them. It should be explained to these people what he expected of
them; they should be told of the hope and the trust that he placed in them
-- that they would ultimately fulfill their task of strengthening the observance
of Judaism and disseminating the study of Torah with all the energy, warmth
and vitality that characterize youth.
* * *
If prevailing conditions allow, all of the above should of course be continued
during the days following the yahrtzeit, and particularly on the following
Shabbos.
* * *
May G-d hasten the coming of our Redeemer, and then "those who repose in
the dust will awaken and sing joyful praises." And our Nasi among
them will give us wondrous tidings, and lead us along the path that leads
up to the House of G-d.
[Signed:] Menachem Mendel Schneerson
_______________
1. Reprinted from "Sefer Haminhagim" -- The Book of Chabad-Lubavitch
Customs, published by Kehot Publication Society, 770 Eastern Parkway, Brooklyn,
NY 11213.
Adapted from the 3rd chapter of the first Ma'amar
(Chasidic discourse) said by the Rebbe,
on Yud(2)
Shevat, 5711/1951.
The fact that our Sages say that "all those who are seventh are cherished,"
rather than "all those who are cherished are seventh," indicates that the
seventh's primary quality lies in one's being seventh. In other words, one
is cherished not on account of his choice, desire, or spiritual service,
but because he is seventh -- and this is something that he is born into.
Yet the fact remains that "all those who are seventh are cherished." It was
for this reason that it was Moshe who was privileged to have the Torah given
through him.
The Previous Rebbe explained (soon after arriving in America) that
even when we refer to the seventh of a series as being the most cherished,
the special quality of the first is apparent. For the whole meaning of "seventh"
is "seventh from the first." The Previous Rebbe then explained the
qualities that the first -- our forefather Avraham -- attained through
his spiritual service, which was performed with total self-sacrificing devotion.
Not content with the above, the Previous Rebbe adds that Avraham did
not actively pursue mesirus nefesh [self-sacrifice].... Avraham's
mesirus nefesh was incidental [to his actual service]. He knew that
the main object of divine service was [that defined by the Sages' interpretation
of the verse], "He proclaimed there the Name of G-d, L-rd of the world."
[For our Sages say,] "do not read vayikra -- 'he proclaimed,' but
vayakrei -- 'he made others proclaim.'" I.e., let another man likewise
proclaim [G-d's Name]. And if in the course of this service mesirus
nefesh was called for, he could supply that, too. Indeed, so estimable
was Avraham's divine service and mesirus nefesh that even Moshe was
privileged to have the Torah given through him because he was the beloved
seventh -- the seventh to the first. [It is to this relationship between
them that the Sages apply the verse:] "G-d told Moshe, 'Do not stand in the
place of the greats [referring to Avraham].'"
It is true that the seventh of a series is very much loved and that this
status comes not as a result of choice nor as a result of one's divine service,
but as a finished product, merely as a result of birth. Nevertheless, there
are no inherent limitations that should cause an individual to say that this
status is beyond him and that it is accessible only to a select few. On the
contrary, this is a situation similar to that which is explained in Tanna
dvei Eliyahu and quoted in Chasidus, that every Jew, even a slave
and handmaiden, can attain the inspiration of the Divine Spirit. [Similarly,]
each and every Jew is obligated to say, "When will my actions equal those
of my forefathers, Avraham, Yitzchok and Yaakov?"
At the same time we should not delude ourselves: We must know that we should
"not stand in the place of the greats," and that the merit of the seventh
of a series consists of his being seventh to the first. I.e., he is capable
of doing the Divine service and fulfilling the mission of the first: "Do
not read 'he proclaimed,' but 'he made others proclaim.'"
This, then, is why the seventh is so cherished: it is he who draws down the
Shechinah (Divine Presence), in fact -- the essence of the
Shechinah; moreover, he draws it down into this lowly world.
It is this that is demanded of each and every one of us of the seventh
generation -- and "all those that are seventh are cherished:" Although the
fact that we are in the seventh generation is not the result of our own choosing
and our own service, and indeed in certain ways perhaps contrary to our will,
nevertheless, "all those who are seventh are cherished." We are now very
near the approaching footsteps of Moshiach; indeed, we are at the conclusion
of this period, and our spiritual task is to complete the process of drawing
down the Shechinah -- moreover, the essence of the Shechinah
-- within specifically our lowly world.
_______________
2. On this day the Rebbe officially accepted the mantle of
Chabad-Lubavitch leadership, becoming the 7th Rebbe in the Chabad-Lubavitch
dynasty.
With(3) so many people purporting to be leaders these days,
how do we recognize a true leader? To answer that question, we must
step back and ask: What is it that a leader is really trying to accomplish?
A true leader wants nothing more than to make people stand on their own,
as leaders in their own right. Instead of trying to blind us with his or
her brilliance, a true leader reflects our own light back to us, so that
we may see ourselves anew.
Moses was the quintessential leader. He kept watch as thousands of sheep
grazed, yet noticed when one sheep was missing and went off to look for it.
When G-d saw this, He had proof that Moses was a man of reason, empathy and
selfless devotion, a man truly worthy to lead His people.
In our secular society, we tend to think of a leader as a person who is
well-connected, who is powerful or charismatic or wealthy. We judge our leaders
by what they have. But a true leader should be judged by what he has
not -- ego, arrogance, and self-interest. A true leader sees his work
as selfless service toward a higher purpose. As the sages say, "Leadership
is not power and dominance; it is servitude." This does not mean that a leader
is weak; he derives great strength from his dedication to a purpose that
is greater than himself.
Each generation has its Moses, a leader who inspires absolute trust, who
is totally dedicated to fulfilling his unique role. He understands and
appreciates each person's role in perfecting this world, and guides him or
her accordingly; he rises above any individual perspective to take a global
view, seeing how each person and issue fits into the entire scheme of the
contemporary world.
A true leader shakes people from their reverie and tells them, "No, you
don't need to live a life of desperation and confusion. Yes, you
do have the ability to find meaning in your life, and the unique skills
to fulfill that meaning. You are an important link in a chain of generations
past; you have a legacy worth preserving and a future worth fighting for."
A true leader shows us that our world is indeed heading somewhere and that
we control its movement. That we need not be at the mercy of personal prejudices
or the prevailing political wind. That none of us are subservient to history
or nature -- that we are history and nature. That we can rid the world
of war and hate and ignorance, and obliterate the borders separating race
from race, rich from poor.
A true leader does not want followers; he wants to teach others how to be
leaders. He does not want control; he wants the truth. He does not impose
his leadership on others, nor does he take away anyone's autonomy. He inspires
by love, not coercion. He is so passionate about your welfare that when you
consult him for guidance, it is like coming face to face with yourself
for the first time.
A true leader is a living example of his teachings. When we see that a leader's
personal life embodies his philosophy, we too are inspired to learn that
philosophy. It is useless for a leader to be a visionary in the abstract;
he must be a successful communicator whose vision can be translated into
specific, applicable principles -- not knowledge for the sake of knowledge,
but knowledge that can actually help improve the world.
So a leader must be many things -- selfless, devoted, visionary, courageous,
and above all, humble. When G-d chose Moses to lead His people out of bondage
in Egypt, Moses replied, "Who am I, that I should go unto Pharaoh?" (Ex.
3:11). Indeed, "Moses was humbler than any man on the face of the Earth"
(Num. 12:3).
We must recognize the characteristics of a leader -- not only so we can weed
out the demagogues, but so we can freely embrace a true leader when he does
emerge. When people sincerely believe in a leader, they rise above their
petty self-concerns. They become eager to accept his direction and input,
and are inspired to accomplish far more than they could have on their own.
By recognizing the characteristics of a true leader, we set a standard for
our leaders and, more important, for ourselves. Setting your sights on the
summit, even when you have yet to arrive there, is the surest way of completing
the journey.
_______________
3. Excerpted from Toward a Meaningful Life -- The Wisdom of the Rebbe,
by Rabbi Simon Jacobson.
http://www.meaningfullife.com
On Yud Shevat, the 10th day of Shevat (next Monday, Feb. 2),
we are commemorating the 54th yahrtzeit of the Previous Rebbe, Rabbi
Yosef Yitzchok Schneersohn; it is also the 54th anniversary of the Rebbe's
acceptance of leadership.
On the day of his official acceptance of leadership of Chabad-Lubavitch,
the Rebbe, in a straightforward manner, set the rules as to how his leadership
would proceed.
The Rebbe placed upon every person the responsibility for the task of bringing
Moshiach. He made it clear that people should not expect to sit back and
let the Rebbe do all the work in bringing about the realization of the dreams
and aspirations of the Jewish people for all times, the revelation of Moshiach
and the Redemption.
"Action is the essential thing" has been the Rebbe's motto from the beginning.
The Rebbe dealt with the effect of the Previous Rebbe's passing in his unique
way: "A certain chasid wrote me that since the histalkus [passing]
he is very brokenhearted, and sometimes, when he is alone, he breaks into
tears.
"The question remains, however: What did he accomplish by his weeping? Is
this the Rebbe's intention -- that he wants him to cry?! It is almost certain
that his tears accomplish nothing... In the meantime, however, the work of
fulfilling the mission given by the Rebbe is not being done!...
"By his lack of action the above-mentioned individual is (G-d forbid) delaying
the Redemption; delaying the Holy One, blessed be He; delaying the Rebbe
-- and because of this the Jewish people are being detained in exile one
moment longer!"
The Rebbe conveyed to us as well, in the above-mentioned talk, that nothing
had changed regarding the instructions and orders of the Previous Rebbe:
"The mission with which the Rebbe has entrusted us must be carried out without
taking anything else into consideration.... One should conduct himself like
a truly humble person, who is strong in his convictions and allows nothing
to distract him."
May we immediately see the fulfillment of our generation's mission: the complete
Redemption with the Rebbe leading us.
"The future Redemption will apply not only to Israel, but to the whole world
as well. In preparation for this Redemption, therefore, action needs to be
taken so that the world at large will be ready for such a state.
"This is to be achieved through the efforts of the Jewish people to influence
the nations of the world to conduct themselves in the spirit of the verse
that states that G-d 'formed the world in order that it be settled' (Isaiah
45:18) in a civilized manner, through the observance of their seven
mitzvot."
The Rebbe, 5743/1983
*
In light of the about, and in connection with Yud Shevat, this is,
once again, the perfect opportunity to consider the implications of the Rebbe's
campaign to disseminate, among non-Jews, the knowledge and observance of
the Seven Noachide Laws.
The nations of the world were given a Divine code of conduct, the Seven Noachide
Laws, which consist of six prohibitions against: adultery, murder, robbery,
idolatry, blasphemy, cruelty to animals -- and one positive command, to establish
a judicial system.
The Rebbe has encouraged his emissaries around the world to meet with
governmental officials and heads of state to sign proclamations, encouraging
the study and observance of the Seven Noachide laws. Governmental proclamations,
however, are not the Rebbe's only concern.
An important part of the Jew's task is to see to it that all people, not
just Jews, acknowledge G-d as Creator and Ruler of the world and to therefore
conduct themselves according to the Seven Noachide Laws. Each and every Jew
has an important role to play in this task. But how can this be accomplished?
When a Jew conducts himself properly in all areas of his life -- business,
recreation, family, and religious -- he will automatically influence the
people around him. When the nations of the world see Jews acknowledging G-d
as Ruler of the world, through prayer and by following His commandments,
they, too, will come to realize the importance and truth of G-d's omnipotence.
*
For more information about The Seven Noachide laws, go to:
http://www.7for70.com
The following story was related by Rabbi Zalman Notik, the mashpia --
spiritual advisor of Yeshivat Torat Emet in
Jerusalem:(4)
A group of yeshivah students were on their regular Friday afternoon
schedule of helping Jewish boys and men put on tefillin. The students
met a group of recent immigrants from the Soviet Union.
The students were teaching the men how to put on tefillin when all
of a sudden an old Russian-born Jew approached them excitedly: "You're from
Lubavitch?" he asked them. "Do I have a story to tell you!
"When I was a youth back in Russia," he began, "I used to attend the secret
Torah gatherings (farbrengens -- chasidic gatherings) of the Lubavitchers.
I also used to pray with them and went to their classes.
"At one farbrengen I will always remember, the main discussion was
the desire to be reunited with the Rebbe, Rabbi Yosef Yitzchok (the Previous
Rebbe). We sang 'G-d should give us good health and life, and we will be
reunited with our Rebbe.' Our intense yearning to be with the Rebbe was almost
palpable, and was growing from minute to minute.
"In the middle of the farbrengen, a few of the Chasidim suddenly
stood up and decided to 'take action.' Grabbing some chairs, they turned
them upside-down and arranged them in a row to make a 'train.' Just picture
it -- grown men behaving like kindergarten children, sitting on overturned
chairs and making believe they were going to the Rebbe!
"Most of the others, myself included, stood around watching. We laughed at
them and told them they were crazy. What ridiculous, childish nonsense!
"But, do you know," concluded the man in amazement, "within a short time,
all of the Chasidim who rode the 'train' received permission to leave
Russia, and actually did go to the Rebbe. Whereas the rest of us, the 'normal'
ones, were left behind. As you can see, most of us did not have the strength
to keep up our observance of Torah and mitzvot (commandments), and
are only now beginning to catch up..."
_______________
4. Adapted from Beis Moshiach Magazine.
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.
Regarding Yud Shevat:
Among the 16 directives suggested by the Rebbe(5) in connection
with Yud Shevat.
In the morning and afternoon give charity to an institution related to the
Previous Rebbe; participate in a chasidic gathering; learn about and tell
others about the Previous Rebbe; visit centers for young people and tell
them about the love the Previous Rebbe had for them and the hope he had that
they would use their energy, warmth and vitality to strengthen Judaism.
*
For a Yud Shevat gathering in your area, contact your local
Chabad-Lubavitch Center.
_______________
5. The full text of the Rebbe's Letter is printed above.
Ed.
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, Jan. 30, Erev Shabbat Parshat Bo:
-
Light Shabbat Candles,(6) by 4:52 p.m.
Saturday, Jan. 31, Shabbat Parshat Bo:
-
Shabbat ends at nightfall, at 5:55 p.m.
_______________
6. 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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