LIVING WITH MOSHIACH
Weekly Digest About Moshiach
Parshat Va'etchanan 5765
14 Menachem-Av, 5765
Aug. 19, 2005
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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 429-438th
issue of our weekly publication, Living With Moshiach.
*
This week's issue of Living With Moshiach is dedicated in honor of
the second yahrtzeit of our dear friend and copy editor, Reb Mordechai
ben Reb Shaul Staiman, who passed away, on Tuesday, 22 Tamuz, 5763 (July
22, 2003).
Reb Mordechai Staiman was a very kind person, who gave tirelessly from his
time and effort for the success of our organization "Torah Publications
For The Blind," and this publication "Living With Moshiach" in
particular.
Reb Mordechai Staiman has been a prolific writer, editor, publicist, and
copywriter for over thirty six years. His articles have appeared in many
publications including, The Jewish Press, Wellsprings, The
Algemeiner Journal, N'Shei Chabad, Beis Moshiach,
Chabad, Country Yossi Family Magazine, and L'Chaim.
He also published 5 books.
He will be dearly missed by all very much.
May his memory be a blessing for us all.
* * *
A web-site has been established in the loving memory and also featuring the
works of Reb Mordechai Staiman. You can find it at:
https://torah4blind.org/staiman
*
In this week's issue we focus on:
1) One of the most famous and colorful Chabad Chasidim, Reb Hillel Paritcher,
whose yahrtzeit is on the 11th of Menachem-Av, Tuesday, Aug.
16.
2) Shabbat Nachamu.
3) Tu B'Av, the 15th day of Av, this Shabbat, Parshat
Va'etchanan, Saturday, Aug. 20.
*
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
12 Menachem-Av, 5765
Los Angeles, California
Parshat Va'etchanan
In this week's Torah portion, Va'etchanan, Moses addresses G-d: "O
L-rd G-d," Moses opens his prayer, "You have begun to show Your servant Your
greatness and Your strong hand..." With these words, Moses establishes that
it wasn't until his generation that G-d began to reveal His greatness in
the world.
The Zohar asks how this can be possible. Many years before, it points
out, there was a great tzaddik -- righteous person -- named Jacob,
who was one of the three Jewish Patriarchs. In fact, Jacob is called "the
chosen" of the Forefathers, and he merited to see many G-dly miracles. So
how could G-d have first begun to show His greatness only in Moses' time?
The Zohar answers its own question: "That which Moses had, was had
by no other human being: many thousands and tens of thousands of Jews, etc."
In Jacob's time the Jewish people was very small in number, far fewer than
the several million who existed in Moses' generation. From the "seventy souls"
that went down to Egypt at the beginning of the exile, by the time of the
Exodus they had already multiplied to 600,000 men between the ages of 20
and 60, not counting women and children and men in other age groups.
It was not until Moses' generation, when the Jewish people had become "great"
also in number, and stood together in unity and oneness, that the true
"greatness" of G-d was manifested.
This contains a practical lesson for the Divine service of every Jew: Every
individual, regardless of age, must do everything he can to strengthen Jewish
unity and make the Jewish people more cohesive. Every person must strive
to increase his love for his fellow Jew, and connect himself to as many Jews
as possible.
This is one of the reasons we preface our daily prayers with the words "I
hereby accept upon myself the positive commandment of 'You shall love your
fellow as yourself.'" Before we ask G-d to fulfill a personal request, we
identify and connect ourselves to the totality of the Jewish people.
Indeed, it is then that the "greatness" of the Jew is expressed. A single
Jew is not alone, nor is a single Jewish family or Jewish community. Every
Jew is connected to every other Jew, and to all Jews throughout the generations.
As the Zohar explains, the process of showing G-d's "greatness," initiated
by G-d in the generation of Moses, will reach its culmination with the coming
of Moshiach, who will redeem not only the Jewish people but also the
entire world. At that time we will experience wonders and miracles
far greater than those witnessed during the Exodus, and indeed, incomparable
to anything experienced in history.
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
In honor of his second yahrtzeit,
Friday, 22 Tamuz, 5765 (July 29, 2005)
By Rabbi Alexander Zushe Kohn(1)
"Mordechai the Jew... sought the good of his people and spoke for the
welfare of all of his seed." I can think of no more succinct description
of Reb Mordechai Staiman o.b.m. than this verse from the Book of Esther.
Like the legendary Mordechai of Shushan, Mordechai Staiman sought to inspire
Jews with a love for their heritage and their people. That's why he wrote
Niggun, a book about the power of Jewish song, and that's why he wrote
Diamonds of the Rebbe, a book about famous Jewish personalities whom
the Lubavitcher Rebbe inspired to greater spiritual achievement. Waiting
for the Messiah tells the story of our people's yearning for the Redemption,
and Secrets of the Rebbe describes how Chabad's Mesirus Nefesh
activities on behalf of Russian Jewry led to the fall of the Soviet Empire.
Mordechai's last masterpiece is called His Name is Aaron, and its
amazing stories will warm even the iciest of hearts with the fire of Chassidism.
Mordechai saw himself as an emissary of the Lubavitcher Rebbe in every sense
of the word. Instead of using his unique writing skills to create a New
York Times bestseller -- which he could have a done on a Monday afternoon
-- he devoted himself to bringing the joy of Judaism and Chassidism to as
many Jews as possible. In addition to his Jewish bestsellers, Mordechai sent
numerous articles to many Jewish publications, copyedited all editions of
the weekly Living with Moshiach digest (for the blind and visually
impaired) for free, edited Chassidic Stories Made In Heaven,
prepared a rough draft of a Moshiach encyclopedia, and, for a number
of years, proofread L'Chaim weekly.
Mordechai once related how on the night of Yud-Tes Kislev, 5753, when
the Rebbe appeared on the balcony for six consecutive hours, he and his friend,
Rabbi Yosef Y. Shagalov were laboring to prepare the first "blind" Chanukah
issue for the printer the next morning. The temptation to go and bask in
the Rebbe's light was very powerful. But they didn't go, because Mordechai
maintained the Rebbe would tell them to sacrifice their noble aspirations
for the sake of another Jew -- all the more so for the sake of many Jews,
some of whom would be learning about Chanukah, and about Chassidism, and
about Moshiach for the first time in their lives.
"Even the Gentiles liked him," notes a close friend of the Staimans. "He
would say nice things to people whom you and I would be afraid to talk to,
and this generated an atmosphere of peace between the Jews on the block and
their gentile neighbors."
Mordechai was forever trying to make people smile. When I first met him,
a decade ago, he cracked some good humored jokes with me, and for the next
ten years he didn't stop. This was especially amazing considering that Mordechai
suffered his own fare share of pain, and could easily justify being miserable.
I remember visiting him at home after his heart surgery. The minute I
saw him, I could tell that he was in a lot of pain. He whispered that
he can't really talk because he's very weak. Then he said, "One minute,
I'll be right back." He went into a back room and emerged with pad and
paper in hand. He then proceeded to interview me -- not without managing
a few good-hearted wisecracks in-between questions -- about a subject he
was planning to write about in one of his upcoming books.
So, the next time you think of Reb Mordechai Staiman, go ahead and make a
Jew smile; tell a Jew a Chassidic story; sing a Jew a Niggun. And
if you don't know how, let Mordechai himself do it for you. For though Mordechai
will be sorely missed, "he has left us the writings," (to paraphrase
the fifth Lubavitcher Rebbe, Rabbi Sholom DovBer, at the time of his passing),
which will continue to inspire Jews all over, until the last page of history
has been written.
*
A web site has been established in the loving memory and also featuring the
works of Reb Mordechai Staiman, o.b.m. You can find it at:
https://torah4blind.org/staiman
_______________
1. Rabbi Alexander Zushe Kohn is the founder of the Chassidic Writing
Center. He can be reached at
akohn@thejnet.com, or at 718-771-7290.
Tuesday, the 11th of Menachem-Av, Aug. 16, is the yahrtzeit
of one of the most famous and colorful Chabad Chasidim, Reb Hillel Paritcher.
Reb Hillel was born in 5555/1795 and was married before his bar mitzvah
(!). As he was still too young to don tefillin and could only wear
a tallit, he was called "Chol Hamoed" ("the Intermediate Days
of a Festival," when tefillin are not worn). By age 13 he had already
mastered the entire Talmud, and was fluent in Poskim [halachic
adjudicators] and Kabbalah. By age 15, he was expert in the writings
of the holy Arizal.
Originally a Chasid of Reb Mordechai of Chernobyl, he became a Chabad
Chasid the first time he opened the Tanya. His lifelong dream
was to meet the Alter Rebbe, the Tanya's author and the founder of
Chabad Chasidism, but this was not to be. For years Reb Hillel trailed the
Alter Rebbe across the Pale, but never caught up to him.
One time he arrived in the city where the Alter Rebbe was expected and hid
under his bed. While waiting, he formulated in his mind the question on Tractate
Erachin that he would ask the Alter Rebbe. When the Alter Rebbe entered
the room, before Reb Hillel could even emerge from his hiding place, the
Alter Rebbe said in his characteristic sing-song: "When a person has a question
about Erachin [literally 'assessments'], he must assess himself first..."
Reb Hillel fainted, and by the time he woke up the Alter Rebbe was gone.
It wasn't until after the Alter Rebbe passed away that Reb Hillel came to
Lubavitch, where his son, Rabbi Dov Ber, the second Rebbe of Chabad-Lubavitch,
known as the Mitteler Rebbe, enjoined him to "collect materiality
[funds for charity] and sow spirituality."
His most famous work, published posthumously, was Pelach HaRimon.
He is buried in Kharson.
May his memory be a blessing for us all.
SHABBAT NACHAMU
Based on the Works of the Rebbe
The first Shabbat after Tisha B'Av, is known as Shabbat
Nachamu, after the first word of this week's Haftorah, "nachamu
nachamu ami" (Console, console yourselves, My people). It is the first
of the seven "Sabbaths of Consolation."
Our Sages explain the twofold use of the word "console": "[The Jewish people]
committed a twofold sin...received a twofold punishment...and are likewise
comforted twofold." Elsewhere our Sages comment, "Because its mitzvot
are doubled, so too are its consolations doubled."
Why this emphasis on the number two? How can a sin be twofold, anyway? Moreover,
what is meant by the statement that the Torah's commandments are "doubled"?
The terms "twofold" and "double," refer to two different dimensions. Everything
in a Jew's life -- the Torah and its commandants, the destruction of the
Holy Temple and our consolation -- reflects this duality, for everything
in the world is composed of both a physical and a spiritual component.
A Jew is a mixture of a corporeal body and spiritual soul, which together
form a complete being. A Jew is considered whole when both aspects of his
nature, body and soul, are working in tandem to serve G-d. Mitzvot,
too, are composed of these two dimensions. Every mitzvah contains
a spiritual component -- the intentions behind it, and a physical component
-- the way the mitzvah is performed.
This is what our Sages referred to when stating that the Torah's
mitzvot are "doubled"; similarly, the "twofold sin" committed by the
Jewish people refers to the physical and spiritual aspects of their
transgression.
Accordingly, the punishment that followed -- the destruction of the Holy
Temple -- was both spiritual and physical. Had the destruction been limited
to the physical stones of the Temple, the G-dly light and revelation it brought
into the world would have continued as before. However, the Jewish people
"received a twofold punishment," and were chastised with a concealment of
G-dliness as well.
The Holy Temple itself reflected this duality. The Temple was a physical
structure, possessing certain limited dimensions. Yet, the G-dly light with
which it was illuminated was infinite in nature. Its destruction was therefore
a double blow as it affected both of these aspects.
When the Holy Temple is rebuilt in the messianic era our consolation will
be doubled because it will encompass both dimensions: not only will the physical
structure of the Temple be restored, but its G-dly revelation will also return.
This double measure of completion will be brought about by King Moshiach,
who possesses a perfect "composite soul" containing all the souls of the
Jewish people, and is therefore able to bring perfection to all creation.
"The teachings of Chasidus," someone might argue, "are indeed likened
to gems and pearls, but I'm not one to chase after pearls; I'm satisfied
if my clothes aren't torn."
There is an answer to this argument: "We are on the threshold of the Redemption,
so we have to get ready for the coming of Moshiach, when we will be privileged
to enter the marriage canopy together with the King of Kings, the Holy One,
blessed be He. So we will need pearls, too."
(The Rebbe)
TU B'AV
Adapted from the Works of the Rebbe
This Shabbat, Parshat Va'etchanan, Saturday, August 20, is Tu
B'Av, the 15th day of the Hebrew month of Av.
"There were no greater festivals in Israel than the 15th of Av and
Yom Kippur," the Mishnah tells us. What is so special
about the 15th of Av that it is singled out together with Yom
Kippur from all the other festivals?
A number of special events throughout Jewish history took place on the 15th
of Av. They were:
1) The tribe of Benjamin was permitted once again to marry the remainder
of the Jewish people;
2) The Generation of the Desert ceased to die; they had previously been condemned
to perish in the desert because of the sin of the spies;
3) Hoshea Ben Elah removed the blockades that the rebel Jeroboam had set
up to prevent the Jews from going to Jerusalem for the festivals;
4) The cutting of the wood for the Holy Altar was completed;
5) Permission was granted by the Romans to bury the slain of Betar.
These five events in themselves do not seem adequate enough reason to make
the 15th of Av a festival greater than any other. There is another,
all-encompassing reason.
There is another occasion of note in the month of Av, the ninth.
Tisha B'Av is the day when the two Holy Temples were destroyed, signaling
the start of the long and terrible exile we are still enduring -- tragedies
which were the result of the Jews' transgressions. Tisha B'Av is the
nadir of Jewish physical and spiritual life.
But these tragedies are not without purpose. "Descent is for the purpose
of ascent," and the deeper the descent, correspondingly greater will be the
ascent that follows. It is specifically after the awesome decline of Tisha
B'Av that we can reach the loftiest heights, heights that would otherwise
be inaccessible.
The five festive events on the 15th of Av, then, are the counterpart
to the five tragic events of Tisha B'Av. The 15th of Av transforms
the evil of Tisha B'Av to the greatest good -- "there were no greater
festivals in Israel than the 15th of Av." The ultimate goal of the
tragedies of the month of Av is that they should be transformed into
a greater good -- the supreme festival of the 15th of Av.
Emphasizing Love
The Second Holy Temple was destroyed because of causeless hatred between
Jews. The events of the 15th of Av, which are the counterpart to
Tisha B'Av, all express the concept of ahavat Yisrael -- love
of a Jew.
"The tribe of Benjamin were permitted once again to marry the remainder of
the Jewish people" is obviously an expression of ahavat Yisrael. Indeed,
the very announcement that all Jewry was now united and allowed to come together
is reason enough for a festival.
"Permission was granted by the Romans to bury the slain of Betar" and "The
Generation of the Desert ceased to die" likewise emphasize the love of Jews
-- G-d's love, which was expressed in these acts of kindness to His people.
"Hoshea Ben Elah removed the blockades that the rebel Jeroboam had set up
to prevent the Jews from going to Jerusalem for the festivals" allowed the
Ten Tribes of the kingdom of Israel to unite with the other Two Tribes when
they went to Jerusalem; again, the idea of unity and ahavat Yisrael.
The wood they finished cutting on the 15th was necessary for the offering
of the sacrifices on the altar. And the altar, say our Sages, "removes and
feeds, makes beloved, atones"; "removes" means "removes evil decrees from
Israel," and "makes beloved" means "makes beloved to their Father" -- again,
the idea of fostering love.
Charm And Beauty
In addition to the above reasons enumerated by the Talmud for the importance
of the 15th of Av -- all of which we have seen are associated with
ahavat Yisrael -- the Mishnah itself gives a reason: "For on
these days, the daughters of Jerusalem . . . came out and danced in the
vineyards, saying, 'Young man, lift up your eyes and see what you are choosing
for yourself. Do not set your eyes on beauty, but set your eyes on good family.
Charm is deceptive and beauty is naught; a G-d-fearing woman is the one to
be praised....'"
The Talmud elaborates on this theme, and explains that "the daughters of
Jerusalem went out [dressed] in borrowed white garments, so as not to embarrass
those who had none." This is clearly the idea of ahavat Yisrael.
The common theme behind all the reasons for the 15th of Av, then,
is ahavat Yisrael, the practice of which eradicates the cause of the
exile, and therefore automatically the exile itself.
- I -
On this Shabbat, Parshat Va'etchanan, Saturday, August 20, we will,
G-d willing, celebrate the festive day of Tu B'Av. On the 15th of
Av the days begin to get shorter.
In times gone by, the onset of evening meant that the workday was over. Our
Sages, therefore, encourage us to use the longer evenings for increased study
of Jewish subjects.
The exile is often referred to as "night" and the Redemption, as "dawn."
Though we are certainly in the last few moments of the long night of exile,
it sometimes seems like the "night" is getting longer rather than shorter.
Thus, the above teaching of our Sages is certainly appropriate.
Maimonides explains that in the era of the Redemption, the sole occupation
of the whole world will be to know G-d. The Rebbe suggested, therefore, that
as a preparation for that time, we increase in our studies wherever possible.
In addition, just 13 years ago, the Rebbe expressed the following thoughts
on studying matters specifically concerning Moshiach and the Redemption:
"Since Moshiach is about to come, a final effort is required that will bring
him. Every man, woman and child should increase his/her Torah study in subjects
that concern the Redemption.... One should likewise upgrade one's meticulous
observance of mitzvot, particularly charity, 'which brings the Redemption
near.'
"It would be proper for one to connect his additional charity with his additional
study of subjects connected with the Redemption, by giving charity with the
intent that it hasten the Redemption. This intention in itself becomes part
of learning subjects connected with the Redemption -- for this is a real
and tangible study of the teaching of our Sages: 'Great is charity for it
brings the Redemption near.'
"The above-described study is not only a spiritual means of securing the
speedy advent of Moshiach; it is a way of beginning to live one's life in
the mood of Moshiach and the Redemption by having one's mind permeated with
an understanding of the concepts of Moshiach and Redemption. From the mind,
these concepts will then find their way into the emotions. Ultimately, they
will find expression in one's actual conduct -- in thought, word and deed
-- in a way befitting this unique era when we stand on the threshold of the
Redemption."
- II -
It states in the Talmud that starting from the Fifteenth of Av, a
Jew should increase the time he devotes to nighttime Torah study. As a reward
for our additional learning, G-d extends our lives and grants us additional
years.
Our Sages explained that the Fifteenth of Av is the date on which
the nights begin to be slightly longer and the days shorter. Generally speaking,
the daylight hours are reserved for work; at night, people have more free
time to spend as they please. The shorter the day, the more hours are left
over at night -- and nighttime is especially conducive to learning Torah.
The length of the days and nights on earth is a variable; it changes in
accordance with the movement of the sun. The days grow shorter and the nights
longer on the Fifteenth of Av when the sun's orbit begins to change.
The Talmud, however, provides us with the true reason for this planetary
phenomenon: to enable the Jew to spend more time learning Torah! For the
sake of the Jew, G-d alters the course of the sun in the sky, a cosmological
change of fantastic proportions!
How important it must be to G-d that we increase our study of His Torah,
to the point that He moves heaven and earth on our behalf!
Consider the immense size of the earth, and the sun, which is about 170 times
as large. Ponder the sun's tremendous power and energy, and the vast treasures
that are hidden in the depths of the earth. How many billions of people populate
our planet? How many animals, plants and inanimate objects? Just try to estimate
the volume of water that covers the earth, or the number of stones and rocks
that form its crust. In comparison with G-d, of course, all these things
are insignificant.
When we are mindful that the entire universe is orchestrated by G-d for our
sake, we will learn His Torah with eagerness and enthusiasm, and express
it in actual deed.
You find the recipe, read it over, and scan your pantry to make sure you
have all of the ingredients you'll need. Then you glance at your watch to
see if there's enough time to complete the baking project.
You've done the preliminary preparations. Now it's time to gather the mixing
bowl, measuring spoons and cups and other supplies and start the actual process
of creating a culinary delight.
But, imagine baking a cake without those preliminary preparations. You take
out the mixer, spatula, measuring spoons and cup. You start reading the recipe.
One by one you add the ingredients.
Oh no! There's only one egg left in the carton and you need three. What can
you substitute? You decide to borrow eggs from a neighbor and hope that the
half-mixed batter with the baking powder already added will survive.
When you're finished, you get ready to spoon the batter into the cupcake
tins.
Oops! There aren't any cupcake liners. Scrap the idea of cupcakes; you'll
make a cake instead. You look at your watch skeptically, knowing that cakes
require more baking time than cupcakes.
If you've been there and done that, you certainly know that a little bit
of preparation and thoughtful planning can save time and aggravation in the
long run.
There is a Jewish custom to wish each other in correspondence and in
conversations: "Ktiva vachatima tova" -- may you be written and sealed
for a good year -- starting from the fifteenth day of the Hebrew month Av
(this Saturday).
You may well be wondering, "Isn't the 15th of Av a little early to
start preparing for Rosh HaShanah? After all, it's over 6 weeks until the
New Year!"
In answer, the upcoming Jewish month of Elul, which begins in just
a little over two weeks, is the month when we prepare ourselves spiritually
for Rosh HaShanah and the entire year to follow. By the middle of the current
month, the month preceding Elul, we need to prepare ourselves for
Elul! From the fifteenth day of Av we do the preliminary
preparations and beginning in Elul we do the actual preparations for
the new year.
So, far from being way too early, now is a good time to begin making sure
we have all of the right ingredients for the new year!
When Jewish people bless each other (for the upcoming year), it is an expression
of "ahavat Yisrael" -- love and concern of one Jew for another. When
wishing another person well is done with warmth and sincerity, out of a deep
feeling of love, it is an even stronger demonstration of the mitzvah
to "love one's neighbor as oneself."
And the love and concern for another Jew expressed in our wishes for a
"Ktiva vachatima tova" hasten the realization of G-d's blessings for
the coming year.
To get the "recipe" just right for the coming year, plan ahead. If we start
now with preliminary preparations, we'll be surprised at how smoothly and
efficiently we'll be able to approach the New Year.
Reb Zalman Estulin, of blessed memory, 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 teaches 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
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, Aug. 19, Erev Shabbat Parshat Va'etchanan:
-
Light Shabbat Candles,(2) by 7:30 p.m.
Saturday, Aug. 20, Shabbat Parshat Va'etchanan:
-
Shabbat Nachamu - see above.
-
Tu B'Av - see above.
-
On Shabbat following the afternoon prayer, we read Chapter 3 of
Pirkei Avot -- Ethics of the Fathers.
-
Shabbat ends at nightfall, at 8:31 p.m.
_______________
2. The Shabbat candles must be lit 18 minutes before
sunset. It is prohibited and is a desecration of the Shabbat
to light the candles after sunset.
Laws of Shabbat Candle Lighting for the Blind
Shabbat Candle Lighting Blessing
"Let There Be Light" - The Jewish Women's Guide
to Lighting Shabbat Candles.
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