The Lamplighter Weekly
Volume 10 Issue 32
·
August 29-30, 2008
- 28-29 Av 5768
Torah Reading:
Re'ei
Light Shabbat Candles:
7:34 PM
Shabbat Ends:
8:28 PM
Avot: Chapter 5 Blessing of New Month: Elul
Parsha Synopsis · A Word From the Rabbi
Essay · Thoughts That Count
Once Upon A Chassid · Tid Bits · Happenings · Notes From Israel
Sponsored in honor of Yosef Goranson's Upsherin
Parsha Synopsis
Re'ei
"See," says Moses to the people of Israel, "I place before you today a blessing and a curse" -- the blessing that will come when they fulfill G-d's commandments, and the curse if they abandon them. These should be proclaimed on Mount Gerizim and Mount Eibal when the people cross over into the Holy Land.
A Temple should be established in "the place that G-d will choose to make dwell His name there" where the people should bring their sacrifices to Him; it is forbidden to make offerings to G-d in any other place. It is permitted to slaughter animals elsewhere not as a sacrifice but to eat their meat; the blood, however (which in the Temple is poured upon the Altar) may not be eaten.
A false prophet, or one who entices others to worship idols, should be put to death; an idolatrous city must be destroyed. The identifying signs for kosher animals and fishes, and the list of non-kosher birds (first given in Leviticus 11) are repeated.
A tenth of all produce is to be eaten in Jerusalem, or else exchanged for money with which food is purchased and eaten there. On certain years this tithe is given to the poor instead. Firstborn cattle and sheep are to be offered in the Temple and their meat eaten by the Kohen (priest).
The mitzvah of charity obligates a Jew to aid a needy fellow with a gift or loan. On the Sabbatical year (occurring every seventh year) all loans are to be forgiven. All indentured servants are to be set free after six years of service.
Our Parshah concludes with the laws of the three pilgrimage festivals -- Passover, Shavuot and Sukkot -- when all should go to "see and be seen" before G-d in the Holy Temple.
A Word From the Rabbi
(back to top)Jewish Nutrition
A joyous farbrengen was held one evening at the humble home of Rabbi Shmuel Betzalel Sheftel (The 'Rashbatz'). For hours the group of Chassidim sat, toasting L'chayim's, singing, talking, rebuking and inspiring one another. As the clock marked the passing of the night, the meager platters of 'Farbeisen' (food with which to follow up the L'chayim vodka) ran out, so Rabbi Shmuel Betzalel instructed that the lamb being raised in his yard be slaughtered. A hot stew was prepared to fuel the Farbeisen for many an hour to come.
The next morning Rabbi Shmuel Betzalel's wife came in from the yard with the distressing news that the lamb – which constituted the whole of the 'family ranch' – had disappeared! Said Rabbi Shmuel Betzalel: "No, no, the lamb has not disappeared. The lamb is very much here, it has only changed its sound. Yesterday it said meh-eh-eh. . ., today it is saying Echo-o-d. . ., O-o-one. . . " (as in G-d is one).
“ Man does not live by bread alone, but by all that emanates from the mouth of G-d does man live.” (Deuteronomy 8:3,10.)
Chassidic philosophy elaborates upon the puzzlement of human nutrition. Why, the question is asked, does man derive his vitality from animals, plants, and minerals? How is it that the highest life form in the physical world can be sustained by these lowlier existences? The Chassidic masters explain that the vital potential contained in the so-called “lower” tiers of creation is in fact loftier than man’s own vital force.
At the heart of every being is a “spark of G-dliness” which gives it existence and imbues it with its particular qualities. The “lower” a thing is the higher its spiritual core. In the words of Kabbalah: When a wall collapses, the uppermost stones fall the farthest. Similarly, in the “collapse” of the primordial world of Tohu, the loftiest sparks of the divine creative force fell farthest from their source and were incarnated within the most mundane creations.
To our eyes, man is the most spiritual of earthly creatures, the animal exhibits a more sophisticated vitality than the plant, and the mineral shows no outward signs of life at all. In essence however, the sublimity of the spark of divine life in an object is in converse relation to its manifest spiritual status. Thus the mineral nourishes the vegetable, both nourish the animal, and all three sustain human life.
However, only man has the capacity to direct the vital energy in himself toward a G-dly end. For man alone has been granted the gift of free choice. The animal, vegetable, or mineral cannot sin; their conformity with the divine will is instinctual and inevitable, and thus devoid of moral significance. Only man can elect to do good – only man can, by the force of his deeds, transcend the creature state to achieve intimacy with the divine.
So, when man consumes the resources of the physical world, a bilateral transformation takes place. The slice of bread, piece of meat or glass of water confer their superior vitality to the person, imparting to him a spiritual potential that he does not himself possess. At the same time, if the person utilizes this vitality to perform a divine deed, he elevates the plant, animal, or mineral he has consumed, releasing its vital soul from its mundane encasement reuniting it with its divine source.
A person’s spiritual mission is then to introduce holiness and spirituality into all parts of the world subject to his influence. He must reveal the G-dly essence in all things – animal, vegetable and mineral
Should man neglect his responsibility, he negates not just his own purpose and raison d’être but that of all lower orders of creation brought into existence to serve him. Conversely, when he realizes his obligation under heaven – when he lives-up to his G-dly potential, not only does his purpose come into fruition but the entire universe does as well.
“Walking in the street one must think words of Torah,” says the Lubavitcher Rebbe. “Whether to actually pronounce the words depends on the place, if one is permitted according to Torah law to utter words of Torah there. But when someone goes about not occupied with Torah words, then the stone he treads on exclaims: "Bulach! ('clod', in Russian) How dare you trample me! How are you any higher than I am?" (Hayom Yom, 7 Adar II).
Gut Shabbos!
The Tests of Life
Will the real prophet please stand up? There are false prophets out there, always have been. Way back in the times of the Bible (Deuteronomy 13), the Torah was already warning us that we would encounter individuals who look like prophets. They might even seem to make miracles like prophets, but, in truth, they are false prophets.
Why then would G-d allow a false prophet to make a miracle or do wondrous things that are really impressive? The answer, says our parshah, is that G-d is testing us. If we really and truly love G-d with all our heart and soul then we won't be impressed by any fancy wonders or miracles. The acid test will always be: does this would-be prophet encourage us to follow G-d's laws, or to ignore them? And if this "prophet" is not faithful to the word of G-d then he is no prophet but an imposter and a false prophet.
If you thought that life's tests were over when you finished school, guess again. There are many tests in life and they can be much more difficult than chemistry or physics. And there isn't that much homework we can do to prepare for these kinds of tests either.
Poverty is a big test of faith. Even affluence can be a test that's tougher than we think. Failing health is no easy one, and tragedy is worse. Every individual faces his or her own unique tests and challenges. We might wish the other fellow's tests upon us, but our tests are ours and ours alone to deal with. What tempts one person may not tempt the next. What is difficult for me might be simple for you and vice versa. If we remember that the challenge of the moment is, in fact, a test, we might be better able to handle it and pass the test.
But we don't always realize that this may just be our very own personal, spiritual challenge, perhaps even the most important one of our entire existence. We don't necessarily appreciate that our souls might have come down to this world for the express purpose of passing these tests.
So we rationalize.
If there is a G-d in the world, where was He at Auschwitz?
If G-d didn't intend for me to take the money, why did the boss leave the cash register open?
If this relationship is wrong, why does it feel so right? This poor woman is locked in a loveless marriage. Isn't she entitled to a little happiness? Shouldn't I be there for her?
If G-d really wanted me to keep Shabbat, why is my biggest turnover on Saturday?
If a yarmulke was meant for me to wear, why am I bald? I can't even find any hair for the darn clip!
But if we accept the concept of a test of faith then it becomes easier to deal with the challenges, as formidable as they may be.
The question remains: Why does G-d test us? Is it really--as our parshah explains--"to know whether we do, in fact, love G-d with all our heart and soul"? Doesn't G-d know all that already? How will we enlighten Him one way or the other? Is there anything G-d does not know?
The answer, according to Rabbi Shneur Zalman of Liadi, in his classic collection of chassidic discourses, Likutei Torah, is that it is not for G-d to know but for us to know. Of course G-d knows. But He places tests and obstacles in our path so that when we overcome them we develop and bring to the fore the inner, latent love of G-d that was always there inside our hearts and souls.
When we pass life's tests, we discover that we do have that inner strength after all; that we really are believers who are profoundly connected to G-d and that our commitment is true and genuine. In passing life's tests we become more confident in our own moral strength, and enriched and ennobled with a higher awareness of G-d. This is why we are stronger after conquering these hurdles than we were before we faced them.
We don't go looking for tests. Every morning in our prayers we ask G-d, "lead us not to temptation." But if it does come our way, we must appreciate that it is critical to our success as moral human beings and as committed Jews that we face up to the challenge.
May we never be tested. But if we are, let us remember that it is a test. Please G-d, we will pass with flying colors
Thoughts That Count
(back to top)
Behind the way of the going down of the sun (Deut. 11:30)
The true blessing and curse, that is, the fitting rewards and punishments we receive according to our deeds, are bestowed only "behind the way of the going down of the sun"- after a person leaves this world and passes away, as it says, "There is no reward for a mitzva (commandment) in this world." (Klai Yakar)
Behold, I set before you this day a blessing and a curse (Deut. 11:26)
There are two different kinds of "today" - the "today" of blessing and the "today" of curse. Consideration of the present moment as an impetus for action can be either positive or negative: "If not now, when?" spurs a Jew on to do good, whereas "Eat and drink for tomorrow we die" leads him down the path of evil. (Rabbi Chanoch Henich of Alexander)
You are the children of the L-rd your G-d (Deut. 14:1)
Just as the child is drawn down from the brain of the father, so are the souls of the Jewish people drawn down from G-d's Supernal wisdom. However, the connection between the Jew and G-d is even loftier than that between an earthly father and son, for G-d's wisdom is not a separate entity from Him, but "He and His wisdom are one." (Tanya)
You shall not shut your hand from your needy brother (Deut. 15:7)
The first letters of this verse in Hebrew spell out the word "Tehillim" - Psalms. Reciting Psalms on behalf of a poor person is not enough; one must open his hand and give him material sustenance as well. (Rabbi Yisrael of Ruzhin)
Observe and hear all these words which I command you (Deut. 12:28)
The great Torah commentator Rashi explains that "observe" refers to the study of Torah. Studying Torah preserves the G-dly spark within each of us, preventing it from becoming nullified and lost in the body's physicality and coarseness. (Sefer Hamaamarim 5672)
The Accommodating Fire-fighter
Everything that I command you, you shall observe to do it: do not add to it, and do not subtract from it (13:1)
One who believe in that the entire Torah is from G-d except for a single verse, or even a single nuance on interpretation, denies the entire Torah. (The Talmud, Sanhedrin 99a)
Rabbi Yosef Yitzchok of Lubavitch was famed for both his selfless devotion to the needs of every Jew and for his steadfast stand on the integrity of the Torah. The Rebbe maintained that to deal with the growing danger of assimilation and Jewish rootlessness by compromising on the Torah's principles will only serve to repel those whom one is seeking to "accommodate". Deep down, said the Rebbe, the Jew wants the truth; offer him a watered-down quasi-truth and you will drive him even further away from his identity.
Once, Rabbi Yosef Yitzchok was asked: "True, under ideal conditions, one wants his water to be pure. But when a fire rages, is this the time to be particular? The fire must be put out by any and all means at one's disposal, including polluted or tainted water. The current crisis of identity among the Jewish people is threatening our very existence. Surely it is a time to be more flexible and accommodating."
Replied the Rebbe: "What you say is true, so long as one battles fire with water. But if one rushes to pour any liquid on the flames, without realizing that his bucket contains say, benzene instead of water, the result is the exact opposite of what one is seeking to accomplish."
Kaddish at Fenway
It took almost two years, but I finally landed at my first Red Sox Game as a resident of Massachusetts. I got a call from a colleague about an hour before game time. "I got an extra ticket, Royals versus the Sox, do you want to go?" After approving it by the boss, my wife, I was on my way.
The game started out all right. During the second inning, a fellow walks over to where the four of us were sitting, and asked us if we'd join a Minyan. I was a little surprised but agreed. As instructed, at the seventh inning stretch, I headed for the agreed upon location, (the ramp, not far from a beer stand) and there it began. We prayed the evening service, and Kaddish was said.
I often wonder, how we look, to others who are watching us do our thing. I find myself, praying with Teffilin on an airplane, or fulfilling some other religious practice in any number of situations, that must look unusual.
There is a Chassidic adage, "In the place where one's desire is, there he is to be found." Where your head is, that is where you are. Not physically of course, but mentally.
I believe that is true, too, about perceptions. When one is insecure about something, his haircut, tattoo, beard (if you are me), or choice of clothing, then others perceive one's discomfort. They pick up on it, instinctively understanding that something is out of place, and take a second glance. That is when they may perceive the oddity that you are so insecure about.
A person who is confident in his manner and stride, and about what he represents, gives off an aura of security that doesn't force others to do a "double take." If my heart is in the right place, and I am secure about what/who/where I am and what I'm doing, then I am truly there, and nothing is out of place. If I am not comfortable, then I almost begging for (negative) attention, since I am not aligned with myself. My heart and my being are in two separate places.
Just before his death, Moses begins to review much of the Torah's laws and stories. He rebukes the people for their failings and iniquities, and enjoins them to keep the Torah and observe its commandments in the land that G‑d is giving them as an eternal heritage, into which they shall cross after his death.
Without taking the literal message of Moses, out of context, perhaps we can extend what he was saying. He was enjoining them to follow the Torah, and observe its commandments, since that is their true identity. It is your essence, and if you are to survive and be successful, you need to first be at peace with who and what you are.
Back at Fenway, we prayed the whole evening service, perhaps ten minutes or so, and no one even batted an eye. We were doing our thing, what we were supposed to, and no one felt like we were out of place. "In the place where ones desire is, there he is to be found."
The Sox came back from behind and took that game, and the whole series for that matter. Go Sox!
Rabbi Nechemia Schusterman is director of Chabad of Peabody, Massachusetts
Chabad-Lubavitch Rabbis have been praying with soldiers, donning Tefillin with them, encouraging them, chatting with them, bringing them cold drinks and refreshments, and even making evening barbeques...
click here to veiw
Happenings
(back to top)Chabad of greater Jacksonville proudly announces the formation of a brand new Jewish Pre-School called Ganeinu. Ganeinu is a premier early childhood development center—a place where Jewish children will enjoy an exciting, creative and nurturing experience that will provide them with a solid foundation educationally and socially.
Affiliated with the largest and fastest growing network of Jewish educational institutions in the world, the new program is on the cutting edge of child education and skillfully designed to serve children from the widest array of Jewish backgrounds, ranging from religious to the unaffiliated.
A joint effort on the part of Chabad of NE Florida�s three branches; Chabad of Mandarin; the Beaches and Southside, Ganeinu will be centrally located in the Southside, a brief driving distance from Mandarin as well as the Beaches.
The Goal of Ganeinu Early Childhood Development Center is to equip every enrolled child with the necessary skills to succeed and thrive in life, as an American and as a Jew.
For more information Please call:
Mandarin:904-262-6641
Beaches:904-543-9301
Southside:904-476-0366
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