Soulwise Magazine Friendship Circle

‫ב׳׳ה‬

Friendship Circle

soulwise SPECIAL EDITION: SHAVUOT 5780

A LITTLE NOSH FOR THE SOUL

CLAIM YOUR INHERITANCE

CELEBRATE SHAVUOT MAY 29 & 30

A DEEPER LOOK AT

THE TEN COMMANDMENTS THE STORY OF YOUR HUMANITY

TEN MITZVOT THAT CHANGED THE WORLD

THE MYTH OF PERFECTION

{FROM THE RABBI’S DESK} Dear Friend, Please enjoy this complimentary copy of our Soulwise Magazine. I hope you find it both inspiring and insightful.

DEDICATED TO THE LOVE AND INSPIRATION OF THE LUBAVITCHER REBBE

Dedicated in honor of

MICHAEL HOREN by his friends Howard Jonas, Golan Ben-Oni, & Dr. Judah Schorr

soulwise is published by Friendship Circle 10 Microlab Road Livingston, NJ 07039 973.251.0200 www.fcnj.com

EDITOR IN-CHEIF: Bluma Marcus EDITOR: Rabbi Shmuel Marcus DESIGN: Carasmatic Design ARTWORK: Yehuda Lang, Yitzchok Moully ©2020 by Soulwise Magazine (Over 250,000 copies printed internationally). All rights reserved, including the right to reproduce any portion of this magazine in any form, without prior written permission from the publisher, exzcept by a reviewer who wishes to quote brief passages.

Printed in the USA.

As we observe “social distancing” it’s understood that we may be physically apart, yet we feel a stronger sense of spiritual connectedness with each other. This Jewish connection is firmly rooted in our Torah and our nation’s historic unity traces all the way back to the original Shavuot.

Over 3300 years ago, following the first Passover — the festival of our liberation — came Shavuot — the festival of the receiving of our Torah. In this issue you’ll read the deeper meanings hidden inside the 10 Commandments and a unique Chassidic approach to Shavuot.

A running theme throughout this issue is humility, since the backdrop for Shavuot and the giving of the Torah is humility as it’s signaled by a small mountain in the desert. The idea, of course, is that humility is the major requirement to be a student of the Torah, but we also can’t forget that we are an unmovable mountain. Small, humble, yet strong and firm in our commitment to observe its laws no matter the world’s condition or climate.

The Chassidic masters remind us that humility is not worthlessness. True humility is a thankfulness and acknowledgment of the truth, that G-d is the power behind our success. Humility means that we do tremendous things, yet we are honest enough to say that it’s really G-d who has gifted us the ability to do incredible things.

As we prepare ourselves for Shavuot let's remember that we are each a small mountain: humble yes, but also strong and proud like a mountain should be.

Wishing you a happy Shavuot,

Friendship Circle

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T he Horrible Myth of

Perfection

By Rabbi Shmuel Marcus Art by Yehuda Lang / yehudalang.com

I

n 1975, the world-class American Jazz pianist, Keith Jarret, had arrived in Cologne’s Opera House only to find that there had been a big misunderstanding with the piano. The baby grand was too small for the venue, the piano was only there for rehearsals, some of the high keys didn't work, the pedals stuck, and it was badly out of tune.

The dramatic story starts with Jarret, who himself was under the weather and low on sleep, storming off the stage minutes after his arrival, but ends with him eventually agreeing to play.

The grand finale of this story is that the actual recording of the show went on to be Jarret’s best-selling jazz album of all time.

In the pages of Chassidic discourses, we read about how you need to crush an olive to get its oil, and how our struggles—that crushing feeling in our chest—isn’t the end of our story; it’s what extracting oil feels like. Sure, we are all born with talents and weaknesses, yet our true value, our sweetest oil, is found in our struggles, not our strengths. In Chabad philosophy that’s pretty much how obstacles are usually viewed: little gifts from G-d to get you to play harder. Just like Jarret’s best work was played on a broken piano, your true voice is heard as you work through your personal imperfections.

That night in 1975, the piano had quickly been tuned to the point where only a trained ear would realize that something was off, and a strong coffee would hide Jarret's physical and emotional exhaustion. Not one of the 1300 seated fans knew that just a few hours earlier Jarret had stormed off the stage in a rage of anger. Instead, what you hear in the recording is Jarret, at points standing up, playing that small broken piano as loud as he could to overcompensate for its size and somehow fill that opera house with the music he loved.

This idea may just be as old as the world itself. Let me explain: The Jews were camped at the foot of Mount Sinai and the great Moses had gone up into the clouds to receive the longawaited wisdom of the Creator, the very user manual for creation: the Torah. The Jews, or Hebrews as they were probably called at that time, knew that the Torah contained the secrets to life and the meaning of creation. They knew the Torah had been the reason why the universe existed in the first place. It was a big moment, especially when the thunder and lightning show started.

But on top of the mountain, within the heavenly cloud, things weren’t going as smoothly as Moses had thought.

According to the Midrash, the angels put up a fight claiming that the sacred Torah wasn’t safe with humans and should remain with them in heaven. The angels couldn’t imagine that G-d would allow a man born of regular parents to just walk off with the Torah! In fact, they would put up a fight, and they sure did. Moses knew he could not come down the mountain emptyhanded as he looked toward G-d for a ruling on the matter, but

Moses asked the holy angels, “Do you have human struggles like lust and greed?” as the Midrash states, G-d insisted that Moses be the one to answer the angels. Perhaps, G-d wanted confirmation that Moses understood the Torah’s true intended purpose.

Moses quickly spoke up and quoted the verse, “I am the L-rd, your G-d who took you out of Egypt” and asked the angels, "Were you ever slaves in Egypt?" Moses quoted the verse about honoring your parents and asked the angels if they had parents.

Moses could have stopped, but he was just getting started. Now was his chance to show them what the Torah was really about, so he went for it and brought up adultery, murder, and stealing.

Moses asked the holy angels, “Do you have human struggles like lust and greed?” And with that the angels backed off, and Moses won the argument. G-d was pleased as Moses walked down the mountain triumphantly; His servant Moses completely understood the true purpose of the Torah.

This heavenly “courtroom drama” is used in Chabad philosophy to explain why we weren’t created perfect like angels.

Moses had proven that we faulty humans, in a way, have a superior power to angels. Sure, angels may be perfect beautiful creatures, but they could never feel the joy of overcoming a weakness. The Torah sees true value in our struggle to overcome our challenges.

As Moses slowly walked past the baffled angels, it was clear that the Heavens may be full of G-d’s glory, but the earth contained a rich spiritual oil of human refinement. Moses needed to bring the Torah down to earth so that the people could find the undiscovered beauty buried deep inside a physical world of greedy, lustful humans born of regular parents. This idea was the very driving force behind the creation of the broken world we live in. There are no broken pianos in heaven. l

By Chabad Magazine Staff Writers

Art by Yitzchok Moully

the story of your

HUMANITY as told through the Shavuot Timeline

The creative directors and master storytellers will all agree that the perfect story has three integral parts: 1) the beginning, 2) the middle conflict and 3) a great ending resolve. In our own history, the year 1313 BCE saw an epic tale that still reads like the human story itself with all three integral parts: 1) the basis and underpinnings of creation, 2) the process, the saga of human struggle and 3) the end goal of life on earth the ultimate triumph which arises from the imperfections and failings of man.

This is how Chabad philosophy understands the timeline and story of Shavuot.

6th of Sivan 2448: The entire peo10th of Tishrei 2449: G-d tells ple of Israel gathered at Mount Sinai to Moses, “I have forgiven the people.” In receive the Torah from the A-lmighty. the end, the second set of the Ten ComThere they experienced the revelation of mandments, inscribed by G-d upon the Nissan 15, 2448 G-d, and heard the Ten Commandments, tablets carved by Moses hand, would be The Exodus which encapsulate the entire Torah. The given to the Jews. It was Yom Kippur. following morning Moses ascended the Thus, we have three forty-day periSivan 6, 2448 mountain, where he communed with ods, and three corresponding states of Shavout: the people heard the 10 Commandments.

A day later Moses G-d for forty days and forty nights and Torah: 1) the first tablets, 2) the broascends the mountain for 40 days, received the Torah proper, the more deken tablets 3) and the second tablets. receiving the Torah and the first tablets. tailed rendition of G-d’s communication These embody the foundation of our Tammuz 17, 2448 to humanity. It was Shavuot. existence, the challenge of life, and the Moses descends the mountain and smashes the tablets when he discovers 17th of Tammuz 2448: At the end ultimate achievement of man. the sin of the golden calf. of Moses’ (first) forty days on Mount SiChabad teachings see this story nai, G-d gave him two tablets of stone, playing out daily in our own lives. EvTammuz 18, 2448 Moses goes back up for a 40 day the handiwork of G-d, upon which the ery breakdown of the soul’s “first tablets” period to ask forgiveness.

Ten Commandments were engraved perfection is seen as an opportunity for by the finger of G-d. But in the camp us to carve a second set, in which the Elul 1, 2448 below, the Jewish people were already Divine script is chiseled upon the tabMoses is called back up for another 40 days to receive the second tablets abandoning their newly made covenant lets of human initiative and creation. with G-d. Reverting to the paganism Where we might see a personal failing Tishrei 10, 2449 of Egypt, they made a calf of gold and, or golden calf, Chabad philosophy sees Moses receives the 2nd tablets as G-d amidst feasting and hedonistic disport, it as an opportunity for a "second tabannounces that He forgives the people. proclaimed it the god of Israel. lets" style relationship which includes G-d said to Moses: "Descend, for an entire vista of potentials that were your people, which you have brought beyond the scope of the "first tablets" up from the land of Egypt, have been correlationship, wholly Divine set.

Every Shavuot, we once again rupted; they have quickly turned from the G-d said to Moses: "Do not be disexperience the revelation at Sinai path that I have commanded them..." and our acquisition of the blueprint tressed over the first tablets, which conMoses turned and went down from the tained only the Ten Commandments. In and foundation of our lives. mountain, with the two tablets of testimony the second tablets I am giving you also halin his hand... When Moses approached the achah, midrash and aggadah. Had Israel not camp and saw the calf and the dancing, he threw the tablets from sinned with the golden calf, our sages conclude, they would have his hands and shattered them at the foot of the mountain. It was received only the Five Books of Moses and the book of Joshua. For the 17th of Tammuz. as the verse says, “Much wisdom comes through much grief.”

18th of Tammuz 2448: Moses destroyed the idol and rehaEvery Shavuot, we once again experience the revelation at Sibilitated the errant nation. He then returned to Sinai for a second nai and our acquisition of the blueprint and foundation of our forty days, to plead before G-d for forgiveness. G-d agreed to pro- lives. Every year on the 17th of Tammuz, we once again deal with vide a second set of tablets to replace those which had been broken the setbacks and breakdowns epitomized by the events of the day. in the wake of Israel’s sin. These tablets, however, were not to be The month of Elul and the first ten days of Tishrei, correspondthe handiwork of G-d, but of human construction: ing to Moses’ third 40-day stay on Mount Sinai, are, as they were G-d said to Moses: "Carve yourself two tablets of stone, like then, days of goodwill between G-d and man—days in which the the first; and I shall inscribe upon them the words that were on A-lmighty is that much more accessible to all who seek Him. the first tablets which you have broken... Come up in the morning And now we see that Yom Kippur, the holiest and most potent to Mt. Sinai, and present yourself there to Me on the top of the day of the year, which marks the climax of the 120-day saga, really mountain." got started on Shavuot. On the 6th of Sivan, at the foot of a moun1st of Elul 2448: Moses ascended Sinai, for his third and final tain is when we started the long story of our humanity. In the end forty days atop the mountain. G-d had already forgiven Israel’s sin, of course, as G-d told us, it will be truly worth it. l and now a new and invigorated relationship between Him and His people was to be rebuilt on the ruins of the old.

40 DAYS

40 DAYS

40 DAYS

49 DAYS

THE TIMELINE

’‫טעמו וראו כי טוב ה‬

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Inspiring and relevant teachings from the Baal Shem Tov on the Parsha and Festivals.

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SHAVUOT GUIDE

By Shira Gold

The holiday of Shavuot is a two-day holiday, beginning at sundown May 28th throughnightfall on May 30th 2020. (Sundown on the 5th of Sivan through nightfall of the 7th of Sivan).

In Israel it is a one-day holiday, ending at nightfall of the 6th of Sivan.

What does Shavuot Celebrate?

The entire civilized world had been talking about the miraculous plagues that Egypt had suffered at the hands of Moses. The Hebrews were headed into the desert for an important festival with their G-d; this was the reason Moses had given Pharaoh as to why they couldn’t stick around any longer. Destiny was calling.

While the smell of roasted Passover lamb and crisp unleavened matzah filled the camp, G-d requested that the Jews start counting the days (seven complete weeks) until the “The festival with their G-d" would happen at Mount Sinai.

Over 3300 years later, this “Counting of the Omer” is still practiced today. The daily counting was used as a form of preparation and spiritual countdown to the moment they would receive the Torah at Mount Sinai and discover the purpose of creation and why they were ultimately freed from Egypt. This festival with their G-d is called Shavuot.

Shavuot commemorate the revelation at Sinai and the giving of the Torah. The word Shavuot (or Shavuos) simply means “weeks.” It celebrates the completion of the seven-week omer-counting period between Passover and Shavuot.

Although every major Jewish holiday has a start date mentioned in the Torah, Shavuot does not.

Shavuot’s date on the calendar is only referred to as seven weeks after Passover.

Historical Significance: The Torah was given by G-d to the Jewish people on Mount Sinai on Shavuot. Every year on the holiday of Shavuot we renew our acceptance of G-d’s gift, and G-d “re-gives” the Torah. It’s your inheritance, so claim it.

The giving of the Torah was a far-reaching spiritual event—one that touched the essence of the Jewish soul for all times. Shavuot also means “oaths,” for on this day G-d swore eternal devotion to us, and we in turn pledged everlasting loyalty to Him. Our sages have compared it to a wedding between the Creator and the Jewish people. So be sure to say “I do” when you hear the 10 Commandments.

In ancient times, two wheat loaves would be offered in the Holy Temple on Shavuot.

It was also at this time that people would begin to bring bikkurim, their first and choicest fruits, to the Temple in Jerusalem.

EVE OF SHAVUOT - THURSDAY, MAY 28 Decorate: Some have the custom to decorate their homes (and synagogues) with flowers and sweetsmelling plants in advance of Shavuot.

The Midrash tells us that the small mountain sprouted beautiful flowers to provide the perfect setting for the giving of the Torah. The branches also remind us that Shavuot is the time when judgment is rendered regarding the fruits of the field.

Light: Women and girls light holiday candles to usher in the holiday on both the first and second evenings of the holidays.

On Thursday evening (18 minutes before sunset) light candles and recite these blessings: Ba-rooch Ah-tah Ah-doh-nai Eh-lo-heinu Meh-lech ha-oh-lam ah-sher kee-dehsha-nu beh-mitz-voh-tav veh-tzee-vanu leh-had-lik neir shel yom tov.

Ba-rooch Ah-tah Ah-doh-nai Eh-lo-heinu Meh-lech ha-oh-lam sheh-heh-chehyah-nu veh-kee-yeh-mah-nu ve-hee-geeah-nu liz-man ha-zeh.

Rest: As on other holidays, special meals are eaten, and no “work” may be performed.

Pray: The evening service includes the Amidah for festivals. Recite the sections for Shavuot. The Amidah for festivals is found in Chabad’s Kehot Siddur on page 331.

Kiddush: We hold a cup of wine in our right palm and we recite the Kiddush for Shavuot found on page 329 in Chabad’s Kehot Siddur.

Eat: Enjoy your festive meal.

The All Nighter: It is customary to stay up all night learning Torah on the first night of Shavuot.

FIRST DAY OF SHAVUOT - FRIDAY, MAY 29 Pray: The Shavuot service includes the Amidah for festivals. Recite the sections for Shavuot. The Amidah for festivals is found in Chabad’s Kehot Siddur on page 331.

The Musaf prayer for Shavuot is found in Chabad’s Kehot siddur on page 340. Insert sections for Shavuot.

Read: The 10 Commandments.

During the morning service all men, women and children should hear the reading of the 10 Commandments.

The Torah reading for the first day of Shavuot is found in Chabad’s Kehot Siddur on page 520-522.

Kiddush: The Shavuot lunch begins with a cup of wine as we recite the Kiddush found in Chabad’s Kehot Siddur on page 357.

Eat: It is customary to eat dairy foods on Shavuot. Menus range from traditional cheese blintzes to quiches, casseroles and more. If you are allergic or lactose-free, kindly leave this custom for others to enjoy on your behalf.

Light: Many have the custom to light a yahrzeit candle in honor of a loved one. The memorial prayer of Yizkor will be said on the 2nd day of Shavuot. Be sure to light the Yahrzeit candle from a pre-existing flame before sunset.

Light: 18 minutes before sunset women and girls light candles and recite these blessings: Ba-rooch Ah-tah Ah-doh-nai Eh-lo-heinu Meh-lech ha-oh-lam ah-sher kee-deh-

sha-nu beh-mitz-voh-tav veh-tzee-vanu leh-had-lik neir shel shabbos v’shel yom tov.

Ba-rooch Ah-tah Ah-doh-nai Eh-lo-heinu Meh-lech ha-oh-lam sheh-heh-chehyah-nu veh-kee-yeh-mah-nu ve-hee-geeah-nu liz-man ha-zeh.

Pray: The evening service includes the Amidah for festivals. Recite the sections for Shavuot (and insert the sections for Shabbat). The Amidah for festivals is found in Chabad’s Kehot Siddur on page 331.

Kiddush: We hold a cup of wine in our right palm and we recite the Kiddush for Shavuot (insert sections for Shabbat) found on page 329 in Chabad’s Kehot Siddur.

Eat: Enjoy your festive meal.

SECOND DAY OF SHAVUOT - SHABBAT, MAY 30 Pray: The Shabbat & Shavuot service Yizkor: On the second day of includes the Amidah for festivals.

Shavuot, the Yizkor memorial service Recite the sections for Shavuot (insert is recited. Yizkor is found in Chabad’s sections for Shabbat). The Amidah for Kehot Siddur on page 337. festivals is found in Chabad’s Kehot Read: Some communities read the Siddur on page 331.

Book of Ruth publicly, as King David— The Musaf prayer for Shavuot is found whose passing occurred on this day— in Chabad’s Kehot Siddur on page was a descendant of Ruth the Moabite.

340. Insert sections for Shavuot and Kiddush: First, quietly recite the Shabbat.

Kiddush for Shabbat section on page

249 in Chabad's Kehot Siddur, then continue out loud with Kiddush for Shavuot on page 357.

Eat: Enjoy your festive meal.

Havdalah: At nightfall recite the Havdalah over a cup of wine, spices and Havdalah candle. The blessings are found in page 297 in Chabad's Kehot Siddur.

{book review}

By Ben Sherman

Portions of Light

Teachings from the Holy Ba’al Shem Tov

The founder of the Chassidic movement has already impacted your life in ways you may not even be aware of. The incredible contribution of Chassidic ideas and traditions that continue to inspire thousands around the world can all be traced back to one man.

Israel, son of Eliezer and Sarah, better known as the Ba’al Shem Tov, was born during a dismal period in Jewish history. Eastern European Jewry had been devastated by a series of Cossack massacres that destroyed hundreds of Jewish communities. The infamous false messiah, Shabtai Zvi, crushed the hopes of tens of thousands for imminent redemption.

Jews were poor, beaten, and depressed. Many had completely lost hope and were becoming doubtful of their own value in G-d’s eyes. It would take a leader, a true Jewish hero, to revive the soul of our nation. In 1698, exactly when he was needed, the Ba’al Shem Tov was born.

Was this G-d’s way of reassuring, encouraging, uplifting, and enlightening His people? It sure looked like it, as word spread from village to village about a young man who spoke about how everyone possessed a G-dly soul that was pure and wonderful. The Ba’al Shem Tov was teaching the broken-hearted that they were actually perfect in G-d’s eyes.

A movement had started, and it grew exponentially in the short 22 years of the Ba’al Shem Tov’s leadership, from 1738 to 1760. This new Chassidic movement faced many obstacles but was able to withstand the opposition, and over 260 years later this movement is one of the strongest forces in Judaism today.

The Ba’al Shem Tov was not a writer. He spoke in pithy, powerful homilies, in a way that the average Jew would understand him. The

scholars would appreciate the profundity of his ideas and marvel at his ability to relate them to everyday life.

When he passed away on Shavuot of 1760, the Ba’al Shem Tov left behind a European Jewry that was energized and hopeful, and a treasure of Chassidic teachings. His students published his popular works under the name Keter Shem Tov (literally, the Crown of a Good Name). For years, the Keter Shem Tov was published in Hebrew making it inaccessible to the English reader, but that all changed with the new release of Portions of Light, Teachings from the Holy Ba’al Shem Tov on Torah and Festivals.

It started as a podcast in Los Angeles and then a unique string of events led Chayenu, the popular weekly Torah publication magazine to translate selections of Keter Shem Tov. For over a decade, Chayenu had been publishing texts of the daily Torah study cycles in a practical, convenient and portable HebrewEnglish format, with a global readership of over 22,000 in 35 countries. Slowly the book arrived.

The new book is aptly called Portions of Light as each page sheds fresh easy-to-read insights that energize the reader just as the Ba’al Shem Tov had done years ago. Mystical, practical, and uplifting, the book speaks to everyone.

Shavuot this year will mark the Ba’al Shem Tov’s passing and will also mark the birth of a new light that will surely shine from this English rendition of the Chassidic classic. The founder of the Chassidic movement has impacted the lives of many, and with the launch of Portions of Light, you can expect the inspiration will reach many more. l Portions of Light is a project of Chayenu and published by Kehot Publication Society. The hardcover book is sold at www.kehot.com. Read selections and more at www.chayenu.org.

Keter Shem Tov, the first book of the Baal Shem Tov's teachings, published in 1794.

THE BA'AL SHEM TOV ON FINANCIAL WORRIES Enter the ark, you and all your household!

(Genesis 7:1)

Our souls enter this world on spiritual missions, but we find ourselves preoccupied with earning a livelihood in order to sustain out household through the toil of our hands. If we allow ourselves to become obsessed with our work and driven by the worries of earning a livelihood, we can drown in the mundane pursuits.

Oursolution is contained in the above verse: Enter the ark!

The Hebrew word for ark—teivah— also means a word. If we are beset with a flood of mundane concerns, we must enter the sacred words, so that when we pray, we enter within and attach ourselves to the very letters of our prayers. When we study, we must enter within and attach ourselves to the sacred letters of the Torah.

In the merit of our attachment to the words of prayer and study, we will be granted a spiritual salvation that parallels Noah’s physical salvation, which included his sons and his wife and his son’s wives (ibid., v.7). Our families will enter the teivah along with us, because Heaven will ensure that all their needs are met.

-Excerpt from Portions of Light

1. Light Shabbat Candles Women and girls (age 3 and up) are encouraged to light candles every Friday afternoon, 18 minutes before sunset, in honor of the Shabbat, and before Festivals.

2. Tefillin Men (age 13 and up) are encouraged to wear the Tefillin every morning excluding Shabbat and Festivals. Tefillin are black leather boxes containing small parchment scrolls of selected portions from the Torah, in which the fundamentals of the Jewish faith are inscribed.

3. mezuzah Every Jewish home should have a mezuzah on its doorposts. The mezuzah contains the Shema and is a sign that the home is sanctified for G-d and enjoys His protection.

4. Torah Study a portion of Torah daily. Even a few lines contain the infinite wisdom and will of G-d.

This page was co-sponsored by the Handicap Ski Association. Logo created by SRDesigns

6. A home filled

with holy books

Furnish your home with as many holy books as possible. At the very least, get a hold of a Chumash (Bible), Psalms, and a Prayer Book.

A mitzvah is one of the 613 Divine instructions contained in the Torah. The word also means connection: a deed that connects the human being who performs it with G-d, who commanded it.

A unique connection between man and G-d, a bridge between Creator and creation, a mitzvah is a deed of cosmic significance and infinite value unto itself.

Citing Maimonides, the Rebbe repeated time and again: a single person

performing a single mitzvah could be the deed that tips the scales and brings redemption to the entire world and all of creation.

So the Rebbe issued a call to every Jew: Even if you are not fully committed to a Torah life, do something. Begin with a mitzvah — any mitzvah; its value will not be diminished by the fact that there are others which you are not prepared to do.

The Rebbe also suggested ten possible

7. kashrut

Eating is one of the basics of life. Shouldn't it be done with intelligence? For a healthy and sound soul, eat only kosher foods, for when you eat differently, your Judaism is not just metaphysical, but part and parcel of your very being.

"gateway mitzvot" — precepts which, because of their centrality to the Torah's guide to life, are ideally suited for a first experience of the mitzvah connection.

This year Chabad is celebrating 62 years since the start of the Chabad House in 1958. Although anytime is a great time for a mitzvah why not make this year a special year and do an extra mitzvah! Contact your local Chabad for ideas and suggestions.

Read more at www.Chabad.org. l

8. Love Your Fellow "Love your fellow as youself," said the great Jewish sage Rabbi Akiva, is a most basic principle in the Torah. Reaching out to your fellow Jew with patience, love, concern and unity is among the greatest mitzvot a Jew can do.

9. Education

Every Jewish boy and girl should receive a Jewish education. Teach your children everything you know about your faith, and provide them with a quality Jewish education — you will be ensuring Jewish integrity, Jewish identity and a Jewish future.

5. Tzedakah Give charity daily. When you give to the needy, you are serving as G-d's emissary to provide for His creations. The home is a classroom, and keeping a"pushkah" (charity box) in your home — and contributing a coin to it every day — will teach you and your children the noble value of regular giving.

10. family purity Observance of the Jewish marital laws allows you to make the most of your marriage, bringing you and your spouse to new, undiscovered depths of intimacy and sacredness in your relationship.

A Deeper Look at the

TEN COMMANDMENTS Adapted from the Talmud, Midrash and Chassidic Thought

By Yanki Tauber

Art by Yehuda Lang / yehudalang.com

A

lmost everyone has heard of the Ten Commandments, and many can name at least three or four; in fact, there must be a good few million who can list all ten, in order. Less common, however, is the knowledge that this ten-point encapsulation of G-d's message to man reads in two directions: from top to bottom, and from side to side.

What do I mean? The Ten Commandments were given to Moses engraved on two stone tablets — five commandments on each stone — like this: 1. I am the L-rd your G-d...

6. Do not kill

2. You shall have no other gods...

7. Do not commit adultery

3. Do not take G-d's name in vain...

4. Remember the Shabbat...

5. Honor your father and your mother...

8. Do not steal (kidnap) 9. Do not bear false witness...

10. Do not covet... anything of your fellow's

Why on two tablets? And why are the first five commandments on one stone and the second five on the other? (Five and five may seem an even division, but it's really not: the first five commandments total 146 words in the original Hebrew, the second five are only 26 words.)

One of the reasons given by our sages is that the first column are commandments between man and G-d, while the other column are commandments between man and man. The midrash offers a deeper answer and states that the five latter commandments are actually a reiteration of the first five. In other words: we're supposed to place these two tablets side by side and read across, like this: 1. I am the L-rd your G-d / Do not kill 2. You shall have no other gods / Do not commit adultery 3. Do not take G-d's name in vain / Do not steal (kidnap) 4. Remember the Shabbat / Do not bear false witness 5. Honor your father and your mother / Do not covet

On a deeper level, read sideways, there are essentially only five commandments. "Do not kill" is another way of saying, "I am the L-rd your G-d"; the prohibition against adultery is the prohibition against idolatry; keeping Shabbat means being a truthful witness; and so on.

Why is "do not kill" the flip side of "I am the L-rd your G-d"?

Because to murder a fellow man is to murder G-d, as it is written (Genesis 9:6): "One who spills a man's blood... for in the image of G-d He made man." If you truly believe in G-d, you are incapable of murder. And if you truly believe that taking the life of another human is wrong — not just because you lack the means or motive to do so or are afraid of ending up in jail, but because you recognize the transcendent, inviolable value of life — that's just another way of saying you believe in G-d. Even if you're not one of those religious types who put it in those terms.

In the second commandment, doesn’t G-d sounds like a jealous lover? He insists that ours be a monogamous relationship. Indeed, our sages regard the seventh commandment, "You shall not commit adultery" as the extension and mirror-image of the second commandment, "You shall have no other gods before Me." We're married to each other: G-d is saying, "the loyalty I expect from you is no less than that which you expect from your spouse."

Conversely, G-d is also saying human love is Divine. Love between a man and a woman will attain its most glorious heights and richest depths only when it is true to its Divine essence — when their place in each other's hearts and lives is as unequivocal as the Creator's place in His creation. When they can no more betray each other than a man can betray his G-d.

According to the Midrash, the third commandment, “You shall not take G-d’s name in vain,” and the eighth commandment, “You shall not steal,” are really one and the same.

The Creator of Heaven truly owns everything, yet in His kindness He gifted humans the Divine concept of “ownership.” Indeed, the Torah (Leviticus 5:20) refers to financial fraud as “a betrayal of

We each need to respect the idea that we inherit specific spiritual challenges meant for us to overcome, and not to “covet” by wishing we were someone else.

G-d.” The great Talmudic sage Rabbi Akiva explains, “in defrauding his fellow, he is defrauding the Third Party to their dealings.” The problem with stealing is not only that a certain person’s “ownership” has been violated, but that the Divine command “You shall not steal” has been transgressed.

Which brings us to commandments 5 and 10. What is the connection between them? This is what the Midrash says: "This is to teach us that a person who covets will end up fathering a son who curses his father and mother, and who honors one who is not his [true] father."

The Torah clearly does not command us to love our parents — we are told only to honor and respect them. It’s understandable that in many cases, children won’t like their bad or abusive parents. Therefore, the Torah says “honor” your parents because you can’t ignore the fact that they brought you into this world, and you certainly can’t escape your genes.

In other words, perhaps the Torah is telling us to honor our “parents” and respect the Divine gifts we were born with. We each need to respect the idea that we inherit specific spiritual challenges meant for us to overcome, and not to “covet” by wishing we were someone else. You don’t have to love your current situation, only honor and respect it, because it’s part of G-d’s plan. l

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