Living Jewish - Parasha Ki Teitzei 5780

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B”H Erev Shabbat Ki Teitze, 8th of Elul, 5780; August 28th, 2020

the Baal Shem himself to resolve the matter, this man was furious and declared he would fight to prevent this from happening.

The Power of Torah In the city of Posen, Reb Boruch Batlan, the Alter Rebbe’s (the first Rebbe of Chabad) great–grandfather, lived as a tenant of the goldsmith Avigdor Tuvia and his wife Gittel. Though this couple gave tzedaka generously to many people, they were not refined people; he played cards, drank heavily and used bad language, and his wife also spoke in an unrefined way and cursed when she was angered. People trembled from her curses, for they were known to materialize.

In the year 1682, when Avigdor Tuvia and his wife passed away, without children, their neighbors began to hear wild screams and drunken laughter coming out of their vacant apartment. Jumping and dancing feet shook the floorboards.

Reb Boruch and his family moved to another area, because they were unable to fall asleep at night.

On his next visit to his Rebbe, Reb Yoel, the Baal Shem of Zamostch, Reb Boruch told him about the haunted house in Posen and about its past residents. Reb Yoel Baal Shem advised him that the only way to drive the sheidim (evil spirits) from the house was to turn it into a Beis Midrash. He then gave detailed directives: Ten of his students should fast the following Sunday, read the section of the Torah called Vayechal, and spend the following night learning Torah. The next morning, five Torah scrolls wrapped in talleisim should be carried, each by two students, and they should walk from the shul to the goldsmith’s house. At the door, they should call out to the sheidim, telling them to leave the house and make way for the Torah. They should then go inside and say certain chapters of Tehillim. Minyanim should be held there three times a day, and classes for young and old should be organized. “Then everything will be in order,” concluded Reb Yoel Baal Shem.

Meanwhile, the mayor of Posen came one evening to see the situation for himself. When he heard the sounds of screaming, yelling, and clapping of hands, he hurried to ask the local bishop for a special prayer to remove the sheidim from the town. The bishop called

One day, a customer came to see some fur skins, so the dealer sent his son down to the cellar with the customer. As soon as they moved to open the cellar door, it flew open on its own, and out jumped the most frightening creature they had ever seen. The customer went white, the son became crazy, and they both ran screaming into the street, eventually fainting from fright. When they came to, the son had to be tied with rope to be kept under control. Now, even the fur dealer did not object to have the Baal Shem come and rid them of the sheidim.

Painting by Alex Levin, artlevin.com together his priests, and they walked in a procession, carrying their crosses, until they reached the house where they sprinkled water on the walls and closed their eyes, mumbling a prayer. The apartment was on the first floor and had four windows facing the street, where the priests were standing. Suddenly, the windows were flung open and terrible faces popped out, so frightening that some priests fainted and many of the onlookers fled in terror.

That Sunday, the students did as the Baal Shem had instructed. Hundreds of men and women, both Yidden and goyim, crowded outside, waiting to see what would happen. Unafraid, the students called out three times for the sheidim to leave, and when the noises from the house did not stop, they broke down the door and entered. At that moment, every window pane was shattered, as the weirdest collection of creatures flew out, escaping for their lives.

For six weeks, everything went smoothly, but then sounds were heard once again, this time coming from the cellar.

The neighbors, who had been enjoying the relief, were horrified to once again hear loud barks and noises, giving them no peace by day or night. One tenant, a dealer in furs, was opposed to the Baal Shem, and denied the miracle, so when the sheidim returned, he was delighted.

When the neighbors suggested inviting

The Baal Shem traveled to Posen and arranged for the Beis Din (Jewish court) to hold a din Torah with the sheidim.

The newly established Beis Midrash in the apartment was prepared, with a special area sectioned off by dividers, and the Baal Shem called for the sheidim to appear, warning them not to hurt anyone.

As soon as the sheidim made their presence felt, the Baal Shem began, “I have called you to a Din Torah, for you have exceeded the limits HaShem has set, by coming among mortals.” Strange incomprehensible sounds were heard. At the instructions of the Baal Shem, the head of the Beis Din stood up and decreed that one of the sheidim be able to speak clearly.

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Chabad Of Israel Rabbi Joseph I. Aronov Published by M.L.S. Kfar Chabad (03) 3731777 Editor: Aharon Schmidt livingjewishweekly@gmail.com Please guard the sanctity of this publication

Above Our Enemies This week’s Torah reading, Ki Teitze, begins, “When you go out to war against your enemies….”

What does a soldier feel when he enters combat? Maimonides writes: “Once a soldier enters the throes of battle, he should rely on the Hope of Israel and their Savior in times of need. He should realize that he is fighting for the sake of the oneness of G‑d’s Name. Therefore, he should place his soul in his hand and not show fright or fear. He should not worry about his wife or children. On the contrary, he should wipe their memory from his heart, removing all thoughts from his mind except the war.”

Rising Above Personal Self What motivates a soldier to rise above his personal self and risk his life in battle? He identifies with something higher. At the point he enters into battle, his personal identity becomes subsumed to the general whole. His “I” is no longer the individual “I” of his personal self, but the encompassing “I” of the Jewish people as a whole.

Simply put, a soldier is not his own man.

He is the representative of the Jewish people and that collective identity takes precedence over his own.

Here lies the issue: We see that, when

called to serve in an army, ordinary individuals who are not spiritually oriented can rise above themselves and make the supreme and ultimate sacrifice. They subsume their individual identities.

Eclipsing the “I” On the other hand, there are developed persons who spend their days in spiritual endeavors; they struggle and labor and yet, they have difficulty eclipsing their “I.” It’s true; their “I” is not an “I” of materialistic desires. Instead of seeking physical satisfaction, their wants are intellectual and spiritual, but there is still an “I” that wants.

The soldier, by contrast, is not concerned with his individual “I.” He is not laboring intellectually or spiritually and yet, he is prepared to give up everything, his life and all his concerns, for a purpose above himself.

What is the source for this dynamic? At the core of each of our beings lies a G‑dly soul that is not identified with our individual “I.” It is a part of G‑d, infinite and undefined as He is. Since this is the core of our being, we all have an innate tendency to self-transcendence.

During our everyday lives, this inner potential does not surface. But when put to the test, when the person feels — either consciously or subconsciously — that this

inner potential is being called on, it comes forth, almost effortlessly.

The Army of G-d The Jewish people are called “the army of G‑d.” Implied is that each one of us is a soldier. In that vein, our Rabbis explain that the phrase “When you go out to war…” refers to the battle each person faces with his own individual nature and his struggle to bring spirituality into his everyday concerns.

This is where we must be soldiers. Instead of seeing these challenges as personal issues, we should see them as part of a general concern, as part of G‑d’s desire for a dwelling place among mortals, which is the purpose of creation as a whole.

That sense of purpose will lift each one of us above our individual identities and prompt our essential core to seek expression.

Adapted from the teachings of the Rebbe, Keeping in Touch, Vol. 4,, Sichos in English. From our Sages and Moshiach Now! reprinted from www.LchaimWeekly.org LYO / NYC

Teshuva Tata’a is these Bochurim Learning Chassidus The following is a diary entry from the 22nd of Cheshvan, 5711:

When you go forth to war against (literally "above") your enemies (Deut.

21:10) When you go forth into battle with complete trust in the G-d of Israel, secure in the knowledge that G-d stands by your side to assist, you are automatically "above" your enemies as soon as you embark on your mission. (the Rebbe) You shall not plow with an ox and a donkey together (Deut. 22:10) G-d has mercy on all His creations, big and small. The smaller donkey is unequal in strength to the mighty ox, and is unable to pull a plow with the same force. Yoking them together would cause the donkey to exert itself beyond its natural capacity, and is therefore forbidden.

(Ibn Ezra) You shall not give interest to your brother...anything that is lent upon interest (literally, "anything that bites") (Deut.

23:20)

Usury is likened to the bite of a serpent.

Just as it takes the body a few minutes to react to a snake's poison, so too it takes time for the full effect of the compounding of interest to be felt by the borrower.

(Baal HaTurim) You shall surely lift him up (Deut. 22:4) When a person helps his fellow Jew, he is thereby elevated. Rabbi Shneur Zalman, founder of Chabad, wrote that when one does a spiritual favor for another, "his mind and heart are purified one thousandfold"; his grandson, the Tzemach Tzedek, added that this is no exaggeration!

And the firstborn son is hers who was hated (Deut. 21:15) The "firstborn son" is an allusion to King Moshiach and his ultimate sovereignty in the Messianic era, as it states in Psalms, "I have found David My servant...also I will make him my firstborn," while "hers who was hated" refers to Leah, the mother of Judah, from whom Moshiach is descended.

(Ohr HaTorah)

Tonight at 12:30 am, the Rebbe left his room and entered the zal (beis midrash).

When he saw two bochurim (yeshiva students), Nosson Gurary and Elye Gross, learning a maamar (Chassidic discourse), he turned to Rabbi Kazarnovsky and said: “If you want to see what teshuvah tata’a is, look at these bochurim learning Chassidus.” (Teshuvah Tata’s is referred to as the lower level of teshuva which precedes the higher level of teshuva, Teshuva Ila’a.)

The Rebbe explained that he was recently asked by Rabbi Yitzchak Hutner (Rosh Yeshiva of Chaim Berlin) why Chabad Chassidim don’t perform tikkun chatzos. (the midnight prayer mourning the destruction of the Temple). The Rebbe replied that the Alter Rebbe says in Tanya that tikkun chatzos is not for everyone.

When Rabbi Hutner asked, “How then do you reach teshuva tata’a without performing tikkun chatzos?” the Rebbe explained: “By learning Chassidus after chatzos (midnight).”

(Yemei Bereishis p. 293, reprinted from A Chassidisher Derher

Elul—The King in the Field—Increasing in Torah Study The name "Elul" is an acronym for the Biblical phrase, Ani Ledodi V'Dodi Li - "I am my Beloved's and my Beloved is mine." The intense love between G-d and the Jewish people comes to the surface during Elul. This verse also indicates that during Elul, it is man who takes the initiative in his relationship with G-d.

The Alter Rebbe describes the tightening of the bond between G-d and the Jewish people in the month of Elul with the following parable: Before a king enters his city, its inhabitants go out to greet him and receive him in the field. At that time, anyone who so desires is granted permission [and can] approach him and greet him. He receives them all pleasantly and shows a smiling countenance to all....

Chassidic thought explains that the revelation of the king in the field, i.e., the expression of the Thirteen Attributes of Mercy in the month of Elul, generates the potential for the initiative to be taken by man. (The Attributes refer to an unlimited expression of Divine love.) Otherwise the people of the field, ordinary men whose spiritual attainments are modest, would be incapable of turning to G-d with the inspired commitment expressed by the phrase, "I am my Beloved's."

Though the potential is initially granted from Above, the nurturing of the love relationship depends on man's initiative.

The revelation of the 13 Attributes of Mercy is merely a catalyst. It is the people, however, who must turn to Him. Most of our time is spent dealing with our material needs and earning the means by

which to provide for them; as it is written, "Six days shall you work, and the seventh day shall be a Shabbos unto the L-rd, your G-d." The reason for this seemingly problematic apportioning of time is that it reflects the purpose of creation. G-d created the world so that He could have a "dwelling place in the lower worlds." Our service of G-d therefore has to center on the ordinary details of existence to infuse them with G-dliness.

In light of this, we can appreciate our parable to the month of Elul. The king's presence in the field represents the ultimate purpose of creation. Our efforts must be directed towards bringing G-dliness into our material world, the field.

Thus, we can understand the importance of increasing our Torah study during Elul, for the revelation of the King's Presence depends on the study of Torah. Although we may be engaged in mundane activities for most of the day, the fixed times that we set aside for Torah study suffuse our entire day with Torah. In this manner, manifest G-dliness is drawn down into every aspect of our lives, even into the day-to-day activities of "the field."

By intensifying our love relationship with G-d during Elul, we ensure that the entire Jewish people is granted abundant blessings in the coming new year. May those blessings include the coming of the Redemption, and may this take place in the immediate future.

From the teachings of the Rebbe, adapted from Timeless Patterns in Time. Sichos in English

Precious Spoils "When you go out to wage war... G-d will deliver them into your hands and you will take captives." (Deut. 21:10) The word in this verse for "captives" is "shivyo." The literal meaning of shivyo is "his captives." "His" implies that the Jewish people will regain that which the enemy captured from us.

One of the tasks of Moshiach, in the words of Maimonides, "He will wage the battles of G-d and succeed." At the end of the battles, the Jewish people will find restored all the precious spoils that were taken by the nations during the exile, foremost among them the Holy Temple.

(The Rebbe, Shabbat Parshat Teitzei, 5750-1990)

In the Light of Chassidus Reb Nachman Yosef Twersky relates: When my uncle Reb Itzikel, the Rachemstrivker Rebbe of Borough Park, came to New York for his own wedding in 5714 (1954), he merited a yechidus. The Rebbe inquired which masechta (volume of Talmud) he was learning, and he answered that the yeshiva was learning Bava Basra, but he personally was involved in Menachos. The Rebbe asked which he prefers discussing, and he said Menachos.

The Rebbe posed a question on a Rosh in Menachos. My uncle answered two classic answers from the commentaries, and the Rebbe added another two of his own.

Then, the Rebbe demonstrated how each of these four answers has a difficulty, leaving a gaping hole in the subject. The Rebbe proceeded to explain the concept in light of Chassidus, through which all the issues were resolved.

My uncle said, “I saw that the Rebbe was literally ready to discuss any area of Shas, to prove that Chassidus is a necessity in order to grasp the full depth of Torah.”

The Power of Torah Continued from page one: “We have every right to come here,” the sheid countered. “We were created by the curses of Avigdor Tuvia and his wife, Gittel, so we are the lawful heirs, and their house rightfully belongs to us. We left the apartment only because the light of the Torah scrolls was too much for us to handle.” The sheidim crowed and squeaked loudly, terrifying those present.

The Baal Shem called out: “I command you, in the name of HaShem, to be silent immediately and to remain hidden from human eyes. You must obey the ruling of the Beis Din!” The shul became silent and they disappeared. The Beis Din immediately ruled that they had no right to the inheritance, and they were never heard of again.

From The Lubavitcher’s Rebbe’s Memoirs, The Power of Torah and In the Light of Chassidus reprinted from The Weekly Farbrengen by Merkaz Anash, on -line at TheWeeklyFarbrengen.com

Question:

We are taught that Hashem only give a person what he can handle. However, sadly enough, there are people who commit suicide. It seems they had more than they could handle. If the person is only given what he can handle, why does he get to the point where he can’t handle and commits suicide.

The Life and Diaries of Rabbi Groner In the months following the passing of the Rebbe’s secretary, Rabbi Leibel Groner a”h, his family has been working on publishing a unique book encapsulating his life.

A special feature of this book will be a collection of Rabbi Groner’s personal diaries, which he wrote throughout the years, almost on a daily basis. Most of which have not been previously published. Another large portion of this book will transcribe personal interactions and stories of many people with

Cooking Tip of the Week Tuscan Soup: My Shabbos soup has become a parve soup that we eat on Friday afternoon before Shabbos.

In a pot with a little olive oil put one large chopped onion with 1/2 cup shredded carrots, 1/2 cup chopped celery and 1/4 cup parsley. Sautee and add 4 cups vegetable broth (or chicken broth) and 2 cups water.

Add rosemary, salt and pepper (I also add a Tuscan spice blend made

by Neptune spices). Blend using stick blender and add 100 grams cooked white beans (you might want to blend the beans as well.

Alizah Hochstead, alizahh@hotmail.com

Answer: Rabbi Groner over the years.

The renowned author Benyamin Lipkin will be preparing this book for print. Work is moving at a rapid pace, and many people have already been interviewed. The book is expected to be published in the very near future, with the help of Hashem.

The Groner family is requesting that those who have any special memories or stories of Rabbi Groner, or are aware of any special directives or customs which Rabbi Groner heard from the Rebbe, to please be so kind as to share it with the public, by emailing: gronermemory@gmail.com or messaging 054-5354462. (Yiddish, Hebrew, and English are all fine). Please include your contact information so that the stories can be verified. The book is nearing completion, so it would be greatly appreciated if the stories can please be sent in right away.

Reprinted from Anash.org

Halacha Corner – Moving About While Eating If one goes from one room to the next while eating food after which the afterblessing is borei nefashos, the halachah is that a new brachah needs to be made before continuing to eat in the next room, unless they had in mind to go there while reciting the blessing prior to eating. Since it’s common for people to move about while eating, it’s recommended that one always bear in mind when making the brachah before eating that they might go into another room, thereby avoiding the issue of whether another brachah needs to be said. However, this is not the case when going from the house into the yard, or from one house to another; in that case, a new brachah has to be recited, even if one intended to continue eating outside the house.

If one is in doubt whether a new brachah is required, it is preferable to make an after-blessing in the first location, and then recite a new blessing prior to eating in the second location; it would not be considered an unnecessary blessing since it’s being done to avoid the halachic uncertainty of whether an additional brachah is required.

Rav Yosef Yeshaya Braun, shlita, Mara D’asra and member of the Badatz of Crown Heights, 1 Minute Halacha, 5775, #332, crownheightsconnect.com

According to the American Foundation of Suicide Prevention, while there are many factors that can influence a person's decision to commit suicide, the most common one is severe depression. When people feel they have lost all hope and don't feel able to change the situation, it can overshadow all of the good things in their life, making suicide seem like an option.

Life can be challenging to say the least. When we hear of tragedies people endure, many of us think to ourselves, “how could they possibly cope with such a thing; I certainly couldn’t!”

However, the Gemara states that, “Lephum Gamla Sachna,” “according to the camel is the load…” According to one’s abilities is the load that is given to him. In the same vain, our Sages teach, “Lo Ba Hakadosh Baruch Hu Betrunia Im Briyutav,” Hashem doesn’t demand of a person more than what they are able to do. Whatever burden a person is given, he is also given the capabilities to overcome the challenge. It is true that we might not be able to endure another person’s challenge. Yet, Hashem gave those individuals the inner resources to succeed in the most trying of circumstances.

We all have our individual battles and at times we do not succeed. Does this mean that the challenge was beyond our capabilities; that we could not handle the “load”? These are difficult questions and each person’s trials must be treated with tremendous empathy, feeling and human understanding. At the same time, as “believers and children of believers” our support and guiding light throughout our many years of exile has been the words of our Sages. Part and parcel of our Torah is that, “Hashem doesn’t demand of a person more than what they are able to do.”

This is our faith, our hope and light in those darkest of moments.

At the same time, our Sages teach, “a prisoner cannot free himself.” (Berachot 5b) Torah acknowledges that we do need help from others.

If you, or someone you know, is considering suicide, or even having a difficult time, don’t wait. Seek help and guidance from a qualified professional now.

Aharon Schmidt - marriage, family & individual coaching. Video and telephone sessions available. For an appointment contact: coachingandcounseling1@gmail.com