Shabbat Parashat Chukat - Newsletter edited by Arnona-Talpiot Beit Moshiach 058-4770055 - viveleroi770@gmail.com - www.viveleroi770.com 216 Good News
Editorial
12-13 Tammuz: For a new dimension in the Geula!
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This year the celebration of 12 and 13 Tammuz will take a new colour which had never been seen before in the history of Judaism and of the world in general. One may notice in the news a whole new aspect of what we call the process of redemption, or rather, the end of «the days of Moshiach».
What our Sages commonly call «the days of Moshiach» is actually the first period of Redemption, which itself contains three periods: «The days of Moshiach», «the true and complete Redemption» and then comes «the Resurrection» which introduces the entire period of the seventh millennium, also called «the World to Come». The real change of the reality we know will take place between the «days of Moshiach» and «the true and complete redemption». And the main change will be the unveiling of Moshiach to every living being on the one hand and on the other hand the building of the Third Temple and all the Jews in the world will reunite in their land in the greatest unity, peace and joy never known before. What we are actually experiencing are «the days of Moshiach» which consist of two periods: first, the arrival of Moshiach who reveals himself partially while he is simultaneously waging wars against all enemy nations in order to punish them for the Jewish blood they spilled during the exile. The second period will be the result of the first, with the only difference that Moshiach will operate in the world to a much larger extent and on all levels, but in a veiled manner. We are living in the second period right now. 12 and 13 Tammuz 5687 – 1927 are the dates of the release of the Previous Rebbe from his imprisonment in Soviet Russia an by implication they are the dates of the freeing of all Israel as one man managed to stand against the communist regime in order to fight and to defeat it and this man represents all Israel, as Rashi says precisely in this week’s Parasha (Numbers 21:21): This man is the Nassi, the Prince (Leader) of the generation and Rashi tells us there: «the Prince is everything». Thus, on one hand we have the release of the Lubavitcher Rebbe, Leader of the generation but on the other hand 12 Tammuz stands also for something else: the anniversary of the Previous Rebbe. And thus, this celebration takes a whole new dimension for the anniversary of the birth of the Tzaddik of the generation has a character trait that reminds us
At the largest event of Gimmel Tammuz in Bat Yam, Monday evening, thousands of participants had a great time of Geula
of the creation of the world: As a matter of fact, if we read the story of Rabbi Yosef Yizchak, we see that he has fought all his life to save Judaism and the Jewish people and it was he who defeated «Egypt» 80 years ago, i.e. Soviet Russia, the most murderous regime in history, even stronger than Nazism because it lasted much longer. And if this man, this savior, and the Rebbe Melech HaMoshiach has called him repeatedly «Moshiach Ben Yosef», was born on 12 Tammuz, on the same date as he was released from prison and it was at that time that the spreading of Judaism and the wellsprings of Chassidut started to permeate the Unites States and, as a direct result, the world via France, Europe and other continents, then the Redemption-period of «the days of Moshiach» actually started on that day, 12 Tammuz 5640 – 1880, the day of his birth. The dimension that we shall encounter this year is therefore completely new as on one hand we shall enter another phase in the work of Moshiach Ben Yosef in the world that consists of a novel approach to the immediate Redemption, but most importantly, the exceptional Mazal that benefits this birthday will provide the world with an opening to the Redemption of Israel that all those who will connect to these two extraordinary days will benefit from a
special union, from a clear and new vision of the illumination of the world, that presently takes place, by the light of Moshiach who lives and grows daily. And finally, the Rebbe Melech HaMoshiach Shlita reveals to us in his discourse of Purim 5711 – 1951: «Nishmato bi», his soul is in me, the soul of Rabbi Yosef Yitzchak is in the soul of the King Moshiach. This is why all the lights of the Pharao of the Kedusha, i.e. of holiness, are there to give us a clear and precise vision of the immediate Redemption. In these days of celebration of the release of 12 and 13 Tammuz, we should mainly make efforts to come together in many Farbrengens (Chassidic meetings) and to invite as many friends, Chassidim and Jews from all backgrounds as possible. Then we shall see the unveiling of the Rebbe Melech HaMoshiach Shlita in all its splendour and exclaim in his presence: «Long live the King! Long live the King Moshiach!» Now mamash… Light Shabbat Candles Shabbat Parashat Chukat
Jerusalem Light at: 7:10pm Havdalah: 8:28pm
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Summary of the speech on 10 Tammuz 5751 – 1991 Of the Lubavitcher Rebbe King Moshiach Chlita Shabbat Parashat Chukat
More miracles and wonders in the Redemption
In Judaism, the concept of time is composed of two elements: the count of the days in the week and the count of days in the month. The days of the week are defined by the course of the sun, as the verse says: «And it was evening, and it was morning – one day» (1), while the days of the month are defined by the cycle of the moon.
These two ways of defining the day are not a human convention, but a measurement, explicitly established by G-d and are representative of two approaches of how G-d runs the world. Therefore, it is clear, that this should be a teaching in our service of G-d. Today is Shabbat, that is, the seventh day of the week and the tenth day of the month. Thus it behooves us, to learn from each of these aspects separately as well as from their combination on this day. And since it is the Shabbat of Parashat Chukat and since we are in the month of Tammuz, we must also find the link that connects this day, this Parasha and the month of Tammuz as well as the special days that follow (and are blessed by) this Parasha: on 12 and 13 Tammuz we have the anniversaries of the release of my father-in-law (in 5687 – 1927) and on the 17th of Tammuz the fast held in commemoration of the breakthrough of the wall of Jerusalem by the Babylonians. To the foregoing we have to add the fundamental need to find the link between this day and the messianic redemption, the most important topic there is, as we have emphasized already several times (2).
Week and month There is an essential difference between the count of the days of the week and the count of the days of the month: the count of the week is totally independent of human action. It was established by the Creator in the six days of creation and perpetuated since then by the itinerary of the sun: each sunset marks the passage of a day until the day of Shabbat, which was also determined by G-d in the course of Creation. However the days of the month depend on the action of the Jewish rabbinical court (Beth Din) which proclaims the new month and thus determines the dates of the Jewish
holidays. This difference explains that the week that represents the seven days of Genesis was already there since creation, whereas the command to set months only appeared when the Jewish People came out of Egypt. In other words, the days of the week represent the natural order that G-d has printed into Creation, whereas the days of the month represent the innovation (in fact, the Hebrew word for «month» – Chodesh means renewal of the moon, the new moon) that man introduces into the world by revealing in it the extend of the divine that transcends the world, until its fullness that will be obvious in the Messianic Redemption. This fundamental difference is particularly apparent in the present day: The seventh day of the week and the tenth day of the month. The seventh day of the week indeed symbolizes the completion of G-d’s creation, which is the expression of the Seven Divine Attributes Creation is made of, while the tenth day of the month symbolizes the fullness resulting from the action of men, i.e. the introduction of the Divine Wisdom, which includes the three elements of Wisdom, Understanding and Knowledge, in addition to the seven Emotional Attributes and thus complement the ten Sefirot.
The universal good These two subjects (expressed as «Seven» and «Ten») reflect two different approaches to the creation of the world: The Bible – the «Written Torah» – reports that the world was created in seven days, while the Pirkei Avot, which are part of the «Oral Torah», focus on the fact that the world was created by ten words. The Written Torah was given by G-d and man can not add or change anything. Therefore it symbolizes the perfection of Creation through the Seven
The Notebook : For Atslacha of ‘Hanna Bat Mercedès, Line Bat Mercedès, Michaël Ben Mercedès, Henri ‘Haïm Ben Julia, Mena’hem Mendel Israël Ben Gabriel, Noa Bat Menou’ha Ra’hel et Perla Bra’ha Bat Menou’ha Ra’hel for Liraz Touval Family, pour Gary Chlomo Ben Tserouya, David Ben Tserouya, Ofir Ben Rina and Sivan Bet Sarah Haddassa for zera chaya vekayma Mazal Tov for Inbal Bat Line and Gilad Ben Ori wedding For good health of Mercedès Sarah Bat Fifine, de Keren Bat Esther et de Chiran Bat Rina Leiluï Nishmat of ‘Haïm Yeochoua Ben Choulamite, Norbert Avraham Ben Pnina Beckouche, Yossef Ben Solika, Meyer Benchoam, Fifine Bat Habiba, Julia et Rachel Pessa'h, ‘Haya Sim’ha Bat Avraham, Yossef Abitbol Ben Clara, ‘Hanna Bat Ra’hel, Ruth Sarah Isska Bat Gabi, Sarah Bat ‘Haya Dona and Emmanuel Ben Yéochoua
(day of the week) plus the tenth (day of the month) equals 17, which is the numerical value of the Hebrew word «Tov», which means «good»: the good that is originally immanent in the world and the transcending good that is revealed by the action of man.
Divine Attributes. It is this Torah that gives us the strength and the ability to refine the world in its seven dimensions and to reveal in it the extent of the Divine that fits so immanently into the world. Whereas the Oral Torah is the framework of the contribution of man to the Torah «through his own efforts» by using the rules relating to the interpretation of data from Mt Sinai and symbolizes the perfection resulting from the action of man: the Ten Sefirot, which include the Seven Emotional Attributes and the Three Intellectual Faculties of Divine Wisdom. The Oral Torah bestows upon us the strength to act in the world on our own in order to add the revelation of the levels that complement the Ten Sefirot, until the Messianic fulfillment. Thus each of these approaches has an exclusive quality: «Seven» is an expression of the perfection of Creation as it comes from G-d – a natural and intrinsic perfection. «Ten» reveals, through the action of man, the extent of the Divine that completely transcends the world and which is even higher than the one that is revealed on Shabbat! Such is the remarkable quality of Shabbat 10 Tammuz, which reunites the seventh day of the week to the tenth day of the month, in a way that the revelation of the extent of the Divine that totally transcends the world («Ten») is nevertheless carried out within the dimensions of the world («Seven»). [However it is true that this combination is there every day, because every day is defined by the two types of counts. Today’s date is nevertheless exceptional in that it expresses this forcefully.] This is why the addition of the seventh
The practical teaching Everything that G-d has created contains a message to every Jew, especially when it comes to a date determined according to the laws of Torah, let alone, a date like 10 Tammuz, which unifies the dimension of the seventh day of the week with the tenth day of the month. Every day, a Jew must serve G-d in two ways: On one hand, he has to reveal the extend of the Divine in the world (week), on the other hand, to introduce an innovation in this world that in itself transcends it (months). This is also apparent at the beginning of the daily prayer, in the «Mode ani» we say upon awakening in the morning: The first thing we do is to thank G-d for restoring our souls to us, i.e. for perpetuating the natural order of things. Then we say: «Great is Your faithfulness,» which refers to the extent of the revelation of the Divine, which is «greater» than the natural order. This should arouse the Jew to do the same, measure for measure, and to go beyond the boundaries of his own habits in order to serve G-d. These differences also exist within the Torah and the commandments. Every Jew must be committed to study both, the revealed part of Torah (the Talmud) and its profound and mystical part (especially revealed in Chassidut) and also to engage his deeds as well as his thoughts («Kavanah») in the performance of a Mitzva, and to do both things simultaneously. I therefore suggest that, in addition to the daily studies everyone has set for himself, to add every day (everyone according to his possibilities) a special study that will include a Talmudic topic and a topic of Chassidut (at least explore one topic in each of these areas), especially something that unifies the Talmud with Chassidut, i.e. that analyzes the simple meaning as it appears in the Talmud in the light of the deep explanations of Chassidut as we find them especially in the teach-
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ings of our Rabbis that were published lately. I suggest to improve the performance of ones commandments («Hiddur Mitzwa»), focusing on the fact that with the correct act of the Mitzva, there is always the intention and the corresponding fervor to perfection (each one according to his possibilities) that can always be refined. I suggest going beyond the strict requirement of the law in the performance of Mitzvot. When giving Tzedakah, for example, although that the intention in itself doesn’t change the result as long as the poor just receives the money, however we know that this Mitzva would be much more precious when the gift is accompanied by a smiling face, etc. Similarly, there is a Tzedakah in speech, as for example providing good advice or speaking well of someone and there is a Tzedakah in thought, as for example when thinking well of someone. Regarding the above said, be careful to not only do them by yourself but also to love your neighbor as yourself by influencing him to accomplish the same things as you. Why the last miracle? When preparing the feast of the release on 12 and 13 Tammuz, you have to organize Chassidic
Women and Geula
Farbrengens where everyone will help his fellow Jew to add in the performance of Torah and Mitzvot, as well as in the spreading of the wellsprings of Chassidut. And may it be G-d’s will that even before 12 and 13 Tammuz we shall see the Messianic Redemption, so that the «Three Weeks» that begin on the 17th of Tammuz, will turn into «days of joy and gladness and feasting». There will be the coming of Moshiach and the revelation of Moshiach, «a King from the lineage of King David, learned in Torah, devoted in the performance of its commandments as was David his ancestor (…) who will motivate all of
A fragmentary life
Israel to follow the paths of the Torah and strengthen their position, and who will lead the wars of G-d, and who will succeed and who will build the Temple in its place and who will gather all the exiled Jews to Israel, as the Rambam ruled (3). And this will happen the way it is stated in the verse that contains the acrostics of the Name of the RaMBaM: «Rabot Moftai Beeretz Mitzrayim – multiply my miracles in the land of Egypt,» in a way that when we still will find ourselves within the limits (Metzarim, which is quite similar to the word «Mitzrayim», Egypt) of exile, there will already be a multipli-
I relax on my coach watching Shira, my eleven year old daughter, patiently instructing the baby Sarah Leah on the best way to make a tower with blocks, when suddenly this quiet peace flies apart. Sarah Leah suddenly saw an intriguing, and sharp, object on a high shelf. She tries to climb to catch it, but at the last moment, her vigilant sister pushes it out of reach. For Sarah Leah it is an unsustainable drama and she bursts into tears. Immediately Shira goes into action and finds a new book full of colors to read to her little sister - By Chana Weissberg Within moments, a crisis has been averted and Sara Leah snuggles comfortably in the lap of Shira, captivated by the story she relates to her. This scene reminded me of how just a few weeks ago I brought Sarah Leah to the pediatrician for her vaccine. She began screaming because of the injection, but a moment later, she was absorbed tasting the lollipop I had brought for this purpose, her head gently on my shoulder. Toddlers, more than other children, are known for their mood swings. They can spend an absolute bliss about a new toy and suddenly get into a state of utter distress, if something is denied, and vice versa. This doesn’t mean that the pain of Sarah Leah was not real. At the time this item was withdrawn, it was her whole world that had collapsed. That in itself was something insignificant, but at that time, it was to her the object of a passion, a need and an obsession. She did not attempt to compare the value of this object to that of the infinite love of her parents for her. She
did not think of the soft lounge that surrounds her many toys and of all the other – much more wonderful – things that constitute her life. For her, the world had suddenly collapsed because she could not get that small object she wanted so much. On the other hand, even though she suffered from physical pain following the injection of the doctor, the coveted candy immediately distracted her, allowing her to forget her troubles. Her approach to things suddenly became euphoric simply by acquiring a lollipop. As a matter of fact, a child is prisoner of the moment. He can not see beyond that. The context of the past and the future is inaccessible to him because his mind has not matured enough to assimilate the continuity of the past in the present or the notion of future. Neither can he assess the context: Sarah Leah could not compare this denied pleasure with all the other toys and objects she owned. Like all the
cation of miracles. And this multiplication of miracles will happen in a way that when you will ask a Jew: «What was the last great thing you saw?» He will answer: «What does that mean ‘the last’? There are miracles and there will be yet ‘a multiplication of My miracles’!» And «multiplication» in the Torah means «again and again» to exceed all limits. Until the Redemption will follow immediately, when «as in the days you came out of Egypt, I will show you wonders» (4), which will be tremendous even compared to those in Egypt, as well in quantity as in quality. And then «those who live in the dust will wake up and shout for joy» (5), and my father-in-law, the Rebbe will be among them, at their head, with all the Children of Israel – healthy minds in healthy bodies – and with our young and with our old people, with our sons and with our daughters, we shall fly on the clouds of heaven to the Holy Land, to Jerusalem, the Holy City, to the Holy Mountain, «the sanctuary, Hashem, which Your hands have established» (6). Notes
1) Genesis 1:6 2) see discourse of 28 Nissan 5751 and the followings 3) Laws of Kings, chap. 11 § 4 4) Micah 7:15 5) Isaiah 26:19 6) Exodus 15:17
other children, she only sees what is in front of her: now it’s this toy then it’s that sucker. Sarah Leah has a fragmentary vision and perception. Then, as I sat there on my couch, watching her mood swings, I started to think about my own limited perception. Last week, for example, I had a bad day: everything was going wrong and I was in a rather austere mood. But at the end of the day, a small gift and a kind word reversed the situation and my mood suddenly turned to enthusiastic optimism, just like my baby. How could I go so easily from a gloomy mood to an almost jubilate state? This is because adults also have fragmented vision – which resembles that of the child – due to the fact that we live in Galut. “Galut” is usually translated as “exile”. But the Galut is not only the fact of being banished from our land or the inability to lead a life of practicing Jews. In our time it is possible to return physically to our Land of Israel and, in most countries, we are free to practice Torah and Mitzvot as we understand it. However we are still deep in Galut. Indeed, being in Galut means being trapped in a fragmented view of reality on all levels: the fragmentation of time, space, individual and community. This affects our perception of self, others and all that we experience. It is our inability to see the underlying unity of all that exists. We see no connection between the events of our lives, between the people we know or even between the different aspects of ourselves. We see others as beings, separated from us rather than as elements of a unified and symbiotic whole. We consider time as a series of disjointed events without purpose that connects them. The past is the memory that is no longer alive at this moment and we have no concept or vision of the future. “Here and Now” are the only real and tangible things. That’s why small problems that sometimes happen
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to me can become so terrible on the days when I do the blues, and wrong me (and my surroundings) so much. And that is why Sarah Leah, at the level of a little girl, can’t stand it either to be denied an object, as long as her attention is not diverted by another one. Because when I am a prisoner of the moment, I am unable to see beyond this event, beyond this problem I am facing or beyond the tile that is falling on me. These negative aspects of my life are absurd but nevertheless, as such, hurt me. In contrast, the Geulah, redemption, is the ability to see the integrity, unity and the underlying divinity in creation. It is the perception of the guiding principle and the unifying force within all things: people, places, events. That means to consider each event as something leading to an end, as having a mission and a purpose; to understand that there will be a grand finale where all outstanding issues will find their answers. That is why the Hebrew word for “land of exile”, Golah, has only one letter that is different from its opposite: Geulah, redemption. Golah is missing the Aleph (“a”) which is part of the word Geulah. It lacks the perception of oneness, unity, completeness and the purpose for which G-d has destined His creation. Without the Aleph, it is of course the same world, but it looks fragmented, pointless, relentless and full of frustrations. It has no purpose, no past, no future. The happiness and fulfillment are lacking because there is no objective assessment of people or things that make up our environment. However if you add the Aleph, you’ll see a context, a mission, a reason and a unit emerging from all that. Every Mitzvah we perform in Galut makes this Aleph penetrate into each one of us and into the world at large. Mitzwa means connection (according to its root – Tzavta). Every Mitzva reveals the hidden purpose of the moment when it is done, as well as of the physical objects it is performed with and thereby connects us to our Creator. Every Yom Tov (festive day) also reminds us of our past experiences and infuses us with the strength to make the foundations of a new spiritual edifice and to live again on a higher plane. Every Shabbat invites us not to dominate the world, but rather to rejoice in it, recognizing its place in the whole of our mission here on earth. This is why the Holy day of Shabbat is described as a “foretaste of the world to come”, because it gives us a taste of what will be the Messianic reality. However, even if we are suffering from the fragmentary perception related to the Galut in our lives, we are given the possibility to introduce the awareness of the “Aleph of Geulah” in all its dimensions. Every Mitzva we perform facilitates this awareness. Every accomplished Mitzva reveals a new piece of the harmony that dominates the universe. Awakening this awareness of the Aleph is within reach of each and every one of us. Day after day. Mitzva after Mitzva. Chana Weissberg is the author of two books on the lives of women of the Bible and of the feminine soul. She directs the JRCC Institute of Torah Study in Toronto and lectures worldwide on topics relating to women, relationships and mysticism.
Story
A story of Divine Providence
David Glaser lives in Kiryat Malachi and he tells us the following story: «My usual route when I go on Mivtzaim (putting on Tefilin etc.) leads through the southern industrial area of Beer Tuvia. And during my «tour», I also walk into a store where there is a Jew to whom I put on Tefilin and who always experiences a great joy when he is wearing them. The other people there, baruch Hashem, already put them on by themselves. And thus it is only for him that I go there.
Almost a month ago, when I entered the store as usually, the people there told me that «my client» was ill and did not come to work today. So I thought that after everything that happens to us is «Hashgacha Pratit» - Divine Providence, there had to be a different reason for my coming on that day. The adjoining store is an automobile tire repairman and I saw a small group of Jews sitting there and chatting. I went to them throwing happily: «friends, come and put on Tefilin!» The silence was broken when one of them said: «Great! I just felt like putting them on now.» When he was reading the «Shema Israel», I gave out prospects on the holiday of Shavuot that was approaching. One of them, a certain Naty, noticed that among my business-cards, there was a card that included the blessings we will say at the sight of King Moshiach. Apparently he was intrigued by the title. He took a card and asked: «Does that mean that we will have to pronounce these blessings when we will see the Moshiach?» When I replied positively Naty added: «And what does he look like?» I told him: «Turn the card and you will see!» On the back of the card there was a picture of the Rebbe Melech HaMoshiach Shlita with an inscription saying «Moshiach». Naty smiled and asked if he could briefly tell a story about the Rebbe Melech HaMoshiach Shlita. I smiled back and said: «And even a long story if you want!» Then Naty recounted: «I have a friend whose job was to be bodyguard of public figures, celebrities. His whole body is made up of muscles, cut out of a rock, 240 pounds, in short, a giant. One day, during a hot summer day, while we were sitting on the terrace of the café, my friend opened his shirt in order to cool off a little. I was astounded to see scars on his chest of uncommon size. He noticed my surprise and showed me the same kind of wounds on his arms and legs as well. «Do you want to know how this happened to me?» He asked. And without waiting for my answer he continued: «Fifteen years ago I lived in Florida. I worked as a lifeguard at one
of the beaches. At that time I was completely disconnected from the whole Judaism. The only ambition I had in this domain was perhaps to meet the Lubavitcher Rebbe King Moshiach Shlita. One day, while I was on a motorcycle, traveling at 250 km/hour I had a head collision with a truck. The motorbike was literally broken apart… My arms and legs were completely separated from my body and had been ejected to a considerable distance from the scene of the accident. To my great amazement I was watching the whole scene from above. Suddenly a car stopped behind the scene. Two ChabadChassidim immediately got out of the car to check how they could help. They saw my chain with a large Star of David and contacted the authorities and emergency services. All of a sudden, my soul was like sucked up and I found myself in the heavenly court, then everything was dark and terrifying. I met family members who had already left this world. The members of the tribunal had the appearance of rabbis, dressed in black. They called me in a very serious tone and started to enumerate my faults. Then I burst into tears without being able to control the flow. Suddenly I noticed a side door that opened, and I could see in front of me the Rebbe Melech HaMoshiach Shlita moving towards the court. He went to the head of the Beit Din and spoke to me: «Is it true that you were a lifeguard?» I couldn’t say a word and hardly managed to nod in order to answer the question in the affirmative. He went on and asked: «Is it true that you happened to have saved the life of a Jew?» I responded again in the affirmative. The Rebbe Melech HaMoshiach then replied: «Whoever saves one soul of Israel is considered as if he saved an entire world: You will stay alive!» And in a split second I woke up and found myself in a hospital, when the doctors had already despaired of my faith. My recovery wasn’t easy, though, but thanks G-d, I received my gift of life»… Translated from Sichat Hageula