PARSHA - Toldos

In this week's Parsha, Toldot, we read about the famous twins in history, Jacob and Esau. As any child can tell you, Jacob was the "good" one and Esau was the "bad" one, and the two brothers never got along with each other.

But the Torah is not a history book; Torah means "teaching," it contains eternal lessons that are always relevant and have a direct impact on our daily lives.

Jacob and Esau represent two ways of looking at the world, two different life styles that man is forced to choose between. Esau's attitude was "carpe diem" - seize the day, with no thought for tomorrow. Jacob, by contrast, lived a more elevated existence, recognizing life's spiritual dimension.

According to Chasidic philosophy, every Jew is made up of two souls: an animal soul and a G-dly soul. Like Jacob and Esau, they too never get along, and are in constant conflict.

The animal soul is interested only in the physical; like an animal that walks on four legs, its head is focused downward rather than up at the sky. The only thing that matters is the here and now. The G-dly soul, however, looks upward. Why am I here? What's the real purpose of my life?

As we learn from this week's Torah reading, the true birthright belongs to Jacob, and our function as Jews is to elevate the world by imbuing it with G-dliness. The battle will always be there, but it's a battle we can win by choosing wisely.

Candle lighting time for L.A. is 4:29 pm

Importance of 'Amen'

The Hebrew word "amen" means truthfulness, credence or belief. When we hear another reciting a blessing we respond with "amen"; thus affirming that we believe that which has just been said.

Tears fell from the angel, the officer of the Inner Chamber as he showed Rabbi Yishmael, the High Priest, what is in store for the Jews, the holy nation.

"He took me by the hand", relates Rabbi Yishmael, "and brought me into a chamber within chambers; a hidden place within hidden places, where many records were stored. He showed me written documents. In them were written all forms of troubles.

I asked him, "For whom are these troubles?"

He replied, "They are for Israel."

"And will they be able to withstand them?"

And he said, "Come tomorrow and I will show you troubles even beyond these."

So the next day he brought me within those chambers hidden within hidden chambers, and he showed me troubles even beyond those I had seen before. And I said to him, "My glorious one! Has Israel sinned so?"

And he replied to me, "Know that every day new decrees are formed against them, each day harsher than the day before. But the people of Israel gather in their synagogues and places of study and they respond, 'Amen! Yehay shmay rabba...'. And when they do this, then we do not permit these decrees to leave the inner chambers and to take effect."

STORY - Reb Zushe...

Reb Zusha had gone to visit his rebbe, the holy tzadik Reb Dov Ber, the Maggid of Mezritch. Before departing for home Reb Zusha mentioned to The Maggid that he needed to marry off his daughter. His rebbe immediately gave him a sum of three hundred rubles.

Reb Zusha was greatly relieved. For now his wife and daughter would be at ease.

On his trip home Reb Zusha passed through a Jewish village where he heard the sound of bitter weeping coming from a poor widow. The poor woman was about to marry off her daughter and on the way to the chupa lost her entire dowry, three hundred rubles! The wedding was now called off because the groom and his family refused to go on without the dowry.

Reb Zusha walked up to her and said, "I think I have found your money!. Can you tell me wht it looked like?"

"Why yes," she replied. "The money was in a packet of two fifties, and ten twenties, and was tied with a red string."

"Yes, that's exactly what I found!" replied Reb Zusha. "I will go to my inn and bring your money back."

Reb Zusha ran to the inn and changed his money for the denominations the widow had described and tied it with a red string. Meanwhile with great excitement the preparations for the wedding continued. As Reb Zusha presented the widow with the money, he said, "I am keeping one twenty ruble note as my reward"

"What!" screamed the widow. "How can you rob a poor widow of twenty rubles!

"This money is mine as a reward for my troubles!" said Reb Zusha.

After much yelling and screaming from everyone around, the case was brought to the local Rabbi. The Rabbi ruled: "Reb Zusha must give the widow back the twenty rubles."

But still, Reb Zusha refused to give up the money. One young man then quickly extracted the bill from Reb Zusha's pocket and they threw him out of the village.

Months later the village rabbi happened to encounter The Maggid of Mezritch and related to him this incident with his disciple, Reb Zusha.

The Maggid turned to the rabbi, "You must go to Reb Zusha and beg forgiveness. That money did not belong to the widow. I myself gave it to Reb Zusha to marry off his own child! He demanded twenty rubles because he wanted to avoid honor at any cost. He wanted this great mitzva to be completely pure."

PARSHA - Chayei Sara (We'll be redeemed immediately)

This week's Torah portion, Chayei Sara, recounts the very first marriage match in the Torah.

Avraham sent Eliezer, his faithful servant, to his relatives in Mesopotamia, where Eliezer was destined to meet Rikva, Yitzchak's intended.

Rashi explains that Eliezer's actual journey was miraculous.

"I have come today," Eliezer declared to Rikva's father and brother, Betuel and Lavan. "Today I set out, and today I arrived," comments Rashi. Eliezer reached his destination -- a journey of 17 days -- on the very day he embarked.

Why was it necessary for G-d to make a special miracle for Eliezer?

Rivka, the Matriarch of the Jewish people, is described in the Midrash as "a rose among the thorns." Righteous and pure, Rivka lived the first few years of her life surrounded by "thorns" namely, Betuel and Lavan.

On the day she turned three, Abraham sensed that the proper time had arrived to free the rose from its prickly environment.

Eliezer was then dispatched without delay, and a miracle was wrought so that Rikva would not have to spend even one extra moment in an improper atmosphere.

"I have come today!" he declared. "Destiny cannot wait! Today I have come, for I must bring her back with me at once!"

From Eliezer's journey we learn that when the moment for Redemption arrives, it cannot be delayed for even one second. And if need be, miracles will be wrought to ensure that the Redemption occurs at exactly the proper time.

We must therefore not be disheartened by the length of our present Exile, for the Final Redemption with Moshiach will take place immediately, without delay, at the proper time, speedily in our days! Amen.

Candle lighting time for L.A. is 4:33 pm

Shabbat Shalom!

Chof Cheshvon - B-day Rebbe Rashab

This Shabbat is the birthday of Rabbi Sholom Dov Ber, (known as the Rashab), the fifth Chabad Lubavitch Rebbe.

Once, when Rabbi Yosef Yitzchok, the Rebbe Rashab's son and future successor, set out on a journey, his father asked him to try to do a certain favor for one of the chasidim, a businessman, who was in need of help.

When Rabbi Yosef Yitzchok returned he told his father: "I did everything you told me to do, and the favor to that man I did meticulously."

"You err," said the Rebbe Rashab. "You did a favor to yourself, not to him. G-d did a favor to him, by arranging for an emissary, such as yourself, to help him."

The Rebbe taught us an important lesson. When we do a mitzva, especially one which ostensibly allows us to help another person, we are G-d's emissaries. And, more than helping the other person we are, in essence, helping ourselves.

As our Sages teach, "More than charity does for the poor person, it does for the rich person."

PARSHA - Vayeira. Avrohom/kindness

This week's Torah portion, Vayeira, speaks about the greatness of our forefather Abraham, the very first Jew. Through Abraham's service, G-d's Name was made known throughout the world, and many people were brought to believe in Him.

Abraham planted an eishel [a grove] in Be'er Sheva. The Midrash explains eishel was an inn, a place of lodging. Our Patriarch Abraham established his eishel in Be'er Sheva, in the heart of the desert, to cater to travelers in that inhospitable climate.

Abraham did not know these travelers personally. All he knew was that strangers would be hungry, thirsty and tired and he was to make their journey more pleasant. Abraham provided more than just bread and water; his visitors were offered meat, fine wines, fruit and a wide array of delicacies, as well as a place to rest. And next to the inn Abraham established a Sanhedrin, a court of law, so that wise men could answer the travelers' questions and find solutions to their problems.

This same attribute of kindness and justice is the birthright of every Jew, an inheritance from our forefather Abraham. And the Torah portion of Vayeira teaches us how we are supposed to fulfill the commandment of charity:

It isn't enough to provide a poor person with the basic requirements necessary to sustain life. We must offer him more than just the bare minimum, bringing him pleasure and enjoyment. And not only must his physical needs be met, but we must also try to help him resolve his spiritual struggles. This applies to every single Jew, even those we do not know personally, and constitutes the true meaning of the commandment of tzedaka.

PARSHA - Lech L'cho - Yitzchok/Yishmoel

In this week's Torah portion, Lech Lecha, when Abraham was told by G-d that Isaac would be born, he already had Ishmael. Abraham would have been satisfied with just one son, if that son followed the ways of G-d.

G-d however, explained that the Jewish people would be perpetuated through Isaac and his true nachas (satisfaction) would come from Isaac.

Ishmael's birth was a natural phenomenon.

Isaac's birth was a miracle. It was impossible for Abraham and Sara to have a child at such an advanced age. Yet, Isaac was born.

Ishmael was 13 years old when he was circumcised. At the age of 13 a person's intellect is already well established. At 13, Ishmael agreed to connect himself to G-d.

The circumcision of Isaac, on the other hand, was performed when he was only 8 days old. One cannot obtain an infant's permission and it is precisely then that this eternal bond with G-d that can never be erased, was effected.

Judaism cannot be based solely on the foundations of human understanding. If, as a more mature individual, that person were to encounter a new set of circumstances there is no predicting how he will react. The basis of his Judaism -- his own understanding -- is deficient.

Hence G-d told Abraham that his true nachas would come from Isaac.

Judaism is not based on the foundations of nature. The connection between the Jew and G-d transcends nature entirely; it is an eternal bond that endures forever.

From the moment of birth one must inculcate the infant with Judaism that transcends the bounds of nature. A child thus educated will bring us true nachas!

Candle lighting time for L.A. is 5:45 pm Shabbat Shalom!

PARSHA - Noach. Geula now!

In this week's Torah portion, Noach, we read the famous story of Noach and the flood. It was at the express command of G-d that Noach first entered the ark, as it states, "Come you and all your household into the ark." It was also at G-d's express command that he left it, as we are told, "Go forth from the ark, you and your wife and your sons......"

Thus it is difficult to understand why Noach sent out the raven and the dove to determine if the Flood had ended. If Noach was supposed to wait until G-d told him it was time to leave, why did he send the birds out to see if the waters had abated? Why wasn't he content to wait for G-d's command?

So by sending the birds from the ark, Noach was expressing his strong desire to leave it. Rather than waiting for G-d to come to him, he did all in his power to facilitate his exit. Noach sent the birds out in the hope that the Flood had receded and it was already permissible for him to leave.

When G-d saw Noach's efforts and observed his intense longing to go out, He then hastened to issue His command. In fact, the command "Go out of the ark" was given in the merit of Noach's exertions.

Exile, is likened to the mabul (Flood), for in exile our perceptions of reality are mevulbal (confused). The confusion of exile is so great that the falsehood of the world is often mistaken for truth. And in such circumstances we cannot wait until G-d will come and tell us to go out of exile.

Learning from the example of Noach, we must also do all in our power to hasten our departure from exile. We must expend all necessary efforts to put an end to it immediately.

We must believe that at any minute the exile can end and Moshiach will come. We must also increase our performance of good deeds, and bombard G-d with petitions and prayers that He remove us at once from the exile and bring us to Redemption.

When G-d will see our strong desire and intense longing to leave exile, most assuredly He will hasten to send our Moshiach. In the merit of our efforts He will certainly fulfill our hearts' desire, and bring Moshiach to us at once! Amen!

Candle lighting time for L.A. is 5:52 pm

Shabbat Shalom!

Do Mitzvot, openly!

This week's Torah portion, Noach, begins with G-d's description of Noach [Noah]: "Noach was a righteous man, perfect in his generation." Even though Noach lived in a generation of sinful individuals, he nonetheless merited to receive this praiseworthy description from G-d.

Noach was the only member of his generation who behaved properly. Noach was not ashamed of acting differently. He served G-d in an open manner. And In the merit of his exemplary behavior, Noach and his family survived the Great Flood while all others perished.

Noach's conduct contains a valuable teaching for all of us. It sometimes happens that we may want to learn Torah with great diligence, Or we may want to observe a particular mitzva, but the evil inclination intervenes and whispers: " Do you see anyone else doing this mitzva? You don't need do it, either." Why do you need to be different?

The evil inclination must be answered by following Noach's example.

Just as Noach disregarded his surroundings, so too we must pay no attention to the conduct of friends and colleagues when it is not in accordance with the teachings of the Torah. And just as Noach succeeded in his path, which was different from the rest of society's, so too, will we succeed in conquering our yetzer hara, allowing us to learn Torah and observe mitzvot even in a hostile environment.

After the Flood, Noach merited to establish a new world. So too each and every one of us have the power to save an entire world and bring redemption with "Moshiach Now!"

PARSHA - Bereishis. Adam/Yetzer Horah

This week's Torah portion, Bereishit (Genesis), is the first portion of the entire Torah. It recounts the entire story of Creation and tells, among other things, about the creation of the first people.

We read that Adam was commanded by G-d not to eat from the Tree of Knowledge. But Adam ate the fruit! According to the Midrash, the command not to eat the fruit was given for only three hours.

When we consider that Adam was created by G-d, Himself, and heard the command from G-d, it seems amazing that he couldn't control himself for a mere three hours.

We learn from this episode the strength of the yetzer hara--that aspect of our psyche which encourages us to go against G-d's will. The yetzer hara may camouflage its aim by trying to convince us that a commandment is too difficult or unimportant. Nevertheless, its real intention is to persuade us to go against G-d's will. Therefore, the more important a certain command is for a particular person, the harder the yetzer hara will try to dissuade the individual from performing the command. Even if the commandment is a very easy one, the yetzer hara will make it seem extremely difficult.

Thus, we can understand how Adam was tempted to eat the forbidden fruit. The yetzer hara employed its most compelling arguments to convince Adam to sin.

We have all been imbued with the strength to overcome the yetzer hara's arguments. We can be sure though, that when we draw on our G-d-given inner strength we will be victorious!

Candle lighting time for L.A. is 6:00pm

Shimini Atzeret - Stay one more day

The eighth day of Sukkot is called Shemini Atzeret. It is this holiday which best expresses G-d's love for the Jewish people. The name itself, "Atzeret," comes from the Hebrew word "to stop" or "delay." G-d detains us, as it were, for one more day before we return to our regular lives after a month of festivities.

The Midrash likens this to a king who holds a seven-day celebration for his sons. On the eighth day, when it comes time for them to leave, he is reluctant to see them go and asks them to remain for one more day of celebration.

There is something special about this holiday, Shemini Atzeret, that actually prevents the departure from taking place at all.

This concept is reflected in the precise language of the Midrash. "Your departure is difficult," the king tells his sons, not "our departure."

This alludes to the fact that G-d never abandons the Jewish people; His love for us is constant and eternal. "Your departure is difficult," G-d tells us. G-d doesn't want us to abandon Him; He therefore requests that we celebrate one more holiday together which will serve to strengthen our bond.

The entire theme of Sukot is Jewish unity. When we are united with one another our relationship with G-d is strong. But, AFTER Sukkot there may exist the possibility that we will revert to our self-centeredness.

And so in order to prevent this from happening, G-d asks us to remain with Him a while longer; to celebrate a holiday which will secure our unity in an everlasting manner.

Story - Soldier jumped over the wall for Sukkah

Rebbi Abraham of Slonim (the Yesod HaAvodah) arrived at the synagogue in the morning on the first day of Sukkot and found a Jewish soldier there. The rebbe called him over and said, "I see light shining from you. What did you do?" The soldier was speechless; he didn't want to say. But when the rebbe pressed him, he told the rebbe what had happened the previous night, the first night of Sukkot.

"I was a guard in my army camp and was feeling badly that I wouldn't he able to observe the mitzvah of being in a sukkah" he started. "But then I noticed that beyond the wall around the camp was a Jewish home and in its courtyard was a sukkah. Now, if I left my post I could be shot but I decided that after all the officers left and I was alone, I would risk it. I would climb the wall and be in that sukkah.
As time passed, I started to worry because the officers were not leaving. Bu then, fifteen minutes before midnight, everyone left and I was alone. I stuck a piece of bread in my pocket and quickly jumped over the wall. I went into the sukkah, made the blessings and ate my bread. I then quickly jumped back over the wall.

"I was so happy," he told the rebbe, "that I had had the opportunity to fulfill the mitzva of eating in the sukkah."

"That's beautiful," said the rebbe, "but you wouldn't shine so much from that. Tell me more."

The soldier then admitted that he had been so happy with what he had done that he had danced the night away.

"Ah!" exclaimed the rebbe, "Now I understand why you're shining so much!"