11th of Nissan. Birthday of the Lubavitcher Rebbe. PARSHAS TZAV

In this week's Torah portion of Tzav it talks about the fire that was lit on the Altar. The kohanim (priests) would light a fire, and in turn, G-d would send His fire down from heaven to consume the sacrifices. This fire from G-d would only come if there was first the physical fire kindled by the kohanim.

Now, the fire from G-d is an unlimited force without any boundaries wheres the physical fire lit by the kohanim was limited. However, it is specifically through the kindling of THIS physical fire that would cause the fire from above to descend.

Every one of us has our own Sanctuary within, in which G-d desires to dwell. When we offer up to G-d our fire, our entire energy, we merit that G-d descends and gives us His fire-- an abundance of blessings and strength.

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Today is the Birthday of the Lubavitcher Rebbe. The Rebbe was once asked to elaborate on the nature of his position. The Rebbe replied that he is a miner. Just as a miner digs into the depths of the earth and ultimately comes up with jewels and precious metals, so, too, the Rebbe teaches and empowers us to penetrate to the depths of our being and reveal the inner G-dliness dormant within our souls.
The Rebbe operated from a different perspective. What is significant is not what he or other people see or want in this world, but what G-d wants. Why did G-d create the world? A person ought to look beyond his own individual horizons and see a larger picture - a Divine picture. To aid us in this process, we connect with the Rebbe, study his teachings and follow his directives.

The world was created solely for Moshiach. Becoming more acquainted with G-d's purpose for creation will make us more capable of prodding that purpose into fulfillment and enabling the world to reach that desired state.

Let us utilize this auspicious day and give the Rebbe a birthday gift of making good resolutions to increase in the areas of Torah learning, prayer and good deeds..and hastening the day when we will finally live in a world that openly declares the name of G-d.

11th of Nissan. Birthday of the Lubavitcher Rebbe

Every person who has developed a relationship with the Rebbe has his own way of talking about the Rebbe. But every person also realizes that his viewpoint is but a limited one; there is something much greater about the Rebbe, something that he cannot possibly describe. Nevertheless, by seeing a variety of personal perspectives, it is possible to develop a heightened sensitivity to what that greater dimension is.

Rabbi Dr. Jonathan Sacks, Chief Rabbi of Great Britain and the British Commonwealth writes about his first encounter with the Rebbe:

As a young man, full of questions about faith, I had the privilege of meeting the greatest Jewish leader of my generation, the late Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. Heir to the dynastic leadership of a relatively small group of Jewish mystics, he had escaped from Europe to New York during the Second World War and had turned the tattered remnants of his flock into a worldwide movement. Wherever I traveled, I heard tales of his extraordinary leadership, many verging on the miraculous. He was, I was told, one of the outstanding charismatic leaders of our time. He was certainly not charismatic in any conventional sense. Quiet, self-effacing, understated, one might hardly have noticed him had it not been for the reverence in which he was held by his disciples. That meeting, though, changed my life. He was a world-famous figure. I was an anonymous student from three thousand miles away. Yet, in his presence, I seemed to be the most important person in the world. He asked me about myself; he listened carefully; he challenged me to become a leader, something I had never contemplated before. Quickly it became clear to me that he believed in me more than I believed in myself.

There was no grandeur in his manner; neither was there any false modesty. He was serene, dignified, majestic; a man of transcending humility who gathered you into his embrace and taught you to look up.

Erev Pesach story with R' Levi Yitzchak Berditchever

Rabbi Levi Yitzchak of Berdichev spent his life acting as the self-appointed character witness for the Jewish people, engaging in a constant dialogue with G‑d, pointing out the unique qualities of every Jew he met.

It was the afternoon before Pesach, and Rabbi Levi Yitzchak was wandering through the streets of the Jewish quarter seeking out the local smugglers. From one he quietly asked for a quote on forbidden tobacco, from another he inquired about the availability of smuggled embroideries. And so on, no matter the merchandise he sought, everything was available for the right price.

However, when he started asking the smugglers to supply him with some bread or whiskey, (that is chometz) those very same businessmen who had previously proved so accommodating balked. "Rabbi," said one, "are you trying to insult me? The seder will be starting in just a few hours and no Jew would have even a speck of chametz left in his home or business."

Not one merchant was willing or able to come up with even a crumb of bread or an ounce of alcohol. The town had converted into a chametz-free zone.

Thrilled with the results of his failed quest, the Berdichever looked up to heaven and declared: "G‑d Almighty, look down with pride at Your people! The Czar has border guards and tax-commissioners dedicated to his commands. The police and the courts are devoted to tracking down and punishing smugglers and black-marketers, and yet, anything one could possibly want is available. Contrast this with the faith and loyalty of Your Jews. It has been over 3,000 years since you commanded us to observe Passover. No police, no guards, no courts and jails enforce this edict—and yet every Jew keeps Your laws to the utmost!

"Mi k'amcha Yisrael – Who is like Your nation, Israel?!"

Selling Chometz!!

We are commanded by the Torah that if a food contains even a trace of chametz, we don't eat it, we don't derive benefit from it, and we make sure not to have any of it in our possession for all the days of Passover.

What is Chametz? Chametz is any food product made from wheat, barley, rye, oats, spelt, or their derivatives, which has leavened (risen) or fermented. Our Sages have determined that flour from any of these five grains that comes in contact with water or moisture will leaven unless fully baked within eighteen minutes.

Therefore, any chametz that we did not dispose of (including chametz utensils that were not koshered for Passover), should be locked up and put away for the duration of the holiday and furthermore, must be sold to a non-Jew as prescribed in Halacha.

Since there are many legal intricacies involved in this sale, a rabbi acts as our agent both to sell the chametz to the non-Jew on the morning before Passover as well as to buy it back the evening after Passover ends.

Please consult with your Rabbi today and let him help you sell your Chametz on time!

To be certain that a product is Kosher for Passover, it must have rabbinical certification stating so. Otherwise, it is possible that it contains chametz ingredients, or traces of chametz if it was processed on the same equipment as chametz products. Thus, unless a product is certified "Kosher for Passover," we consider it chametz, and make sure not to have it in our possession on Passover.

Additionally, not all Matzot are fit for use on Passover! Matzah used all year round might be complete chametz! Only matzahs baked especially for Passover may be used on Passover.

Pesach - Season of Freedom/ Festival of Matzot

The festival of Passover is commonly referred to as the "Season of our Freedom" and also the "Festival of Matzot." These names relate to aspects of Passover that are for all times and in all places.

"Season of our Freedom" . A person may be enslaved to his own passions. True freedom from this kind of enslavement can be achieved only through Torah and Mitzvot.

"The "Festival of Matzot" consists of the obligation to eat Matzah and the prohibition of eating chametz, leavened products.

The obligation to eat Matzah is limited to a specific amount at a specified time - a quantity the size of an olive must be eaten on the first night of Passover. However, the prohibition against chametz knows different limits; the tiniest particle of chametz is forbidden throughout the holiday.

Leavened dough rises continually. Matzah is the very opposite of that - the dough is not permitted to rise at all.

Our Rabbis explain that chametz is symbolic of haughtiness and conceit - traits so harmful that they are at the root of all negative traits. This is one of the reasons why even the minutest amount of chametz is forbidden - haughtiness and conceit must be completely nullified.

Ridding ourselves of the traits represented by chametz and performing the mitzvah of eating Matzah enables us to overcome our faults. We are then able to free ourselves from spiritual exile, and enjoy this freedom throughout the year.

T'is the Season of Freedom and Festival of Matzot.

PESACH - Matza of Faith

Matzah, the unleavened bread, (the Bread of Faith) is the most prominent item at the Pesach Seder.
It is the "bread of poverty" that symbolizes our hardship under Egyptian slavery. It is also the "hasty bread" that did not have time to rise, reminiscent of the nature of our redemption -- the sudden, overwhelming change that the Almighty performed in our lives. At the stroke of midnight on Passover night, G-d instantaneously transformed a materially and morally impoverished clan of slaves into a free people -- into the nation chosen to be His "light unto the nations" and to play the central role in His purpose of creation.

We did not have the time to divest ourselves of our slave mentality and to comprehend the significance of the role for which we were being chosen. All we had was our faith in G-d -- a faith that had persevered throughout our long and harrowing exile.

It was this faith, that took us out of Egypt and set us on the road to Sinai.

Faith got us out of Egypt, but it could not get Egypt out of us. To become truly and inherently free we had to change from within, by means of a gradual process of internal growth and development.

So following the instant exodus of Passover, G-d embarked us on a regimen of self-refinement and transformation. Only at the end of a forty-nine-step process (which we re-experience each year with the 49-day Omer Count) did He enter into His covenant with us at Mount Sinai.

At Sinai, when we received the Torah, we had internalized the faith of the Exodus. We had attained an understanding and appreciation of our mission as G-d's holy nation.

Does Matza have a taste? Yes! It's the taste of faith, the taste of commitment, the taste of self-sacrifice.

Pesach - Mitzrayim - Meitzorim

"In every generation, a person is obligated to regard himself as if he personally left Egypt."

Though we may never have been in Egypt, nor experienced actual slavery, redemption can be real for us. Chassidus explains that Egypt is not only a geographical location but also a state of mind. In fact, the Hebrew name for Egypt, Mitzrayim, is almost identical to the word "meitzarim", which means limitations. In other words, our personal exodus from Egypt involves lifting ourselves out of our natural limitations.

Each of us possess a soul, a spark of G-d. And, like G-d Himself, this spark is infinite and unbounded. On the personal level, Egypt symbolizes those influences and forces which confine and limit our spiritual potential.

The nature of this personal "Egypt", limitation, varies according to one's character. A person's "Egypt" can be defined by anything that restricts his potential for advancement, (and/or) accepting his natural limitations as permanent. Leaving Egypt means leaping over all these barriers and constraints, and bringing our infinite spiritual potential to the surface.

When a person relives the Exodus and uncovers his essential G-dly nature, he develops a deeper connection with the Torah.

Experiencing a personal exodus from Egypt thus extends far beyond the time of the Pesach celebration and applies to every moment of our lives. When the Exodus is understood this way, every dimension of Jewish conduct and every mitzvah a person performs becomes a step out of Egypt and an expression of his inner G-dly potential.

And an opportunity to realize his true, liberated, self.

Diamonds not chicken fat.

The story is told of a man who traveled to a faraway land where diamonds of every shape color and size literally littered the streets. He filled his suitcases with them to capacity. He then dragged his precious suitcases to a restaurant where he ordered the most expensive meal.

He offered the waiter a huge diamond as payment. "What is this stone doing here??" The waiter snapped at the fellow. "These have no value here! Here we value chicken fat. And if you haven't enough chicken fat, you will have to wash dishes to work off your debt!"

The man thought it was a joke. But, as he was dragged to the kitchen, it becomes apparent that here is one place where diamonds are useless.

Time passed, the man worked hard and he finally had a collection of chicken fat. He was wealthy. It was time to return home.

As his yacht neared the dock, he saw his family waiting. "Yuck" they cried. "It smells like chicken fat!"

"Yes. The yacht is filled with chicken fat," he answered with proud delight. "We are rich!!"

"But where are the diamonds??" asked the wife, horrified. "You forgot the real purpose of your trip. You were supposed to collect diamonds, not chicken fat! Do you have even one diamond with you??!"

He rummaged through his bags. And indeed he found one tiny diamond.

With that one small diamond, he managed to pay off all the debts his family incurred during his absence.

The story is a parable for the descent of the soul into the body. When the soul comes into the world, it is told, "Be righteous and do not be wicked"--follow G-d's commandments, for they are as precious as diamonds. Collect them, cherish them. Garner as many as you can during your short stay.

But often, the soul gets confused. It forgets its mission and its promise. The soul begins to collect "chicken fat," it gets involved in the mundane pursuits of this world, all the while thinking the chicken fat is what has true and lasting value.

But finally, the day comes when the soul returns from its journey. In the Heavenly Court, it is asked, "Have you a few precious diamonds, some mitzvot to show for your years on earth?"

Ashamedly, the soul searches until it finds a few things: a kind word; a prayer; some charity he gave, a blessing he recited; a Torah class attended.

And oh, how the soul wishes that it would have remembered its purpose and the reason for its descent.

Rosh Chodesh Nissan. Moshiach coming.

Today is Rosh Chodesh, the first day of the Hebrew month of Nissan.

Our Sages argued as to when the Final Redemption with Moshiach will occur.

Will Moshiach come, and we will be redeemed, in the month of Nissan as our ancestors were redeemed from Egypt in Nissan, or will the Final Redemption take place in the month of Tishrei, the first of the months?

Will Moshiach come by virtue of the Jewish people's cumulative service of G-d over the last few thousand years, or will he come simply because G-d promised to redeem us?

According to Chasidic philosophy, the month of Nissan symbolizes the level of G-dliness that transcends our service. G-d took our forefathers out of Egypt on Passover despite their spiritual unworthiness.

By contrast, the month of Tishrei (Where we have Rosh Hashana and Yom Kippur), is a time for returning to G-d in repentance and prayer. We are pretty much aroused to increase in our service to G-d and so our spiritual status is up there. Tishrei is a month that we are basically all virtuous.

Those Sages who believed that our spiritual status is more important, said that Moshiach will come in Tishrei. And those Rabbis who believed that G-d's promise is the determining factor, said the redemption will occur in Nissan.

The actual ruling is that Moshiach will come because of G-d's promise. Which means we will be redeemed in Nissan.

But, both sides had a valid point for by the time Moshiach comes, the world will have already been transformed into an appropriate vessel for G-dliness through our service, through our virtue.

May it happen immediately. Amen.

PARSHA - Vayakhel/Pekudei

In the previous Torah portions of Teruma and Tetzaveh, G-d commanded Moses to build the Mishkan (Sanctuary) and make all its vessels. This week, in Vayakel and Pekudei, G-d's command is transmitted to the Jewish people and carried out in full.

Without exception, everyone participated in the building of the Sanctuary. Jews from all walks of life, men and women, rich and poor, all contributed as much as they were able.

Their contributions, however, were not equal in value. As no specific amount was required, some donated less and some donated more, there were contributions of gold and silver and contributions of oil and wood.

Yet, significantly, the type of contribution a Jew offered had nothing to do with his connection to the Sanctuary. Every Jew was connected to the Sanctuary to the same degree.

Although the individual contributions may have varied, the intention behind the offering was always the same. All Jews wanted to build a House for G-d; all Jews therefore shared an equal portion in its construction. It makes no difference whether one is rich or poor. The only qualifier is that the Jew's heart be directed toward heaven!

PARSHA - Vayakhel/Pekudei (Shabbos imp.)

This week, we read two Parshiot: Vayakhel and Pekudei. They both describe in detail the building of the Sanctuary, the portable Temple which was to become the home for G-d's Presence to dwell amongst the Jewish people. At the very beginning of Vayakhel (the first of the two), it tells us that Moses gathered together the whole nation to announce the importance of observing the Shabbat. Why was this necessary?

One answer is, the enthusiasm and generosity displayed by everyone in the task of building the Sanctuary was remarkable. One might expect that such crucial work as building G-d's house might override the laws of Shabbat. Moses called this general gathering in order to emphasize and help us understand the nature of Shabbat. The message was: Nothing, except a matter of life and death, is more important than the observance of the Shabbat.

The Torah tells us not to work on Shabbat. But how do you define 'work'?

Our Sages explain that the kind of work we are forbidden to do on Shabbat is precisely the kind of activity which went into making the Sanctuary. They define thirty nine categories of work. Based on this system, one is able to analyze all of our daily activities, including those which depend on modern technology, and define which kinds of activity are forbidden and which are permitted on Shabbat.

The daily work of the Jewish people then, was to build a Sanctuary. In a sense, our work too during the six days of the week, taken on its highest level, is for the same purpose: to reveal the Presence of G-d. But on Shabbat, in a remarkable way, the Sanctuary is complete. For this reason, no further work is necessary.

On Shabbat, there is an atmosphere of peace and tranquility that descends onto our home. It transforms our home into an island of holiness. The special glow from the Shabbat candles, the father making Kiddush over a goblet of wine-what a contrast to the whirlpool of activity in the streets outside.

The Shechina, the Presence of the Divine, is in every Jewish home on Shabbat.
Make her feel welcome.

Simcha!!

Simchah (joy) is a bulldozer that can break through barriers; depression, although not reckoned among the 365 negative commandments, leads to the lowest spiritual depths.

In the Chassidic way of life, "Serve G-d with joy!" is the living agenda of a chassid. Imagine two wrestlers. One may be physically stronger than the other, but it is the one with enthusiasm that will win. Similarly in the service of G-d, the "animal soul" is in constant combat with the "G-dly soul," and only with a happy disposition and Heavenly aid will a person overcome his darker nature.

In Tanya, Rabbi Schneur Zalman explains that if a person is saddened by his spiritual state and yearns for a higher plateau, then the bitterness can act as the springboard to renewed vigor in climbing the spiritual ladder. However, if the sadness turns into depression, which is translated into apathy, it stems from the scheming Evil Inclination.

Happiness may be defined as the knowledge that at all times one is doing what G-d wants.

The previous Lubavitcher Rebbe recorded in his memoirs that there once lived a Jew called, 'Reb Yisrael the happy one'. He would always be found jumping for joy, and would oft refrain, "If Reb Yisrael, who's a nobody, can give G-d pleasure by doing a mitzvah, should I not jump and dance with joy?"

His point was simple. In comparison with G-d, we are nothing. Yet G-d has communicated to us that He has pleasure when we observe His commandments. To think that a mortal human flesh and blood can bring joy to Almighty G-d is truly wondrous and certainly the cause for celebration. Reb Yisroel understood the greatness of this opportunity. He understood that we have been endowed with a unique gift- the ability to become attached and bound up with Holiness.