Editor's Note:
Dear Friend,
As we send you this magazine, our brothers and sisters in the Holy Land are under fire. A barrage of rockets is raining down on the south and center of Israel, threatening the lives of millions of civilians.
In this week’s magazine, we have included articles about the situation and what we can attempt to do about it. Together with the entire Jewish people, we pray to G-d that Israel succeeds in its mission to bring true and lasting peace and security to its inhabitants and its neighbors.
And even as the situation seems frightening—and for those in Israel, especially the children, it certainly is—let us remember the Torah’s assurance that Israel is the “land upon which G-d’s eyes are constantly focused,” and that even in the darkest hours, He is right alongside us.
The Chabad.org Editorial Team
Daily Thought:
Top Down, Ground Up
Entering within, there are two paths of healing before you: From the top down, or from the ground up.
Working top-down, you see nothing but good, you do nothing but kindness, and you spread wisdom and light everywhere. The divine, lost sparks are drawn to you as to a magnet, leaping into the fire of their own accord, consumed in totality.
The transformation you achieve is astounding. But it does not last. The sparks dance only to the light of your fire; as soon as it begins to fade, they fall back to their places. Nothing has really changed. The darkness returns, perhaps yet more powerful from your nurture.
Working from the ground up, you enter within the world that holds those sparks in captivity and become part of it.
You do not ignore the beast within you; you recognize it, speak with it, eventually convincing it to look up to the heavens and realize that it is not the sum total of all that is.
You do not ignore the world around you; you deal with it head-on, on its own terms. Only that “all your deeds are for the sake of heaven,” and “in all your ways, you know Him.”
This transformation is real and lasting, because it comes from within.(Maamar Padah B’Shalom 5722 (also 5659, 5704, 5712); Maamar Vayakhel 5714.)
_____________________
This Week's Features:
What Can I Do to Help Our Brothers and Sisters in Israel?
The power of a mitzvah
As these lines are being written, our Twitter feeds, Facebook accounts, e-mail inboxes, evening headlines and phone lines carry ominous reports of troubled times ahead in Israel. Our extended Jewish family is under fire. Rockets are raining down on Israeli cities and towns, and war looms.
And every Jew is asking him or herself: What can I do to help?
Is there anything we can do? Most of us are hundreds or thousands of miles away, in our own communities. Yet our very being cries out: What can we do?
The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, taught us that yes, there is something we can do.
The Rebbe taught us the power of a mitzvah.
The Rebbe’s Calls to Action: A History
Peace Upon the Land
May, 1967
A talk by the Rebbe several days before the outbreak of the Six-Day War, from the film Peace Upon the Land
VideoWatch
On the eve of the Six-Day War in 1967, when the entire world predicted Israel’s demise, the Rebbe initiated the tefillin campaign, and assured us that great miracles are in store. He quoted the divine promise that in the merit of the mitzvah of tefillin, “all the nations of the world will see that the name of G-d is called upon you, and they will fear you” (Deuteronomy 28:10).
Related:
Judaism 101: Tefillin
Judaica: Order Tefillin
JEM © Jewish Educational Media, all rights reserved. Jewish Educational Media produces Jewish videos for all ages and audiences. Visit www.jemedia.org to learn more.
A mitzvah, a G-dly deed, has the power to reach deep into the core of our being—where we are all one, and the physical distance between us is of no consequence. At this core, a positive deed on our part will help bring salvation to a brother and sister in distress.
During past conflicts in the Land of Israel, and during times of danger for the Jewish people, the Rebbe made practical suggestions of mitzvot that would elicit G-d’s blessings and protection (see insert above).
Let us not underestimate the power of good! With a single good deed on our part, here and now, we each can contribute toward the victory and safety of our fellow Jews in Israel.
Take a minute to do one or more of the following. You can make a difference!
Torah study (suggestion: our Daily Study page contains selections from the Torah)
Say a prayer for the safety of the soldiers of the IDF, and for all residents of the Holy Land (suggestion: Psalms 20, 22, 69 and 150 are traditionally said in times of distress).
Charity and acts of kindness: Put a coin in a charity box, give a gift of money to a fellow in need or to a charitable cause, or extend a helping hand to someone who needs it.
Tefillin: If you already put on tefillin every day, encourage a friend to do so. If you don’t yet, now is a good time to start! Click here to find out how to put this important mitzvah into practice, or contact your local Chabad center for assistance.
Mezuzah: If you don’t yet have mezuzahs, get them now, one for each doorway in your home! If you already do have mezuzahs, it may be time to have them checked to ensure that the words on the parchment have not faded. Click here for more information about this special mitzvah.
________________________________________
REACTING TO THE NEWS FROM ISRAEL
Chabad Terror Victims Project Implements Emergency Measures in IsraelTrying to get children out of the line of fire, and supporting civilians and soldiers in any way they can
Chabad.org Staff
As more and more rockets have been fired by Hamas into Israel—setting off air-raid sirens in communities as far as 50 miles from the Gaza Strip, including in Jerusalem, and rockets reportedly shot down over Tel Aviv—representatives of the Chabad Terror Victims Project have leapt into action, trying to help in any way they can.
According to project representative Rabbi Yossi Swerdlov, “the situation is very tense. More than 170 rockets have fallen throughout Israel today—this is in addition to the 70-plus that fell in the previous 24 hours. Thank G‑d, there have been no casualties.”
Summer-camp programs have been canceled, and children and their parents have been told to remain at home so that they are near shelters. CTVP representatives have been visiting homes and bringing treats for the children to help entertain them and take their minds off the fear they are experiencing.
“It is a very anxiety-filled situation, never knowing when or where the next rocket will hit. You can feel the tension and fear everywhere, especially among the children,” reports Rabbi Menachem Kutner, director of CTVP. “We are also visiting soldiers near the front lines, bringing them various items which they have requested to make their situation more comfortable, as much as is possible under these fearful circumstances.”
In response to the onslaught of violence, Israel launched a series of airstrikes on Gaza—where Hamas is launching rockets—early on Tuesday, dubbing the offensive “Operation Protective Edge.” According to news reports, the Israel Defense Force has called up 40,000 army reservists in preparation for further escalation.
CTVP is implementing a three-pronged emergency initiative, including providing spiritual and physical nourishment to troops and civilians during the current crisis.
As such, CTVP is implementing a three-pronged emergency initiative that includes (1) organizing busses to take children to the center of Israel, out of the range of the rockets and able to have a respite from their anxiety; (2) coordinating with all of centers in the region to organize activities and visits to bomb shelters to support families; and (3) keeping up a steady stream of volunteers going to the front lines to boost the morale of the soldiers, as well as give them spiritual and physical nourishment.“The dangerous situation is expected to continue,” says Kutner. “We have activated our ‘Situation Room’—called Libeinu Itchem (“Our hearts are with you”). “We are recruiting additional volunteers to handle a special call center being set up for families who wish to leave the area temporarily to be out of the line of fire. Some will be located to Kfar Chabad for the time being.
“It is impossible to budget for emergency situations like this,” Swerdlow adds. “The lives of many Israelis are in terrible danger, and we must do all we can at this time.”
Those wishing to assist Chabad Terror Victims Project in their efforts can do so through their web site www.ctvp.org
________________________________________
More in Reacting to the News from Israel:
• Living for Gilad, Eyal and Naftali (By Sara Esther Crispe)
As we were about to light our Shabbat candles, the news broke. There were three young boys who would not be home to spend Shabbat dinner with their families. We knew their names: Gilad, Eyal and Naftali. And that they had been stolen from us.We were in Tzfat, the quiet, mystical city in northern Israel. I was there as scholar-in-residence for the first women’s-only IsraeLinks program—thirty young women from thirty universities, all connected through Chabad on Campus. Though from different schools, different backgrounds and with very different personalities, we stood together, united, as we lit our candles. We stood together, united, as we lit our candlesWe were all in Israel for the same main reason. To experience. To learn. To grow.
Following the blessing, we recited the names of the three missing boys. The details were scarce, as the statement had only just been given, but “kidnapped” and “Hebron” was all we needed to know to realize how grave the situation was. Along with us was a group of young soldiers. They were just beginning their service, and were spending Shabbat in the Ascent youth hostel alongside us. For the most part, these soldiers did not come from religious backgrounds or homes. I heard many whispering that they hadn’t lit Shabbat candles in some time. Yet that Friday night, as we passed the match and one flame after another illuminated, we all shared the same thought, the same prayer, the same purpose. We asked, we cried, we begged . . . bring our boys home.
Following Shabbat we heard that there was a request from the families of the kidnapped boys that groups gather and recite prayers for their sons at holy places throughout Israel. As we were in Tzfat, the resting place of the holy Arizal, it was only appropriate that prayers be recited there. But it was late. Very late. I doubted if any students would want to join me on the long and dark walk into the ancient cemetery. To my surprise and amazement, a group immediately appeared. Most could not read Hebrew. Most had never recited formal prayers before. But together we gave charity in their honor, recited the psalms corresponding to the ages of the kidnapped boys, and prayed for their safe and immediate return.
Every day of our two-week trip we mentioned the boys by name. They were part of our IsraeLinks family. They were part of each and every one of us. The entire country felt it. There was a unity, a connection that was palpable. By the time our second Shabbat had arrived, it was heartbreaking to think that they were still not home. That Friday, as we walked through the busy marketplace, women passed out Shabbat candles with the names and pictures of the boys. They asked other women to light Shabbat candles in the merit of their safe return. As soon as that request was made, there was no hesitation. Who would turn down an opportunity to bring more light into the darkness?
Perhaps most powerful was the reaction of one of our IsraeLinks students. She had taken the candles, as did many of our other students. As I knew we were going to be lighting candles together that night at the Kotel, the Western Wall, I had told them these candles would not be needed. I mentioned, without really thinking it through, that they should hold on to those candles so that the following Shabbat, when they would be back home in their respective areas, they could light those candles for the boys. Without missing a beat, she looked at me completely shocked and responded: “By next week our boys will be home with their families! We will not need to be lighting for their return!”
That night, after we lit, we sang and danced together at the Kotel. Arm in arm, eyes closed, we swayed and sang about unity, about the end of war, about our wish for peace and goodness. When we first started singing, there were a number of groups each in their own circles. But within minutes, something amazing happened. Something transformative. Our group circle began to expand and blend into one huge circle. Together were our students, tourists, soldiers, Israeli youth groups and everyone in between. We didn’t speak the same language, but we were all saying the same thing. And we all knew it.
Today is one week since our IsraeLinks program ended. This Three lives have been taken. There is a gaping holetime last week, we were at our farewell banquet saying our goodbyes. We have since gone our separate ways, with some remaining in Israel and others back home. But we are not the same people we were two weeks ago. Our time together changed us. Gilad, Eyal and Naftali changed us.
And today we received the devastating news. Their bodies have been found. Our worst nightmare has come true. We are a people in mourning. But we are also a stronger people. We are a people who have increased in our goodness. In our awareness. In our actions. We had taken on positive deeds in the merit of their safe return, deeds that will now continue in their blessed memory. We have witnessed the power of our unity, and we now need it more than ever in dealing with our tragic loss.
Three lives have been taken. There is a gaping hole. But we can and must fill it by living for them. Their memory should be our motivation to learn more, give more and do more. Their families have been steadfast in their faith. Steadfast in their belief. And they should inspire us to do the same. We fight evil with goodness. Darkness with light. Death with life. Our unity is our most powerful weapon and our greatest strength. May we use it to bring comfort to the families of Gilad, Eyal and Naftali, and may all the mitzvot we do in their memory bring peace to their souls.
________________________________________
• On the Murder of Mohammed Abu Khdeir (By Mendy Kaminker)
I still remember the moment. I was a small boy, and we were driving from our home in Afula to Jerusalem. Suddenly, a Molotov cocktail came flying toward our car. Thank G‑d we were all okay.A few days later—apparently repeating what I had heard on the street—I said, “I hate those Arabs.”
My father was deeply shaken to hear such words coming from my mouth. He took me to the bookcase, pulled out a prayerbook and showed me a verse from Psalms that we say three times every day: “G‑d is just in all His ways, and His mercy is upon all His creation.”
“Everyone in the world,” he explained, “is G‑d’s beloved handiwork. Yes, terrorists and other criminals must be penalized, but heaven forbid to hate an entire people.”
This week, hearing news reports of the slaying of an innocent Arab youth, I remembered our conversation. Some may call it just revenge. We know it is a foolish and criminal provocation. What a pity that they never paid attention to the daily prayers.
The entire Jewish world is shaken up and deeply revolted by the murder. Israeli police worked speedily and efficiently to detain those responsible. Now, Israel should direct its resources to stop those who are using this senseless act as an excuse to harm even more innocent people.
For those of us who are not in uniform, our job is to remember, and remind others, that we are all creations of one G‑d with a single purpose: to do acts of goodness and kindness, creating a better world for all of us.
Let us also pray that we soon experience the prophecy of Isaiah: “They will beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn more war.”
________________________________________
PARSHAH
G-d Is in the DetailsWhat does it mean to have a good life, a successful life? How do we handle life when it doesn’t bring us everything we hoped for?
By Chaya Shuchat
Buying a house in Brooklyn? Fuhggedaboutit.
Recently my friend shared with me her woes regarding her foray into the Brooklyn, New York, housing market. She and her husband live with their growing family in a modest rental apartment. For years they worked hard and saved money, and they finally reached a point where they were ready to begin house-hunting. In the interim, though, their neighborhood suddenly became one of the hottest real-estate markets in the country. The cost of housing shot up 500%, and homeownership is no longer on the table for them. It is simply out of their reach.Buying a house in Brooklyn? Fuhggedaboutit.
She became quite despondent as she described all the efforts they made over the years to reach that ultimately elusive goal of owning a home. She felt defeated, as if she had spent ten years of her life chasing a futile dream.
It’s an all-too-common story, a struggle that many families face. And it forces us to rethink some basic assumptions. What does it mean to have a good life, a successful life? How do we handle life when it doesn’t bring us everything we hoped for?
For some people, it’s a house; for others, it may be a job, a life partner or another important relationship. It’s that one aspect of life where satisfaction eludes them, where they feel trapped, unable to fully enjoy the abundance in the other areas of their life.
The Talmud teaches: “It is not the place that honors the man, but the man who honors the place.”1 We are not defined by our circumstances. It is what we do with our circumstances that defines us.
In Parshat Pinchas, we read about the apportioning of the land amongst the tribes of Israel, which was determined by lottery. The name of a tribe would be drawn, along with a slip of parchment delineating the borders of that tribe’s share. Rashi, in his commentary on the Torah, adds a mystifying detail: The lot itself would speak, announcing, “I, the lot, have come up with these borders for this tribe.”
Generally, G‑d does not break the rules of nature without good cause. In this case, having the lot itself speak seems like a completely unnecessary miracle. The main goal was to divide and settle the land—why did the method matter so much, to the point that the lot itself called out the results?
Conquering and settling the Land of Israel is a metaphor for the purpose of our entire existence—to transform the world in which we live into a dwelling place for G‑d. We are each given our own portion in the world to transform, and each task has its time when it will be completed. There are many steps in this process, and some seem to be only a means to an end. However, since each step serves the overall purpose of making the world into a dwelling place for G‑d, it reflects G‑d’s will and cannot be dismissed as a minor detail. Just as the lottery, a seemingly insignificant “means to an end,” deserved its own miracle, likewise every detail of our life’s mission is necessary and important.
Life can feel very disjointed at times, with conflicting demands and inevitable disappointments. The key to maintaining our balance is to realize that while we may not be able to control the outcome, we are able to control our actions. Only we can choose how we are going to proceed on this journey, and how we are going to face the challenges that beset us. We may not want to put in so much effort; we may feel ready to move on. But if we find ourselves stuck in one place, that’s a sign that there’s still work to be done where we are.
A chassid who lived in Russia once came to the Tzemach Tzedek, the third Chabad rebbe, and asked him for permission to settle in Israel, so that he could further his spiritual development. The Tzemach Tzedek answered him, “Mach doh Eretz Yisroel. Make this place Israel.”
The Tzemach Tzedek was not dismissing the chassid’s aspiration to live in Israel. But with this response he was saying, “Why are you rushing off to Israel? Have you already accomplished everything that you need to do here? Have you transformed your own surroundings into a place that exudes holiness?”
The Rebbe related a story with a similar theme: A group of young men were at a chassidic gathering with the fifth Lubavitcher rebbe, the Rebbe Rashab, who was preparing to say a chassidic discourse. Before he said the discourse, the chassidim What does it mean to have a good life, a successful life?sang a traditional preparatory melody. As they were very eager to hear the discourse, they sang the melody rather hastily. The Rebbe Rashab was not pleased with this, and he told them, “A chassid is a pnimi, an inwardly focused person. Wherever he is, whatever he does, he is completely there at that moment. He does not view one matter as a mere preparation for another matter. Rather, each thing that he is involved with gets his full attention.”
There are many times when we look around and feel that we would be much better off somewhere else, living under different conditions. And that may be true. But sometimes the key to reaching that other place, wherever it may be, is completing all that needs to be done in the here and now. We need to utilize every moment to its fullest, and this in itself creates the changes that carry us into the next stage.
As Jewish people, we have been awaiting the redemption for a very, very long time. And the long wait has worn us down, made us very impatient, maybe even a bit skeptical. But if we are still here, that means we still have more to do here, and we need to do it with full concentration and focus. In this way, we can bring the redemption into the here and now, until it becomes part of our reality. Then G‑d will grant us the hoped-for blessings in full—peace in our homes, our lives and the entire world.
FOOTNOTES
1.Taanit 21b.
________________________________________
More in Parshah:• The Daughters of Tzelafchad (By Yitschak Meir Kagan)
The Torah relates at length in the Parshah of Pinchas how the five daughters of Tzelafchad (an Israelite who had died in the desert) saw that they would not receive a portion of the Holy Land according to the way the Torah law then stood. In distress, they entreated Moses for an inheritance in Israel. Unable to answer them, Moses presented their case to G‑d, and the Almighty then gave the law enabling the sisters to receive their rightful share of the Land.Why did G‑d wait for complaints to arise before teaching the law in this case? The law of inheritance affecting Tzelafchad’s daughters could have been taught ab initio to Moses on Mount Sinai together with the rest of the Torah.
But the sequence was deliberate. Until the daughters of Tzelafchad came forward, G‑d did not alter the status quo; He did not remove the seemingly “impossible” obstacle to the sisters’ receiving a portion of the Holy Land. But when the Almighty saw, by the actions of the five sisters, that Jewish women sincerely and truly desired an inheritance in the Holy Land, then He wrote a special chapter in the Torah through which divine power was granted from that time on (and forever) enabling them to come to the “true peace and inheritance” of our Torah and our land.
The question is often raised: If G‑d wants us to fulfill His Torah and its precepts, why is the path to fulfillment obstructed by so many hindrances and difficulties? How is it even possible to be an observant Jew in today’s environment?
The Almighty demands of us that we be a “holy nation,” that we observe the Shabbat, eat kosher and, in general, conduct our lives according to the guidelines of the Code of Torah Law. Yet, at the same time, G‑d created and organized the universe in such a way that compels us to devote much of our day to preoccupation with material things. We must work for a living; we must sow in order to reap. As a result, the man finds it extremely difficult to find free time to study Torah properly; the married woman feels she does not have enough time to devote to bringing up her children in the ways of the Torah; the single girl feels she cannot adequately prepare herself for the momentous task that lies ahead, of establishing a Jewish home.
To these entreaties for help, these bitter complaints that “we are excluded from taking our rightful share of our Torah inheritance,” G‑d responds as He did to Tzelafchad’s daughters. For the Almighty desires that Torah and its precepts should be precious and dear to the individual, and when one cries out with an anguished heart that he wants to fulfill G‑d’s laws—then G‑d changes the existing difficulties, He “changes the world,” enabling the person to participate in that precept from which he previously felt excluded due to “impossible” hindrances.1
FOOTNOTES
1.Based on excerpts of an address to the N’shei U’Bnos Chabad Girls’ and Women’s Convention, 14 Iyar 5725, according to the memory of a listener.
________________________________________
• The Zealot (Based on the teachings of the Lubavitcher Rebbe)
G‑d spoke to Moses, saying: “Pinchas, the son of Elazar, the son of Aaron the kohen, turned away My wrath from the children of Israel with his zealotry for My sake . . . Therefore . . . I shall grant him My covenant of peace . . .”
Numbers 25:11–12
Pinchas’s deed evokes many associations—courage, decisiveness and religious passion are several that come to mind—but peace hardly seems one of them. Pinchas, after all, killed two people. True, what he did was condoned by Torah law, and his doing so saved many lives; still, one does not usually think of homicide as a peaceful act.
As the Torah tells it (see Numbers 25; Rashi ibid.; Talmud, Sanhedrin 81b–82b and 106a), the wicked prophet Balaam, having failed to undermine the people of Israel’s special relationship with G‑d by harping on their past sins, had an idea. “Their G‑d abhors promiscuity,” he said to Balak, the Moabite king who had hired him to place a curse on Israel. Corrupt them with the daughters of your realm, and you will provoke His wrath upon them.
This time Balaam succeeded. Many Jews, particularly from the tribe of Simeon, were enticed by the Midianite harlots who descended upon the Israelite camp in the Shittim valley, and were even induced to serve Baal Peor, the pagan god of their consorts. When tribunals were set up by Moses to try and punish the idolaters, Zimri, the leader of Simeon, sought to legitimize his tribe’s sins by publicly taking a Midianite woman into his tent, before the eyes of Moses and the eyes of the entire community of Israel.
Moses and the nation’s elders were at a loss as of what to do. Torah law does not provide for any conventional, court-induced punishment for such an offender. There is a law that gives license for “zealots to smite him,” but this provision eluded Moses and the entire Jewish leadership. Only Pinchas remembered it, and had the fortitude to carry it through. He killed Zimri and the Midianite woman, stopping a plague that had begun to rage as the result of G‑d’s wrath against His people.
The Grandfather Issue
The Talmud, referring to G‑d’s opening words to Moses quoted above, asks: The Torah has already told us who Pinchas is, back in the sixth chapter of Exodus and again, but a few short verses before, in Numbers 25:7. Why does the Torah again refer to him as “Pinchas, the son of Elazar, the son of Aaron?”
Rashi, quoting the Talmud and Midrash, explains:
Because the tribes of Israel were mocking him, saying: Have you seen this son of the fattener, whose mother’s father fattened calves for idolatrous sacrifices, and now he goes and kills a prince in Israel?! Therefore, G‑d traced his lineage to Aaron.
(Pinchas’s maternal grandfather was Jethro, who prior to his conversion to Judaism was a pagan priest.)
This explanation, however, seems to raise more questions than it answers:
a) What set “the tribes of Israel” against Pinchas? The animosity of one tribe, the tribe of Simeon, would be understandable: he killed their leader and put an end to their pagan orgy. But why was he condemned by the entire community of Israel, most of whom were outraged by Zimri’s act and were doubtless grateful for Pinchas’s stopping the plague?
b) Of what possible relevance is Jethro’s past? If Pinchas acted wrongly, then he is guilty of much worse than having a grandfather who fattened calves for slaughter. “Murderer” would be a more apt epithet than “fattener’s grandson.” And if it was acknowledged that killing Zimri was the right thing to do, why was the young hero and savior of his people being mocked?
c) If, for whatever reason, Pinchas is to be faulted because of Jethro’s idolatrous past, why dwell on the fact that he “fattened calves for slaughter”? What about the fact that he was a pagan priest who (as the Midrash tells us) had served every idol in the world?
d) Whatever the complaint against Pinchas was, how is it refuted by the fact that he was Aaron’s grandson?
Who Is a Zealot?
The nature of Zimri’s crime made his killing an extremely sensitive moral issue. On the one hand, the Torah deems what he did deserving of death. On the other hand, it does not entrust the carrying out of the sentence to the normal judiciary process, ruling instead that “zealots should smite him.” Who, then, qualifies as a zealot?
When a sentence is carried out after the due process of a trial and conviction, there is less of a need to dwell on the motives of the judges and executioner: they’re going by the book, and we can check their behavior against the book. But the motives of the zealot who takes unilateral action are extremely important, for his very qualifications as a zealot hinge upon the question of what exactly prompted him to do what he did. Is he truly motivated to “still G‑d’s wrath,” or has he found a holy outlet for his individual aggression? Is his act truly an act of peace, driven by the desire to reconcile an errant people with their G‑d, or is it an act of violence, made kosher by the assumption of the label “zealot”?
The true zealot is an utterly selfless individual—one who is concerned only about the relationship between G‑d and His people, with no thought for his own feelings on the matter. The moment his personal prejudices and inclinations are involved, he ceases to be a zealot.
(This may be why the law that “zealots smite him” falls under the unique legal category of halachah v’ein morin kein, “a law that is not instructed”: if a would-be zealot comes to the court and inquires if he is permitted to kill the transgressor, he is not given license to do so (Mishneh Torah, Laws of Forbidden Relations, 12:5). Indeed, the very fact that he has come to ask disqualifies him—someone who needs to ensure, in advance, that he is backed by the court is no zealot. The true zealot has no thought for himself: not of his feelings on the matter, not of his personal safety, not even of the moral and spiritual implications of his act on his own self—he doesn’t even care if what he is doing is legal or not. He is simply determined to put an end to a situation that incurs the divine wrath against Israel.)
Aaron’s Grandson
According to this, the questions posed above answer each other.
The tribes of Israel knew that the case of Zimri warranted the law that “zealots smite him.” But they were skeptical of Pinchas’s motivations. Why is it, they asked, that no one—not Moses, not the elders, nor anyone in the entire leadership of Israel—was moved to assume the role of zealot, save for Pinchas, “the youngest of the band”? Was Pinchas the most caring and selfless one of them all? Far more likely, said they, that what we have here is an angry young man who thinks he found a Torah-sanctioned outlet for his aggression.
A bit of digging around in the skeletons of Pinchas’s family closet only reinforced their initial doubts. Of course, they said. Look at his grandfather! Few professions are as inhumane as the fattening of calves for slaughter. The fact of Jethro’s idolatry is not what is relevant here, but his nature and personality. Pinchas, the “tribes of Israel” reasoned, must have inherited his grandfather’s natural cruelty, and proceeded to clothe it in the holy vestments of zealotry.
So G‑d explicitly attached Pinchas’s name to Aaron, the gentlest and most peace-loving man that Israel knew. Aaron, the “lover of peace and pursuer of peace, one who loves humanity and brings them close to Torah.” In character and temperament, G‑d was attesting, Pinchas takes after his other grandfather, Aaron. Not only is he not inclined to violence—it is the very antithesis of his natural temperament. Pinchas is a man of peace, who did what he did with the sole aim of “turning away My wrath from the children of Israel.”
Two Hypocrites
This also explains the significance of another statement by Rashi. After emphasizing that Pinchas was Aaron’s grandson, the Torah writes: “The name of the smitten Israelite, who was smitten with the Midianite, was Zimri the son of Salu, a tribal prince of the Simeonites.” On which Rashi comments, “On the same occasion that the righteous one’s lineage was cited in praise, the wicked ones lineage was cited in detriment.” But what detriment is there in Zimri’s being a Simeonite prince?
Those who looked with a negative eye on Pinchas’s motives saw his cruelty even more strongly underscored when contrasted with the motives of the man he killed. Pinchas slew a man while that man was engaged in an act of love; Pinchas was giving vent to his own violent passions, while Zimri acted out of a selfless concern for his constituents, putting his own life on the line (for surely he knew that some zealot might take it upon himself to kill him) to save his tribe through his bold attempt to legitimize their sins. If Pinchas did the right thing—these critics were saying—he did it for all the wrong reasons, while Zimri might have done a wrong thing, but was motivated by an altruistic love for his people.
G‑d, who knows the heart of every man, spoke to dispel this distorted picture. Pinchas, He attested, inherited the peace-loving nature of his grandfather, while Zimri was every inch a descendant of Simeon, whom Jacob rebuked for his heated and violent nature. (“Cursed be their anger, for it was fierce,” said Jacob of Shimon and Levi, rebuking them for the massacre of Shechem and their plot against Joseph, “and their wrath, for it was cruel”—Genesis 49:5.)
Indeed, the Talmud describes a hypocrite as one who “does the deeds of Zimri, and asks to be rewarded like Pinchas.” Zimri’s kindness was the ultimate hypocrisy: instead of fulfilling his role as the leader of his people by prevailing upon them to cease the behavior that was destroying them, he pursued the fulfillment of his own passions without regard to the terrible consequences to their spiritual and physical wellbeing—all the while disguising his act as selfless and self-sacrificial. In contrast, Pinchas’s deed was “hypocritical” in the positive sense: ostensibly violent and cruel, but in truth a selfless act of peace.
BASED ON THE TEACHINGS OF THE LUBAVITCHER REBBE
________________________________________
• Pinchas in a Nutshell
Aaron’s grandson Pinchas is rewarded for his act of zealotry in killing the Simeonite prince Zimri and the Midianite princess who was his paramour: G‑d grants him a covenant of peace and the priesthood.A census of the people counts 601,730 men between the ages of twenty and sixty. Moses is instructed on how the Land is to be divided by lottery among the tribes and families of Israel. The five daughters of Tzelafchad petition Moses that they be granted the portion of the land belonging to their father, who died without sons; G‑d accepts their claim and incorporates it into the Torah’s laws of inheritance.
Moses empowers Joshua to succeed him and lead the people into the Land of Israel.
The Parshah concludes with a detailed list of the daily offerings, and the additional offerings brought on Shabbat, Rosh Chodesh (first of the month), and the festivals of Passover, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot and Shemini Atzeret.
________________________________________
VIDEO
Thank G-d We Are Not Equal!Contrary to prevailing impressions in many Western societies and cultures, there are essential differences between men and women. Rabbi Forma shares his unique perspective on equality, and argues that when properly understood, it can help make your marriage succeed. By Yehoshua Forma
Watch (1:01:27)
<script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=2611464&width=auto&height=auto"></script><div style="clear:both;">Visit <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish.TV</a> for more <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish videos</a>.</div>
________________________________________
More in Video:
• The Holocaust, Memory and Oblivion (By Oren Baruch Stier)
<script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=2431854&width=auto&height=auto"></script><div style="clear:both;">Visit <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish.TV</a> for more <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish videos</a>.</div>
________________________________________
• Nigun Reb Aharon Strasheler (Yair Kalev)
<script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=2617191&width=auto&height=auto"></script><div style="clear:both;">Visit <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish.TV</a> for more <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish videos</a>.</div>
________________________________________
WOMEN
Mommy’s NookThe nook was a haven that attracted the unfortunate—spinsters, widows, women who were destitute, lonely, or otherwise down and out. By B. Schreiber
An advertisement for a dream kitchen caught my eye recently—spacious, gleaming countertops; feast-for-your-eyes cabinetry; top-of-the-line appliances. I felt a tug at my heart, remembering—in contrast—my mother’s kitchens. I grew up in rented apartments, but no matter how small and outdated the kitchen might have been, it was truly the focal point of our home.I felt a tug at my heart
As cramped as the room usually was, there was a place for everything. Of course, this was not difficult to accomplish, as Mother never owned gadgetry. Her potato kugel and latkes were hand-grated (even after food processors were the norm), and she even considered a vegetable peeler unnecessary. As far as she was concerned, stained clothing had to be treated on an old-fashioned scrubbing board, and the only way to have a thoroughly clean floor was to use a scrub brush.
Neighbors would attempt to dissuade her from using these backbreaking, finger-imperiling methods, but soon conceded that Mrs. Schreiber’s results were far superior to theirs. However, beyond my mother’s exceptional culinary talent and general housewifely expertise, there was something quite remarkable about her kitchen.
My mother had a special corner we children called “Mommy’s nook.” The nook was a haven that attracted the unfortunate—spinsters, widows, women who were destitute, lonely, or otherwise down and out. Many were Holocaust survivors, like my mother; but unlike her, they dwelt in their tragic pasts. In Mommy’s nook they found a listening ear and an understanding heart, along with a cup of tea and mouth-watering apple strudel, fresh-baked rugelach, or perhaps an extra-large bowl of nourishing soup that reminded the diners of di alte heim (“the old home”). Until I If there was soup, she slurped itreached my teens, I did not realize that my family had a household budget, so generously were these portions dispensed.
“Azoi git, azoi batampt (so good, so tasty),” the guests would say. At first I found their praises redundant. Only after a while did I understand that they were referring to much more than the mere taste of the food.
There was one guest, I am still embarrassed to admit, whom my sister and I found particularly difficult to welcome. Aunt Becky, as she insisted we call her, lived alone in a cheerless apartment, furnished with heavy, dark pieces that looked even older than she was. Whenever she did not appear at our door for a few days, our mother would send us down to her airless apartment to invite her for dinner, usually on an evening that our father was coming home late. The main problem for us was that she seemed to expect Mother’s undivided attention. But there was also the matter of the noise Aunt Becky made as she ate. If, for instance, there was soup, she slurped it.
Once, when Aunt Becky was not present, my sister expertly mimicked her slurping sounds. I almost choked with laughter—until I saw the tears glistening in my mother’s eyes. My sister and I never forgot her rebuke, or her disappointment in us.
Mommy’s nook extended beyond our four walls, too, whenever a situation warranted it. When the Hochmans’ baby suddenly needed out-of-town medical care, Mommy was at the forefront of the neighborhood chessed (kindness) squad, taking care Mommy’s nook extended beyond our four walls, tooof the family’s needs. Their next-to-youngest, a rambunctious two-year-old, could fall asleep only after Mommy’s routine of picking him up to kiss the mezuzah and then reading him a bedtime story in her halting English, often improvising and improving on the original.
In this way, Mommy’s nook became a symbol of more than just motherly love. It extended to include anyone who needed a giving, warm-hearted touch. Mommy’s nook proved the adage that asserts, “If there’s room in your heart, there’s room in your home.”
_______________________________________
More in Women:
• When I Accidentally Poured Dish Soap Into My Dishwasher (By Chana Weisberg)
Dear reader,
It was a typical Sunday morning at the Weisberg home.Shabbat had ended late the previous night. Though the Shabbat dishes had been loaded into the dishwasher, I had forgotten to start the washing cycle like I usually do before going to sleep. And so, on this Sunday morning, I momentarily glanced at the new bottle of dish detergent, noting that it looked different from our usual brand, before pressing the start button and rushing off to other waiting chores.
It was only when I was seated with my second steaming cup of coffee that I noticed the foamy bubbles forming . . . all over my kitchen floor! More bubbles were gathering by the moment, oozing out of the dishwasher door. A quick second glance at the soap confirmed that it was the culprit. I had poured lathering dish soap, and not detergent, into my dishwasher.
A frantic search on Google (“what to do if you pour dish soap instead of detergent?”) was followed by continuously draining the water, pouring vinegar and salt and lots more cold water onto the soap suds in the dishwasher, followed by more draining. Thankfully, the bubbles finally abated and the dishwasher was ready to resume normal operation.
When I finished mopping the floor, I realized just how grateful I should be that I hadn’t switched on the dishwasher the previous night, when I wouldn’t have been awake to notice the gathering suds, and the serious damage that would have been wreaked.
Nevertheless, I thought, there’s got to be more of a lesson from all this work . . . or, at the very least, an idea for an article!
And so, in my editor-in-search-of-an-article mode, I began considering the dishwashing process and how it can relate to us on different levels.
There are times in our lives, as parents, educators or friends, when we feel a need to “clean up” the “messy dishes,” or the actions of someone around us. During the cleaning process, however, we need to make sure we’re using the right brand of cleanser—appropriate words and tone of voice in our admonishments. We need to ensure that what we say is strong enough to help the other get the message to clean up his act, but not too strong as to create damage.
The wrong kind of cleanser—or even the right cleanser used in the wrong environment—can create far more trouble than we’ve ever anticipated. Squeaky-clean dishes are great, but not if you’ve created a mess all around you.
What a great lesson for this week’s Torah portion, Pinchas, when a selfless individual uses his decisive passion appropriately in admonishing and stopping the wrongful acts of others.
So, that was the best message that I came up with. Now’s your turn to share what other lessons we can learn from my Sunday morning mishap—including to check, and perhaps recheck, the cleanser before blithely pouring it.
Wishing you a squeaky-clean week!
Chana Weisberg,
Editor, TJW
_______________________________________
• Mystical Meheitavel and Spontaneous Order (By Rachel Gordon)
Seven Kings of Chaos
She stood in the doorway of her children’s room and sighed. It had happened again. Chaos had taken control. Notebooks and pencils cluttered the desktop; toys were scattered haphazardly over the floor; the beds were unmade and adorned with a variety of clothes; last night’s pajamas, intermingled with a bathrobe or two, were strewn randomly over the chair, which stood teetering at an angle, with one leg on an upturned slipper. As she carefully wangled her way through the debris, she spotted an open book by the pillow on one of the beds. “The Seven Kings of Chaos,” she read the chapter title.It had happened again. Chaos had taken control Well, it certainly looked like they’d paid a visit here, she thought with a wry smile. Setting the chair at the desk, she sat down to read.Way back when, before the nation of Israel came on the scene, Esau’s clan was looking for a king. Now, despite the fact that they had plenty of military majors, they never actually had a monarchy of their own. In fact, they borrowed their kings from neighboring countries. Sad to say, but they weren’t very successful rulers.
So here they are, a list of the seven kings of Edom, one after the other, Bela, Yovav, Chusham, Hadad, Samlah, Shaul and Baal Chanan. The Torah relates that Bela died and Yovav reigned, Yovav died and Chusham reigned, Chusham died and Hadad reigned—you get the picture? Each one of them died and the next one down reigned.
Apart from their rise to power, their home city and their death, the Torah tells us that they . . . um, well, actually, the Torah tells us nothing. They conquered no countries, waged no wars, had no kids to succeed them; we are not even told how long they lived. In fact, there doesn’t seem to be anything noteworthy that these kings achieved in their entire lives.
Okay, so if these seven kings don’t make exciting news, why put them in the headlines? Well, before you switch channels, let’s take a look at the eighth king, Hadar.
“Baal Chanan, son of Achbor, died, and Hadar reigned in his stead. The name of his city was Pa’u; his wife’s name was Meheitavel, daughter of Matred, the daughter of Mei Zahav.”
Well, first of all, the verse mentions the name of his wife, the name of her mother, Matred, and the name of her father, Mei-Zahav, who was—well, you might say “as rich as a king.” In fact, he was so rich that he didn’t even consider gold to be precious, he had so much of it. But most intriguingly, unlike the other kings, it doesn’t say that Hadar died. Well, he must have done so at some stage, but his marriage seems to be far more significant in the Torah’s perspective. Seems like for these kings it was either one or the other: marriage or death. Hadar chose marriage.
Well, that’s about as far as the Torah goes to explain it. Even the regular Torah commentaries, like Rashi and Ramban, just move on to the next chapter. And so we will.
Chaotic Energies
Those seven kings who seem so unproductive in the Torah gain an entirely different perspective when we delve into the treasure troves of Jewish mysticism. Kabbalah identifies these seven as the primordial kings of chaos. One interpretation is that each of the seven kings corresponds to one untamed character trait: exaggerated self-love, neurosis, self-pity, etc. In the human psyche, each one of these traits rises to power and then falls, to give rise to the next in line. Or, perhaps these seven kings relate to seven different styles of political rule: socialism, communism, democracy, etc. Whichever they are, each of the seven kings was destined to die and be succeeded by the next. Kabbalah refers to them as the broken vessels of the World of Chaos. The reason why they shattered and fell was because, like the delicate glass of a light bulb when the voltage is too high, their fragile vessels couldn’t tolerate the power of their chaotic energies.
That is, until we reach the eighth king, Hadar: the married king who didn’t die.The married king didn’t die
Maybe it has something to do with taking another person into consideration, but Kabbalah teaches us that there is something about marriage that gives a person balance and a clearer perspective on the world. The union of male and female in sanctity gives the couple the opportunity to continue to live through their offspring (either their children or their good deeds), even after they (the parents) are no longer physically in this world. Marriage, it appears, is the perfect foundation in which chaotic energies can be contained. A stable home environment is the vessel that is capable of harnessing those potent powers in a most productive way.
But men and women are so different from one another. How can we get any union between the two of them to bear fruit? How can we prevent the vessel from shattering and being swept into the mountains of broken hearts that already exist? The Arizal teaches us that the secret that we learn from Hadar and Meheitavel is: inter-inclusion.
You in Me and Me in You
In Hebrew, the name Hadar means “splendor.” We can see this splendor echoed in the phrase pri etz hadar, the Torah’s term for the beautiful etrog fruit that we are commanded to take in hand on the festival of Succot. The letters of the word hadar also form the root of the verb lehader, which means “to show respect” (in particular, to show respect for the elderly, and to show respect for the commandments by performing them as completely as possible).
Loosely translated, the name Meheitavel means “being good to G‑d.”
Does this mean that we have Hadar (the husband) demanding that Meheitavel (the wife) respect his splendor, and Meheitavel screaming at Hadar that he be good to her G‑dliness? When aimed one against the other, those chaotic energies are definitely not the most successful recipe for a happy marriage . . . But, if Hadar learnt from Meheitavel to become aware of the divine soul within himself, and Meheitavel learned from Hadar how to contain her spiritual aspirations within a respectful and beautiful approach, together they could bring about a perfect world.
The sages teach us that it all depends on the innate insight of the woman. A man is full of chaotic energies, as it were, and the wife is the vessel that can contain them. This is why the rectification of the primordial World of Chaos is related to Hadar and Meheitavel, a married couple.
Before the creation of Eve, G‑d looked at Adam, the bachelor whom He had created, and said, “It is not good for man to be alone; I will make for him a helpmate to oppose him.” From the very moment of her creation, G‑d instilled woman with an intrinsic knowledge of when to be a helpmate for her husband and when to oppose him. By using these tools at the right instances, a wise woman is able to build a stable home together with her husband.
Perhaps Adam might have found it easier to achieve his role of serving G‑d if Eve had not been created. Perhaps he would have been able to better focus on his divine source without distractions. But a man must also learn to carry out his social mission in life—the natural orientation of the woman.
But, we said that Hadar (corresponding to Adam) means respect for others (the social mission), and that Meheitavel (corresponding to Eve) means to be good to G‑d (the divine mission). So, here we see that Hadar and Meheitavel really did succeed in rectifying and inter-including their roles—which is why they make such a perfect couple!
It All Depends on the Woman
Every Hebrew word has a numerical value (gematria), and by comparing words with equal numerical values, we often can learn something new.
The numerical value of Meheitavel is 97, which is also the numerical value of zeman, time. Women are inherently attuned to time; their bodies have an internal clock, they are renowned for remembering special calendar events, and in Jewish law they are exempt from certain time-connected commandments, like wearing tzitzit, for example, which is applicable only during daytime hours.When left unattended over a period of time, a system will naturally return to the highest possible state of randomness
One of the basic laws of physics that relates specifically to time is the law of entropy, which in simplified terms states that when left unattended over a period of time, a system will naturally return to the highest possible state of randomness (e.g., the state of the children’s room described at the beginning of this article . . .). Nonetheless, Chassidut teaches us that inherent within the chaos is a grain of rectification from which spontaneous order can sprout. In a most wondrous, counterintuitive way, that grain of order is concealed within time itself. This was Meheitavel’s secret, and the secret of every woman: the ability to infuse order into a world of total chaos.
Adding the numerical values of Hadar (209) and Meheitavel (97) yields a total of 306, the numerical value of the word ishah, woman, in whose hands lies the grain of rectification to achieve spontaneous order in the world.
Slowly closing the book, she put it into its place on the bookshelf above the desk. She picked up the pencil and pushed the notebooks into a pile at the back of the desk to make room to write herself a message on a scrap of paper that she found amongst them. Carefully, she wrote the words “Spontaneous Order.” She replaced the pencil in the open pencil box and set the box back in the drawer. Smiling a secret smile, she got up from the chair and pushed it under the desk, which, as if by magic, was suddenly tidy . . .
When the children came home that afternoon, they breathed in the aroma of a nourishing meal and looked around at the sparkling-clean kitchen.
“School bags in the bedroom, sweethearts,” she called from the sofa, sipping a cup of refreshing lemonade.
“Hey, Mom, the bedroom looks so tidy!”
“Thanks for clearing up the mess! How did you do it?”
“Ah . . . ,” she replied with a mysterious chuckle. “With Meheitavel around, nothing stood in my way.”
_______________________________________
YOUR QUESTIONS
Whistle-Blowing in Jewish LawI don't know if the unethical practices hurt anyone, but I really want to tell the management. By Yehuda Shurpin
Dear Rabbi,
I’ve recently become aware that there is widespread altering of signed applications, forgery and misrepresentation in my workplace. Those most successful in the office say the job cannot be done without some “creativity.” I don’t know if the unethical practices hurt anyone, but I really want to tell the management. The problem is, I may be putting many people out of a job, or worse, ruining their careers.
Should I impose my understanding of what is ethical on the company, or should I wait and see if a gray area emerges?
Reply:
I understand your dilemma. It is painful to stand by while others behave unethically, but as you have noted, before we take action we must ensure that it will not have unintended consequences.
With so many recent high-profile cases of whistle-blowing, modern ethicists have been busy debating under what circumstances it is appropriate to inform on others. For the most part, the debate has centered on the balance between one’s loyalty and obligation to the employer on one hand, and freedom of speech, as well as the duty to try to stop wrongdoing, on the other.
As we will see, Jewish law has an entirely different perspective. In fact, “freedom of speech” and “loyalty to the employer,” as we understand them, do not really exist in Torah thought.
Before getting to the issue of whistle-blowing, however, halachah may require you to first confront the wrongdoers personally.
Obligation to Admonish a Wrongdoer
If you see your friends doing something wrong, Torah requires you to confront and admonish them. As the verse states, “You shall not hate your brother in your heart. You shall surely rebuke your fellow, but you shall not bear a sin on his account.”1 This obligation exists regardless of whether the action harms others, and the requirement lasts until the wrongdoer begins to curse or scream at you.2
Halachah, however, provides a range of exceptions to this law. First, the obligation applies only to close acquaintances or friends with whom you feel comfortable (even if they won’t necessarily listen to you). If the wrongdoers are not your friends, then in all likelihood your rebuke will only provoke them to hate or to take revenge against you (both Torah prohibitions in their own right).3
Second, if a) the sin is unintentional,4 b) it is not a violation of a biblical prohibition, and c) you believe that the person will not heed your rebuke, then it is not proper to admonish the wrongdoer.5
Finally, if rebuking the person will result in a financial loss for you, you are not obligated to do it.6
In the ideal situation, the wrongdoers are your friends, and after you politely approach and admonish them, they realize their error and correct their ways. Unfortunately, things don’t usually work out that way.
In a situation where there is no harm to others, you can usually leave things be. But more often than not there is a third party being harmed, either physically or financially, and in that case Torah may require you to inform others so that corrective measures can be taken.
Blowing the Whistle
In general, repeating an evil report, even a true one, about someone else violates the biblical commandment, “You shall not go around as a gossipmonger amidst your people. You shall not stand by [the shedding of] your fellow’s blood. I am the L‑rd.”7 In fact, depending on the situation, lashon hara, or talebearing, can violate up to 31 Torah commandments.8
Nevertheless, in a situation where the wrongdoing will result in physical9 or financial10 harm to others, it is mandatory to report it.
Halachah makes a distinction, though, between the obligation to report a physical, life-threatening harm and the obligation to report a financial one.
If you are in a situation where you can save someone from physical danger, then you are obligated to do so even if it means incurring financial loss.11 As the verse states, “You shall not stand idly by the blood of your neighbor.”12 But you are not obligated to save others from a financial loss at your own expense, though it is praiseworthy to do so.13
Additional Guidelines for Whistle-Blowing
Having ascertained that a situation may call for whistle-blowing, it is important to keep in mind that the prohibition of talebearing is still in effect. In light of this, Rabbi Yisrael Meir Kagan (commonly known as the Chafetz Chaim) outlines certain conditions that, when met, suspend the prohibition of talebearing:14
The objective of revealing the wrongdoing must be a legitimate benefit, such as righting the wrong done to the victim.
You must be certain that the information you have about the wrongdoing is factually correct, and know for certain that the person you are accusing is guilty.
You may report only the relevant facts objectively, without exaggeration; any exaggeration violates the prohibition of speaking falsehood.
Before telling others, you must first satisfy your obligation of admonishing the wrongdoers yourself (as outlined above).
The disclosure should not cause greater harm than is necessary for the achievement of the whistle-blower’s objective.
There must be no other means by which the desired effect can be achieved.
The report should be motivated solely by the desire to right a wrong. If the motivation is a long-standing grudge or a desire to ridicule the wrongdoer, the report should not be made.
Whistle-blowers face a harsh dilemma: do they reveal the wrongdoing and face the consequences, or do they keep quiet? Contemporary society has not treated whistle-blowers very well. Unfortunately, many are either fired outright or passed over when it comes time for promotions. Nevertheless, in many instances Torah requires us to inform the proper authorities when someone does wrong.
Hopefully, the above guidelines can serve as a starting point to bring clarity to your dilemma. No two situations are alike, however, and you should consult a rabbi regarding your specific circumstances.
FOOTNOTES
1.Leviticus 19:17.
2.Shulchan Aruch, Orach Chaim 608:2; Shulchan Aruch ha-Rav, ibid. 608:4–6.
3.Rabbi Yehudah he-Chassid in Sefer Chassidim 413; Tanya, Likkutei Amarim, ch. 32; Shulchan Aruch ha-Rav, Orach Chaim 156:7.
4.Shulchan Aruch ha-Rav ibid.
5.Shulchan Aruch, Orach Chaim 608:2; Shulchan Aruch ha-Rav, ibid. 608:4–6.
6.Shulchan Aruch, Yoreh De’ah 334:48.
7.Leviticus 19:16.
8.Chafetz Chaim, prohibitions 1–17 and positive commandments 1–14.
9.Talmud, Sanhedrin 73a; Shulchan Aruch, Choshen Mishpat 426:1.
10.Sifra on Leviticus 19:16; Shulchan Aruch ha-Rav, Choshen Mishpat, Hilchot Metziah u-Fikadon 33; Chafetz Chaim, Be’er Mayim Chaim, Hilchot Issurei Rechilut 9:1.
11.Talmud, Sanhedrin 73a and Rashi ad loc.
12.Leviticus 19:16.
13.See Tur and Shulchan Aruch, Choshen Mishpat 264:1, and Shulchan Aruch ha-Rav, Choshen Mishpat, Hilchot Metziah u-Fikadon 33–34.
14.Chafetz Chaim, Hilchot Issurei Lashon Hara 10:1–17 and Hilchot Rechilut 9:1–15.
________________________________________
More in Your Questions:
• Stressed and Stuff (By Rosally Saltsman)
Dear Rachel,
I am seriously stressed out. It seems like I don’t have a moment to myself, with the demands of work and family and household responsibilities. I’m overscheduled, overtaxed and overwhelmed. To top it all off, my husband keeps nagging me to get rid of stuff. He says we have too many things and that we have no room. This is causing tension between us and adding more stress to my life. Please help!Stressed and Stuff
Dear Stressed,
I hear you. It seems that both your timeI am seriously stressed out and your space are maxed out, and you need some room to breathe.
So take a deep breath. Exhale. Here are three ways to de-stress:
Recharge and relax on Shabbat. It’s easy to get caught up in the trivialities of this material world. So G‑d mandated that we spend one day a week focused on that which is eternal. Shabbat is a sanctuary in time, a day to rest, enjoy good food, bond with our Creator and spend quality time with our families. If you’re not already doing so, keeping Shabbat is a great way to recharge your batteries.
Prioritize, delegate and slow down. Life has become very fast-paced, but you don’t have to rush to keep up. Do the things you must do first, delegate whatever you can, and budget more time for every task, errand and activity so that you’re not rushed. Look for shortcuts, like paying bills online and bringing things to do while waiting for appointments. Get rid of commitments and obligations that aren’t vital to your functioning and happiness, and focus on what is meaningful and necessary. Let G‑d handle directing your life.
Declutter. Your husband is right on this one. In Ethics of Our Fathers we learn that many possessions lead to many worries. Having a lot of “stuff” takes up space in your head as well as your home. It may feel overwhelming to go through all your clutter, so take small steps every day to throw out old papers or give away outgrown clothing and toys. Ultimately, you’ll feel happier and lighter. And your relationship with your husband is more valuable than any possession.
A visitor of the Maggid of Mezeritch was surprised by the very Spartan way the tzaddik lived. “Where are your possessions?” he asked.
The Maggid responded, “Where are yours?”Many possessions lead to many worries
“I am just a visitor here. I’m just passing through,” answered the visitor.
“So am I. This world is transient—I am just a visitor, just passing through.”
The Maggid understood that this world is not “home”; we are just sojourners on the road to the World of Truth. So if an activity or possession is not helping you serve G‑d, then it’s really not necessary. For at the end of the day, all we will take with us into the next world are our mitzvahs.
Best of luck,
Rachel
________________________________________
STORY
The Mysterious Kiddush Sleep"Please Rebbe," sobbed the man, "tell me how to repent. Give me a remedy. Save me from this unbearable affliction!" By Yerachmiel Tilles
Shalom Aleichem and Eishet Chayil had already been sung. The candle flames reflected a yellow sun in the ruby wine of the decanter. A hush settled over the room as all edged closer to the Shabbat table to hear Father recite the kiddush. Father took a deep breath and . . . fell asleep in his seat!
“Tatteh! Tatteh! Father! Father!” the family called. No response. Mother put her hand on his shoulder and shook him, but that didn’t help either. “Wake up! Wake up!” the children screamed frantically. Deciding he had fainted, the adults also began to worry, and someone ran to get the doctor. He came, but he too found it impossible to either arouse him from his deep slumber or to understand what had happened to him. He suggested to let him sleep it off. Someone else would have to make kiddush.
The head of the family, a miller by trade, didn’t wake up till morning. He was astounded and embarrassed to hear what had happened. But the next Friday night it happened again. And again. And . . .
“Oh, no! Not again!” cried out the miller in frustration. He rose from his chair, where he had fallen asleep over the Shabbat table, and stretched his stiff limbs. “What is happening? Nothing helps! I can’t go on like this. Tomorrow I’m going to the rebbe!”
The next day he went to Zichlin, to his rebbe, Rabbi Shmuel Abba, and told him the whole story. Bursting into tears, he begged to be cured from this bizarre affliction.
“It seems,” said the rebbe, “that you have somehow violated the Shabbat, which is why you are being prevented from honoring her.”
The chassid became even more upset. “I don’t understand. I’m so careful with the laws of Shabbat. Violating the Shabbat? I can’t imagine how that ever might have happened.”
Brokenhearted, the Jew returned home. When he told his family all the rebbe had said, they were astonished. Everyone knew how careful he was about keeping Shabbat.
But then, one of his older sons spoke up. “Father, I have to tell you that the rebbe’s words revealed genuine divine inspiration because, unfortunately, they are true. One Friday night, when I was up late, I saw you get up in the middle of the night. You were obviously still half asleep. I saw you light a candle so you could see your way to get a drink of water, and then you extinguished it when you were finished. The next morning it was clear that you had no recollection of what had happened, and not wanting to shame you or show disrespect, I never said anything. But now that the rebbe himself has referred to it, I realize I am obligated to divulge what I saw.”
The man immediately set forth for Zichlin again. He told the rebbe what his son had reported, and the rebbe said, “That’s it. How can a Jew allow himself to forget the holiness of Shabbat, under any circumstances? There are two primary obligations toward the Shabbat: to ‘remember’ it (Exodus 20:8) and to ‘safeguard’ it (Deuteronomy 5:12), both of which, our sages tell us, were declared by the Almighty ‘in a single utterance.’ ‘Remember’ is accomplished through speech, by expressing the holiness of Shabbat in the words of the kiddush. ‘Safeguard’ is for the mind and heart, to be continually aware of Shabbat’s holiness throughout the entire day, that it not be transgressed. But you failed to ‘safeguard’ the Shabbat, so you have forfeited the right to ‘remember’ her.”
“Please, Rebbe,” sobbed the man, “tell me how to repent. Give me a remedy. Save me from this unbearable affliction!”
“There is nothing I can do for you. The only ‘remedy’ there is for you is if you are challenged by a test in Shabbat observance, and you stand up to it. Then the Shabbat will be appeased of your insult.”
These final words made the chassid feel a little better. He trusted the rebbe, and resolved to stand up to the trial, no matter what it might be.
Shortly thereafter a summons came from his poritz, the nobleman from whom he leased his mill in exchange for an annual rent and a percentage of its income. The latter informed him that he planned to greatly expand the flour mill’s capacity, and that in order to recoup the large amount of money that he would have to invest, it would be necessary for the mill to operate on Saturdays as well, starting now.
“That’s impossible,” the Jew declared firmly. “I only work six days, never on Shabbat.”
“Oh, come on,” said the nobleman, “I know you Jews. You can get around it if you want to. I heard that a rabbi can make some kind of contract where you can stay home, but the mill stays open and I don’t lose the income.”
“I’ve never employed such a leniency in relation to Shabbat, and I never will,” the miller firmly declared.
The nobleman raised his voice. “Stubborn fool! I’ll give you the two months it will take to complete the renovations to start to operate the mill on Saturday. If you don’t, I’ll throw you out.”
The poritz carried out his threat, and evicted the miller. Bereft of his income, he and his family soon fell on to hard times. Even basic food for the children became hard to supply. What’s more, his “Shabbat disease” still afflicted him. But the chassid persisted in his determination not to fail the Shabbat again.
Meanwhile, the mill’s owner had completed the expansion of the mill, and had found a manager who was willing to work a seven-day week. But right from the start it didn’t work out. Unusual accidents kept occurring, and all sorts of problems arose. Huge losses piled up. The situation was bizarre, and everyone realized it.
The nobleman was forced to admit to himself that his problems must be connected to his having ruined the livelihood of the Jewish miller. So he sent for his former tenant and, after revealing the mill’s desperate situation, offered to lease it to him as before.
“And what about my Shabbat?” the chassid asked.
“Look,” he answered, “after all the unusual problems and sharp losses, I realize that G‑d is with you. Do however you see fit.”
So the Jew returned to the mill, and was soon blessed with more success than he had ever had. Also, his affliction disappeared at the same time, just as the rebbe had said. But even with his new wealth, reciting kiddush on Shabbat night remained his greatest pleasure.
Biographical note:
Rabbi Shmuel Abba Zychlinski (1809–1879) was a disciple of the well-known chassidic master Rabbi Simchah Bunim of Peshischa, and subsequently a rebbe in his own right with a large following.
________________________________________
JEWISH NEWS
20th Anniversary of the Rebbe’s Passing Commemorated WorldwideWith prayer, Torah study, self-reflection and acts of kindness, people from all walks of life in every corner of the globe commemorated the 20th anniversary of the passing of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory. Chabad.org Staff
With prayer, Torah study, self-reflection and acts of kindness, people from all walks of life in every corner of the globe today have been commemorating the 20th anniversary of the passing of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory.
As many as 50,000 visitors from around the world gathered at the Ohel—the resting place of the Rebbe—in Queens, N.Y., to mark the yahrtzeit (anniversary of passing) on Gimmel Tammuz, the third day of the Hebrew month of Tammuz. And Chassidic farbrengens (informal Chassidic gatherings) are being held at hundreds of Chabad-Lubavitch centers around the world.
At the Ohel, thousands waited patiently in line throughout the night to deliver their handwritten requests for blessings, and to internalize the Rebbe’s devotion to G‑d, the Torah and the Jewish people.
Countless others around the world joined with rabbis, friends and family to study and reflect, using the time as an opportunity to more intensely absorb the Rebbe’s message and goals.
In the week leading up to the yahrtzeit, the chief rabbis of Israel called for worldwide comemoration of this day with increased mitzvah observance.
Sephardic Chief Rabbi Yitzchak Yosef called upon “each and every person to continue [the Rebbe’s] vision and carry out his directives,” enumerating that on the day of the yahrtzeit, people should “set aside time to study the Torah and Jewish law, enhance our prayers, increase our charity, perform random acts of kindness and draw our brethren near.”
Rabbi Abraham Shemtov read a general petition for blessing. (Photo: Chaim Perl)Chief Ashkenazic Rabbi David Lau issued a call for “increased vigor in the perpetuation of his legacy,” explaining the unique relevance of the Rebbe’s yahrtzeit to all Jews by citing the Talmudic sages’ as saying: “The righteous are considered alive even after their passing.”
Marking the Day, in Person and Online
Countless readers around the world were assisted in commemorating the Rebbe’s yahrtzeit online, by consulting "What to Do on 3 Tammuz: Six simple suggestions for the Anniversary of the Rebbe" and its counterpart "The Insiders Guide to the Third of Tammuz" on the newly redesigned TheRebbe.org, including the opportunity to send in prayer petitions that will be placed at the Ohel, as is customary.
There were many events around the world in the week leading up to the yahrtzeit, all of them calling for increased study of the Rebbe’s teachings, as well as dedication in practical action to his life and legacy.
Tens of thousands of women and girls were at the Ohel to commemorate the yahrtzeit. (Photo: Chaim Perl)At a day-long program titled “Soul Encounters: A Journey of Connection, Reflection and Upliftment,” hosted by the Rohr Jewish Learning Institute, hundreds packed into Queens College’s Kupferberg Center for the Arts in New York City on Sunday.
Those assembled heard from Rabbi Yehuda Krinsky, chairman of Merkos L’Inyonei Chinuch, the educational arm of the Chabad-Lubavitch movement; Rabbi Moshe Kotlarsky, the vice chairman of Merkos; Rabbi Adin Even-Yisrael (Steinsaltz); and Chief Ashkenazic Rabbi of Israel David Lau, among other educations and presenters.
Official Proclamations and Programs
Around the nation came official proclamations and programs to mark the day.
On Monday, in a joint resolution, the New Jersey State Senate and Assembly unanimously declared July 1, 2014, as a “Day of Good Deeds” throughout the Garden State.
In Missouri, Gov. Jay Nixon has also proclaimed July 1 as a “Day of Good Deeds,” encouraging his constituents “to increase in their acts of goodness and kindness towards one another.”
Gov. Bill Haslam of Tennessee, Gov. Pat McCrory of North Carolina, Gov. Jay Inslee of Washington and Gov. John P. de Jongh Jr. of the U.S. Virgin Islands have also taken note of July 1 as a special day in history, encouraging good deeds throughout their home states and more.
Children also had the opportunity to deliver their requests for blessing. (Photo: Chaim Perl)Connecticut’s Gov. Dannel P. Malloy declared a “Day of Goodness and Kindness” in his state—a practice he started two years ago—asking people to do something special in honor of the Rebbe and his legacy.
In fact, Gimmel Tammuz will be recognized in the Connecticut State Capitol on Thursday, July 9. A formal program in the Senate chamber—followed by an exploration of the Rebbe’s teachings in a Senate judiciary room—will offer the chance for attendees to “nourish not only their bodies, but their minds and souls” over food and learning, according to Rabbi Yisrael Deren, regional director, Chabad Lubavitch of Western and Southern New England.
“The Rebbe taught that every human being is infinitely important, and every positive act is cause for celebration,” said Deren. “It is with these teachings and ideals that he continues to impact the lives of so many in our great state and beyond.”
________________________________________
More in Jewish News:
• Young Couple Off to Southern Mississippi to Foster Jewish Life (By Menachem Posner)
Rabbi Akiva and Hannah Hall—with their daughter, Leah—have just signed the lease for what will be both their home and a Chabad House serving the Jewish people of southern Mississippi.After decades of being served by “Roving Rabbis”—rabbinical students sent by Chabad-Lubavitch headquarters to traverse the state each summer—Mississippi is poised to become the 49th state in the union to have its own full-time Chabad presence.
Rabbi Akiva and Hannah Hall—and their eight-month-old daughter, Leah—have just signed the lease for what will be both their home and a Chabad House serving the Jewish people of southern Mississippi.
“Our plan is to serve mostly the Gulf Coast, as well as some of the communities further north,” explains 24-year-old Rabbi Hall, who was appointed as Chabad emissary to southern Mississippi by Rabbi Zelig Rivkin of New Orleans.
“According to the latest figures, the entire state is said to have 1,600 Jewish souls,” explains Rabbi Hall. “We believe the Biloxi-Gulfport area is a most appropriate location because it is a growing tourist area. Since Hurricane Katrina struck in 2005, the area has been rebuilt beautifully, the beaches have been revamped, and vacationers and others are coming more than ever before.
"There are also a fair number of Jews serving on Keesler Air Force Base. After discussing our plans with Rabbi Rivkin, we decided that Biloxi would be the best place for a new Chabad center.”
Biloxi is on Mississippi's Gulf Coast, east of Gulfport. (Map: Google)The young rabbi is no stranger to Biloxi. In fact, he grew up there.
“My family had always been quite traditional, celebrating Jewish holidays and really feeling very Jewish. On a visit with relatives in Las Vegas when I was 8, my parents enrolled me in the Chabad-run Gan Israel day camp there. That was my first exposure to a full Torah lifestyle, and I really took to it,” says Hall.
“With time, I grew in my Jewish learning and observance. For many years, I would learn regularly with Rabbi Mendel Rivkin,” program director of Chabad-Lubavitch of Louisiana, recalls Hall. “After I graduated high school, I transferred to Yeshiva Ohr Elchonon Chabad in Los Angeles. After a year in Morristown, N.J., and another in Brooklyn, N.Y., I was ordained to be a rabbi.”
Citing the teaching of the Rebbe—Rabbi Menachem M. Schneerson of righteous memory—that the goal is to teach and inspire to the degree that the other becomes a "flame that can sustain itself and kindle the flame of yet someone else," Mendel Rivkin commented that he is “most proud to see the Halls becoming a source of Jewish light and warmth.”
Moving in September
Just as he was finishing up his rabbinic degree, he was introduced to Hannah Black, who had grown up in another small Jewish community: Bakersfield, Calif.
“When Rabbi Shmuli and Esther Malka Schlanger opened Chabad of Bakersfield back in 2002, the Black family was at the first event they held," says Hall. “Eventually, they relocated to Los Angeles, so their girls—one of whom is now my wife—could attend Jewish schools.”
A new logo for new emissaries.After the Halls married in the fall of 2012, they lived in the Crown Heights neighborhood of Brooklyn before moving to Porterville, Calif., where they served as Judaic teachers for a family who was there for business purposes, but wanted to give their children a Jewish education.
With plans to move just before the High Holidays, the Halls will be focusing on forging new connections and strengthening old ones with the many friends and acquaintances from the rabbi’s childhood. When it comes to networking and looking to meet new families, they plan to hit the ground running. Although the details have yet to be finalized, they project that their first event will be a Sukkot celebration.
On one hand, since the rabbi’s parents still live in Biloxi, he says he looks forward to spending time with his family. On the other, he concedes that both he and his wife were apprehensive about living in an area with so little Jewish infrastructure.
They acknowledge that it won’t be easy at first. Nevertheless, “this opportunity presented itself to us,” says the young rabbi, “and we knew that we were uniquely positioned to do it. We are up to the task!”Like many young Chabad couples planning on shlichus, the Halls visited the area they would someday call home on Jewish holidays, meeting and connecting with the local Jewish community.
________________________________________
• Rabbi Yosef Loschak, 62, Spread Jewish Observance in Southern California (By Menachem Posner)
Rabbi Yosef Yehuda Loschak with his wife, DevorahRabbi Yosef Yehuda Loschak, director of Chabad of S. Barbara, Calif., who worked tirelessly to spread Jewish observance and awareness in Southern California since 1979, passed away on July 1. He was 62 years old.
A native of Melbourne, Australia, he was the only son of Holocaust survivors, a fact that very much colored his life. Grateful to eventually have such a large family of his own, he was extremely dedicated to his wife and 12 children, and cherished by his many grandchildren.
As emissaries of the Lubavitcher Rebbe, Rabbi Loschak and his wife, Devorah, founded Chabad of S. Barbara, which caters to local families and students at the nearby University of California, S. Barbara. Eleven years ago, their oldest son—Rabbi Mendel Loschak and his wife, Rochel—started a campus Chabad there.
“My parents always had an open home and would have students at our home all the time, so we grew accustomed to them and the funny hours they keep,” recalls Rabbi Hersh Loschak, the sixth of their 12 children, who now directs a Chabad on Campus center in Glassboro, N.J.
The Loschaks were well-known for the mitzvah of hachnasat orchim—the welcoming of guests—with a full table and full bedrooms; never did they turn a visitor away.
The rabbi served his local community in myriad ways, patiently sowing the seeds of Jewish life that would eventually sprout into a shul,mikvah, day school, Hebrew school, Torah study and adult education classes, Camp Gan Israel and more. He was assisted by his son-in-law, Rabbi Zalman Kudan, and his wife, Shterna, who joined Chabad of S. Barbara nine years ago.
Rabbi Yosef and Devorah Loschak, and their 12 children
Rabbi Loschak also directed a chaplaincy program for Jewish inmates in California, offering counseling, direction and encouragement. In the past few years, he headed Chabad prison chaplaincy all over the state of California.
Beyond S. Barbara, he directed Chabad activities in outlying communities, such as S. Luis Obispo and others. He also served on the editorial board of the Rohr Jewish Learning Institute.
The rabbi was a pioneering force on the Web. He taught Torah and shared advice on the website AskMoses.com, where Jewish scholars respond to queries via live chat. Over the years, he touched thousands of anonymous lives online with his counsel. In addition to answering questions, the rabbi oversaw the team of scholars and rabbis, and helped guide them as well.
With his signature warmth, joie de vivre and love of Judaism, he inspired individuals and families too numerous to count to increase their dedication to Jewish observance and their appreciation for Jewish identity.
A lifelong student with a passion for Torah study, he recently completed his shimmush—his practical internship for an advanced rabbinic degree. He was also known as a great lover of sefarim, of sacred books, and covered every space of wall he could find with bookshelves brimming over with their contents.
The extended Loschak family, with spouses and grandchildrenRabbi Loschak was recently diagnosed with an illness. At the central gathering honoring the third of Tammuz—the 20th anniversary of passing of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, of righteous memory—psalms were recited in his merit. But in the waning moments of the day, his soul departed.
In addition to his wife, the rabbi is survived by his children: Rabbi Mendel Loschak (S. Barbara, Calif.), Shterna Kudan (S. Barbara, Calif.), Ella Potash (Redwood City, Calif.) Nechama Dena Dinerman (Brooklyn, N.Y.), Rabbi Ahrele Loschak (Brooklyn, N.Y.), Rabbi Hersh Loschak (Glassboro, N.J.), Mushky Rabin (Brooklyn, N.Y.), Yochi Lipinski (Brooklyn, N.Y.), Estee Steinmetz (Brooklyn, N.Y.), Avi Loschak, Miri Loschak and Chaim Loschak.
A memorial service took place in S. Barbara on Wednesday, and was attended by hundreds. The funeral will pass 770 Eastern Parkway in the Crown Heights neighborhood of Brooklyn, N.Y., on Thursday, July 3, and burial will be in the Old Montefiore Cemetery in Queens, N.Y.
________________________________________
• ‘Soul Encounters’ Offers Nearly 1,000 the Chance to Reflect on the Rebbe - Attendees encouraged by his life, his legacy and his vision came away motivated to do more (By Karen Schwartz)
Visitors packed the auditorium at Queens College’s Kupferberg Center for the Arts in New York City on Sunday night for the plenary session ofa day-long program titled “Soul Encounters.” (Photo: Baruch Ezagui)The room rang with applause. It was the encouragement of 500 or so people, who crammed the auditorium at Queens College’s Kupferberg Center for the Arts in New York City on Sunday night for the plenary session of the day-long program “Soul Encounters: A Journey of Connection, Reflection and Upliftment.” Attendees were enlightened and enthralled by Jewish leaders, educators and lecturers about the Rebbe, Menachem M. Schneerson, of righteous memory.
They had gathered from near and far to participate in this event commemorating the 20th yarhtzeit of the Rebbe, who passed away on the third day of the Hebrew month of Tammuz, which this year was observed on Tuesday, July 1.
For many participants, the event also served as the culmination of a six-week course on the Rebbe’s teachings that had been offered this spring in more than 700 cities through the Rohr Jewish Learning Institute. Titled “Paradigm Shift: Transformational Life Teachings of the Lubavitcher Rebbe,” the JLI course took more than 18 months to create, incorporating the work and advice of 40 different scholars.
“It allowed Chabad rabbis to come with members from their communities to spend the day steeped in the Rebbe’s teachings,” said JLI director Rabbi Efraim Mintz.
Several talks at a time were open to participants from morning until night, with the plenary session and a buffet dinner ending the proceedings. Throughout the day, groups also visited the nearby Ohel—the resting place of the Rebbe and his father-in-law, the Previous Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory. According to Mintz, an estimated 1,000 people in all took part in the day of study and reflection.
“What the Rebbe did was impressive,” attested Eduardo Elsztain, chairman of the World Jewish Congress Governing Board, who arrived from Jerusalem on Sunday and listened to the speakers from the front of the room. “I think the Rebbe, the strength of his leadership, was to make the Jews shine, to give power to every Jew.”
Rabbi Moshe Kotlarsky, vice chairman of Merkos L’Inyonei Chinuch, the educational arm of Chabad-Lubavitch (Photo: Baruch Ezagui)Professor Lawrence H. Schiffman, vice provost for undergraduate education at Yeshiva University in New York,kicked off the first session at 11 a.m. with a talk called “In the Jewish Hall of Fame: The Rebbe on the Backdrop of History’s Greatest Scholars.”
Transform the World
The final plenary session began after 5 p.m., with participants packing the first floor of the auditorium—even spilling over into the balcony—as those assembled heard from Rabbi Yehuda Krinsky, chairman of Merkos L’Inyonei Chinuch, the educational arm of the Chabad-Lubavitch movement; Rabbi Moshe Kotlarsky, the vice chairman of Merkos; Chief Ashkenazic Rabbi of Israel David Lau; and renowned Talmudist Rabbi Adin (Even-Yisrael) Steinzaltz, author of the newly published and highly acclaimed book My Rebbe, who was interviewed as he sat in a large armchair on stage.
Rabbi Adin (Even-Yisrael) Steinsaltz, renowned Talmudist and author of the newly published and highly acclaimed book “My Rebbe,” was interviewed on stage. (Photo: Baruch Ezagui)“I wanted to make people aware of the Rebbe in general,” said Steinsaltz of his talks during the day, “to connect them with something that has to do with their own lives—to touch them and to make them move.”
Rivkah Slonim, education director of the Rohr Chabad Center for Jewish Student Life at Binghamton University in upstate New York, also spoke, stressing the lasting impact of mitzvot.
“The Rebbe teaches that the antidote to smugness is to realize just how little time, just how few moments we have to accomplish that which we must in this world, and the knowledge of what there is to be done,” explained Slonim, citing the urgency the Rebbe recognized in fulfilling one’s mission in life.
“We have been given gifts, talents, abilities; we have been given an assignment that touches G‑d’s essence, for it is the deepest desire that we transform this world, that we unmask its unifying force and make its surroundings reflective of its nexus.”
The Rebbe asked people to look beyond themselves, and at what they have done for the world and for the Creator to advance his plan, she explained to the crowd. He expected people to accomplish much in their various spheres, she said, and to “seize each moment.”
They Came Away Connected
“The Rebbe’s just such a key figure,” said Tamar Walker, who attended with a four-person delegation from Philadelphia. “This was such a wonderful opportunity to learn about him and his work.”
Ashkenazic Chief Rabbi of Israel David Lau addressed the audience. (Photo: Baruch Ezagui)She said she left especially moved by the call to action; speakers throughout the evening’s plenary session discussed the work to be done in moving the Rebbe’s vision ahead. “It’s one thing to have insight, greater understanding. But we have to actually put into action what we learned.”
Walker looks forward to growing in her Jewish observance and also deepening her knowledge of Jewish practice. Overall, she said, she came away connected more strongly. “The fact that the Lubavitch movement has grown in 20 years shows me there’s something real about it. That’s a reason to carry on the work.”
Stephanie Ben-Salem, who also traveled from Philadelphia to attend the event, also came away motivated by a fundamental message. “The Rebbe saying, ‘When your day is done, do more,’ ” left a significant impression. “I want to do more,” she said.
Rabbi Shmuel Lew, head of education at the Lubavitch Foundation in the United Kingdom and longtime head of the Lubavitch Girls School in London, gave a presentation titled “Service at the Rebbe’s Behest: Daring Escapades in Greenland and Communist Russia.” He said he hopes people came away better able to appreciate their own potential and “to find their inner neshama [soul].”
Several sessions at a time were open to participants from morning until night. (Photo: Baruch Ezagui)Barry Feigenbaum of Huntington Station, N.Y., noted that Lew’s session was quite memorable. He said he came away struck by how the rabbi overcame various challenges in his life and continually rose to the occasion—whether it was trying to bring matzah into Russia or navigating Greenland for Yom Kippur.
“There are always lessons to learn,” stated Feigenbaum. “For me, it’s like going up a ladder. It’s not just learning from my sefarim [religious books], but to hear personal experiences—not just what’s in the books, but where you synthesize everything.”
________________________________________
LIFESTYLES
Cake Dolls Take the CakeWe celebrated our daughter’s first time lighting Shabbat candles with these cake dolls. By Chana Scop
What a special moment! Our little girl lit her own Shabbat candle for the first time, and it was such a beautiful evening. I surprised her with her very own doll cake, and additional smaller doll cakes to be used as centerpieces for our community Shabbat dinner in honor of her birthday.
Each doll held a “tray” with a Shabbat candle on it, which I cut from silver and white card stock. I used a piece of yellow tissue for the flame.
My little girl ate her piece of cake right from a mini-cake platter. The delighted twinkle in her eye, icing-covered lips and obvious enjoyment were worth all the work!
I bought the cake mold from a local store. The pan is made by Wilton, and you can easily order it online. The mini doll pan makes four doll cakes. The doll inserts can be ordered online as well.
I used basic yellow cake for the large cake, and we served it as part of the dessert buffet.Basic Yellow Cake Recipe by Susie Fishbein
3 cups flour
2 cups sugar
1 tbsp. baking powder
½ tsp. salt
1 cup oil
1 cup orange juice
1 tsp. vanilla
4 eggs
Mix all wet ingredients in mixer, then add all dry ingredients and mix well. Spray the pans with baking spray (like Pam with flour), and fill until about 2 inches from the top so the batter has space to rise. Pour into pan and bake at 325° F for 20–35 minutes for mini doll cakes, 40–50 minutes for big doll cake, or until cake tester comes out clean. If your batter rises too high, once the cake has cooled, simply slice off the extra. Make sure the cake is fully cooled before icing. Wilton’s Buttercream Frosting Yields 2¼ cups icing (Note: To make enough icing for the large doll cake and four small doll cakes, double this recipe. You may even wish to triple it, to allow for mistakes.) Ingredients:
½ cup solid vegetable shortening
½ cup butter or margarine, softened
1 tsp. vanilla extract
4 cups sifted confectioners’ sugar (approximately 1 lb.)
2 tbsp. milk (rice milk or almond milk for a pareve option) Instructions:
In a large bowl, beat shortening and butter with an electric mixer until light and fluffy. Beat in vanilla. Gradually add sugar, one cup at a time, beating well on medium speed. Scrape sides and bottom of bowl often. When all sugar has been mixed in, icing will appear dry. Gradually add milk (almond milk or rice milk); beat at medium speed until light and fluffy. Then add food coloring of your choice, and start by just adding 1 drop of coloring at a time until you reach your desired hue.
This batter makes 1 9″×13″ pan or 24 cupcakes or two 8″ rounds. For the purpose of making doll cakes, the following is important to note:
If you are making the Wilton Mini Wonder Mold, which gives you 4 small doll cakes, one batch of this cake batter will suffice.
If you’re using the Wilton Wonder Cake Mold, which makes one large doll cake, double this batter and use the leftover to make either two small doll cakes, or some cupcakes to have on hand for snacking.
Once the cakes are completely cool and you have made the icing, spoon the icing into either a piping bag or a freezer-size Ziploc bag. You will need a coupler and an icing tip. Using a “drop flower tip, #106” makes a very pretty design for these doll cakes. For tips on how to apply icing and how to decorate your cake, click here.
It's easiest to first ice the “dress” part of the cake, then add the doll and ice her, making sure to position her arms correctly. It’s very difficult to adjust the doll’s position after it’s frosted. Dolls can be purchased at cake decorating stores or online. ________________________________________
More in Lifestyles:
• Psalms 44 (By Alyse Radenovic)
Acrylic on Stretched Canvas
Artist’s Statement: This is a painting of the full Hebrew text of Psalms chapter 44 in dark blue, light blue, white and gold
________________________________________
• Moroccan Roasted Chicken (By Jamie Geller)
Prep: 10 minutes
Cook: 50 minutes
Yield: 4 servings
During the developing and testing process for this book, this dish became Hubby’s new favorite. Totally unexpected—I was sure he’d steal a line from the kids and say, “Thank you anyway, but this is not my taste.” (We taught them to say that instead of “Ooo, yick!”) It’s just not the usual stuff and spices he goes for, but apparently the combination was soooo his taste. And mine, too. It’s one of those winner recipes that will make you dance around your kitchen. You may hug me now.
Ingredients:
Cooking spray
2 tablespoons honey
¼ cup olive oil
2 teaspoons ground cumin
2 teaspoons ground turmeric
½ teaspoon ground cinnamon
4 garlic cloves, chopped
One 3½-pound chicken, cut into 8 pieces
2 medium red onions, quartered
1 pound small red-skin potatoes, scrubbed and halved
1 cup dried apricots
½ cup golden raisins
½ cup coarsely chopped pistachios
2 tablespoons chopped fresh cilantro
Directions:
Preheat the oven to 350° F. Line a baking sheet with aluminum foil; spray the foil with cooking spray.
Mix together the honey, olive oil, cumin, turmeric, cinnamon and garlic in a small bowl. Place the chicken, onions and potatoes in a large bowl. Toss with three-quarters of the honey mixture and arrange in a single layer on the prepared pan. Toss the apricots and raisins with the remaining honey mixture and set aside.
Bake the chicken, onions and potatoes for 35 minutes. Add the apricots and raisins and bake until the chicken is cooked through, 15 to 20 minutes more. Garnish with the pistachios and cilantro.
Dress it Down/Make it a Meal
Slow Cooker Moroccan-Style Chicken
Make this a slow cooker meal.
Use 4 chicken leg quarters (thigh with leg attached), and toss all the ingredients except the pistachios and cilantro in the slow cooker with 3 cups chicken broth, such as Manischewitz All-Natural Chicken Broth. Cook on low for 6 hours. Serve over whole wheat couscous, and garnish with the pistachios and cilantro.
Pair It
Carmel Kayoumi Shiraz. A yummy, spicy shiraz enhances the rich flavors in this dish.
________________________________________
No comments:
Post a Comment