Chabad Magazine for Tuesday, Menachem Av 30, 5774 • August 26, 2014

Chabad Magazine for Tuesday, Menachem Av 30, 5774 • August 26, 2014
Editor's Note:
Dear Friend,
We are beginning the month of Elul, when we blow the shofar every day in anticipation of Rosh Hashanah. The shofar blasts serve as a wakeup call, reminding us that we will soon stand in judgement before G‑d as we crown Him King of the Universe.
This week, I spoke on the phone with Rabbi Elchonon Tenenbaum of Chabad of Napa Valley, who had just experienced a different kind of wakeup call: a 6.0-magnitude earthquake.
He told me how thankful he was that the quake had taken place in the middle of the night when everyone was in bed, not near the heavy bookcases that had tumbled over and smashed a solid wood table.
Even in the challenging times, G‑d’s hand is always there, guiding, steering, and supporting. During the month of Elul, G‑d leaves the palace, so to speak, and meets us in the fields, accessible to all. Now is the time for us to recognize His loving presence and reciprocate in kind.
Menachem Posner,
on behalf of the Chabad.org Editorial Team
Daily Thought:
Friction
Our souls are the finishing tools for His handiwork.
They are the plows He applies to the harsh earth so it will absorb the rains from heaven, the sandpaper to grind away the coarse surfaces of life, the polishing-cloth so that it will glimmer in the light from above.
That friction that wears us down, those sparks that fly—it is the resistance to this refining process.
And if you should ask, how could it be that G‑d’s own creation should present resistance to His infinitely powerful breath?
In truth, it cannot. But He condenses that breath into a soul, He tightly focuses her power, until the harshness of this world can seem real to her, and then she will struggle, and in that struggle she will make the world shine.
___________________________

This Week's Features"

• Being Simple (By Shimon Posner)

Elul Observances in a Nutshell As the last month of the Jewish year, Elul is traditionally a time of introspection and stocktaking—a time to review one’s deeds and spiritual progress over the past year, and prepare for the upcoming “Days of Awe” of Rosh Hashanah and Yom Kippur. As the month of divine mercy and forgiveness, Elul is a most opportune time for teshuvah (“return” to G‑d), prayer, charity, and increased ahavat Yisrael (love for a fellow Jew), in the quest for self-improvement and coming closer to G‑d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when “the king is in the field” and, in contrast to when he is in the royal palace, “everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance, showing a smiling face to them all.” The following are some of the basic customs and practices for the month of Elul: Each day of the month of Elul (except for Shabbat and the last day of Elul), we sound the shofar (ram’s horn) as a call to repentance. When writing a letter or meeting one another, we bless one another by including the greeting Ketivah vachatimah tovah—which roughly translates as “May you be inscribed and sealed for a good year.” Chapter 27 of the Book of Psalms is added to the daily prayers, in the morning and afternoon. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the first of Elul until Yom Kippur. (On Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms.) Elul is a good time to have one’s tefillin and mezuzot checked by an accredited scribe, to ensure that they are in good condition and fit for use. During the last week of Elul, in the days leading up to Rosh Hashanah, the Selichot prayers are recited. On the first night they are recited at midnight; on the following days, in the early morning.

PARSHAH

The Human Traffic Sign He was standing at the entrance of the strip mall, his front and back covered by identical, cumbersome cardboard signs. By Naftali Silberberg I saw him this past spring as I was walking to the synagogue on a hot Shabbat morning in Los Angeles. He was standing at the entrance of a strip mall that I was passing, his front and back covered by identical, cumbersome cardboard signs advertising an absolutely fantabulous sale by one of the stores in the mall. He was still there a few hours later when I returned from the synagogue, several empty water bottles lying at his feet. It got me thinking. Even if this person was being paid only minimum wage, it would almost certainly be more economical for the store owner to go to Staples and order a standard print sign. Why the need for the human advertisement? Motorists were slowing to get a look; one even turned on his blinker and entered the mall’s next entranceThen again, when was the last time that a conventional sign really caught my attention? And as I looked at the busy thoroughfare, it was clear that many motorists were slowing to get a look; one even quickly turned on his blinker and entered the mall’s next entrance. Apparently, living, breathing signs are worth the extra cost. I’m pretty sure that entrepreneurs wouldn’t be throwing out their hard-earned money on an unproven advertising gimmick. In no less than four places, the Torah discusses the law of the “Cities of Refuge” (Exodus 21, Numbers 35, Deuteronomy 4 and 19), the safe havens established for those who were guilty of manslaughter, where they could escape the wrath of a vengeful next of kin. Perhaps the reason why the Torah chooses to repeat this law several times is due to one of the powerful and eternal lessons this mitzvah teaches. We are all haunted and pursued by past indiscretions, as well as unhealthy and unspiritual tendencies. But there is a “safe haven” to which we can escape and find serenity. As our sages tell us (Talmud, Makkot 10a), “The words of Torah are a refuge.” Through thoroughly immersing ourselves—“exiling” ourselves—within the teachings of the Torah, we are granted the wherewithal to successfully fend off all the impulses that hound us. In Deuteronomy 19:3, the Torah instructs us to “prepare the roads” that leads to the cities of refuge. The Talmud (ibid.) explains that it is imperative upon the community to ensure that the roads leading to the cities remain maintained and unobstructed, and furthermore, that every crossroads must have a prominent sign directing the person to the closest miklat (refuge). We need to be signs. For our chance acquaintances, for our friends, for our children . . .The Rebbe explained the contemporary lesson that this detail of the law offers. It is our duty, the Rebbe says, to stand at life’s crossroads with a large arrow sign, and loudly proclaim to all: “This is the way to refuge. Here’s the Torah. Here’s how you live it. Here’s how you find peace and tranquility.” We need to be signs. For our chance acquaintances, for our friends, for our children. We can go to Staples and print up posters. We can buy books for our children that teach them the proper path; we can use wonderful words and homilies to persuade them of the beauty of Torah. Or we can be living signs. Yes, it requires a deeper commitment. It could mean standing in the heat for hours. But living signs cause heads to turn like no other means of advertisement can.

More in Parshah:

• Thinking or Feeling—Which Is More Important? (By Chana Weisberg)

Liz liked to read about the great minds of history—those individuals who conceived of and constructed the philosophies, theorems and academic systems which furthered the development of human intelligence and knowledge.

Yet Liz found that despite their enormous intellectual contributions to mankind, more often than not, the private lives of these famous personalities did not reflect their lofty ideas. On a personal level, their moral behavior left much to be desired.

Liz also discovered that the same could be said of many highly cultured societies. On the whole, societies that valued intellectual sophistication and cultural refinement were often just as lacking on a moral level, and their ethical standards did not reflect their exalted ideals.

Liz wondered: what was missing in the translation of the intellectual abstraction into the practical deeds of these individuals and societies?

The Torah reading of Shoftim (“Judges”) begins with the duty to establish a system of officers and judges in every community:

“Judges and judicial enforcers you shall place at all your city gates . . .” (Deuteronomy 16:18)

In addition to the obvious communal application, many of the commentaries see these instructions as directed also to the “small city” that is man—how each individual must spiritually guard his own body from negative influences.

In the words of the Siftei Kohen commentary:

“The human body is a city with seven gates—seven portals to the outside world: the two eyes, two ears, two nostrils and the mouth. It is incumbent upon us to place internal ‘judges’ to discriminate and regulate what should be admitted and what should be kept out . . .”

The theme of protecting our own spiritual resources and fighting against negative influences is reinforced at the end of the Parshah.

When you approach a city to wage war against it . . . you must not destroy its trees. You may eat of them, but you must not cut them down. Is a tree of the field a man . . . ? Only trees that you know do not yield food you shall cut down . . . (Deuteronomy 20:19–20)

In instructing us how to wage a war, the Torah is also providing spiritual guidance for each of us in our personal struggles against our own base, animalistic inclinations. These inclinations must be overcome, controlled and subdued. They act as an “enemy,” fighting against the spiritual part of us that craves transcendence, spirituality and G‑dliness.

Waging war against our animalistic self is fighting against that part of us which resists this transformation. And in the context of this spiritual war, the Torah makes the famous analogy comparing man to a tree of the field.

The chassidic masters explain that just as our world consists of four “kingdoms”—mineral, vegetable, animal and human—so, too, does the human being incorporate these four realms within himself. Specifically, the “vegetable kingdom” in man are the emotions, and our “animal kingdom” is the intellect.

The difference between a plant and an animal is that while both exhibit development and growth, the plant remains rooted to its place, while the animal moves from place to place. Similarly, the growth and development of the emotional self takes place in, and is confined to, the boundaries of its particular place—a kind person, even as his kindness develops and matures, will remain kind; a stern person will almost always deal sternly. In other words, emotions are subjective: they may “grow,” but will not transcend their predefined “place.” The intellect, on the other hand, is capable of movement and change, like the animal’s ability to roam. Its conclusions are not predetermined by its “place”—its examination of a certain situation, for example, will sometimes lead to kindness and sometimes to severity.1

This begs the question: Is not the crowning glory and uniqueness of the human being the profundity of his intellect, rather than the depth of his emotions? Why, then, does the Torah compare man to “a tree of the field”?

Because the ultimate purpose of man’s intellect is that it should affect his emotions and cause them to follow his intellect’s prompting. Just as the greatest benefit of a tree is the fruit it produces, so too the greatest hallmark of man must be the fruit that his intellect produces—the knowledge being absorbed by his emotions to create the proper feelings, and then actions.

Only when our intellectual understanding does not remain in the realm of the abstract, but is translated into emotion and motive, ultimately affecting our actions, can we consider ourselves fully developed and complete human beings.

“Trees that you know do not yield food shall be cut down.” Intellect that remains cold and aloof is like a tree that has not produced fruit—it hasn’t served its function.

Emotions give credence to the intellect and lift it to a higher, deeper and more authentic experience, which on its own accord it would never attain. The true test of an individual is not so much his intellectual qualities but his emotional self, and refining one’s emotive character has the greatest impact on the individual.2

In the biblical personalities, the intellectual and emotional realms have traditionally been represented by men and women respectively.

Our patriarchs’ teachings were, to a great extent, an intellectual discipline—a system of thought and a hierarchy of values. But Judaism encompasses more than an intellectual tradition. Shabbat and holidays were not only observed, but also felt. These events were not merely ceremonies, but experiences to behold and sense. the mitzvot (divine commandments) are not only performed with precise rules and exactitude, but with the exuberance and vivacity of feelings.

The center of this training was not within the walls of the formal study halls. It was transmitted within the holy sanctum of family, through the tears and laughter, through the songs and the dreams, through the joyous smiles and the boisterous happiness, through the inner passion and the quiet but stubborn determination of the Jewish home.

All this was primarily found in the maternal realm, by the Jewish mothers who created the mood from the child’s youngest moments. While the fathers transmitted the necessary instruction, the mothers communicated the very heartbeat of Judaism.

Though intellectual commitment is important, in times of crisis or exile the emotional commitment is indispensable. Were it not for the translation of the intellect into this emotional experience, as epitomized by the Jewish mothers throughout the generations, the Jewish people would not have been able to survive the many upheavals that threatened their annihilation.

(Thus we find that in times of crisis, the biblical matriarchs assumed a more powerful spiritual role than the patriarchs, and were the determining force, saving our nation from grave errors. The matriarchs realized simple truths and acted instantaneously in times of upheaval. They followed their sensitive, intuitive, emotionally generated understandings, rather than the patriarchs’ intellectual analysis.

Our matriarch Sarah demanded the immediate expulsion of Ishmael—an act that was considered abominable by Abraham, until G‑d Himself corroborated it. Rebecca changed the course of destiny by intervening in an hour of crisis so that Isaac bestowed his blessings on Jacob, instead of the intended Esau. Miriam was responsible for the birth of Moses, by convincing her parents to have faith and reunite, despite the apparent illogicality of that action under the circumstances of their Egyptian bondage.

The examples of such women continue—women whose contributions in a time of transition determine the destiny of our people.3)

“Man is a tree of the field.” For, in truth, the greatness of man and of humanity is in the translation of the intellect into emotions, where the knowledge then becomes richer, deeper and more genuine.

Ultimately our emotions are what validate our intellect and make it our crowning human glory.

FOOTNOTES

1.R. Schneur Zalman of Liadi, Torah Ohr 4a.

2.Based on the Lubavitcher Rebbe’s Likkutei Sichot, vol. 4, pp. 1114–1117, and vol. 24, pp. 115–119.

3.For a more in-depth analysis of this theme, see Family Redeemed by Rabbi J. B. Soloveitchik (Toras Harav, 2000).

Simple is straightforward. This is what needs to be done and this is how we do it. “Put up and shut up, or get out of the way.” It’s easier and more convenient to get lost in a committee that appreciates the complexity.

The Baal Shem Tov liked simplicity. Simple folk who simply liked G‑d, although they were clueless in all matters of faith and religion and theology. They liked G‑d like a baby likes his father.

The Baal Shem Tov also liked faith, theology and religion. He liked scholars who struggled with faith and intellect, mastering a little bit of each, only to realize how much they now lacked. He wanted that they should remain simple through the process, still be a baby calling for his father.

The simple faith of a sophisticated man has more dimension and a richer texture. A faith that began simple before the intellect kicked in, held onto while the intellect kicked and emerged simple after the tension abated. A simplicity above complexity and permeating the complexity. Because to ignore the complexity is simply simplistic.

A simple person who is delighted with his simple faith is, well, simply simplistic. Once he recognizes his simplicity, he implicitly rejects complexity—which makes the complexity all the more convincing.

So I dare say the Baal Shem Tov would have had no interest in a conscious simplism. I have heard stories of how his successors did not.

Simple faith is not easy. You have to address all of the complexities of faith, reason, life and death that your little brain can fathom. You have to exhaust all of your time, energy and resources in this endeavor. What you have left is, well, faith: unencumbered by intellectual roads not traveled.

Towards this faith the Torah reading (Deuteronomy 18:13) directs us: Tamim tihyeh, which translates awkwardly and unconvincingly to “be wholesome” in your faith. Until we come up with a better word, we’ll call it simple faith. Quite simply.

• Re’eh in a Nutshell

"See,” says Moses to the people of Israel, “I place before you today a blessing and a curse”—the blessing that will come when they fulfill G‑d’s commandments, and the curse if they abandon them. These should be proclaimed on Mount Gerizim and Mount Ebal when the people cross over into the Holy Land.

A Temple should be established in “the place that G‑d will choose to make dwell His name there,” where the people should bring their sacrifices to Him; it is forbidden to make offerings to G‑d in any other place. It is permitted to slaughter animals elsewhere, not as a sacrifice but to eat their meat; the blood (which in the Temple is poured upon the altar), however, may not be eaten.

A false prophet, or one who entices others to worship idols, should be put to death; an idolatrous city must be destroyed. The identifying signs for kosher animals and fish, and the list of non-kosher birds (first given in Leviticus 11), are repeated.

A tenth of all produce is to be eaten in Jerusalem, or else exchanged for money with which food is purchased and eaten there. In certain years this tithe is given to the poor instead. Firstborn cattle and sheep are to be offered in the Temple, and their meat eaten by the kohanim (priests).

The mitzvah of charity obligates a Jew to aid a needy fellow with a gift or loan. On the Sabbatical year (occurring every seventh year), all loans are to be forgiven. All indentured servants are to be set free after six years of service.

Our Parshah concludes with the laws of the three pilgrimage festivals—Passover, Shavuot and Sukkot—when all should go to “see and be seen” before G‑d in the Holy Temple.

HOLIDAYS

High Heels and High Holidays During services today my three year old daughter ran into the Shul, parading in my wife's high heel shoes. By Yisrael Rice During services today my almost three year old daughter ran into the Shul, parading in my wife's high heel shoes. "Hrmph" I thought. Here it is, the special month of Elul, we are all working on preparing our souls for the approaching High and Holy days. And my daughter marches in and breaks our devoted concentration with her distracting (albeit adorable) antics. I quickly realized that my reaction is what needed the work. Everything happens for a reason; G‑d doesn't play dice with the universe and all of that. We call this "Divine Providence." I think of it as Supernal Synchronicity. My reaction to this cute event was, "How can this be happening when I am trying to serve G‑d?" My reaction should have been, "What can I learn from my daughter?" Upon short reflection, the answer was obvious. Here she is presenting graphically what we are all trying to do emotionally and spiritually. She is working on elevating herself just a few inches. We have had a nice warm summer, with leisurely pastimes and a very intense focus on "taking it easy." But then, sometime during September, Rosh Hashana appears on our calendar. It is serious business, the Day of Judgment. This is followed by several more days with the inviting epithet, "Days of Repentance," which conclude with Yom Kippur – the Day of Atonement. What about transition? Judaism does provide one. In fact, it provides an entire month before Rosh Hashana called, "Elul." And now back to the high heels. This is a month of self-improvement. It is a month in which we endeavor to lift ourselves just a few inches higher to prepare for the High Holydays. But our elevation during this month is quite different, and in a sense more profound, than the elevation of Rosh Hashana, et al. Kabbalah explains that Jewish holidays bring with them an intensive amount of light and inspiration. (Ever felt inspired on Yom Kippur? Now you know why!) On the one hand, this is awesome. On the other hand, a very important ingredient may be missing - our own personal effort. On Rosh Hashana and Yom Kippur we are lifted, but we are lifted from above, so to speak. During the month of Elul1, we are not privy to that awesome light. We must lift ourselves up from below. We may not feel the inspiration; we may not feel anything at all. We are simply aware that Rosh Hashana is coming again, and we must make a move, a change. This uninspired feeling is referred to in Chassidic writings as the heel. It has the least sensitivity. But it provides the footing for the rest of one's service. And although the inspiration may be of a lower grade, it is infinitely more precious to G‑d. It is for this effort that we make, when we are not in the mood, that G‑d created us in the first place. Our service during the Holidays is infused with G‑d's gift to us. But lifting up our heels, and changing just a bit, even when there is little stimulation – this is our gift to G‑d. FOOTNOTES 1. The word "Elul" is also an acronym for the verse "I am to my beloved and my beloved is to me." The two parts of the verse describe the two different types of elevation elucidated in the article. "I am to my beloved" refers to our work to get closer to G‑d (with little inspiration). "My beloved is to me" refers to the assistance we receive through the Divine holiday revelation.

More in Holidays:

• With the King in the Field (Translated and adapted by David Rothschild from a discourse by the Lubavitcher Rebbe)

When the King enters the field, our consciousness becomes elevated

Two Lovers

In King Solomon's text Song of Songs, he writes a most eloquent and deep passage representing a multitude of relationships. The verse "I am my Beloved's and my Beloved is mine" (Songs 6:3) is an immediate allusion to the month of Elul, for in its original Hebrew, "Ani ledodi v'dodi li", the letters beginning each word serve as an acronym for this month. Elul is the month preceding Tishrei, the beginning of the Jewish Year, starting with the holiday of Rosh Hashanah and culminating with the festival of Hoshana Rabba. It is during the month of Elul that we try and focus on our past year, reflecting on our deeds, atoning for our mistakes and contemplating our actions and changes for the new year to come. Therefore, as we will see, this statement of King Solomon's is not only a statement between two lovers but, more importantly, represents our relationship with our Creator. During this month…G-d actually empowers us to ask for His forgiveness…

The first Lubavitcher Rebbe (the Alter Rebbe) expounds this verse in his work, Likutei Torah. He teaches that it consists of two parts, each representing a different aspect of our relationship with G-d. The first section, "I am my Beloved's…", alludes to Jews' divine service during Elul. Jews cry out to G-d in what Kabbala calls "an arousal from Below"; the verse's second component, "…and my Beloved is mine", hints to G-d's activity in which a divine revelation descends from Above. It commences on Rosh Hashanah and carries on through the Ten Days of Repentance, until culminating on Yom Kippur.

The month of Elul is considered an extremely auspicious time to atone and work on ourselves. This is not simply because we are about to begin a new year, but it is during this month that G-d actually empowers us to ask for His forgiveness. He inspires us from Above, for during Elul G-d shines forth His Thirteen Attributes of Mercy. This arousal from Above in turn induces our awakening from Below.

The Alter Rebbe employs a parable to illustrate this concept: A King returns to his city following a long absence. The city's inhabitants stream out to the countryside to greet him. When the king enters the field a new phenomenon occurs. The field equalizes everyone who is found there. Now, for the first time, virtually everyone is empowered and permitted to greet the king. All partitions which usually separate him from the populace are nullified. The king, in turn, graciously receives each and every one. This phenomenon does not take place outside the field. For, within the capital, and surely within the palace, only select dignitaries can access the king.

The Alter Rebbe explains that throughout Elul, Jews go out to the spiritual fields to encounter the light of G-d's countenance. The shining of the Thirteen Attributes of Mercy is recorded in the verse "May G-d illuminate His countenance for you and be gracious to you" (Num. 6:25). This arousal from Above displays G-d's gracious reception, with a pleasing expression, of every single Jew. What's more, it is a most propitious time for one to approach G-d with his or her personal requests. Each one is the other's heart…

Elul's acronym, "I am my Beloved's and my Beloved is mine", illustrates this concept. Its first letter, alef, stands for "I" (in Hebrew, "ani") - the Jewish People. The second letter, lamed, represents, "my Beloved's" (in Hebrew, "ledodi") - G-d. The structure of this verse is that of being face-to-face in expressing one's love for another. This is the idea that the heart of the giver is enwedged in the heart of the receiver and vice versa. There is a reciprocal relationship of this love. Each one is the other's heart.

How do we become the heart of G-d? This is achieved through Jewish unity. And who unifies us? When the king enters the field, all Jews become equal one to another. Therefore, we learn through this example that when the king (i.e. G-d) enters the field, we become equal before Him and therefore are unified. Our being unified causes His love to increase and we become His heart. This example thus illustrates the divine service of the month of Elul with us arousing His love from Below while He bestows unto us His love from Above.

It is not coincidental that for this parable the Alter Rebbe chose a field. Furthermore, the Rebbe distinguishes a field from other places, such as a desert or a city. In the Book of Jeremiah, Jeremiah said of deserts, "You followed Me into the wilderness, into an unsown land" (Jeremiah 2:1) and "In a land of desert and pit, in a land of waste and the shadow of death, in a land through which no man passed and where no man settled" (Jeremiah 2:6). A field naturally is more spiritually and physically elevated than a desert…

Contrary to the qualities of a desert, a field can be cultivated; it is a place where things can grow, develop and flourish. As stated in Job, "There is a land where food once grew" (Job 28:5). Therefore, a field naturally is more spiritually and physically elevated than a desert. However, why did the Alter Rebbe choose to employ the example of a field rather than a city? Cities symbolize physicality which is already inside the domain of the Holy, for a city is surrounded by a wall, which separates the houses within from the outside world.

Conversely, deserts are found beyond a city's boundary. They represent objects which are removed from the purview of divinity. Fields, though, allegorize an intermediate state. Although, they too lie outside cities, nonetheless, foodstuffs cultivated there are purified by human consumption. As a result, they too are elevated into the realm of divinity - the city.

Fields, then, symbolize humankind's raison d'etre: humankind's divine service to purify worldly objects and affect their ascent into the realm of the Holy. For this reason, all the Temple sacrifices are called "food", as the verse informs, "My offering, the bread of my sacrifices made by fire" (Num. 28:2). Sacrifices purify and elevate animate and inanimate things.

Hallowed Wholeness

Although we currently cannot perform sacrifices since we are, unfortunately, in a state of exile, the perfection of sacrifices will occur in the Future Era. An aspect of their completeness, though, is also evident today. How do Jews offer sacrifices in exile? The Talmud teaches, "By studying the laws of sacrifices we are credited as if they were actually brought." This is why we recite their laws before morning and afternoon prayers, corresponding to the time that sacrifices were made in the Holy Temple.

Hoshea the prophet, tells us, "And let our lips substitute [complete the obligation] for bulls" (Hoshea 14:3). The Hebrew word for "substitute", "neshalem", shares the same spelling as the word for "completeness". Hoshea, then, indicates that the manner of our sacrifices - affected through prayer - is comprehensive. In this time of exile, we can only experience the sacrifices on a spiritual level. Their absolute perfection will only be realized in the Future Era when they can be physically performed as well. In the Future…we will be able to observe all 613 commandments - including those pertaining to sacrifice…

We recite this principle in our Shabbat Mussaf prayers: "There we will offer to You our obligatory sacrifices...according to their rule." For it is only in the Future that we will be able to observe all six hundred and thirteen commandments - including those pertaining to sacrifice. In fact, Rashi teaches that sacrifices represent the primary Divine service.

Sefira Subjugation

In the Future Era, we will witness the elimination of contemporary barriers which separate the city from the field. Then, G-d's revelation, extant within the Temple (city), will spread out and envelope Jerusalem (field) and its neighboring fields. This parallels the Midrash's assertion, "In the Future, Jerusalem will spread over all of the Land of Israel and Israel will expand over the entire world." Isaiah likewise prophesized, "The glory of G-d will be revealed, and all flesh together will see that the mouth of G-d has spoken" (Isaiah 40:5).

How is this manifest? Our proper conduct today assures that in the Future, "When G-d will broaden your boundary, as He swore to your forefathers, He will give you the entire Land" (Deut. 19:8). The verse intimates the Midrashic promise, "In the Future the Land of Israel will expand over the entire world." When the… inner dimensions of the Torah are disseminated throughout the world, the Redemption will occur…

The aforementioned verse continues, "Then you shall add three more cites" (Deut. 19:9). Rashi informs us that they refer to the three unconquered lands of the Kini, Kinizi and Kadmoni nations, which are located in the east in Biblical Israel. Chassidut reveals that they correspond to the three intellectual attributes of chochma, bina, and daat.

Today, all divine influence descends from the bottom seven emotive sefirot. Only in the Future will the top three - chochma, bina, and daat - illuminate Infinite Light down into the world. How do we actualize that revelation?

First, we must fashion a vessel to receive their illumination. This is accomplished by spreading forth the wellsprings of the Inner Torah. For, the Mashiach promised the Baal Shem Tov, the founder of the Chassidic movement, that G-d would respond in kind: "When the wellsprings and inner dimensions of the Torah are disseminated throughout the world, the Redemption will occur."

The manner of disseminating this knowledge must be consistent with the supernal lights it corresponds to. It must be fully comprehended and understood. It is stated in the fundamental work of Kabbala, the Zohar, "A person must live by them". Even more so, we must spiritually conquer the three lands (the three intellectual faculties, i.e. sefirot). The insights contained therein must become our personal property. Ideally, this esoteric knowledge must become the individual's namesake.

Messianic Perfection

By means of teachings the Inner Torah we conquer our own soul's intellectual faculties. Then, on its heels, the entire worldly chochma, bina, and daat.

will be vanquished. Their overthrow will be so comprehensive, that all worldy wisdom will be understood in light of Torah concepts.

Maimonides declares that the redemption will happen quickly. Then we will utterly defeat the seven nations originally promised to Moses. Immediately afterward, we will vanquish the additional three lands sworn to Abraham. Together, they will number ten conquered lands.

Ten alludes to the perfection of wholeness which will prevail in the Future Era. The sages of the Talmud taught that unlike the seven-stringed Temple harp, "The Future Era's harp will have ten strings." Then, we will sing the "Tenth Song" which is unaccessible to us in a state of exile.

Another allusion to the number ten in relationship to the perfection of the redemption is discussed by Maimonides. Maimonides reveals that throughout history only nine Red Cows were used for ritual purification. The tenth, he promises, will be used in the Future. At that time, G-d will count the Jewish People for the tenth time. And we know that G-d tallies His children because He loves them. All of this should immediately occur in our very days.

Adapted from a discourse, Rosh Chodesh Elul Eve 5746/1986, Shoftim

Copyright 2003 by KabbalaOnline.org. All rights reserved, including the right to reproduce this work or portions thereof, in any form, unless with permission, in writing, from Kabbala Online.

WOMEN

Not Mediocre We rarely ever saw her, save for the few times a day when she came outside for a smoke, wearing dirty pajamas and mumbling to herself. By Daubrusha Libero King David asked G‑d why He created insanity. What purpose does it serve in this world? I had an encounter with a woman, a brilliant and talented woman, who unfortunately went through some extremely challenging things in her life that left her in a very sad state, mentally and emotionally. She lived in the Chabad center where I worked, but we rarely ever saw her, save for the few times a day when she came outside for a smoke, wearing dirty pajamas andShe had a reputation for being scared of people mumbling to herself. She had a reputation for being scared of people, but to be honest, I and all the other girls who worked there were a bit frightened of her. We happened to cross paths one day, so, feeling sorry for her, I stopped to chat. I guess she was experiencing a brief moment of sanity, because she agreed to talk to me, and not to herself for a change. It is tragic to see a human being left with no real life and no dignity, but I could tell from our short conversation that there was still some vestige of that brilliance, poise and eloquence that she once had, which made her current state even more tragic. “So,” I said, wondering how someone with so much could have fallen so low, “what did you study?” “I was a graphic designer, a mediocre one though.” (I later learned that she had been far from mediocre.) “Don’t worry,” I said, attempting to sympathize with her. “I am a teacher, and probably a mediocre one too.” Then she looked at me, really deeply. “A teacher . . . a mediocre teacher. How can you be just mediocre? You are working with children. You are, without knowing it, changing their lives. You can’t be mediocre.” Here I was, talking to this woman with long, unkempt hair that looked like a mane, who as far as we knew owned no clothes except for pajamas, whose hands were stained yellow from the cigarettes she chain-smoked. But she was looking at me with such honesty and such conviction, telling me that if you’re changing lives, you can’t be mediocre.If you’re changing lives, you can’t be mediocre There are times in life when we like to call ourselves mediocre. We don’t believe in ourselves as much as we should, and we are too afraid of our failings to call ourselves excellent. I’m not saying we should be egotistical. But sometimes, we need to look at ourselves and our work, and realize there is no room to view it as mediocre. What we are doing as women, as mothers, as teachers, is just too precious to be given that label. It’s impossible to be perfect. But are we giving ourselves enough credit? This woman taught me that how we perceive something is how it will be, and sometimes we have a responsibility that is just too great to be called mediocre.

More in Women:

• Small Changes, Big Differences (By Sarah Chana Radcliffe)

A parent has a lot to offer. The question is, will the child accept it? There are many factors that determine the answer to this, including the child’s own unique personality. For instance, some kids are rather stubborn, strong-willed, inflexible or otherwise not open to suggestion. Other children are heavily influenced by another parent, siblings or other outside influences, and the parent’s opinion cannot be heard above the din of these other voices. Will the child accept it?Yet even when internal and external factors pull on the child’s heartstrings, there are things that a parent can do to increase his or her own power of influence.

Natural Tendencies

The first thing to do is to overcome one’s natural tendencies. Parents tend to instruct. All day long, they tell their kids what to do: “It’s time to get up, go brush your teeth, stop fighting with your sister, hurry up and get dressed, remember to make your bed, put your clothes in the laundry hamper, come eat, take your plate off the table . . .” And this is only in the first hour of the day. It goes on throughout the day, the week, the months and the years. It becomes a habit, a natural way of communicating to one’s child.

When a child complains, “I’ve got too much homework!” the parent falls back into this natural mode and simply tells the child what to do: “The sooner you begin, the sooner it will be over, so sit down and get started.” When a child raises an issue, the parent instinctively responds with instructions: “Nobody asks me to do things with them on the weekend” leads to “Well, maybe you should be the one to initiate the invitation. Just get on the phone and invite someone!” It’s not that the parent is wrong. In fact, the parent is usually right, simply because the parent is far older, more experienced and—let’s face it—wiser than the child with the problem. However, the natural style of telling the child what to do is, more often than not, ineffective.

Many times, it leads to a rapid-fire game of “yes-but,” as in “Yes—but I’ve called people in the past, and nobody ever wants to do anything with me. “ “Well, sometimes you have to just keep trying.” “Yes—but people get annoyed if you keep calling them.” “Well, maybe try different people, like the kids from shul instead of from school.” “Yes—but I only see them on Shabbat, so they don’t really know me.” And so on. The conversation typically feels like a struggle, causing frustration for both parent and child. The parent feels as if the child is purposely rejecting all suggestions, and the child typically feelsNobody ever wants to do anything with me misunderstood. If the “yes-but” game doesn’t start, the child might simply reject the parental advice: “I don’t want to.” Either way, it’s hard for anyone of any age to accept instructions from others, no matter how benevolently intended.

Ask First

One little change can sometimes make a big difference. Parents can make it easier for their child to accept a suggestion when they refrain from issuing that suggestion as an instruction. There are two ways to accomplish this:

1) Make the suggestion a question. The child is far more likely to actually consider the parent’s idea when it is put forth as a question, as opposed to a command: “How do you feel about the idea of calling your classmates, even though they haven’t been calling you?” Even if the child doesn’t like the idea, the question is more likely to lead to discussion than an out-and-out rejection. And even if, in the end, the child just cannot accept the idea, he or she will at least feel good about the parent, because the parent has not taken a strong, “know-it-all” position, and instead has been reflective and respectful in the problem-solving process. For these reasons, using the question technique with one’s spouse and other adults also works far better than just telling these people what to do. Asking, as opposed to telling, automatically shifts one from an authoritarian position to a more humble position, and as the Talmud points out, humility is the most cherished character trait—pleasing to G‑d and to man.

As an aside, the Torah requires a child to “ask, not tell” when speaking to a parent, since asking is a more respectful style of speech. For example, asking “Would it be okay if I didn’t take my sweater today?” is considered the correct way for the child to speak, as opposed to “I’m not taking my sweater today.” The former demonstrates humility and respect, while the latter shows arrogance and disrespect. As the child becomes a teenager, these subtle differences in language patterns can lead to glaring differences in relationship dynamics. Although parents are actually allowed to tell their kids what to do, the careful modeling of the “asking style” helps children incorporate that level of respect more easily into their own daily speech. In other words, it’s hard for parents who constantly issue demands and instructions to teach their kids how to slow down and ask rather than tell.

2) Ask permission to offer the suggestion. Here, the parent asks permission to enter the problem-solving mode, thereby creating what is called a “yes-set” in the child’s mind. For instance, after the child complains that nobody calls him, the parent can say something like “Would you like me to give you some help with this?” or “Can I share an idea with you?” As soon as the child says “yes,” his own mind readies itself to receive a suggestion from the parent. Again, if the child doesn’t like the idea, the conversation can still continue in aDo you want a suggestion? respectful way. The child perceives the parent’s respectful attitude and is far more likely to feel understood and supported, even if the parent doesn’t actually have a practical solution. We’ve all had the experience of telling a friend a problem and the friend telling us what we should do about it—and we are familiar with the natural resistance that arises. We know, too, how much better the conversation goes if our friend first asks us, “Do you want a suggestion?” It works exactly the same between parents and children.

While there is no one magic communication technique that removes all stress and strain from parent-child relationships, a small tweak here and there can often lead to better outcomes in specific conversations, and an accumulation of small tweaks can often have a positive effect on the entire relationship. Experiment with these strategies, and observe what transpires with your child!

YOUR QUESTIONS

I'm Scared of Going to Hell... Will I go there simply because I don't observe the Shabbat, Jewish holidays, or the laws of kosher? By Yisroel Cotlar Question: I'm a secular Jew and I'm afraid of going to hell. What does the Torah say about hell and will I go there simply because I don't observe the Shabbat, Jewish holidays, or the laws of kosher? All-in-all, I think I'm a very decent human being -- but of course nobody is perfect. Answer: I hope you don't mind if I take issue with your first few words. You write that you are a "secular Jew." I don't believe there is such a thing. You see, the word secular means mundane or un-sacred. A Jew, by definition, is holy. And you are as just as Jewish as me, your great-grandfather, and Moses. Perhaps not as observant -- but just as Jewish. I truly mean that… I'm sure you're a great person. You probably live an ethical life and do many acts of kindness. You have done much to express your innate holiness. And that's exactly why you can grow so much through taking on a few new mitzvot. You can take your being a decent human being infinitely higher. Your goodness will be instilled with a G‑dly touch. You write that you are not perfect. But then again -- as you yourself say -- no one is. And that's exactly why Judaism is not an all-or-nothing religion. It treasures the power of a single act. So I challenge you to take on one new mitzvah. It's a mitzvah that only happens once a week and only takes a minute. But it is powerful. And you will find that its effect is profound. Jewish women have the special commandment to light the Shabbat Candles each Friday afternoon. It brings light, holiness, peace and tranquillity into the home. Give it a try. Check out our Shabbat Candle Lighting Wizard for more information about this special mitzvah. Now to address your question about hell: You're probably expecting me to depict a haunting scene of ghosts and goblins. But the Jewish concept of "heaven" and "hell" cannot be more different than the description found in medieval Christian texts or cartoons. Yes, Judaism believes in punishment and reward in the afterlife. But in Judaism: Hell is temporary -- not permanent. Hell is a therapy -- not an imprisonment. Hell is a consequence -- not a punishment. Hell is a washing machine -- not a furnace. Sounds interesting? Click here to read all about this topic. Let me know if this helps. I await your reply. Yours truly, Rabbi Yisroel Cotlar

More in Your Questions:

• What Is the Jewish Stance on Marijuana? (By Tzvi Freeman)

Question:

I am asking this question in all seriousness, as it troubles me to not know what the Jewish belief is regarding marijuana. A while back I was struggling with hard drugs and going downhill fast academically and socially. Since then I have experienced a series of ups and downs, but today, I have a good job and live happily for the most part. Now here is my dilemma. I smoke marijuana on a casual basis, and do not see it taking a negative effect on my life. I have strayed far away from the hard drugs I once took, and feel that marijuana is a safe way for me to indulge myself from time to time. I am a musician, artist, and thinker, and hopeful I'm not sounding like a 1960's cliché when I say I have a somewhat more profound, surreal, and exciting experience when I do this.

I suppose my question is this: What is the Jewish standpoint on this issue?

Answer:

I don't think we can say that there is a "Jewish stance" on marijuana. It's much more a social issue than anything else. That's because the issue is not the drug itself, but how it is used--and how it is used depends principally on social issues.

For example, as I'm sure you know, alcohol is a far more dangerous drug than marijuana. However, Jews have created a social ambience for it that greatly limits the dangers involved. If you had lived in Baghdad 100 years ago, there may have been something similar for the use of hashish.

Marijuana today brings with it a lot of social baggage. Right now, that may not affect you. But what will happen when you decide to start a family? You have to buy it, hide it, explain it...more and more problems.

Bottom line, it's not so much the chemical effect of the marijuana on you--it's everything that goes along with it.

I'll give an example from a very different but similar situation:

Chocolate is one of my greatest weaknesses. Problem is, once I start eating dark chocolate, I get strong cravings for it. But dark chocolate is a stimulant and most of my family--myself included--are very sensitive to stimulants. Meaning that if I or one of my kids eats enough dark chocolate after 4PM, there's no way we're going to be sleeping until after 2AM.

So, in order for me to eat chocolate, I need to

a) buy it when there are no kids shopping with me

b) sneak it into the house

c) hide it where they don't suspect

d) take it out and consume it when none of them are around

e) wash out my mouth afterwards--they're so good at detecting these things.

Nevertheless, my compulsion for dark chocolate was so great, I tried anyways. Needless to say, I was eventually discovered.

But what really shook me up was what my children learned from this. It wasn't just that they said, "Hey, Daddy's got chocolate and he's hiding it from us!" That's bad enough. What's worse is that they emulated my behavior: They snuck the chocolate from my hiding place, hid it and ate it at night.

I like chocolate, but I don't want my children to learn to steal, lie or cheat. Today, there are no dark chocolate bars hiding in my secret place.

That's chocolate. With mary jane and all she brings with her--the implications for kids, the social milieu, the parties, the dealers, the street--okay, you're intelligent, you can work it all out.

It's not fair unless I provide an alternative: Attend a Torah class at your local Chabad House. Then go work out at the gym for 20 minutes. You'll get high, higher than you could imagine.

Rabbi Tzvi Freeman for Chabad.org

MULTIMEDIA

Give Life. Get Life Now, on orders from the Big Boss, Heaven Disincorporated offers you the opportunity to partner in this cosmic venture of giving life. By Tzvi Freeman  Watch (1:29) <script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=1050432&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 Multimedia:

• A Month to Prepare <script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=724781&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>

• Positive Prophecy (By Ruvi New) http://www.chabad.org/multimedia/media_cdo/aid/311260/jewish/Positive-Prophecy.htm http://www.chabad.org/311260

STORY

The Child and the Slave Turnusrufus asked Rabbi Akiva: "If your G-d loves the poor, why doesn't He feed them?" Talmud, Bava Batra 10a Turnusrufus asked Rabbi Akiva: "If your G-d loves the poor, why doesn't He feed them?" Said Rabbi Akiva to him: "So that we should be saved from purgatory (in the merit of the charity we give)." Said he to him: "On the contrary: for this you deserve to be punished. "I'll give you an analogy. This is analogous to a king who got angry at his slave and locked him away in a dungeon, and commanded "If your G-d loves the poor, why doesn't He feed them?" that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, is he not angry at that person? And you are called slaves, as it is written (Leviticus 25:55) 'The Children of Israel are My slaves.'" Said Rabbi Akiva to him: "I'll give you an analogy. "This is analogous to a king who got angry at his child and locked him away in a dungeon, and commanded that he not be given to eat or to drink; and a person came along and gave him to eat and to drink. When the king hears of this, does he not reward that person? "And we are G-d's children, as it is written (Deuteronomy 14:1) 'You are children of the L-rd your G-d.'"

LIFESTYLES

Round Raisin Challah with Sweet Crumb Topping For Rosh Hashanah It's traditional to use round challahs for Rosh Hashanah, to represent the cycle of life. It's also customary to eat sweet foods at this time, to symbolize our desire for a sweet year ahead, hence the raisins and sweet crumb topping. By Miriam Szokovski Believe it or not, Rosh Hashanah will be here in just one month, so from this point on I'll be sharing holiday recipes, starting with this round raisin challah with sweet crumb topping. It's traditional to use round challahs for Rosh Hashanah, to represent the cycle of life. It's also customary to eat sweet foods at this time, to symbolize our desire for a sweet year ahead, hence the raisins and sweet crumb topping. Make the dough according to the directions below. Use a large bowl because this yields six loaves and the dough needs enough space to double in size. When the dough has risen, punch it down and let it rest for 10 minutes before doing the mitzvah of separating challah. Say the blessing, separate a small piece of dough, and set it aside to burn after the challah has finished baking. For more about this mitzvah, and a step-by-step guide, watch this quick do-it-yourself clip. Now divide the dough into six relatively equal pieces. Each of the six pieces will make one challah. Roll each piece into one long "snake" (pictured). Press the raisins along the dough, then roll it up from one end, until you have a circle. Tuck the end underneath. Alternatively, you can first make each of the six pieces into a braided challah, and then roll the braid into a circle. If you're feeling particularly brave and experimental, you can try this fancy circle braid! Put the challahs on greased baking trays, brush with egg and sprinkle with the crumb topping. Let them rise another 40 minutes and then bake on 375 until golden brown, approximately 45 minutes. Traditionally, at Shabbat and holiday meals, we dip the challah into salt. But from Rosh Hashanah until the end of sukkot, we dip it in honey instead. Enjoy! For a beautiful article about the tradition of using round challah, see here. If you are new to baking challah, I outlined the process in greater detail (with step-by-step pictures) here. It may help you to read that first. Dough Ingredients: 4 Tbsp. dry yeast 5 cups very warm water 5 large eggs 1 ¼ cup honey 1 cup oil (canola or light olive oil) 2 Tbsp. salt Approximately 18 cups flour 1 cup raisins For the egg wash: 1 egg For the crumb topping ½ cup flour ½ cup sugar 1 tsp. vanilla 5 tbsp. oil Directions: In a very large bowl, dissolve yeast in 2 cups warm water and let sit about 15-20 minutes until slightly frothy. Add the rest of the ingredients and half the flour. Mix until a loose batter forms. Add the rest of the flour a couple of cups at a time until the dough is soft but not sticky. Cover the dough with a wet towel or plastic wrap and put it in a warm place to rise for about 1 ½ hours. Dough should double in size. Punch the dough down and let it rest for 10 minutes. Divide into 6 equal pieces. Roll according to pictures and directions above. Place loaves on lightly greased cookie sheets and let rise for another 40 minutes. Make the sweet crumb topping by putting the flour and sugar into a bowl. Slowly add the vanilla and oil, mixing with a spoon, or your fingertips until you it reaches crumb consistency. Egg wash the loaves and sprinkle with crumb topping. Bake on 375 for approximately 45 minutes. Loaves should be golden brown and firm on the bottom. Do you have a special topping or ingredient that you add to your Rosh Hashanah challah?

More in Lifestyles:

• With Gratitude (By Naomi Cohen) Artist’s Statement: “Even if our mouths were filled with song as the sea [is filled with water], our tongue with melody as the roar of its waves, and our lips with praise as the breadth of the firmament; and our eyes were radiant like the sun and the moon, our hands spread out as the [wings of the] eagles of the sky, and our feet as swift of the deer - we would still be unable to thank You, Lord our G-d and G-d of our fathers…” - From the Shabbat prayers.

JEWISH NEWS

Mumbai Celebrates Reopening of Chabad Center By Dovid Margolin Surrounded by guests from around the world and more than 25 Chabad-Lubavitch emissaries from Asia who are in India for a regional conference, Chabad of Mumbai’s headquarters—also known as Nariman House—opened its doors once again today. “Today, as we look to the future, our message is one of perseverance and unshakable belief in the power of light over darkness,” said Rabbi Yisroel Kozlovsky, who now co-directs Chabad of Mumbai together with his wife, Chaya. In November of 2008, Islamic terrorists entered the Chabad House run by Rabbi Gabi and Rivky Holtzberg in Mumbai, India, and murdered them and four of their guests in cold blood. In the immediate aftermath of the gruesome attack, photos of the smiling couple were transposed with images of their crying 2-year-old son, Moishe, and the bullet-riddled shell of the Jewish center the Holtzbergs had built in the heart of India’s largest city. The official reopening also serves as the starting point for the next phase of reconstruction: a $2.5 million museum to be built in the apartment where the Holtzbergs lived and on the floor where most of the murders occurred. The goal, say those who were involved with ensuring Chabad’s presence in Mumbai, is to make certain that the Holtzbergs’ work of spreading goodness and kindness by offering Jewish programs of every kind to local residents and visitors continues stronger than ever. “We’re not moving into a new building,” noted Kozlovsky. “We are returning to our original building, and we will be continuing all of the activities that took place here, and hopefully, grow even more.” Years in the Making Gabi and Rivky Holtzberg moved to Mumbai in 2003, establishing a Chabad House to serve Israeli backpackers, international Jewish businesspeople and the local Indian Jewish community. He was a soft-spoken shochet, mohel and Torah scholar; she was an empathetic and warm host and shlucha, always ready to lend a listening ear. The Holtzbergs came to be known and loved by those they encountered, and their activities rapidly grew. Soon, Gabi purchased Nariman House—a large building in the Colaba neighborhood of Mumbai not far from the iconic Gateway to India—to serve as their full-time Chabad center. Rabbi Moshe Kotlarsky, vice chairman of Merkos L'Inyonei Chinuch, the educational arm of the Chabad-Lubavitch movement, addresses the gathering. One of Gabi Holtzberg’s closest mentors and supporters was Rabbi Moshe Kotlarsky, vice chairman of Merkos L’Inyonei Chinuch, the educational arm of the Chabad-Lubavitch movement, who had advised and encouraged the young rabbi even before he stepped foot in India. It was he who helped Gabi secure the necessary funds from the Rohr Family Foundation to purchase Nariman House, and the two remained in close contact while the Holzbergs worked in Mumbai. The attack left a deep imprint on him, and at the couple’s funeral, which was televised around the world and drew thousands of mourners, Kotlarsky vowed to rebuild their center and their mission. He explains that while redoing the physical center was undoubtedly important, continuing to reach out to Jews from every background—the mission the Holtzbergs ultimately gave their lives for—was the central goal. “We didn’t pause after this great tragedy,” recalls Kotlarsky. “We regrouped immediately and continued working, never stopping. That was our response to what happened in Mumbai.” Rabbi Yisroel and Chaya Kozlovsky, with their daughter Nava. No sooner had the emotional funeral and customary seven days of mourning passed did Chabad programs resume in the traumatized city, first through rotating shifts of young rabbinical students from abroad working out of rented apartments and then with the eventual arrival of the Kozlovskys. “We build communities,” says Kotlarsky of Chabad’s response in the weeks following the attack. “Therefore, while reconstructing the building was something we felt was important, serving the Jews in Mumbai, both locals and foreigners, was and continues to be our priority.” Kozlovsky explains that after a year-and-a-half of living and working together with his wife in Mumbai, he more fully understands why Gabi rushed to purchase a large building for his operation. The building will house a synagogue, offices, study halls, guest rooms, restaurant, commercial kitchen and more. “There are so many possible complications here, bureaucratic and otherwise, that it becomes very difficult to work without a permanent base,” he says. “Now we will have security rooms, a synagogue, offices, guest rooms, a restaurant and a commercial kitchen. It will be very different than running things out of a 1,200-square-foot apartment, but it will, G‑d willing, allow us to grow. And it is, of course, fitting that we do this in the same place as Gabi and Rivky.” Kozlovsky notes that when people entered the wreckage of the building after the attack, they quickly grew emotional. “I think for people to learn about Gabi and Rivky, and the lives they led here—in the place where they worked and lived and were taken from—it could have a very powerful, positive effect on people.” A ‘Joint Statement’ Timed to coincide with the building’s reopening, Mumbai is also host to the regional conference of more than 25 Chabad-Lubavitch emissaries in Asia, organized by Rabbi Yosef Chaim Kantor, who serves as both director of Chabad of Thailand and Chabad regional director. Kantor, too, was intimately involved with the Holtzbergs’ work, and following the terror attack threw himself into the rebuilding process. Through his tireless efforts—Kantor has traveled to Mumbai countless times in the last half-decade—the new emissaries have settled in, and the Chabad House’s renovation is at last complete. He says it is only fitting that this city, which has seen the darkest of times, hosts a gathering of spiritual torch-bearers—namely, the surrounding Chabad emissaries. “The ‘lamplighters’ from throughout Asia, the Lubavitcher Rebbe’s (Rabbi Menachem M. Schneerson, of righteous memory) shluchim on this side of the world, are going to be in Mumbai to honor the work that our colleague started, and was so abruptly and shockingly stopped,” Kantor explains. “We want to make a joint statement that the work here continues.” He adds that there is no way of getting around the symbolism behind the reconstruction effort and the reopening, and sees it as the most proper response to terror, no matter where it has been perpetrated. “This was a building that was built with hard work and was full of life,” he says, “and now we have the opportunity to use it once again for holiness.” Every aspect of the renovated center is imbued with the memory of Rabbi Gabi and Rivky Holtzberg. “I think this is really a message for the whole world,” adds Kotlarsky. “You can overcome challenges, even the most horrific of challenges. You can and must rebuild, and this project serves as a beacon of light and hope that evil will not prevail.” The Work Continues By all accounts, Jewish life in Mumbai has benefited a great deal since the Kozlovskys arrived. And the size of the community itself has grown, including the new addition six weeks ago. Chaya Kozlovsky gave birth to their second child, a baby boy, whose brit milah was celebrated at the Knesses Eliyahu Synagogue in the city. “I think it’s the first Indian Menachem Mendel,” jokingly observes the new father. While continuing ongoing Chabad projects, many of which were initiated by the Holtzbergs, the Kozlovskys have worked diligently on increasing their activities. A Jewish kindergarten will open in time for this school year, and with the recent opening of Mumbai’s new diamond district in a different part of the city, they have established a satellite Chabad center in that area to serve business travelers. It took time before the right couple could be found to fill the void left by their predecessors, but those familiar with the Mumbai community and charged with finding a new couple say they have been electrified by the couple’s work and presence thus far. “Rabbi Kozlovsky has done a tremendous job,” says Kantor. “He’s energetic and enthusiastic, and he’s got the mission uppermost in his mind.” Yossi Gansbourg, a Montreal native working in the diamond industry who has been traveling to Mumbai consistently for the last five years for business, visited Mumbai before the terrorist attack. In fact, he volunteered in Chabad’s “Roving Rabbis” program, assisting Gabi in his work at the Chabad House. Following the attack, the building was little more than a bullet-ridden shell. “The diamond bursa used to be near the Opera House, and then it moved to a new area, so Rabbi Kozlovsky has a space on that side of town with organized prayers and kosher food. It’s a place where Jewish businesspeople can gather,” says Gansbourg, adding that he is impressed with how much the two have been able to accomplish in the short amount of time they’ve been in Mumbai. Gansbourg’s family connection to the Holtzbergs and to Mumbai itself runs deep. His father, Berel Gansbourg, has been visiting Mumbai for some 20 years and was instrumental in helping the Holtzbergs settle in the city. So when the building reopening was scheduled, Yossi Gansbourg made sure to arrange to be there. “I don’t know what I’ll feel until the event happens,” he acknowledges, “but it will probably still be a bittersweet type of an event.” It is not only business types who have gained from Chabad’s presence. One Jewish woman—a Mumbai local who asked to be identified only as Sarah—recalls meeting Rabbi Kozlovsky on Purim day, right after they arrived in India. She had come late to synagogue, missing the reading of the Megillah. But sure enough, the rabbi invited her to his home to hear a Megillah reading. Since then, she says she has grown closer to both the Kozlovskys and her heritage. “India, and specifically Mumbai, can create challenges for a person who comes from the West. The language and cultural differences can be overwhelming to anyone who is not used to it, but nothing stands in the rabbi’s way,” insists Sarah. “The Chabad House is always open to anyone, from morning to evening; the rabbanit Chaya is always there to make sure that visitors will have a warm meal and place to sit around the table.” Reflecting on the event, Sarah says it is truly inspiring: “Many people around the world and in Mumbai were looking forward to this reopening of the Chabad House, as it symbolizes the Jewish spirit and belief of looking forward with great faith.” A renovated Chabad center in Mumbai, India, which was devastated in a 2008 terrorist attack, will enable continued growth in Chabad activities in the city, which have been ongoing since the tragedy.

More in Jewish News:

• As Earthquake Strikes, a Focus on Others (By Menachem Posner)

The Chabad center and home of Rabbi Rabbi Elchonon and Chanie Tenenbaum in Napa Valley, Calif., was in shambles after a violent earthquake on Sunday.

Hours after a 6.0 earthquake tore through Napa Valley—now declared a disaster area by California Gov. Jerry Brown—Rabbi Elchonon Tenenbaum says he is thankful to G‑d that the many people he contacted are alive.

“It was very violent—not a gentle rolling quake, but more of a jolting traumatic experience that shocked us out of sleep at 3:20 a.m. and lasted for about half a minute,” says the father of five, who has co-directed the Napa Valley Chabad Jewish Center with his wife, Chanie, since 2006.

Tenenbaum says he waited outside with his neighbors until daybreak before going back into his home and Chabad center, where power had been lost, to survey the damage. He found that furniture had tumbled and broken glass was strewn everywhere, preventing him from accessing some rooms, including his office. A disaster recovery fund was quickly established for those wanting to help out.

Napa Valley Chabad Jewish Center

“I went to check up on people in the area and found that they were in a similar situation,” he says. “Their houses are standing, but everything inside has been ruined. Thank G‑d, this happened in the middle of the night when we were in our beds and not in other parts of our homes, where heavy bookcases fell over.”

Further to the west, Rabbi Chaim Zaklos, co-director of Chabad of Solano County—who is out of town for a family celebration—says he has been working the phones, networking with members of the community, putting people in touch with others in need of assistance.

Tenenbaum says that waking up in the middle of the night with his children screaming amid violent banging and shaking helped him picture what life must be like on a regular basis for people living in Israel, where Hamas has been firing rockets from Gaza for much of the summer.

He says that while he and his neighbors are still without power, other areas of the city have had their power restored.

“It is really surreal,” he says. “There are some stores that are functioning as usual, and others have been completely destroyed for now. Some streets are buckled, and others are just fine. Some people have broken water mains or leaking gas pipes, and others do not.”

In a town famous for its wineries, Tenenbaum reports that many people have told him that their wine barrels have fallen and broken, causing yet-to-be assessed damage.

“It is hard to know what will come,” he says taking about the next few days. “There is talk of more aftershocks. It is all in G‑d’s hands, but for now, we are trying to put things back together and be there for others as we work to put this behind us.”

Despite the damange, they and other Chabad emissaries in the San Francisco area were focused on the needs of others in their communities.

• Exceptional Anniversary Gift: 450 Kids Enjoy Tel Aviv’s Luna Park (By Faygie Levy)

For the last 29 years, Randi Luxenberg of Great Neck, N.Y., has bought rather traditional items for her husband, Arthur, to mark their anniversary—shoes, wallets, business accessories. For their 30th anniversary, however, she decided to try something very different.

“There is no receipt, this is not returnable, and no one can ever take it away,” she states in a videotaped message to her husband.

The gift also wasn’t directly geared to Arthur Luxenberg, founding partner of the New York-based law firm Weitz & Luxenberg, or their family, which includes two daughters.

Instead, she teamed up with Colel Chabad’s Widows and Orphans project in Israel—known at Chesed Menachem Mendel—to sponsor a “Fun Day” at Luna Park in Tel Aviv for hundreds of kids from single-parent homes throughout the country. The outing was held on Aug. 14, the Luxenbergs’ anniversary.

“I never realized my greatest gift to him would be to give to someone else,” Randi says in the video put together by Colel Chabad on the day of the anniversary, which incorporated videos of families and individuals enjoying the morning at the park.

According to Menachem Traxler, director of volunteering for Colel Chabad, Arthur Luxenberg “is a person who can’t stop giving. He’s always concerned with the other person. Are they comfortable? Do they have enough to eat? … He is overflowing with love.”

Arthur and Randi Luxenberg

And that’s why the anniversary present, which allowed 450 kids to attend a fully funded trip to an amusement park, was so fitting.

Families Express Appreciation

“He was totally shocked,” says Traxler, noting that Colel Chabad representatives texted with him during the day. “He talked to one of the widows for a few minutes, and he was so grateful to be honored with this event.”

In the videotaped message, Chava, a widow with seven children, says: “We’d like to thank you very much for this wonderful day. It’s really exciting for me, for my children. … As you can imagine, losing their father was very difficult, and it’s these kinds of activities that make life that much more fun and bearable.”

Yair, a widower and the father of five children, also had words of gratitude for the Luxenbergs. Noting that his family lives in Ashdod—a town in southern Israel that has come under constant rocket fire this summer from Hamas in Gaza—he says having a day away from the war was really important.

Initially, Colel Chabad was planning to take some 50 kids to Luna Park thanks to the generosity of the Chesed and Achdut Mission, run by Rabbi Naftali Besser, a principal at Yeshiva of Flatbush in the Brooklyn, N.Y. That group had raised funds to send a busload of children to the park for a day.

When Randi Luxenberg heard about it, she decided to extend the trip to all of the children who participate in Colel Chabad’s Orphans fund—a total of 750 kids, more than half of whom attended the event.

Randi Luxenberg teamed up with Colel Chabad's Widows and Orphans Project for a family outing on Aug. 14, the Luxenbergs' 30th wedding anniversary.

As for Arthur Luxenberg, who dedicated the Colel Chabad soup kitchen at the Kotel Plaza by the Western Wall in Jerusalem and who is involved in many charitable programs, his wife’s choice of an anniversary present couldn’t have been more on target.

“What an amazing and appropriate gift,” he said a few days after the event. “It’s a gift that gives back and touches so many.”

Some 450 kids enjoyed amusement rides as part of the daylong outing.

“I never realized my greatest gift to him would be to give to someone else,” Randi says in a video put together by Colel Chabad on the day of the anniversary.

Nothing says summer quite like a day at an amusement park, which hundreds of kids were invited to enjoy at no cost to their families.

It’s all aboard with Rabbi Amram Blau, director of the Widows and Orphans Project.

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Rabbi Blau made sure that kids of all ages enjoyed the day's activities.

For a few hours, families got to forget about any problems and focus on being together.

• Five Days of ‘Wow’ at National Jewish Retreat, With Every Topic Under the Sun (By Menachem Posner)

Stephanie Zighelboim says she is still coming down from what she describes as “five days in a perpetual state of ‘wow.’ ”

The resident of Eau Claire, Wis., was one of 1,000 participants in the National Jewish Retreat, held this year in Chicago from Aug. 6 to Aug. 10. Together with her husband and daughter, she had her choice of more than 150 lectures from more than 80 presenters, ranging from scholar Rabbi Adin (Even-Yisrael) Steinsaltz to former U.S. Attorney General Michael Mukasey.

Coming from a town with a very small Jewish population, she says that finding herself surrounded by like-minded Jewish people did not allow her “to wipe that grin off my face for all five days,” and that she felt honored for “the opportunity to be in the same space and breathe the same air as some of the greatest Jewish minds and souls of our time.”

More than just a Torah-study conference, the retreat—arranged annually by the Rohr Jewish Learning Institute (JLI)—is also a premier vacation with world-class kosher dining and entertainment. Held this year in the Palmer House—a landmark Chicago hotel since 1871 that has hosted U.S. presidents and other celebrities, from Charles Dickens to Oscar Wilde—guests were afforded the opportunity to enjoy downtown Chicago’s famous architecture and museums whenever they wanted some time to pause and digest the wealth of Jewish knowledge and inspiration being shared.

Rabbi Adin (Even-Yisrael) Steinsaltz gives a class. (Photos: Mendy Moscowitz and Chana Blumes Photo)

Rabbi Zalman Abraham of JLI says they carefully packed the schedule with a rich range of presentations that spoke to both heart and mind, so that attendees could choose topics such as attending a debate between leading attorneys on the separation between church and state; studying Talmud; hearing a heartwarming, personal experience on a Jewish-oriented topic; and motivational Torah talks.

The retreat also ran a number specialized programs simultaneously. Doctors from around the country gathered for a Jewish medical-ethics conference, and lawyers joined interactive discussions with legal experts on current and emerging ethical issues from a Jewish and common-law perspective. While 150 college students held their own program under the auspices of the JLI and Chabad on Campus Sinai Scholars Society, there was a women’s program organized by the Rosh Chodesh Society, and a beit midrash program for those wishing to experience the intensity of text-based study.

‘A Phenomenal Experience’

“There really were so many options of lectures and learning formats that you simply could not become tired,” says Steve Rosenberg of Skokie, Ill., who attended for the third time together with his wife, Susan, and eight other people from his local Chabad center.

And when pressed to identify the most touching moment for her, Zighelboim says it was during the Shabbat lunch, when two recent college graduates stood up and shared with the 1,000 participants the impact that Chabad on Campus has had on their lives. With her own daughter, Annabella, currently benefiting from Chabad’s presence at the University of Kansas, she says their words rung especially true for her and her family.

Lighting Shabbat candles at the retreat. (Photos: Mendy Moscowitz and Chana Blumes Photo)

“Every year, there is another theme that I find very powerful, and this year, it was undoubtedly Israel,” says Rosenberg. “In addition, I felt that every lecture and every talk came back to the concept of ahavat Yisrael—love for fellow Jews—and I found that it really stayed with me.”

As for Rosenberg, he already put down a deposit for the coming year’s retreat.

“In fact, I signed up for this year’s retreat immediately after last year’s retreat, not knowing it would be held so close to home,” he says. “And I have no question about next year. It’s just a phenomenal experience.”

Doctors from around the country gathered for a Jewish medical-ethics conference, and lawyers joined interactive discussions with legal experts on current and emerging ethical issues.

Some 150 college students held their own program under the auspices of the Sinai Scholars Society. (Photos: Mendy Moscowitz and Chana Blumes Photo)

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