Thursday, December 15, 2005

GARDEN OF TORAH: Empowerment and Its Purpose (Vayishlach)

B"H

Kislev 14, 5766 * December 15, 2005

===================================================
I N T H E G A R D E N O F T H E T O R A H
===================================================

Parshat Vayishlach
------------------

Empowerment and Its Purpose
- - - - - - - - - - - - - -

1. Three Conceptions of an Agent’s Function

Delegation of responsibility is one of the primary challenges in all successful enterprises, for there is no way one individual can deal successfully with every detail of a complex undertaking. In seeking to define the dynamics of delegation, our Rabbis have offered three different conceptions of the relationship between a principal (meshaleiach) and his agent (shliach):

a) An agent is considered an independent entity, and must take responsibility for the deed he performs. Nevertheless, the consequences of the deed — both positive and negative — are borne by the principal.

b) Although an agent is considered an independent entity, since he is acting under the aegis of the principal, the deed he performs is considered as if performed by the principal.

c) As implied by the simple meaning of the expression, “A person’s agent is considered as the person himself,” an agent is considered to be an extension of the principal — a “long hand,” as it were. In this regard, every aspect of an agent’s being is associated with the principal.

2. An Agency Entrusted to Every One of Us

Two features are common to all three perspectives:

a) An agent’s ability to act on behalf of a principal depends on the principal’s empowering him to do so. Therefore, if an agent deviates from the instructions of his principal, his agency is revoked.

b) To be successful, an agent must use his own abilities, devoting his intellect and energy to the task at hand. For even an agent who acts as an extension of his principal appreciates that, in fact, he is a separate entity, and must execute the assigned task using his own initiative.

These concepts have parallels in our Divine service. For every human being is an agent of G-d, entrusted with the responsibility of bringing the world to its desired purpose by demonstrating that the world is G-d’s dwelling.

In accomplishing this task, we must remember that we are only agents; the world is G-d’s dwelling, and He has outlined His plans for the functioning of that dwelling in the Torah’s teachings. Any other conception, however beneficial it may appear, is a deviation from our mission.

Nonetheless, G-d expects us to use our own initiative to accomplish this task. For life is not a textbook, and the practical application of the Torah and its mitzvos in the particular environments and situations which confront us requires that we use our own minds and hearts to discern the appropriate response at any given time.

3. Changing Ourselves as We Change the World

As we apply ourselves to our mission, we also internalize it. Not only do we effect changes in the world, we ourselves change. Just as an agent must be identified with his principal, we must give ourselves over to G-d’s will and identify with it. The extent of that identification differs from person to person. In this respect, the three conceptions of shlichus mentioned above can be seen as three different approaches to Divine service.

There are tzaddikim, righteous men, whose commitment to G-dliness dominates their personality; every aspect of their being is permeated with G-dliness. Their thoughts — and even their will and their pleasure — reflect G-d’s.

This, however, is a rung which most people cannot attain. But the second level — in which each person remains an independent entity although his deeds are not his own — is within the reach of more individuals. For the mitzvos we perform are not human acts; they are G-dly, so a person who performs them selflessly expresses their inner G-dly power.

There are individuals at an even lower level; they are not concerned with the G-dly nature of the mitzvos they perform. Nevertheless, they perform mitzvos — for even “the sinners of Israel are filled with mitzvos as a pomegranate is filled with seeds” — and the consequences of the deeds they perform represent an expression of G-d’s will. Thus they also contribute toward the transformation of the world.

Regardless of the differences between individuals, all mankind possesses a fundamental commonalty: we are all G-d’s agents, charged with various dimensions of a shared mission. The setting in which each individual functions, the task he is given, and the intent with which he performs it may differ, but the goal is the same.

4. The Scope of Our Mission

This is the message of Parshas Vayishlach: that every one of us is a shliach, an agent of G-d. We are sent “to Esav” — to refine and reveal the G-dliness within the material existence that is identified with Esav.

Significantly, Vayishlach is not just the beginning of the Torah reading; it is the name of the Torah reading. The name of an entity reflects its essence. Thus every element of the reading is connected with this concept, highlighting the many facets of the mission with which we are charged. For being engaged on a mission to make the world G-d’s dwelling challenges us to encompass every aspect of existence.

The word “vayishlach” means “And he sent,” implying that our mission includes the empowerment of other shluchim. A person must inspire others to shoulder a portion of the endeavor; to borrow an expression from our Sages: “One shliach makes another.”

5. Keeping the Purpose in Focus

The Hebrew word "shliach" also alludes to the consummation of the mission, for its numerical equivalent, together with the number 10, equals the numerical equivalent of the word “Mashiach”. This implies that Mashiach’s coming requires that every person dedicate the ten powers of his soul to the mission of making the world a dwelling for G-d. Our efforts to spread the awareness of G-d throughout the world and have that awareness permeate every individual will precipitate the coming of the age when “the earth will be filled with the knowledge of G-d as the waters cover the ocean bed.”

(Adapted from Likkutei Sichos, Vol. IX, pgs. 323-324; Sefer HaSichos 5748, p. 138ff; Sichos Simchas Torah, 5748)

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ONCE UPON A CHASID: Playing It Safe (Vayishlach)

B"H

Kislev 14, 5766 * December 15, 2005

===================================
O N C E U P O N A C H A S I D
===================================

Parshat Vayishlach
------------------

I am unworthy (Genesis 32:11)

* * *

Playing It Safe
- - - - - - - -

A certain chassid was 'notorious' for his extreme humility and self-effacement. Once he was asked: "Does not the Talmud say that a Torah scholar must not belittle himself too much? That although he must be humble, he is to retain 'one eighth of one eighth of pride?"

Replied the chassid: "Let us assume that you are right, and that when I come to stand before the heavenly court it will indeed be found that I am a 'Torah scholar.' 'Hmm' the supernal judge will sternly demand 'What have we here? I see a Torah scholar. Where is your 'eighth of an eighth'?!' Let us further assume, my friend, that as you claim, I was somewhat deficient in this area. I guess that this would put me into somewhat of a bind. Nevertheless, I am fairly confidant I will somehow manage to scrape together enough evidence of ego and pride in my life to satisfy the talmudic requirement.

"But what of following possibility: I come before the heavenly court to account for my life and I am told: ' 'Eighth of eighth's we see aplenty, but where is the 'Torah scholar'?' You see, I'd rather take my chances with the first scenario..."

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FRIDAY NIGHT FOR YOUNG PEOPLE: Super-Ben (Vayishlach)

B"H

Kislev 14, 5766 * December 15, 2005

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F R I D A Y N I G H T F O R Y O U N G P E O P L E
=========================================================

Parshat Vayishlach
------------------

Super-Ben
- - - - -

It was a quiet day at the Cohen house, the children were at school learning hard and every thing seemed so peaceful. The clock ticked quietly.

Suddenly two boys came crashing in through the front door, running through the hallway up the stairs towards a door marked "Benny".

"I have got to show you my new outfit" one of them said breathlessly to the other, opening the door marked "Benny". The boys went inside and the door slammed shut. Two minutes later the door opened again and a loud voice could be heard:

"DAD, MOM, WELCOME TO THE WORLD OF SUPERBEN, BY DAY THE SWEET LOOKING CHILD SITS LIKE ALL OTHER BOYS THROUGH MATH LESSONS AND WHAT NOT, BUT AS HE GETS HOME EVERY EVENING A TRANSFORMATION OCCURS…"

Puzzled by the strange sound of shouting, Ben's big sister, Sarah, came out of her room and peered through the open door into his. "What are you wearing!?" was the first thing she could think of to say, after her initial shock.

In front of her was her little brother standing on a chair in his room draped in a kind of golden velvet curtain. He seemed to be in the middle of announcing the destruction of mankind. His little school friend stood by his side, looking on admiringly. Sarah shook her head slowly in disbelief.

"Oh" Ben said, startled but not at all shaken "in school we learnt about the two aspects of Jacob, you see about half way through the Sedra he gets a new name, Israel, and strangely enough we find that he still retains his old name. The two names express the two aspects in himself".

"The Jacob aspect" Ben's friend said, turning to Sarah with a smile, "expresses the way he was in the world without getting any obvious extra help from G-d. He had to struggle. He went through all kinds of things, struggling hard. Like trying to get the blessings from his father Isaac. These blessings would give him the power to transform bad things into good."

"But the Israel side, " Ben said, chuckling, "the Israel side was different. G-d gave him the name Israel to show that his father's blessings were really meant for him in the first place, he just had to do something in order to deserve it. And when G-d gave him his new name, Israel, to show that the blessing was meant for him all along".

"Now I am in Israel mode," Ben explained. "During the day I was in the Jacob mode, working in school in the normal manner to provide the answers for the math questions, and when I get home G-d gives me all the answers without me even trying".

Draped in the golden velvet curtain, he stretched his arms towards the ceiling, expressing gratitude to G-d.

"I seeee," his sister said, rolling her eyes and thinking. "There was always something special about this one".

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

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FOR FRIDAY NIGHT: Wrestling with the Angel (Vayishlach)

B"H

Kislev 14, 5766 * December 15, 2005

===============================
F O R F R I D A Y N I G H T
===============================

Parshat Vayishlach
------------------

Wrestling with the Angel
- - - - - - - - - - - - -

A striking passage in the sedra [1] concerns Jacob wrestling with an angel. The event occurs in the context of Jacob preparing to meet his violent and hostile brother Esau, after many years of separation between them. Jacob sent lavish gifts to Esau, who was still at some distance, advancing towards Jacob and his family with a large army. They would meet on the next day.

That night, Jacob did not rest. The Torah tells us that in the middle of the night he got up and took all the members of his family and sent them across the River Yabbok. "Then Jacob was left alone, and a man wrestled with him until dawn" [2].

This 'man' was an angel. The Sages tell us it was the spiritual force of Esau. The Sedra describes how Jacob was more powerful than the angel, although in the struggle he was temporarily harmed: his hip joint was dislocated. Nonetheless he was able to force the angel to give him a blessing.

A question is asked by earlier Sages [3]. While Jacob was wrestling with the angel, what were the members of his family doing? When Jacob took them earlier across the River Yabbok, did he send them away from Esau to safety, or towards Esau? The usual way of understanding the story of Jacob sending his family across the River Yabbok is that he was sending them to safety, away from Esau. But there is also an interpretation that Jacob sent them towards his hostile brother.

We might ask, why should anyone imagine they were being sent towards Esau? Because Esau represents the world around us, and the task of the Jew is to improve and transform the world, to make it into a domain where the Divine Presence can dwell.

Precisely because Jacob was wrestling with the angel, with the spiritual power of Esau, his family did not have to be frightened. They could advance boldly towards Esau, confident that they had the power to change him for the good [4].

This presents an interesting view of the Jewish people in relation to our spiritual leaders. Through the generations our great Sages have at certain times fought mystical battles, struggling with spiritual forces on our behalf. Meanwhile, we the Jewish people as a whole are engaged in the struggle of life, seeking always to bring goodness into a fiercely aggressive world.

Our ability to do this, and to survive spiritually and physically, comes from the fact that our 'Jacob', meaning the great Sages of our time, wrestle with the angel on our behalf. They engage in far-reaching spiritual battles in the realms of profound Torah study and intensive prayer. In addition, the great Jacobs of the Jewish people also lead the way in showing how to encounter Esau himself - as in the Sedra, Jacob did the next day, with great success [5].

As ordinary members of the Jewish people we may not understand Jacob's struggle. After all, what does it mean:- to wrestle with an angel? Yet we can perhaps understand that on account of it, we are helped in our own task in life and service of G-d.

In order to fulfill ourselves as Jews, we do not have to hide away from the world. We can advance towards it and live within it, bringing goodness and holiness, which radiate from our homes. Ultimately we will be able to transform the world in a positive way: Esau and all other hostile forces will make true peace with Jacob, humanity will be united and the world will be filled with joy.

Footnotes:

1. Genesis 32:4-36:43.
2. Gen. 32:25.
3. R. Dov Ber, the Mitteler Rebbe, Torat Chaim, pp.56-7.
4. See the Lubavitcher Rebbe's discourse concerning this Sedra in Sefer HaMamamarim, 5743.
5. Gen. 33:1-18.

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Featured on Chabad.org:

Seasons - A Chanukah Thought

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When it's dark, light a candle...

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CHASSIDIC DIMENSION: Alien Artifacts (Vayishlach)

B"H

Kislev 14, 5766 * December 15, 2005

=============================================
T H E C H A S S I D I C D I M E N S I O N
=============================================

Parshat Vayishlach
------------------

Alien Artifacts
- - - - - - - -

In the Torah portion of Vayishlach we read: “Yaakov said to his family and everyone with him: ‘Get rid of the alien gods that you have. Purify yourselves and change your clothes.’ ”

The Rambam notes that although the ritual impurity of idolatry is of Rabbinic origin, it is hinted at by Yaakov’s statement. The Rambam’s allusion to this verse provides us with a general understanding regarding idolatry.

One may well ask, how is it possible that idolatry is found in G-d’s world? This is something like the question that was asked of the Sages: “If G-d does not desire idolatry, why doesn’t He have it cease to exist?”

The Gemara records that the Sages answered: “They [the idolaters] serve the sun, the moon, the stars and the constellations. Should His world then be destroyed because of these fools?”

Although this is a telling response, the question remains: How does G-d permit man to even think there may be some truth to idolatry? Surely, if G-d didn’t want idolatry to exist, it would be impossible for man to entertain such thoughts?

The answer lies in the Rambam’s statement that the ritual impurity of idolatry is hinted at in the verse: “Get rid of the foreign gods.”

In other words, the fact that idolatry can exist is so that it can be eliminated — not as a natural development, but as a result of the actions of the Jewish people.

G-d desires that matters of holiness be revealed through the spiritual service of the Jews. He therefore created the world in such a manner that idolatry is possible, so that the Jewish people might reveal the true belief in the One G-d.

The Alter Rebbe states that every transgression can be regarded as a minor form of idolatry. For G-d’s unity, the antithesis of idolatry, means not merely that there is only one Creator, but that G-d is the only being that truly exists. All of existence is absolutely nullified before Him, and completely one with Him.

Therefore, when one acts in defiance of G-d’s will as expressed in the commandments, one sets oneself apart from G-d, acting as though He were a separate entity. This constitutes a denial of G-d’s unity, and the transgressor is therefore guilty of a form of idolatry.

Understandably, this extends not only to the person who transgresses, but also to the objects through which he transgresses; they too are in opposition to His unity.

Thus, just as idolatry itself is merely a fantasy in the mind of the worshipper, the sole purpose of which is to be negated by the Jewish people, so too with all forbidden matters — they exist only so that the Jews might overcome their blandishments.

The above fortifies us in our spiritual service. In the face of the numerous obstacles that stand in one’s path, a person may wonder from where he is to derive the strength to overcome the evil that surrounds him and emerge victorious?

We see from the above that all opposition to holiness is a result of the concealment of the fact that “nothing truly exists other than He” — nothing in the world can exist independently of G-d.

When a person cleaves to G-d to such a degree that G-d’s true unity is revealed within him, then all opposition to G-dliness will end, much as darkness — something that has no true existence — is dispelled before light.

(Based on Likkutei Sichos, Vol. XXX, pp. 155-159.)

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Featured on Chabad.org:

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DAILY DOSE: Proof

B"H

Proof
-----

In life, we almost never wait for 100% guarantees. We trust that the dentist is a dentist, the taxi driver is a taxi driver, and so on --and put our lives in their hands --on flimsy tacit evidence. Yet, when it comes to a simple good deed, people demand 100% proof that this is really what G-d wants them to do!

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Kislev 14, 5766 * December 15, 2005

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Featured on Chabad.org:

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Bloomberg To Attend Kollel Chabad Dinner

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Bloomberg To Attend Kollel Chabad Dinner

Chabad.info has learned that New York Mayor Michael Bloomberg - who recently won a decisive victory in the city's mayoral race and was elected to a second term - will attend Kollel Chabad's annual dinner this Thursday.  Mayor Bloomberg will be accompanied by CHJCC member R. Chanina Sperlin, who has a close relationship with Mayor Bloomberg.

Mr. Bloomberg is a friend of the Crown Heights Jewish community and has visited the neighborhood on a number of occasions.  The Jewish community of New York supported Mayor Bloomberg heavily in his reelection campaign.


"Yizkor" For Tsunami Survivors

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"Yizkor" For Tsunami Survivors

Shliach Rabbi Kantor by wall of names of tsunami victims
In honor of the first anniversary of the tsunami tragedy, the Chabad House of Thailand will be holding a memorial service for victims at the Shangri-La hotel in Bangkok. The shluchim will conduct the ceremony and begin writing a Sefer Torah in memory of the Jewish victims.  There will also be words of chizuk and encouragement and a slide presentation of Chabad's rescue activities in the tsunami aftermath.  The ceremony will be held Sunday, 17 Kislev, 12/18, and Princess Ulbonratana Rajeanya, daughter of the King of Thailand, will attend. 




Baruch Dayan Emes

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Baruch Dayan Emes

With great sadness we inform you of the passing of Rabbi Menachem Mendel Bruk of Kfar Chabad, son of the famous mashpia R. Chaim Shaul Brook A"H.  Rabbi Brook merited to raise a fine Chassidishe family of children and grandchildren, devoted to the Rebbe MH"M:  R. Avraham Aharon, R. Levi Yitzchok, R. Yosef, R. Shmuel, R. Chaim Shaul and daughters Mrs. Nuestadt, Wilhelm, Siroka, Lishner, and Rivkin.  He recently celebrated his 87th birthday.  The levaya will leave tomorrow from Kfar Chabad.

 


Artist Baruch Nachshon to Tour France

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Artist Baruch Nachshon to Tour France

Nachshon with one of his paintings in the background
Chevron artist Baruch Nachshon - who merited exceptionally close attention from the Rebbe MH"M - will be going on a two-week tour of France, and will conduct art exhibitions in a number of cities.  Nachshon responded to the invitation of a number of shluchim in France, who invited him to display his work and speak to mekuravim about how to combine chassidus and art. 




Shleimus Haaretz Melaveh Malka

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Shleimus Haaretz Melaveh Malka

Town of Kedumim, Israel
You are invited to a shleimus haaretz melaveh malka for men and women, this coming Motzei Shabbos, Parshas Vayishlach, at the home of Mendel and Aliza Blizinsky, 825 Montgomery Street.    Mrs. Raphaella Segal, assistant mayor of the settlement of Kedumim, will be the guest speaker.  More details in full article.

It is exactly four months from the week of the Disengagement. Orange ribbons and t-shirts are now a thing of the past... but the danger to Jews living in Eretz Yisroel is increasing day by day. With each concession and each retreat, terrorists are encouraged and empowered.  
  
The first step to helping the Jews in Eretz Yisroel is to know what the Rebbe said concerning Shlaimos HaAretz. The second step is to stay informed about what is going on, especially in the territories and especially in those locations which are under risk of being destroyed.

Raphaella Segal, Assistant Mayor to Daniella Weiss of Kedumim in the Shomron will be making a presentation at the Melave Malka, to give a first hand update of the situation in the Shomron. Her city of Kedumim is at risk.
 There is an opinion that since our efforts did not stop the Disengagement, we might as well stop our efforts. This opinion may sound logical, but it does not sound like the opinion of a Lubavitcher Chosid. Despite the odds and the setbacks, the Rebbe never desisted from his campaign. The Rebbe taught us that we are not fighting for homes, we are not fighting for sovereignty... we are fighting for lives.  
   
In this week's Parsha we learn about Shechem. Earlier this week two Jewish soldiers were wounded in a bomb attack in Shechem and another soldier survived a stabbing attack. This Motzei Shabbos, you are invited to hear about Kedumim, a town that is adjacent to Shechem. 
Mrs. Raphaella Segal



Chanukah Savings 2005

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Parshat Vayishlach

Parshat Vayishlach

This week the adventures of our forefather Yaakov take a few strange turns and come to a strange climax. For instance Jacob's famous all-night battle with the angel.

The Torah tells us (32:25) that "Jacob remained alone and a 'man' wrestled with him until morning." Rash'i explains that the reason Jacob was alone, although the sentence before explained that he was with his entire household, was that "he forgot some small bottles and went back to get them." And the 'man' he fought was really the patron angel of Asav, Jacob's evil brother.

Does this make sense?

Every idea, indeed every word in the Torah comes to teach us something. What could the Torah be teaching here? Who cares about small bottles?

To help explain this, here is story I just heard from The Lubavitcher Rebbe's representative; Rabbi Nechemia Wilhelm in his Chabad House in Bangkok Thailand.

Two years ago a young Israeli in his early twenties entered Rabbi Wilhelm's Chabad house and stood before the massive bookcase filled with Torah books with a bewildered look on his face. Rabbi Wilhelm asked him if he needed help and he replied that he was looking for a book on Judaism.

When the Rabbi suggested that perhaps they learn something on the book of Bereshis (Genesis) the fellow asked if that was a Jewish book and when he heard it was, agreed to sit and learn.

The young man (we will call him Erez) grew up on an atheistic Israeli Kibbutz where religion (especially the Jewish religion) was branded as no more than a crutch for the crippled. So it was no wonder that he knew virtually nothing about Judaism.

Erez told the Rabbi that a few months ago he and his girlfriend, from another Kibbutz, decided to ditch Israel for a few months (at least) and set off for an unforgettable tour of the Far East together �. like tens of thousands of other Israelis.

They traveled from one exotic country to another, met the people, ate the food, camped out in jungles, climbed mountains � but were careful to call home regularly to let their family know they were still alive.

Several months into their journey in one of his calls home Erez's parents made an interesting proposition. His sister was coming in to visit them from Canada for two weeks. They suggested that they would pay his way, round trip, and they would love to have him for a family reunion.

He talked it over with his girlfriend, she agreed and a day later he was back in Israel with his family. There was a wonderful warm feeling of love and unity that he never felt before. They ate together, spoke, sang, laughed, reminisced and took walks together every day and after two weeks his sister flew back to Canada, he kissed his parents good bye and returned to his girlfriend in Thailand.

When his plane landed he called to tell his parents that he arrived safely but his mother, fighting back the tears gave him some terrible news. Just minutes after his plane took off his father suffered a heart attack and �. passed away. The burial was to take place in a few moments. Erez was stunned.

Not being religious he didn't even consider a period of mourning but it was a shock to his entire being; especially the wonderful irony of the family reunion.

Its coinciding exactly with the last two weeks of his father's life could not have been an accident; some infinitely kind, omniscient and unfathomable power or being was involved here.

Could that be 'G-d'?

But every time he brought it up to his girlfriend she just fell silent; she wanted to just enjoy the trip and concentrate on happy, non-religious things.

And that's what Erez did. The weeks passed, the trip went on and they were enjoying every moment of it together. But once in a while, sometimes in the middle of the afternoon as they were walking in the street, sometimes before he went to sleep, the mystery of it all suddenly welled up in his heart like a mysterious ocean until he took his mind off it.

Then his girlfriend came up with a fantastic idea; she heard of that a very special yoga master in India was beginning an unforgettable ten-day silence and meditation seminar and she wanted that they should go.

But for the first time Erez disagreed. How could it be that she didn't want to speak about Jewish things but she did want to go to an ashram? He respected her desire for the seminar, but he wanted something different.

So they talked it over and decided that they wouldn't be able to be together in the meditation seminar. They would part ways for ten days and he would go to learn about Judaism.

In fact, he didn't really have much of a plan but he had been briefly in the Chabad House in Bangkok (his girlfriend stood outside and didn't even want to enter while he looked around) which was the only religious Jewish place he had been to in his life and figured that maybe they would teach him.

Rabbi Wilhelm was more than happy to arrange a full day of teachers for Erez and even take time every day to personally teach him. But when he suggested that he should first of all put on Tefillin for a minute or so, Erez flatly refused; he hated religion, he came only to learn.

But at learning he was fantastic. He took to the books like a fish to water. He asked tens of questions on each detail and enjoyed the answers but at every opportunity he was careful to declare that it would never bring him to change his lifestyle.

Then, two days later, he suddenly approached Rabbi Wilhelm and said he wanted to put on Tefillin. Rabbi Wilhelm didn't ask questions. Before Erez could change his mind he took out his Tefillin as quickly as possible and showed Erez how to put them on �.. for the first time in his life.

"You're probably wondering why I suddenly changed my mind and put on Tefillin." Erez asked when he finished. Rabbi Wilhelm nodded 'yes'.

"Well, last night when I called home and told my mother that I decided to learn in the Chabad House she began to cry. She said that she would never have even thought of telling me, but now that I mention Chabad, she has a secret about my father to reveal.

She told me that over fifty years ago Chabad helped him to get out of Russia and he got to know them. He didn't like religion, not at all. But the Chabad people made a good impression and, well ,,,,,,, he used to put on Tefillin every day.

"He didn't want anyone to know. Especially the people in the Kibbutz, so he used to put them in the bathroom where no one would see. But he did it every single morning till the day he died. He was proud to be a Jew. And that is why I decided to put on today."

After her seminar Erez's girlfriend returned to Bangkok to resume their trip but she was in for a surprise; Erez wanted one more week and he wanted her to join him!

It wasn't an ultimatum. He made it clear that he would do what she decided. So they talked it over. She agreed to the week but there was no way she would even set foot in the Chabad House. But on the other hand she knew that Erez was no fool. He was a clever young man, and had been as big an atheist as herself, maybe bigger. She didn't want to be closed minded.

So they came to an agreement; he could have one more week and she would participate from 'outside'. Every morning Erez would enter the Chabad House with a list of questions she had prepared the night before and after each class he would go outside, meet her, they would discuss the answers and he would enter with more questions.

The week ended, Erez announced that he was continuing his trip, said goodbye and Rabbi Wilhelm returned to the hundreds of visitors that pass through the Chabad House every day.

A year later Rabbi Wilhelm, who is an excellent speaker, was invited to speak at several institutions in Israel the last of which was the Yeshiva (Torah Academy) in Tzfat where four hundred-plus students learn.

As he entered the building and the Rabbis there greeted him and shook his hand, someone from behind him yelled "Hey, Rabbi!!" and as he turned to see who it was one of the bearded young men ran up, hugged him warmly, gave him a kiss on the cheek and stepped back saying "Don't you recognize me?"

Rabbi Wilhelm was baffled.

"It's me! It's Erez! Remember? A year ago? Remember? how my father passed away?"

The Rabbi could not believe his eyes. "Wow!" He exclaimed" Of course I remember! It's a miracle! But what about your girlfriend? What happened? How is she?" "Listen Rabbi" Erez moved closer and spoke in a low voice, "You better watch out! There are a lot of people that I think are after your life! A lot!"

"My life?" he replied "Are you serious? Why? Who? What has that got to do with your girlfriend? Why are you smiling?"

"Who?" Erez answered "All the people in my kibbutz� and in my girlfriend's as well!! That's right, she is now learning around the corner in M'chone Alte, the Chabad College for girls. And the people in our Kibbutzim are blazing mad! They're going out of their minds!"

A few months later Rabbi Wilhelm got an invitation to their wedding and just recently he heard they were hired by a Chabad House somewhere in the world to do what the Rebbe sent him to do� wake Jews up.

Now we can understand the small bottles. According to the teachings of Kabala and Chassidut G-d purposely created this world like a scattered jigsaw puzzle.

Everything in the world, every detailed piece; especially every person and even more especially every Jew, has a potential holy purpose�. but it is confused. And it is our job to put it all together and 'elevate' the pieces to form one meaningful picture.

When the world is used according to the directions in the Torah; the Creator's instruction book for Creation, the Oneness of the Creator is revealed: that there is really nothing outside of Him. This is the goal of Moshiach.

These are the 'small vessels' that Jacob had to go back for; the details that must be elevated by Jews throughout the generations in order to bring Moshiach hinted at by the 'Chamor' mentioned in 32:6. ['Chamor' means both 'donkey' and 'physicality'; referring to the donkey of Moshiach (Zechariah 9:9) and the physicality of the world which will be unified.] Jacob was opening the way and giving power to us.

But the most important 'vessels' are the scattered Jews. As the Rambam points out that one of the most important signs of Moshiach is that he will try to strengthen Judaism and waken all the Jews ��. as Rabbi Wilhelm and the Rebbe's representatives throughout the entire world are doing.

Until, in the blink of an eye we will suddenly see the fulfillment of Jacob's promise to Asav (see Rashi 33:14): in the days of Moshiach the Jews will transform the 'mountain' of the gentiles to reveal true unity and joy.

It depends on us to do all we can to make the world a better place and bring�.

Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel

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