Thursday, December 22, 2005

DAILY MITZVAH (Maimonides): Friday, December 23, 2005

B"H

Kislev 22, 5766 * December 23, 2005

==================================================
D A I L Y M I T Z V A H (M A I M O N I D E S )
==================================================

Today's Mitzvot (Day 112 of 339):

Positive Mitzvah 95
--------------------------------------------------------------------

Positive Mitzvah 95: The Nullification of Vows

(The exact source for this commandment is considered a matter of
question by our Rabbinic Sages.)

Sometimes, a person just cannot keep his promise or finds himself
unable to fulfill his obligation. The Torah commands us to examine
the situation. By dealing properly with the incident and judging
the circumstances, it may be possible to absolve the vow.

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LESSONS IN TANYA: Friday, December 23, 2005

B"H

Kislev 22, 5766 * December 23, 2005

===============================
L E S S O N S I N T A N Y A
===============================

Today's Lesson:

Likutei Amarim
Chapter One
--------------

We have learned (Niddah, end of ch. 3): (1). "An oath is administered to him: [Before a Jew is born an oath is administered to him in heaven, charging him]:

`Be righteous and be not wicked; and even if the whole world [judging you by your actions] tells you that you are righteous, regard yourself as wicked.'"

[The soul of a Jew descends into a body for a purpose - in order to fulfill a specific spiritual mission in this world. To enable him to fulfill it a heavenly oath is administered to him that he "be righteous and not wicked," and concurrently, that he regard himself as wicked and not righteous.

The root (Shin Bet Ayin) of the verb Mashbi-im ("an oath is administered") is virtually identical with the root (Shin Bet Ayin) of the verb Masbi-im ("one causes [him] to be sated").

Accordingly, the oath charging him to be righteous may also be understood to mean that the soul is thereby invested ("sated") with the power that enables it to fulfill its destiny in life on earth.]

This requires to be understood, for we have learned in the Mishnah [Avot, ch. 2], (2) "Be not wicked in your own estimation."

[How, then, can we say that an oath is administered to the soul that it regard itself as wicked, when this directly contradicts the Mishnaic injunction not to regard oneself as wicked?] (3)

Furthermore, if a person considers himself wicked, he will be grieved at heart and depressed, and consequently will not be able to serve G-d joyfully and with a contented heart;

[Apart from the previously mentioned contradiction from the Mishnah, an additional question is now raised. A cardinal principle in the service of G-d is that it be performed with joy - joy at the privilege of serving Him either through performing a positive command or by refraining from that which is prohibited.

How then can one be required to take an oath to consider himself wicked, when this will cause him to be depressed, making it impossible for him to serve G-d with joy?

Furthermore, just as the first part of the oath, "Be righteous and be not wicked," is vital to his success in realizing his life's mission, so too the fulfillment of the second part of the oath, that he consider himself wicked, is imperative. How can this possibly be so, when such an attitude hinders his joyful service of G-d?]

While if his heart will not be at all grieved by this self-appraisal,

[I.e., if we should propose that in order to fulfill the oath the person will indeed regard himself as wicked, but at the same time will resolve that his wickedness shall not perturb him, so as not to encumber his joyful service of G-d,] he may be led to irreverence, G-d forbid, [by such an attitude, with sin perturbing him not at all.

For although his original resolve that being wicked will not perturb him stems only from his sincere desire to serve G-d with joy, yet such a resolution may very well lead to a situation where wickedness will truly not disturb him.]

However, the [above] matter [will be more clearly understood after a preliminary discussion of the true meaning of "righteous" and "wicked".]

We find in the Gemara (4) five distinct types: a righteous man who prospers, [materially as well as spiritually - he knows only good]; a righteous man who suffers,[ in both a material as well as spiritual sense: spiritually, he has not yet vanquished all his evil, and in the material sense too he is wanting]; a wicked man [in whom there is some good and] who prospers; a wicked man who suffers [spiritually and materially]; and an intermediate man - the Beinoni.

The Gemara explains: "the righteous man who prospers" is the consummate lit., ["complete"] tzaddik; [Once he has achieved this level, physical suffering - to cleanse the soul from the impurities of sin - is unnecessary; he therefore prospers materially as well], the "righteous man who suffers" is the imperfect [lit., "incomplete" tzaddik. [He therefore experiences some measure of material suffering, thereby cleansing the soul while it is yet clothed in the body, so that he will not have to endure any spiritual suffering in the World to Come.

Accordingly, the Gemara is not referring to two tzaddikim on the same spiritual level, one of whom prospers while the other suffers; rather, it speaks of two distinct levels of tzaddikim. The Gemara thus cites only two characterizations regarding the tzaddik - "consummate" and "imperfect" (lit., "complete" and "incomplete"). The terms "who prospers" or "who suffers" do not indicate his spiritual level: they merely describe his resultant material status.]

In Ra'aya Mehemna (Parshat Mishpatim) (5) it is explained that "the righteous man who suffers" is one whose evil [nature] is subservient to his good [nature]. (6)

[He is a tzaddik who still retains some vestige of evil, albeit subservient to his good nature. Accordingly, a "righteous man who prospers" is a tzaddik in whom there is only good, since he has totally transformed his evil nature.

According to the Zohar (of which Ra'aya Mehemna is a part), the terms "who prospers" and "who suffers" also indicate and describe the level of the tzaddik. The "tzaddik who prospers" is a tzaddik in whom there is only good - the evil within him having already been transformed to good; the "tzaddik who suffers" is a tzaddik of lower stature - one who still harbors some evil.

However, we must now understand why redundant titles are given to each level of tzaddik: "complete tzaddik" and "tzaddik who prospers"; "incomplete tzaddik" and "tzaddik who suffers." If the "complete tzaddik" is the "tzaddik who prospers" (i.e., in whom there is only good) and the "incomplete tzaddik" is the "tzaddik who suffers" (i.e., retains a vestige of evil), why then is it necessary to give each tzaddik two appellations?

The explanation provided further (in ch. 10) is that each descriptive term denotes a specific aspect of the divine service of the tzaddik.

The terms "complete tzaddik" and "incomplete tzaddik" denote the level of service of the tzaddik's G-dly soul, i.e., the tzaddik's love of G-d, for it is by virtue of this love that he is called "tzaddik." The "complete tzaddik" is he who has attained perfection in his love of G-d in a manner of ahavah betaanugim ("love of delights") - the serene love of fulfillment. The tzaddik whose ahavah betaanugim is as yet imperfect is called the "incomplete (or unperfected) tzaddik."

The terms "tzaddik who prospers" and "tzaddik who suffers" denote the tzaddik's status vis-a-vis his efforts in transforming his animal soul to holiness. For the tzaddik, through his lofty service of ahavah betaanugim, transforms the evil within him into holiness and good. The designation "tzaddik who prospers" indicates that he has already totally transformed the evil within him and now good alone remains, while the "tzaddik who suffers" is one who has not yet managed to totally transform the evil within him to good; a vestige of it still remains.

The explanations that follow make it abundantly clear that the evil referred to here is no more than an amorphous evil still harbored in the heart of the "incomplete tzaddik." For the tzaddik has no association with actual evil that manifests itself in thought or speech, and most certainly not with the evil that finds expression in actions.

In the Gemara (end of ch. 9 of Berachot (7)) [it is stated] that the righteous are "judged" [i.e., motivated and ruled] by their good nature, [their good nature having the final say]; the wicked are judged [i.e., motivated and ruled] by their evil nature, [their evil nature having the final say]; intermediate men are "judged" by both [the good and evil nature]. (8)

Rabbah declared: "I, for example, am a `Beinoni'." Said Abbaye to him, "Master, you make it impossible for any creature to live..."

[Abbaye argued thus: "If you are a Beinoni, then all those on a lower level than you fall into the category of the wicked, concerning whom our Sages say: (9) `The wicked, even while alive, are considered dead.' By calling yourself a Beinoni you thus make it impossible for anyone to live."]

To understand all the aforesaid clearly [an explanation is called for].

[In addition to the question which will soon follow - that according to the common conception of a Beinoni as a person having half mitzvot and half transgressions, how could a great sage like Rabbah mistake himself for a Beinoni - a further question is implied:

If a Beinoni is simply one having half mitzvot and half transgressions then his status is readily identifiable, and there is no possible room for debate.]

And also to understand the statement of Job [Bava Batra ch. 1] (10): "L-rd of the Universe! You have created righteous men, You have created wicked men,...." for He does not decree [which persons are to be] righteous and wicked.

[The Gemara (11) relates that G-d decrees that a child about to be born will be wise or foolish, strong or weak, and so on. However, whether the child will be righteous or wicked G-d does not say: this is not predetermined; rather, it is left to the individual's free choice.

How, then, are we to understand Job's plaint, "You have created righteous men, You have created wicked men"? (12)]

We must also understand the essential nature (mahut) of the rank of the Beinoni.

[The mahut of a tzaddik is righteousness; the mahut of the wicked man is evil. What is the mahut - the essential nature - of the Beinoni?]

He is certainly not one whose deeds are half virtuous and half sinful; for if this were so, how could Rabbah err in [classifying] himself as a Beinoni? - when it is known that his mouth never ceased studying [the Torah], so much so that even the Angel of Death had no dominion over him. (13)

[Such was Rabbah's diligence that he did not neglect his studies for even one moment. Qualitatively too, his learning was on so high a plane that the Angel of Death was unable to overpower him.]

How, then, could he err in considering that half his deeds were sinful, G-d forbid? Furthermore, [when can a person be considered a Beinoni?] For at the time one sins until he repents he is deemed completely wicked, (and if he [was sinful and] then repented, [thus ceasing to be wicked], he is deemed completely righteous (14).)

Even he who violates a minor prohibition of the Rabbis is termed wicked, as is stated in Yevamot, ch. 2, (15) and in Niddah, ch. 1. (16). Moreover, even he who himself does not sin, but has the opportunity to forewarn another against sinning and fails to do so is termed wicked [Shevuot, ch. 6 (17)].

All the more so he who neglects any positive law which he is able to fulfill, for instance, whoever is able to study Torah and does not do so, to whom our Sages (18) have applied the verse, (19) "Because he has despised the word of the L-rd [i.e., the Torah],....[that soul] shall be utterly cut off...."

It is thus plain that such a person is called wicked, more so than he who violates a prohibition of the Sages.

This being so, we must conclude that the Beinoni is not guilty even of the sin of neglecting to study Torah; [a sin most difficult to avoid, and counted among those sins that people transgress daily.(20).

This is why Rabbah mistook himself for a Beinoni.*

[Since a Beinoni is innocent even of neglecting Torah study, Rabbah could [mistakenly] consider himself a Beinoni, even though he scrupulously observed even the most minor commandments and never ceased from his studies.]

*NOTE

As for what is written in the Zohar III, p. 231: "He whose sins are few [is classed as a `righteous man who suffers']," [implying that even according to the Zohar the meaning of a "righteous man who suffers" is one who does have sins, albeit few; and if so, a Beinoni must be one who is in part virtuous and in part sinful], this is the query of Rav Hamnuna to Elijah.

But according to Elijah's answer [ibid.], the meaning of a "righteous man who suffers" is as stated in Ra`aya Mehemna on Parshat Mishpatim, quoted above, (5) i.e., that the "righteous man who suffers" is one whose evil nature is subservient to his good nature.]

And the Torah has seventy facets [modes of interpretation] (21).

[The Rebbe notes that the words, "And the Torah has seventy facets," help us understand Rav Hamnuna's query. It is difficult to understand how Rav Hamnuna would even entertain the notion that a "righteous man who suffers" is one who actually sins, inasmuch as all the abovementioned questions clearly lead us to assume the opposite. Rav Hamnuna's query, however, was prompted only by the fact that "the Torah has seventy facets," and he thought that this was possibly one of these facets.

END OF NOTE

Footnotes:

1. Niddah 30b.
2. Avot 2:13.
3. The apparent contradiction between the two statements is resolved
in ch. 13. See also chs. 14, 29 and 34.
4. Berachot 7a.
5. Zohar II, 117b.
6. This is an alternative interpretation of the words "vera lo" which
may be rendered literally as "evil [belongs] to him"; i.e, he is
master of the evil nature in him.
7. 61b.
8. See beginning of ch. 9, and ch. 13.
9. Berachot 18b.
10. Bava Batra 16a.
11. Niddah 16b.
12. The question is answered in ch. 14 and ch. 27.
13. See Bava Metzia 86a.
14. The Rebbe notes that although the Gemara in Kiddushin 49b
indicates only that the penitent sinner is considered a tzaddik,
it is explicitly stated in Or Zarua, sec. 112, that he is
considered a tzaddik gamur.
15. 20a.
16. 12a.
17. 39b.
18. Sanhedrin 99a.
19. Bamidbar 15:31.
20. See below, end of ch. 25.
21. Otiot deRabbi Akiva; comp. Bamidbar Rabbah 14:12.

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Avi Bieber Thanks Chabad

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Avi Bieber, who was captured on camera last summer refusing to beat Jews and expel them from their homes, was interviewed by Israeli newspaper Haaretz on the occasion of his discharge from the military.  During the interview, Bieber was asked if he was aware of the tumult on the outside surrounding his actions.  Bieber responded that he received many phone calls of support, and he very much appreciates all the support he received, especially from Chabad.

Bieber said: "As the hours and days passed and the clip was replayed over and over on television, more and more people contacted me.  I felt satisfaction.  I felt that I had done the right thing.  There was not a single critical phone call.  Only positive.  I think I got 400 phone calls and SMS messages.  I received a phone call from a group of Chabadnikim in Tokyo, who told me that they were very proud of me and they're going around Tokyo with flags with my picture on them.  I got a call from a person 70 years old. He said he was a Holocaust survivor. He said, 'I saw you on television last night and I put on tefillin [phylacteries] for the first time in 40 years.' Americans send me money, which I have donated to the Lev Hayehudi organization to help the Gush Katif expellees.  Altogether people sent me $50,000, which will all go towards the needs of Gush Katif expellees."





TODAY IN JUDAISM: Friday, December 23, 2005

B"H

Kislev 22, 5766 * December 23, 2005

=================================
T O D A Y I N J U D A I S M
=================================

* Laws * Customs * Jewish History * Daily Quote * Daily Study *

Today is: Friday, Kislev 22, 5766

===========
Daily Quote
===========

Fortunate is the man who places his trust in G-d, and does not turn to the haughty

- Psalms 4:5

===========
Daily Study
===========

Chitas and Rambam for today:

Chumash: Vayeishev, 6th Portion Bereishit 39:7-39:23 with Rashi
• English Text:
http://www.chabad.org/parshah/rashi/default.asp?tDate=12/23/2005&src=ds

Tehillim: Chapters 106 - 107
• Hebrew text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=12/23/2005&Lang=HEB
• English text:
http://www.chabad.org/dailystudy/tehillim.asp?tDate=12/23/2005

Tanya: Likutei Amarim, beginning of Chapter 1
• Lesson in Tanya:
http://www.chabad.org/dailystudy/tanya.asp?tDate=12/23/2005
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Rambam:
• Sefer Hamitzvos:
http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=12/23/2005
• 1 Chapter: Mechirah Chap. 4
http://www.chabad.org/dailystudy/rambam.asp?tDate=12/23/2005&rambamChapters=1
• 3 Chapters: Nedarim Chap. 10, 11, 12
http://www.chabad.org/dailystudy/rambam.asp?tDate=12/23/2005&rambamChapters=3

Hayom Yom:
• English Text:
http://www.chabad.org/dailystudy/hayomyom.asp?tDate=12/23/2005

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"TODAY'S DAY": Friday, December 23, 2005

B"H

Kislev 22, 5766 * December 23, 2005

=======================
"T O D A Y ' S D A Y"
=======================

Tuesday, Kislev 22 5703

Torah lessons: Chumash: Vayeishev, Shlishi with Rashi.
Tehillim: 106-107.
Tanya: I speak however (p.xiv)...May this be His will.

A practice instituted by the Rebbe: Every morning after davening - including Shabbat, festivals, Rosh Hashana and Yom Kippur - say a portion of Tehillim (1) as the book was apportioned for the days of the month. When Tehillim is completed with a minyan - Mourner's Kaddish is said. In a month of 29 days, say the last two portions on the 29th.

Footnote: (1) See "Saying Tehillim," Kehot 1975.

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Chanukah is just around the corner!

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Compiled and arranged by the Lubavitcher Rebbe in 5703 (1943) from the talks and letters of the Previous Lubavitcher Rebbe. Note: day of week and Torah lessons indicated are from 5703 (1943).

For a glossary of terms used in "Today's Day" please click here:
http://chabad.org/article.asp?AID=95867

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Part of the Chabad Online Network

A division of Chabad Lubavitch Media Center
770 Eastern Parkway * Brooklyn, NY * 11213
Web: http://www.chabad.org
Feedback: http://www.chabad.org/tools/feedback.asp

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YOUR HOLIDAY GUIDE: Chanukah 5766 - 2005

B"H

Kislev 21, 5766 * December 22, 2005
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Y O U R C O M P L E T E C H A N U K A H G U I D E

December 25, 2005 – January 2, 2006 ~ 25 Kislev - 2 Tevet, 5766

http://www.Chanukah.org

Brought to you by: www.Chabad.org

===================================================================
The Chanukah Lights are lit in the evenings preceding each of the eight
days of Chanukah beginning on Sunday evening, December 25, 2005.
What follows is a step-by-step guide to Chanukah observance.
===================================================================

TABLE OF CONTENTS:

> CHANUKAH HOW-TO
> YOUR CHANUKAH CALENDAR
> THE CHANUKAH STORY
> CHANUKAH LINKS

________________________________

=====================
** CHANUKAH HOW-TO **
=====================

For our Children’s Chanukah Guide, please click here:
http://www.chabad.org/103903

For the complete How-To guide please see our website:
http://www.chabad.org/h103902

----------------------
Who Lights the Menorah
----------------------

Both men and women are obligated to light the Chanukah menorah, or to participate in the menorah lighting by the head of the household. Children should be encouraged to light their own menorahs. Students and singles who live in dormitories or their own apartments should kindle menorahs in their own rooms.

--------------------------
Where to Place the Menorah
--------------------------

Many have the custom to place the menorah in a doorway opposite the mezuzah (such is the custom of Chabad-Lubavitch) so that the two mitzvot of mezuzah and Chanukah surround the person. Others place it on a window sill facing a public through-fare. (If placed on the window sill, it should be no higher than 20 cubits - about 29 feet - above street level).

-----------------------
Setting Up Your Menorah
-----------------------

The Chanukah lights should consist of lamps or candles - i.e., a flammable fuel that feeds a visible flame via a wick. The most preferable way to fulfill the mitzvah is with cotton wicks in olive oil or beeswax candles; paraffin candles or other types of candles or lamps are also acceptable, but not gas lights or electric lights (if circumstances do not allow the use of an open flame, a proper rabbinical authority should be consulted).

The lamps or candles must contain enough fuel, at the time of the lighting, to burn until half an hour after nightfall ("nightfall" is the point at which it grows dark enough for three average-sized stars to be visible - about 20-30 minutes after sunset, depending on the location).

The lamps or candles should be arranged in a straight row and should be of equal height. The shamash - the "servant" candle that kindles the other lights - should be placed apart from the rest (higher, outside the row, etc.).

On the first night of Chanukah one light is kindled on the right side of the Menorah, on the following night add a second light to the left of the first and kindle the new light first proceeding from left to right, and so on each night.

------------------------
When to Light the Menorah
------------------------

The Chanukah lights are kindled in the evening preceding each of the eight days of Chanukah. The custom of many communities (and such is the Chabad-Lubavitch custom) is to light the menorah shortly after sunset; other communities light it at nightfall (about 20-30 minutes after sunset). In either case, the menorah must contain enough fuel at the time of the lighting to burn until 30 minutes after nightfall.

If one did not kindle the Chanukah lights early in the evening, they can be kindled later, as long as there are people in the streets (or others awake in the house).

IMPORTANT: It is forbidden to light a fire on Shabbat, which extends from sunset on Friday evening until nightfall on Saturday night. Therefore, on Friday evening, December 30 2005, the Chanukah Lights should be kindled early, before the Shabbat Lights, which are lit 18 minutes before sundown. Additional oil or larger candles should be used for the Chanukah Lights to make sure they will last a full half hour after nightfall.

From the time the Shabbat candles are lit (Friday evening) until Shabbat ends (after nightfall Saturday night) and until the Havdalah prayer (separating Shabbat from the weekday) is recited, the Chanukah menorah should not be re-lit, moved or prepared.

Chanukah lights for Saturday night are kindled only AFTER Shabbat ends after nightfall.

Click here for Shabbat times in your city:
http://chabad.org/calendar/candlelighting.asp

-----------------------------------------------
Blessings to Recite Before Lighting the Menorah
-----------------------------------------------

On the first night of Chanukah, Sunday December 25, 2005, recite all three blessings, on all subsequent nights, recite blessings number 1 and 2.

1. Blessed are You, Lord our God, King of the universe, who
has sanctified us with His commandments, and commanded us to
kindle the Chanukah light.

1. [Ba-ruch A-tah Ado-nai E-lo-he-nu Me-lech Ha-olam A-sher
Ki-de-sha-nu Be-mitz-vo-tav Ve-tzi-va-nu Le-had-lik Ner
Cha-nu-kah.]

2. Blessed are You, Lord our God, King of the universe, who
performed miracles for our forefathers in those days, at this
time.

2. [Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech Ha-olam She-a-sa
Ni-sim La-avo-te-nu Ba-ya-mim Ha-hem Bi-z'man Ha-zeh.]

3. Blessed are You, Lord our God, King of the universe, who has
granted us life, sustained us, and enabled us to reach this
occasion.

3. [Ba-ruch A-tah Ado-nai E-lo-he-nu Me-lech Ha-olam
She-heche-ya-nu Ve-ki-yi-ma-nu Ve-higi-a-nu Liz-man
Ha-zeh.]

After kindling the lights, the Hanerot Halalu prayers are recited.

For the complete, online version with Hebrew text and multimedia options, please click here:
http://www.chabad.org/103874

-----------------------
Sitting near the Lights
-----------------------

One is not to benefit from the light of the candles, only from the shamash and other sources of light. During the time the candles are burning, it is customary to sit by the candles, and tell stories relating to the holiday.

Work should not be done in the proximity of the burning candles. Some women have a custom to refrain from household work during the half hour that the lights are burning, to honor the brave Jewish women who played a significant role in the Chanukah story.

---------------------
More Chanukah Prayers
---------------------

During the eight days of Chanukah, we recite the Al HaNissim liturgy in the Amidah (daily silent prayer) and in Grace After Meals.

The complete Hallel prayer (see your prayerbook) is also said in the morning service.

A portion of the Torah is read daily in the Synagogue during morning prayers.

-------------
Extra Charity
-------------

It is customary to increase one's daily giving to charity. On Fridays we give double the amount, to account for Shabbat.

-------------
Chanukah Gelt
-------------

It is traditional to give all children Chanukah gelt (money).

Of course, this beautiful custom adds to the children's happiness and festive spirit. In addition, it gives adults an opportunity to give the children positive reinforcement for exemplary behavior, such as diligence in their studies, and acts of charity.

Chanukah Gelt is given to children after lighting the menorah. The children should be encouraged to give charity from a portion of their money.

-------------
Holiday Foods
-------------

Because of the great significance of oil in the story of the Chanukah miracle, it is traditional to serve foods cooked in oil. Among the most popular Chanukah dishes are potato latkes (pancakes) and sufganiot (doughnuts).

To view many recipes online click here: http://www.chabad.org/102819

It is also customary to eat foods made of cheese on Chanukah, in commemoration of the bravery of Yehudit.

============================
** YOUR CHANUKAH CALENDAR **
============================

For your online Chanukah Calendar click here:
http://www.chabad.org/103929

To search for your local Chanukah Events and public lightings in your area click here:
http://www.chabad.org/103839

========================
** THE CHANUKAH STORY **
========================

-----------------
Under Syrian Rule
-----------------

More than 2000 years ago there was a time when the land of Israel was part of the Syrian Empire, dominated by Syrian rulers of the dynasty of the Seleucids.

In order to relate the story that led up to Chanukah, we shall start with Antiochus III, the King of Syria, who reigned from 3538 to 3574 (222-186 B.C.E.). He had waged war with King Ptolemy of Egypt over the possession of the Land of Israel. Antiochus III was victorious and the Land of Israel was annexed to his empire. At the beginning of his reign he was favorably disposed toward the Jews and accorded them some privileges. Later on, however, when he was beaten by the Romans and compelled to pay heavy taxes, the burden fell upon the various peoples of his empire who were forced to furnish the heavy gold that was required of him by the Romans. When Antiochus died, his son Seleucus IV took over, and further oppressed the Jews.

Added to the troubles from the outside were the grave perils that threatened Judaism from within. The influence of the Hellenists (people who accepted idol-worship and the Syrian way of life) was increasing. Yochanan, the High Priest, foresaw the danger to Judaism from the penetration of Syrian-Greek influence into the Holy Land. For, in contrast to the ideal of outward beauty held by the Greeks and Syrians, Judaism emphasizes truth and moral purity, as commanded by G-d in the holy Torah. The Jewish people could never give up their faith in G-d and accept the idol-worship of the Syrians.

Yochanan was therefore opposed to any attempt on the part of the Jewish Hellenists to introduce Greek and Syrian customs into the land. The Hellenists hated him. One of them told the King’s commissioner that in the treasury of the Temple there was a great deal of wealth.

The wealth in the treasury consisted of the contributions of "half a shekel" made by all adult Jews annually. That was given for the purpose of the sacrifices on the altar, as well as for fixing and improving the Temple building. Another part of the treasury consisted of orphans’ funds which were deposited for them until they became of age. Seleucus needed money in order to pay the Romans. He sent his minister Helyodros to take the money from the treasury of the Temple. In vain did Yochanan, the High Priest, beg him not to do it. Helyodros did not listen and entered the gate of the Temple. But suddenly, he became pale with fright. The next moment he fainted and fell to the ground. After Helyodros came to, he did not dare enter again.

------------
The "Madman"
------------

A short time later, Seleucus was killed and his brother Antiochus IV began to reign over Syria (in 3586 - 174 B.C.E.). He was a tyrant of a rash and impetuous nature, contemptuous of religion and of the feelings of others. He was called "Epiphanes," meaning "the gods’ beloved." Several of the Syrian rulers received similar titles. But a historian of his time, Polebius, gave him the epithet Epimanes ("madman"), a title more suitable to the character of this harsh and cruel king.

Desiring to unify his kingdom through the medium of a common religion and culture, Antiochus tried to root out the individualism of the Jews by suppressing all the Jewish Laws. He removed the righteous High Priest, Yochanan, from the Temple in Jerusalem, and in his place installed Yochanan’s brother Joshua, who loved to call himself by the Greek name of Jason. For he was a member of the Hellenist party, and he used his high office to spread more and more of the Greek customs among the priesthood.

Joshua or Jason was later replaced by another man, Menelaus, who had promised the king that he would bring in more money than Jason did. When Yochanan, the former High Priest, protested against the spread of the Hellenists’ influence in the Holy Temple, the ruling High Priest hired murderers to assassinate him.

Antiochus was at that time engaged in a successful war against Egypt. But messengers from Rome arrived and commanded him to stop the war, and he had to yield. Meanwhile, in Jerusalem, a rumor spread that a serious accident, had befallen Antiochus. Thinking that he was dead, the people rebelled against Menelaus. The treacherous High Priest fled together with his friends.

-----------
The Martyrs
-----------

Antiochus returned from Egypt enraged by Roman interference with his ambitions. When he heard what had taken place in Jerusalem, he ordered his army to fall upon the Jews. Thousands of Jews were killed. Antiochus then enacted a series of harsh decrees against the Jews. Jewish worship was forbidden; the scrolls of the Law were confiscated and burned. Sabbath rest, circumcision and the dietary laws were prohibited under penalty of death. Even one of the respected elders of that generation, Rabbi Eliezer, a man of 90, was ordered by the servants of Antiochus to eat pork so that others would do the same. When he refused they suggested to him that he pick up the meat to his lips to appear to be eating. But Rabbi Eliezer refused to do even that and was put to death.

There were thousands of others who likewise sacrificed their lives. The famous story of Hannah and her seven children happened at that time.

Antiochus’s men went from town to town and from village to village to force the inhabitants to worship pagan gods. Only one refuge area remained and that was the hills of Judea with their caves. But even there did the Syrians pursue the faithful Jews, and many a Jew died a martyr’s death.

----------
Mattityahu
----------

One day the henchmen of Antiochus arrived in the village of Modin where Mattityahu, the old priest, lived. The Syrian officer built an altar in the marketplace of the village and demanded that Mattityahu offer sacrifices to the Greek gods. Mattityahu replied, "I, my sons and my brothers are determined to remain loyal to the covenant which our G-d made with our ancestors!"

Thereupon, a Hellenistic Jew approached the altar to offer a sacrifice. Mattityahu grabbed his sword and killed him, and his sons and friends fell upon the Syrian officers and men. They killed many of them and chased the rest away. They then destroyed the altar.

Mattityahu knew that Antiochus would be enraged when he heard what had happened. He would certainly send an expedition to punish him and his followers. Mattityahu, therefore, left the village of Modin and fled together with his sons and friends to the hills of Judea.

All loyal and courageous Jews joined them. They formed legions and from time to time they left their hiding places to fall upon enemy detachments and outposts, and to destroy the pagan altars that were built by order of Antiochus.

-------------
The Maccabees
-------------

Before his death, Mattityahu called his sons together and urged them to continue to fight in defense of G d’s Torah. He asked them to follow the counsel of their brother Shimon the Wise. In waging warfare, he said, their leader should be Yehuda the Strong. Yehuda was called "Maccabee," a word composed of the initial letters of the four Hebrew words Mi Komocho Bo’eilim Hashem, "Who is like unto Thee, O G-d."

Antiochus sent his General Apolonius to wipe out Yehuda and his followers, the Maccabees. Though greater in number and equipment than their adversaries, the Syrians were defeated by the Maccabees. Antiochus sent out another expedition which also was defeated. He realized that only by sending a powerful army could he hope to defeat Yehuda and his brave fighting men.

An army consisting of more than 40,000 men swept the land under the leadership of two commanders, Nicanor and Gorgiash. When Yehuda and his brothers heard of that, they exclaimed: "Let us fight unto death in defense of our souls and our Temple!" The people assembled in Mitzpah, where Samuel, the prophet of old, had offered prayers to G-d. After a series of battles the war was won.

--------------
The Dedication
--------------

Now the Maccabees returned to Jerusalem to liberate it. They entered the Temple and cleared it of the idols placed there by the Syrian vandals. Yehuda and his followers built a new altar, which he dedicated on the twenty-fifth of the month of Kislev, in the year 3622.

Since the golden Menorah had been stolen by the Syrians, the Maccabees now made one of cheaper metal. When they wanted to light it, they found only a small cruse of pure olive oil bearing the seal of the High Priest Yochanan. It was sufficient to light only for one day. By a miracle of G-d, it continued to burn for eight days, till new oil was made available. That miracle proved that G-d had again taken His people under His protection. In memory of this, our sages appointed these eight days for annual thanksgiving and for lighting candles.

For more on the Chanukah Story, please click here:

http://www.chabad.org/102816

==============
CHANUKAH LINKS
==============

- Global Event Directory
http://www.chabad.org/103839

- Chanukah How-To:
http://www.chabad.org/103902

- Multimedia:
http://www.chabad.org/103838

- Recipes:
http://www.chabad.org/102819

- Online Games:
http://www.chabad.org/103840

- Public Lights - Menorah Gallery
http://www.chabad.org/104654

- Send Greeting Cards:
http://www.chabad.org/225487

- Chanukah Insights
http://www.chabad.org/102815

- Chanukah Shop
http://www.chabad.org/333757

- NEED A MENORAH? ($4.95)
http://www.chabad.org/store/item.asp?etn=IGBGF

-------------------------------------------------------
CHABAD.ORG WISHES YOU AND YOUR FAMILY A HAPPY CHANUKAH!
-------------------------------------------------------

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

http://www.Chanukah.org

Tip: Join a public menorah lighting or Chanukah event in your area too!

http://www.chabad.org/103839

Send Chanukah Greeting Cards to friends and family:

http://www.chabad.org/225487

Wishing you and your family a Happy Chanukah!

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

** Enjoyed this email? Please help us continue sharing the
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Part of the Chabad Online Network

A division of Chabad Lubavitch Media Center
770 Eastern Parkway * Brooklyn, NY * 11213
Web: http://www.chabad.org
Feedback: http://www.chabad.org/tools/feedback.asp

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

ONCE UPON A CHASID: The German Newspapers (Veyeishev)

B"H

Kislev 21, 5766 * December 22, 2005

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

Parshat Veyeishev
-----------------

And he was youth-like (Genesis 37:2)

Joseph would engage in youthful follies, curling his hair and making-up his eyes (Rashi's Commentary)

Rabbi Menachem Mendel of Horodok was once asked: "You are forever extolling the trait of humility. So why do you dress in such handsome clothes?"

Said Rabbi Mendel: "The surest place in which to conceal a chest of treasure is a pit of mud and slime..."

* * *

The German Newspapers
- - - - - - - - - - -

When the third rebbe and leader of Chabad Chassidism, Rabbi Menachem Mendel of Lubavitch, passed away in 1867, he was survived by seven scholarly and pious sons. Each had a following of Chassidim who wished to see their mentor assume his father's place.

Rabbi Grunem Estherman, one of the great mashpi’im in the annals of Lubavitch, was a young man at the time, and undecided as to which of the Rebbe's sons to turn for leadership and guidance. When he discussed his dilemma with the famed Chassid Rabbi Shmuel Ber of Barisov, the latter said to him: "Listen, Grunem. They are all children of the Rebbe's. 'They are all beloved, they are all mighty, they are all holy.' But let me tell you of one incident, and then you do as you see fit.

"During one of my visits to Lubavitch, there was something in our late Rebbe's discourse which I found difficult to understand - it seemed to contradict a certain passage in Eitz Chayim. None of the elder Chassidim were able to provide an answer satisfactory to me, so that night I made my rounds among the Rebbe's sons. I visited Rabbi Yehudah Lieb, Rabbi Chaim Schneur Zalman, and the others. Each offered an explanation, but, again, none of their ideas satisfied my mind.

"By now it was fairly late at night. I was headed for my lodgings when I noticed a light burning in Rabbi Shmuel's window. I had not considered asking him - he is the youngest of the sons and, as you know, his behavior is that of a rather ordinary and indistinct individual. However, I was curious to know what he is up to at such a late hour. So I pulled myself up on to his windowsill and looked in. What did I see, but Rabbi Shmuel immersed in the very section of Eitz Chayim where my difficulty lay?! So I figured I had best go in and discuss it with him.

"I went round to the door and knocked. 'Just a minute' he called out. After a rather long minute the door opened. I took in the scene: newspapers were laid out on the table, German papers, Russian papers. Of the Eitz Chayim not a trace.

" 'Reb Shmuel Ber! Rather late, isn't it?' he said. 'How can I help you?' I told him of my problem with the discourse the Rebbe had delivered that day and the passage in Eitz Chayim. 'Ah, Reb Shmuel Ber' he said 'they say you are a smart Jew. Nu, I ask you, you come to me with a question in Eitz Chayim...?'

" 'Listen, my friend,' I said, "your game is up. Five minutes ago I saw you with the Eitz Chayim. Now either you tell me how you understand it, or else tomorrow the entire Lubavitch will hear about the interesting tricks you pull with your German papers.'

"We sat and discussed the matter till morning," Rabbi Shmuel Ber concluded his story, "and I came away thoroughly impressed with the extent and depth of his knowledge. This is what I can tell you, Grunem, now you do as you see fit..."

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

http://www.Chanukah.org

Tip: Join a public menorah lighting or Chanukah event in your area too!

http://www.chabad.org/103839

Send Chanukah Greeting Cards to friends and family:

http://www.chabad.org/225487

Wishing you and your family a Happy Chanukah!

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

© Copyright
Kehot Publication Society
770 Eastern Parkway / Brooklyn, New York 11213
(718) 774-4000 / FAX (718) 774-2718
http://www.kehotonline.com

Brought to you by Chabad.org

For more Parshah study, please visit:

http://www.chabad.org/parsha

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

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FOR FRIDAY NIGHT: Serenity of Struggle? (Vayeishev)

B"H

Kislev 21, 5766 * December 22, 2005

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

Parshat Vayeishev
----------------

Serenity or Struggle?
- - - - - - - - - - -

We often hear that the goal of life is personal serenity. We can all relate to this. No problems, no difficulties. Every day peaceful and calm. The sun always shining. It sounds good!

"But - wait a minute", you say. "What if a person has things to achieve in life? Can you always be calm and peaceful? Might there not be something worth struggling for, worth striving for? Isn't there something we want to achieve?"

Of course there is! First there is the struggle and the effort - then comes the tranquility. You worked hard; you achieved something, now you have earned your right to take it easy! It sounds simple and clear. Yet the Parsha [1] gives a different view. Let us see how.

Jacob had been away from his home for many years. During his time in Lavan's house he had faced many difficulties. However, he had fathered many children. Then on the journey back to the Holy Land, his precious wife Rachel died. When he reached his home region he thought at last he would be able to live in peace.

At this point, however, came the upsetting events with Joseph. Conflict between Jacob's sons led to Joseph being kidnapped and sold. Jacob's contentment turned to grief.

On this the Midrash [2] comments: Jacob wanted to live in calm serenity - but instead came the anguish about Joseph. The Tzaddikim (righteous people) want to live in serenity in this world: is it not enough for them that they will enjoy the World to Come?

We live in a world of struggle. Personal victory lies in making the right step at the right time and facing each situation in a true way. It is a drama with many ups and downs. It also never ends: even if one lives to 120, spiritually one never retires and one never grows old. Instead of finally sitting back and taking it easy, there is fulfillment of the deepest, most important kind: facing the challenge, and taking another step forward!

Footnotes:

1. Genesis chapters.37-40.
2. Bereshit Rabbah, quoted in Rashi to 37:2.

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

http://www.Chanukah.org

Tip: Join a public menorah lighting or Chanukah event in your area too!

http://www.chabad.org/103839

Send Chanukah Greeting Cards to friends and family:

http://www.chabad.org/225487

Wishing you and your family a Happy Chanukah!

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

By Dr. Tali Loewenthal, Director of Chabad Research Unit, London

Brought to you by Chabad.org

For more Parshah study, please visit: http://www.chabad.org/parsha

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

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Web: http://www.chabad.org
Feedback: http://www.chabad.org/tools/feedback.asp

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

GARDEN OF TORAH: The Desire for Prosperity (Veyeishev)

B"H

Kislev 21, 5766 * December 22, 2005

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

Parshat Veyeishev
-----------------

The Desire for Prosperity
- - - - - - - - - - - - -

1. Does G-d Approve of the Desire of the Righteous?

On the verse, “And Yaakov settled in the land of his father’s wandering,” Rashi comments:

Yaakov desired to dwell in prosperity, but the distress of Yosef’s [disappearance] beset him. The righteous desire to dwell in prosperity, but the Holy One, blessed be He, says: “Is not what is prepared for them in the World to Come enough for the righteous? Must they also desire prosperity in this world?”

Rashi’s statement is problematic, for a casual reading gives the impression that G-d does not approve of the righteous wanting prosperity. On the other hand, the fact that “the righteous” follow this path of conduct indicates that the desire for prosperity is a positive trait and not a character flaw.

2. Seeking Internal not External Challenges

This difficulty can be resolved by focusing on the fact that Rashi speaks about a desire for prosperity expressed by the righteous. Why only the righteous? Everyone wants to enjoy an abundance of good without strife, contention, or difficulty.

The desire for prosperity by the righteous, however, is of a different type entirely. To cite a parallel: with regard to the Era of the Redemption, the Rambam writes:

When a person is beset... with sickness, war, and hunger, he cannot occupy himself neither with wisdom nor with mitzvos. For this reason, all Israel — and [in particular,] their prophets and sages — have desired the Era of the Mashiach.

The Sages and the prophets did not yearn for the Era of the Mashiach so that [the Jewish people] would rule the world... nor to eat, drink, and celebrate. Rather, their aspiration was to be free [to involve themselves] in the Torah and its wisdom, without anyone oppressing or disturbing them.

On the surface, such a condition describes the World to Come, where the righteous will “sit... and derive benefit from the radiance of the Divine Presence.” It seems unnatural, however, in our present material circumstances.

Nevertheless, a distinction must be made. The World to Come represents G-d’s reward to man — just recompense for man’s Divine service. This is a departure from the pattern of our present existence, of which it is said, Today — to perform them (the mitzvos); tomorrow — to receive their reward.

The righteous, by contrast, are not concerned with reward. On the contrary, to refer to the passage cited above, they long to involve themselves in the Torah and its mitzvos. Their aspiration is only that they be freed from external difficulties. They want to grow in understanding and personal development. Why must they be confronted with challenges from the outside? Let all their efforts be devoted to the internal challenges of spiritual growth.

3. The Fulfillment of Yaakov’s Desire

In this light, we can understand G-d’s response to Yaakov’s request. G-d wanted Yaakov’s wish for prosperity to be fulfilled — as it was indeed fulfilled in the 17 years of prosperity which he enjoyed in Egypt. But such prosperity must be earned by an appropriate measure of Divine service. Since Yaakov in his current state was not worthy to receive such prosperity, G-d subjected him to a further trial through which he could advance himself. The sorrow caused by the sale of Yosef initiated a process of refinement by which Yaakov ultimately merited to attain the spiritual and material prosperity he sought.

This concept resolves a problematic point. The name of a Torah reading communicates not merely a significant lesson in itself, but the message and theme of the reading as a whole. Seemingly, the name Vayeishev, which indicates prosperity, is not at all appropriate for this reading, which deals primarily with travail and sorrow.

Based on the above, however, it can be explained that the name is deserved, for it is only this travail which enabled Yaakov to attain true prosperity.

4. Two Levels of Prosperity

But further clarification is necessary. Yaakov must have known that the spiritual prosperity he desired would be granted only as result of Divine service, and that this would require that he overcome challenges. Nevertheless, he thought it was sufficient for him to have confronted the challenges posed by Esav and Lavan.

Our Sages identify Yaakov with the attribute of Truth; thus we can assume his self-appraisal was honest. Since Yaakov saw himself as being worthy of prosperity, why was it necessary for him to undergo a further challenge?

In resolution, it can be explained that there are two levels of prosperity fitting for the righteous:

a) One which can be appreciated by mortals: that a person, his children and his grandchildren should be able to serve G-d without difficulty, free to pursue the spiritual path.

b) One above mortal conception, a foretaste of the World to Come: “you will see your [portion of] the World [to Come] in your lifetime.” Just as the nature of the World to Come cannot be comprehended by mortals, so too, this foretaste transcends our understanding.

Yaakov asked for a level of prosperity that could be conceived by mortals. G-d granted this to him, and thus for nine years he enjoyed success and happiness in Eretz Yisrael. But G-d also wanted Yaakov to appreciate a higher level of prosperity, and therefore subjected him to the trials beginning with the sale of Yosef so that Yaakov would become worthy of this greater Divine favor.

5. A Challenge of a Unique Nature

Since the prosperity G-d desired to grant Yaakov was above the limits of worldly existence, the Divine service which made him worthy of it differed from the challenges he had already faced. Yaakov’s confrontations with Lavan and Esav were symbolic of the struggle between good and evil, and man’s efforts to refine and elevate his environment.

The tribulations brought about by the sale of Yosef, by contrast, did not reflect these goals at all. The challenge — and the refinement it brought about — was strictly internal. It was a trial that seemingly had no purpose, bringing only aggravation and suffering, and initially lowering Yaakov’s spiritual level. Nevertheless, this was the process by which G-d chose to lift Yaakov to a more elevated spiritual rung and make him fit to receive the ultimate blessings.

6. The Necessity to Ask

One might ask: Since the prosperity which Yaakov was ultimately granted was not the prosperity he initially sought, why was his request the catalyst that triggered the sequence of events which would lead to this prosperity? Since the initiative was G-d’s alone, why was it at all dependent on man?

The answer is that “the Holy One, blessed be He, desires the prayers of the righteous.” Until Yaakov asked for prosperity, G-d did not grant it to him. But when he asked, G-d set him tasks that would bring him not only the limited prosperity which man can comprehend, but the prosperity that transcends understanding.

A similar concept applies with regard to our requests for the coming of the Redemption. The true nature of the Redemption is beyond human conception. Nevertheless, our prayers hasten its coming.

(Adapted from Likkutei Sichos, Vol. XXX, p. 176ff)

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FRIDAY NIGHT FOR YOUNG PEOPLE: Peace and Quiet (Vayeishev)

B"H

Kislev 21, 5766 * December 22, 2005

=========================================================
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 Vayeishev
----------------

Peace and Quiet
- - - - - - - -

"You know," Ben said to his best friend one day, "sometimes I just want peace and quiet".

"I come home from school and my mother is telling me to put my stuff away nicely, then I have to help my annoying little sister with her homework, then I have to do my own homework, and before I even get a chance to finish I have to go down to supper because my mother wants me to eat with everyone. And then," Ben was really getting worked up, "to top it all my little sister spills her tomato soup all over me and I have to change and take a shower, so I shouldn't smell like tomato soup!"

"Hmm, that does sound rather stressful," David thought, and then said soothingly to his friend, "yeah, I some times feel like that too".

Ben had not yet finished his long complaint.

"I could understand," he said, "having to put my stuff away, and I could even understand helping my sister, and maybe I could even understand doing my homework". Ben stopped for a second, thinking "or, maybe not", but he did not say it.

Then he went on. "But why did I have to get soup spilled all over me, what good could possibly come out of that, the house doesn't look any neater and I wont get higher marks on the tests. I just want to be good and live peacefully and then, it's as if G-d says to me 'no, you can't live peacefully.'"

Suddenly, Ben stopped. A dim memory of something he heard in school came drifting into his mind. "Hey, you know what, I am like Jacob, he had lots of troubles, then as soon as he wanted to live peacefully, all of a sudden his son Joseph went missing".

"Yes, I remember," David said "it's in this week's Parsha. Mr. Benson told us about it. Jacob could understand having to live with his mean uncle Lavan, who tricked him many times, and he could understand the difficult problem with his brother Esau, but he couldn't understand why his favorite son Joseph should go missing".

"Yeah" Ben said, "like me, Jacob just wanted to live a good peaceful life and then suddenly something comes along and turns it all upside down just when you think it is all going to be O.K." Then he added, after a thoughtful pause, "But why does it happen that way?"

"I'm not sure" David said, "but it does often seem to happen like that".
After a few moments of thoughtful silence, David added "Maybe only through the problems that we don't understand, do we get a real peacefulness."

"What do you mean?" asked Ben.

"If it is a challenge that G-d sends you and it seems that it just doesn't make sense, and you face the challenge, then you get real peacefulness in the end."

"So what you mean is that today," Ben said, smiling, "I had a very peaceful supper, my little sister even poured her tomato soup over me, she is so cute."

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

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Wishing you and your family a Happy Chanukah!

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

By Dr. Tali Loewenthal, Director of Chabad Research Unit, London

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CHASSIDIC DIMENSION: "Binding Bundles" (Vayeishev)

B"H

Kislev 21, 5766 * December 22, 2005

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

Parsht Vayeishev
----------------

"Binding Bundles"
- - - - - - - - -

At the beginning of the Torah portion Vayeishev, we are told that, in relating the beginning of his dream to his brothers, Yosef said: "We were binding sheaves in the field." Rashi explains the words "binding sheaves" according to the Targum - that the phrase means "binding bundles, i.e., sheaves of grain."

In terms of our spiritual service, the verse and Rashi's comment imply that the spiritual service of "binding sheaves" involves gathering disparate sparks of holiness and uniting them, just as separate stalks of grain are brought together and bound into a bundle.

This manner of service also applies to each individual's soul; he is to gather the disparate elements of his personality and unite them with the Divine.

Herein lies the lesson of Yosef's dream: in addition to tying together and elevating the holy sparks found within each of us and uniting them through the service of Torah and mitzvos, we must also "go out in the field" and occupy ourselves in uniting the elements of holiness scattered throughout the world.

We do so in order to bring others back to G-d and the observance of Torah and mitzvos, and to the light of Torah - its inner dimension - the "Tree of Life."

Rashi elaborates on this theme when he explains that "tying sheaves" means "binding bundles," i.e., that the purification and elevation of the sparks of holiness is to be done in a way that binds them permanently to their source, similar to something that is tied and bound. This will guarantee that the binder will have a lasting effect on the one who is bound, so much so that all the ill winds in the world will be unable to sever his bond with G-d and Torah.

Rashi then goes on to explain that, in order for this to be accomplished, we must learn a lesson from "sheaves of grain." Just as kernels of grain yield future crops, so too, when one betters another, it is to be done in a manner such that the beneficiary will in turn have a positive impact on others.

Shabbos is connected to the previous days of the week, for "He who toils before Shabbos gets to eat on Shabbos." Similarly, Shabbos is linked to the days that follow it, for "Shabbos is the day from whence all the coming days of the week are blessed." Shabbos is thus a day that unites the days before it with the days that follow it.

During many years (and this year as well), the Shabbos of the portion Vayeishev falls between the festival of the Alter Rebbe's liberation on the 19th of Kislev and the days of Chanukah. Since the Torah portions are related to the time during which they are read, it follows that the above-mentioned lesson applies equally to the festival of the 19th of Kislev and to the festival of Chanukah.

One of the pillars of the Alter Rebbe's service was getting Jews to return to Judaism. In fact, the Alter Rebbe related that, upon hearing a particular Torah message from his teacher the Maggid of Mezritch, he decided that it was incumbent on himself to draw all Jews closer to Judaism. He thereafter spent five years traveling from place to place in order to bring Jews on the "outside" closer to Torah and mitzvos. Moreover, it was after the festival of the 19th of Kislev that there began the service of "spreading the wellsprings outside."

The Chanukah lights are to be lit as well in the entrance of one's home. For they also serve to illuminate and purify the "outside," bringing it back into the domain of holiness.

(Based on Likkutei Sichos, Vol. X, p. 115-121)

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

Chanukah is just around the corner!

Our extensive Chanukah website has how-to’s, stories, lessons, games and even recipes! It's sure to make your holiday more meaningful and insightful! All this at:

http://www.Chanukah.org

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http://www.chabad.org/103839

Send Chanukah Greeting Cards to friends and family:

http://www.chabad.org/225487

Wishing you and your family a Happy Chanukah!

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

© Copyright
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