These are the descendants of Yaakov

 

וַיֵּשֶׁב יַעֲקֹב . . אֵלֶּה תֹּלְדוֹת יַעֲקֹב  בראשית ל"ז, א

 Yaakov dwelt... These are the descendants of Yaakov.

 (Beraishis 37:1) 

The Torah describes Eisav's settlements and his descendants only briefly, since these were neither prized nor important enough to elaborate upon… It describes in detail Yaakov's settlements and his descendants, and all the events that brought these about, since their importance before G-d warrants dwelling upon them at length. …

This can be compared to a pearl that falls into the sand: A person searches in the sand and sifts it with a sieve until he finds the pearl. Upon finding it, he casts the pebbles from his hand and keeps the pearl. —Rashi Between Pebbles and Pearls Rashi's parable of a person searching for a pearl lost in the sand also alludes to the Jewish people's task in the lands to where we have been exiled: to sift through "the settlements of Eisav."

The search for the pearl symbolizes our mission to find the holiness—the G-dly meaning and potential—hidden within the mundane world with which we are engaged. This explains why Rashi includes a detail in the parable that seems otherwise superfluous. To illustrate that the surrounding stuff is of little value in comparison to the object of the searcher's desire, why was it necessary to note that upon finding the pearl one "casts away the pebbles"?

It is self-evident that once one has a pearl in his hands, he loses all interest in the pebbles and sand he was sifting through to find it! By mentioning this detail, however, Rashi teaches us that "casting away the pebbles" is a crucial part of our mission in Exile. In order to elevate (and be elevated by) the sparks of G-dliness found in the material world, we must be certain that what appeals to us is not "the pebbles"—the setting of physicality in which those sparks lie hidden.

Otherwise, we will be drawn in to the material world instead of drawing out its good. Only after we cast away any personal interest in "the settlements of Eisav" can we successfully extract and benefit from "the pearls," the spiritual wealth hidden therein.

 —Likkutei Sichos, vol. 15, pp. 306-307

Beneath the Surface of Eisav

 

 וַיִּקְרָא אֶת עֵשָׂו בְּנוֹ הַגָּדֹל וַיֹּאמֶר אֵלָיו . . בַּעֲבוּר תְּבָרֶכְךָ נַפְשִׁי בְּטֶרֶם אָמוּת

 "And he summoned his elder son Eisav and he said to him, ..So that I may grant you my soul's blessing before I die."
(Beraishis 27:1-4) .

Beneath the surface of Eisav Yitzchak was blind in his old age, but he couldn't have been completely oblivious to Eisav's unrefined character and conduct. His intentions to bless Eisav, nonetheless, must have been based not only on what he didn't see or know about Eisav, but on what he did see in him. The Torah relates that Yitzchak devoted a lot of energy to digging water wells; he restored old wells and also searched for and developed several new sources for fresh water.

Chassidus explains that this was not a meaningless detail in Yitzchak's life, but a reflection of his distinctive nature, and his unique path in the service of G-d. Digging wells was Yitzchak's calling. Where others saw dirt and gravel, Yitzchak dug deeply to reveal springs of life-giving water that ran beneath the earth. In spiritual terms, this means that Yitzchak devoted himself to refining the unrefined, unearthing and cultivating the potential within all of creation to recognize its G-dly source.

 This explains why Yitzchak desired to bless Eisav. Despite Eisav's disreputable behavior, Yitzchak had the ability to see the great spiritual potential associated with his soul. Yitzchak hoped that his powerful blessings would successfully excavate the spiritual treasures that lie hidden in his child.

 Today, there are no Eisavs. But like Yitzchak, who labored to reveal the connection to G-d buried even within the wicked Eisav, we too must endeavor to affect and draw near those who seem distant from the life-giving waters of the Torah, revealing within them their precious and vital connection to the Source of Life.
Likutei Sichos vol. 15, pp. 195-98

Moshiach in 5775, Part 2

Rabbi Arye Yehuda Leib Tziviak has the following to say (in his commentary in the book Konanta Meaz): 5775, means "nine" in the holy tongue.This is a hint to "purity is nine months" (Brachot 8a). The world will start the cleansing process (from golus) beginning in 5775. The number 9 is associated with the the olive tree, as it says in Zachariah 14:4 - "On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south."
"That is, out righteous Moshiach will stand on the Mount of Olives and the dead will come back to life, may this happen in our days" 

770 LIFTS UP THE LAND OF THE 70 NATIONS

Uplifting the world  is in virtue of “Beis Rabbeinu,” located in the Lower Hemisphere. Beis Rabbeinu is the place from which light shines forth to the rest of the world.

 In this generation, the final generation of exile and the first generation or redemption, we are finishing and completing “our deeds and our service throughout the entire duration of exile” to transform Eretz HaAmim, the land of the Gentile nations of the world – even the lowest possible place of the Diaspora, the Lower Hemisphere (where Mattan Torah did not take place) – into Eretz Yisroel. By elevating the very lowest region, all other places of the Diaspora ascend.

Under Renovation

"He declares His words to Yaakov, His rules and His ordinances to Yisrael (Tehilim 147:19)." The Midrash explains that this means that all G-d’s commandments are, so to speak, the rules that He Himself follows. It would seem then, that by destroying the Beis Hamikdash (through His agents)  G-d was in violation of the prohibition to not damage the Beis Hamikdash whatsoever!

Speak as G-d Speaks

ב"ה לְאַהֲבָה אֶת ה' אֱלֹקֵיכֶם לָלֶכֶת בְּכָל דְּרָכָיו וּלְדָבְקָה בוֹ (דברים יא, כב) ... To love G-d, your G-d, to walk in all His ways, and to cleave to Him. (Devarim 11:22) G-d is called "merciful"—so too, you should be merciful. G-d is called "gracious" as it says, "G-d, merciful and gracious" (Tehilim 145:8)—so too, you should be gracious... —Sifri The Sifri explains the commandment to walk in G-d's ways as an obligation to emulate the kind and just ways which the Torah attributes to G-d, such as patience and compassion. Our Sages taught, "The word of G-d is like an accomplished act (see Rashi, Beraishis 15:18)." According to the above Sifri, it can be suggested that we are obligated to emulate this attribute as well,   by ensuring that our words will be effective, and not remain empty rhetoric. To accomplish this, our Sages have taught the following strategies. Rule one: "Words spoken from the heart enter the heart (See Shela"h 69a)." Be sincere. Rule two: "If one is filled with the fear of G-d his words are heeded (Berachot 6b)". If you actively live a G-d fearing life, then not only will your words penetrate the hearts of your listeners, but your suggestions will actually be followed. Emulating G-d, your words too can be as easily done as they are said. —Igros Kodesh vol. 15, p. 112 This email is sent from Machon Or Hachasidus - likras shabbos. We'd love to stay in touch with you, but if you wish to be unsubscribed from this list please click here, or click here to manage your subscriptions. Sent via MyChabad.org Communicator

A Change of Heart

וּבְנֵי אֱלִיאָב . . הוּא דָתָן וַאֲבִירָם קְרִיאֵי הָעֵדָה אֲשֶׁר הִצּוּ עַל מֹשֶׁה וְעַל אַהֲרֹן בַּעֲדַת קֹרַח בְּהַצֹּתָם עַל ה': וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ וַתִּבְלַע אֹתָם וְאֶת קֹרַח . . וּבְנֵי קֹרַח לֹא מֵתוּ (במדבר כו, ט-יא)

The sons of Eliav… Dasan and Aviram, the chosen of the congregation who incited against Moshe and Aharon in the assembly of Korach, when they incited against G-d. And the earth opened its mouth and swallowed them and Korach… Korach’s sons, however, did not die. (Bamidbar 26:9-11)

Playing G-d

An eternal covenant of kehunah shall be for him and for his descendants after him, because he was zealous for his G-d. (Bamidbar 25:13)

Pinchas zealously punished the prince of Shimon for cohabiting with a non-Jewish woman. Pinchas’ actions are reckoned as being “zealous for his G-d”; as paraphrased by Rashi, G-d rewards Pinchas for “avenging My vengeance, by releasing the wrath that I should have released.”

Reb Yoel Kahn: Hiskashrus Today

There are two general questions that are on everyone’s mind: (1) How can we connect ourselves to the Rebbe today when we can’t see the Rebbe? How especially can the young generation which has never seen the Rebbe have meaningful hiskashrus? (2) How does one become mekushar to the Rebbe? What exactly does that involve?

The Rules of Illogic

זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר צִוָּה ה’ לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה במדבר יט, ב “THIS IS THE DECREE OF TORAH THAT G-D COMMANDED TO SAY. SPEAK TO BNEI YISRAEL AND HAVE THEM TAKE TO YOU, A RED-HAIRED COW.” (BAMIDBAR 19:2) King Shlomo said, “All of the Torah’s commandments I have comprehended. But the chapter of the red heifer, though I have examined it, questioned it and searched it out, ‘I said I’d be wise [in it], but it is distant from me (Koheles7:23).’” -Midrash Rabbah

In Memory of Korach

וַיִּקַּח קֹרַח (במדבר טז, א)

“And Korach dissociated…” (Bamidbar 16:a, Onkelos)

“The mention of a righteous man is for a blessing, but the name of the wicked shall rot (Mishlei 10:7).” The names of the wicked are doomed to oblivion, explains the Talmud (Yoma 38b), for no one would want their child or legacy to bear the name of someone who was corrupt or evil.

Yet, Jewish custom dictates that an entire Parsha is named for its wicked antagonist, Korach, actively perpetuating the name of this evil man. For despite its wrongful manifestation, at the root of Korach’s rebellion against Moshe lies a kernel of truth, a virtue we must aspire to and emulate.

Korach’s rebellion against Moshe was driven by the desire that he be Kohen Gadol. Korach sought not the authority and power that came with the position, but the spiritual empowerment and sanctity that it afforded. Korach envied the Kohen Gadol’s sanctification as “kodesh hakadashim – holy of holies”, apart and above the average person, to stand perpetually before G-d and serve Him. Korach rightfully dreamed for these heights of G-dly devotion to be the fortune of every Jew, about each of whom G-d said, “and you shall be to Me a Kingdom of priests”.

The Parsha is therefore named Korach, but not “ויקח קרח - And Korach dissociated”; we memorialize his name, but not his actions. Korach’s attempt to make his dream a reality – usurping G-d’s explicit instruction that it is only Aharon who shall be Kohen Gadol in practice – is to be condemned, but the lesson to be learned from his lofty aspirations is to be remembered, to serve as an inspiration for all of time. In the words of the Midrash, even Moshe said of Korach’s dreams, “I, too desire the same.”

Likutei Sichos vol. 18, pp. 190-191

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Be a Mentch, Not an Angel

 ( וְשָׁם רָאִינוּ אֶת הַנְּפִילִים בְּנֵי עֲנָק מִן הַנְּפִלִים (במדבר יג, לג)

 There we saw the giants, the sons of Anak, descended from the giants. (Bamidbar 13:33) • Nephilim:נְפִילִים, giants, descended from Shamchazai and Azael, who fell (שֶׁנָּפְלוּ)from heaven in the generation of Enosh. –Rashi The Midrash relates that when the generation of the Flood went astray, there arose two angels, Shamchazai and Azael, who suggested before G-d that they could exchange the corrupt humans in fulfilling the world’s purpose.

Outside Influences

" What is further written therein? You shall not have other gods; do you dwell among nations that engage in idol worship? ...What is further written therein, Honor your father and mother; have you fathers and mothers? What is further written therein? You shall not murder, You shall not commit adultery, You shall not steal; is there jealousy among you; is the yetzer hara among you? " (Talmud, Shabbos 88b )

The Talmud records how Moshe made the case that the Torah was not intended to remain with the angels on high. On a simple level, Moshe systematically addressed the applicability of

Sometimes, Looks Are Everything

רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי אוֹמֵר, הַנּוֹי וְהַכֹּחַ וְהָעוֹשֶׁר וְהַכָּבוֹד וְהַחָכְמָה וְהַזִּקְנָה וְהַשֵּׂיבָה וְהַבָּנִים נָאֶה לַצַּדִּיקִים וְנָאֶה לָעוֹלָם (פרקי אבות ו, ח)

Rabbi Shimon ben Yehuda would say in the name of Rabbi Shimon ben Yochai: Beauty, strength, wealth, honor, wisdom, sageness, old age and children are nice for the righteous and nice for the world. (Avos 6:8).

The  “nice” is puzzling. Elsewhere, the sages speak of a blessing being “good” or “beneficial” for the righteous and therefore “good” or “beneficial” for those around them, so why not say the same here? When we say that something is “nice”, we mean that it is appealing and likeable in our eyes. What then is the significance of saying that these eight things would be appealing and “nice” for the righteous to have? Appeal serves as a virtue only with regard to one’s relations with others; attractiveness is totally useless for someone living in complete isolation.

Nimna Ha’Nimna’os – נמנע הנמנעות--“The one for whom impossibilities are impossible.”

 1. The term נמנע הנמנעות means “the one for whom impossibilities are impossible.” It's used to describe Hashem’s ability to reconcile opposites and perform an act that is logically, conceptually impossible. Whether Hashem possesses this quality is a point of debate amongst Jewish philosophers; the Rashba holds that He does and Chassidus concurs. The Rebbe says that since G–dliness is revealed in the Previous Rebbe, he also possesses the divine power of a nimna ha’nimna’os. Thus, in essence one cannot ask a question about his actions because the G–dliness that infuses them means that they need not conform to the rules of logic.

Timeout

אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל (במדבר ה, יב)

Should any man’s wife stray and be unfaithful to him… (Bamidbar 5:12)

•

A person does not sin unless a spirit of folly enters into him. -Talmud, Sotah 3a

The word the used for the sotah’s “straying” shares the root with the word shtus, which means “folly” and “insanity.” The Talmud tells us that for a Jew to transgress any sin, even if not as obvious as adultery, is possible only when under a spell of foolishness.

It is not by chance that the Torah teaches this concept with its wording of the laws of a sotah. A woman is deemed a sotah upon placing herself (after being cautioned) in a circumstance that raises suspicion, even though her guilt of infidelity or innocence has yet to be established. Behavior that allows for suspicion is considered immodest for a Jewish girl, temporarily barring her from her normal married life. On the other hand, once her innocence has been established after drinking the miraculous “sotah waters”, she returns to live happily ever after in a blessed marriage with her husband.

The same is true of all the mitzvos, which can only be possibly transgressed in a bout of irrationality. Like the temporary sotah status for behaving immodestly, after which the woman happily returns to her married life with her husband, a Jew‘s detachment from G-d – the Husband of the Jewish people – upon being blinded by his animalistic impulses and transgressing a sin, is only temporary. Ultimately, he will be cleared from his sin, as he will certainly do teshuva – meaning return, returning to an enriched relationship with G-d.

Likutei Sichos vol. 2, pp. 313-314

Holistic Healing

וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ (במדבר ה, ז)

They shall confess the sin they committed… (Bamidbar 5:7)

The 73rd mitzvah is that we are commanded to verbally acknowledge the sins we have committed before G‑d (exalted be He), when we come to do teshuvah (to repent). –Rambam (Sefer Hamitzvos)  

Teshuva, repentance,  is absent from the list of the 613 mitzvos, mentioning it only within the mitzvah of the verbal confession upon doing teshuvah, led the later commentaries to discuss whether according to Maimonides repentance is an actual commandment at all. 

If it is, why does he not list it as one of the 613 unique commandments? One explanation for this is that though we are obligated to repent, repentance is not a distinct and particular command but an overall reacceptance of all the others. This idea reflects the inner meaning of teshuva vis-à-vis the other 613 commandments, which are comprised of 248 positive commandments and 365 prohibitions, corresponding – in the words of Chazal – to the 248 limbs and 365 sinews in the human body (Talmud, Makkot 23b, Zohar 1:170b).

Likewise, the soul is comprised of 613 spiritual limbs or faculties, each corresponding to another Mitzvah (Tanya, Chapter 4). When one is deficient in the fulfillment of one of the 613 commandments, this causes a deficiency in the corresponding spiritual limb in the soul (Likutei Torah, Nitzavim).

Conversely, the heartfelt desire and drive to reconnect with G-d, i.e. repentance, is not a particular “faculty” of the soul but the expression of its essence - a veritable and inseparable part of G-d. Since teshuva is the manifestation of the soul’s essence, the source from which all 613 spiritual organs are drawn, teshuva therefore brings new life into its offshoots, repairing any and all of their deficiencies. The list of 613 mitzvos thus includes only mitzvos that relate to one of the 613 limbs of the soul, but not teshuva which relates to their source and includes them all.

Likutei Sichos vol. 38, pp. 18-23

The Miserly Benefactor

via Machon Or Hachasidus

אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדְקָה . . לֹא יִתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, רָשָׁע: אַרְבַּע מִדּוֹת בְּהוֹלְכֵי בֵּית הַמִּדְרָשׁ . . לֹא הוֹלֵךְ וְלֹא עוֹשֶׂה, רָשָׁע: (אבות ה, יג-יד)

There are four types of contributors to charity... d) He who wants neither himself nor others to give, is wicked. There are four types among those who attend the study hall… d) He who neither goes nor does, is wicked. (Pirkei Avos 5:13-14)

•

The expression “four types of contributors…” indicates that these are not four attitudes toward contributing and attending, but four types of people who are attenders and contributors. How then can the Mishna list those who do not give charity at all, and those who do not attend the Beis Midrash at all, as one of four types of contributors to charity and four types of attenders of the study hall, when this fourth category do not give or attend at all?

By including even the non-givers and non-attenders, covering every possible degree of charitableness and attendance of the Beis Midrash or lack thereof, the discussion in the Mishna covers every possible type of Jew. The Mishna therefore refers to them all as “contributors” and “attenders” to teach that the true identity and inner desire of every Jew is to give charity and to attend the Beis Midrash, even if practically speaking, he currently does not. Like the famous ruling of the Rambam (Geirushin 2:20), that “it is the genuine and sincere desire of every Jew to observe all the Mitzvos and to avoid all the prohibitions...”

This Mishna serves as a message of hope to one who knows that he isn’t as charitable as he could be, or as devout in his attendance and involvement in Torah study as he should be. Know that although you haven’t made it happen until now, the Torah regards you as a giver and studier, believing and testifying that within your very nature is a desire to give charity and to study. The Mishna even lists you along with the most philanthropic and consistent, for even in your current stage, reaching theirs is not very far off.

Toras Menachem 5747 vol. 4, pp. 221-223

Hide and Go

via Machon Or Hachasidus

וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה וְהוֹרִדוּ אֵת פָּרֹכֶת הַמָּסָךְ וְכִסּוּ בָהּ אֵת אֲרֹן הָעֵדֻת: וְנָתְנוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וּפָרְשׂוּ בֶגֶד כְּלִיל תְּכֵלֶת מִלְמָעְלָה (במדבר ד, ה-ו)

When the camp is about to travel, Aharon and his sons shall come and take down the dividing curtain; with it, they shall cover the Aron of Testimony. They shall place upon it a covering of tachash skin and on top of that they shall spread a cloth of pure blue wool. (Bamidbar 4:5-6)

•

When the Mishkan was stationary, the holy Aron stood exposed in the Kodesh HaKadashim, the holiest space on earth, not concealed by any covering at all. When in transit,  the Aron was covered with three (!) coverings: the Paroches (the dividing curtain hung before the Kodesh Hakadashim) was draped over it, on top of it was a covering of tachash-skin, and finally, it was placed in a cloth bag of blue-dyed wool.

All  All Jews are endowed with a pure soul, “a veritable part of G-d above,” which fully enables him or her to live a truly G-dly life. Yet, just by nature of being born, this pure and holy soul is suppressed and triply concealed. It is paired with an overlaying selfish “Animal Soul” – a character based on self-preservation and perpetuation; enclothed in a physical body with a never-ending list of physical needs; and forced into a world where it is overwhelmingly surrounded by non-Jewish and secular influences.

Considering the sorry state of affairs for our suppressed G-dly soul, one begins to wonder what point there is to this all! Why subject and suppress the soul to such a degree, putting it at such a disadvantage instead of allowing it to shine?

The purpose of this all is learned from the holy Aron, which, like the G-dly soul, was subjected to being thrice concealed – when it was time to travel! Although the soul is holy and pure, surmounting this extreme challenge of concealment is what allows the G-dly soul to soar in its infinite journey toward union with G-d, its infinite source.

Likutei Sichos vol. 8, pp. 18-20

As Good as the Company

מִשְׁפְּחֹת בְּנֵי קְהָת יַחֲנוּ עַל יֶרֶךְ הַמִּשְׁכָּן תֵּימָנָה (במדבר ג, כט)

The families of the sons of Kehos shall camp to the south side of the Mishkan. (Bamidbar 3:29)

•

Near them was the camp of Reuven, who also camped to the south. Woe to the wicked, woe to his neighbor! Thus, Dasan, Aviram, and two hundred and fifty others (of the tribe of Reuven) were smitten with Korach and his band, for they were drawn into the dispute along with them. –Rashi

The effects of Korach’s company on the tribe of Reuven were, according to Rashi, that “they were drawn into the dispute along with them.” The Midrash Tanchuma, however, describes this slightly differently.

“Moshe, along with Aharon and his sons, encamped in the east, and next to them were Yehudah, Yissachar and Zevulun. On this basis it was said: ‘How fortunate is the righteous, and how fortunate are his neighbors!’ This refers to these three tribes, who were adjacent to Moshe and Aharon, and became great in Torah.”

“…On the south side, the sons of Korach were encamped, and adjacent to them were Reuven, Shimon and Gad. On this basis they said: ‘Woe to the wicked, and woe to his neighbors!’ This refers to these three tribes, who were neighbors of Korach and his band in the south, and were lost along with him in his rebellion.”

Whereas Rashi emphasizes that many from the tribe of Reuven were actually drawn into Korach’s dispute with Moshe, the emphasis in the Midrash is that the negative company caused them to be punished along with Korach. According to the Midrash, bad company may lead to being likewise held responsible for bad conduct, due even to aiding or participating in it, but does not necessarily influence one’s views and character.

In this Midrash, however, we see the fulfillment of the teaching of Chazal, “any attribute used for good is more powerful than when used for evil (Sotah 11a)." For when describing the positive effects of Moshe’s company, even the Midrash agrees that this not only brought incidental benefit to the neighbors, but actually influenced them in a real and life- altering way; the tribes of Yehudah, Yissachar and Zevulun “became great in Torah."

Likutei Sichos vol. 33, pp. 10-15