MARCH 26, 1999 VOL 2, ISSUE 26 9 NISSAN 5759
Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210
Rabbi Yosef Shusterman 310/271-9063
PARSHAT TZAV
Parshat Tzav enumerates and explains detailed laws of various sacrifices. Some of these are introduced by the phrase "This is the teaching of.." (like, "This is the teaching of the burnt-offering... This is the teaching of the sin-offering... This is the teaching of the guilt-offering..."). The Talmud derives from this expression that when someone busies himself (learns and reviews) the laws and teachings of a sacrifice, it is accounted to him as if he had actually offered that sacrifice. Thus it is also said in a prophetic utterance, "Our lips will compensate for the bullocks." (Hosea 14:3)
This concept of "it is accounted to him as if.." does not mean that it is merely a reward for studying these laws. Nor does it mean that it simply effects atonement just like the sacrifices that used to be brought in the Sanctuary. The recitation and review of the laws, according to numerous views, is regarded as an actual offering of sacrifices, to the point of a Halachic ruling that "one should recite them only in day-time, because sacrifices are not offered at night." Likewise, there are a number of other rulings stipulating that the recitation of sacrifice-passages is to be analogous to the manner of the actual offerings.
The obvious implication is that the teachings relating to the Bet Hamikdash (Holy Temple) and sacrifices are relevant even now in the time of galut (exile) when, unfortunately, we do not have the Sanctuary and the actual offering of sacrifices is temporarily discontinued. The recitation and study of the teachings of sacrifices, like their actual offerings, effect not only personal atonement, but also elicit the presence of the Shechinah - both in the individual involved in that recitation and in the very place of the Holy Temple just as when it existed physically in our midst.
Each one, therefore, must realize the tremendous responsibility of his or her service of G-d with Torah and mitzvot. A deficiency in these relates not only to his/her individual obligation of "They shall make for Me a Sanctuary so that I may dwell among them - i.e., within each and every one of them," but also in drawing forth the Shechinah for all of Israel and for the whole world. In turn, every individual's effort and contribution in Torah and prayer has an inestimable positive effect for the whole world. Thus it hastens the time when we shall again be able to offer sacrifices "in accordance with Your (G-d's) Will" - in the third Bet Hamikdash which will descend from Heaven and become revealed to us with the coming of Moshiach, speedily in our own days, very soon indeed.
(From: Insights to Geula, Chabad in Cyberspace)"The fire upon the altar shall be kept burning upon it, it shall never go out. Each morning, the kohen shall burn wood upon it."( 6:5)
Although a supernal fire from heaven always burned upon the altar, nevertheless, it was imperative that an additional fire be provided by man. - Talmud, Eruvin 63aRabbi Schneur Zalman, founder of Chabad Chassidism, once said: "The chassidim of Rabbi Cheikel are aflame with a love of G-d; but it is not they who are burning - its Reb Cheikel who's burning within them."
Rabbi Yosef Yitzchok Schneerson, the sixth Rebbe of Chabad- Lubavitch, passed away on the 10th of Shevat (January 28) 1950.The Chabad-Lubavitch community chose his son-in-law, the Rebbe, Rabbi Menachem M. Schneerson, to succeed him as their Rebbe and leader. Traditionally, the first discourse of chassidic teaching (ma'amar) delivered by a Chabad Rebbe signifies the formal start of his leadership on the first anniversary of his father in law's passing, with his delivery of the Chasidic Discourse "Basi L'Gani" - I Came Into My Garden. As soon as he concluded the discourse, he turned to the assembled chassidim and said: "Now, listen. Chabad has always demanded that a person toil and accomplish on his own rather than depend on the Rebbe. This is the primary difference between the `Polish' school of chassidism and that of Chabad. Among other chassidic groups the approach is that "the tzaddik vitalizes (his followers) with his faith." Not so in Chabad. We must all do and accomplish on our own, with the 248 limbs and 365 sinews of our own
bodies and the 248 limbs and 365 sinews of our own souls. In the words of our sages: "All is in the hands of heaven, except for the fear of heaven."
"I am not declining to help, G-d forbid. I will assist you in every way that I can. But if you do not act on your own, nothing will be attained by sending me notes, singing songs or saying L'chayim. As the Rebbe used to say: "leigt zich nit kein foigelach in buzim" (a Yiddish expression implying `Don't get any big ideas'). By our own initiative, we must transform the folly and the drives of the `animal soul' to holy ends."(From: Once Upon a Chassid by Yanki Tauber)
PESACH
What marks the birth of a child? The moment the child is freed from the constraints and limitations of the womb. And what marks the birth of the Jewish people? When we were freed from the physical limitations of Egyptian slavery and the spiritual constraints of the idolatry and culture we had adopted during our exile in Egypt. And so, because of the magnitude of the change from one status to another, we celebrate. We celebrate our birthdays on the anniversary of the day we were born and we celebrate the birth of the Jewish people on Passover. The Talmud teaches that on your birthday good fortune is on your side. In addition, Jewish mysticism explains that on the anniversary of an event, the divine forces that were present on that day are present once more. This means that on Passover, the divine forces that helped us lift ourselves out of slavery of mind, soul and body can be harnessed to help us lift ourselves out of these constraints and limitations once more. A few days before Passover, the birthday of the Jewish people, we celebrate the birthday of the Rebbe.
Celebrating a birthday in a traditional Jewish manner involves using the day for the greatest spiritual benefit. This is done by giving charity; sharing words of Jewish thought and content with friends and family; reflecting on the year gone by; making good resolutions for the future. On his birthday, the Rebbe has regularly devoted his time to giving. He has given blessings, he has distributed holy books as gifts to thousands of followers and admirers, he has shared his time and his vast knowledge of Torah concepts. Nevertheless, many people will want to give gifts to the Rebbe on such a special occasion. What gifts can we give the Rebbe? A single good deed. A few moments specially set aside for Torah study. A coin in a tzedaka box each weekday. A determined effort to grow Jewishly. Any Torah study or mitzvot performed with the intent of preparing for and hastening the long awaited Redemption for which the Rebbe has devoted his life.
Passover is called the "Time of Our Liberation." This term expresses not only the theme of the holiday, but contains a lesson to apply in our lives throughout the year, in any time and in any place. On Passover the Jewish people were freed from more than physical subjugation and slavery. Rather, the "Time of Our Liberation" denotes a true freedom, the deliverance of the individual from all limitations and constraints. "Not only our ancestors did the Holy One, Blessed Be He, redeem from Egypt, but He redeemed us together with them." G-d took the Jewish people out of Egypt for the purpose of giving them His Torah on Mount Sinai, thereby enabling them to observe all its commandments. This was the sole reason for the exodus. A Jew attains true spiritual freedom when one lives according to the Torah. But what is spiritual enslavement today? A Jew is "enslaved" when being subordinated to the non-Jewish world, when one is ashamed to be different. When a Jew allows him/herself to be swayed by the conventional "wisdom," it is a sign of an inner spiritual servitude. By contrast, when a Jew refuses to be influenced by the environment and persists in observing mitzvot, the Jew is free. The concept of servitude exists on an inner level as well, when a person is held prisoner by ones habits and inclinations. Enslavement to one's baser instincts is also a form of subjugation. True liberation is attained when a Jew overcomes their evil inclination and is master of all his actions. (From: L'Chaim #465, 5757)
On the subject of the campaign to popularize the observance of Tahara Hamishpacha (1) in your community, ponder this deeply: Let us imagine that G-d were to give you the opportunity to save a Jewish community from extinction (G-d forbid), you would certainly be willing to risk your life for this and you would thank and praise him for His great kindness in offering you an opportunity of such enormous merit. The same then holds true to an even greater degree with regard to the campaign for Taharat Hamishpacha; it is an endeavor which literally saves lives.
Footnote: (1) "Family purity"; see Kislev 27; Sh'vat 21
. (From Rebbes Hayom Yom Nissan 10)
Nissan: The midrash calls this the "month of redemption." Just as we were taken out of egypt (Mitzrayim) in this month, so too we are given the ability to rise above any boundaries and limitation (Meitzarim).
- The Rebbe