Sheep

The Midrash describes the Jewish people as G-d's "sheep" [Shir HaShirim Rabah 2:16], as an expression of their total dedication to G-d, like sheep that follow their shepherd unquestioningly.

Yaakov exemplified this level of dedication while he worked for Lavan, remaining loyal to G-d's commands despite the spiritually alien environment.  Thus, to hint to Yaakov's dedication, G-d rewarded him with wealth that came about through amassing sheep.

However, when Yaakov returned to confront Eisav, he did not stress sheep as his most important acquisition, but rather, oxen [Vayeitze 32:6].  Yaakov was hinting: "Because I am dedicated to G-d like a quiet sheep, therefore I have G-d's might behind me, so I will be as strong as an ox against you."

This teaches us that, in our observance of mitzvos we should be utterly humble towards G-d like a sheep; but when fighting the forces that oppose Judaism in the outside world, we cannot stand by sheepishly and watch Jews be drawn away from their heritage. Rather, we must fight for Jewish values with the strength of an ox.

Source: Based on Likutei Sichos of the Lubavitcher Rebbe: Gutnick Chumash

5 Kislev: Yarzheit: the Maharsha

Rabbi Shmuel Eliezer Edeles

(1555-1631) Hebrew year: 5315-5392

Rabbi Samuel Eliezer Halevi Edeles (MaHaRSHA - מהרש"א) was born in Posen about the middle of the sixteenth century. He lived at a time when there were very great Talmud scholars, and he took his place among the greatest. Even among such great lights of the exponents of the Talmud as Rabbi Joel Sirkes (the BaCH), Rabbi Meir (MaHaRaM) of Lublin, Rabbi Mordecai Jaffe (the "Levush"), and others, Rabbi Samuel Edeles shone with a light of his own, for his commentary on the Talmud was unique and brilliant.

Rabbi Samuel Edeles (or Adel's) is better known by the name of MaHaRSHA (Morenu Harav Shmuel Adel's - Our Teacher Rabbi Samuel Adel's), and his famous commentary on the Talmud is so entitled-Hidushei MaHaRSHA (Hidushei meaning "New Explanations by").

In 1600 he published his first Hidushim anonymously. His commentaries at once became popular and were very favorably received. This greatly encouraged him, and he continued his commentaries, publishing the remaining part 11 years later.

His commentaries reveal his unusual mental brilliance and extensive knowledge of the whole Talmud. They are unique in method and approach which are bent upon a straightforward attempt to grasp he plain and logical meaning of the text of the Talmud, without indulging in hair-splitting juggling of various passages of he Talmud.

In 1610 he received a call to become the Rabbi of the important community of Chelm, where he served for four years. From there he was called to an even greater community, that of Lublin, where he also headed the famous Yeshivah in that city. His next post was in Tictin, and the remainder of his life he spent as Rabbi of Ostrog and head of the Yeshivah there. There he died on the 5th day of Kislev in the year 5392 (1631).

Not merely for his great learning, but also for his great qualities of character has Rabbi Samuel loved respected by all. He was very modest, as can be seen from the fact that he did not at first disclose that he was the author of his commentaries. His house was always open for the needy, and his door is said to have had the following inscription, taken from job: "No stranger shall stay overnight outside; my door is open for every guest.

Rabbi Samuel's commentary has become so popular, that it is printed in all the standard editions of the Talmud, and is regarded as a "must" for all Talmud scholars.

The Maharsha taught of three types of dreams:

The first type of dream is one without any particular meaning, which is open to many different interpretations. This dream is like an unread letter. Giving an affirming spin to this sort of dream strengthens the positive aspects of the dream and in so doing, gives it an energy that can then be transformed into reality. A positive interpretation will therefore help determine its basic energy and how it manifests itself. It is also this sort of dream which may be basic nonsense or the result of fasting or other physical activity.

A second type of dream does have a certain prophetic direction or message to the dreamer, but even these dreams can be turned to the good through repentence i.e. heeding the message and drawing the proper conclusions. As we recite in our prayers on Rosh Hashanah and Yom Kippur: "Repentance, prayer and charity remove an evil decree".

The third type of dream has true prophetic meaning and is destined to come true. This, for example, is the type of dream Rava said comes from an angel. Many of the Biblical dreams fall into this category, and they are fulfillments of G-d's promise that in a vision or dream He would speak to his prophets.

Sources: chabad.org

"Mystical Meaning of Dreams" Avraham Aryeh Trugman

Empty Hands

Art: Maryana Beletskaya

Do not be concerned with wealth. Even with it your life can be in vain. The world deceives us completely. It makes us think that we are constantly gaining, but in the end we have nothing. People spend years earning money, but are left with empty hands.

Even one who attains wealth is taken away from it. Man and wealth can't endure together. Either wealth is taken from the man or the man is taken from his wealth. The two do not remain together.

Where are all the riches accumulated since the beginning of time? People amassed wealth since the beginning, where is it all? It is absolutely nothing.        

Rebbe Nachman of Breslov

How to Give, and Give, and Give

Yesterday I watched (via the internet) an amazing man give an amazing speech.  I highly recommend you watch the videos below, and be totally inspired.

The speaker is Philanthropist Gennady (Zvi Hirsch) Bogolubov, one of the biggest supporters of Chabad shluchim worldwide - the guest speaker at the banquet of the Kinus Hashluchim (Annual Convention of Chabad Emissaries).

Mr. Bogolubov was born in 1962 in the city of Dniproderzinsk, Ukraine. After graduating from the local high school, he moved to the city of Dnepropetrovsk – the Rebbe’s hometown, where he continued his studies at the Institute of Civil Engineering. Upon graduating with honors in 1988, he assumed a position as construction engineer in one of the local corporations. Four years later he co-founded Privatbank.

In 1998, Mr. Bogolubov was elected President of the Jewish Community in Dnepropetrovsk, Ukraine. With his election, Mr. Bogolubov began to invest in the Jewish community in Ukraine by directing resources to the future generation – specifically through advancing education and Jewish pride. His approach has become a model for leaders in other Jewish communities.

Over the years, Mr. Bogolubov became much closer to Judaism through the rav of the community in Dnepropetrovsk, Shliach Rabbi Shmuel Kamenetsky. The long relationship developed into a close friendship between the two, and Mr. Bogolubov became acquainted with the activities of Chabad shluchim worldwide.

His love and affection for the shluchim has been evident since his early years, when he did everything he could to help them build synagogues, schools and more. In 2008 he established the Bogolubov Simcha Foundation, which was established to help shluchim celebrate family simchas. Since the establishment of the fund, grants were given to 3,952 shluchim all over the world, for births, bar mitzvahs and weddings – totaling over $10 million.

This year before Tishrei, in honor of the birth of his daughter Dina, Mr. Bogolubov bestowed a one-time grant of $500 to all Shluchim for the holidays, amounting to a total of $2 million.

During the upcoming banquet, the culmination of the annual Kinus Hashluchim at which more than 4,000 shluchim and their guests are expected to attend, Mr. Bogolubov will share the story of his relationship with Chabad, as well as his personal perspective on the activities of shluchim around the world.

Mr. Gennady Bogoliubov speaks at the International Conference of Shluchim 2010 from Jewish Educational Media on Vimeo.

Stormy Weather Ahead

Photo: Wolter Peeters

Welcome to this year's Summer in Sydney - Forecast: Thunder, lightning, hail and lots of rain.
The weather will be wet and wild this summer, thanks to El Nina: Spanish Lady with Wild Temper to take Sydney by storm this summer

Bad Dreams

Art: Stairway of Dreams - Josephine Wall

from a letter of the Lubavitcher Rebbe, Igros Kodesh Vol. 5 #1265

You ask for advice concerning your wife's bad dreams that disturb her from her sleep. I suggest you check your mezuzos throughout your home. Also, ask your wife if recently she embarrassed anybody; if she did, she should ask for forgiveness before three people. She should say "If I embarrassed any Jew, intentionally or accidentally, I regret whole-heartedly and ask forgiveness." She should also give tzedaka to Rabbi Meir Baal HaNess (a charity associated with the Holy Land of Israel). Prior to reading the Shema and going to sleep she should read, in English, Yiddish or any other language, from the memoirs of my saintly father-in-law.

I am sure that all of these spiritual remedies will reduce her bad dreams and eventually will remove them completely.

Alternate Means

"For I have seen all that Lavan is doing to you" [Vayeitze 31:12]

The Chofetz Chaim expounded on this verse by giving the following parable: A father gave out portions of food to each of his sons. When they had received their portions, one of the sons quickly snatched away his brother's portion.

The son whose portion had been stolen approached his father and said "Father, I asked my brother to return my portion, but he refuses to do so. I know that you do not want me to quarrel with him and forcibly take it back. I am therefore requesting, Father, than you give me another portion."

When the father heard these words from his son, he kissed him on the head. In addition, he gave him another portion that was bigger than the one he had received previously. Said the father, "My son, your fine character has found favor in my eyes. Your brother who has stolen from you can keep the portion that he has stolen. But at our next meal, I will not give him anything at all. To you however, I will give twice as much!"

The same is true, said the Chofetz Chaim, of one's livelihood. Hashem's concern extends to each and every individual, and He graciously provides each person with sustenance. On occasion, an individual may infringe upon another's livelihood, causing him to lose business and profit. The victim will probably ask the person to stop his infringement, but the request may be ignored.

At this point, the wise individual will turn to Hashem and request that He provide him with an alternate means of earning a livelihood, so that he should not be forced to quarrel with the other fellow.

Such a request, concluded the Chofetz Chaim, will certainly find favor in the eyes of Hashem, and He will provide the person with a livelihood many times greater than what was originally intended for him.

by Rabbi Y. Bronstein

Deceptive Appearances

Art by Krista Huot

In Parshas Toldos we read about Eisav's deceptive acts towards his father, climaxing at the end of the Parsha, where he marries one of Yishmael's daughters in order to appear righteous in Yitzchak's eyes. 

Rashi, however, comments that in fact "he added wickedness upon his wickedness, in that he did not divorce the first ones" [28:9] - i.e. just like he had married his first wives in an attempt to appear righteous [26:34] so too here "he added wickedness upon wickedness" marrying once again, this time to a member of Avraham's family in order to maintain his deceptive veil of righteousness.

In the following Parsha, Vayeitzei, we read of another trickster, Lavan, who acted deceptively towards Yaakov. However, it could be argued that Eisav's deception towards his father reprsented a greater degree of moral corruption than the acts of Lavan, because Eisav actively promoted himself as a righteous person.  Lavan, on the other hand, may have acted deceptively, but he did not scheme to find ways of proving his righteousness to others.  He merely concealed his selfish and corrupt motives so Yaakov would not come to uncover his plans.

So, the Torah's description of Eisav here, at the end of Parshas Toldos, comes to warn us of the moral corruption which was exemplified by Eisav.  Here we are warned to steer clear of this lowly activity: promoting oneself as righteous while the truth is something very different indeed.

Source: Based on Likutei Sichos of the Lubavitcher Rebbe, The Gutnick Chumash