Alone

Art: Dalhart Windberg

Words by Rebetzin Esther Jungreis

Yes, I`m afraid. When I say these words, most people do not understand, and they attribute my fears to the fact that I am a survivor and live in the shadow of my Holocaust experiences. Still others attribute my fears to "overreaction", and assure themselves that everything is okay, that there is nothing to worry about. "Fear", they rationalize, is a Jewish neurosis, identified with past generations, when our people lived in the darkness of the ghetto.

But today, things are different. Today, we live in the United States, a free, democratic country, in which all people have the right to “life, liberty, and the pursuit of happiness..” And more, for the very first time in almost two thousand years, we have our own State and because of that, there is nothing to fear. I wish that I could be as confident as they, but I smell the noxious fumes of pre-Holocaust Europe, and so I write and speak wherever I can. It is not Hamas or the Moslem Brotherhood, nor for that matter, Ahmadinejad that I fear. Nor do I fear the United Nations, an institution notorious for its despicable hypocrisy and anti-Israel bias. I do not fear the sophisticated, intellectuals who camouflage their hatred of Jews behind politically correct pseudonyms that mis-lead all too willing ears, but what I do fear is our own people – yes, our own people who have forgotten who we are, who no longer remember that we stood at Sinai, that we heard the voice of G-d, that we belong to a priestly kingdom, a holy nation and that everything that befalls us is choreographed by Hashem, and is a reflection of our own deeds, our own hands.

To be sure, there is nothing new about all this. It is a “Truth” that is a very pillar of our faith and is inscribed for all eternity in G-d’s Book – the Torah. The warning screams out to us from almost every portion, yet we refuse to heed it. How can it be that we, the nation that is so brilliant, is so blind? How can it be that after thousands of years, we still fail to understand?

Our history is constant replay – again and again, tragedies befall us, yet we refuse to comprehend. It could all be so simple if we would all be willing to understand. But no matter how unbearable our pain, how agonizing our suffering, we continue to reject it. Every day, a Bas Kol – a Heavenly Voice calls us, but we choose to remain deaf. We have shed our Priestly garments and no longer recognize ourselves.

Time and again G-d sends His prophets to remind us that our destiny is different from that of all other nations, that our very existence is directly linked to our adherence to G-d’s commandments. Hashem has guaranteed our eternity, for we, the Jewish people have been chosen to be His witnesses, but tragically, we fail to see the glory of our calling, and that is the painful reality of our long, tormented exile. We have seen mighty nations come and go, rise, only to fall, but even as we have endured and triumphed,....but it’s all to no avail. We continue to remain obdurate.

Even as a young child in Bergen Belsen, I was aware of this Truth. My saintly father, HaRav Avraham Halevi Jungreis, Z’tl, embedded it in my heart and soul. But I could never have imagined that, before I would see the dawn, six million of our people would be consumed in the flames. Despite it all however, by the grace of G-d, not only are we here, but we have reinvented ourselves. We have given new life to the great academies of Torah that once shone so brightly throughout the shtetlach of Europe, and we have returned and rebuilt our ancient land. We have brought new life to the barren wasteland. We have planted gardens and forests, and despite the constant barrages of missiles and rockets, we redeemed our land. Yes, miraculously, we did it all and yet we still failed to see G-d’s guiding Hand.

As I said, I smell the noxious fumes of pre-Hitler Europe. Once again, the nations are bent on swallowing us, and, as always, there is no one to come to our aid, no one to even raise a voice on our behalf. Once again, we are reminded of the eternal words of our Torah: “They are a people that dwells alone and not reckoned among the nations.”....”We are like one lamb surrounded by seventy wolves” – all to remind us that our salvation can come from only One source – AVINU SH’BASHAMAYIM – our Heavenly Father.

Time and again, G-d has impressed this Truth upon us. Not only did He engrave these words in our holy writ; not only did He send His prophets to remind us, but He constantly speaks to us loud and clear. And yet, we continue to fail to heed His messages, and it is that which I fear. Our generation has seen darkness and light. We have seen the most painful, the most tragic, and also the most spectacular, the most miraculous. I am not only referring to the Holocaust, but to the ongoing, savage, brutal and blood soaked hands of our neighbors who are united by only one purpose – to slaughter and exterminate our people. They surround our tiny State and encamp on all our borders, but miraculously, we have survived in this sea of murderers. Just the same however, we still fail to see the Hand of G-d – We refuse to hear His voice calling us.

I invite you to consider only the recent attack on Ashdod.....On Shabbos afternoon as our people gathered to daven mincha, Ashdod was hit by rockets. Such an onslaught could have resulted in catastrophe, but while there were some injuries, Ashdod held fast. Although a synagogue and a school suffered a direct hit, miraculously, the building was empty. This synagogue usually has a large minyan in one of the classrooms, but on that Shabbos, services did not take place. The Gabbi was not feeling well and could not make the necessary preparations. Just think about it..

All those who came to see the sight were awestruck. It was an open miracle. Had the Gabbai not been ill, had services taken place, the tragedy would have been to painful to contemplate...and there was more. The entire place was covered with shattered glass and debris.... Everything in the room was damaged, but the Holy Ark and the Torah within remained untouched! And there was still more!

Just two hours later, another rocket hit a parking lot setting cars afire, but the adjacent building escaped damage. Miraculously, the rocket exploded near a large gas tank. Had there been a direct hit, the result could have been catastrophic.

Coincidence or the Hand of G-d? Yet we fail to see it – we fail to understand.

Darkness and light in the very same breath, and once again, I ask, Coincidence or the Hand of G-d?

It is the blindness of our people that I fear!

When will we wake up? When will we don our Priestly garments and fulfill our G-d given destiny and be “a light unto all mankind?”

B'chardal

Chazal teach us [Bava Metzia 86b] that Avraham served his guests three tongues in mustard [b'chardal] - one for each guest.

The Vilna Gaon was sitting and teaching Torah to a group of students. Said the Gaon: "We find that there are three positive characteristics that can be found in all righteous men:

1. They feel compassion for the poor

2. They suffice with little

3. Their hearts quake with fear of Hashem.

These qualities are alluded to in the word b'chardal - as the Hebrew letters of this word can be rearranged in three different ways:

1. bachar-dal - they choose the poor and love them

2. chadal-rav - they shun excessive lifestyles and make do with less

3. charad-lev - their hearts quake with the fear of Heaven

Source: Rabbi Yisrael Bronstein

All beginnings are difficult

 

Our Sages taught that "all beginnings are difficult" [Mechilta to Shemos 19:5].

Chassidic thought explains that for a person to perform a new type of act which he has never done before, a "channel" needs to be opened allowing the reserves of spiritual potential in his soul to spread through his body.

In a more general sense this applies on a global scale.  A person who commits a spiritually unprecedented act in the world becomes a pioneer who actually makes it possible for others to follow in his footsteps.  He opens a new "channel", breaking down barriers not only for himself, but for his descendants and followers.

Thus, the Akeida was not merely an inspiring historical event from which we can learn.  It actually made an indelible mark on the Jewish personality, enabling Avraham's outstanding subordination to God to be duplicated by any Jewish person who avails himself, or herself, of the challenge.

Based on Likutei Sichos Lubavitcher Rebbe

Hidden Blessings

“A blessing rests only on something that is hidden from the eye.” [Taanit 5b]

"And they gave their father wine to drink on that night....."[Vayeira 19:33 ]

According to the Zohar, the dot on the word - וּבְקוּמָהּ - alludes to the fact that God was secretly assisting this event, because Moshiach was to materialize from it, since Ruth, King David's mother, was a convert from the Moabites.

The latter event between Lot and his younger daughter [19:35] is written without the letter vav, to indicate that the union did not produce such great offspring.  Rabbi  Shimon said "When the verses states that Lot wasn't aware, it means he wasn't aware that Moshiach was destined to come from this union."

Why should the beginnings of Moshiach occur in such an undignified manner?

Ramak explains that when a very lofty soul is about to descend into the world, the forces of kelipah [evil] oppose the soul's descent vehemently.  Sometimes, however, kelipah will consent to the soul's descent if it occurs amidst a particularly sinful act.  Thus we find that from this undesirable act the ancestor of Moshiach was born.

Source: Lubavitcher Rebbe

Don't Attack Iran; G-d Will Ruin Ahmadinejad

Rabbi Shalom Berger, the Rebbe of Mishkoltz, says there is no need to attack Iran because G-d will get rid of Ahmadinejad.

“In my opinion, there is no necessity to take any military action against Iran," he said in a recent lesson to students. “The wicked Iranian [Ahmadinejad], who threatens to destroy Israel, will disappear shortly, before he will have time to vent his anger.”

The rabbi explained, “G-d brings a horrible ruler against Israel. He [the Creator] brings problems on Israel in order to unite the People of Israel."

“The wicked Haman [from the Scroll of Esther] did not do anything. He wanted to, but he could not do anything. We must stop with divisions and factions and we must love all the People of Israel and care about every individual.

“This is the way to deal with the Iranian threat, just like in the days of Haman.”

The Rabbi was referring to the story told in the Book of Esther, which notes that the Queen asked to gather all the Jews, without exception , to fast and pray for her success in going before the King to try to save the Jews. They were all, from the smallest to the greatest, young and old, set to be exterminated by the king's advisor Haman. She succeeded in her mission and the Jewish sages said that this shows that when the Jews are unified, they can withstand those who wish to harm them.

Source: Israel National News

People

Parshas Vayera: Essence Vision

''Abraham's Tent'' by Michoel Muchnik

Written by Rav DovBer Pinson

This week’s Torah reading opens with the words “And now Hashem appeared to him…and he was sitting at the entrance of the tent.” [Bereishis,18:1]

In this verse we are not told to whom Hashem appeared. We eventually learn from the narrative that it was Avraham/Abraham. But his name is not used in the verse.

The verse begins as a sequel to the previous portion in which Avraham circumcised himself, as is inferred by the first words of the verse, ‘and now,’ making it a continuation of the circumcision story.

The Zohar teaches that the circumcision was the reason for this revelation. This was a revelation to the essence of Avraham. It is for this reason that the verse does not mention the name of Avraham, referring to him simply as ‘him’, alluding to his very essence.

A name is a description. To one person you may be called father/mother, to another son/daughter, to another boss/employee. Your friends may call you one thing, and your family calls you something else. To each person you are something else.

When there is an ‘appearing’ of Hashem to a name, to Avraham for example, it is to an aspect of who he is. At this time, however, there was a revealing to all of him. The very essence of who he is, beyond title and name.

Avraham receives such a depth of revelation and intimate connection with the Creator because he is coming from the circumcision. The act of circumcision is to physically and thus also emotionally/mentally/spiritually reveal that which has previously been concealed.

When Avraham became fully open with nothing concealed, the Creator also became fully revealed to him, to all of him. Nothing remains hidden. Essence to Essence.

This revealing of Essence to Essence occurs at the beginning of this week’s Torah reading. At its conclusion we read that Avraham is called a “Yirei Elokim,” which is translated as a ‘G-d fearing’ person, but can also mean 'A person who sees G-d.' [22;12] Thus, Avraham becomes a ‘see’er of Hashem.’

Through the Essence of the Creator being revealed to his very essence, he gradually acquires deeper and more spiritually sensitive vision. He can now access the inner reality within everything, the Divine animating force within all of creation, without any concealment.

The Energy of the Week:

Essence Vision

It is a truth about many of us humans, that upon encountering another person we tend to instantly ‘label’ them and feel like we know certain truths about them based on their appearance, dress, upkeep, life 'station', mannerisms, and so forth. The same may be true with all objects, places or events we come in contact with every day. We tend to be easily influenced or impressed with the external realities and overlook the essence of the thing or person. Without consideration of what lies beneath, we define a person, object or event by its external attributes or 'effect' upon us.

This week’s Torah reading enables us to see beyond the outer garments. We access a vision that takes us beyond the ‘names’ and ‘labels’ and provides us with deeper and truer visions. We learn to see beyond the concealments and trappings, and view the essence of the matter in its entirety.

This is an energy of vision that occurs on many levels. Beginning with seeing each person for their essence, their essential Divinity, and extending to every event that occurs in our lives. The energy this week inspires us to perceive the guiding hand of Hashem in every life event.

Essence Vision is to see within every encounter, every situation and person, the Divine animating force.

In this way we view everything that occurs as an opportunity and invitation to connect more deeply with Hashem.

11 Cheshvan: Yarzheit Rochel Imeinu

Jewish Mother's Day The 11th of Cheshvan  

by Rabbi Yitzchak Ginsburgh

One of the most important days in the month of Cheshvan is the 11th, which commemorates the day of passing of our matriarch Rachel. Rachel was Jacob's most beloved wife and was the principal of his household and thus the principal of the entire house of Israel. From the first day of the year, the 1st day of Tishrei, the 11th day of Cheshvan is the 41st day. 41 is the numerical value of the Hebrew word "eim," which means "mother," thus the 11th of Cheshvan is truly the Jewish Mother's Day.

"Rachel cries for her children, she will not be comforted…"

Rachel constantly mourns over the exile of her children, the Jewish people, and the Almighty comforts her with the words: "Withhold your voice from crying and your eyes from tearing, for there is a reward for your actions… and the children will return to their border." Literally, "return to their border" refers to the return of the Jewish people to the Land of Israel. But, more deeply, it refers to the return of our people to our natural spiritual environs: Judaism and our ancestral Jewish nature. These are the borders that truly circumscribe the uniqueness of our people. Amazingly, numerically, the value of the Hebrew word for "border" (g'vul / גבול) is exactly the same as the value of the word for "mother" (eim / אם); both equal 41.

In Hebrew, Cheshvan is written with the four letters: חשון. The borders (the first and last letters) of Cheshvan are chet - ח and nun - ן, which together spell the word chein - חן, meaning "beauty." The word chein - חן, "beauty" equals 58. The 58th day of the year is the 28th day of Cheshvan.

Rachel is described as the most beautiful woman in the Torah. The numerical value of the two middle letters, shin and vov, שו, is equal to isha -אשה , meaning "woman." Thus, the name of the month itself hints at the special and unique grace endowed to women.

King Solomon says that external beauty by itself is deceitful. If external beauty is all that a woman seeks then the name of the month becomes Marcheshvan, which means Bitter-Cheshvan. It is of such a woman King Solomon says: "And I find the woman to be more bitter than death." But, of true beauty, the beauty of a Jewish woman that emanates from within, he says: "The woman of beauty shall support honor." This true beauty is given to us, the Jewish people, by G‑d through the Torah, for "there is no truth but Torah" and "there is no honor but Torah."

It was Rachel, who was first endowed with this real beauty. Rachel is described as the most beautiful woman in the Torah, "She had a beautiful face and a beautiful figure." Thus, Rachel was the embodiment of the verse: "A woman who fears G‑d, she shall be praised," praised both for her grace and true beauty.

The beauty of the Jewish woman is not just a passive agent of spirituality. The sages teach that the offspring of Esau and his grandson Amalek can be defeated only by the children of Rachel.

Who embodies the spirit of Amalek in our day and age? In Hebrew, the words "Amalek" (עמלק) and "doubt" (safek / ספק) have the same numerical value. Thus, the spirit of Amalek that continues to plague each and every Jew is doubt; doubt in our faith, doubt in our Torah, and doubt in ourselves and the moral justification of our path.

But, sometimes the spirit of Amalek becomes bolder and captures a Jew (whether he be a private individual or a political figure) to the point of driving him or her to unconscious or even conscious self-hatred. This can result in a Jew's cooperation with the enemies of our people.

Finally there are the direct spiritual offspring of Amalek: those enemies who threaten the lives of Jews and our return to the Land of Israel.

The sages say that beauty is a woman's weapon. With everything that we have said about Rachel, her role as our matriarch, as the progenitor of Jewish nature, and of her beauty, it should now be clear that our weapon for defeating Amalek is the special beauty and grace of the Jewish mother. Joseph the tzaddik (righteous one) inherited his mother Rachel's beauty and he too is described as having a beautiful face and a beautiful figure. That is why the prophet says about him that "the house of Jacob will be fire and the house of Joseph its flame and the house of Esau straw, and together they will ignite him and consume him; and there will be no remnant for the house of Esau."

True Jewish beauty and grace destroy the enemy indirectly but, beauty is no regular weapon. True grace and beauty work by attracting the sparks of holiness that are bound within the enemy. These sparks are G‑d's will that the enemy still exist. Yet, when they are redeemed by their attraction to true beauty, they escape the enemy's grasp, leaving him void of any Divine source and causing his demise. True Jewish beauty and grace destroy the enemy indirectly by leaving him void of any beauty or grace himself, making him irrelevant and powerless.

The battle against Amalek in our generation must be conducted primarily with our ability to communicate to all around us the true nature of Jewish beauty and grace. It is to this beauty of Jewish nature and character that we return during the month of Cheshvan by reconnecting with our matriarch Rachel, with our own Jewish nature, and with ourselves.

Also visit: http://rachelstomb.org

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Yiddishe Mama

Rachel lost her own spiritual luxury - the privilege of being buried in the Cave of Machpeilah - in order to help her children. This represents the unparalleled quality of the "Jewish mother" who is always willing to sacifice her own needs, spiritual or physical, for the sake of helping her children.

And this is the inner reason why Jewish identity follows the maternal and not the paternal route. For even though the father possesses a greater degree of spirituality - since he has the privilege of observing more mitzvos than a woman - the quality of a Jewish mother is nevertheless greater, that she is willing to forego much of that spirituality in order to enable her to raise a family with tender loving care. And since this quality is even more quintessentially Jewish than the spirituality of the man, it is the mother that actually makes her children Jewish.

Based on Likutei Sichos of the Lubavitcher Rebbe

Parshas Vayechi: Gutnick Chumash

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Mama Rochel understood that tending to a broken heart comes above even Kavod Hashem....

When Rochel, out of frustration, complained to Yaakov about not having children, Yaakov got angry with her. The mefarshim say, based on a medrash, that Yaakov was punished for getting angry at Rochel and telling her that she needs to daven to Hashem and not complain to him.

Rav Moshe Shmuel Shapiro points out that Yaakov was defending Kavod Shamayim (the honor of Heaven) and was correct that Rochel's complaints were unjustified. His mistake was that he addressed the words that she spoke and not the pain in her heart. Had he pierced the veil of her soul, he would have known that because of her anguish, the words escaped her mouth and she was not accountable for them. He should have been slower to defend Kavod Shamayim and faster to understand human suffering.

This he explains was the greatness of Rochel. After the destruction of the first Temple, when Bnei Yisroel went into Galus, all the Avos and Imahos came before Hashem with all their great zechusim but were turned away empty handed. All the heroism of the Akeida, Yaakov's Torah, and lives of pure mesiras nefesh to build Klal Yisroel, did not impress Hashem in that dark moment of history.

The only one who merited Hashem's attention was Rochel Imeinu. What was her great act that warranted this special treatment? That she gave the simanim to her sister and helped fool Yaakov. With this bravery, in her mind, she was sabotaging the history of the Jewish nation since she understood that it was her and Yaakov that were destined to build the nation. Nevertheless she chose to cast aside her own destiny and Hashem's grand plan in order to save her sister from a single embarrassing moment.

Only Rochel, who had such a deep understanding of another person's pain and how it carries more weight than the entire Jewish experience, can be Hashem's emissary to bring his children's pain before Him. Only tears from Mama Rochel can bring the Geula.