August 24th, 2010
Once, in a certain town, a group of chasidim of the first Rebbe of Chabad”, Rabbi Shneur Zalman, were being severely oppressed because of their chasidic practices. Some of the chasidim were even arrested, due to the slander and false accusations presented to the local authorities. G-d was merciful, however, and the innocent victims were released. They immediately sat down together to write a letter to the “Alter Rebbe” informing him of the good news of their deliverance.
Among this group was a poor tinsmith named Shimon, who was only average in knowledge and understanding, but was strongly bonded to the Rebbe with love and dedication. He was often heard to spontaneously cry out, “Oy Rebbe!” This Shimon took it upon himself to arrange the delivery of the letter to the Rebbe. Instead of sending it by regular mail, he decided to hire a private messenger in order that their letter get to the Rebbe “express,” absolutely as soon as possible. He arranged to pay for the extra costs out of his own pocket.
In those days, every Chabad-Chassidic community had its own council, which would direct all chasidic matters. The council members were all well-acquainted with Shimon’s dire economic situation—how he sometimes had to trek from village to village to find more work, how he barely managed to support his family at the most minimal level, how his wife and children were sick. When he said he intended to pay the expensive fees for the express messenger out of his own meager funds, they refused to hear of it. They told him he shouldn’t do it.
Shimon, however, refused to accept their decision. He said that the good news of their release would give the Rebbe relief and happiness, and if such news could reach the Rebbe even just one hour earlier, it was worth more to him then all the wealth in the world.
As part of the council, one chasidic elder in each community was responsible for matters of education and guidance, and he would report on a regular basis directly to the Alter Rebbe. When the matter of the messenger was brought before the elder chasid in this position in Shimon’s town, who also oversaw the fundraising campaigns for the “Rabbi Meir Baal HaNess” fund [to support the Chassidic community in the holy land] and for “Maimad” [to support the Rebbe’s household], he counteracted the council and endorsed the tinsmith’s choice. Read the rest of this entry »
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August 24th, 2010
This week’s Torah portion, Ki Tavo, contains the mitzva of bikurim, first fruits. The bikurim had to be of the finest fruits that were produced in the land of Israel, the first to mature in a particular season, and they were brought to the Holy Temple in Jerusalem before their owner was permitted to enjoy the rest of his bounty. By bringing the bikurim, a person expressed his thanks to G-d for His blessings. Unlike other offerings that were burned on the altar, the first fruits were given to the kohen (priest) for his own consumption.
We must always remember that all abundance comes from G-d. Our crops yield fruit not because of our merit or because of our labors, but solely due to G-d’s blessing.
The farmer invests a great deal of effort before seeing results. He must plow the earth, sow his seeds, and carefully nurture his saplings. Yet, when all these labors are done, he takes those fruits and elevates them to the realm of holiness. The farmer knows that it is G-d’s blessing which causes the tree to bear fruit. Accordingly, the very best of his produce rightly belongs to Him.
The bikurim, having been elevated, are given to the kohen to be eaten as part of his Divine service.
From this we learn that a Jew must serve G-d not only when he prays or learns Torah. A Jew serves G-d throughout the day, even when engaged in as mundane an activity as eating! True, such service involves a great deal of preparation, but the reward is commensurate with the effort. The principle behind the mitzva of bikurim may be applied even today, when the Jewish people are in exile. This is true even outside the land of Israel and even on a regular weekday! We do so by acknowledging that all our wealth and possessions come directly from G-d and by utilizing all that G-d has blessed us with for holy purposes. In this manner the Jew can turn even the simplest object into a medium for holiness. When we thank G-d for everything He gives us, all of our actions are transformed into a Divine service. In the times of the Holy Temple, a blessing was recited when the bikurim were brought asking G-d to allow us to joyfully perform the same mitzva the following year. Likewise, whenever we utilize G-d’s gifts according to His dictates, it brings down Divine blessing so that in the future, too, we will merit to enjoy them with gladness and rejoicing.
Adapted from the Lubavitcher Rebbe
(The material on this page was reprinted from www.LchaimWeekly.org – LYO / NYC)
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August 24th, 2010
Since you did not serve the L-rd your G-d out of joy and gladness of heart…you shall serve your enemies
(Deut. 28:47).
Joy holds such importance in the service of G-d. The implication of the verse is that the severe punishment of serving one’s enemies comes only as a result of joy lacking from our G-dly service. It is as if joy in our service awakens joy in G-d Himself and annuls all harsh judgments.
(The Alter Rebbe)
I have not transgressed any of your commandments neither have I forgotten (Deut. 26:13).
Why were two such similar statements necessary? To teach us that it is possible to fulfill a commandment and at the same time forget it. This happens when one fulfills it without intent-while the mind is focused on other things.
(Sfat Emet)
And G-d has avouched you this day…to keep all His commandments. (Deut. 26:18)
Is it not already stated in the previous verse, “and to keep His laws and commandments”? Rabbi Levi Yitzchak of Berditchev explained that the verse “and to keep all His commandments” here refers to G-d Himself, Who is also obligated to keep His commandments to us, especially the mitzva of “you shall not delay in paying your hired laborer,” and He must give us all life and sustenance.
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