Gut Shabbos

Mazal Tov Rabbi & Mrs. Piekarski upon the wedding of their son Sholom Ber.

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This week's section is called, in Hebrew, 'Names'.

 

It begins with a list of the names of the tribes, and it contains an interesting dialogue about G-d's name between Moses and G-d by the burning bush (3:13).

 

At first glance this is not understood. We already know the names of the tribes from the book of Genesis (for instance 44:8-28) why say them again?

 

It also isn't clear why Moses wants to know G-d's name and even more unclear what G-d answers him.

 

First G-d says His name is 'I will be' Then He says it is 'the L-rd', then 'The G-d of your fathers' then "The G-d of Abraham, the G-d of Issac, the G-d of Jacob". (3:14,15)

 

What is G-d trying to say here? Why so many names?

 

Also is there any connection between G-d's names and the names of the tribes?

 

To answer I would like to tell a story.

 

The fourth Rebbe of Chabad, Rebbe Shmuel (1834-1882) would speak very highly of the Cantonists.  The Cantonists were Jews that had been 'snatched' as children from their homes to serve in the Czar's army as part of a cruel plan to 'persuade' them to change their religion and eventually thereby destroy Judaism. But it didn't work; despite the years of tortures and brainwashing few children left their Jewish identities and the sadistic program, as did Czarist Russia, totally failed.

 

On the Rosh HaShanna of 5639 (1879) Rebbe Shmuel told the following awesome story.

 

The Rebbe's father (third Rebbe of Chabad the 'Tzemach Tzedik') often visited groups of these brave Jewish soldiers and in one of his speeches he included the words, "A Jew must sacrifice his life rather than his Judaism. Even if the Czar himself personally tells you to change your religion you must sacrifice yourself rather than obey him."

 

These words, spoken from the soul, had a deep effect on one sailor by the name of Shimon Levin.

 

Shimon was an excellent and devoted soldier of the Czar. He loved his job and was one of the best, perhaps the very best sailor in the Czar's royal navy to the point that he was called by his compatriots called him Semion Bodri (Shimon the brave).

 

He had been promoted to the rank of officer and served at the naval base in Svastopol on the Black sea until, one glorious day, the base received notice that the Czar was to personally make a visit.

 

It is hard for us to imagine the fear and awe that the very mention of the Czar's name inspired in every Russian citizen no less an actual personal visit by his Royal Highness! The very thought filled the sailors with trepidation and trembling.

 

When the auspicious day arrived the base had been scrubbed and polished for the visit and the sailors had a grand reception prepared. The Czar's royal entourage appeared, the band played, everyone was dressed in immaculately clean and pressed uniforms, even the decks of the ships gleamed. The Czar stepped out of his royal carriage and began reviewing the troops, strolling majestically down their ranks. But the highlight of the day was something very special.

 

The commander of the base climbed to a platform, stood to his full height and saluted. The music stopped, everyone was silent, and he announced before the Czar that in honor of his royal Majesty, one of the officers would to perform an act of unmatched skill and unequaled bravery. The commander swung his finger majestically up pointing to the highest ship mast in the harbor some twenty meters high.

 

Again the drums began to roll and suddenly stopped.

 

Shimon Levin, in full battle gear, stood at the foot of the mast, saluted and bowed to the Czar and then, without hesitating climbed briskly up the mast, stood erect on its very point and, as the crowd gasped in amazement, jumped into thin air, arched his back and dived gracefully into the sea.

 

The crowd broke into applause as Shimon swam to shore, walked up to the Czar and bowed deeply.

 

The Czar was ecstatic. "Who is this man!?" he asked excitedly.

 

"His name is Semion Bodri the commander proudly replied.

 

"The Czar called out "Semion Bodri! I want you reward you. We will have another celebration at this same time here tomorrow! I will be here and you will be rewarded." And everyone once again applauded.

 

The next day the parade and pompous ceremony was repeated, but this time there were tens of new officials that the Czar wanted to impress and Shimon was standing at attention, this time wearing dry garments, awaiting him.

 

The Czar again arrived, exited his carriage, approached Shimon and was to the point. He stood proudly and announced "Semion Bodri, you are a true soldier, a credit to the Royal Navy, and a Jewel in the crown of Mother Russia.  "Because of your act of power and splendor that you demonstrated yesterday I hereby promote you to the rank of General! Congratulations!" The crowd broke into wild applause, the sailors began singing a patriotic song and the band played along.

 

But when it all ended Shimon just stood there without a smile on his face. "Your majesty" he replied. "I am truly grateful but according to the laws of Mother Russia; the law which your highness has made, it is forbidden for me to accept your magnificent gift." Silence reigned; only the wind could be heard whistling through the masts.

 

"I am a Jew, your majesty and it is forbidden for a Jew to rise above the rank of petty officer."

 

The Czar was surprised and embarrassed. He had planned to brag before his generals and ministers and this Jew had made him look foolish.

 

"Then you will change your religion!" He announced angrily. "Do you hear me officer Bodri?! You will change your religion and become a general! NOW! "

 

"Your majesty!" answered Shimon. "With your majesty's permission, first I would like to repeat the feat that I performed yesterday for your royal highness."

 

Without waiting for an answer and before anyone knew what was happening, Shimon ran in the direction of the ship, swooped up his gear and, without stopping, put it on as he was running. He ran up the plank to the ship's deck and then, even more swiftly than yesterday, he climbed to the peak of the mast, stood there proudly, the wind blowing through his hair and announced in a voice that rang out loudly enough for all to hear.

 

"Your majesty, Twelve years I have been serving in the Russian navy and I love my service with all my soul. But know, my King, that above all I am a Jew. Through my entire service I have kept the Sabbath and never eaten forbidden foods. I will never leave the G-d of Israel. 'Shma Yisroel HaShem Elokenu HaShem Echaud!!"

 

Again he gracefully dived from the mast arching in the air like a javelin before plunging down into the blue sea. But this time ……………. he did not come up.

 

Shimon the brave had conquered the Czar of Russia.

 

Three days later his body washed up on shore. The Czar was asked what to do and ordered that the body should be kept in a coffin under military guard for three days and then buried in the State cemetery.

 

But in Shimon's camp were two other Cantonists that had different plans. They could not bear the idea that a fellow Jew, especially their friend Shimon, should not have a Jewish burial.

 

They came up with a bold plan. Late the next night they stole into the cemetery, dug up a recently buried body, returned to Shimon's guarded body, left their corpse some distance away and managed to convince the guards to have a few drinks. When the guards were dead drunk, they switched corpses and whisked Shimon to his rest in grave they had dug earlier in a distant part of the forest.

 

But somehow their daring feat was discovered, perhaps it was one of the guards or maybe someone saw them in the forest. In any case they were arrested and tortured to make them reveal the grave but their lips remained sealed.

 

One died under torture and the other was killed by firing squad but to this day the location of Shimon's grave is unknown.

 

 

This answers our questions. A name is a connector.

 

When one has a name he can be called; connected to; his identity can be felt in the world.

 

Like Shimon in our story; the name 'JEW' brought out an identity in him than was more real than his very life.  Semion became Shimon (to hear G-d) again.

 

That is what is so special about the Jews not changing their 'names' in Egypt.  Despite the difficult two hundred year exile they did not change their identities, their connection to one another, to life and to Judaism.

 

And that is why Moses wanted to know G-d's 'name'.

 

G-d's 'Names' are the ways that He 'connects' to the world ….. and how we can connect to Him. That is what Moses meant when he asked at the Burning bush, "The Jewish people will ask me what is Your name, what will I tell them?"

 

In other words, 'the Jews will want to know how to connect to You. Are You so distant that You are unapproachable? If not, then what is Your name? How can You be approached?

 

That is why G-d answered in several different ways: First He said "I will be", then He said 'L-rd', then "G-d of your fathers' and finally "The G-d of Abraham, Isaac and Jacob."

 

According to Kabballa the name "I will be" is the mystery of mysteries and the concealed of concealed totally unapproachable and above even the spiritual.

 

The name "L-rd" however is closer; it implies that G-d is the Creator of all being, past, present and future at once.

 

Even closer is "the G-d of your fathers" A personal and intimate G-d that hears all prayers and forgives all sins.

 

But finally G-d reveals the true answer to the question. The way to approach Him is as "Abraham, Isaac and Jacob did; 'M'sirut Nefesh' (self sacrifice).

 

True, each person is different, therefore it enumerates; the G-d of Abraham, the G-d of Issac etc. but, as we saw from our story, the common theme and essence of their service (and ours) is self-sacrifice.  And the result of such service is 'Kiddush HaShem' literally 'Revealing G-d's NAME' just like Shimon the Brave did.

 

This is why Abraham, Issac and Jacob are called the fathers of Judaism; they were the first to do it and they inherited it to all the Jews after them. (Therefore we say in the prayers of Shabbat and Holidays "Kol Yisroel M'kadshey Shemechaw' All Jews sanctify G-d's name.)

 

That is why Rebbe Shmuel praised the Cantonists.

 

But today the Lubavitcher Rebbe assures us that this self-sacrifice can be done in a happier way. And Moshiach will reveal this power; the essence of the soul, in each of us.

 

This is because we are standing on the shoulders of the millions of Jews, like Shimon Bodri, that have sacrificed themselves through the ages. Today even one good deed, word or even thought done with self-sacrifice joy, and brotherly love can tilt the scale and bring.....

 

Moshiach NOW!!

Rabbi Tuvia Bolton
RYYH
ULYOP
In a Rush to bring Moshiach

Gut Shabbos Yeshiva News

This week's section tells of the blessings that Yaakov gave to his son's before he died.

 

But it seems that these blessings were a consolation prize for what he wanted to give them. He wanted to reveal to them when Moshiach would arrive! (See Rashi 49:1)

 

At first glance this is not clear. The blessings he gave to his sons were wonderful; Blessings of power, success, wisdom and victory. Even blessings to Yehuda about Moshiach. How could revealing the date of Moshiach's arrival be better than that?! And what is so special about the date Moshiach will arrive?

 

Exactly the opposite. One of the major forces that would hold the Jewish people intact through these thousands of years of suffering in exile would be the hope that Moshiach would come immediately. If they knew that redemption was so far away, it would be destructive to the Jewish spirit.

 

But on the other hand, if it is such a good thing, then why didn't G-d let Yaakov reveal it?

 

To understand this here is a story.

 

Evening was falling. In another few minutes would be Yom Kippur, the holiest day of the year, and the large room was filled to capacity.

 

But a strange unearthly silence filled the Synagogue. No one seemed to move. The congregants either looked down at the floor, or straight ahead, as though they were more dead than alive, like some sort of strange black and gray picture.

 

The year was 1945 just after the war, the place; a refugee camp somewhere in Germany. Jews fresh out of concentration camps had gathered in a barracks-turned-Synagogue to pray.

 

The unanimously chosen "Rabbi" of this one-time congregation was none other than the famous Kloisenberger Rebbe. His holiness and erudition were unquestionable, but even more amazing, he had retained his sanity after loosing his wife and 11 children to the Nazis.

 

The minyan (congregation) was composed of all sorts of Jews. From ultra-orthodox, to those that had never been in a Synagogue before. But they all had one thing in common. No one but them could possibly understand what they had been through.

 

The Cantor began singing, and the congregation followed. There was much genuine weeping that night, until they got to the confession prayer called "AL CHAIT" where we request forgiveness for the sins we did with our eyes, our hands etc. through brazenness, through callousness etc.

 

Suddenly one of the congregants stood up and stamped his foot. "NO!!" He screamed "NO!"

 

Everyone turned and looked at him. One or two tried to gently calm him down. "NO!" he looked at them and yelled.

 

"What? I should ask forgiveness to G-d for sins I did with my eyes or my hands?

 

These eyes saw my own children killed! These hands had no time to sin, they had to work for those German devils day and night!

 

What? I was brazen?! I didn't dare lift my head for three years! I was callous? I gave my last bread to people I didn't know!

 

NO NO! IF anyone has to ask for forgiveness, G-D has to ask!

 

THAT'S RIGHT! G-D SOULD ASK ME FOR FORGIVENESS! He gave the Nazis eyes to see and hands to torture, and brazenness and callousness to rape and kill. So let Him ask forgiveness from us!"

 

The entire minyan fell silent again, and all eyes filled with tears turned to the Klosenberger Rebbe. What would he say?

 

After several seconds of pregnant silence, the Rebbe cleared his throat and said...

 

"You...are...right"

 

And everyone burst out in uncontrollable weeping. Men fell to their knees, and others just put their faces in their hands and wept and wept and wept.

 

After the crying had subsided and the room fell quiet once again, the Rebbe continued where he had left off.

 

"But I want to tell you why I asked G-d for forgiveness

 

In our camp the guards used to amuse themselves every morning by playing a sadistic game. They would line us up and pick five inmates. These unfortunate souls would be forced to carry a load of bricks up a steep flight of stairs in front of everyone. If one brick would fall, they would add another two in its place, and if the prisoner himself fell, they would slowly torture him to death before our eyes.

 

So it was every morning. True, the rest of the day wasn't much better. It was unbearably cold, our clothes were infested with lice, and we were given almost nothing to eat. Everyone was sick, and prisoners were dying like flies. But the worst and most humiliating was that morning ordeal.

 

It got to the point that the prayer each of us said before we went to sleep was,

 

"G-d, merciful G-d, please let me die in my sleep. Please don't let me wake up tomorrow morning." And I used to say it also.

 

That is what I just asked forgiveness for;

 

It never entered my mind to ask G-d to set me free! I forgot that there could be such a thing as being FREE!"

 

After several minutes the prayers resumed.

 

 

This is why the Patriarch Jacob couldn't reveal the date when Moshiach was to arrive.

 

The Rambam explains in the end of his all-encompassing work (Hil. Melachim 11:1); when Moshiach arrives everyone will see the true oneness of G-d, and be interested only in the truth.

 

In other words, the world will be FREE of all falseness and people will be FREE to serve HaShem. Things will be like they are supposed to be. Just as we were set free from Egypt, even more so will be the freedom of the future redemption. (Micha 7:15)

 

But as important as it is, this goal seems impossibly far away (even for those as righteous as the son's of Yaakov) people forget they can be free to the degree that they don't want freedom. That is why Yaakov wanted to reveal the earliest possible time that Moshiach can come.

 

The arrival of Moshiach depends on our work (Rambam Laws of Tshuva 7:5). If the sons of Yaakov were encouraged by the fact that Moshiach could come, they would have worked all the harder to not miss the opportunity, and they probably would have succeeded.

 

Then the world would be filled with G-dliness (in greater revelation than at Mount Sinai), where all possible blessings were included and would certainly be better than all the blessings their father could give them.  That is why he tried to reveal the date of Moshiach.

 

But why did G-d prevent Yaakov from revealing it?

 

That is where our story comes in. It seems that for some reason G-d wants to squeeze every possible drop of service, faith and self-sacrifice from the Jewish people. If Moshiach would have come earlier, some of this self-sacrifice would have been missing.

 

I do not understand this answer, and the Lubavitch Rebbe related that before he was three years old he too did not understand it and was consumed with the idea of the Moshiach coming and making sense of all the Jewish pain and world suffering of these thousands of years.

 

One thing for sure...we need Moshiach NOW and it all depends on each of us. Just one more good deed, word or even thought can bring

Moshiach NOW!!

Rabbi Tuvia Bolton
The first preseason has begun, the competition is fierce and it's only pre season the 5770-5771 season promises to be on fire.
Star Athletes that won the Pre-season MVP's this week were: A. Baturov's impenetrable goal keeping. N. Suissa's ball handling and control.
 Y. Tovshteyn for his non stop Game. 

Our 1st ever popscicle bridge building comiptition is set for Sun. at 3:30pm parents encouraged to attend light refreshments will be served.

6th annual winter ski camp is set for Dec. 31st for more info contact R. Harari
RYYH
ULYOP
In a Rush to bring Moshiach

Fast this Friday

The Fast in NYC begins at 5:14 am & ends at 5:16 pm

Hilchos Asarah B'Teves

1650. The fasting period on Asara B'Teves begins when one falls asleep for the night, (on Thursday night) because one normally does not eat again until breakfast the next morning, long after Dawn, the official start of the Fast day. Thus, if one awoke early before Dawn, one may nevertheless, not eat. Shulchan Aruch w/Mishnah Berurah 564:1

 

1651. However, if one explicitly states (or has in mind) before going sleep that one plans to wake up early, before the start of the fast at Alos Hashachar - Dawn to eat, one is permitted to eat before Alos Hashachar.

RYYH
ULYOP
In a Rush to bring Moshiach

Gut Shabbos, Frielichen Chanukah

This Motzoey Shabbos at Maariv, we begin to say Vsein Tal Umatar Livrocho
This week's section, Mikeitz, is always read in the days of Chanukah.

 

One unique thing about Chanukah is that even the most non-observant of Jews observe it.

 

The rest of the year they don't believe in commandments, blessings, miracles or holiness, but on Chanukah they light the Chanukah candles, say the blessings, know about the eight-day miracle, and even know that it happened in the Holy Temple.

 

One reason for this strange phenomenon is Chanukah's connection to oil; it began with finding a bottle of pure undefiled oil. Oil corresponds to the deepest level of the Jewish soul (In Kaballah it's called "Yechida").

 

The Jewish soul is like oil. Just as oil contains two opposites; it floats above all liquids, but is found in and permeates all substances.

 

So also the Jewish people can never really mix with the rest of the world (they always seem to come to the surface) but their purpose is to be active in the world and permeate it with holiness and meaning. It completely defies understanding, the mystery of mysteries.

 

This must also have a connection with this week's Torah portion because everything is connected to and enlivened by the Torah. What is the connection?

 

Here is a story to explain:

 

On the last days of the "Peace in Galilee" war, I was one of a group of ten Chabad Chassidim that got permission from the army to enter Beirut, Lebanon to cheer up the soldiers.

 

The soldiers welcomed us as though we were announcing the end of the war. The entire night we went from group to group singing, dancing, talking, laughing, and of course making L'Chaims.

 

There was no time to sleep, so at the crack of dawn we got our Tefillin and began asking soldiers if they wanted to do a Mitzvah and put them on for a minute.

 

At that hour of the morning, most of the soldiers were still asleep, so I walked around looking for "customers", and happened on a line of about ten open jeeps with two Israeli soldiers seated in each one. Their motors were running and they were waiting in the chilly morning to go out on some sort of mission. It must have been some sort of combat foray, because they were armed to the teeth and were wearing bulky bulletproof vests and metal helmets.

 

I approached the first jeep and asked them if they wanted to put on and one agreed. Then, when he finished, I moved on to the next one and asked the driver the same question, but I was in for an unpleasant surprise.

 

He just listened, looking straight ahead, and even didn't react to my question. So I just stood there and waited for a reply. After a few seconds of silence, he turned to me and said. (Loose translation) "Get away from me you parasite religious scum" If you don't get out of my face I'll tear you in pieces! NOW GET OUT OF HERE! I hate you vermin!"

 

I understood that the answer was no. I tried to force a smile and figure out something to say, when suddenly the driver of the next jeep in line called out to me in a desperate tone.

 

"Rebbe, Rebbe. Come here. I want to put on Tefillin" I turned, happy to get away, and began to walk toward him.

 

"Tell me Rebbe" he yelled nervously after I had taken a few steps and was still quite a distance from him, "If....if I put on Tefillin will G-d protect me?"

 

It was obvious that he was very worried. Yesterday he was probably sitting in his hardware store selling pipes and tools, when they called him up to reserve duty, and suddenly here he was about to enter the front lines.

 

"Listen my friend" I assured him. "G-d will protect you whether you put on or not. Don't worry. He loves you because you're a Jew. But if G-d protects you for free, so why not do something for Him for free, and put on Tefillin?"

 

It seems that the soldier in the second Jeep, the one that cursed me out, had heard all this and was thinking it over, because when I finished putting on and then removing the Tefillin from this soldier he yelled out:

 

"Hey Rabbi! Come over here!"

 

I turned around to see him rolling up his sleeve like he wanted to do the commandment, and motioning to me to come.

 

I took a few steps toward him and called out as I was walking, "What do you want? What happened?"

 

"Listen!" he replied "What do you care? I want to put on too."

 

I gave him a look and an Israeli hand motion as to say, "Are you for real?" And he replied;

 

"Listen my friend. To put on Tefillin in order to go to heaven or to be religious, that's NOT for me. But to put on Tefillin for no reason...THAT I'm willing to do!"

 

This is the essence of the Jewish soul in action. It defies understanding. If he had no reason, then why did he do the commandment?!

 

The answer is, because a Jew in his ESSENCE (above logic, or even mystical explanations) wants to DO what G-d wants not only spiritually, but (even more so) PHYSICALLY!

 

This is the special connection of Chanukah to Moshiach.

 

All aspects of Chanukah; Light, Victory, Purity, the Holy Temple, are  connected uniquely to Moshiach: Moshiach will illuminate the world with G-dliness, be victorious over all enemies of Judaism, purify (with the ashes of the red heifer) the Jewish people, and finally restore the Holy Temple to purify all creation.

 

But the most important is oil. The word "Moshiach" means 'anointed' with oil. And he will appeal to the "oil", the "Yechida" of each and every Jew and throught them, each and every creation.

 

In fact, he will use this "oil" to teach (Chinuch) and illuminate the entire world to be aware of G-d as the Jews were on Mount Sinai; the world will be 'filled' with the awareness of G-d like water fills the ocean.

 

And this can only be done through the "OIL" of the Torah. The revelations on Sinai and in the Holy of Holies  also depened on the Torah but they were only for the Jews. The OIL of the Torah is unique to Moshiach and will affect all mankind.

 

The Torah is likened to water, to bread, to wine, and to oil:

 

Because it satisfies spiritual thirst and hunger it is like water and bread. Because it contains intoxicating concealed mysteries, it is compared to wine (also, the numerical value of wine "YIEN" equals secret "SOD"). But oil is a metaphor for the "Mystery of mysteries".

 

This doubled mystery is what made that second soldier change his mind. "No reason at all!" It's where the essence of the Jew meets with the essence of the Torah and the Essence of HaShem.

 

So that explains the mysterious popularity of Chanukah. Because it is connected to the "oil" of the Jewish soul which is above time and place, and it mysteriously pushes the Jews into action.

 

And its connection to Mikaitz (lit. the end) is that this very "oil" will awaken (HaKitz) all the Jews in the world to ILLUMINATE the entire world with the light of Chanukah and put an end "Kaitz" to all darkness (Job 28:3). As it says in Ovadya (1:18) "The house of Yaakov will be a fire and the house of Yosef a flame" with

 

Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel
http://www.ohrtmimim.org/Torah
RYYH
ULYOP
In a Rush to bring Moshiach