All Yidden are one, and an attack against Yidden, is an attack against all of us. Especially when the express intention of the attacker was to attack us all. We join in solidarity with Jews worldwide, and especially with the Jewish community of Pittsburgh. We grieve together and mourn together with the victims, their families, friends and communities.
And we respond together, with our unequivocal message: We can never be overcome. Our light is more powerful than all of the darkness in the world! Our only response, to increase in light, will overpower all of the darkness and evil in the world, and will transform it to light, to יתרון האור מן החושך, to the infinite light that will spread throughout and permeate the entire world TUMYM!
Dear Alumni Sheyichyu!
Sholom U’Brocho!
Heartfelt wishes to haTomim Sholom Dov Ber ben Miriam for a complete and immediate refuah shleima. May the yom segulah of Didan Notzach empower each of us to overcome and defeat our adversaries and challenges, both the physical and the spiritual, and he should be able to celebrate the day with all of us, by singing and dancing in complete health!
Mazel tov to Levi Neparstek on the occasion of his engagement. May he use out the period of yokor mikol yokor to its’ utmost! Mazel tov to Rabbi and Mrs. Leibel Ceitlin on the birth of their daughter. Mazel tov to Rabbi and Mrs. Levi Fuss on the birth of their daughter. May they bring them up lTOveCHuMAA”T mitoch harchovo, and to be true chayolos! Mazel tov to haTomim Mendel Wagner, shliach of the Rebbe to Richmond, California, on the occasion of his second birthday. May he be a true CHaYoL! (If anyone is aware of any mazeltov’s that I omitted please let me know).
Thank you as always for the feedback, it is much appreciated.
There was a Poylishe chosid by the name of R’ Yisroel Gottesman, who became acquainted with the Frierdige Rebbe, and, subsequently, became very attached to him. This chosid was extremely devoted to the Frierdige Rebbe, who, in turn, showed much closeness to this chosid. [Because his last name contained the word “G-t”, it was not mentioned in “Beis hoRav”, and he was referred to as R’ Yisroel Baal Shem]. Following is a story with this chosid and the Frierdige Rebbe:
Once, during the course of a yechidus, the Frierdige Rebbe felt in ill health, and the yechidus had to be discontinued.
[Generally, it was known that the yechidusen, the time spent hearing about the various trials and tribulations of Yidden, would have an adverse effect on the health of the Rebbe (which was precarious to begin with). Even reading letters, that were so filled with suffering and sorrows (during those trying times for klal Yisroel) would negatively affect the Frierdige Rebbe’s wellbeing. It was to the point that efforts would be made to try to prevent bad tidings from reaching the Rebbe.
On one occasion, the Frierdige Rebbe asked R’ Chatche Feigin, the gabay, to bring the day’s mail. R’ Chatche knew that the information contained in the day’s mail would not be pleasant, and he tried to avoid bringing it, saying it had not arrived yet. This was repeated 3 times, with R’ Chatche, each time, trying to change the subject. Finally, it was late in the day, and it was inconceivable that the mail hadn’t arrived yet, and the Frierdige Rebbe again demanded: “Chatche, vu iz di post?”
In his confusion in not knowing how to get out of his predicament (and perhaps still playing for time), R’ Chatche queried: “Velleche post, fun Atzilus?”
The Frierdige Rebbe turned to him and said “Oif dem darf ich eich nisht hobben!”].
R’ Yisroel had been waiting, when the yechidus was stopped, and had not yet had his turn. He approached the gabay and begged to be able to go in to the Rebbe, if even for a few moments, because he had a matter of great urgency to discuss.
The gabay knew the fondness that the Rebbe showed to R’ Yisroel, and, at the same time, he was also impressed by the sense of urgency that R’ Yisroel was implying, and assumed that it was regarding someone who was in grave danger. He therefore allowed R’ Yisroel to enter, warning him to be very brief.
R’ Yisroel entered, and spent the few moments he had בקודש פנימה wishing the Rebbe good health and brochos. What had been a matter of such great urgency to him was to express his heartfelt wishes and brochos to the Rebbe; - he had never been thinking about himself!
Following his yechidus, the Frierdige said: “Er hot mir mechaye nefesh geven!” [He revived me]. He felt so much better, that yechidus was resumed!
In this week’s Parsha, we learn about the shlichus of Eliezer to find a shiduch for the son of his master, Yitzchok. While we all know that Eliezer was the slave of Avrohom, and he, himself, unhesitatingly introduced himself as such, declaring עבד אברהם אנכי, we find, nevertheless, that the Possuk itself identifies him, while he was involved in performing this mission, as האיש, - the man, and not as a slave.
The notable exception is, near the end of his shlichus, when his efforts met with success, and the family of Rivkah acknowledged that it is an act of G-d, and they couldn’t possibly resist, the Possuk says that כאשר שמע עבד אברהם את דברים וישתחו ארצה לה' [Upon hearing the good news, the slave bowed to Hashem, to express his thanksgiving over the crowning of his efforts with success]. Here, for the first time since his embarking on his mission, he is once again described as the slave (thereafter there are a few switches back and forth, see also Sheloh).
One way to understand this is: Eliezer had been hopeful that he would be the one to become the mechutan of Avrohom. We can understand that, for him, the acquiescence of the Besuel family to the match should have been a source – at least in a subtle way – of disappointment. After all, this would spell the final laying to rest of any dreams or hopes he nurtured of winning Yitzchok for his own daughter. Thus his reaction to their consent, - his bowing down to Hashim in thankfulness, was what identified him a true slave of Avrohom (in the positive sense), - one who completely disregarded his own plans and hopes and agendas, and gave consideration only to what would please Avrohom.
But, wait (you may be objecting)! There seems to be a problem with this interpretation. This is not the first time Eliezer bowed to Hashem; - in fact, it’s the second. As soon as he was made aware of Rivka’s identity, as soon as she informed him that she was the daughter of Besuel, he – then, too – reacted by bowing down to Hashem. But, there the Possuk states ויקוד האיש וישתחו לה'. Why did the first bowing, as well, not earn him the title of “eved”, just as the second one did (according to the above explanation)?
But, I think, there is a clear distinction between the two: In the first instance, Eliezer had just witnessed an amazing chain of events, an incredible hashgocho protis that was bordering on miraculous. One cannot help but be impressed by such an event, and it is only natural that such an experience would cause a reaction of awe and excitement. The bowing down on that occasion was understandable, even predictable.
However, and because of that, it was not an indication of Eliezer being the quintessential “eved”, who completely disregards his own feelings in favor of what is important to his master. This was a reaction that would be expected of anyone.
In contrast, in the second incident, there was nothing (openly) miraculous in matters reaching a favourable conclusion at that point. There was a discussion, a negotiation, and the final agreement could have been a result of the powers of persuasion of either party, as much as of any other cause. There was no visible miracle that could have been a source of awe.
Here, the only reason for Eliezer’s behavior was his joy in the results themselves (hence, Rashi saying over here that this was connected with giving thanks for good tidings). It was here, where his happiness was solely on account of his caring more about Avrohom than about himself, that he became recognizable as the true, loyal and dedicated slave, who put the interests of his master before his own. Indeed, in this case, it was the unmistakable “eved Avrohom”, who expressed this by bowing down to Hashem!
• • •
This Shabbos is chof hey Cheshvon. Besides being itself a very special Yoma depagra, the day of “Didan notzach” (the second time), - a day which the Rebbe recognized and in honour of which was magiha maamorim – it is also the beginning of many special days and yomim tovim that closely follow each other, and it brings us to the threshold of the entire month of geulah (which we bentch this Shabbos).
With the manner in which we celebrate all of these special days, we need to bear in mind the difference between the two bowings of Eliezer: We can be celebrating, farbrenging, rejoicing and being genuinely excited because we are impressed by the ness, - the miracle. We can focus on the extraordinary chain of events that took place, and be impressed by it.
Alternatively, we can focus on the true significance of the events, - the fact that the Rebbe’s wishes were realized and that the Rebbe’s mission (or steps of it) was successful. We can focus on the Rebbe’s goal being more important to us than our own. In that case, it is the result, the bottom line, that is the source of our rejoicing.
[The famous chosid, R’ Eizik Homeller, would farbreng on Yud tes Kislev, and say: “Who benefitted from the geulah of Yud tes Kislev? Was is the Alter Rebbe in a personal sense? Not at all! The Alter Rebbe, personally was lacking nothing in prison. Even his halchik need, of having special garments in honor of Shabbos, was able to be fulfilled there adequately.
Who then was the beneficiary? The Eibishter. לה' הישועה, because this enabled the Eibishter’s goals in the world to be realized. In that case, let us truly celebrate!” And he would begin to dance ecstatically].
The difference between the two types of celebrating is clear: If indeed we care about what’s important to the Rebbe – to the Al-Mighty – more than we care about what’s important to us, then it is to be expected that that should be reflected (not only in the great shturem with which we celebrate these yomim tovim, but also) in our daily behavior!
Let us ensure that our commemorating these special days should be as an eved Avrohom, as loyal slaves of Avrohom, and they should inspire each of us to live our own lives as an eved Avrohom; - in which each of us puts aside our own desires and our own plans, and dedicates ourselves wholeheartedly to what is important to the Rebbe and what is important to the Eibishter, - completing the mission of making a dira lo yisborach batachtonim!
L’chaim! May we all take strength from the special day of Chof hey Cheshvon, of Didan Notzach, to overcome all of our obstacles and challenges and defeat them, and may the Eibishter – on this yom segulah and even before – bring about the complete and ultimate Didan Notzach with the immediate revelation of Moshiach Tzidkeinu TUMYM!!!
Rabbi Akiva Wagner