TOLDOS

PARSHA
MOSHIACH IN THE PARSHA
WEEKLY MESSAGE
TALES FOR THE SHABBOS TABLE #1 #2 #3 #4
 

B"H

Discover Moshiach in the Weekly Torah Portion

 

A selection from Midrashim and Talmud
Published and (c) Copyrighted 1996
by
Rabbi Berel Bell
Bais Chaya Mushka Seminary
5115 Vezina
Montreal, Qc. H3W 1B5
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ESAV SERVES YAAKOV

 
Breishis 25:23.
Source:
Midrash Hagadol
  When Rivkah was pregnant with Yaakov and Esav, and she was feeling them fighting within her, she asked Hashem why she was having so much pain. Hashem answered, "Two nations are in your womb... Each nation will overpower the other, and the older will serve the younger."
  The descendants of Esav are the ones who are now keeping the Jewish people -- the descendants of Yaakov -- in exile. They "overpower" us during the period of Exile. But in the days of Melech HaMashiach, the Exile will end and the Jewish people will be free. Then, "the older" -- those from Esav -- "will serve the younger" -- those from Yaakov.

 

 

THE FIRST

Breishis 25:25.
Source:
Beraishis Rabah 63:8
  When Rivkah gave birth to the twins, Esav was born before Yaakov. The Torah writes, "The reddish one (Esav) was born the first."
  The description, "the first," is used in the Torah to show something especially important. Hashem says, "In merit of the first, I will reveal the first, take revenge on the first, build the first and bring the first." What are these "firsts"?
  * "In merit of the first" - The mitzvah of Lulav: "Take for yourselves on the first day (of Sukkos...)" (Vayikra 23:40).
  * "Reveal the first" - Hashem: "I Hashem am the First" (Yeshayahu 41:4).
  * "Take revenge on the first" - Esav: "The reddish one was born the first."
  * "Build the first" - The Bais Hamikdash: "The throne of glory, exalted from the first, the place of our Mikdash." (Yirmiyahu 17:12).
  * "Bring the first" - Melech HaMashiach: "The first of Zion" (Yeshayahu 41:27).

 

YAAKOV'S NAME AND REDEMPTION

 

Breishis 25:26.
Sources:
Rashi. S'forno. Midrash Hagadol
  The Torah describes the birth of Yaakov and how he got his name: "His brother then emerged, and his hand was holding on to Esav's heel (eikev) and He called his name Yaakov."
  In this story and in the name Yaakov, we find a number of hints to the Redemption:
  * Yaakov grabbing Esav's heel shows that Esav's descendants will barely finish ruling over us before we, the descendants of Yaakov, take over. This is why the prophet Yoel said (3:1), "And after, I will pour My Spirit upon all flesh" --"after" the rulership of Esav.
  For this same reason, Esav is referred to as a chazir ("pig," literally from the word chozer -- "return"). This is because after he finishes ruling, he will return rulership to the children of Yaakov.
  * The word "eikev" (heel) also means "end." At the end of days -- the Days of Mashiach -- Yaakov and his children will remain victorious.

 

 

THE WELL OF MASHIACH

Breishis 26:20-22.
Sources:
Ramban. Pirkei D'R. Eliezer 35
  The Torah tells us in great detail how Yitzchak dug wells and how they were covered up. But it seems to describe a simple event, and not nearly as important as other lessons in the Torah. Why does the Torah tell us this?
  In truth, its meaning is very profound. Each one of the 3 wells which Yitzchak dug symbolized one Bais Hamikdash, for just as the water of a well gives life, so too the Shechinah (Divine Presence) in the Bais Hamikdash gave life to the world.
  * The first well, Aisek (literally "argument") stands for the first Bais Hamikdash which the non-Jewish nations attacked and finally destroyed.
  * The second well, Sitna (literally "hatred") stands for the second Bais Hamikdash. During that time the nations had a great hatred toward the Jews, and finally destroyed the Bais Hamikdash.
  * The third well, Rechovos (literally "wide" or "broad") stands for the third Bais Hamikdash. When Mashiach is revealed and he builds the third Bais Hamikdash, there will be peace in the world and tremendous rejoicing as we are led into the Redemption -- may we see it very soon!
  This third well will be revealed when the Redemption comes, as it is written (Zechariah 14:9), "On that day, living water will come out from Jerusalem."
  In speaking of the 3rd well, the Torah concludes, "For now Hashem has made things wide for us and we will be fruitful in the land." This refers to Hashem making the borders of Eretz Yisrael wider (Devarim 19:8) and all the nations serving Him together when the Redemption comes.

 

 

THE FINAL HUNGER

Breishis 26:1.
Source:
Beraishis Rabah 64:2
  We are taught that there are ten famous hungers that will come to the world at different points of history. We saw them in the days of: Adam, Lemech (the father of Noach), Avraham, Yitzchak, Yaakov, the Judges, King David, Eliyahu, Elisha, and one hunger which will be divided among many generations leading to the time of Mashiach.
  There will be one last hunger during the times of Mashiach -- a hunger to hear the words of Hashem (Torah study).
  This final hunger will be as strong as all the other ten hungers in the world. Yet it will be different than the others in that it will be entirely good, for it will lead to the time when "The earth will be filled with the knowledge of Hashem as the water covers the ocean" (Yeshayahu 11:9).

 

 

 

"GREATER," BUT NOT FOR LONG

Breishis 27:1-2.
Sources:
Tanchuma 8. Torah Shleima 27:15
  When Yitzchak called Esav to bless him, the Torah refers to him as, "His older son" or "His greater son." Why is the wicked Esav referred to as "greater"?
  Hashem explained to the Jewish people, "Before the Redemption, Esav and his children will have control over the world. It is as if My Kingship is not even firmly established, so to speak. Therefore, Esav is now called `greater.'
  "But when the Redemption comes, he will pay for his wickedness, and My Kingship will be supreme over the entire world, when, `Deliverers will go up to Mount Zion to judge the mount of Esav, and Kingship will be Hashem's' " (Ovadiah 1:21).
  At that time, Yitzchak wanted to reveal the day the Redemption would come, but it was concealed from him.

 

 

 

REDEMPTION BLESSINGS

Breishis 27:28.
Sources:
Midrash Hagadol. Beraishis Rabah 67:2. 75:8
  In the famous blessings which Yitzchak gave to Yaakov (and which we say after Havdalah in the prayer, Vayiten L'cha), there are a number of references to the Redemption.
  * Before the blessings were given, Yitzchak ate the foods Yaakov had brought. Yitzchak later said (27:33) that he had eaten "from everything." Rabbi Nechemiah explained that Yitzchak had been given a sample of all the good things that are stored away for the days of Mashiach.
  * The first blessing was, "Dew from the heavens." This refers to a special dew which Hashem will use to bring the dead back to life at the time of techiyas hameisim.
  * Yitzchak promised Yaakov, "Nations will serve you." Hashem gave the same promise for the times of Redemption: "Kings will be your baby- sitters and their princesses your nursemaids" (Yeshayahu 49:23).

 

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Insights on the Geula (Redemption)

from the Weekly Torah Portion

 

 

"Eikev (because) Abraham listened to My voice.." (Toldot 26:5)
 
The word eikev also means "heel." The implication is that Abraham
listened with his total being; even the lowest and most material
part of his body was imbued by the word of G-d. When the service
of G-d penetrates a person's total stature, even his "heel," one
can be assured that he is able to withstand all winds and storms
that he may have to confront.
 
This offers an important lesson and encouragement to our
generation which is called ikveta deMeshichah, the generation
that is the "heel" of Moshiach, i.e., the "heel" (lowest and last
part) of the stature of all the generations preceding Moshiach.
 
We are indeed only like the "heel" compared to all our
predecessors. This may cause one to wonder why it is precisely
our generation that should merit the coming of Moshiach.
 
Nonetheless, it is precisely our service of G-d, the very end
in the process of preparing the world, that will complete the
necessary steps to bring about the redemption.

 

* * *

 

"The voice is the voice of Jacob, but the hands are the hands
of Esau." (Toldot 27:22)
 
Our sages comment on this verse that against the voice of Jacob,
Esau has no hands.
 
This means that when the 'voice of Jacob' -i.e., the voice and
sound of Torah - is heard, the 'hands of Esau' - i.e., the
threats of our enemies - have no power.
 
Likewise in reverse: when the voice of Torah is weakened,
the 'hands of Esau' may overcome.
 
This latter alternative has already come to pass with the
destruction of Jerusalem, as stated by the prophet: "For what
reason was the land lost?.. Because they had forsaken My Torah..
(Jeremiah 9:11-12)
 
In our times, too, after the churban (destruction), it must be
emphasized that Jerusalem's existence depends on the study of
Torah.
 
To be sure, we cannot change the fact of the churban which has
already occurred in the past, but we are able to remove its cause
and thus hasten the rebuilding and restoration of Jerusalem.
 
Our sages state, "Any generation in whose days the Bet Hamikdash
(Holy Temple) is not rebuilt, it is reckoned against that
generation as if it was destroyed in its time!"
 
The churban thus is not simply an event that happened in the
past. Its consequences extend to this very day, and the event,
therefore, must be seen as something happening even now - as if
the Bet Hamikdash, as it were, is being destroyed this very
moment. It follows, then, that it is our duty - and we do have
the ability - to rid ourselves of the cause of the churban and to
prevent its present recurrence.
 
The study of Torah has this effect and will bring about the
restoration of Jerusalem and the Bet Hamikdash by the speedy
coming of Moshiach!
 

SIGN OF THE TIMES:
MOSHIACH'S IMPENDING ARRIVAL


With much talk recently of the impending Geulah - that we are already standing at the end of the time of golus, the footsteps of Moshiach - There are some who wonder about all this talk and they ask: Where do we see this? Isn't the world conducting itself normally, just the same as in previous years?!
Strangely, they don't realize the global events which are transpiring in a revealed way for all to see! In most recent times (beginning in the last few years) there are major, drastic, revolutionary upheavals and changes taking place in the world. These are happening, with Hashem's benevolence, peacefully and quietly, without war or bloodshed, G-d forbid, to the extent that daily activities in the business and financial sector are continuing in an
ordinary way, as if the world is running its normal course, not noticing
the major changes which are transpiring in the entire country - because
this is happening in the political arena.
We can witness this primarily in the USSR (the country from which the Previous Rebbe came with his disciples and shluchim) - a country which, after a period of seventy years of a brutal and tyrannical regime
which instilled fear in all its citizens, which even for a mere critical
statement about the regime would bring the harsh punishment of being exiled to some forsaken area (Siberia, etc.) - this government suddenly
underwent a drastic change in a very short period of time, a change to the other extreme (a change which was effected by the leadership of that country). In addition, this change is infectious; spreading to similar countries.
There are also major changes taking place in China recently, both in their leadership and in their relations with other countries. In India,
too, the longstanding regime was changed in a relatively short period of
time; and likewise in many more countries around the world. The above-mentioned countries have an enormous number of people; which means that the changes in their regimes affect billions of people
throughout the world; in fact, the major- ity of the earth's inhabitants
have been affected!
The miracle is that these drastic changes, which have a direct influence on most of the world, are happening quietly and peacefully - something which has no precedent in world history. Throughout time, the major changes of a regime and political system in any country were soaked in blood, in wars (fought over long periods of time) which uprooted civilized life and wrought havoc and destruction, Heaven forbid. One does not have to look far back into history for an example of this, for we have seen in this generation the terrible destruction brought by World War II, "may troubles never be repeated!" By contrast, the political changes now are much greater (than those in the past), and transpiring in most of the world, and, with Hashem's benevolence, these drastic changes are without wars and bloodshed, G-d forbid, but are quiet and peaceful.

What significance does this have to the Divine service of the Jewish people?
The relevance is in the following points:

a) We must recognize Hashem's greatness by praising and thanking Him for His great kindness. We see Hashem's kindness in natural everyday events - but in miraculous events it is much more pronounced, as in the major upheavals in regimes and political systems transpiring peacefully and quietly - miracles that are only within the ability of G-d Al-mighty Who is Omnipotent!
b) This serves to strengthen our faith in and anticipation of Moshiach whom we await every day - because major upheavals in the world are of the signs cited by our Sages indicating ikvos Meshicha. And when we see this in our days, this is another sign that we are in the last moments of ikvos Meshicha - and then Moshiach comes immediately!

Shabbos Parshas Toldos, 4 Kislev 5750

* * *

WHY REDEMPTION?

By: Rabbi Simon Jacobson

Imagine that you have lived your entire life in a dark tunnel. Your parents and grandparents lived there too, and so did their parents and grandparents. You have grown accustomed to the darkness and developed the necessary skills to survive. You move through life, sometimes staggering in the dark, at other times feeling your way along. You are totally resigned to the fact that this is what life is, and that it will continue to be so.

But you have been told or have read in some ancient books that long ago, your ancestors lived in a very different, well-lighted place. You have heard that there is indeed a light at the end of this tunnel, that you don't necessarily have to spend your entire life in darkness. However, you are skeptical after all, this darkness is the only life you know. After so many generations have lived in this tunnel, can you really believe some old tale about the possibility of a life on the outside? And besides, you have learned to cope here, to make yourself comfortable in the darkness, so why would you want to risk changing things?

And yet, something inside tells you that the darkness is just not right for your life. No matter how accustomed you have become to it, you still feel restless and insecure. You realize that although the darkness may be a part of life, it is not life itself.

As we stumble along and feel our way through life, we have all wondered whether we will ever find true happiness. Will we ever find peace within ourselves and lead a truly meaningful life, or are we destined to a life fraught with fear and confusion? Will virtue and kindness really prevail? If not, how can we justify to our children and ourselves the need to adhere to moral and ethical principles? After all, even though human nature craves a higher purpose, what is the point of working so hard to live a virtuous life if it is not leading anywhere?

The answer to all these questions is just one word: redemption. Redemption is the light at the end of the tunnel. Redemption is G-d telling us that the reason for which He created the universe will indeed be realized - that goodness will prevail and that our lives can be meaningful. Redemption is both an integral part of G-d's plan and an integral part of human life. Without redemption, our lives would indeed be meaningless - a never-ending tunnel of darkness, with little awareness of an alternative existence and no hope of ever reaching the light.

HOW WILL REDEMPTION COME ABOUT?

Will redemption radically alter our lives? Yes and no. The physical world around us will not change; rather, we will change. Maimonides states explicitly that no miracle must occur; redemption will not be an apocalyptic or supernatural event.

The era of redemption (or "the Messianic Age"), says Maimonides, will be a time when we are all absorbed in "knowing G-d."' This means, in part, that people will perceive G-d in all their experiences.

Whether a doctor or a business person or a parent, we will all see our material pursuits through the filter of spirituality not as an end in themselves, but as a means to a higher end.

Just as a hungry person naturally craves food, we will naturally crave goodness; we will intuit what is right and wrong and act accordingly. No longer will there be a dichotomy between our hearts and minds, our bodies and souls, our internal and external feelings.

We will all come to recognize that every detail of this universe is the work of G-d. The final redemption will come about in a manner similar to the redemption and exodus from Egypt. Just as Moses was sent by G-d to lead the liberation from Egypt, a Messiah-"Moshiach"-will lead the entire world into the final redemption.

Why the need for a leader? Because even though we each have a divine spark within us, the darkness of the material world is overpowering. G-d sends us a selfless leader, therefore, who can rise above the material distractions, who is sensitive to the needs of a generation, and who has the ability to communicate the message of G-dliness to our complicated, confused society. And who, through his actions and teaching, inspires us to study G-d's wisdom and live according to His laws. All the nations of the world will be motivated to serve G-d together, to fulfill their obligations by following the moral and divine commandments as set down in the Bible.

WHERE DO WE STAND NOW?

After thousands of years of living in the tunnel and traveling through its darkness, we now stand on the threshold of the era of redemption. Revolutionary changes are taking place on all fronts-on a personal level and on a global scale, in technology, in politics, and in the human spirit. The values of freedom, tolerance, and generosity are spreading throughout the community of nations. Family has become important again, as people seek to build meaningful relationships that go beyond their careers or material desires. Throughout America and the world, people are genuinely searching for spiritual meaning, to find the very essence of their being.

There is a greater commitment to inner change and personal growth; instead of blaming others, people are beginning to realize that they must take responsibility for their own lives, and are endeavoring to do so.

So the world may be ready for redemption, but how do we prepare for it? By opening our eyes and understanding the unique time in which we live. By acknowledging that the events that unfold each day are part of the process leading toward the meaningful life of redemption. By learning about G-d and spirituality so that we may live according to His will.

This isn't always easy. As we wrestle with an uneasy past and an unfamiliar future, it may seem more comforting to cling to the lives we know. But the thirst for redemption is coupled with another trait that all humans share: hope. Hope for health and prosperity. Hope for justice and virtue. Hope for freedom from the darkness.

Because the challenge is so large, you must start small. Take an inspiring class or go to a lecture. Learn about G-d and redemption-the purpose of creation. Remember that the first step in escaping the darkness is acknowledging that it is darkness. Familiarize yourself with these ideas at your own pace, and you will begin to see a larger picture taking shape in your mind. Pause for a moment to reflect on the true priorities in your life. Make your home a loving environment; make your office a place where generosity and compassion replace selfishness and aggression. And above all, share these ideas with your family and friends.

If one person can resolve to make these changes, then ten can. And if ten can, so can one hundred, and on and on. After all, we are intrinsically good; we naturally want to lead better, more productive, more meaningful lives. Commit yourself today and exhort others to do the same.

After traveling for so long in the dark and winding tunnel life, we are now approaching its end, and we are beginning to feel and see the warm, bright light shining in. Now, then, is not time to hesitate; it is not the time to be skeptical or selfish. Even the smallest things-a kind word, a dollar to charity, a few minutes of prayer-are immeasurably significant.

We must do anything we can to direct even one ray of light into the darkness. Our journey is about to end; we are set to reach our destination, our rendezvous with G-d. The next move is yours.

TALES FOR THE SHABBOS TABLE

In this week's section we learn how Issac dug wells and called them names; 'Asek' , 'Sitna', and 'Rechovot'. ('Strife, Opposition, Wideness)

The Torah is a book of teaching, every detail is important. On the other hand these facts seem to be the opposite. These wells not only do not exist any more; no one even knows where they used to be! And who cares what there names were? What is the Torah teaching us here?

To understand this here is a very strange story.

Judaism depends on people. The Torah tells us of Abraham, Moses, Elijah and other such 'Tzadikim' whose only purpose was to serve the Creator and help others do the same.


Such a person was the Baal Shem Tov (Besh't for short). Some three hundred years ago his name spread throughout Europe as one who was willing to do anything, even miracles like Elijah and Moses, in order to help others... especially Jews.

One evening a middle-aged couple came with a desperate request; they wanted a child. Despite their prayers, good deeds and various remedies and treatments they had no children.

The Baal Shem Tov closed his eyes, put his face into his hands, lowered his head to the desk before him and his consciousness soared to the spiritual realms.

Moments later he sat upright, looked at them sadly and said, "There is nothing I can do! Continue praying, continue your good deeds. May G-d have mercy. But it is out of my hands."

The woman burst into bitter crying, her husband turned his face aside and wept silently, his body shaking.

"No, NO!!" She turned back to the Besh't and screamed. "I won't believe it! You CAN help!! I know that when a Tzadik decrees G-d must fulfill. I want a CHILD!!" Her cry pierced the walls and broke the Besht's heart.

He lowered his head again for five long minutes then looked up and said. "Next year you will have a child."

The couple was speechless. The man began trembling, took the Besht's hand and kissed it as his wife showered thanks and blessings. They backed out the door, bowing, weeping and praising HaShem and His servant the Besh't.

Sure enough two months later she was pregnant and nine months thereafter it was a beautiful boy!

The couple's joy increased day by day as the child grew. The baby was beautiful! His eyes sparkled with life and his every smile filled their lives with warmth and happiness. At the age of one it was obvious he was something special; he was already walking and talking and as he approached the age of two they began looking for a tutor to begin teaching him Torah! They planned to take him to the Baal Shem Tov for a blessing; they would show him what his blessing brought.

But on the morning of his second birthday the child didn't wake up.

The neighbors came running when they heard the screams, but nothing could be done. As miraculously as the boy had come, so he mysteriously and tragically departed this world!

The funeral was enough to make the heavens cry and after the week of mourning they returned to the Baal Shem Tov to inform him of the tragedy.

But the Baal Shem Tov understood better then they could possibly have imagined. He asked them to be seated and began.

"Your child contained the soul of a great Tzaddik that made a huge sacrifice to save thousands of people, but needed you to become rectified. Let me explain.

"That day you arrived here I looked into the heavens and saw that as it was it was impossible for you to have children, but when I heard your scream I knew there might be hope.

"The story goes like this. Several hundred years ago lived a certain King that was childless. He was a kind and wise man and his subjects loved and respected him but he so desperately wanted a son to carry on the lineage that he was willing to do anything.

"When one of his advisors suggested that the reason he was childless was because his Jewish subjects didn't pray for him sincerely and the only way to make them do that was to oppress them, he jumped at the suggestion.

"The next day he issued a public proclamation stating that if his wife did not become pregnant in the next three months all the Jews would be expelled penniless from his kingdom; which would mean sure doom for all of them. And sure enough the Jews began to pray with all their might.

"Their cries pierced the heavens and G-d responded by asking the souls in the upper realms for a volunteer to descend. Finally one very holy one agreed.

"Sure enough, a month later the queen became pregnant and soon gave birth to a beautiful boy. The king was overjoyed! He publicly apologized to the Jews and showered them with presents and favors.

"As he watched the boy grow he was overjoyed. At the age of two he could read and write and when he was five he had surpassed all his teachers and absorbed all they had to teach! And before long a priest who was known as a master teacher, was brought from afar to teach the child.

"This new priest was of a different caliber altogether. It seemed that he had mastered every form of wisdom in the world and his very being radiated a thirst for knowledge.

"The young prince couldn't get enough of him. He became attached to him more than even to his own father the king. He spent every moment of the day and most of the night with him absorbing more and more; and as much as he absorbed the more he desired.

"But the priest needed his times of privacy. ;He had an agreement with the king that two hours of the day he would lock himself in his room and no one, not even the King himself, was allowed to enter or disturb him in any way. It was on this condition that he accepted the job.

"But, needless to say, the prince was curious. True it was an agreement and his father would be mad at him for breaking it but he felt he had to learn! Everything!!

"One day when the priest was on his way to his room, the prince got there first and hid under the bed hoping he wouldn't get caught. The priest entered the room, locked the door securely behind him, checked the room for intruders and somehow didn't notice the prince peeking at him as he proceeded in his strange daily ritual.

"First he removed all the crosses from the walls and from around his neck, put them in a box and put the box outside his window. Then he took out a large white woolen shawl with strings at the corners, wrapped it completely around his head and trunk and began weeping like a baby.

"Then he took out two small black boxes with long black straps attached to them, tied one to his left upper arm and the other above the middle of his forehead. After that he began to pray; swaying, singing and crying for over an hour. And finally he took out a large Hebrew text and began reading from it in a stifled voice swaying back and forth all the time.

"The little prince was so interested with what he saw that he forgot himself and suddenly…. Sneezed! The priest was terrified. He jumped from his chair, hurriedly removed the black boxes and shawl, stuffed them in a drawer and looked under the bed. When he saw the boy he begged him not to reveal what he saw! If the king found out he would certainly be beheaded!

"But the prince's curiosity had been aroused. He swore that he would never tell only if the priest would explain what he had just done and teach him how to do it.

"So the priest had no choice but to reveal that he really was a Jew doing was what Jews have been doing for thousands of years; commandments, praying and learning Torah. He had become a priest under threat of death.

"For two more years they learned Torah together until the boy announced that he wanted to convert to Judaism. His desire became so strong that they made up a story about going to Rome to learn and instead ran to another country where the boy converted and never returned to the castle again.

"The prince became a great and famous Rabbi but when he died many years later his soul (which if you remember had been the soul of a great Tzadik) could not ascend to where it had been before; the non-kosher food he had eaten in his years as a prince had sullied it.

"That two years that he was by you was all that he needed to purify himself again. In fact now that soul is even higher than before.

"But even more" concluded the Besh't. "The pain and suffering you have just borne has opened for you both a new channel for blessing. Your future has been changed and, G-d willing, you will now have many children of your own."

This is the meaning of Issac and his wells. The Jewish soul is liked to a well of living water. Just as living water has special purifying powers (Rambam, Hil. Mikvaot 9:8) only when it pushes up through the earth, so the soul can only realize its potential by pushing up through a physical body in this physical world.

But sometimes the soul cannot overcome the obstacles in one lifetime and must go through several until it fulfills its true purpose in purifying the world. As the Baal Shem Tov did in our story.

This is what is being hinted at in our Torah portion. Issac is the father of all Tzadikim. His digging and re-digging of wells gave power to all Tzadikim after him to purify the world by bringing souls to their true purpose even through 'Strife' and 'Opposition' until attaining 'Wideness' which hints in a big way at Moshiach.

Moshiach will bring the ultimate wideness and the true culmination of the purpose of all the Jewish souls.

That is why Moshiach (and only he) will rebuild the Temple and bring all the Jews to Israel; because only in the Temple and the Land of Israel can all the commandments be fulfilled ....and the Jewish souls cannot be complete without the commandments.

But the as the Lubavitcher Rebbe said time and time again: Moshiach is HERE, all we have to do is open our eyes and do all we can to bring…..

Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel

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TALES FOR THE SHABBOS TABLE

This week we learn of the battle between Esav and Jacob.

The word Torah means "teaching", positive teaching.

What positive lesson is the Torah teaching us here? What is the point of telling us that twin brothers, the sons of the holy patriarch of Judaism Isaac, couldn't get along? If they couldn't co-exist what chance have we got?

Also, in the end of the portion why did Isaac announce he would bless only one of them, Esav? Why couldn't he just bless both of them equally and put an end to the quibbling?

To understand this here is a story.

The rain was falling and the Rabbis wanted to get home.

"HALLO!!" one of them who knew a bit of Spanish yelled at the gentile guard sitting in his little booth on the side; "Que Pasa?" Que Pasa el Porta?" But it didn't help, the guard refused to open up.

The scene is a slaughtering house in Argentina. The bearded Jews were all Shochatim ('Sho/cha/tim); religious Jews trained in all the details of 'ritual' slaughtering.

They had come from all over the world, about fifty of them, to work here for a few months, earn enough money to support their families and return to their homes.

The work was hard, with long hours and the slaughterhouse was a good half-hour drive from town and they were tired. But . "Hey open the door already!!" one of them pounded on the gate. "Open!"

"No no!" the guard yelled back, followed by something in Spanish.

"He says he won't open the door till everyone is here" the Spanish-speaking shochet explained, "He says someone is missing and he's not opening till he's here."

"NO one is missing!!! He's probably drunk. Just tell him to open up!!" shouted one of the men. "He's making us crazy!! Open up already!!"

But the guard wouldn't budge.

"Listen" someone said, "either we force him to open the door or we make a count and see if he's right" and sure enough.. One man was missing!

NO one could figure how it happened, but they counted again and Zalman the Chabad Chassid wasn't there. Zalman was a quiet fellow so they didn't notice his absence, how the guard noticed no one could figure out, but now besides wanting to go home they began to get worried about their colleague. They went back to the factory to find him.

They searched and searched for a half and hour to no avail. He had disappeared into thin air.

"Hey! Maybe he didn't come today", one of them suggested. "No, he was on my shift," said another. "I even talked to him today. But where is he?"

They looked in the offices, in the kitchen, in the restrooms, maybe he fell asleep. Until someone yelled out, "I found him! Here he is! Call an ambulance! Come quick!! Help!! Help!!!"

It seems that Zalman had entered one of the huge freezer rooms and while he was deep inside someone closed the door and turned off the lights. Maybe Zalman had become confused, or perhaps he tripped in the darkness, but in any case when they found him he was laying unconscious on the floor almost frozen to death.

They pulled him out, covered him with blankets and began rubbing his body, and by the time the ambulance arrived he was already on his feet, drinking hot soup and ready to go home. It was nothing short of a miracle.

When they all returned to the gate the guard smiled, pressed the button that opened the door and everyone filed past shaking his.

No one knew Spanish well enough to explain to him what happened but when it came Zalman's turn he gave him a big hug, looked him in the eyes and said "Amigo."

But there still remained a few mysteries. First, how did the guard notice one Jew from fifty was missing? After all, they all looked and even dressed pretty much alike. Was he some sort of genius?

The shochet that knew Spanish went back to ask him and several minutes later returned with the explanation.

"The guard said that he has no idea which one Zalman is. Just that every morning when we arrived and everyone would file past him, the only one that would say 'hello' to him was Zalman. Then when we finished every day the same Zalman was the only one that would say goodbye to him on the way out!

"So today he remembered that he had heard a 'good morning' but no "good bye' so it wasn't hard for him to figure out that someone was missing! Zalman's greetings saved his life.

But that wasn't the end of it. They had another question. Zalman was probably the most introverted of the entire crowd!

"Of all people, why was it you that always said hello?" they asked him.

"I'll tell you why" Zalman answered. "Did you ever see the Lubavitcher Rebbe giving out dollars, (for several years thousands of people of all types would file by the Rebbe every Sunday morning and he would bless and give each a dollar to give to charity) or saying "Lechiam" to thousands of Chassidim, one by one? Well I did and it really impressed me.

I thought to myself, if such a great person as the Rebbe can give so much time and attention to everyone, I should at least be able to say hello to people.

So I decided that even though it's completely against my nature, I'm going to do it. And it saved my life.

This answers our questions.

The Chassidic classic "Tanya" (chapt. 9) compares Jacob and Esav to two opposite drives present in every Jew (and to some degree in every person). One is called the Natural Soul and the other the G-dly (or Jewish) soul.

The Torah is telling us that just as these two brothers fought each other even in their mother's womb so these two souls fight constantly within each of us for control, and only ONE can win.

Just like Zalman in our story. His selfish nature was to be quiet, but he felt it his G-dly task to be friendly. And because the latter was victorious his life was saved..from freezing. (The natural soul strives to cool us off and make us frozen to anything that deals with Torah and Judaism).

The reason Issac wanted to bless Esav, however is much deeper.

The Talmud (Shabbos 89b) states that the future redemption will come only in Issac's merit and in books of Chassidut (see Torah Ohr, Toldos) it explains why. Isaac dug wells. He revealed water where there was none; transforming deserts and wastelands to fertile oases.

So the Moshiach will transform even the evil people to serve only the Creator and accept His commandments (as we say thrice daily in the prayer 'Alenu').

That is why Issac wanted to bless Esav. He thought the time had come for redemption and that even the evil could be transformed. But Jacob knew better. He foresaw that it would have to wait.

But now the time has arrived. The Lubavitcher Rebbe announced that the world is ready for transformation. Now the gentiles are ready to hear about the seven Noahide commandments and admit the eternal truth of the Torah. And now it is easier than ever to transform our natural desires to G-dly ones. And soon even the evil forces of destruction will be transformed to serve the Creator and improve His creation.

That is the eternal message of our section; today we can succeed in doing what Isaac
began some four thousand years ago and bring...
Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad Israel

Torah Online Site: http://www.ohrtmimim.org/torah

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TALES FOR THE SHABBOS TABLE

This week we read about how the blind and aged Patriarch Yitzchak almost made a big mistake and blessed his evil son Aisav, and how his righteous son Yaakov had to resort to deception to save the day.

Why does the Torah tell us this embarrassing story? Yitzchak was supposed to be a perfect Tzadik, certainly he did not need physical eyes to see through wicked Aisav's tricks. How could he have made such a mistake as to want to bless him?

To understand this here is another story.

Just at the turn of the century there were big troubles brewing for all the Jews in Czarist Russia. Caused by Jews themselves.

For over three thousand years, through impossible obstacles and against all odds, Jews, all Jews, had observed the Torah. The very idea of a completely non-observant Jew was almost unheard of.

Until the age of "enlightenment" in the early 1700s. Suddenly a spirit of reason began lifting Europe from the dark ages of Church oppression and certain Jews decided to use it to remove the G-dly wisdom and morality of the Torah as well.

These maskilim (enlightened, or "rational" Jews as they called themselves) had presented the Minister of the Interior, a wicked man called Stolipin, with a proposition that all Rabbis be forced to acquire a thorough secular education before getting permission to lead a congregation. Their plan was to deprive the Jews of true Jewish leadership and then take over. The Czar, being a devoutly Russian Orthodox Catholic, would be delighted because it would make the Jews susceptible to conversion. The minister was sure to sign because he was a rabid anti-Semite. And the maskilim would rejoice in "freeing" their Jewish brothers, as they had freed themselves, from the limits of Jewish identity and G-d-ordained morality.

The fifth Rebbe of Chabad Rebbe Shalom Dovber Shneerson heard of the danger, and quickly took desperate action. He called his only son Yosef Yitzchak (nicknamed the Rebbe Rayyat'z) who at that time was a young man in his early twenties, and gave him the mission of annulling this decree.

"How important is it?" his son asked, "How much should I sacrifice?"

His father looked him deeply in the eyes and said, "Even if it means risking your life."

The next day the Rebbe Rayyat'z was on his way to St. Petersburg where the minister's office was found. He didn't really have a plan but he hoped that another person who lived there could help. His name was
Baron Ginsburg a fabulously wealthy nobleman whose mansion covered a full city block and who was very sympathetic to all Jewish causes.

The Baron received him warmly, invited him in, and they spoke for a long while. He was truly impressed by the young Rabbi's earnestness and deepness of thought, but had to apologetically admit that he couldn't help him. He had absolutely no influence on the Minister.

But suddenly he announced that he had an idea.

He told the Rebbe to put on his coat, and together they walked through the snowy streets of the city. A few minutes later they were sitting in the large warm study of an elderly professor that, as the Baron explained as they were walking, had been the Minister's private tutor years ago.

The Baron told the professor that he had brought him a very interesting person, and the conversation that developed truly proved to be lively and colorful.

Over an hour later as they stood up to leave, the professor thanked the Baron profusely then turned to Rebbe, warmly took his hand and almost begged, "Please, do come back tomorrow. I enjoyed our talk so immensely! I'm an old man and our conversation made me feel young and alive again! I feel that we have so much more to discuss. Please promise me that you will return."

The Rebbe returned the next day and then again the next, each time discussing deeper and more interesting topics. But he had trouble steering the topic to his problem. Then suddenly in the middle of the conversation of the third day he could hold out no longer and burst into bitter tears.

The professor looked at him wide-eyed, waited for him to stop crying and asked what was wrong. The Rebbe apologized for his outburst and explained everything.

"I would like to help you, believe me I would" said the professor. "You are a truly fine young man. But I'm afraid that I can't. Stolipin is a hard man. I know him very well. He is very intelligent and was an excellent pupil, but he is ruthless and stubborn. And worst of all for you, he hates Jews. The truth is, he hates anyone else that is not exactly like himself, but he especially hates your people."

The professor thought for a few moments, disappeared into another room, and in a few minutes returned with an official looking card.

"This is an honorary pass to enter the ministry" he held up the card so the Rebbe could see it. "Stolipin gave it to me as a sign of gratitude. I can come and go as I like. Believe me I never even used it. Here, take it. You see it has no name on it. But just one thing." The professor paused and looked at the Rebbe intensely before he let go of the card, "If, G-d forbid, they catch you, do not say you got it from me. May G-d bless you."

The Rebbe took the pass, shook the professor's hand warmly thanking him profusely, and headed directly for the ministry building.

The building was immense and ominous, but the Rebbe thought only of his father's words as he approached. He had to succeed. He walked up to the stone-faced guards standing threateningly before the massive door. They instinctively put their hands on their sword handles. If they saw through his trick it would mean death on the spot. But before they opened their mouths he produced the professor's pass

They looked at the pass, then at him, then at the pass again. Without uttering a word opened the door and the Rebbe strode in.

As the door closed behind him, he walked down the wide, silent, high-ceiling corridor with sure steps, and head held high as though he was the highest of officials glancing from door to door, and miraculously attracting no attention from the occasional officials that passed him by.

Not finding what he wanted on the first floor he walked up the marble staircase to the next floor, and as he arrived he noticed someone exit his room and slam the door behind him. "That must be him," he said to himself. He waited till the man disappeared down the steps at the other end of the corridor and then walked to the room he had just left. Sure enough it was his. The Rebbe turned the knob and entered. There was no one there.

He closed the door behind him, walked quickly to the large desk that stood in the middle of the room and saw that on it were two, neatly stacked piles of papers, one marked "For Inspection" and the other "Inspected".

He had no time to waste. He began with the "For Inspection" pile trying to remove each document calmly without disturbing anything, and....There it was! The request of the maskilim! It was a miracle!! Thank G-d!!

On the table were several rubber stamps. The Rebbe quickly picked up one which read, "Approved". He put it down and picked up the one next to it "Not Approved". He patted it on the inkpad that was there, removed the request from the pile, quietly but firmly stamped it and slipped it into the middle of the "inspected" stack. He gave a last look to see that everything was as he found it, and swiftly but silently left the room, gently closing the door behind him with another thanks to G-d on his lips.

The Maskilim had no idea why their proposition had been rejected.

This answers our questions.

Like our forefather Yitzchak who dug wells in the desert, the Rebbe ReshaB wrote some of the deepest books in Chassidut Chabad. He was able to dig deeply into the secrets of the Torah and reveal the living waters. But, also like Yitzchak, such an intense approach cannot work in all situations. That is why the Rebbe sent his son, and why Yitzchak erred regarding Aisav.

Yitzchak knew that Aisav was a sinner, but he believed that he could redeem him; he would uncover his hidden goodness by just blessing him, something like digging a well in the arid desert.

But he was mistaken. He had no way of knowing that Aisav's was a different type of concealment of good, one that only Yaakov could deal with; the concealment caused by Jews themselves.

The Jews are the "Chosen" people; The spiritual (and consequently the physical) fate of the world is in their hands. If they don't fulfill their awesome job of being G-d's representatives, the result is catastrophic (like today) and the world becomes an evil, confusing place, filled with suffering.

That is why Adam, the first man, is buried together with the Forefathers. Because it is their job, and the job they inherited to all the Jews after them (that is why they are called our Forefathers), to elevate the world that Adam defiled. In other words, to bring redemption, and every time anyone sins, especially a Jew, it makes the job all the more difficult.

But they also inherited to us their unique abilities to succeed; Avraham contributed love, Yitzchak - power, and Yaakov balance and farsightedness.

Therefore all three were necessary. Abraham couldn't do it alone, he was too kind (and therefore Yismaeil, as it is explained in Kaballa, was one of his offspring). Yitzchak alone was too intense (hence, Aisav).

But Yaakov was "Complete" (Tam) and therefore his offspring, all the tribes, were complete (Mitaso Shalema). Only through his balanced attitude, balancing and utilizing the love and power of his predecessors while always having the true goal of Moshiach in sight, could he begin the process of fixing Aisov i.e. getting us out of exile. And that is what Yaakov began here in this week's section; laying the seeds and setting the pattern for thousands of years of Jewish effort to finally bring Moshiach.

Very soon we will all see what Yaakov meant when he later says to Aisov (see Rashi 33:14).

"I will fix you up in the days of the Messiah as it says (Ovadia 1:24) "The redeemed will arrive at the Mountain of Tzion and judge the Mountian of Aisov"" with the arrival of.... Moshiach NOW!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad Israel

Torah Online Site: http://www.ohrtmimim.org/torah

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TALES FOR THE SHABBOS TABLE

This week’s section tells of how Yaakov cheated his brother out of their
father’s blessings.

Except for teaching us how important the blessings of a Tzadik are (even the wicked Aisov wanted them) it doesn’t seem to put Yaakov ‘Our Father’ in a very positive light.

Why was Yaakov fighting for these blessings? Obviously the blessings were for physical things, Aisav wouldn’t have desired them otherwise, Yaakov should have been interested only in more spiritual, heavenly things. (And if you say that he wasn’t fighting for himself but rather against the evil
Aisav, then why didn’t he rely on G-d and play fair …. why did he have to
cheat?).

Also, why didn’t Yitzchak understand that Aisav was evil?

And finally, why didn’t G-d help Yaakov in a more straightforward way, like having Aisav die or miraculously repent? Why did Yaakov have to resort to trickery?


I would like to answer this with a story.

It was a beautiful autumn day in the Ukraine. The open fields were in
blossom, the warm sun was illuminating the distant mountains, the winter was still weeks away, and the weather was perfect for a stroll or a picnic.

But Shlomo the innkeeper was preparing to die.

Tomorrow night they would take him out of his one-man dungeon and hundreds of drunken barbarians would stab him to death when he fell down in the ‘Dance of the Bears’.

He was so sick and depressed he wished it were over right now, that he would just die in his sleep tonight. “Oy, Hashem” he whispered to himself “Please do something, please help me!”

For almost a year, since he had been thrown into the pit for not paying his
rent, he’d been saying the same prayer in a hundred different variations,
but now he understood that it must be that G-d wants another martyr.

He thought about his wife and six children, what would become of them? And he began crying again for the thousandth time. “Oy! Rebono-Shel-Olom, help me!! Ratavet! (Save me) Have mercy!” But the only reply he heard were the crickets outside and the drunken guard singing near the hole above him in the still night.

“They will come down to get me tomorrow night from that hole.” He thought to himself and he shuddered from cold fear, huddled up on his straw and tried to close his eyes.

Maybe he slept, suddenly he heard someone open the lock above him, slide away the bars covering the hole, throw down the rope ladder and begin to descend. He noticed that the singing had stopped, and his eyes were glued to the man descending.

Gevalt!!! It was a Jew! Maybe it was an angel! It was an old Jew, maybe
sixty, maybe ninety years old, with a long white beard and a shining face
climbing down the ladder!

When he had finally descended he brushed himself off saying, “Don’t worry, the guard is good and drunk! I told him it was my birthday and wanted to drink with him, after two bottles and all the singing and dancing he did, he ’ll sleep soundly for a while.” Shlomo’s heart was pounding with excitement, he recognized the old man! It was none other than the great Tzadik, the Shpola Zaide (Grandpa of Shpola).

They say that this holy man received a blessing from the Baal Shem Tov when he was just days old for warmth and enthusiasm in serving G-d and to be “A Grandfather (Zaide) in Israel”. From then on he was called “Zaide” and was renowned for his wisdom and Joy.

He was also famous for his dancing and sometimes on Motze Shabbos (Saturday night) he would call the musicians and dance for hours. (Some said that with each step and graceful turn he was really fighting spiritual battles and fixing unseen problems, all according to deep Kabalistic secrets.)

“Now,” continued the Tzadik to poor Shlomo “I’ve come here tonight to come to teach you how to dance. Tomorrow night they will take you out, dress you in a bearskin and force you to dance in a contest against a strong Cossack. Whoever doesn’t perform gets jabbed with pins, and whoever falls, dies. I tried to collect money to get you out, but there is no money, as you well know.

Your only chance is to be brave, and dance as well as you can. You have to try or you are lost, and I’m here to help you. If you run away they will just take another Jew or maybe even more, in your place. So let’s begin, don’t worry I can teach you, you will win, DON’T WORRY.” But poor Shlomo was so weak and sick that try as he would, he could barely move his feet. And after a futile half-hour the Tzadik realized that he had to think fast. “Nu, Shlomo. Put on my coat! Good! Now take this money, climb up the ladder and run home! Take your family to Shpole the people there will care for you. Go!!! Go home!! Just remember, when you climb out of the hole, pull up the ladder and, oh yes, here is the key, pull the bars back over the hole, lock the lock and put the key in the guard’s pocket, and RUN!!!”

The bewildered man did as he was told and in minutes the Tzadik was alone.

Twenty-four hours later, the next night at midnight, he was lifted out of
the pit, dressed in a bearskin and lead to a macabre, torch-lit, makeshift
arena. There, facing him was a huge Cossack also in a bearskin and
surrounding them were several hundred noisy, drunken, red-eyed townspeople sitting on improvised stands, with the eerie flickering torchlight flashing off their knife blades and gold teeth.

They began to sing and stamp their feet with the tune. It was a known
Cossack song that began slowly and gradually built up, little by little,
finally reaching a maddening speed with the words “Hup Cossack! Hup
Cossack!!!”

After just a few minutes it was hard for the crowd to discern who was who.
The Jew moved and danced with such agility that they were sure that it was their Cossack inside, so they randomly jabbed whichever ‘bear’ was slowest with long needles and roared with laughter when he screamed and quickened his pace. “Hup Cossack! Hup Cossack!” they all chanted, clapping their hands faster and faster, and the pace of the dance increased furiously from minute to minute. The Tzaddik began spinning and his opponent had to keep up with him. He jumped agilely from foot to foot, twisted, and leapt in the air faster and faster, five minutes, ten minutes, now fifteen. “HUP COSSACK!!!! HUP COSSACK!!!” The crowd was screaming, clapping, on their feet; their eyes were bulging with excitement! “HUP COSSACK!!! HUP COSSACK!!!!”

Suddenly one bear stopped…. He was dizzy, exhausted, confused and…. He fell!

OOOUUUUPPPAAAA!!!!! Screamed the crowd as they ran into the circle and pushed their knives into the fallen dancer while the other contestant, still dressed in his bearskin, made a silent, unnoticed getaway.
Imagine their disappointment when they removed the bear head and revealed …. poor Yorik.

The Tzadik had saved the Jew, himself, put awe in the hearts of the gentiles
and won a bearskin to boot.

This is the answer to our above questions.

When G-d created the world he put man in it to fix it. (That is why the
rewards of heaven are not mentioned in the Torah, because our purpose is
this world). Tzadikim are people whose only concern in life is to do this
job.
But since the Serpent tricked Adam and increased darkness, the Tzadikim have been forced also to resort to trickery to heal and restore the world.

This was why Yaakov Avinu had to dress in the garments of the enemy and deceive him.

Yitzchak knew as well as Yaakov that Aisav was evil, but he also knew that he had a lot of potential good in him (he represented the power of nature and all creation) and if he were corrected it would correct the sin of the Tree of knowledge and bring the Moshiach.

Yitzchak thought that this could be accomplished quickly by giving him a
shot of positive Jewish energy; a blessing. But Yaakov knew that Aisav and all he symbolized could only be fixed by a long process (which is continuing to this day) beginning with trickery, something like the bearskin and the dance in our story.

This is the job of all of us; that even in our most mundane actions such as
eating, earning a living etc. we should have our minds on the love of
HaShem, of the Torah and of every Jew (and all mankind). Then the world
becomes nothing more than a garment for our true G-dly intentions.

Probably the best example of this today is the Lubavitch Rebbe.
The Rebbe published hundreds of volumes of the deepest Torah ideas wrapped in garments of understanding and knowledge (ChaBaD). He performed countless miracles (mostly in the garments of nature), made Chabad Houses throughout the world, and brought all of Judaism to using every aspect of the modern world, including the latest technology in a fervor of outreach, (all at a great risk to himself) in order to put the finishing touches on fixing Eisav … the end of the dance.

True, we must increase our efforts. But the Rebbe said many times that our main job today is to “open our eyes and see that the Moshiach has already arrived!” The dance against the Cossack is over and all we really have to do is remove the garments and see that …. Behold, the redemption is here!

Moshiach NOW!!

Rabbi Tuvia Bolton
Yeshiva Ohr Tmimim
Kfar Chabad, Israel

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