The great Rabbi Hillel was known to say, "If I am not for
myself, who is for me? And if I am only for myself, what am I?"
Though stated more than 20 centuries ago, Hillel's words sound like great, middle-of-the-road advice to the post-"me" generation and post-Wall Street glut economy.
Basically, it sounds like Hillel is telling us, "You have to look out for number one, but make sure not to forget that there are other people in the world, too.
Sounds pretty sane, doesn't it?
Actually, though, Hillel wasn't talking about our typical pursuits; he was giving us a deep insight into how we should view our involvement in spiritual pursuits and lofty goals.
Hillel was talking about taking responsibility for ourselves spiritually and building up our own cache of mitzvot. Thus, we shouldn't expect to fall back on the good deeds, mitzva observance, or the piety of our ancestors.
On a more personal level, it is a statement about how we must be self-motivated when it comes to Judaism. I can't expect anyone else to take me by the hand and lead me, step by step, toward growth and advancement. I have to do it myself. I can't sit back, relax, and wait to be inspired by an amazing teacher or encouraged by a friend. It's up to me: If I am not for myself, who is for me?
To be more specific, we can't expect G-d to be the one to push us, either. I can't say, "If G-d really wanted me to give lots of charity, have time to pursue Jewish studies, and not work on Shabbat, He'd arrange for me to win the lottery." Or, "If G-d wants me to do this particular mitzva, He'll remove all obstacles from my path."
On the other hand, if I am only for myself, if I am so caught up with and involved in my own personal growth and advancement, that I'm not around to help or guide others, what am I? Just because I can't expect or wait for someone else to hold my hand or inspire me, doesn't exempt me from extending my hand to someone else. It doesn't absolve me from reaching out to another person, from teaching someone else the Hebrew alphabet if I know it and he doesn't--even if the alef-bet is all I know!
The only remaining question one might have after considering Hillel's statements in this light would be, "When should I start getting serious about learning, growing, advancing? And when do I have to begin reaching out to others?" To this, Hillel has a ready reply, actually the closing words of his statement: "If not now, when?"
This week's Torah portion, *Chukat*, describes the Jewish people's impatience with their long journey through the desert. Despite the manna from heaven, the fresh water from Miriam s well and the Clouds of Glory which protected them wherever they went, they were dissatisfied.
Why did you bring us up out of Egypt to die in the wilderness? they complained.
Because of their ingratitude, G-d sent a plague of fiery serpents to punish them. The serpent, to whom all food has the same taste, became the vehicle for punishment against those who complained that the manna, which acquired any taste the individual desired, was insufficient. The fiery snakes, so called because their poisonous venom burns like fire, bit the people, and many died.
Chastised, the Jews came to Moses and admitted that they had sinned. They begged him to pray to G-d to remove the terrible plague from their midst. G-d's answer to Moses' prayer was the following: Make for yourself a fiery serpent, and set it upon a pole...everyone that is bitten--when he sees it--he shall live. Moses followed G-d's command and fashioned a serpent out of copper (*nechoshet* in Hebrew, from the same root word as serpent *nach-ash*), and set it high upon a pole where it could be easily seen. The Torah tells us that when an afflicted person looked up at the serpent, he was healed and did not die.
Rashi, the great Torah commentator, explains that merely looking at the copper serpent was not enough. A person had to look up in the spiritual sense as well, accepting the yoke of heaven and subjugating his heart to G-d above. Only then would the bitten person be restored to health.
The serpent itself, symbolic of the primordial serpent in the Garden of Eden, responsible for bringing evil into the world, alludes to this concept of transforming the negative into the posi-tive. The bitten person had to subjugate his whole heart, the evil as well as the good inclination, and dedicate his entire being
to the service of G-d.
Another example of this concept, the transformation of evil into a positive force for good, is also found in the beginning of the Torah portion. The ashes of the red heifer, although making unclean whoever prepared them, brought purity to the sinner on whom they were sprinkled.
This is the goal of every Jew to utilize both of our inclina-tions in the service of G-d and serve Him with a whole heart.
One Sunday afternoon last month, a Subaru station-wagon drove
up to the stadium of the Hapoel-Upper Galilee basketball team in
Kfar Blum. Out of the car emerged Gershon Fried and Betzalel
Kuptchik, two Lubavitch chasidim who run the Chabad House in Safed.
They were wearing yellow T-shirts with the message (in Hebrew)
"Get Ready For The Coming of Moshiach" and were carrying signs that
read, "Baruch Haba Melech HaMoshiach"--"Welcome King Moshiach."
Yossi, the security guard at the stadium, began shouting,
"Open the gates. The fellows from Moshiach have arrived!"
A bewildered bystander couldn't believe his eyes and went to
the directors of the team to inquire whether the team members had
suddenly become religious. One of the directors replied, "Those
fellows bring us our success!"
The background for that unusual statement started way back on
March 8 [1993], when Hapoel-Hagalil hosted the Maccabi-Tel Aviv
basketball team in the competition for the National League
Championship. Maccabi had held the league championship title for
the past 23 years. To beat them was like breaking a myth.
Kuptchik and Fried were aware that this being a major game,
there would be thousands of fans. So they decided to utilize this
event by going down to don tefillin with the players and the fans
before the game. They spoke about the importance of placing
mezuzot on the doorposts and about Moshiach. In the end, Hapoel-
Hagalil smashed Maccabi "the Unbeatable," 97-69.
The next day, the Israeli papers were full of the great event.
For the first time in 23 years, the mediocre Hapoel-Hagalil beat
Maccabi-Tel Aviv. The players and managers told reporters and fans
that their success was due to the Lubavitchers who alerted the
crowd to the subject of Moshiach. A month later Hapoel-Hagalil
hosted Hapoel-Tel Aviv to compete for the playoffs. Again Kuptchik
and Fried went down to the stadium equipped with tefillin and
posters and brochures on Moshiach. Hapoel-Hagalil beat Hapoel-Tel
Aviv.
Spontaneously, thousands of fans ran into the court, hugged
the players and manager, and began singing the song which has been
playing on radio stations in Israel for the past year, "Moshiach,
Moshiach, Moshiach, Aiy, yai, yai" by Chasidic recording artist
Mordechai Ben David. The next day, the papers were full of the
news of the "Miracle in Kfar Blum."
Kibbutzniks suddenly started thinking that maybe there is
something to this whole "religion" bit and contacted the
Lubavitchers to arrange for classes to learn more about Torah and
the subject of Moshiach. In every kibbutz, the hit-song was
"Moshiach" and sports programs on the radio all over Israel started
their shows with the "Moshiach" song. The Northern Galilee was
full of posters, "Get Ready for the Coming of Moshiach."
On May 19, 1993, Hapoel-Hagalil hosted Hapoel-Tel Aviv for
the final game which was to determine who would win the
championship. A day before, the heads of the team sent a fax to
the Lubavitcher Rebbe for success in the game. The letter, written
on official team stationary and which they later showed the media,
read:
"To the Lubavitcher Rebbe *Melech HaMoshiach Leolam Vaed*:
"We members of the administrative committee of Hapoel-Hagalil
Basketball team have complied with your wishes to draw the
attention of the masses to the topic of Moshiach during our
basketball games. At every game the crowd of fans spontaneously
sing the Moshiach song and we have permitted the hanging of posters
on the walls of the stadium advertising the topic of Moshiach--free
of charge.
"During training and before every game our place is opened to
Lubavitcher activities among the players and fans. We sincerely
believe that our recent victories came as a result of our
publicizing the topic of Moshiach, and we express our gratitude.
"In the merit of the above activities, we request the Rebbe's
blessing to win the National League Championship tomorrow. This
victory will enable us to play in Europe to compete for the Euro-
pean Cup. And with the help of G-d, there, too, we will continue
to alert crowds of people to the topic of Moshiach."
The following day, Hagalil beat Hagalil-Tel Aviv, making them Israel's national basketball champions for the first time. The
director of the stadium immediately ordered new kosher mezuzot for
all the doors of the stadium. But most of all, the team's coach,
Pini Gershon, announced that he has taken upon himself to don
tefillin every weekday from now on and to give tzedaka daily. When
interviewed on radio and TV, the only words that came out of his
mouth were, "Thank G-d, thank G-d," and the song, "Moshiach."
The Israeli papers wrote, "If Pini Gershon, the 'atheist,' has
decided to don tefillin, then we know for sure a miracle certainly
happened here. Even the non-Jewish players on the team came to the
Lubavitchers before the game and after to put charity in the chari-
ty box and asked for literature on the 'Seven Laws of Noah.'"
Kuptchik told "The Jewish Press" that, after the game, numerous secretaries of kibbutzim, who had previously been hostile to Torah concepts, have called him and begged him to come to speak to them about Torah and Moshiach.
Reprinted, with permission from "The Jewish Press. Some details of this miraculous story were recently carried in the "New York Post" and the "NY Daily News."
I duly received your correspondence, and may G-d grant the fulfillment of your heart's desires for good in all the matters about which your wrote.
At this time, in proximity to the anniversary of the geula--
deliverance--of my father-in-law, the Rebbe, of saintly memory, from the tyranny of the Soviet regime, fifty-three years ago, on the 12th-13th of this month, it behooves us to reflect again on those history-making events and how they relate to every one of us here and now. For, as he indicated in his first letter on the occasion of the first anniversary of his geula, and as we see it clearly now, his deliverance was more than a personal one; it was a turning point in the survival of Russian Jewry, and is of lasting significance for every Jew everywhere.
This timely reflection should make every one of us all the more deeply appreciative of the blessing of freedom [which enables us] to live a full life of Torah and mitzvot. In addition, it should heighten our awareness of the sacred obligation to do one's utmost to spread and strengthen Yiddishkeit, with enthusiasm and love--love of G-d, love of the Torah, and love of our Jewish brethren, which are inseparable.
By his total *mesiras nefesh* [self-sacrifice], even in the face of overwhelming odds, and by his ultimate triumph, with
G-d's help, the Previous Rebbe has shown the way, and in fact, trodden the path, so that every Jew can follow in his footsteps, with complete assurance that when he is firmly resolved to work for Torah and Yiddishkeit, he will overcome whatever difficulties there may be, and be successful, with G-d's help.
I hope and pray that the inspiration of the Previous Rebbe and the holiday of his redemption--especially as this year's geula anniversary also marks his 100th birthday on the selfsame day of the 12th of Tammuz--will stimulate you and yours to redouble your efforts in the said direction in the days ahead, which will also widen the channels to receive G-d's blessings for you and yours, in all your needs, both material and spiritual.
***
3rd of Tammuz, 5740
I was pleased to be informed of this important event, and extend congratulations and good wishes to the chairman, honored guests and all who are involved in ensuring its success, both materially and spiritually. Materially--to help provide the means, indeed substantial means, for the continuation and expansion of the educational facilities in our Holy Land; and spiritually--by being involved, with heart and soul, in this sacred cause.
It is very significant that this event is taking place in the week that is highlighted by the anniversary of the geula--deliver-ance--of my father-in-law, the Rebbe of saintly memory, from his arrest by the Soviet regime--on the 12th-13th of Tammuz, fifty--three years ago. His triumph, with G-d's help, over that regime's attempt to stamp out Jewish education in Soviet Russia was a turn-ing point in the survival of Russian Jewry, and it is largely due to his indomitable struggle, in the face of overwhelming odds, that we have a vibrant Russian Jewry today.
Recalling this history-making anniversary should make every one of us all the more deeply appreciative of the blessing of religious freedom in this land, and wherever it exists--a blessing that carries with it the sacred obligation to do one's utmost for the furtherance of Torah education and the support of Torah institutions, both here and wherever our help is needed, especially in the Holy Land, of which the Torah declares that "G-d's eyes are upon it continuously, from the beginning of the year to the end of the year."
Korach was one of the leaders of the tribe of Levi. He
initiated a rebellion against Moses and Aaron, and induced 250
leaders of the tribes to join him. The following day, when the
opposing sides offered incense to G-d, the earth suddenly rent apart at the feet of the rebel leaders, and they were swallowed up alive. The other 250 rebels were devoured by a fire that descended from Heaven. This miracle made it abundantly clear that Moses and Aaron were the Divinely appointed leaders.
At the end of this upcoming week, on Thursday, the 12th of Tammuz (July 1), we celebrate the birthday of the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneersohn. This day, and the one that follows, is also the anniversary of the release of the Previous Rebbe from Bolshevik imprisonment.
The Previous Rebbe's redemption from prison is related to the ultimate Redemption through Moshiach and the personal redemption of every single Jew.
How can this be so? The Previous Rebbe was the leader of the Jewish people of his generation. The great commentator, Rashi, explains: "The leader includes the entire people." Therefore, the redemption of the leader of the generation affects the entire generation.
The Previous Rebbe himself emphasized this point in a letter that he wrote to his chasidim on the first anniversary of his release:
"It was not myself, alone, that the Holy One, blessed be He, redeemed on Yud-Beis Tammuz, but also those who love the Torah and mitzvot, and so to all those who bear the name 'Jew.'"
Our Sages have taught that on a person's birthday his mazal--
luck, or strength--is stronger than at other times. This is true even after the person's passing. In addition, Judaism also teaches that the spiritual influences and energy which were present on a specific date in Jewish history repeat themselves and return on that same date throughout the ages.
Thus, on the 12th of Tammuz, the birthday and anniversary of deliverance of the Previous Rebbe, all of these additional spiritual powers are in place. Let us hook into them and use this auspicious day for Torah study, additional good deeds and charity, and a special, heartfelt request from each of us to the Alm-ghty to bring the Final Redemption immediately.
"He who says...what is mine, is mine, and what is yours--this is a
median characteristic, and some say this is the characteristic of
the people of Sodom" (Ethics of the Fathers, 5:10).
An individual who behaves in this manner, not wanting anything
from others and unwilling to give of himself, does not seriously
threaten the existence of the world. Yet, if this same attitude is
adopted by an entire society, it leads to the degradation and
indifference of Sodom, where poor people died in the streets from
hunger. (*Lachmai Todah*)
***
"There are four types among these who give charity" (Ethics 5:l3).
Two men once came to Rabbi Yehuda Landau, to collect money for
a poor man. "How much does he need?" Rabbi Landau asked. After
citing a particular sum, Rabbi Landau offered the entire amount,
minus a few gilden, to the two visitors. They did not understand
his gesture. If he could afford to part with such a large sum of
money, why not the entire amount?
"The Torah states, 'One who wishes to give but that others
should not--he begrudges others.' One must leave room for others to
perform the mitzva of charity as well..." he explained.
***
"Which is a controversy for the sake of heaven? The controversy
between Hillel and Shammai" (Ethics 5:17).
Rabbi Chaim Volozhiner used to say: "Only people of the stature of Hillel or Shammai could engage in controversy for the sake of heaven. People on our level, however, must avoid even this type of disagreement."
***
"Ben Bag Bag said...Ben Hay Hay said..." (Ethics 5:21).
According to one opinion, these two individuals were really one person, a proselyte (ger) who joined the Jewish people at an advanced age, yet who excelled in his Torah studies to such an extent that he was included among the Sages who put the Mishna together.
Abraham and Sarah, the first Jews, are considered the parents of all future proselytes. The name "Bag Bag" is really an abbre- viation of the words "*ben ger*" (son of a proselyte) and "*ben giyoret*" (son of a female proselyte). Additionally, the name "Hay Hay" alludes to the letter "hay" of G-d's name which He added to Abram and Sarai, transforming them into Abraham and Sarah. Because of his self-sacrifice to become a Jew, this Sage was therefore most qualified to stress the greatness and uniqueness of Torah. (Lubavitcher Rebbe, shlita)
Our Sages relate that the world will exist in its present state for six millennia: There will be 2,000 years of chaos, 2,000 years of Torah, and 2,000 years of preparation for the Messianic Age. Thus, the sixth millennium (in which we now live, as it is the year 5753 since the creation of the world) is intended to prepare us for the seventh millennium, the age which is "all Sabbath and rest for eternity"--the Messianic Age.
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