From: Murray Kahl <kahl@cybernet.cse.fau.edu>
Subject: VYESHV-W
Originator: scj@israel.nysernet.org
Reply-To: <Murray Kahl <kahl@cybernet.cse.fau.edu>>
Organization: Nysernet
Date: Wed, 23 Dec 1992 03:53:07 GMT

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THE WEEK IN REVIEW
>From The Works And Talks Of The Lubavitcher Rebbe Shlita
Vol IV No. 12
Vayeishev 5753
12/13/92
Published by Vaad Hanochos Hatmimim To receive by fax or mail contact:
(718) 774-6448/ Fax. 774-7FAX/ BBS 771-2924
 
 
SYNOPSIS    a weekly essay of chassidic thought
For  Real
In his  commentary on the Mishnah, Maimonides enumerates the thirteen basic
principles of  the Jewish  faith. The  first four  principles deal with the
belief in  G-d as  the Original  Cause upon which every creation is utterly
dependent  upon   for  its   existence,  His  absolute  oneness,  His  non-
corporeality and timelessness.  The fifth principle establi-shes man's duty
to serve Him and fulfill the purpose for which he was created.  Princi-ples
six to  eleven establish that G-d relates to humanity: that He communicates
His will  to man;  that every  word of  the Torah was transmitted by G-d to
Moses; that G-d observes and is concerned with the behavior of man; that He
punishes the  wicked and  rewards the  righteous.  The final two principles
deal with  the era  of Moshiach:  the belief that there will arise a leader
who will  bring the  entire world  to  recognize  and  serve  the  Creator,
ushering in an era of universal peace and divine perfection.
 
Foundations
What does  it mean  when we  say that something is a ``basic principle'' in
Judaism?   A simple  definition would  be that  in order  to qualify  as  a
``believing Jew''  one must  accept the  truth of  these thirteen precepts.
But this  is not  so.   The Torah  clearly makes  no such distinctions.  As
Maimonides himself writes in his 8th principle:
 
... This  entire Torah,  given to  us by  Moses, is  from the  mouth of the
Almighty -  namely, that  it was  communicated to him by G-d... There is no
difference between  the verses  `The sons  of Ham were Kush and Mitzrayim,'
`The name  of his  wife was  Meithavel' and `Timna was a concubine' and the
verses `I  Am the  L-rd your G-d' and `Hear O Israel, [the L-rd is our G-d,
the L-rd  is One]'  - for  all is  from the  mouth of the Almighty, all the
Torah of  G-d, perfect,  pure, holy and true... Our sages have said: Anyone
who believes that the entire Torah is from the mouth of the Almighty except
for a single verse, is a heretic...''
 
So a ``basic principle'' is more than a required set of beliefs or a set of
beliefs which are crucial to Judaism.  This would apply to each word in the
Torah.   Rather, these  are thirteen  principles upon which everything else
rests.   The Hebrew word used to describe them is yesodot, ``foundations''.
While different  parts of  an edifice could conceivably exist independently
of each  other, without  the foundation the entire building would collapse.
So, too,  each of  these thirteen  principles is  a ``foundation''  to  the
entire Torah upon which all else depends.
 
In other  words, while  every word in the Torah is equally important to the
believer as  a person, these principles are crucial to the faith itself.  A
person who does not accept that ``Do not steal'' is a divine commandment is
no less  a heretic  than one who denies the    existence of G-d; but belief
in the  rest of  the Torah is not dependent upon the fact that G-d said not
to steal.   On  the other  hand, things  like the  existence  of  G-d,  His
absolute and  exclusive power,  His involvement  in the affairs of man, and
the fact  that the  Torah is  the communication of how He wishes life to be
lived,  obviously   prerequire  the   whole  of  Judaism.    Without  these
``foundations'' the rest is virtually meaningless.
 
Why Moshiach?
However, there  remains one  difficulty with  this explanation:  why is the
believe in  Moshiach included  among the  foundations of  the Jewish faith?
Obviously, the  era of Moshiach is an important part of Judaism.  The Torah
speaks of  it (in Deuteronomy 30 and Numbers 24 among others), the prophets
are full  of it.   But could one not conceivably believe in the rest of the
Torah without accepting its vision of a future perfect world?
 
Furthermore, belief  in Moshiach  entails more  than the conviction that he
will eventually  arrive.   It mandates  that one  await and  anticipate his
immediate coming.   In  the words  of Maimonides,  ``The Twelfth  Principle
concerns the era of Moshiach: to believe and to validate his coming; not to
think that  it is  something of the future - even if he tarries, one should
await him...''   This,  too, is  an integral  part of the ``foundation'' to
Judaism provided  by the principle of Moshiach.  Again, one is compelled to
ask: how does the validity of the entire Torah depend on this?
 
Not In Heaven
The Torah  details a  most exacting  and demanding  code of  behavior.  Its
edicts and  ethics govern  every hour  of the day, every phase of life, and
every aspect  of the  human experience.   For  the average  man, it takes a
lifetime of  committed labor, tremendous self-discipline, and every iota of
his intellectual, emotional and spiritual faculties to attain this ideal.
 
Thus, a  person may conceivably argue that the level of perfection expected
by Torah  is beyond  feasible reach  for the  majority of  people.  To him,
Torah is an ideal to strive towards, a vision of absolute goodness designed
to serve  as a  point of reference for imperfect man.  If a person seeks to
attain this ideal - although he will probably never reach it - he will much
improve himself in the process.
 
A second  view takes  Torah at its word: each individual is capable of, and
expected to  attain, perfection.   In  fact, the Torah itself leave no room
for doubt  on its  view of  the matter.   In  Deuteronomy (30:11-14)  Moses
states: ``For  the mitzvah  which I  command you this day, it is not beyond
you nor  is it  remote from  you.  It is not in heaven...  nor is it across
the sea...   Rather,  it is  something that  is very  close to you, in your
mouth, in your heart, that you may do it.'' Torah is not an abstract ideal,
but a practical and implementable blueprint for life.
 
These two  views reflect two different ways of looking at the essence of G-
d's creation.   If man is inherently or even partially evil, then obviously
he can  go either  way.  There is no reason to assume that he will, or even
can, attain a state of perfect righteousness.  To envision a humanity which
is utterly  committed to goodness, a world in which every single individual
acts in  concert with the purpose for which he was created, can only be the
dream of a chronic optimist hopelessly out of touch with ``reality''.
 
However, if one believes that the world is intrinsically good, that G-d has
imbued His  every creation  with the  potential  to  reflect  His  absolute
goodness and  perfection -  then one's  concept of  reality  is  completely
different.   Then, our  current ``harsh  reality'' is  the anomalous  state
while the  reality of  Moshiach is  the most  natural thing  in the  world.
Then, one  not only  believes in  a ``future'' Moshiach but sees him in the
here and  now, understanding  that the  world is capable of instantaneously
responding to  his call.   Indeed, that fact that he is not already here is
less in  keeping with  the true  nature of  things than  the  fact  of  his
imminent arrival.
 
Of course,  man has  been given  the freedom  to choose.   But  the  choice
between good and evil is not a choice of what to be - man cannot change his
quintessential self  - but the choice of how to act: man can either express
his true  essence in his behavior or suppress it.  Ultimately, however, the
truth, by  nature and definition, always comes to light.  So, while man can
choose how to act in any given moment, the very nature of his soul mandates
that it not only can but will attain the perfection of the era of Moshiach.
 
Moshiach means  that the  true nature of creation will come to light.  That
``evil'' is  but the  shallow distortion of this truth, and has no enduring
reality.  That man will free himself of hate, jealousy and ignorance.  That
every human  being will  fulfill his  divinely ordained role as outlined in
the Torah,  transforming the  world into  a place suffused with the wisdom,
goodness and perfection of its Creator.
 
Moshiach means that the Torah is for real.
Based  on   Likkutei  Sichos   (collected  talks   of  the   Rebbe  shlita)
Vol. XVIII p. 280 and on other talks by the Rebbe.
 
 
Man as Bundler
Joseph dreamed  a dream,  and told  it to  his brothers...  We were binding
sheaves in  the field.   Suddenly,  my bundle  arose and stood upright; and
behold, your bundles surrounded and bowed to my bundle (Genesis 37:5-7).
 
We live  in a  disjointed and  fragmented world.   Its countless components
each seem  to be  going its  own way,  each creation  seeking only  its own
preservation and  advancement.   Our own lives include countless events and
experiences,  espousing  different  priorities,  pulling  us  in  different
directions.
 
But this  is but the most superficial face of reality.  The deeper we probe
nature and  its laws, the more we uncover an underlying unity.  The more we
assimilate the  lessons of life, the more we discern a ``guiding hand'' and
a coherent destiny.  The more we utilize our talents and resources, all the
more do the various aspects of our uniquely individual role fall in place.
 
This is  the deeper significance of Joseph's dream.  We are all bundlers in
the field  of life.   Here,  each stalk  grows in  its own  distinct little
furrow; our  challenge is to bring focus to this diversity, to gather these
stalks together and bind them as a single sheave.
 
But this  alone is  not enough.   In  the words  of our sages, ``the entire
world was  created only  for my  sake, and  I was  created only to serve my
Creator.''   True, every  person should  view his entire ``world'' -the re-
sources and  opportunities which  Divine Providence  has sent  his way-  as
being there  for him;  no a  single thing  is distinct  or arbitrary, every
stalk has  a place  in his bundle.  But the piecing together of his life is
not an end in itself, but the means to achieve a higher goal:  to serve his
Creator, to fulfill his divinely ordained mission in life.
 
The Torah  is G-d's communication of His will to man, and charts the course
for man  to serve  his Creator.  And each generation has its ``Joseph'', an
utterly righteous  individual who's  life  is  the  perfect  embodiment  of
Torah's ethos  and ideals.  This is the tzaddik whom the ``bundles'' of the
various tribes  of Israel  surround and subjugate themselves to, turning to
him for guidance as how best to realize the purpose of their lives.
Adopted from  an address  by  the  Rebbe  shlita,  Shabbos  Vayeishev  5720
(December 26 1959)
 
 
A Telling Story
Second Thoughts
Once, a  chassid came  to the  rebbe of  Cher-nobyl,  Rabbi  Nochum,    and
bemoaned his  bitter plight.    The  marriage  of  his  daughter  was  fast
approaching, and  his pockets  were empty.   He  required a  minimum of 300
rubles to  make the wedding and to provide the young couple with their most
basic needs.
 
Rabbi Nochum  asked to  be left  alone.   While the  many  audience-seekers
waited  outside,   the  Rebbe   secluded  himself  in  his  room  and  long
contemplated the  matter.   Finally, he  summoned  the  destitute  chassid,
opened a drawer in his desk, and gave him 300 rubles.
 
Later, the Rebbe explained what had happened:
 
``Immediately before  this poor  chassid came to see me, I was visited by a
wealthy chassid  who brought  me a  gift -  exactly 300  rubles.    As  you
certainly know, my own household has long suffered poverty and want, and I
 
have many debtors who are constantly pressing me for payment.   So my first
reaction was one of gratitude to the Almighty for providing me some respite
from my financial struggles in such an unforeseen manner.
``Then, when  the impoverished  chassid came,  and I learned that he needed
exactly 300  rubles in  order to  marry off his daughter, I was filled with
joy: what  an open  display of  G-d's providence!   Obviously,  I had  been
selected to  act as  the messenger from heaven.  I had merited to be chosen
as the vehicle through which the Almighty wished to help this man.
 
``But then,  another thought  entered my mind: why give the entire sum to a
single individual?  With such an amount, one could sustain six impoverished
families for a full year!
 
``I was  faced with  a dilemma.  Both these options - a) to give the entire
sum to  the one chassid, and b) to divide it between several needy families
- seemed  righteous and  correct.   I couldn't  decide between  them, so  I
locked my door in order to contemplate the matter and reach a decision.
 
``Upon contemplation,  I came  to recognize  that these  two opinions  were
coming from  the two  `judges' within  me, the  `Good Inclination'  and the
`Evil Inclination.'   I  also realized  that the argument to divide the sum
among  several   families  was   definitely  not   coming  from   my  `Good
Inclination.' For were this indeed my Good Inclination speaking, why didn't
he speak  up immediately?   As soon as I received the money, he should have
said: ``Nachum,  300 rubles  were brought to you. Take the money and divide
it into  six parts,  distribute five  parts to  needy families and take the
sixth for  yourself.'' But  no, this voice spoke within me only after I had
decided to give away the entire sum.
 
``This gave  him away.  When at first I had assumed that the entire sum was
meant for me, he was silent.  No wonder: he was perfectly satisfied with my
decision.   Only after  the Almighty had privileged me to realize why I had
been given this money did he wake up.  Obviously, he did not say ``Keep the
money!'' - Oh no, he is far too experienced at his craft for that - he knew
that I  would  recognize  the  source  of  such  a  desire  and  reject  it
immediately.   So along  he comes,  this master  of cunning, with a utterly
pious and  logical suggestion  - anything  to prevent  me from assuming the
role which Divine Providence had so clearly designated for me in delivering
a bride from distress.
 
``So I called back the chassid and gave him the 300 rubles.''
Told by the Rebbe shlita, Iyar 2 5746 (May 11 1986)
 
 
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