Rabbis' Blog

Authors know that the right title can propel their books to the top of the bestseller lists or render them unreadable. Seasoned journalists will tell you that constructing the perfect headline can spell the difference between winning a Pulitzer or having another collection of 2000 words floating around on the internet.

This is true about all languages, but the power of words in the Torah context is a world unto its own. Lashon Hakodesh - the Holy Tongue - better known as Biblical Hebrew, is a divine language containing endless layers of meaning. Each word can be dissected in myriads of ways to reveal tremendously profound messages pertinent to our daily lives.

The month playing host to the many holidays on the horizon is called “Tishrei.” Just by analyzing the construct of the word, knowing just the Hebrew Alphabet nursery song, reveals the essential message of all four holidays celebrated within this month.

“Tishrei” is spelled with four letters. “Tav” - the last letter of the alphabet; “Shin” - the second to last; “Reish” - the third to last; and finally “Yud” - which is closer to the beginning of the order.

Now, imagine the Hebrew Alphabet in a vertical line. Spelling the word “Tishrei” would mean starting from the very bottom and consistently moving upwards. (A simple comparison in English would be spelling a word like this: ZYXJ.)

This is the theme of all the holidays we are about to celebrate: the obligation to move consistently upwards.

Our relationship with G-d is a two way street. On Pesach we celebrate G-d’s boundless love for us regardless of our spiritual status; we were redeemed from slavery despite our lack of merit. The direction is from above to below.

But Tishrei is from the bottom up. The holidays therein represent the human effort to reach for the divine.

The shrill cry of the Shofar on Rosh Hashanah expresses our preparedness to submit to G-d’s kingship and behave accordingly. The atonement we achieve on Yom Kippur happens through our efforts to reach the core truth of our souls. During Sukkot we actively pursue an all encompassing unity with every Jew and Simchat Torah marks the completion of a yearly cycle of Torah study.

“Tishrei” is about orientation. True renewal can only happen when we reach for the very bottom and elevate it to the greatest heights.

The season is changing. Everyone talks about the weather and I’ve heard people complain that they will miss the heat while others look forward to cooler weather.

We tend to change our wardrobe and certain habits with the season and, although El Paso is the “Sun City,” I expect to see less sunglasses around as we get more clouds and wind.

This week, while listening to the Rebbe’s pre Rosh Hashanah address from 1980, I discovered a fascinating correlation between removing sunglasses and Rosh Hashanah.

Rosh Hashanah commemorates the sixth day of creation when Adam, the first human being, was created 5,779 years ago. While the beginning of creation (five days earlier) is a worthy milestone to observe, the big deal revolves around Adam. Why?

Creator and Creation are opposites. The Creator is infinite and omnipresent, and Creation is finite and confined. In order for G-d to create our measured and perfect universe as we know it, it was necessary to shield creation from G-d’s brilliant infinity.

Here is an analogy we can easily relate to. The benefits we derive from the sun are obvious. Light and warmth are only the beginning of its impact on our lives. Yet, looking directly at the sun is dangerous and destructive. To get a better look at it we need to wear sunglasses to filter the brilliant sunlight so that our delicate eyeballs remain functional.

The same is true with creation. G-d desired a world where everything has a defined space and time. Only the finite hand of the human body can wear Tefillin and only the wool of a physical sheep can be used for the mitzvah of tzitzit. Therefore, the divine filter called “nature” shields the world from expiring into the infinite divine brilliance.

Here is the catch. Because we are born into this filtered universe and live with it all the time, it is easy to forget the truth behind the filter. It is possible to imagine that worldly matters can be a real impediment to serving G-d. Making a living may not jive with Shabbos observance, daily Torah study or giving Tzedaka generously and keeping Kosher may interfere with the ever important social scene.

Such a mindset is comparable to the guy with shades convincing himself that the sun is not so powerful after all and really has a dark tinge to it. Naive!

This is why Rosh Hashanah is observed on the day Adam was created. On that day, coming to his senses, he immediately perceived the truth and called upon every element of creation to crown G-d as King of the Universe. He saw past the ever present proverbial “sunglasses” and shared his knowledge with the world.

Next week, we, his descendents, are called upon to do the same. As we remove our sunglasses in anticipation for fall, let us commit this coming year to perceiving the truth of reality. Observe an extra Mitzvah, invest more time in Torah study, give more generously to Tzedakah and share the truth with everyone.

All things military can be fascinating. Air Force jets, tanks and battle gear can capture the imagination of kids and adults alike. Battleground heroism and patriotism are the stuff great stories have been made out of for ages.

War is horrible, but it is an inevitable part of reality so long there is fragmentation and competition in our world and the Torah in this week’s parsha sets forth the divine guidelines for a Jewish militia. Whereas these laws are unfortunately relevant in the literal sense, they are also metaphorically relatable to the personal and communal challenges we face on a daily basis.

In fact, when G-d redeemed the Israelites from Egyptian slavery they were referred to as Tzivot Hashem - G-d’s Army. Since the era marked the birth of the Jewish nation, their title reflected the fact that to accomplish their new a mission to the world, a military mindset is vital.

Here are two elements of army life that are necessary for Jewish success.

Obedience: Soldiers are trained to follow orders unquestioningly. This is not a cruel ploy to rob  human beings of their natural right to investigate and understand, rather it is a crucial ingredient to military success.

The foot soldier’s perspective of the battle is extremely limited. Only the commanders who are privy to the finest intelligence and real time updates of the entire front are capable of making the best strategic decisions. During battle there is no time for explanations and the soldier must follow orders first and ask questions much later.

The same is true in Judaism. When G-d offered the Torah to the Jewish people, the magical words of acceptance were “Naaseh Ve’nishma” - “We will observe the commandments (first) and we will understand their meaning (afterwards).” Once you become aware of a Mitzvah that needs to get done, do it! Rest assured that there is inspirational depth and flavor to it all, and with the proper investment of time and effort you will appreciate it all in due time.

Courage: Although soldiers are trained to follow orders, there are times when the realities on the ground call for flexibility, innovation and the courage to make important decisions instantaneously - all while carefully following military protocol and the rules of engagement. The specific tactics of how to accomplish the mission will inevitably change as the battle rages and such flexibility demands much courage.

As Jews, we fight a constant battle against assimilation. It can a personal challenge or a communal one. When unforeseen challenges and opportunities arise we need to have the courage and flexibility to adapt accordingly with speed - all while carefully following the protocol and rules of engagement as they are spelled out in the Shulchan Aruch - the Code of Jewish Law.

We’ve all been drafted 3,330 years ago. Let’s give this fight all we’ve got.

Taking his seat in his chambers, the judge faced the opposing lawyers. "So," he said, "I have been presented, by both of you, with a bribe." Both lawyers squirmed uncomfortably. "You, attorney John, gave me $15,000. And you, attorney Campos, gave me $10,000."

The judge reached into his pocket and pulled out a check. He handed it to John. "Now then, I'm returning $5,000, and we're going to decide this case solely on its merits."

This week's parshah delineates the Jewish judicial process. It is a mitzvah to appoint judges to determine the law and police to enforce the law in every Jewish city and province. These guardians of the law are held to the highest moral standards and the integrity of the entire system depends on the personal honesty of each individual appointee.

Aside for ensuring that the judge be of the highest caliber, the Torah minces no words to clearly spell out every detail of the courtroom process to ensure it is done in a way that is transparently fair and just.

"You shall not pervert justice; you shall not show favoritism, and you shall not take a bribe, for bribery blinds the eyes of the wise and perverts just words" (Deuteronomy 16:19). Each one of these instructions addresses another area that may be left to interpretation and manipulation. The Torah leaves no loopholes for corruption.

While the obligation to set up courts of justice is a communal one, there is a pertinent lesson to be learned from this mitzvah in our personal lives. The Torah writes "You shall place judges and police at all your gates." This literally refers to the gates of cities but can metaphorically be applied to the gates of our bodies.

Our eyes, ears and mouth are the “gates” through which outside influences enter our minds, hearts and bodies. A Jew must monitor what goes through these gates. Before looking at something, listening to something or eating something we need to judge the merits and demerits of the issue in question. And even after determining that something is inappropriate through the metaphorical "judge," we must have the moral strength to enforce this decision through the metaphorical "police."

Our inner "judge" is nurtured through constant Torah study and our "police" is nurtured through proper meditation and application of Torah's lessons.

Vigilance is paramount to leading a healthy and balanced Jewish life.

A few hours ago we concluded two spirited weeks of Camp Gan Israel 2018. Close to 50 children had a unforgettable summer experience. Thanks to our incredible group of staff from Brooklyn and El Paso, we were able to deliver high powered Judaism in such a fashion that the kids loved every minute of it.

I am often asked why most Chabad camps throughout the world have the same name, and why specifically that name. Although it is certainly good marketing practices to have a unified brand, every Chabad camp operates independently, but is so similar for the same reason - the name.

In 1956, the Lubavitcher Rebbe established the first Chabad overnight camp in the Catskills in upstate New York. The name given was “Gan Yisrael” which literally means “the Garden of Israel.” The name Yisrael is a tribute to the founder of the Chassidic movement Rabbi Yisrael Baal Shem Tov.

The Rebbe explained that the children in the camp will be educated in the spirit of the Baal Shem Tov. And just as saplings growing in a garden benefit from every small enhancement of their treatment, the campers in Camp Gan Israel will blossom and grow as a result of the few short weeks they are educated in the Baal Shem Tov’s ways.

The single overnight camp morphed into a giant network of overnight and day camps all over the world that provide an awesome summer experience to hundreds of thousands of campers each year. And most importantly, enable them to benefit from the refreshing Jewish energy pulsing through every part of the daily schedule.

The essence of the Baal Shem Tov’s teachings can be found in this week’s parsha. Moshe declares to the Israelites, “You are the children of G-d” (Deuteronomy 14:1). Those four words (in the original Hebrew) found their greatest expression and meaning when the Baal Shem Tov started to reveal the true essence of a Jew. A child does not lose his or her birth rite due to circumstances or bad choices. Regardless of how far away a child may run, Mom and Dad yearn for their return and love them throughout.

He would travel to Jewish communities far and wide, reach out to the simple and forgotten Jews to encourage and inspire them to serve G-d in the best way they could. He revealed the academic and emotional framework through which we are capable of viewing every Jew for the pure essence of their soul.

It is this spirit that animates every Camp Gan Israel in the world and it is this passion that fueled the last two weeks of Jewish pride and power here in El Paso. It is our greatest blessing to see the campers take what they have learned, share it with others and live up to these ideals throughout the year.

Thank you to our supporters, friends and volunteers for making this year’s camp a reality and we look forward to feeling the camp spirit throughout the year.

Relationships are an art and no two are the same. The nuanced relationship between G-d and the Jewish People is on full display in this week’s parsha.

It opens with Moshe sharing the fact that he prayed incessantly to be allowed to enter the Promised Land until he was told that by doing so he would forsake the generation of Israelites he had led out of Egypt forty years earlier. While this anecdote emphasizes Moshe’s devotion as a leader, it is a stark reminder of the tragic sin that prolonged their dessert journey for forty years and caused the premature death of an entire generation.

The parsha continues to describe the terrible tragedies of exile that would befall the Jewish people in the future as a result of forsaking G-d’s covenant. These verses are so poignant that they are the Torah reading for Tisha B’Av, when we mourn the destruction of both Holy Temples.

But the parsha also plays host to the story of Matan Torah, the revelation at Sinai and the Giving of the Torah. Moshe retells the many details of that momentous event, when G-d gifted us His precious Torah with unbridled love and trust. In addition, we read the famous paragraph of Shema Yisrael - the essential declaration of our faith in G-d.

In one reading, we encounter the highest and lowest moments.

It is a juxtaposition that forces us to discover the essential bond between G-d and the Jewish People that transcends all circumstances.

This past Sunday, during the fast of Tisha B’Av, someone shared with me recording of a talk the Rebbe gave 34 years ago. Quoting from an important Jewish text, the Rebbe elaborated on the fact that when the Holy Temple started to burn on the afternoon of the 9th of Av in 70CE, the Jews witnessing the destruction started to rejoice! How does this make any sense?

When the Romans entered Jerusalem and started massacring the multitudes of Jews, the Jews feared that their total annihilation would happen right then and there. But when they saw the Holy Temple burning, they realized that G-d was venting his fury only on the structural symbol of Judaism and not on Judaism itself. Although the greatest Jewish tragedy was unfolding in front of their eyes, it was from that point on that they knew that Am Yisrael Chai! - Judaism will endure forever!

Because despite the fact that our actions caused divine retribution and we became unworthy of having consistent and clear divine revelation in the structure of the Holy Temple, our relationship with G-d is not limited to our behavior. It weathers the storms of sin and destruction and will one day shine brightly forever with the coming of Moshiach.

We must not sit back and wait for this to happen. The process of revealing this essential bond depends on our active participation. By increasing out Torah study, Mitzvah observance and ensuring our fellow Jews do the same, we expedite the redemption - for real.

Good Shabbos,

Rabbi Levi Greenberg

The sight of a wreaking-ball swinging into action or dynamite exploding in a building evokes mixed emotions. The gaping emptiness that immediately follows evokes nostalgia for what was lost and onlookers perceive only destruction and ruin.

But a controlled demolition is typically a cause for celebration. The owner intends to replace the old edifice with something far superior. The current carnage provides the platform for future growth.

This Shabbat occurs on Tisha B’Av (the 9^th day of Av) – the Jewish national day of mourning. Every major Jewish tragedy can be traced back to this ominous date. Both Holy Temples were destroyed on this day in 423 BCE and 69 CE respectively, and this serves as the most significant symbol of Jewish tragedy.

When Tisha B’Av occurs on a weekday, in addition to being observed as a 25 hour fast, we abstain from all physical pleasures and spend considerable time bemoaning what was lost and the tragic realities of exile. But since fasting and mourning is prohibited on Shabbat, this Shabbat will be celebrated like all others, notwithstanding the fact that it is such a profoundly sad day, and the fast will be observed a day later.

This schedule is not random. When the sages established the Jewish calendar they ensured that specific dates never occur on certain days of the week to preserve their significant observance. Would it not be appropriate to engineer the calendar in a way that Tisha B’Av should never occur on Shabbat so that it may be observed properly?

Tradition relates that in every generation there is one person who can be Moshiach, and as the Holy Temple burned in Jerusalem, the potential redeemer was born. For this reason we do not recite confessional prayers on Tisha B’Av, and we recite the inspirational prayer of Nacheim which concludes with praising G-d as the “Consoler of Zion and Builder of Jerusalem.”

So Tisha B’Av contains these two seemingly contrasting themes of exile and redemption: The destruction of the Temple (exile) and the birthday of Moshiach (redemption). Whereas on a regular Tisha B’Av the intense mourning and fasting takes center stage and one needs to pay close attention to discover the observance of Moshiach’s birthday – this year is different. Although the commemoration of the destruction is postponed until Sunday, commemorating Moshiach’s birthday remains on schedule and becomes the overarching theme and celebration of this Shabbat.

As in the analogy of the wreaking-ball, an informed observer understands that it paves the way for previously unachievable growth; we must always remember that the destruction of Tisha B’Av paves the way for Moshiach’s arrival.

Tisha B’Av on Shabbat provides us the opportunity to focus less on the tragic past and more on the brightest future. Just as our negative behavior caused the destruction of the Holy Temple and this 2,000 year long exile; it is our choices and behavior that will reverse it all.

Consider adding more minutes of Torah study to your schedule, doing an extra Mitzvah and giving more charity, because these are the things that will expedite Moshiach’s imminent arrival, ushering in an era of global peace and tranquility for all.

Some friends of mine facilitated a cool podcast this week about the Mitzvah Tank experience. Starting in the mid-seventies, many large metropolitan areas have been graced with the scene of RVs converted into makeshift synagogues or Jewish libraries parked at major pedestrian thoroughfares.

Chabad rabbinical students man these mobiles, asking passersby if they are Jewish and offer the men to wrap Tefillin and gift women candles to light before Shabbat evening. The moniker “Mitzvah Tank” evolved early on in tribute to the ability for these roving Chabad installations to bring Jewish observance to frontiers previously unimaginable – similar to the role of standard tanks in battle.

Three Jews with diverse experiences on the receiving end of the “Excuse me, are you Jewish?” question, rode along on a Mitzvah Tank to see what makes these inspired young men tick.

They schmooze about Jewish identity, pride and culture, but mainly seek to understand the psychology behind approaching strangers and popping Mitzvahs. Dovid, Motti and Mordechai spell it all out very clearly and I encourage you to hear what they have to say here.

But I’d like to share with you a lesson from this week’s parsha that illuminates an important aspect of what has become a basic staple of Jewish life today.

We learn of the Mitzvah of Nedarim – Oaths. Here is how it works. If one feels it necessary to refrain from all gluten, for example, a firm resolution is often sorely insufficient to keeping this impulse in check. So Judaism provides the nuclear option of making an oath. When an individual makes a proper oath not to eat gluten, it assumes the status of a holy sacrifice for this individual alone. This makes his or her donut munching far more devastating than unhealthy or impulsive behavior. It now becomes sacrilegious!

To be clear, this provision applies only to foods and behaviors permitted in Jewish law. In the event that these kosher things can be physically or spiritually detrimental, the power of the “Neder – Oath” may be invoked.

From a philosophical perspective, a fascinating irony emerges: A powerful way to neutralize the negative effects of something is by making it holy!

How does this all connect to the boys on the Mitzvah Tanks?

Unfortunately, there are many Jews lacking the opportunity to observe many Mitzvot for a host of reasons. So they spend their free time from studies seeking out these Jews to make them aware of how important they are to G-d and how precious their one Mitzvah is to Judaism at large. They are neutralizing the negativity of religious apathy though emphasizing the crucial value of each and every Jew.

Is this a Chabad tactic? No. It is simply the truth.

A few weeks ago my children asked me to choose a number from one to ten. Sizing up the situation, I realized they both wanted to play with a certain toy and decided that the best way to resolve the standoff was to make a raffle. Whoever chose the number I had in mind got the toy.

I’m not sure where they learned this brilliant solution and I was relieved the loser accepted the results without complaint. Conventional negotiations would have sapped all my energy and everyone would have been miserable. Something about a raffle helps all ages appreciate even the most absurd outcome – just because.

In this week’s parsha we learn of G-d’s instructions to the Israelites how to divide the Land of Israel.

“A tribe with a larger population will receive a larger portion and a tribe with fewer members will receive a smaller portion.”

Sounds fair.

Then the Torah continues, “The Land should be allocated according to the “Goral” – the raffle.”

The Talmud explains that Moshe gathered representatives from the tribes and apportioned the regions based on the diverse topography of the land and the results of the most recent census. Once it was all figured out, a formal lottery was conducted. Cubes inscribed with the tribes’ names were in one box and cubes inscribed with the regions in another.

The representatives were honored to pick out a cube from each box and miraculously the two cubes randomly chosen matched perfectly! They each picked out their tribe and the region they had already negotiated.

What was the purpose of this miraculous formality and, most importantly, how is this relevant to us today?

Our connection to Eretz Yisrael is deeper than a national homeland. It is the “Holy Land” because it embodies the perfection of Mitzvah observance as prescribed in the Torah. In a broader sense it represents the entirety of our collective mission in life; to imbue every aspect of reality with divine purpose and inspiration.

Everyone is given a mission based on their talents, strengths and circumstances. But when faced with certain challenges, regular negotiations stop working and that’s where the lottery comes in.

This region is mine just because; this mitzvah will happen just because.

I recently saw a clip of Anthony Bourdain’s visit to the Kotel for CNN’s “Parts Unknown”. He admits that he was never in a synagogue and is not a believer. “But that doesn’t make me any less Jewish… Apparently the guys at the Wall don’t think so either.” He was approached by a Chabad Chossid and offered to wrap Tefillin for the first time in his life.

“I am instinctively hostile to devotion… but when they grabbed hold of me and, in such a non-judgmental way [projected that] G-d’s happy to have you – hear you go… man, my treachery is complete.”

The Chossid did not negotiate with Bourdain, he tapped into his Jewishness by lottery – just because.

Life is a mixed bag of experiences. Some more memorable than others, some more pleasant than others and we often struggle to understand the purpose and value of our negative experiences.

This week’s parsha is a study in contrasts that provides us with a straightforward perspective on understanding reality.

We learn about the paranoid Moabite King Balak who hired the vile prophet Bilaam to curse them to extinction. Historically, Bilaam’s words were fatal and had destroyed powerful nations before. The Jews were completely unaware of the dramatic saga of how G-d foiled this fiendish scheme and it was brought to their attention only through Torah’s prophetic record.

Throughout the forty years since the exodus from Egypt, this was a moment when we were truly vulnerable and G-d’s limitless love for us saved us from certain catastrophe.

It all turned out for the best. Bilaam ultimately delivered beautiful blessings to the Jews, rounding them off with the clearest prophecy of Israel’s future stratospheric rise and the arrival of Moshiach ever recorded in the Torah.

In an ironic twist, Bilaam became the harbinger of our redemption and Balak became an active participant in the process of Moshiach’s arrival. His grand-daughter Ruth later converted to Judaism, becoming the matriarch of the Davidic lineage of which Moshiach will be a descendant.

To be clear, evil must be condemned and destroyed and Balak and Bilaam are forever linked in infamy. But the story of the unexpected positive results of their hatred allows us to appreciate that sorrow can lead to joy and defeat can be the catalyst of victory.

Shabbat will be the seventeenth day of the month of Tammuz. It is the anniversary of the tragic events of the Golden Calf and later the day our enemies breached the walls of Jerusalem resulting in the destruction of the Holy Temple. On any other day of the week it is observed as a fast day, but this year Shabbat postpones the fast to Sunday.

The fact that this Shabbat must be observed as a day of celebration and pleasure - notwithstanding the deep sorrow the day’s tragic events certainly evoke - poignantly illustrates how all negativity will be transformed and elevated in the era of Moshiach

Pain is real and we hope and pray to always experience only revealed good. There is no need to justify tragedy or to be numb to suffering. But we must never become despondent in the face of sorrow. Darkness will one day shine brightly and we can do our part today by seizing the opportunities to bring more light into our own lives and to the world around us.

Good people do good things and it’s great when others know about it, because credit can be given where credit is due and others may be inspired to do more good as well.

However, Judaism teaches the value of goodness done without fanfare. Heroic acts of kindness done under the radar unnoticed by the greater public.

In this week’s parsha we learn about Moshe’s older sister Miriam and her legacy.

Throughout the forty years the Israelites journeyed in the desert G-d provided them with food from heaven, water from a rock and divine clouds to protect them from the elements. As they approached the borders of the Promised Land, Miriam passed away and suddenly the miraculous well of fresh water that flowed from the rock for 39 years dried up.

The distraught nation of several million strong found themselves in a desert without water, facing certain death. G-d instructed Moshe how to cause the miraculous well to resume flowing, but the brief halt revealed an astonishing fact about Israel’s survival for so many years in the parched desert: The miraculous well of life giving water was all in the merit of Miriam.

For thirty nine years, Miriam’s righteousness evoked G-d’s mercy for the Jewish people to provide them with much needed water for hydration and ritual purity. Nevertheless, during her lifetime this was unknown and unacknowledged. Only after her passing did the Israelites name this miraculous source of life “Miriam’s Well” which remains a cornerstone of her eternal legacy.

On the other hand, Miriam was accorded one of the most public honors bestowed on a mortal in the merit of one of her earliest achievements. In an earlier episode, Miriam mistakenly criticized Moshe’s behavior, in a private conversation with her brother Aharon. G-d punished her for this infraction with Tzaraat and she was forced to spend seven days outside of the Israelite Camp.

Despite the fact that her week-long banishment was a divine punishment, G-d halted the journey to Israel until she returned to her rightful spot in the camp. This was in tribute to the fact that when Moshe was three months old and his parents, fearing Pharaohs genocidal decree, were forced to abandon him on the Nile River, Miriam risked her life, waiting at the riverside for many hours to watch out for her baby brother. In kind, the Divine Presence and millions of people respectfully waited for her in her time of need.

Miriam’s story teaches us that we must strike a balance between these two extremes. Publicity is crucial to inspire others to follow suit, but it must never be the motivating factor of the good we do. Anonymity is necessary and nurtures personal humility, but erasing yourself from the public list of do-gooders is detrimental for the greater good.

When is doubt, keep this rule in mind: Publicity that will cause more good to happen is certainly appropriate - and then find something greater to do anonymously.

This week, a beautiful video was circulated on social media: A compilation of people thanking the Rebbe for his blessings.

The setting was “Sunday Dollars.” Starting on his 84th birthday in 1986, the Rebbe stood in the hall adjacent to his office every Sunday as thousands came to seek his blessing and counsel. The encounters were brief and the Rebbe handed each person a dollar bill to be given to charity.

Many experienced miraculous results and appropriately returned to express their appreciation. These clips are candid and emotional and the Rebbe’s responses inspire me each time I watch.

The Rebbe expected of the beneficiaries of his blessings to report even better news in the future. The couple who miraculously gave birth to children were blessed to have more and the gentleman whose business venture succeeded against all odds was told to make even more money to be used in a healthy manner.

These recorded encounters are a microcosm of the hundreds of thousands who turned to the Rebbe each year for blessing and guidance - by mail or in person. He lovingly handled each request as if it was his singular concern. No person too small, no request insignificant.

Communicating with the Rebbe was an interaction of souls. He saw the core of every person and sought to reveal the divine spark within. This is the intellectual premise for the Rebbe’s infinite love for every Jew and he gifted us this knowledge through his countless Torah teachings so that we too can learn to love unconditionally.

This dynamic continues today. Although the Rebbe’s physical presence has left our world 24 years ago, the unending stream of humanity that continues to flock to the Ohel, the Rebbe’s holy resting place, at all hours of the day, every day of the year, bears testimony to the Rebbe’s continued and ever stronger impact on our world.

The soul is immortal. Every level of Torah scholarship is replete with reference to the fact that the truly righteous continue to live beyond their physical limitations. Today we can communicate with the Rebbe just as before and experience the same joy, hope and refreshing empowerment the people you just watched in the video merited - close to three decades ago. By writing a letter to the Rebbe and having it placed at the Ohel, we access a heavenly door that is always open to us all.

Please click here to learn more about writing to the Rebbe.

As we observe the Rebbe’s 24th Yartzeit this Shabbat, I invite you to learn more of the Rebbe’s teachings and to reflect on how you can participate in the Rebbe’s mission to prepare our world for the coming of Moshiach when peace and prosperity will abound for all.

“Can you be the tenth?” The traditional conversation starter whenever Jews gather for prayer services and are searching for a Minyan. Judaism stipulates that certain rituals and prayers may be recited only in a group of ten Jewish men over the age of thirteen.

The convenience or difficulty of gathering a Minyan is not necessarily determined by the size of the Jewish community. Obviously smaller communities have a greater challenge gathering this quorum three times daily, but I have seen many a large synagogue frustratingly search for the “tenth man.”