Sha b b a t P a rsha t V a era

A B eginning o f a n E nd ing? Living with the Certain moments signal transitions in our lives. Some, of course, are so momentous that we celebrate them as moments of change: a birth, a wedding, a graduation. And although these events mark the end of a period or stage in our lives, what we focus on is the new R eb b e beginning, the commencement of the new stage. Adapted from the works of the Rebbe, Often in such cases, though, the end and beginning really don't Rabbi Menachem M. Schneerson have much to do with each other, aside from the sequence in time. In other words, one event does not cause another. In other cases, This week's Torah portion, Vaeira, begins with G-d's reply to the beginning is a consequence of the ending. For example, getting Moses' question, posed at the end of last week's reading. "Why a new job results from being fired or resigning from an old job. (Or have You allowed so much evil to befall this people?" Moses completing one's education causes one to go on the job market and asked. "Ever since I came to Pharaoh to speak in Your name, he results in employment.) In such a case, the ending "spills over" into has done more evil... You have not delivered Your People." the beginning. Part 2 exists because Part 1 ends. "I appeared to Abraham, to Isaac, and to Jacob," G-d In literature, this is known as the "and they lived happily ever counters. after" syndrome. The story ends. The goal is reached. And then, What kind of answer is this to Moses' seemingly legitimate "they live happily ever after." The end of the story implies a new complaint? Our Sages interpret this verse as a mild rebuke. "Your beginning. forefathers," G-d says, "Abraham, Isaac and Jacob, were Such endings, and consequently such beginnings, are ambivalent. repeatedly tested, yet none of them ever questioned My Even though we can clearly delineate the end of period 1 and know motives." when period 2 begins, still period 1 flows into, influences and This exchange seems odd in light of the fact that, in general, continues on (in period 2) even after it ends. Paradoxically, it the Torah goes out of its way to use only positive terms, even finishes, but does not end. when referring to the lowliest beast. Every word in the Torah There are examples of this in the Torah, as well. For instance, the contains countless practical lessons to enhance our relationships Torah states, "It came to pass at the end of 40 days that Noah with our fellow man and to apply in our service of G-d. We must opened the window of the ark that he had made."Opening the therefore conclude that G-d's response to Moses must be of window, and sending forth first the raven and then the dove, was practical significance in our daily lives as well. the first step in Noah's (and his family's) new life in the post-Flood Moses, the greatest prophet who ever lived, certainly knew of world. What caused or instigated that new life? The end of the 40 the greatness of the Patriarchs and their unquestioning devotion days since the tops of the mountains became visible. to G-d. In fact, because Moses stood on an even higher spiritual This ambivalence is more than a semantic game or literary level than the Patriarchs, his faith in G-d and trust in Him were paradox or psychological enigma. And obviously this ambivalence likewise also greater. Yet if so, how could he have complained to only exists at the boundaries of the two periods. At some point we G-d, "Why have You allowed so much evil to befall this people?" know we are in period 2 and not period 1. And afterwards, when we Chasidic philosophy explains that Moses was on the spiritual are "somewhere else," we can identify and separate each - except, level of chachma, intellect, whereas the Patriarchs were the again at their borders. embodiment of midot, the emotions. Intellect always strives to There is a very practical application of this ambiguity, of the understand; the nature of emotion includes the willingness to ambivalence of contact and transition between the end and the accept authority. The Patriarchs were therefore unquestioning in beginning. their submission to G-d, whereas Moses argued and questioned The Lubavitcher Rebbe has declared that ours is "the last in his desire to comprehend. generation of exile and the first generation of Redemption." We can The practical lesson we may derive from this is twofold: On the ask, which is it? A generation of exile has one set of characteristics. one hand, we must always endeavor to emulate our forefathers, A generation of Redemption has another set of characteristics. (Both who, even in times of adversity, had complete faith in G-d and are set out in the book of Exodus that we are currently reading in never questioned His actions. Likewise, in our own era, now is the Torah. not the time for questions as we stand on the threshold of the But now, as then, one generation serves as the transition complete and Final Redemption. Yet at the same time, Moses' generation, paradoxically containing within itself both sets of demand of G-d is equally valid for us today. characteristics. Nowadays, as we find ourselves at the very end of our exile, And therein lies the lesson. For while ambiguity exists, we cannot an exile so bitter and confusing that the very boundaries balance ourselves on ambivalence. As human beings, we have to see between light and dark and between good and evil appear to be the world one way or the other. We have to act from a single blurred, we must bear these two things in mind: A Jew must perspective. In order to choose, to do, we must - while have utmost faith that all of G-d's actions are good, that the acknowledging the ambiguity - put one part of it aside and act from darkness itself is leading us toward Redemption, and, at the within either a generation of exile framework or a generation of same time, he must beg and implore G-d with all his might to Redemption framework. We may be both, but how we view the fulfill His promise and bring Moshiach. world, we can choose. Our cry, "How long, O G-d?" is not in contradiction to our faith; And in order to choose we must study: attend a class at your local rather, our G-d-given intellect dictates that we demand, "Why -Lubavitch Centre; learn on-line at, www.moshiach.com, have you done more evil to this people?" Both intellect and www.ChabadHouse.org.au. emotions must work in tandem, combining the faith of our forefathers with the cry of "We want Moshiach NOW!"

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grown sons decided they should interrupt their Torah studies to come to visit their mother for a Shabbat. But Rivka's greatest pleasure was in the knowledge that her sons were devoting themselves to the study of Torah, and she didn't wish them to be The Baal Shem Tov (known also as the Besht) sat under warm, fur interrupted from their holy pursuit. blankets in his carriage as it sped down the dirt road toward the On the day before Shabbat she called her beloved sons to her. town of Satnov. As the carriage neared the town the strange light "I'm going to ask you to do something for me, and I want you to emanating from there became brighter and brighter. It was not the promise to do as I say." light of a fire, nor any natural phenomenon, but a spiritual light They looked at her in surprise and answered, "Mother, why do discernable to the tzadik (righteous man) alone. you imagine we wouldn't? We will certainly do whatever you wish." When the Besht entered the suburbs of Satnov he was greeted by "In that case, I want you to go back to your yeshiva now, before a crowd of people who pushed to see the famous tzadik. After a Shabbat. I know it may sound strange, but you will do me more short while he addressed himself to the crowd: "Do you know that a honor by spending your precious time in Torah study. My sons, try great tzadeket lives among you - a truly righteous woman, whose to understand: Seeing you gives me great pleasure, but I'm willing light I was able to perceive even from afar." to wait for my reward in the World of Truth. Go back and continue "Of course, we know her. You are talking about the tzadeket, your learning, so as not to waste a single precious moment. I have Rivka. She is known all around these parts for her piety and good already prepared a carriage for you, packed with the special foods deeds." you love for the holy Shabbat. Go safely and prepare for me the The Besht was very interested in hearing more about this special eternal pleasure which awaits me in the World of Truth." With that, woman. Explained one of the townspeople with a smile, "She'll be Rivka blessed her beloved sons and sent them on their way. here soon enough to see you. Rivka will come to ask you for a donation for the upkeep of needy families. She won't miss this opportunity." The man was right, for not an hour had passed before Rivka T ho u ghts T ha t C o u nt appeared before the Baal Shem Tov, asking for a donation. "Would I will take you out from under the burdens - sivlot - of the esteemed rabbi be good enough to contribute something for Egypt. (Ex. 6:6) poor families?" she asked. G-d said to the Children of Israel, "I will take you out from the "Of course," replied the Besht as he handed her a small coin. 'savlanut' - the patience - that you have toward the Egyptians and "Oh, I'm so sorry, but I can't accept such a small amount," she toward your enslavement: I will make your exile and toil among said, peering down at the copper coin. "You must have them so repugnant to you that you will not be able to stand it any misunderstood me. You see, I am collecting for people who are longer. Then you will cry out to Me that you want your redemption poverty stricken and ill. They need expensive medicines and to come immediately." As long as the Jews could yet endure their nourishing food. I need much more than that." exile, without shaking Heaven and earth with their demands, the The Baal Shem Tov responded by giving her a few more small redemption could not come. coins. She looked at him sternly and said in a severe voice, "No, this (Chidushei HaRim) is still not enough. I can't accept anything less than 40 rubles." The Baal Shem Tov was very impressed with Rivka, but he These are Aaron and Moses...These are Moses and Aaron pretended to be annoyed. "What chutzpa! Who are you to demand (Ex. 6:26, 27) such a huge sum? Do you imagine that you are the treasurer of the Aaron, the first kohen (priest), embodied the proper worship of G- whole town? Why, I wouldn't be surprised if you pocketed three- d, and by extension, symbolizes prayer in general. The job of the quarters of the money!" kohanim was to offer the sacrifices in the Holy Temple in Jerusalem; Rivka was not intimidated and stood as before with her hand out in our time, when we have no Temple, prayer must take the place of in expectation of receiving the money. The Besht didn't disappoint these sacrifices. Moses, on the other hand, epitomized and her. With 40 rubles in her hand, the woman finally went on her way. symbolized Torah learning. The juxtaposition of the two names and That night Rivka again appeared before the Besht with a request. their repetition in the reverse order teaches us that there are times But this time it was not money that she wanted. Instead, she asked in our daily lives when one aspect takes precedence over the other. for the tzadik's prayers. "Please, Rebbe, pray for the town doctor Sometimes we stress prayer, as a preparation for performing mitzvot who is very ill." and learning Torah, and sometimes we learn first in order to pray "For that no-good sinner! Why the world would be a better place more effectively. without the likes of him," replied the Besht. (The Lubavitcher Rebbe) "Oh, no," countered Rivka. "First of all, no one has seen him in the act of sinning, and secondly, he is completely ignorant of the You shall speak all that I command you... (Ex. 7:2) severity of his sins. I'm sure that if he understood what he was Here, G-d tells Moses that he is the one who must speak to doing, he would stop immediately." Pharaoh. The humiliation of Pharaoh had to come about at the hand The Besht was satisfied with that answer, for he knew that the of Moses specifically, for Pharaoh was the epitome of haughtiness man's death had been demanded by the Celestial Court, and the and pride, and it was fitting that he be humbled by one who was the good defense Rivka had just given was necessary to stay the decree. embodiment of modesty and humility - "And the man, Moses was Not long after, the doctor recovered. the most humble of any man on the face of the earth." The townspeople told many stories about Rivka. Once, her two (Torat Chaim)

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By Rabbi Simcha Weinstein

Jewperheroes!

that Jews should relate the weekly Torah Those are things I learned from my parents For most of my life, I lived a Clark Kent portion to events in their own lives, right then and from the Bible. It's part of my Jewish existence: that of a Jew residing in and there. He called this way of reading "living heritage." Manchester, England, intent on blending into with the times." the modern, secular world. I kept my Hebrew With the creation of came the name a closely guarded secret; my desire to As Eastern European Jewish immigrants notion of "double identity" which allowed for assimilate required no less. A degree in film poured into New York's Lower East Side in the almost endless storyline twists and thematic history led to a job scouting movie locations. early 1900s, they viewed the stories of the depth. From then on, double identities became My work was exciting, even a bit glamorous, Bible through the prism of their struggles in a a recurring theme throughout comic book but something was missing. sometimes baffling new land, and passed them culture and mythology, with Spider-Man and on to their children. And some of those employing this character device to Seeking to fulfill needs that were not met by children in turn retold those Jewish tales using great effect. MTV and materialism, I set out to learn about dots of colored ink on pulp paper, beginning in my Jewish heritage. Trips to Israel followed, According to the Sages, we all have a double the 1930s. where I enrolled in the life-changing identity, just like the most enduring of the Institute, a Chabad yeshiva in Jerusalem. I Clearly, the world needed heroes. So even superheroes. Man is the fusion of matter and eventually reverted to my Hebrew name (from before their own country went to war with spirit, a body and soul. The body cleaves to Simon to Simcha). My transformation was Hitler, young Jewish American artists and this physical world, while the soul longs for the complete. writers began creating powerful characters spiritual. Likewise, many comic book who were dedicated to protecting the innocent characters are reluctant heroes who often Yet I never entirely lost my love of pop and conquering evil. want nothing more than to give up their culture. When marriage brought me to New incredible powers. York, I began thinking about all the Jewish Their names include Superman creators Jerry writers, artists and editors who'd lived and Siegel and ; Batman creators Bob "With great power comes great responsibility," worked there too - and who'd created a whole Kane (Kahn) and ; publisher Julius as Spider-Man says, usually in a rueful, new art form: the comic book. As the rabbi of Schwartz, the "father of science-fiction comics" resigned tone of voice that hints he'd much the esteemed - the very school and the man behind the of rather be an ordinary mortal. And who many comics pioneers once attended - I began America; Martin Nodell, the man behind the wouldn't want to walk away from our daunting to wonder why comic books had been Green Lantern; Jack Kirby (Kurtzberg) and Joe duties and mundane cares, at least once in a invented in that particular time and place, by Simon, of ; Max Gaines, the while? those particular men. true father of comic books, his son William, But in reality, G-d created the world to "have a publisher of MAD magazine, and William's Every Friday night, my wife and I cram a dwelling in the lower realms." The likes of partner, Harvey Kurtzman; (Stanley crowd of Jewish Pratt students into our tiny, Superman or Spider-Man have a tough, Martin Lieber), who created Spider-Man, the over-priced Brooklyn Heights apartment. While thankless job to do in those "lower realms," Incredible , the and the X- our two sons, ages three and one, play around fighting for what's right, without getting much Men - and his boss, Martin Goodman of Marvel under the table, we grown-ups discuss the credit. Comics. meaning of life, over copious bowls of Look closely: we're all surrounded by steaming chicken soup, until the wee hours. Each generation of Jewish comic book creators superheroes. At the Pratt Institute, I see and graphic novelists explored the ambiguities Interacting with these gifted art students aspiring Jewish artists openly grappling with of assimilation, the pain of discrimination, and challenged me, as a rabbi, to look at those and embracing their faith within their work. I the particularly Jewish theme of the early comic book pioneers from a new, also see my own efforts mirrored by the brave misunderstood outcast, the rootless wanderer. theological perspective. I re-read the classic Chabad-On-Campus rabbis and Super- Again and again, the triumph of good over evil superhero comics, this time, through the lens rebbetzins who make sure that every Jewish remained a central theme. of Jewish tradition and spiritual belief. student is aware of his or her heritage, Jack Kirby once said, "Good always triumphed teaching the Jewish leaders of tomorrow not The Sages expound that all human knowledge over evil. Underneath all the sophistication of to grow-up to be like the bumbling Clark Kent and wisdom is contained within the Bible. The modern comics, all the twists and but rather to become Jewperheroes. great Chasidic master Rabbi Shneur Zalman of psychological drama, good triumphs over evil. Liadi (founder of Chabad Chasidism) taught

T he na m e o f the eleventh m o nth, Sheva t, is co nnected with the M essia nic red em p tio n. Sheva t ha s the sa m e letters a s the wo rd , —Shevet," which is interp reted a s a reference to the M o shia ch a s o u r Sa ges co m m ented o n the verse, —A shevet will a rise in Isra el," (N u m . 24 :17 ) —T his refers to the M essia nic k ing." (The Lubavitcher Rebbe, Rosh Chodesh Shevat, 5750)