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Living with the Certain Moments Signal Transitions in Our Lives

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Living with the Certain Moments Signal Transitions in Our Lives 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 beginning, the commencement of the new stage. R eb b e 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 Chabad-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!" L‘C ha im W eek ly N ewsletter 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.
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