Thought of the Week- Parshas Mishpatim

After we got the Ten Commandments, the basis of our Torah, Moses came down from the mountain after 40 days and forty nights. He came down with the two tablets, and then started telling the the rest of the commandments orally. Only after this did he write it down. All this created the Chumash we have today. All the rules and comandments, were taught to Moses during those forty days and nights, after the recieving of the actual ten commandments.

One of the lessons we learn in this weeks Parasha is (as it states): (23:5) "If you see your enemy's donkey lying under its burden, would you refrain from helping him? You shall surely help along with him."

The Holy Baal Shem Tov writes of the phrase "If you see," when you will see in your daily life, that you have a good inclanation and a bad one, you will find that "your enemy's donkey" (Donkey is 'Chamor' in hebrew. It comes from the word Chumriyut-Materialism) is the materialism of the world. It is what is considered your enemy to your good inclanation, for it bothers and hides the spirituality. It is like an obstruction in the middle of the road, in the path of good, just as a donkey sits in the middle of the road stuck. It can't move thus not allowing the traffic of people to pass by "Collapsing under it's burden," just sitting there. One might automaticaly think, 'should I "refrain from helping him?" Should I have anything what to do with him? The Torah therefore teaches us... "You shall surely help ALONG with him." He too has a divine task, his task is to try to divert you from doing good, however you use him, the material part, to do good.

Money is always the best example. Everyone wants "the bling-bling" the "cash" the, whatever they like calling it. Most will do anything it takes to have the latest car, the most recent technology, the most fanciest house. This may cause them to swindle, or cheat one another. It may cause them to scam the government, or worse comes to worse go to the fast cash such as drugs or gambeling. All the worst things can come from money. Why because it's there infront of us. We hear it in the lyrics of every other song, or Hip hop how they are roling in their Bentley's and now we suddely die for one. It's there in all the movies how these celebreties have their 15 billion dollar Beverly Hills homes. All this are obstacles in our spiritual journey in life. It's hard to be honest in a good business deal, because you really don't want to loose the client so you'll do every thing possible to sell the item at the most profitable way possible. However the Torah teaches us that even though it seems so bad and we must refrain any connection to it what so ever. The problem is, if you don't have money you won't have the bread on your table either. Therefore the Torah tells us that we must take this so called 'bad' and yet turn it into good. Be honest in your ligitamate clean business, G-d promises you that if your honest you'll do well. All you have to do is believe!

We may also take the verse to a more litarate note. If you see your enemy (someone you don't really like) who usually bothers you and bickers at you all the time. Don't lower yourself to his level and be like him. Even though it seems to you that you would rather ignore him and not pay attention to him (as sociaty dictates.) Rather you act nicely to him, you talk calmly and lovingly as though he is your friend this will naturally confuse him saying "Why can't I succeed in annoying him? Whatever I do doesn't bother him, he still shows me love and affection! This guy must really be a special guy!" This in most cases would cause him to stop bothering you. You may end up being good friends. This is why the Torah says, "you shall surely help ALONG with him." Why couldn't the Torah simply write "Help him." Rather it says "surely help along with him." The words "surely" "along" and "with" are all extra. This teaches us that in the end of the day he'll surely come to relise how foolish it is of him to bicker at you and he'll get along with you!

Remember an apple a day keeps the doctor away! And a good word a day keeps the hatred away! We can make this world a better place by doing ONLY GOOD

Good Shabbos!

© Thought of the week. Yermi Kurkus

Derived from the Teachings of the Baal Shem Tov (Kesser Shem Tov) and the Rebbe M. M. Schneersohn

22nd Shvat - Passing of Rebbetzin Chaya Mushka

Rebbetzin Chaya Mushka (Moussia) Schneersohn (1901-1988)

Wife of The Rebbe Menachem Mendle Schneersohn seventh Lubavitcher Rebbe and Daughter of the Sixth Lubavicher Rebbe Rabbi Yossef Yitzchak Schneerson.
Before her passing, Rebbetzin Chaya Mushka asked for a glass of water. After reciting the blessing, "...by Whose word all things come into being," she returned her soul to her Maker.

The Rebbe pointed out that Rabbi Yosef Yitzchak, his grandmother, Rebbetzin Rivka, his mother, Rebbetzin Shterna Sarah, and his daughter, Rebbetzin Chaya Mushka all passed away in Shevat.

A special and wise woman, Rebbetzin Chaya Mushka carried the mantle of her exalted position in a most humble and unpretentious fashion. All her life was based on the psalm, "The entire honor of a king's daughter is within." When calling the Rebbe's office at "770," or calling a high school girl ill in her dormitory, she always referred to herself simply as: "Mrs. Schneerson from President Street."

The Rebbetzin was a gentle and courteous lady. She saw her role as one wholly devoted to the work of her husband. Even when relaying the advice to those seeking his guidance through her, she would repeat what he said word by word, making sure that it was understood exactly as the Rebbe intended.

Once, the Lubavitch Women's Organization sent her a bouquet of flowers, together with a list of individuals for whom blessings were requested. Setting aside the flowers for the Rebbetzin, the secretary passed on the letter to the Rebbe who, observing that it was addressed to his wife, asked his secretary to give it to her, saying, "She too is capable of giving blessings."

The Rebbe once commented to a friend of the Rebbetzin, "You have a good lawyer on your side…"

This was particularly evident during a very crucial time in recent Lubavitch history, during the legal proceedings to establish the ownership of the books in the Lubavitch library. When the defendant's attorney asked her: "To whom did the books belong?" the Rebbetzin famously answered: "My father himself, and everything he had, including the books, belong to the Chasidim."

Thought of the Week- Parshas Yitro

This is one of the most remarkable Torah Portions in the entire Chumash! In this Portion it talks about the Jews receiving the 10 commandments and the Torah.

The Rebbe M. M. Schneersohn asked a very interesting question...
Why would the Torah portion that talks about the receiving of the Torah which is one of the most important portions in all of the Torah entirely be called after a man like Jethro? As it writes in regard to him that he was a Priest of Midyan. Rashi comments on this and says that there wasn't one type of religion that Jethro hadn't served. Only after he saw that all were false did he convert to Judaism. So how is it that a lofty man like Jethro could have the most important Parasha named after him rather than a saint like Moshe or Aharon.

A very interesting reply is then given!
Even though Jethro wasn't even by the giving of the ten commandments he still heard about it. He was amazed at how G-d took the Jews out of Egypt. He heard all the stories and miracles the Jews encountered in the desert and the like.This amazed him and he realised that no matter what idol he would serve, no matter what religion and belief he could follow, no idol and no belief would ever be able to do anything as powerful as G-d Himself. In fact, they are all stones and fake theories. G-d is the only One true being master of the universe and no other is like Him.This caused him to convert with all his heart.

However it is still not a valid reason as to why wasn't this portion named after a saint. We cannot forget that Moses was on the peak of the mountain, Aharon and the 70 Elders somewhere in the middle, and every one else at the foot of the mountain behind the fence surrounding it. As it is written that no one was allowed to touch the mountain or he would die except for Moses, Aharon and the 70 Elders.

This can be explained by a parable that Rabbi Y.Y. Schneersohn (the previous Lubavitcher Rebbe) brings.
There is a famous question. Why is it easier to immerse ones heel in hot water rather than ones head?

This is all explained through science and Kabbala.
There are 2 types of Soul powers.

• Intellect & emotion. These correspond to the internal and particular soul power.


• Desire and will. These correspond to the general and encompassing soul power.

The intellect is found in the brain, whereas the emotion is found in the heart. However the desire and will are everywhere in the body equally. This is why when the body wills or desires to go into the hot water the head right away says "wow be careful its dangerous!" with all his intellectual reasons as to why not to go in. However the heel which is the lowliest part of the body does it right away with out asking.
Same is true in the human nature. The more intellectual the person is, the harder it becomes to tell him what to do. However the lower laymen tell him to do something and doesn't need much reasoning he'll do it.

It turns out that the lower status people are, the more important they are. If they were to touch this extremely holy mountain they would get too emotional and die!
In reply to why the Parsha is named after such a low person so to speak a very nice parable given.
From what I heard from Rabbi Yona Metzger (chief Rabbi of Israel) if you were to have 2 three metered ropes tied to a pole. They are exactly the same legth and there is no difference between them. However if you were to cut one of them in the middle and then retie it in the place it was cut, it would no longer be the same size as the uncut one. In fact it would be shorter and closer to the pole. So too is in the religious world. Jews are tied to their creator via their souls. They are always connected to Him. If one sins however this connection is severed. However never will the souls connection to G-d will be lost. When one repents the cut is retied hence he is closer to G-d than he was before he severed the rope. Where as the one who never sinned stays the same always. However one must remember how important it is to G-d that one doesn't sin. If one sins intentionally, Rabbi Schneur Zalman of Liadi (Alter Rebbe first lubavitcher Rebber) explains in Tanya that this is considered as a rebel, one whome can never fix this blemish in his soul.

From this we can understand that whatever status you were born into, religious or not, or you somehow became misled and you sinned, it is from this that we can say don't worry, you're not forgotten. If you come back with your fullest heart promising never to go back to your old ways it is extremly precious in-front of G-d. Now imagine one that never was conected to G-d became a saint just like Moses or the like, how great would be his position.

This is the reason that the majority of times in this portion Jethro is reffered to as Moses Father-in-law. As Rashi comments, the Father-in-law of the king! In this portion it also says how Jethro advised Moses what to do regarding his judging the entire nation. Jethro advised him to make a high court and lower courts under it (exactly the way it is today.) Moses then asked what G-d thought of the advice and G-d agreed with Jethro!

Remember you can make a difference in the world simply Do Only Good!

©: thought of the week - Yermi Kurkus

Derived from the teachings of The Rebbe M.M. Schneersohn, Rebbe Y.Y. Scneershon, Alter Rebbe (Tanya)

10 Shvat Hillula (Yartzeit) of Rabbi Y. Y. Schneersohn

This past week (Wednesday) was the marking of 56 years since the passing of Rabbi Yosef Yitzchak Schneersohn (1880-1950.) He was the sixth Lubavitcher Rebbe also known as the Rebbe Rayatz and was a very remarkable character, due to the special upbringing of his father Rabbi Shalom Dovber Schneersohn (1860-1920) (for he was his only child.) Rabbi Y.Y. kept a diary/journal of all the special moment of his life and his early memories from a very young age. (Today these journals are printed known as Likutei Diburim).

From being his father's personal secretary to eventually being his successor Rabbi Y. Y. always lived up to his fathers' expectations and he kept at it to the end of his might, causing him to get arrested and exiled several times. Rabbi Y. Y. suffered greatly all in order to make sure Judaism was still being practiced.

Providence had it and brought Rabbi Y.Y. and most of his family and belongings to New York in 1940. When he came he saw that the Jewery was much farther away from Judaism than in USSR and the surroundings. However Rabbi Y. Y. kept the mentality and motto as "America is no different."

For a whole decade Rabbi Y.Y. lived in NY on 770 Eastern Parkway in Brooklyn. He was the first citizen ever that the immigration office came to his house to sign the papers of his citizenship! On Shabbat the 10th of Shvat 5710 (1950) The holy Rabbi passed away. One year later in 5711 (1951) on the anniversary of the first year Rabbi Menachem Mendle Schneersohn succeeded his saintly father in law making him the seventh and final Lubavitcher Rebbe.

Thought of the week - Beshalach

In this weeks portion it talks about the actual redemption. In continuation to last weeks thought, as to G-d coming to us and after that we become close to Him, this week talks about both G-d and the jews are united as one. It talks about the Jews traveling in the desert right before receiving the Ten Commandments. It also tells how G-d made the Manna descend from heaven.

The Rebbe M. M. Schneersohn explains this in a very clear way! There is a rule in the Jewish Code of Law. If one is traveling in a place where he cannot keep count of what day it is for whatever reason, one must start counting seven days from the last day he remembers. (I.e he believes that he set out on his journey on a Monday, which was about 3 days ago. However he is unsure if it was truly a Monday that he has embarked on this journey. The Law requires him to count as though it was Monday that he set out. Now three days later, it is Thursday.) Another problem arises. What portion of the Torah should he read on this Shabbos? He doesn't remember which portion it is! It is a requirement in the Law that the portion talking about the Manna shall be read.
Here we find in many different Laws the great combination between the Shabbath and the Manna. Another example would be the Law that requires three Shabbath festive meals. It derives from a verse in the portion of the Manna.

Thirdly,the Law of two full breads for the Hamotzi on Friday night and Shabbat Day meals, were also derived from the Manna which is called Lechem Mishneh
(Doubled Bread).

However the Rebbe askes; Many things that Shabbat has, has nothing to do with the manna at all. Such as the 39 Melachot (Sabbitical prohibitions regarding tasks.) The only two things that the Manna and Shabbat have in common is:

1. The fact of not being able to go out and collect the bread on shabbat. (This is the Law of carrying in public domain, forbidden on the shabbat) and...


2. the above mentioned things we learn out of the Manna Portion.

The Manna is also very different than Shabbat for the Manna came in different ways and different places for different people. For the righteous people the Manna was fully Leavened bread that fell right at their door steps. As for the not so righteous people, were given cookies (or unleavend bread) and on the other side of town. Whereas the wicked had hard rock like flour which they needed to grind up and bake into unlevend bread. They also had to collect them outside of town.
The difference between the Manna and Shabbat, is that Shabbat is for everyone. So why should this law (when a person is lost and has no idea what portion he should read) necessarily be the portion disscussing Manna?

The Rebbe then brrought a very beautifull explantion to this complicated question.
True there are many diffrences between Manna and Shabbat. Shabbat is the day of rest from the whole week of toiling and sweat bearing just to put bread on the table. However in the desert they had no toiling for it came straight from the sky.
In our life today we are not guaranteed that the grain will grow, or the produce will be good or healthy enough to eat. But in the times of the desert even the wicked had flour. Yes they needed to grind it etc. but they were guaranteed that it was going to be good and healthy food! Hence the blessing we say on bread today 'Hamotzi Lechem Min Haaretz' ('He who takes out bread from the earth.') The blessing for the Manna was however 'Hamotzi Lechem Min Hashamayim' ('He who takes out bread from the skys.')
So what is the great comparisson between Shabbat and the Manna?
Shabbat will come whether you like it or not. There is no hard work in order to get it. It's there, and will come automaticaly, guaranteed just like the Manna. However our daily bread is not guaranteed. Hence we must pray to G-d and Trust Him that He'll send us a blessing to put bread on the table. This is also what G-d means in the Verse.

"So the Lord said to Moses, Behold! I am going to rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching."

(16:4)
G-d was testing the Jews' trust in Him even with something guaranteed.

From this we learn, says The Rebbe. G-d guarantees a livelyhood to every being just as the Shabbat is guaranteed. Even though it doesn't seem guaranteed to have bread on your table, however G-d promises you to have it. All He askes for is for you to simply trust in Him that He'll give it to you. If there ever comes a time when you're out of work, or you're unable to pay the rent, you should contemplate and realise that you might be lacking in your trust in G-d. You should not worry about anything, and just leave it in G-d's hands. This of course doesn't mean sit back and let G-d do all the work. It is true that you must go out and look for it. (Just as every one including the righteous had to go out of their houses to collect the Manna). However you must pray to G-d to help you out and believe with the fullest trust that G-d will help somehow!

Remeber you can make a difference in this mudane world, all you gotta do is do only good!!!

© Thought of the Week - Yermi Kurkus

Derived from the teachings of Rebbe M. M. Schneersohn - Talmud- Code of Jewish Law

Thought of the week - Vaeirah and Bo

Vaeirah and Bo are not two portions that are read on the same Shabbat but there is an amazing comparison between them!

It says "Vaerah el Haavot" (lit. "I have revealed myself to the patriarchs.") The Hebrew word of Haavot can have several meanings. Besides for Patriarchs it can also be derived from the word Taavah (Lit. Desire.) Avot can thus mean the desires. This could be concluded with the world is a mundane and physical world full of all kinds of desires.

G-d told Moses that he came down to this mundane world, and he revealed (and is going to carry on revealing, ) his great powers in this world of desires. Therefore this portion has seven of the ten plagues, indicating to the seven days of the week in which nature conducts itself. We should also note that all these seven plagues were natural things. (Blood, frogs, lice, wild beasts, pestilence, boils, and hail.) In addition they all lasted for 7 days.

In Bo it says "Bo el Pharoh" (Come to Pharoh.) Bo is in the Hebrew numerical value of 3. G-d is saying to Moses, "Come, I have 3 more plagues worse than all the others, for these ones are above nature." (Locusts (created from earth), Darkness, and Death of the First-born.) The first two lasted for three days each as well.

It is brought in a few Kabbala books that the number seven represents nature, and the number eight represents above nature. Three however represents power, for it is said in Talmud that "The triangular type of bond shall never disconnect."

Hence this might bring us to a very interesting thought. At first G-d says that He reveals himself to us through his miracles and such. (His miracles could even be nature itself if we would think about it, such as a birth of a child etc.) After that G-d expects us to come to Him.
(Bo El Pharoh - Come to Pharoh, why couldn't G-d say "Go to Pharoh," but rather "Come"? It must mean that G-d isn't even referring to Pharoh at all, but rather to Himself, as if to say 'Pharoh considers himself as god but since I am the real G-d, I am the real (so to speak) "Pharoh" ') G-d therefore brings three more Plagues which turn out to be the most powerful ones for which is said about them, "For you shall know there is a mighty and powerful G-d."

Below is a well known prayer that we pray all the time, for the final redemption:
"Hashiveinu Eilecha Venashuva." (Bring us closer to you and we shall return.) This means reveal yourself to us, take us in and we will gladly come back to you!

However we must remember what G-d does for us each day. Every day we live is a great miracle. We see miracles every day. Remember the last time that you were running out of the house to meet a bunch of friends, and your mom calls you back because you forgot to wash up breakfast. Angrily you wash up because you are now gonna be late. Five minutes later, angrily walking along you see there was a huge crash, that happened five minutes ago. Who knows, maybe (Heaven Forbid!) you could have been there, but that small momental delay saved you! There are millions of miracles every day around us which we lack to acknowledge. We should thank and praise G-d so many times for all the kindness He does for us, and let us give Him back some. Remember you can change the world if you do only good!

Derived from some Kabbala books, Talmud, and from various teachings of The Rebbe M. M. Schneersohn.

© Thought of the week, Yermi Kurkus