Home Arrows_Purple copy.jpg Torah Arrows_Purple copy.jpg Lamplighter

The Lamplighter Weekly

Volume 27 Issue 8
Feb. 16-22, 2025  -  18-24 Shevat, 5785
Torah Reading: Mishpatim
 Candle Lighting : 6:02 PM
Shabbos Ends: 6:57 PM
Blessing of New Month: Adar

Parsha Synopsis · A Word From the Rabbi

Essay · Thoughts That Count
Once Upon A Chassid · Tid Bits · Happenings · Notes From Israel

 

Parsha Synopsis

Mishpatim
Exodus: 18:1-20:23

The name of the Parshah, "Mishpatim," means "Ordinances" and it is found in Exodus 21:1.

Following the  revelation at Sinai G‑d legislates a series of laws for the people of Israel. These include the laws of the  indentured servant; the penalties for murder, kidnapping, assault and theft; civil laws pertaining to redress of damages, the granting of  loans and the responsibilities of the “ Four Guardians”; and the rules governing the conduct of justice by courts of law.

Also included are laws warning against mistreatment of  foreigners; the observance of the  seasonal festivals, and the agricultural gifts that are to be brought to the  Holy Temple in  Jerusalem; the prohibition against cooking  meat with milk; and the mitzvah of  prayer. Altogether, the  Parshah of Mishpatim contains 53  mitzvot—23 imperative commandments and 30 prohibitions.

G‑d promises to bring the people of Israel to the  Holy Land, and warns them against assuming the pagan ways of its current inhabitants.

The people of Israel proclaim, “ We will do and we will hear all that G‑d commands us.” Leaving  Aaron and  Hur in charge in the Israelite camp, Moses ascends  Mount Sinai and remains there for  forty days and forty nights to receive the  Torah from G‑d.

A Word From the Rabbi

Share

G‑d and State
Judaism's View on Secular Life

Rabbi_Photo copy.jpg

 

When Minister Joe Wright was asked to open the new session of the Kansas State Senate, everyone was expecting the usual generalities, but this is what they heard:

“Heavenly Father, we come before You today to ask Your forgiveness and to seek Your direction and guidance. We know Your word says, ‘Woe to those who call evil good,’ but that is exactly what we have done. We have lost our spiritual equilibrium and reversed our values.

We have exploited the poor and called it the lottery.

We have rewarded laziness and called it welfare.

We have killed our unborn and called it choice.

We have shot abortionists and called it justifiable.

We have neglected to discipline our children and called it building self-esteem.

We have abused power and called it politics.

It is said in the name of Rabbi Shalom Dov Ber of Lubavitch that there are three progressive levels in the way something can be heard: To hear with one's ears – listen. To hear with the mind – comprehend.  To hear with all 248 limbs of the body – to sense the subject matter throughout one's entire being.

--------------------------------------------------

We all encounter moments of inspiration that can lift us above the everyday mundane routine; moments of mystical expression that contain the potential to change our entire perspective. But instead of stopping to observe, we just keep moving, oblivious to the presence of heavenly splendor and grace.

Even when our attention is captivated, we tend to move on before we have a chance to sufficiently absorb and internalize the meaning of it all. We may stare a miracle in the face and see nothing but coincidence and the freak of nature. We are so absorbed in our daily grind that we see not and hear not the inherent call of the Divine.

The story of Yisro, as related in this week’s Parsha, is about the need to surmount this prevailing syndrome.

Of all the Biblical heroes, few have been awarded the privilege of having their name affixed to a Torah portion. Not even Avraham or Moshe have been awarded this honor. This of course makes Yisro all the more unique.

Not only is there a Parsha bearing Yisro’s name, it is actually one of the most distinguished Torah portions of all. The section containing the miraculous revelation at Sinai, the most auspicious event in the annals of human history, is called "Yisro." What merited Yisro this great honor? What lesson is the Torah conveying by linking him with this celebrated episode?

Our Parsha relates that upon hearing what the Almighty had done for Israel, Yisro was so affected that he actually left Midian and joined the fledgling nation of Israel in the desert. "Yisro, the minister of Midian, the father-in-law of Moshe, heard everything that G‑d did to Moshe and to Israel His people, that G‑d had taken Israel out of Egypt. . . And Yisro came to Moshe with his sons and wife, to the wilderness where he was encamped by the mountain of G‑d." (Exodus 18:1-5)

While ancient Midian was not a world power on par with Egypt, it was indeed a distinguished metropolis and Yisro was its revered leader. Still, when Yisro hears what the Lord had done for Moshe and his people, he leaves his royal comforts and joins the Israelites in the arid wilderness.

Yisro was not the only one to hear about what the Almighty had done to Egypt. The entire world knew that G‑d had destroyed Egypt and redeemed His people. "Nations heard and trembled with fear," states the verse (Exodus15:14). Yet for them it was business as usual. None considered making a meaningful change in their lives. Yisro was different, he was moved to action.

What did Yisro “Hear” that so captivated and transformed him? What prompted him to give up his royal honors and luxurious lifestyle and join a slave people in a barren wasteland?

Rashi, quoting the Talmud (Zevachim 116b), asserts that Yisro was inspired by the miracles of the Splitting of the Sea and the War with Amalek. While both these events were common knowledge to the rest of the world community, Yisro reacted to these miracles with an epiphany-type realization. Hence, he abandoned his noble position to stand alongside the Jewish nation. While nobody else cared enough to bat an eye, Yisro would never be the same person again – he heard and came.

Upon reflection, one could imagine that the splitting of the sea was a phenomenal miracle – the kind that might evoke a need for action and change. But what was so inspiring about the battle with Amalek? Was this victory more miraculous than the Ten Plagues and the obliteration of Egypt?

The commentaries note that the Ten Plagues and the miraculous demise of the Egyptian army had actually evoked within Yisro a profound sense of awareness and faith in the G‑d of Israel. These spectacular wonders had indeed led him to acknowledge G‑d's mastery over the world. But they did not motivate him to action.

As far as Yisro was concerned, the world had once and for all been rid of its evil and impure element, as a result of Egypt’s defeat. He assumed the world to be liberated and transformed much as he himself had metamorphosed by those astonishing events. Therefore he saw no need to take any form of action. Hence, despite his theological awakening, Yisro remained content to stay where he was, albeit a transformed believer in the monotheistic G‑d of Israel.”

However, the Chutzpah of Amalek, his unprovoked attack on Israel – coming as it did immediately after the splitting of the sea – shattered that paradigm and shook him to his core.

How could this be? In light of the extraordinary wonders which the Almighty performed on behalf of the Israelites, how could anyone remain defiant? Surely Amalek did not miss this momentous event. Yet, out of sheer malice, he chose to attack the Jewish people. He was ready to sacrifice everything just so that the Divine glory does not sustain its enormous triumph.

To Yisro this was astounding. The notion that there could remain defiance in face of the manifest Divine miracles – the incontrovertible Divine supremacy and preeminence – was inconceivable. The fact that the overwhelming evidence of G‑d's complete sovereignty did not succeed in neutralizing the opposition was utterly disconcerting. It was proof of a stubborn and nefarious force, the likes of which he could not imagine, one that cares not in the least about logic or truth.

The latter led Yisro to the realization that the war against G‑d and Divine reality is obdurately irrational and perpetual. In light of his epiphany, Yisro saw the need to change his paradigm. It was now clear that in this cosmic struggle there can be no neutrality. One is either part of the solution or part of the problem. Only by joining the ranks of the embattled holiness was it possible to stem this brazen force of falsehood and impurity. Neither empathy, nor passive righteousness, is useful in the struggle against mindless Divine rebellion and sacrilege.

By naming our Parsha after Yisro the Torah validates his contention. It asserts that when we merit Divine awareness and inspiration we must react. Our reaction must, in fact, include more than passive recognition and admiration. Pro-activity is the key to receiving the Torah and Divine revelation, the means by which spirituality and holiness is able to triumph of over impurity and darkness.

As underscored in the following anecdote, only when our Divine consciousness and inspiration moves us to proactively pursue His will and instruction is it of any use or value, otherwise it is to miss the entire point.

In the 1960's Rabbi JJ Hecht appeared as a guest on the Barry Farber talk show. The topic of discussion was the prevailing hippie movement and their quest for spirituality and meaning.

“With all these young people in search of truth, one would imagine that there would be a run on the houses of faith and worship, yet that does not seem to be the case. Why,” wondered Mr. Farber, “Have these youngsters, in their pursuit of truth, not turned to theology and religion?”

The Rabbi offered a brilliant rejoin: “The reason why the hippies do not turn towards religion for answers is because the search for truth requires truth. ‘Though they are looking “For” truth, they jare not looking “With” truth.’ While we all talk about the search for truth, we often lack the commitment and dedication to make changes based on our findings.”

The underlying lesson of Yisro's story is that to make a difference in the spiritual equation, requires a receptive ear and responsive heart to Divine manifestation and instruction. We must be willing to take the necessary steps and make the necessary changes, as stated in the verse: “A heart to know, eyes to see and ears to hear.” (Devarim, 29:3)

“Every sort of Torah Knowledge and comprehension,” says the Lubavitcher Rebbe, “even the most profound, must be expressed in Avoda (Service of G‑d). I.e. the intellectual attainment must bring about an actual refinement and improvement of character traits. It must be translated into a deep-rooted inward attachment to G‑d - all of which is what the Chassidic lexicon calls “Avoda.” (Hayom Yom).

May our sensitivity and awareness of the Divine call and ensuing actions hasten the era of redemption and reward, with the coming of the righteous Moshiach BBA.

Gut Shabbos!

book mockup.png


Rabbi Kahanov is the founder/director of Chabad in Northeast FL, consisting of 6 Chabad Centers
He is also the author of "What Chabad Really Believes"
If you like this, you might be interested in purchasing his book click here for more information 

  Share

The Ten Commandments: The Inside Story

The Ten Commandments were engraved on two tablets. The five commandments etched on the first tablet deal with man’s relationship with G‑d; the second tablet contains five commandments which concern man’s relationship with his fellow man.

Of the 613 biblical commandments, G‑d selected these ten commandments for special attention. He directly communicated them to the Jews without using Moses as an intermediary, and inscribed them on the tablets which were placed in the Holy Ark within the Holy of Holies. It is evident that although all the mitzvot are vital, the five carved into the first tablet were chosen because they form the basis of our relationship with the Creator, while the latter five serve as the foundation of our relationship with fellow people. The following is an attempt to delve briefly into the deeper meaning of the Ten Commandments.

First Tablet:

1. I am the L‑rd your G‑d, who took you out of the land of Egypt: It isn’t beneath G‑d—the almighty omnipotent G‑d, before whom “all is considered like naught”—to personally interfere in the workings of this world, to liberate a persecuted nation from the hand of their oppressors. We can always trust that He is watching over us attentively and controlling all the events which affect our lives.

2. You shall not have other gods in My presence: G‑d is the only one who controls all events and occurrences. No other entity—not your government, not your boss, not your spouse—can benefit or harm you, unless G‑d has so decreed. Every one of us shares a special relationship with G‑d, and no power can interfere with or disturb this relationship.

3. You shall not take the name of the L‑rd, your G‑d, in vain: The above-described relationship may indeed be intimate and personal, but you must never lose perspective—He’s your Creator, not your buddy.

4. Remember the Sabbath day to sanctify it: Maintaining this relationship with G‑d requires effort on our part. All too often, we are so immersed in our daily routine that we forget that in actuality it is our connection with G‑d which matters most. Therefore, G‑d commanded us to allocate one day every week for “relationship maintenance.” This is the Sabbath, a day to focus on the real priorities in life, and to draw inspiration for the following week.

5. Honor your father and your mother: Why is this commandment included in the “between man and Creator” tablet? Doesn’t this command belong on the second tablet? Perhaps the lesson is that although we owe everything to G‑d, we must not forget to express gratitude to those people whom G‑d has empowered to help us in our journey through life. As the Talmud says: “The wine belongs to the host, but thanks is [also] said to the waiter.”

Second Tablet:

Although most of the following prohibitions are admonitions against egregious sins which most of us wouldn’t even consider committing, these prohibitions have subtle undertones which are applicable to every person.

1. Do not murder: Murder is a result of one person’s deeming another person totally insignificant. In truth, every human was created by G‑d in His holy image, and therefore has an innate right to exist. The first message we must internalize is the importance of respecting every individual. G‑d thinks this person is important; so should you.

2. Do not commit adultery: Misguided love. Yes, we must be loving, kind and respectful to everyone, but love isn’t a carte blanche which justifies all. There are guidelines which we must follow. Sometimes, faithful love—to a child, student, member of the opposite gender, etc.—entails being severe and abstaining from exhibiting love.

3. Do not kidnap: The essence of kidnapping is utilizing another for personal gain. Focus on being a real friend; don’t be in the relationship only for your own benefit. Be there for your friend even when it is uncomfortable or inconvenient for you.

4. Do not bear false witness against your neighbor: Every person is a judge. We are constantly observing our acquaintances and friends, judging their every word and action. We must be wary of a tendency to “bear false witness” in the process of issuing our personal verdict. We must always give the benefit of the doubt, taking into consideration various factors of which we may be unaware, ensuring that we don’t reach an erroneous judgment.

5. Do not covet your neighbor’s possessions: Be happy for your neighbor’s good fortune! All the abovementioned exercises pale in comparison with this final message imparted by the Ten Commandments. After you’ve trained yourself to intellectually respect your fellows and consistently view them in a positive light, now it’s time to get your heart involved. Love them. Be happy with their accomplishments. Share their sorrow during their difficult moments. Don’t be afraid of getting emotionally involved—that’s what family is all about!

Rabbi Naftali Silberberg is a writer, editor and director of the curriculum department at the Rohr Jewish Learning Institute. Rabbi Silberberg resides in Brooklyn, New York, with his wife, Chaya Mushka, and their three children.

Thoughts That Count
(back to top)

And Yitro [Jethro], the priest of Midian, Moses’ father-inlaw...and Yitro, father-in-law of Moses (Ex. 18:1, 2)

Why is “father-in-law” mentioned twice in describing Yitro? Yitro was an important man in his own right. As the “priest of Midian,” he already enjoyed a high status. Yet he chose to be known as “Moses’ father-in-law,” for he knew this was his true claim to greatness. (Ohr Hachayim)

You shall select out of all the people...men of truth, hating bribe (18:21)

You will have to search hard to find these people, Yitro counseled Moses, for men possessing these qualities usually run away from positions of honor and do not sit idle all day, enabling you to find them easily. (Shaar Bat Rabim)

And Yitro heard...and he came...to Moses (18:1-5)

What did Yitro hear to cause him to seek out Moses? He heard of the miracles of the Red Sea and the war against Amalek. These events aroused in him a strong belief in G‑d, and he set off. Why did he need to see Moses personally? Yitro knew that in order to learn Torah pro-perly, he couldn’t rely on second-hand information. He had to go to the leader of the generation and learn from him directly. (Sichot Tzadikim)

Once Upon A Chassid

(back to top)

The 'Intimidating' Toy

You shall have no other gods before Me (20:3)

Rabbi Yosef Yitzchok of Lubavitch writes:

In the summer of 1920 I was summoned to the 'Tcheka' (the name 'GPU' ---was not yet in use at the time) of Rostov-on-the-Don. The summons was carried out by the Judaism-hating 'Jewish section' of the communist party, the infamous yevsektzia.

The summons was typical to the manner of the Tcheka. I had not yet concluded the morning prayers (I was leading the prayers myself, for it was within the year of mourning after my holy father's passing) when the three emissaries from the 'court of death' entered the room - dressed in their uniforms of red and black, rifles in hand, their belts filled with bullets and hung with a pair revolvers and another pair of cossack knives, with helmets of copper and their faces aflame. They approached me and said: "You are summoned to immediately accompany us to the offices of the Tcheka."

Two of the messengers were from the yevsektzia and the third, a non-Jew. The two Jews wished to strip me of my tallis and tefillin on the spot. When I told them that I must first finish my prayers - we were at the Monday supplement 'V'hu Rachum' - and the study of mishnayos which follows, they let loose a barrage of curses and yelled at me to remove my tallis and tefillin immediatey. (Incidentally, one of them was a refugee from the city of Shavel who had come to me for assistance. I had arranged a position for him at a cigarette business and later I had loaned him money to establish a business of his own. For the next three years - up until the revolution - he earned a respectable living.) Were it not for the intervention of their non-Jewish colleague, they would have forcefully interrupted my prayers.

When I finished reciting the final kaddish which follows the study of mishnayos, I removed my tallis and tefillin and went along with my armed guardians. One walked on my right, a second on my left, and a third behind me - in the manner that those accused of treason against the regime are led.

When we arrived at the 'courtyard of death', they led me to a large chamber in which some fifteen persons sat along both sides of a long table. At the head of the table sat another two, and I was seated opposite them at the foot of the table. My three guards sat behind me, left, right, and center.

One of those seated at the head of the table addressed me: "We are the members of the Party's Committee to investigate Religions, now occupied in investigating the Jewish religion. We have various questions. We have already summoned Rabbi Berman and Rabbi Goldenberg - we asked what we asked and they answered what they answered. Now we have summoned Rabbi Schneerson to resolve certain issues pertaining to Kabbala and Chassidisim."

All this was said in the Russian language.

I answered in Yiddish: "I have already made it clear on the two former occasions on which I was summoned to the Tcheka that I will not budge from my principles. There is yet to be born and never will there be born, the man or demon who will move me in the slightest degree from my principles…".

Before I finished my words I was interrupted by a 'committee member' seated on the right side of the table. He lifted the revolver which lay on the table - in addition to the arms which they all wore on their belts, a revolver lay on the table before each of the assembled - and pointed it at me, saying: "This toy does away with 'principles'. Fear of it has opened many a mouth. Also the dumb have become talkative before it."

"You are utterly mistaken," I replied. "This toy impresses only the cowardly atheist, who has but a single world and many gods (ein velt un asach getter) - every hedonist has his many gods. But as for us, who have but a single G‑d and believe in two worlds, the toy which you are brandishing not only fails to frighten, it makes no impression whatsoever."

Tid Bits
(back to top)

Who 'Invented' Tu B'Shevat?
tid bit

 

Unlike what some may believe, the 15th of Shevat (or Tu BiShvat, as it’s commonly called) isn’t some Jewish version of Arbor Day. In fact, the 15th of Shevat doesn’t even fall out during the planting season in Israel. And as we’ll see below, “the new year for planting” as (opposed to the “new year for fruits of the tree”) is actually on the first of Tishrei.

The first mention of the significance of the 15th of Shevat can be found in the Mishnah, which states that there are four days that are considered the “new year,” each for a different purpose:

  1. The first of Nisan is the new year for kings and festivals.
  2. The first of Elul is the new year for the tithe of cattle.
  3. The first of Tishrei is the new year for counting years, for calculating Sabbatical years and Jubilee years, for planting and for tithing vegetables.
  4. The first of Shevat is the new year for trees according to the school of Shammai; the school of Hillel, however, places this on the 15th of Shevat.

The halachah follows the school of Hillel, so the 15th of Shevat serves to separate one year from the next with regard to a number of agriculture-related laws, such as maaserot (tithes of fruits) and orlah (fruit produced by a tree during the first three years after planting, which are forbidden for consumption).

Yet, neither the Mishnah nor the Talmud tell us about any special celebrations or commemorations associated with the day.

Earliest Celebration

One of the earliest sources for the 15th of Shevat being a celebratory day is a pair of ancient liturgical poems that were found in the Cairo genizah, a trove of old Torah texts, documents and manuscripts discovered in the 19th centuryThe poems, composed by Rabbi Yehuda Ben Hillel Halevi around the 10th century, were meant to be added to the prayer service of the day.

In a response to a community that wished to establish a fast day on the 15th Shevat, Rabbeinu Gershom(c. 960–1040) explained that just as one does not fast on the other days that are called “the beginning of the year” in the Mishnah, so too, one does not fast on the 15th of Shevat. Additionally, we find in early sources that one doesn’t recite penitential prayers on the 15th of Shevat, just as one doesn’t recite them on other holidays.

Eating Fruits

In addition to not fasting and not reciting any penitential prayers, there is also a custom to eat fruits on this day. The first to mention this custom (although it seems to have already existed in his day) was Rabbi Yissachar ben Mordecai ibn Susan (fl. 1539–1572) in his work Tikun Yissachar. This custom was popularized by the Kabbalists and subsequently cited in many halachic works.

The somewhat controversial Kabbalistic work of unknown authorship Pri Eitz Hadar (first published in Venice in 1728) was also very influential in spreading the custom to eat fruits on this day. The work includes various texts that one would recite when eating the different fruits. However, the common custom is not to recite these texts when eating fruits on the 15th of Shevat.

Luxury vs. Necessity

Expounding on the deeper meanings behind this custom, the Lubavitcher Rebbe explains that, unlike wheat, which is considered a staple, fruits are often eaten purely for pleasure.

The Torah is at times compared to bread and water—necessities—and at other times to wine, olive oil and date honey—foods for pleasure.

This refers to two dimensions of the Torah: the revealed part, which is necessary at all times and for all Jews; and the deeper, mystical part of Torah, which, especially in earlier generations, wasn’t studied by all.

As the exile and the spiritual state of the world grow ever darker, just sticking to the bare bones necessities is no longer enough. It is imperative that one study the deeper, mystical aspects of the Torah, the “fruit” that infuses pleasure, strength and spiritual energy into our day and service of our Creator.

Thus, it is no wonder that the custom of eating fruits on the 15th of Shevat gained prominence at the same time as the mystical teachings of Kabbalah began to spread. This inner dimension of Torah infuses us with newfound vitality to finally finish off our task to light up the darkness of the world and usher in the ultimate Redemption. May it be speedily in our days!

A noted scholar and researcher, Rabbi Yehuda Shurpin serves as content editor at Chabad.org, and writes the popular weekly Ask Rabbi Y column. Rabbi Shurpin is the rabbi of the Chabad Shul in St. Louis Park, Minn., where he resides with his wife, Ester, and their children.

 

Happenings

(back to top)

If you, or someone you know, would like to receive the Lamplighter by E-mail – let us know!

To add a name to the growing list of recipients please contact Chabad

To sponsor an issue of the Lamplighter please contact the Chabad office.

What do you think? We want to hear your comments and suggestions for the Lamplighter. Please let us know what you think!

Phone: 262-6641 | E-mail: [email protected]

Be A Part of It!