This is an excerpt of the Women&#39;s class on Tuesday, Parshas Shemos, 21 Tevet, 5784, January 2, 2024.

Einav Efrat Danino, mother of Ori, 24, who was taken captive by Hamas on October 7th 2023, attended the class and delivered a life-changing message of resilience and faith in the face of the unfathomable.

Einav Danino Speaks of Resilience, Faith, and Gratitude in the Face of the Unfathomable

Mother of Hamas Hostage Ori Danino: I Say ‘Thank You’ Every Morning

The Judah-Tamar Drama

It is a fascinating story: (1) Judah has three sons, Er, Onan and Shalah. His oldest son, Er, married a woman named Tamar, but died prematurely, without children. His bereft father, Judah, suggested to his second son, Onan: "Consort with your brother's wife and enter into levirate marriage with her, and establish offspring for your brother."

Here, we are introduced, for the first time, to the concept of levirate marriages, discussed later in the book of Deuteronomy: "When brothers live together, and one of them dies childless, the wife of the deceased man shall not marry outside to a strange man; her brother-in-law shall come to her, and take her to himself as a wife, and perform a levirate marriage. The first-born son whom she bears will then perpetuate the name of the dead brother so that his name will not be obliterated from Israel." 
 
One of the great biblical commentators, Nachmanides, writes that this mitzvah embodies "one of the great mysteries of the Torah" and that even before the Torah was given, people knew of the spiritual benefits of a levirate marriage. The biblical commentators explain that the child born of the union between the brother of the dead man and his former wife -- both of whom are intimately connected with the deceased man -- is considered the spiritual son of the deceased. The Kabbalists even explain that the first-born child of the levirate marriage is a reincarnation of the soul of the first husband, bringing the deceased man, as it were, back to life.

So Judah suggested to his second son Onan to marry his brother's widow and perpetuate the legacy of the deceased brother. 
 
Now, Judah's second son also died prematurely without having any children. Judah refused to allow her to marry his third son, Shalah. This put her in an impossible situation: she could not go out and marry anyone else, because she was bound to Shalah, but her father-in-law would not allow her to marry Shalah.

Now, during those early times prior to the giving of the Torah, Nachmanides explains, other relatives, in addition to brothers, used to carry out this obligation of levirate marriages. So following the death of both of Tamar's husbands, she went and lured her former father-in-law, Judah, into a relationship with her, that impregnated her. As a guarantee that he would pay her for the relationship, Judah gave Tamar his seal, cord (2), and staff. 
 
"Some three months passed," the Torah relates (3), "and Judah was told, 'Your daughter-in-law Tamar has committed harlotry, and she has become pregnant by harlotry.'" 
 
"Take her out and have her burned," said Judah. 
 
"When she was being taken out, she sent word to her father-in-law, saying, 'I am pregnant by the man who is the owner of these articles. Identify, I beg you, these objects; who is the owner of this seal, this cord, and this staff?' 
 
"Judah immediately recognized them, and he said, 'She is right; it is from me [that she has conceived]. She did it because I did not give her to my son Shelah.'"

A Spiritual Story

The stories in the Torah are not just tales of ancient Jewish history. They also reflect spiritual timeless experiences that take place continually within the human soul. In his commentary on the book of Genesis, Nachmanides wrote: "The Torah discusses the physical reality, but it alludes to the world of the spirit (4)." 
 
Here is a classical Chassidic interpretation on the episode of Judah and Tamar, treating the story as symbolic of the inner spiritual life of the Jew.

Betrayal and Its Consequences

The name Judah, or Yehudah, containing within it the four letters of the name of Hashem, symbolizes G-d. Tamar is the Hebrew name for a palm tree, represening&nbsp;the Jewish people and their bond with G-d (5).&nbsp;The Talmud explains (6), that "just as the palm tree has but one 'heart,' so too do the Jewish people have only a single heart, devoted to their Father in heaven."

(The heart of the date palm is its sap. Unlike the saps of other trees, like the alive or almond tree, the sap of the palm is found only in its trunk, but not in its branches or leaves.&nbsp;This is the meaning behind the Talmudic statement that the palm tree possesses only a single "heart" (7)). 
 
The intimate union between Tamar and Judah, the Jew and G-d,&nbsp;occurs during the sacred days of Rosh Hashanah and Yom Kippur. During those days, G-d, or Judah, exposes Himself to His people, evoking within them a yearning to transcend and to become one with G-d. 
 
But then, some time passes, and the spiritual inspiration of the High Holy days wears off. Judah is informed that "Tamar, your Kallah (8), has committed harlotry, and she has become pregnant by harlotry." The news arrives to G-d that His bride has gone looking elsewhere for bliss.&nbsp;

At one point during our lives, we may be&nbsp;inspired to connect to the deeper Divine rhythm of life. Yet, the cunning lore of numerous other gods captivates&nbsp;our imaginations dulls our vision. We substituted the G-d of truth with the ego-god, the power-god, the money-god, the temptation-god, the addiction-god, the manipulation-god, and the god of self-indulgence 
 
What is even sadder for Judah is the news that "Tamar" is so estranged that she became pregnant by harlotry. This symbolizes the stage in life when the Jew rejects the G-d of his forefathers permanently and decides to build his future with superficial sources of gratification.&nbsp; 
 
"Take her out and have her burned," says Judah. The purpose of the Jew is to serve as the spiritual compass of human civilization, to bear witness to the truth of the One G-d, the moral conscience of the world. When the Jew loses sight of the raison d'être of his existence when he believes that his salvation lies in the fact that the word&nbsp;loves&nbsp;him, that he was praised in an editorial of The New York Times, his existence is in danger. The world will come to loathe him, and he will have no anchor.

The Truth Emerges 

The great Jewish&nbsp; mystic, the Arizal, Rabbi Isaac Luryah, writes that "the judgment that began on Rosh Hashanah and Yom Kippur is completed some three months later, during the days of Chanukah." That's why it is at this period of time, three months after the intimate union between Judah and Tamar, that Judah (the metaphor for G-d) is "informed" regarding the spiritual status of Tamar (the Jewish people) and the verdict is issued that Tamar has no future. 
 
"When Tamar was being taken out, she sent word to Judah, saying, 'I am pregnant by the man who is the owner of these articles. Identify, I beg you, these objects. Who is the owner of this seal, cord, and staff?'" 
 
During that fateful time, when the "prosecuting angels" have almost been successful in demonstrating to G-d that the Jewish people have become alienated, at that very moment, the Jew sends word to G-d, saying, "I am pregnant by the man who is the owner of these articles!" The information you received that I abandoned you, is a blatant lie! Gaze into the deeper layers of my identity and you will discover that I belong to You, that my intimacy is shared only with You, G-d. "I am pregnant from Judah and not from anybody else!" the Jew declares. 
 
"Identity, I beg you, these objects. Who is the owner of this seal, cord, and staff?" For during the festival of Chanukah,&nbsp;when the judgment of Rosh Hashanah is finalized,&nbsp;the Jew kindles each night a wick, or a cord, soaked in oil, commemorating the event of the Jews discovering a sealed single cruse of oil after the Greeks had plundered the holy Temple in Jerusalem (9). 
 
The Jew further points to the staff in his arm (10). In order to preserve his faith, he was forced time and time again, for millenia, to take the wandering staff in his arm, abandon his home, wealth and security, and seek out new territory where he could continue to live as a Jew. 
 
"Identity, I beg you, these objects. Who is the owner of this seal, cord, and staff?" the Jew asks G-d. "It is to this man that I am pregnant!" Our loyalty and commitment remain eternally to the owner of the "seal" and "cord" of the Chanukah flames; our deepest intimacy is reserved to the owner of the "staff" of Jewish wandering.

Sure, the insanity of exile and the traumas of millenia have confused so many of us. But -- as we have all seen since the last Hamas-Israeli war on October 7th, 2023 -- the Jewish heart is beating stronger than ever. The Divine holiness embedded in the core of every Jewish soul is shining.

Who Is the Traitor?

"Judah immediately recognized the articles, and he said, "She is right; it is from me that she conceived. She did it because I did not give her to my son Shelah." 
 
When G-d observes the burning flames of the Chanukah menorah, He immediately recognizes that indeed, His people have never left Him. True, the Jew does fall prey at times to the dominating external forces of a materialistic and immoral world, yet this enslavement is skin deep. Probe the layers of his or her soul and you will discover an infinite wellspring of spirituality and love. 
 
"If the Jew has, in fact, gone astray here and there, it is my fault," G-d says, not his. "Because I did not give Tamar to my son Shelah." Shelah is the Biblical term used to describe Moshiach (11), the leader who will usher in the final redemption. G-d says that for two millennia I have kept the Jewish nation in a dark and horrific exile where they have been subjected to horrendous pain and savage suffering. Blood, tears, and death have been their tragic fate for twenty centuries, as they 
prayed, each day and every moment, for world redemption. But redemption has not come. 
 
How can I expect that a Jew never commits a sin? How can I expect that a Jew never seeks a nest in the outside gentile world, when I held back for so long the light of Moshiach? 
 
"It is I, G-d, who is guilty of treason," G-d says. Not the Jew. Tamar is an innocent, beautiful palm tree, which still has only one heart to its Father in heaven. 
 
Cold Soup

Rabbi Manis Friedman once shared the following thought (12):

Three thousand, three hundred and fifteen years ago G-d asked us if we would marry him. We had an extraordinary wedding ceremony, with great special effects--we were wowed. After the wedding, He said, "I have a few things I'd like you to take care of for me so, please... I'll be right back." He hasn't been heard from since. For more than three thousand, three hundred years. He has sent messengers, messages, postcards--you know, writing on the walls... but we haven't heard a word from Him in all this time.

Imagine, a couple gets married, and the man says to his new wife, "Would you make me something to eat, please? I'll be right back." She begins preparing. The guy comes back 3300 years later, walks into the house, up to the table, straight to his favorite chair, sits down, and tastes the soup that is on the table. The soup is cold.

What will his reaction be? If he's a wise man, he won't complain. Rather he'll think it's a miracle that the house is still there, that his table and favorite chair are still there. He'll be delighted to see a bowl of soup at his place. The soup is cold? Well, yes, over 3300 years, soup can get cold.

Now we are expecting Moshiach. If Moshiach comes now and wants to judge, what's he going to find? Cold soup?

He will find an incredibly healthy Jewish people. After 3300 years we are concerned about being Jewish, which means we are concerned about our relationship with G-d.

Yes, if Moshiach comes today, he'll find that our soup is cold. We suffer from separation anxiety. We suffer from a loss of connection to our ancestors. We suffer a loss of connection even to our immediate family. The soup is cold. The soup is very cold. But whose fault is that? And who gets the credit for the fact that there is soup altogether?

We are a miracle. All we need to do is tap into it. We are the cure. Not only for ourselves, but also for the whole world. So let Moshiach come now and catch us here with our cold soup because we have nothing to be ashamed of. We are truly incredible. When G-d decided to marry us, He knew He was getting a really good deal.

A Jew is a child of G-d. A Jew is a prince. A Jew is the holiest of the holy. A Jew is truly one with G-d. And even when you look at yourself in the mirror and you feel disloyal, the truth is that your ultimate loyalty remains to G-d, to truth, to holiness, to purity.

Moshiach is ready to come. May we see him now!

(This essay is based on the writings of the Chassidic Masters (13))

___________ 
1) Genesis, chapter 38. 
2) "Pethila" in Hebrew literally means a string or a wick. Judah gave her the string that he used to bind his sheep (Sechel Tov on Genesis 38:18). Many commentators, including Rashi, translate the word to mean a wrap or cloak. 
3) Genesis 38:24-26.&nbsp; 
4) Commentary on the opening verse of Genesis. 
5) See Hoshanos recited on the third day of Sukkot. Psalms 92:13. 
6) Sukkah&nbsp;45b. Megilah 14a 
7) Rashi ibid.; cf. Ritva. 
8) In Hebrew, "Kalasecha" (Genesis 38:24). This can be translated as "your daughter-in-law," or, literally as your kallah, your bride. 
9) Shabbas 21b. 
10) The Hebrew term for "the staff," "v'hamateh" has the same numerological value as the word "Hakeli," the vessel, symbolic of the menorah in which we kindle the Chanukah flames. Hence, this verse is alluding to the three components of the Chanukah lights: the menorah, the wick, and the oil,&nbsp;all of which testify to the eternal allegiance of the Jew to G-d. 
11) Rashi Genesis 49:10. 
12) <a href="http://www.chabad.org/library/article_cdo/aid/2540/jewish/Cold-Soup.htm">http://www.chabad.org/library/article_cdo/aid/2540/jewish/Cold-Soup.htm</a> 
13) Bas Ayin Parshas Vayeishev, authored by Chassidic Master of Safed, Rabbi Avraham of Avrutch (1765-1840). He was a disciple of Rabbi Levi Yitzchak of Bardeitchev and of Rabbi Nachum and Rabbi Mordechai (Reb Matele) of Chernobyl.

The Yehudah-Tamar story as a metaphor of our relationship with G-d. Yehuda thinks Tamar is guilty, only to find out that he is at fault. The same with Jewish history.

No, We Have Not Betrayed Our Mission: Yehudah, Tamar and a Chanukah Drama

Essay Vayeishev/Chanukah

The Jewish Heart is Beating Stronger than Ever

Touched to the Core

The Jewish world is on fire.

The bloodbath orchestrated by Hamas and Iran on Saturday, Simchat Torah (October 7, 2023) in Southern Israel has woken up a part in every single Jew that was dormant. Our people have been touched to the core; Jews are more aware of their own Jewishness than they have been in a very long time.

The glee of the enemy in slaughtering Jewish babies reminded us that this has nothing to do with occupation, colonization, apartheid, or any other myth. This was a manifestation of visceral evil which craves to destroy every single Jew. Had Hamas had its way, it would joyfully perform this mini-Holocaust daily, until all 6.6 million Jews in Israel lay lifeless.

Every Jew living today feels the need to respond. Of course, we must defend ourselves in every possible way; we must support Israel and our soldiers with every fiber of our being—encouraging them to fulfill their moral historic duty of eliminating every vestige of bloodthirsty evil. Of course, we must lift the morale of our brothers and sisters in Israel and the world over through an unprecedented outpouring of support, love and oneness, like never before.

But there is one more critical weapon that every single Jew living today, all 16 million of us, can embrace—and it will change everything.

The Weapon of Eternity

Is there a scientific explanation for our survival and success, 4000 years later?

Death for the Jews has been plotted by tyrants of every age. The greatest Empires of the ancient world—Egypt, Assyria, Babylonia, Greece, and Rome, all the way down to Stalin and Hitler—attempted to annihilate us; yet they have all vanished, and we survived. Jews have been expelled from nearly every country in which they resided, yet we are here to tell the tale. What did we have that they did not have? How did a hunted-down nation constituting less than one-quarter-of-one percent of humanity survive and thrive?

All these nations and tyrants had large territories of land, mighty military prowess, culture, language, and affluence. What is the secret of our immortality?

There is only one rational way to answer this—to search for the one unique and exclusive weapon that the Jewish people possessed from the day they became a people, and it accompanied them through all their history. Can we identify such a weapon?

In science, we search for the permanent trait in an organism to explain its longevity in difficult circumstances. With the Jewish people, the search is not difficult. There is only one single weapon that has been with us forever, in every milieu, in every location, under all circumstances: The Torah and the Mitzvos that our people studied, observed, and celebrated with unwavering commitment on a daily basis, and bequeathed to their children and grandchildren.

I may logically understand the power of the Torah and the Mitzvos, or not; but I can’t argue with the plain facts: This is the only “weapon” that the Jewish people had from the day they became a people till this very day, which no other army or empire possessed. It is our mightiest weapon—it has outlived every single one of our enemies for over four millennia, and we remain the energetic people we are today, filled with passion, love, and creativity.

This, then, is the historic calling of this time—to encourage and inspire every single Jew living today, to acquire, or finetune, this indestructible Jewish weapon.&nbsp; &nbsp;&nbsp;&nbsp;

What Hamas and its supporters targeted was not just a piece of land, but an entire people. We have once again been confronted by the force of evil and diabolical hatred that craves to destroy G-d’s eternal people. At such a time, our response must be:&nbsp;Let’s be Jewish like never before in history, and let's be united like never before!

My beloved brothers and sisters! Let us become the greatest Jews ever, by studying what it means to be a Jew and living it.

<ul>
	<li>Put a Mezuzah on your door.</li>
	<li>Wrap Tefillin each morning.</li>
	<li>Study Torah on a daily or weekly basis.</li>
	<li>Engage in prayer and spiritual meditation.</li>
	<li>Eat kosher and make your home kosher.</li>
	<li>Light Shabbos candles and celebrate our day of peace and rest, the holy Sabbath.</li>
	<li>Give charity every day.</li>
	<li>Give your children an education filled with Jewish love and wisdom.</li>
	<li>Become a passionate ambassador of love and unity among our people.</li>
	<li>Imbue your marriage with purity, love, and holiness, or choose any other mitzvah.</li>
	<li>Come to synagogue and get involved with a community.</li>
</ul>

Judaism is about cultivating an ongoing relationship with your deepest soul-essence, filling your heart with the love and peace beating in your soul, and aligning yourself every moment with the universal Divine consciousness of oneness. Every mitzvah, every prayer, and all of Torah, is about becoming channels for the source of all love, peace, light, and truth—and drawing it down into our world. These are the spiritual weapons of victory and eternity.

We do not have time now to live in fear and paralysis; we are the chosen people, we are a singular spiritual organism, and we have a mission: to draw down each day, each moment, infinite love into our hearts, our homes, our communities, our people, our homeland, and the entire world. We need Hashem (G-d, the Creator and source of all love and peace) in our lives. That’s how we can grant the most profound power and courage to our people, our homeland, and all good people in the world.

The support for Hamas in institutions of higher education, and the silence of people so many of us respected, has sickened us. This is the time for courage, resolve, and fortitude. Let’s not shrink, and let’s not shirk our calling. Some of us were drafted into the front lines of battle with Hamas; the rest of us can’t afford to remain spectators. We were all drafted into battle, on a physical or spiritual level.

You can’t argue with the facts: 4000 years later, we are here, and it’s because of that immortal weapon called Torah and Mitzvos.

16 million Jews are waiting for their marching orders. Will we heed their call?

(<a href="https://onemitzvah.org/israel/rabbiyyjacobson">Here is a link to share with friends and family to accept a mitzvah today</a>).

&nbsp;

&nbsp;

16 Million Jews Waiting for Marching Orders:&nbsp;Let&rsquo;s Not Forfeit a Historic Opportunity

Let’s Not Forfeit a Historic Opportunity

Essay on Hamas-Israel War

16 Million Jews Waiting for Marching Orders

We Don't realize the Impact of Our Words

YY Moment

Words that Saved a Life 

You Never Know

This weekly women&#39;s class was&nbsp;presented on Tuesday, Parshas Toldos, 27 Cheshvan, 5782, November 2, 2021, at Bais Medrash Ohr Chaim in Monsey, NY.

The class explores a fascinating commentary by the Italian Rabbi, Doctor and Kabalist, Reb Moshe David Vali (1697-1777) how Yitzchak&#39;s words to Eisav &quot;you shall worship your brother&quot; intimates the future religion of Christianity, choosing a Jew as the son of G-d, and is a sign for the times of Moshiach when the Divinity of each Jew will emerge in its full splendor.&nbsp;

The class discusses and explained the very delicate topic of the strange fact that Judaism attributes the name of G-d to certain human beings. How can we explain this? And what does this teach us about our lives today?

How Yitzchak's Blessings to Eisav and Yaakov Projected the History of Religion

Women's Toldos Class

Why Did Christianity Turn a Jew into a Deity?

Our Pure &amp; Untouchable Essence

Our Pure & Untouchable Essence

A Miracle in Israel:&nbsp;2,500 Year Old Seeds Come to Life &nbsp;

The Eternity of Our People; the Eternity of a Soul

YY Moment: A Miracle in Israel/Inspiration

2,500 Year Old Date Seeds Come to Life  

The Blank Spaces

This essay will not dissect a portion of the Torah, nor a chapter, verse, sentence, or word. We will not even focus on a letter or a syllable in the Torah. We will explore a glaring omission in this week’s portion.

Any person who has been called up to the Torah, or those who had an opportunity to gaze at a Sefer Torah (Torah scroll) will note that it does not contain the familiar kind of punctuation used in books. There are no periods, exclamation points, or question marks; no commas, colons, semi-colons, or hyphens.

But there are two forms of punctuation in the Torah to indicate (at least in many instances<a onclick="ty.scrollTo('_ednref1')" id="_edn1" href="javascript: void(0);" name="_ftnref1">[1]</a>) the beginning of a new topic—and they are blank spaces between words, marking the end of one “Parsha,” or theme, and the beginning of a new one.

[There are two types of spaces in a Torah scroll, one is called “setuma,” which means closed; the other is called “pesucha,” which means open. When a topic in Torah comes to an end, and a new topic is about to begin, the words stop before the end of a line, the remainder of the line is left open. Then the new topic begins only on the next line. This is called a “pesucha,” or an open-ended line. However, when a new, yet related, topic begins, the line is not left open at the end, but a space the length of nine letters is left empty between the words, and the next topic begins on the same line. This is called a “setuma,” or a closed-ended line. They are indicated in every printed Chumash with a Hebrew letter “pei” (פ for pesucha) or the Hebrew letter “samach” (ס for setuma).]

Here is an image of a few pages in the Torah scroll containing both types of spaces, a “pesucha,” then a “setuma.”

<img alt="" height="667" src="https://s3.amazonaws.com/theyeshivacnd-d/content/itemcoverpics/default/7261_scroll.4fc1.jpg" width="889">

Two Exceptions

All portions of Torah are filled with numerous such blank spaces. Take a look at any portion in your printed Chumash and you will see at every new topic a letter “pei” (פ) or a letter “samach” (ס).

There are two exceptions—this week’s portion, Vayeitzei, and the portion of Miketz. Vayeitzei contains 148 verses; Miketz—146 verses, and they both lack these breaks. The entire portion is written as a run-on sentence, with no “space” to breathe.

This is strange. Vayeitzei is one of the longer portions in the Torah and it covers twenty full years in the life of Jacob, years filled with diverse encounters, experiences, and tribulations. Why is there not a single space in the entire portion?

Leaving Home

It was Rabbi Yehudah Aryeh Leib Altar, the second Rebbe of the Ger dynasty, known as the Sefas Emes, who offered a marvelous explanation.<a onclick="ty.scrollTo('_ednref2')" id="_edn2" href="javascript: void(0);" name="_ftnref2">[2]</a>

The portion begins with these words: “And Jacob left Be'er Sheba (where his parents lived in the south of the Holy Land) and traveled to Charan.” Harran was a city in ancient Mesopotamia, located today in Southern Turkey, on the border of Syria and Iraq.&nbsp;Jacob leaves the cocoon of his parents, an&nbsp;environment infused with the Abrahamic vision of life, and travels to Harran, where he would live with a deceitful father-in-law, Laban, and would endure many a trial. The portion ends, two decades later, with Jacob leaving Laban and returning to the Holy Land: “And Jacob went on his way and Divine angels encountered him.”

What allowed Jacob to maintain his moral and spiritual equilibrium throughout his two decades in exile? Why did the first Jewish refugee not assimilate and forfeit his spiritual identity?

The answer is hinted in the Torah by the omission of any space throughout his journey from the Holy Land and back there. From “And Jacob left Be'er Sheba,” in the opening of Vayeitzei, through “Jacob went on his way and Divine angels encountered him,” at the end of Vayeitzei, there was no chasm. Geographically, Jacob left Be'er Sheba in the Holy Land, he departed from Isaac and Rebecca and their Divine-centered world; but in his mindset, there was no gulf between the two. He knew he is on a journey, he was sent on a mission, and he will return.

Jacob never lost touch with where he came from, and thus never got lost in the vicissitudes of his exile life. "He&nbsp;who has a why to live for can bear almost any how," Friedrich Nietzsche said. When you know who you are and the task that lay before you, the changing circumstances do not override your inner anchor. There is a uniform serenity that pervades your life.

The Secret of Longevity

This portion captures the long drama of Jewish exile. Jacob is the first Jew to leave his parents’ cocoon and recreate Jewish life on foreign soil; his descendants would be forced to do so numerous times throughout their history.

What is the secret of the descendants of Jacob to be able to endure millennia of exile and yet remain firmly etched in their identity as Jews?

The Mission

The late astrophysicist, Professor Velvl Greene, who worked many years for NASA, once related the following story.

Many years ago, Dr. Greene shared, a noted scientist delivered a lecture at a Space Science Conference on the broader aspects of the National Aeronautics and Space Administration Program in the USA. Among other things, the lecturer drew a parallel between the problems which will face space explorers in the future and our current conditions on earth.

Using a hypothetical manned voyage to the nearest star, Alpha Centauri, as an example, he emphasized the remarkable engineering, biological and sociological problems that would be encountered during the execution of this enterprise. Since the star is 4.3 light-years away, a spaceship traveling at 1,000 miles per second would require more than 800 years to get there and another 800 years to get back. Any original crew we launched would not survive for even a fraction of the mission's duration. Instead, we would have to "man" the capsule with men and women who would have children who would carry on the mission. These children would themselves have children, continuing this for 1,600 years. Ultimately, after many generations, the remote progeny of the original crew would complete the mission.

This interstellar spaceship would have to be completely self-sustaining and self-supporting. But the lecturer pointed out that the engineering and technical problems are only one side of the coin. In the spaceship, the crew would have to learn to tolerate each other, generation after generation. They would have to learn, and learn quickly, that you don’t blow up only part of a spaceship.

And then the speaker touched on a key topic: Would the fiftieth generation, after a thousand years, still share the aspirations of their pilgrim fathers who set out from earth so long ago? How, indeed, can you convey to a generation still unborn the basic information about where they came from, where they are going, why they are going there, how to get there, and how to get back?

One of the scientists stood up, and to my surprise and delight, declared: “If we could figure out how the Jewish people managed to survive these thousands of years, we’d have our answer!”

The scientist was on target. To a Jew, this story is no mere fantastic flight of imagination; it captures our millennia-long narrative. Almost four millennia ago, Abraham heard a call to become a blessing for all mankind. Over three thousand years ago, at Mount Sinai, we were launched with specific instructions and suitable maps. And we were told that we ought to transmit this mission to our children and grandchildren, for generations to come. The task was to bring healing and redemption to the world.&nbsp;

We were charged with the mission to reveal that the universe has a soul, that humanity has a soul, that each of us has a soul. That we are living in G-d’s world, and our mission is to transcend our superficial shells and reveal the infinite oneness that unites us all.&nbsp;

For more than a hundred generations we knew where we came from, where we were going, why we were traveling, who was the Project Officer, and how to get back. We had no real difficulty in transmitting this intelligence unbroken from generation to generation—even to generations who were not physically present during “take-off” at Sinai. How? Because the Torah, our Divine logbook, contained macro and micro guidance. Notwithstanding all challenges, this logbook has met the only real criterion of the empirical scientists—it worked. Our presence demonstrated&nbsp;that it worked.

As long as we did not allow an interruption in the transmitting of the Torah from generation to generation, the mission and the people remained intact.

The Challenge

But somehow, not too long ago, a “space” emerged in the middle of this long and incredible journey. A generation of "astronauts" arose who decided that they could write a better logbook. They thought the original was old-fashioned, restraining, complicated, and irrelevant to the problems of modern times. They lost their "fix" on the celestial reference points.

Many of them know something is wrong, but they could not pinpoint the malfunction and get back on course. Our mission today is to teach by example how there is indeed no gorge and no gulf between Sinai and modernity. It is one continuous uninterrupted chain, and—unlike with Darwinism—there is no missing link. The glorious narrative of our people is that we never allowed for an inter-generational gap. The same Shabbos our grandmothers celebrated 3000 years ago, we still celebrate. The same tefillin my great grandfathers donned in Georgia 300 years ago, I still wrap today in New York. The same texts Jewish children in Florence and Barcelona were studying 700 years ago, my children study today.

Abraham began the story, Moses consolidated it, and we will complete it.

To watch a full class by Rabbi YY on this theme, please <a href="https://www.theyeshiva.net/jewish/6058">click here</a>.

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<a onclick="ty.scrollTo('_edn1')" id="_ednref1" href="javascript: void(0);" name="_ftn1">[1]</a> Sometimes it is unclear to us the purpose of the break at&nbsp;a particular location of the text.

<a onclick="ty.scrollTo('_edn2')" id="_ednref2" href="javascript: void(0);" name="_ftn2">[2]</a> Sefas Emes Vayeitzei 5650 (1899). In his own words:

שפת אמת ויצא תר"נ: בסדר ויצא לא נמצא שום פרשה פתוחה וסתומה. וכ"ה בספרי מסורות כי לא יש סדר כזה בתורה זולת ויצא. ונראה דהרמז שלא פסק אבינו יעקב ולא הוסח דעתו מיציאתו לחו"ל עד שחזר ויפגעו בו מלאכי כו'. וז"ש וישבת עמו ימים אחדים שהיו כל הימים באחדות ודביקות בשרשו. [ויתכן ג"כ כי זה פי' הפסוק ויהיו בעיניו כימים אחדים באהבתו אותה כי ע"י אהבה זו הי' דבוק באחדות. וידוע כי אהבתו ברחל הוא סוד השכינה.] וזה הי' עיקר הנדר והבקשה אם יהי' אלקים עמדי בו' שלא יתפרד מן הדביקות ע"י לבן הרשע ותחבולותיו כנ"ל.

There are only two portions in the Torah which lack any space to breathe. Vayeitzei and Miketz. Unlike all other portions, in the Torah scroll, these two portions lack any blank spaces to indicate a break.

This is strange. Our portion is long&mdash;it contains 148 verses and covers twenty full years in the life of Jacob, years consisting of diverse encounters, experiences, and tribulations. Why is there not a single space in the entire portion?

It was the Rabbi Yehudah Aryeh Leib Altar, the second Rebbe of the Ger dynasty, who offered a marvelous explanation, capturing the story of our people over 4000 years.

The Omission of a Blank Space in the Torah Captures the Story of a People

Essay Vayeitzei

No Missing Links

This lecture was presented at the Petach Tikvah shul in Toronto, on Tuesday, 28 Cheshvan, 5779, November 6, 2018, in honor of Holocaust Education Week in Toronto. The lecture was dedicated in the memory of Shmuel (Sam) ben Chaviv Buzaglo, who passed away on Hoshnah Rabah 5779, by his family. Prefacing remarks were delivered by Holocaust survivor Anita Ekstein, who shared her story of survival.

How Can G-d Allow It? How Could the Germans Do It? What Does It Teach Us About Our People? Dry Bones Returning to Life

Toronto Holocaust Lecture

Faith After the Holocaust

This&nbsp;​lecture by Rabbi YY Jacobson was organized by Chabad of Guelph (in Ontario, Canada), in tribute to the first Yartzeit of renowned Jewish activist, philanthropist and pillar of the Guelph community, Jeff White. The speech was presented at Chabad&#39;s Israel&#39;s Center, Toronto, on Tuesday, July 10, 2018.

&nbsp;

​Socrates, Julius Caesar and Moses Visit Athens, Rome and Israel 

​Lecture in Toronto

How to Build Bridges Between All Types of Jews

An excerpt of chassidus morning class:&nbsp;https://www.theyeshiva.net/jewish/8065

Are You a Frog or an Elephant?

סיכום השיעור:

קטגוריות

שיעורים קשורים

אנא עזרו לנו להמשיך בפעילותנו

הרשמה לקבלת תוכן (באנגלית) עדכני מאת הרב יוסף יצחק ג'ייקובסון

לקבלת תוכן ועדכונים מאת הרב יוסף יצחק ג'ייקובסון