This was an instagram live conversation between Chanie Apfelbaum (@busyinbrooklyn) &amp; Rabbi YY Jacobson (@yyjacobson) about&nbsp;&nbsp;Struggling with Faith through difficult times. This took place on Sunday&nbsp;23&nbsp;Adar I, 5784, March 3, 2024.

With Such Pain, How Do I Let Go?

Rabbi YY with Chanie Apfelbaum

Struggling With Faith During Difficult Times

<a href="https://theyeshiva.net/jewish/9147/vayeitzei-womens-class-hamas-israel-war-remaining-anchored-in-truth-and-love-during-insanity">Click to watch the full class here</a>

Every Child, a Succsess Story

YY Moment

Yossi Believed in him

This class was&nbsp;presented on Tuesday, Parshas Yisro, 20 Shvat, 5784, January 30, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.

Three Truths that Inspired Yisro to Join Israel

Yisro Women's Class/ Israel-Hamas War

Why You Should Be a Proud Jew Today: Crash Course on Jewish History

Elkanah Vizel

Before heading into battle, Master Sgt. Elkana Vizel, 35, penned a letter for his loved ones. At his funeral this week, his widow read the letter.&nbsp;

The father of four young children, Rabbi Elkana Vizel was among 21 reservists killed last Monday night in Northern Gaza.

Despite sustaining injuries in Operation Protective Edge and having the choice to stay out of combat service, Elkana opted to enlist in the reserves, dedicating himself to defending his people. In his heartfelt letter to his loved ones, he expressed unwavering conviction in his decision to return to the frontlines. Here is what he wrote:

If you are reading these words, something must have happened to me. If I was kidnapped, I demand that no deal be made for the release of any terrorist to release me. Our overwhelming victory is more important than anything, so please continue to work with all your might so that the victory is as overwhelming as possible.

<section>
Maybe I fell in battle. When a soldier falls in battle, it is sad, but I ask you to be happy. Don't be sad when you part with me. Touch hearts, hold each other's hands, and strengthen each other. We have so much to be proud and happy about.
</section>

<section>
We are writing the most significant moments in the history of our nation and the entire world. So please, be happy, be optimistic, keep choosing life all the time. Spread love, light, and optimism. Look at your loved ones in the whites of their eyes and remind them that everything we go through in this life is worth it and we have something to live for.&nbsp;
</section>

<section>
Don't stop the power of life for a moment. I was already wounded in Operation Tzuk Eitan, but I do not regret that I returned to fight. This is the best decision I ever made.

We have no words to describe the nobility, love, purity and holiness of our soldiers and our brothers and sisters fighting for their life. Elkana's letter brought back a story and message that transpired 80 years ago, in one of the darkest moments of our history.&nbsp;
</section>

Future Tense

"That day, G-d saved Israel from the hands of the Egyptians . . . The Israelites saw the great power G-d had displayed against the Egyptians, and the people were in awe of G-d. They believed in G-d and in his servant Moses. Moses and the Israelites then sang this song, saying…"<a href="javascript: void(0);" id="_edn1" onclick="ty.scrollTo('_ednref1')">[1]</a>

The Song at the Sea was one of the great epiphanies of history. The sages said that even the humblest of Jews saw at that moment what even the greatest of prophets was not privileged to see. For the first time, they broke into a collective song—a song we recite every day during the morning prayers.

Yet, as is often the case, the English translation does not capture all of the nuances. In the original text, the Torah states:

<table>
	<tbody>
		<tr>
			<td>
			Then Moses and the children of Israel will sing this song to the Lord, and they spoke, saying, I will sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea.
			</td>
			<td>
			&nbsp;
			</td>
			<td>
			בשלח טו, א:&nbsp;אָ֣ז יָשִֽׁיר־משֶׁה֩ וּבְנֵ֨י יִשְׂרָאֵ֜ל אֶת־הַשִּׁירָ֤ה הַזֹּאת֙ לַֽיהֹוָ֔ה וַיֹּֽאמְר֖וּ לֵאמֹ֑ר אָשִׁ֤ירָה לַּֽיהֹוָה֙ כִּֽי־גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹֽכְב֖וֹ רָמָ֥ה בַיָּֽם:
			</td>
		</tr>
	</tbody>
</table>

It speaks of Moses’ and the Jews’ singing, in the future tense. This is profoundly strange. The Torah is relating a story that occurred in the past, not one that will occur in the future. It seems like a “bad grammatical error.”

The sages, quoted by Rashi, offer a fascinating insight:

סנהדרין צא, ב: תניא אמר רבי מאיר מניין לתחיית המתים מן התורה שנאמר (שמות טו, א) אז ישיר משה ובני ישראל את השירה הזאת לה', שר לא נאמר אלא ישיר מכאן לתחיית המתים מן התורה.

One of the principles of the Jewish faith is the belief in Techiyas Hamesim, the resurrection of the dead, following the messianic era. Death is not the end of the story. The soul continues to live and exist, spiritually. What is more, the soul will return back to a body.&nbsp;

This is why the Torah chooses to describe the song in the future tense: Moses and his people will indeed sing in the future, after the resurrection. Their song was not only a story of the past; it will also occur in the future.

While this is a fascinating idea, it still begs the question: Why does the Torah specifically hint to the future resurrection here, as opposed to any other place in the Torah? And why will Moses and Israel sing in the future as well?

After the War

The following story happened on this very Shabbos, 80 years ago.<a href="javascript: void(0);" id="_edn2" onclick="ty.scrollTo('_ednref2')">[2]</a>

One of the great rabbis of Pre-war Europe was Rabbi Aharon Rokeach (1880 – 1957), the fourth Rebbe of the Belz Chasidic dynasty (Belz is a city in Galicia, Poland.) He led the movement from 1926 until his death in 1957.

Known for his piety and saintliness, Reb Aharon of Belz was called the "Wonder Rabbi" by Jews and gentiles alike for the miracles he performed. He barely ate or slept. He was made of “spiritual stuff.” (The Lubavitcher Rebbe once visited him in Berlin, and described him as “tzurah bli chomer,” energy without matter.)

His reign as Rebbe saw the devastation of the Belz community, along with most of European Jewry during the Holocaust. During the war, Reb Aharon was high on the list of Gestapo targets as a high-profile Rebbe. They murdered his wife and each of his children and grandchildren. He had no one left. With the support and financial assistance of the sixth Lubavitcher Rebbe in the US, and Belzer Chasidim in Israel, England, and the United States, he and his half-brother, Rabbi Mordechai of Bilgoray, managed to escape from Poland into Hungary, then into Turkey, Lebanon, and finally into Israel, in February 1944. He remarried but had no children.

Most thought that Belz was an item of history. Yet, the impossible occurred. His half-brother Rabbi Mordechai also remarried and had a son, then died suddenly a few months later. Reb Aharon raised his half-brother's year-old son, Yissachar Dov, and groomed him to succeed him as Belzer Rebbe. Today, it is one of the largest Chassidic groups in Israel, numbering more than 50,000, with hundreds of institutions, schools, synagogues, and yeshivos.&nbsp;

The Belzer Rebbe not once said any of the prescribed prayers like Yizkor or Kaddish for his wife and children, because he felt that those who had been slain by the Nazis for being Jews were of transcendent holiness; their spiritual stature&nbsp;was&nbsp;beyond our comprehension. Any words about them that we might utter were irrelevant&nbsp;and perhaps even a desecration of their memory.

For Reb Aharon, the only proper way to respond to the near-destruction of Belz and honor the memory of the dead was to build new institutions and slowly nurture a new generation of Chasidim. This is what he did for the remainder of his life. He settled in secular Zionist Tel Aviv, and not in the more religious Jerusalem because, he said, it is the only city without a Church or Mosque.

The First Shabbos

The first Shabbos after he arrived&nbsp;in Israel during the winter of 1944 was Shabbos Parshas Beshalach, and he spent it in Haifa. He was alone in the world, without a single relative (save his brother) alive.

During the Shabbos, he held a “tisch,” a formal Chassidic gathering, in which Chassidim sing, dance, and share words of inspiration and Torah. The Belzer Rebbe quickly realized that the Holocaust survivors present, who had endured indescribable suffering and had lost virtually everything they had, were in no mood of singing. The Rebbe decided to address himself and his few broken Chassidim who had survived.

The Belzer Rebbe raised the above question of why the Torah specifically alludes to techiyas hameisim, the resurrection of the dead, in conjunction with the song that was sung celebrating the splitting of the Red Sea?

He gave this chilling answer. When the Jewish people sang the Song of the Sea, much of the nation was not present. How many people did not survive the enslavement of Egypt? How many Jewish children were drowned in the Nile? How many Jews never lived to see the day of the Exodus? How many refused to embark on a journey into the unknown?

According to tradition, only a fifth of the Jewish people made it out.<a href="javascript: void(0);" id="_edn3" onclick="ty.scrollTo('_ednref3')">[3]</a> 80% of the Jews died in Egypt. It is safe to say that everyone who did make it out of Egypt had lost relatives and could not&nbsp;fully rejoice in the miracles they were witnessing. Now, the sea split. The wonder of wonders. Moses says to them, “It is time to sing." But they responded, "Sing? How can we sing? Eighty percent of our people are missing!"

Hence, the Torah says, “Moses and the children of Israel will sing,” in the future tense. Moses explained to his people, that the story is far from over. The Jews in Egypt have died, but their souls are alive, and they will return during the resurrection of the dead. We can sing now, said Moses, not because there is no pain, but because despite the pain, we do not believe we have seen the end of the story. We can celebrate the future.

Future and Past

This is what sets apart Jewish history. All of history is, by definition, a study of the past. Jewish history alone is unique. It is a story of the past based on the future. For the Jewish people, history is defined not only by the past&nbsp;but also by the future. Since we know that redemption will come, we&nbsp;go back and redefine exile as the catalyst for redemption and healing.

For the Jewish people, the future defines and gives meaning to the past.

With this, the Belzer Rebbe inspired his students to begin singing yet again as they arrived at the soil of the Holy Land, on Shabbos Beshalach 1944, 80&nbsp;years ago.

His disciples&nbsp;did sing. And if you visit the&nbsp;main Belz synagogue in Jerusalem, you can hear thousands of Jews, young and old, singing and celebrating Jewish life.

Sunrise

I once read an article by a survivor of Auschwitz. He related how every morning, as the sun rose over Auschwitz, his heart would swell with anger. How dare you?! How can the sun be so indifferent to the suffering of millions and just rise again to cast its warm glow on a world drenched in the blood of the purest and holiest? How can the sun be so cruel and apathetic? Where was the protest?

But, he continued&nbsp;his story, he survived. I came out of the hell. And the day after liberation, as I lay in a bed for the first time in years, I watched the sunrise. For the first time, I felt so grateful for&nbsp;the sun.&nbsp;I felt empowered that after the long night, which seemed to never end, light has at last arrived.

This is the story of our people. Our sun has set. But our sun will also rise. Life, love, and hope will prevail. “Netzach Yisroel Lo Yishaker,” the Eternal One of Israel does not lie.&nbsp; There will be an end to the night. “Moses and the children of Israel will sing.”

And the singing can begin now. We will see Moshiach very very soon -- may it be NOW!

__________________

<a href="javascript: void(0);" id="_ednref1" onclick="ty.scrollTo('_edn1')">[1]</a> Exodus 14:15. 
<a href="javascript: void(0);" id="_ednref2" onclick="ty.scrollTo('_edn2')">[2]</a> The story is recorded in the book “B’kdushaso Shel Aaron,” page 436. 
<a href="javascript: void(0);" id="_ednref3" onclick="ty.scrollTo('_edn3')">[3]</a> Mechilta and Rashi Exodus 13:2

As is often the case, the English translation does not capture all of the nuances of the original text. The Torah states: &ldquo;Then Moses and the children of Israel will sing this song to the Lord&hellip;&rdquo; This is strange. The Torah is relating a story that occurred in the past, not one that will occur in the future. It seems like a grammatical error.

The sages, quoted by Rashi, offer a fascinating insight: One of the principles of Jewish faith is the belief in Techiyas Hamesim, the resurrection of the dead, following the messianic era. It is the notion that death is not the end of the story.&nbsp; This is why the Torah chooses to describe the song in the future tense: Moses and his people will indeed sing in the future, after the resurrection. Their song was not only a story of the past; it will also occur in the future.

While this is a fascinating idea, it still begs the question: Why does the Torah specifically hint to the future resurrection here as opposed to any other place in the Torah?

I wish to share with you a story that happened on this very Shabbos, more than seven decades ago. One of the great rabbis of Pre-war Europe was Rabbi Aharon Rokeach (1880&ndash;1957), the fourth Rebbe of the Belz Chasidic dynasty. He led the movement from 1926 until his death in 1957. Known for his piety and mysticism, Reb Aharon was called the &quot;Wonder Rabbi&quot; by Jews and gentiles alike for the miracles he performed. He barely ate or slept. He was made of &ldquo;spiritual stuff.&rdquo;

He lost his entire family and most of his followers in the war. When he escaped and made it to Israel in February 1944, he spent his first Shabbos, Parshat Beshalach, in Haifa. After the horrible pain they endured, nobody was in the mood of singing. And the Belzer Rebbe shared an incredible insight into the nature of Jewish history. &ldquo;Moshe will sing.&rdquo;

Jewish History Is a Study of the Future: “Moses and the Children of Israel Will Sing”

Essay Parshas Beshalach

Elkana Vizel's Last Letter

This class was&nbsp;presented on Tuesday, Parshas Beshalach, 13 Shvat, 5784, January 23, 2024, at Bais Medrash Ohr Chaim in Monsey, NY.

The Art of Empathy: Why Dasan and Aviram Earned Their Own Splitting of the Sea

Beshalach Women's Class/ Israel-Hamas War

Crème De La Crème: The Brisker Rav on Israeli Soldiers

Israel and the Jewish world reel in pain from the devastating loss&nbsp;and pain since October 7th, 2023.&nbsp;How can we turn our current plight into a growth opportunity?&nbsp;Will we have &ldquo;Post-Traumatic Stress&rdquo; or &ldquo;Post-Traumatic Growth&rdquo; from the war?

Rabbi YY Jacobson addresses these questions on the Halacha Headlines podcast, Guest-Hosted by Rabbi Ari Wasserman, on Motzei Shabbos Parshas Bo, 10 Shevat,&nbsp;5784, Jan. 20, 2023

This is an excerpt of&nbsp;the&nbsp;podcast. The full podcast also includes&nbsp;Rabbi Aviad Goldvicht &ndash; a &ldquo;Rav Tzvaii,&rdquo; a rabbi/businessman serving in the IDF as a Rabbi,&nbsp;Dr. Jacob Freedman &ndash; noted psychiatrist, speaker and author &amp;&nbsp;Mrs. Batya Widowsky BSW &ndash; social worker and volunteer for the psycho-trauma unit of Ichud Hatzalah.&nbsp;

To listen to full episode:&nbsp;<a href="https://www.podbean.com/ew/pb-cja8u-1554322">https://www.podbean.com/ew/pb-cja8u-1554322</a>

What Do You Say To Parents and Children of Our Slain Holy Soldiers?

Interview with Rabbi YY on "Headlines" Radio

Confronting the Pain and Trauma of the Israel-Hamas War

An excerpt of Talkline With Zev Brenner- Are Neturei Karta Jews? Rabbi YY Jacobson&nbsp;&amp; Jake Turx Senior White House correspondent of Ami Magazine discuss and debate how we should relate to the small number of members of our community that belong to the anti-Israel group that supports Hamas and other enemies of the Jewish people.

Who Are These Supposed Religious Jews Who March With Hamas?

Rabbi YY on "Talkline With Zev Brenner"

The Horrific Behavior of Neturei Karta

Is Hakaras Hatov a halachic requirement, or just a nice thing to do? 
Do we just feel gratitude, or do we need to say &ldquo;thank you&rdquo; or more? 
Historically, did the Gedolim show Hakaras Hatov towards the soldiers of the IDF? 
Why have a few Roshei Yeshiva said they are concerned about showing gratitude? 
If Torah learning protects, why does Israel need an army? 
Does the Israeli army enable those in Yeshiva to learn? Do those learning in Yeshiva enable the army to have military success?

Rabbi YY Jacobson addresses these questions on the Halacha Headlines podcast Hosted by Rabbi Ari Wasserman, on Motzei Shabbos Parshas Vayechi, 18&nbsp;Teves. 5784, Dec. 30, 2023

This is an excerpt of&nbsp;the&nbsp;podcast. The full podcast also includes&nbsp;Rabbi Dovid Gottlieb &ndash; Rabbi in Ramat Beit Shemesh, Director of Tzalash&nbsp;<a data-saferedirecturl="https://www.google.com/url?q=https://podbean.us7.list-manage.com/track/click?u%3D09ccfef203385073f41543f1a%26id%3D4529e87972%26e%3Df387e113a6&amp;source=gmail&amp;ust=1704154400639000&amp;usg=AOvVaw3GpUfLRa8kUT6GO4idvrCv" href="https://podbean.us7.list-manage.com/track/click?u=09ccfef203385073f41543f1a&amp;id=4529e87972&amp;e=f387e113a6" target="_blank">https://tzalash.org/</a>&nbsp; 
&amp; Rabbi Doniel Haymann &ndash; Rosh Kollel, author of Hakaras Hatov L&rsquo;Halacha&nbsp;with Rabbi Joshua Friedman &ndash; founded of Israel Select&nbsp;<a data-saferedirecturl="https://www.google.com/url?q=https://podbean.us7.list-manage.com/track/click?u%3D09ccfef203385073f41543f1a%26id%3D06b9f36ef8%26e%3Df387e113a6&amp;source=gmail&amp;ust=1704154400639000&amp;usg=AOvVaw0WOFY9hjS5aetvbeIriiv3" href="https://podbean.us7.list-manage.com/track/click?u=09ccfef203385073f41543f1a&amp;id=06b9f36ef8&amp;e=f387e113a6" target="_blank">https://thechesedfund.com/israelselect/tefillin?aff=WA</a>&nbsp;&amp; Clip from Rabbi Baruch Rosenblum &ndash; educator, author, and popular magid shiur. To listen to full episode:&nbsp;<a href="https://podcasts.apple.com/us/podcast/halacha-headlines/id1048703487">https://podcasts.apple.com/us/podcast/halacha-headlines/id1048703487</a>

What Should Be Our Relationship to IDF Soldiers?

Interview on "Headlines"

Our Soldiers Are the Holiest of the Holy

The &quot;My Israel Narrative Podcast&quot; Interviews Rabbi YY About Hamas Israel War on Dec 25, 2023, 13 Teves, 5784

For the&nbsp;Channel:&nbsp;https://www.youtube.com/@myisraelnarrative

Why Do We Call Israel Our Homeland When We're Living Outside of It?

Podcast about Hamas-Israel War

Should All Jews Make Aliyah to Israel Now?

This talk by&nbsp;Rabbi YY Jacobson is an excerpt of a Yud Tes Kislev Farbrengen, which took place on Motzei Shabbos Parshas Vayishlach, 19 Kislev, 5784, December 2, 2023

The Tragic Mistakes Made by Israeli Leaders Leading to the October 7th Massacre

Hamas-Israel War: The Rebbe's Words

The Lubavitcher Rebbe's View on the Security of Israel

This Yud Tes Kislev Farbrengen with Rabbi YY Jacobson took place on Motzei Shabbos Parshas Vayishlach, 19 Kislev, 5784, December 2, 2023, at Beth Midrash Ohr Chaim, Monsey, NY. Music by Choni Reis and singing by Choni Goldman.

Talk 1: How can we celebrate at a time of war? Hamas wanted to destroy our Simchas Torah, our joy and resolve. So now we need to be more Jewish, joyous, and united than ever before. The song of Padah Besholom.

Talk 2: Today the powerful idea of the Tanya has emerged&mdash;as for the true essence of every single Jew. Stories from post Simchas Torah 5784.

Talk 3: The contribution of Chassidus teaching a Jew how to live in oneness 24-7, with complete fusion between body and soul, infinity and the finite, heaven and earth. 

Talk 4: The main thing of Judaism is the heart.

Talk 5: How much gratitude we ought to have. The contribution of the Alter Rebbe. What the Rebbe predicted about the security of Israel.

Talk 6: How to be a good therapist.

Chassidus as a Blueprint to Live with Authenticity, Oneness, Love, and Gratitude

Yud Tes Kislev 5784 Farbrengen

Israel-Hamas War: Time to Discover Our Essence

Why the Obsession with Israel?

I do not see a way of rationally explaining the obsessive hatred to Israel and Jews without the faith that Jews are G-d’s chosen people to make the world a place of goodness and kindness.

The obsession with Jews, a people that does not even constitute a quarter of a percent of humanity, is going on for almost 4000 years. It makes no sense. 500,000 people were murdered in Syria, including tens of thousands of children, and I did not hear of one demonstration. Israel is trying to protect its children from being slaughtered, fighting an enemy that wants its own children to die, so Israel can be demonized, and yet the Jews are condemned.

Traumatized self-hating Jews and anti-Semites even have the chutzpah to call Gaza a Jewish “concentration camp,” when Israel expelled every last Jew from Gaza in 2005. Had the Gaza population not voted in Hamas in 2006 and chosen to spend all its resources to murder Jews, Gaza could have been the Singapore of the Middle East. They blame Israel for having checkpoints, which only exist because without them, there would be terrorists’ attacks on a daily basis. They want an airport in Gaza, so that planes can murder tens of thousands of Jews daily?

The obsession with Israel makes no sense unless you can appreciate the truth that we are G-d’s people. We were chosen to serve as a light onto the nations, a Divine flame lit on the cosmic way, hence we trigger the world in unimaginable ways.

But this is not easy for Jews to accept, even though the world knows it. Virtually every other nation has perceived itself as chosen or otherwise divinely special. For example, China means “Middle Kingdom” in Chinese – meaning that China is at the center of the world; and Japan considers itself the land where the sun originates (“Land of the Rising Sun”). The British thought they were chosen, and the Muslims and Christians of course see themselves as chosen. And they would love hearing it. But when you tell a Jew you are chosen, he says: “Me? Never. I am just a human being.”

Of course, Jewish chosen-ness cannot be racist because Jews are not a race; there are Jews of every race. What is more, any person of any race, ethnicity, or nationality can become a member of the Jewish people and thereby be as chosen as Abraham, Moses, Jeremiah, Maimonides, or the chief rabbi of Israel.

Can reason alone explain how a hodgepodge of ex-slaves was able to change history — to introduce the moral Creator we know as G-d, to devise ethical monotheism; to write&nbsp;the world’s most influential book, the Bible; to be the only civilization to deny the cyclical worldview and give humanity belief in a linear (i.e., purposeful) history; to provide morality-driven prophets; and so much more — without G-d playing the decisive role in this people’s history?

But we are still uncomfortable. Why did it have to be this way? Who needs this idea that one people is chosen? It seems unenlightened. To suggest that as Jews we are somehow closer to G-d than all other nation smacks of arrogance, elitism, and prejudice.

It’s because we don’t understand what “chosen” means. &nbsp;

The Rebbe’s 1798 Letter

This story takes us back some two centuries ago. In 1798, Rabbi Schneur Zalman of Liadi (1745-1812), founder of Chabad, known as the Alter Rebbe, was arrested and charged with treason, on the basis of petitions to the Czar by opponents of Chassidism. It was a devastating moment in Jewish history. He could have been given capital punishment, heaven forbid—and that would have been the end not only of Chabad, but of much of the Chassidic movement, as he was its chief defender, intellectual advocate, and most influential figure. After 53 days of imprisonment, he was exonerated of all charges and freed. The event—celebrated to this day on the 19th day of Kislev, this Shabbos December 2 —marked the decisive victory of the Chassidic movement and the onset of a new, expanded phase in the exploration and dissemination of the infinite spiritual depth of Judaism, embodied in Chassidism.&nbsp;

Upon his release, Rabbi Schneur Zalman dispatched a short but powerful letter to all his followers. It is one of the most extraordinary letters one can read. (It is published in Tanya, Igeres Hakodesh, chapter 2). The Rebbe suffered so much as a result of his opponents; they persecuted him and his followers even before the arrest; then came the arrest and his terrifying trial. Yet in this letter, he warns his disciples against any display of haughtiness&nbsp;as a result of their victory. He instructs them not to denigrate,&nbsp;tease, and show disdain to those who craved their downfall.

The letter opens with the verse stated by Jacob in Genesis: “I have become small by all the kindnesses and by all the truth that You have done Your servant.” (This verse appears in the beginning of the Torah section of Vayishlach (Genesis 32:4-36:43), which was the Torah reading for the Shabbat preceding the day of Rabbi Schneur Zalman’s release, Tuesday, 19 Kislev, 5759-1798). The Alter Rebbe is perturbed by the obvious question. Why was Jacob humbled by all the kindness he was shown? Why did it not bolster his pride? If G-d gave this all to me, I probably deserve it!&nbsp;

תניא אגרת הקודש סימן ב: פי' שבכל חסד וחסד שהקדוש ב"ה עושה לאדם צריך להיות שפל רוח במאד, כי חסד דרועא ימינא. וימינו תחבקני. שהיא בחי' קרבת אלהים ממש ביתר שאת מלפנים. וכל הקרוב אל ה' ביתר שאת והגבה למעלה מעלה, צריך להיות יותר שפל רוח למטה מטה כמ"ש מרחוק ה' נראה לי. וכנודע דכולא קמי' דווקא כלא חשיב. וא"כ כל שהוא קמי' יותר הוא יותר כלא ואין ואפס וזו בחי' ימין שבקדושה וחסד לאברהם שאמר אנכי עפר ואפר. וזו היא ג"כ מדתו של יעקב... משא"כ בזלע"ז הוא ישמעאל חסד דקליפה. כל שהחסד גדול הוא הולך וגדל בגובה וגסות הרוח ורוחב לבו.

The Alter Rebbe conveys a profound idea.&nbsp;

Who Chose You?

In the Jewish understanding, chosenness leads not to arrogance, but rather to humility. If it were some human king who chose us to be his special people, then your assumption would be correct — we would become elitists. When a mortal power shows favoritism towards a subject, that subject will become more arrogant as a result — the closer you are to the king, the more significant you are, and the more significant you are the higher respect you feel you deserve.

But we were chosen by G-d. And the closer you are to G‑d, the more you sense your insignificance. While being buddy-buddy with a human leader inflates your ego, a relationship with G‑d bursts your selfish bubble. Because G‑d is an infinite being, and all delusions of petty self-importance fall away when you stand before infinity. Being close with G‑d demands introspection and self-improvement, not smugness.

In Judaism, G-d is the core of reality—the entire reality of existence. We are all part of reality, we are all in reality; we are all part of G-d, in G-d, in reality. There is an organic oneness that unites all of existence, all of humanity, all of the cosmos—and that organic unity is what we call G-d. “Hashem Echad,” G-d is one, does not only mean there is one G-d and not twenty gods; it means that G-d is synonymous with oneness. The word G-d is another way of saying that “there is only one.” There is oneness that pervades all of existence. We are all reflections of One reality; One core. We are all manifestations—diverse expressions—of a singular reality.

To be conscious of G-d means to never allow your ego to wrap you in its superficial imagination. “Ego” stands for Easing G-d Out. When I do not realize my true greatness and value, as a reflection of G-d’s infinite oneness, I must resort to my ego to feel good about myself and to put you down. Becoming G-d conscious means that at every moment I need not protect my ego, as I become completely comfortable with my true reality, as an expression of Divine light. The more G-d conscious I am, the smaller I become and the greater I become: On one level I become nothing, as there is nothing but the organic oneness, the absolute infinity of G-d, which pervades all. At the same time—I become the greatest, as my life becomes a full and seamless expression of the higher, unifying, integrating, eternal consciousness of the eternal core of all reality.&nbsp; &nbsp;&nbsp;

Being close to G-d summons you to respect others more, not less. The more G-d conscious, the more loving and charitable you become, as you are aware that G-d’s light pervades every person and every creature.&nbsp;When in the name of chosenness a person becomes bigoted, disrespectful, elitist and arrogant—they missed the boat. When you become aware of G-d choosing you, it eliminates the judgementalism we resort to in order to protect our egos and feel better about ourselves and our place in the world. Your success never equals my failure. I reflect one aspect of G-d, as you reflect another one.

This is the idea of the Chosen People — a nation of individuals who have been given the opportunity to sense G‑d's closeness, hear His truth and relay His message to the world. All agree that it was the Jews that introduced the world to monotheism and a system of ethics and morals that has shaped the modern view of life and its purpose. And it is the survival of Judaism to this day that attests to the eternal value of this system.

Anyone from any ethnic background can convert to Judaism and become chosen. Jewish chosenness is not a gene, it is a state of the soul. Anyone wishing to take it upon themselves is welcome -- as long as they are ready to have their bubble burst. Anyone can join this group of “chosen people” as long as they are ready to experience themselves as nothing…

And that is a Jew.

And that is why so many people loathe the Jewish people.

We have been chosen to teach each and every person alive that each of them has been chosen—to serve G-d and become an ambassador of love, light, and goodness to His world.

What Did Chosen-ness Do To Us?

When I look at our people, I ask myself one question: Has our belief that we are the chosen people turned us into murderous people who feel they have the right to abuse, persecute, target, and annihilate other cultures and peoples who are different? Or has it made us feel responsible to share, give, contribute, and help others? Has the idea of Chosen People turned us into people who are never introspective, or perhaps into the most self-critical and introspective nation on earth? (Often, the worst critics of Israel are Jews!)

The true test of chosenness is how humble you are. Most Jews today have passed this test with flying colors. Their humility is so deep, it doesn't allow them to accept that they are chosen. While most other religious groups are quite comfortable claiming that they are the best, we Jews will do anything to say that we are nothing special. Now that's what we call a Chosen People!

Katonti!

This, explained Rabbi Schneur Zalman, was the hallmark of Jacob. To the self-absorbed person, a kindness from G-d is proof of his own significance and worth.&nbsp;To the spiritually mature person, however, a kindness from G-d is, first and foremost, an act of divine love: G-d is drawing the person closer to Him. And the closer one comes to G-d, the more one realizes one’s own insignificance in the face of the divine infinity.

This is what it means to think as a Jew. When you were blessed with a gift, when you were showered with a blessing—the first instinct of the Jew is: Katonti! I am humbled.&nbsp;

This, the Alter Rebbe taught, must be the response of his followers to the grace they have seen: to become far more humble, authentic, and Divine. To suspend their egos and become channels for Divine oneness.

When we realize we have been chosen, we cultivate a healthy confidence that comes not from ego but from humility. It is about respecting our role as Divine ambassadors for goodness and truth. Then we never duck to the pressure of those who want us to compromise our eternal mission to eliminate evil and cultivate goodness.&nbsp;

(<a href="https://www.chabad.org/library/article_cdo/aid/160993/jewish/Are-the-Jews-the-Chosen-People.htm">My thanks to Rabbi Aron Moss for his article on the topic</a>).

The Meaning of &ldquo;Chosen People&rdquo;

Why the Obsession with Israel and Jews?

Essay Parshas Vayishlach/Yud-Tes Kislev

Are Jews the Chosen People?

An Instagram live conversation, on Wednesday, 15 Sivan, 5781, May 26, 2021, about how to stand up against the new-old&nbsp;wave of Antisemitism, following the Hamas-Israel war in May of 2021.&nbsp;Participants in the conversation are Rabbi YY Jacobson, Victoria Zirkiev&nbsp;(President of @chazaq_org Women&#39;s Division, @victoria_zirkiev), Gad Elbaz&nbsp;(Singer/Composer @gadelbaz), and Rudy Rochman (Jewish-Israel Rights Activist @rudy_israel).

Take a Stand Against Antisemitism!

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