Who's Taking the Census | Living with the Rebbe | A Slice of Life | What's New
The Rebbe Writes | All Together | A Word from the Director | Thoughts that Count
It Once Happened | Moshiach Matters
Most countries throughout the world periodically conduct a population census. According to the Constitution of the United States of America, every ten years the government conducts a population census. In the past, thousands of census-takers have attempted to visit every household in the nation, especially those in poorer neighborhoods, to record the number of persons living there, their ages, and other statistical information.
State budgets for the United States Government census 2020 has made headlines. California has approved a $187,000,000 budget to assure that all residents get counted. New York might spend up to $70,000,000 on census promoting efforts.
Most of the information garnered for the census will primarily be conducted in the age-old manner of mailing questionnaires to every household in the United States and then sending census-takers door to door to try and make sure no one is left out.
Who are the census-takers? It can be just about anyone. In the past, it has included high school and college students, unemployed individuals or people with part-time jobs, and seasonal workers. Basi-cally, census-takers are people with time on their hands who can use the extra money and aren't looking for highly-skilled work. The counting itself can, and is, done by virtually anyone.
The Jewish people were counted three times during their 40 year sojourn in the Sinai desert. On three separate occasions, G-d commanded Moses that a census should be taken.
But G-d did not merely tell Moses to organize a census. He commanded Moses to conduct the actual count. The same Moses whose received and transmitted the Divine truths of the Torah to the Jewish people and to all humanity went from tent to tent to count the Jewish people. Moses, who sat every day, all day, from morning to evening, conducting the affairs of the nation and serving as their chief jurist and judge; Moses, the greatest teacher and prophet of all time, was instructed to personally visit every "household" in the Israelite camp to tally how many individuals between the ages of 20 and 60 resided there.
Of course, no single individual could visit hundreds of thousands of homes. Moses needed helpers. And who was appointed to assist him? Aaron, second in stature only to Moses. (The final census took place after Aaron's passing; his son and successor, Elazar, assisted Moses.) When additional help was needed, the leaders, the princes of the twelve tribes of the Jewish people, were enlisted.
Counting numbers may be a relatively simple task. But when it is people who are being counted-when each number represents a unique and holy soul-it is a task that must be conducted with sensitivity and reverence.
Jewish teachings explain that every Jew contains within him or her a spark of Moses. Surely, then, each of us can act with sensitivity and reverence toward our fellow Jews and count them in.
Based, in part, on an essay from The Week in Review published by V.H.H.
In this week's Torah portion, Ki Tisa, we read about the mitzva [commandment] of machatzit hashekel, the half-shekel coin that every Jewish male, from the age of 20 to 60 had to give. This was an atonement for the sin of the golden calf.
On the verse, "This is what they should give... a half shekel," the Jerusalem Talmud and the Midrash tell us that Moses didn't understand, so G-d took out a coin of fire from under His throne, showed it to Moses and said, "like this is what they should give." And Tosafot explains that Moses knew what a half shekel coin was, his question was: How can a person give an atonement for his soul (through a half shekel)? As the Midrash continues, "Who can give an atonement for his soul, '... A person would give everything he has as an atonement for his soul,' and it still wouldn't be enough..." In response, G-d "showed him a coin of fire."
In other words, the half shekel was an atonement for the sin of the golden calf, which was Idolatry. How can a half shekel be an atonement for such a grave sin?
Mitzvot are compared to the organs of the body. In the body there are vital organs and non-vital organs. Then there are organs that are the most important, the brain and the heart, in which the soul resides, and they control or enliven the entire body. The same is with mitzvahs, there are those that are more vital to the rest of the body of mitzvahs, and there are those that are less vital. Then there are general mitzvot that the whole Torah and all the mitzvot are dependent on, like, "I Am G-d your G-d," which is the belief in G-d, and "you shall not have any gods before Me," which is the prohibition against Idolatry. How could it be possible for idol worship, such a grave sin, to be atoned for by merely giving a half shekel?
Being that Moses knew what a half shekel was, and he wondered how is it possible that a half shekel coin could be an atonement for the soul of a person, how did G-d's response, showing him "a coin of fire," answer the question?
We will understand it through a parable of the Baal Shem Tov. There was a man who was a goldsmith and a silversmith, and he took an apprentice. He taught him everything there was to know about shaping the precious metals, the only thing that he didn't teach him, was that he had to put a fire under the gold or silver in order to shape it, and surprise surprise, no matter how hard he tried, he only ended up with a clump of metal.
The same is with the half shekel, the coin itself might be of little value, but it is how they gave the half shekel that made all the difference. They had to give it with fire, the whole fire of their being, the whole fire of their soul, then it was an atonement.
Adapted by Rabbi Yitzi Hurwitz from the teachings of the Rebbe, yitzihurwitz.blogspot.com. Rabbi Hurwitz, who is battling ALS, and his wife Dina, are emissaries of the Rebbe in Temecula, Ca.
Captioning Assignment
by Rivka Teich
Earlier this winter, I stepped out of my comfort zone. I did my very first Closed Captioning event.
Let me give you some background. My name is Rivka Teich. I've been a court reporter for the last 20+ years; nearly all of those years in Federal court (I'm currently in Brooklyn, Eastern District of New York). I do realtime every day and hold an RMR and Realtime certification. I'm comfortable and confident in my work every day.
The event I was captioning for was the Gala Banquet put on by Chabad Lubavitch Headquarters. Chabad Lubavitch is one of the largest global Jewish organizations. They have emissaries (Rabbis and their families) who are in all parts of the world, in over 100 countries, in every state in the United States. These Rabbis create a Jewish community and atmosphere, providing Jewish activities, classes, establishing schools, Kosher food, the list could go on and on.
And once a year all of these Rabbis, over 5,000, come back to their home base (Crown Heights, Brooklyn) for a long weekend of classes, seminars, and encouragement from one another. And at the end of the weekend, on Sunday, they have a beautiful, uplifting Gala Banquet. At this Banquet all the Rabbis join, many bringing their friends and people from their community along, raising the attendance to close to 6,000 people, making it the largest Rabbinical conference in the world.
One of those 5,000 Rabbis, is Rabbi Yehoshua Soudakoff. And he is deaf. Rabbi Soudakoff is originally from California and currently lives in Israel with his wife, Cheftziba, who is also deaf. Together they run "Chabad for the Deaf and Hard of Hearing Community," in Rishon L'tzion. The name of their organization is "Chushim," which is a reference to the Biblical figure, Chushim Ben Dan, who was deaf; additionally, the word Chushim in Hebrew means "senses."
And so, in order for him to fully participate and enjoy the evening with his fellow Rabbis it was arranged to have CART displayed on the screens around the exposition hall. This was made possible by the Ruderman Chabad Inclusion Initiative, who funded the Closed Captioning and helped guide these efforts for the last five years. In addition to the screens in the room for the 6,000 people to watch; it was also being broadcast live on the internet for those watching at home (100,00+ people) with closed captioning. No pressure, right?
This was a big deal. And it is not so simple to hire any CART/Closed Captioner. Because about 40 % of the words being said were not in English. They were a mix of Hebrew and Yiddish. A slew of phrases and words that are commonly spoken between Orthodox Jews. The reporter had to be someone who is familiar with that lexicon and ready for it. So that definitely narrows down the pool.
In the past another reporter, Rikki Woonteiler (Brooklyn, NY) who is a CART provider did the captioning. But she was out of the country. And so the organizers reached out to me.
I strongly believe that you need to keep challenging yourself and improving. Yes, it's nice to float along and to be comfortable in your work; but not too comfortable. And that was how I was starting to feel day to day at work, too comfortable. Give me a narcotics trial, a securities fraud trial, a terrorist trial and I got it! But this was a whole new territory for me with words and phrases that I hardly hear or write at work.
So naturally, I accepted. Now came the hard work.
I was given most of the speeches ahead of time. And so I wrote them, and wrote them, and wrote them again. Over and over and over again. I also went back to previous Banquets online, and practiced past speeches. I put in over 700 words into my case-specific dictionary. I was definitely doing my homework and being as prepared as can be.
In addition to the physical practicing, I had to figure out my software and work with the IT people at the convention to change over from court reporting software to captioning software. That was a whole new world for me too. That took time. And there was a lot of trial and error. But of course, I did not wait until game-day, and it all went smooth when we hooked up at the event.
Yes, I had the speeches but - spoiler alert - most people did not stay on script. As a matter of fact, there was an entire Q&A before the evening of an interviewer going around the room and asking participants where they are from and some questions.
There was a lot of quick thinking. Realizing I didn't have a specific name in my dictionary, I had to finger spell it. And these are not "John Smith" names, but rather "Rabbi Shmuel Yitzchak Jenkelowitz from Krgyzstan," that was fun!
Plus if a Hebrew word or phrase was said that I hadn't prepared for, I would write the English of it instead. So it wasn't just hearing words and writing them. There was a lot of analyzing going on all at the same time.
Right before we started Rabbi Soudakoff came over to me with his ASL interpreter to thank me. That was so special. That was a clear reminder of why the Closed Captioning was so important. As Rabbi Soudakoff said on social media, "Accessibility is not just for those who need it. Accessibility brings together an entire community and includes all of its members. That's why I'm thrilled that the captioning won't just be in front of me at the Chabad Emissaries Gala Banquet I'm attending tonight. It will be on the screens around the room - sending a message of community-wide inclusion and unity."
Was I nervous? Yes, yes, yes. It was all so new to what I'm used to and confident at. But in the end that was the biggest accomplishment for me, I put myself out there and I did it. And I did it well. I have been thinking of moving into the Closed Captioning world but hadn't done it ever; and now I jumped in with two feet, in the deep end. And I made it!
My take away is: Go out of your comfort zone. Put yourself out there. Take a leap of faith. It will be uncomfortable but you'll gain the confidence that you did it.
New Emissaries
Rabbi Mendy and Mussie Sputz are establishing Chabad of North Hills, California, in the Encino Valley. Chabad of the Valley announced that they will be establishing three new centers and North Hills is the first of the three.
CTeens
The 12th Annual CTeen International Shabbaton took place this past month in Crown Heights, Brooklyn with 2,700 teens in attendance. They hailed from 497 cities and 24 countries. The 4 day weekend was packed with fun, inspiration and Jewish pride culminating in a massive concert in Times Square.
Tefillin for Yitzi
In honor of the birthday of Rabbi Yitzi Hurwitz, TefillinForYitzi.com set a goal of getting 26,000 Jewish boys and men to wrap Tefillin. As we go to print over 31,000 have taken part in the campaign!
8 Teves, 5747 [1987]
Dr., Psy.D.-
Greeting and Blessing
This is in reply to your letter in which you ask several questions.
Although I do not usually pasken shaalos [deliver rulings], which is the prerogative of Rabbonim - particularly Rabbinic organizations - however, inasmuch as the subject matter is quite simple and, especially in view of its direct relevance, I am answering your questions:
1) Does a therapist carry the status of a physician according to the Shulchan Aruch [Code of Jewish Law]?
The answer: Anyone who is trained (and formally attested) to bring therapeutic relief to a human being has the status of a physician in that area of his training and expertise. Furthermore, since medical science has become so specialized, the area of therapy, and also dietetics, have in recent years been researched and systematized, etc., much in the same way as an eye doctor and an ear doctor have become specialists in their particular field. This is especially true in regard to dietetics, in view of the importance attached to diet by the Rambam (Hilchos De'os) almost 800 years ago, which only recently has become increasingly recognized.
2) With regard to the problem of the complex nature of human behavior and the difficulties inherent in empirical investigation.
Surely, as you know, all empirical sciences, and certainly medical science, face this problem. But the Shulchan Aruch, well aware of this prob1em rules that one has to deal with existential reality of the available criteria as to what is medically useful and has been verified as such, etc.
3) Regarding the question of repression of anger and sadness, and the like.
You surely know the approach of Chassidus, especially Chabad, and how much emphasis is placed on the tikkun hamidos (development of character, self-control, etc.); also how to overcome sadness and the like.
As in many other areas, there are two aspects to consider:
a) physical health,
b) spiritual health.
Since both are, of course, interrelated, they can be harmonized. For example, the matter of sadness is a mental state that affects also physical well-being, and at the same time, there is the directive to "serve Hashem with joy." The latter in itself testifies to the general ability of a human being to overcome sadness, for otherwise the Torah would not have given such a directive.
In conclusion, I would like to add the important point that precisely in our days it has become increasingly revealed and recognized in many areas of human life that the mitzvoth of the Torah that are obligatory in the everyday life in our time (as distinct from those mitzvoth that are related to the Beis Hamikdash) are of direct benefit to physical and mental health.
I trust that, in keeping with the teachings of Chanukah and the Chanukah Lights which are kindled in growing numbers and intensity from day to day, symbolizing ner mitzvo v'Torah ohr [light of mitzvoth and Torah], you are doing just that, especially increasing from time to time your kvias-ittim [set-aside time] in Torah in terms of both time and education.
May the light and inspiration of Chanukah illuminate and permeate all your days ahead throughout the year.
With blessing,
8th of Nissan, 5722 [1962]
I trust that during the time since our meeting much has been accomplished in the matters which we discussed. More over, I hope that the difficulties which seemed to exist at the time turned out to be much less formidable than anticipated, and that this will therefore stimulate greater and much more rapid advancement, especially as when one is determined to do the right thing, one receives special help from On High, as our Sages assure us.
With the approach of Pesach, the Season of Our Freedom, may G-d grant every one of us a greater measure of freedom from all manner of anxiety and difficulty, so as to be able to serve Him with joy and gladness of heart without hindrance, in good health physically and spiri-tually, which go hand in hand together.
Wishing you and yours a kosher and happy Pesach,
Elijah the Prophet (Eliyahu) - lived approximately in the Jewish year 3,000 (760 b.c.e.) and lived at a time when the Jews were greatly tempted by idol worship. He pitted himself against 450 priests of the Baal cult on Mount Carmel when he successfully demonstrated the veracity of G-d. When the prophet Jonah died as a young boy, Eliyahu was able to bring him back to life. Taken by a fiery chariot, he was one of the seven saints who went into the next world alive. Tradition names Eliyahu as the one who will announce the advent of Moshiach.
Rabbi Shmuel M. Butman
This Shabbat we read an additional Torah portion in the synagogue known as "Parshat Para" (the "red heifer"). In the days of the Holy Temple, if a person became spiritually unclean through contact with a dead body, the ashes of the red heifer rendered him clean. As a person had to be in a state of ritual cleanliness to bring the Passover offering, these laws were read publicly in the weeks before Passover.
Although we cannot bring offerings in the literal sense at present, the spiritual lessons they contain are timeless.
Our Sages likened mitzvot to the human body. Just as the body is composed of 248 limbs and 365 sinews, the Torah is composed of 248 positive and 365 negative commandments.
But the Torah is also likened to the soul. Just as the soul animates the physical body and transforms it into a living being, so too does the Torah enliven the practical mitzvot and illuminate them with its light. When a Jew studies Torah and understands the deeper significance of the commandments, his mitzvot are performed with joy and happiness, and with a heartfelt enthusiasm.
This principle sheds light on the Talmudic statement, "He who studies the laws of the burnt-offering is considered as if he has brought one." During the exile, when we cannot bring sacrifices in the literal sense, our study of the law stands in its stead. The mitzva of bringing the sacrifice, however, just like the human body, is limited by time and space; the actual mitzva can only be fulfilled in the proper time and at the proper location.
But our holy Torah, just like the soul, is spiritual; it is not limited by the restraints of time and place. Our study of the Torah's laws of offerings is therefore relevant and appropriate in any age and in any location.
As we gradually "rev up" for the Passover season, let us remember that every positive action we do draws nearer the day when "The spirit of uncleanliness I will remove from the earth," with the coming of Moshiach and the Final Redemption. May it happen immediately.
This shall they give, every one that passes among those who are numbered (Ex. 30:13)
The commentator Rashi explains: G-d showed Moses a coin of fire and said, "Like this shall they give," to teach us that when a person gives charity he should do it with fiery enthusiasm.
(Sefer HaDarush)
And I will be gracious to whom I will be gracious, and I will show mercy to whom I will show mercy (Ex. 33:19)
The way an individual acts towards others is the way he himself will be treated by Heaven. If one is merciful to his fellow man, and behaves in a good and kind manner, G-d will be merciful towards him, even if he is really not deserving. "And I will be gracious to whom I will be gracious" - G-d will act accordingly to the person who always says "I will be gracious," and will be merciful to the person who always says "I will be merciful."
(Razin D'Oraita)
Before all your people I will perform wonders, such as have not been done on all the earth, nor in any nation (Ex. 34:10)
The Hebrew word for "wonder" is related to the word meaning "set apart." G-d promised the Jews that they would be set apart from the rest of the nations of the world, for His Divine Presence would henceforth rest only on them. But what "wonders" were promised? Not merely miracles in the physical world, but wonders in the spiritual sense, a deeper understanding of G-dliness and holiness than is afforded others. That is why the verse specifies "before all your people," for only the Jew can really understand and appreciate the depth of these wonders.
(Ohr Hatorah)
The Rav of Yanov was a great scholar. As a young man he had been the friend of Reb Shmelke of Nikolsburg, and their friendship had endured in spite of the young man's terrible obstinacy and inability to concede the correctness of anyone else's viewpoint.
Once, the Rav of Yanov was traveling to his son's wedding together with an impressive party of illustrious well-wishers. The Rav and his party stopped at a lovely site on the outskirts of a forest to say the afternoon prayers. The Rav chose a secluded spot under the trees some distance away from the others, and he lingered over his devotions. The members of his traveling party waited patiently for him in the carriage, but when darkness descended, they began searching for him in the surrounding groves of trees. Their search proved unsuccessful and though they were a bit concerned, they assumed that he had accepted a ride from one of the many other carriages in the wedding party.
Their anxiety was borne out when they arrived at the site of the wedding and the Rav was nowhere to seen. There were all kinds of speculation, but there was nothing to do other than to proceed with the wedding without him. The sad group returned to Yanov without the Rav and in fact, without a clue of what might have happened to him.
Meanwhile, the Rav was wandering around in the depths of the forest unable to find a way out. He had unwittingly lost his way in the forest. As hours became days the Rav became more despondent and disoriented. He lost track of time and set about preparing for Shabbat a day early.
Finally, with G-d's help, the Rav found his way home and rejoined his jubilant family which had begun to fear the worst. When Thursday arrived the Rav busily set about preparing for Shabbat. When his family explained that it was Thursday and not Friday, he argued hotly that they were all mistaken. They tried patiently to explain that in the course of his wanderings he had somehow lost a day in his reckoning, but he just became more and more infuriated. His family invited many acquaintances to try to convince the Rav, but to no avail. What could they do, other than to allow him to celebrate the holy Shabbat on Friday. He celebrated with all the traditional foods and prayed the Shabbat prayers, and when Shabbat actually arrived he donned weekday garb and set about his usual weekday activities while his horrified family helplessly looked on.
Many weeks passed while he persisted in his mistaken behavior in spite of the steady stream of visitors all endeavoring to convince him otherwise. One day word of his strange fixation reached his childhood friend, Reb Shmelke of Nikolsburg. Reb Shmelke set off at once for Yanov, making sure that he would arrive on Thursday. The Rav was thrilled to see him, and hastened to invite him for Shabbat. Reb Shmelke accepted enthusiastically, eager to implement the plan he had devised.
Reb Shmelke quietly gathered the Rav's family and outlined his plan to them. Needless to say they were anxious to do anything to bring the Rav back to reason, and so, in addition to the usual bountiful Shabbat fare, they also prepared some bottles of strong aged wine and set them on the table. The masquerade was carried out as the whole family and their many guests gathered to celebrate a festive Shabbat meal. After each delicious course Reb Shmelke poured a generous cup of old wine into the Rav's cup. Now, this was a heavy, red wine known to induce a deep slumber in the drinker, and Reb Shmelke didn't stint on the "L'chaims." Toward the end of the meal, the Rav fell into a deep sleep. Reb Shmelke sat back and relaxed with his pipe, telling his fellow diners that they could now return to their normal activities without worry, for the situation was under control. He took a soft cushion and placed it under the head of the sleeping man and settled down to guard the Rav throughout the night and into the following day.
On the next night, which was truly the Shabbat, the same guests returned and sat down at the table to enjoy the real Shabbat repast. When it was time to say the Blessings After the Meal, Reb Shmelke gently roused the Rav, who sat up and remarked, "It seems as if I've been sleeping for a long time." He then joined in saying the prayers and everything continued in the usual manner through to the conclusion of the Shabbat. The family and townspeople were overcome with happiness at the result of Reb Shmelke's visit and thanked him profusely. For his part, Reb Shmelke made them promise that they would never reveal the true happenings of that Shabbat.
The Rav never had an inkling of what had transpired. In fact, he was very proud that everyone else had come to the enlightened conclusion that his calculations had been correct. He was however, careful to credit his old friend Reb Shmelke of Nikolsburg for helping lead his mistaken congregants and family to the right conclusion, saying, "Thanks to my friend from Nikolsburg, they were able to comprehend the truth. Isn't it amazing how impossibly stubborn some people can be!"
"The word 'redemption' applies only when one emerges from darkness into light. One who has never experienced the suffering of bondage and oppression cannot appreciate redemption. The very essence of redemption is the freedom which comes from the oppression itself. Had the Children of Israel never been enslaved, they would never have experienced true freedom. Once they were enslaved, the slavery itself gave rise to the redemption and from the midst of the darkness, and only from that darkness, the light burst forth.
(Book of Our Heritage by Rabbi Eliyahu Kitov)
