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HIgH HolIdAY

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InSIde: foodS of RoSH HASHANAH

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fall 2015 / high holidays 5776 a little nosh for the soul

Chabad Lubavitch of Your Town

soulwise

{FROM THE RABBI’S DESK}Dear Friend,Rosh Hashanah is the beginning of the Jewish year,

and the anniversary of creation of man. At the brink of a new year it is most appropriate to reminisce and evaluate the past year. It is a time for comprehensive analysis of our lives thus far and some spiritual accounting to plan the year a head.

At Chabad we endeavor to uplift, inspire and educate you on an individual basis as well as a community focus and center. In this spirit we bring you this magazine and sincerely hope you enjoy it and fi nd it informative and inspirational.

It comes fi lled with thought-provoking articles, fun insights, and other delicacies to enjoy. You’ll also fi nd a synopsis of the High Holidays observances and some dis-cussion of their meaning. Included also are dates and candle lighting times needed.

We hope you will enjoy this publication and consider joining us this year for the High Holidays. At Chabad everyone is welcome no matter their religious, educa-tional or economic background.

May G-d Grant you and yours a joyful, prosperous, sweet new year and may you be inscribed and sealed in the book of life happiness and health.

Shana Tova!

Rabbi Shliach

Director, Chabad Jewish Center

Don’t miss the Rabbi’s Thursday Torah Class 7:00 pmThis is Jewish Thought 101. For thousands of years, the Torah has been the Jewish national treasure, and now is your chance to claim your inheritance.From Moses to David to You!Join the class by calling 714-555-5523 or logging onto www.Chabadofnow.com.

Join us Shabbat Morning at 10:30 amJoin us for weekly Torah study and service. Our friendly, Non-Judgmental atmosphere, offers a place to talk to G-d in Hebrew and English. Kids are welcome. There are never any tickets or membership or affi liation required. For more info call Rabbi Shliach at 714-828-5523.

Don’t miss the Rabbi’s Thursday Torah Class 7:00 pmThis is Jewish Thought 101. For thousands of years, the Torah has been the Jewish national treasure, and now is your chance to claim your inheritance.From Moses to David to You!Join the class by calling 714-555-5523 or logging onto www.Chabadofnow.com.

soulwise

is published by

Chabad Lubavitch of Your Town

Rabbi Mendel Shliach, Director

123 South Street, Brooklyn, NY 11211

718-718-7180

www.ChabadofYourTown.com

Fall 2015, Volume 8, Issue 1Printed 4 times yearly - Winter, Spring, Summer & Fall

An imprint of Soulwise Magazine

000

{CREDITS}

DEDICATED TO THE LOVE AND INSPIRATION OF THE

LUBAVITCHER REBBE

{book}

The SecreT of chabad

Attorney alan M. dershowitz said: “I have often urged the Harvard Business School to teach the remarkable success of the Chabad movement as a case study in innovation, com-mitment and determination. The Secret of Chabad is that case study written by a brilliant insider who really understands. Everyone can learn from the tried and true methods devel-oped by the Rebbe and employed by Chabad to achieve its goals.”

It is amazing if you think about it: At the mid-20th century the Lubavitcher rebbe, rabbi Menachem Mendel Schneerson set his sights on creating a worldwide Jewish renais-sance. Guess what? Today his 4,000 Shluchim-emissaries are everywhere. There’s an army of Rabbis and Rebbitzens trained and encouraged to move to the four corners of the earth to ful-fill the Rebbe’s mission, reaching everyone, one person at a time. But, how could they live so far from friends and family while dedicating their lives to Jewish destiny and the welfare of oth-ers? How could they remain true to their ideals, raise families outside their familiar community,

while at times risking their own safety and se-curity? A new book titled The Secret of Chabad seeks to help readers understand the immense scope of the Rebbe’s vision. Now, for the first time, an insider takes readers deep within Chabad revealing the secrets of how it was done. The author, rabbi david eliezrie, is a veteran Chabad emissary to Yorba Linda California, he is also the president of the Rabbinical Coun-cil of Orange County and a board member of the Jewish Federation and Family Services of Orange County. According to dennis Prager:

"The Secret of Chabad is probably the first book by a Chabad insider telling the incredible story of what has clearly become the most dynamic Jewish force in the contemporary world. After reading The Secret of Chabad you will never see your local Chabad Rabbi in the same light" The Secret of Chabad is available on Kindle, Amazon, Barnes & Noble, and at your local bookshop.

{video}

rebbeTzin chana – A Glimpse into the Life of the Rebbe’s Mother is a fascinating documentary on recent Jewish history. The child of an esteemed rabbinic family, young chana became known for her scholarship. When her husband Levi Yitzchak became the Rabbi of Yekaterinoslav, Ukraine, she took a

pivotal role in Jewish affairs in the city. After he was exiled by the Soviets for spreading Judaism, she stood by his side, enduring unfathomable suffering with dignity. Ultimately, Chana made her way to the New York, where she would spend the last years of her life beside her son, the rebbe. Despite her own shining personality, she would come to be identified affectionately by the gift she gave the world, with the simple title,

"The Rebbe’s Mother." This Video DVD tells the story behind one of the greatest Jewish leaders of recent times. Produced by Jem Media, the DVD is available at www.TheRabbiShop.com.

{music}

inner fLaMe Would you believe that one of Amazon’s

top selling albums in Alternative Rock would be a new album by two Chabad Rabbis? Well, 8th Day, the Jewish Rock group co-founded by brothers Shmuel and bentzi Marcus, is one the most sought after acts these days. With their latest hit album “Inner Flame”, the group has now released six studio albums that get air play regularly on the radio, and have been top sellers on Amazon and have an impressive following on Spotify. The new album titled Inner Flame is all about Jewish concepts in rhythm and rhyme. Inner Flame is available at www.My8thDay.com.

{wine}

cuvÉe chabad The famed commentator of the Torah

known as rashi was a wine maker by profes-sion. Today, a few Chabad Rabbis have followed in his footsteps offering Talmudic commentary and vintage cabernet sauvignon. These wines have plenty of commentary and press, enjoy reading up on them as you sip these fine wines.Try Cuve’e Chabad wines available at www.JewishNapa-Valley.com or Alef from Livermore California available at www.JewishTriValley.com.

what's Newfor the new year

Fall 2015 / High Holidays 5776

it's your Call. The shofar, the ram’s horn, which was used to warn people of approaching dan-ger or to call them to return and

regroup, was also used in a king's corona-tion. The Heavenly shofar was heard at Mount Sinai and the Heavenly shofar will again be sounded in the future to herald the arrival of the redemption.

SHofAR: HoW To fINd YouR voIcE

I once heard a beautiful parable. It was about a king and his only son. The prince was kind and smart, but his strength and bravery were unknown as he grew up in the safe and wealthy castle of his father. So, one day, the king decided that it would be educational for the prince to travel to

a faraway land to learn the wisdom and ways of the people who lived there. The king gave the prince an entourage of min-isters and servants as well as a large amount of money for this expedition, all so that he advance in his knowledge and wisdom be-yond his ability to do so at home, in the king’s court.

But the plan didn’t really work out and as the journey wore on, the prince spent

all the money on the luxuries he was ac-customed to at home plus other excesses that he indulged in on the way. Eventually, he was left with nothing, and had arrived at a place so far away from home that no one there had ever heard of his father.

Distraught, the prince decided it was time to go home. But he had been away so long that he had forgotten his native tongue, so when he finally made his way back to the capital city of his kingdom, he could not explain to anyone who he was and where he needed to go. He tried to gesture to them that he was the prince, but of course no one paid any attention to him. Finally, when he was near enough the palace so the king could hear him, he let loose a wordless scream so his father

Your Jewish soul is like g-d’s

child; and you were sent into

the foreign environment of

this material world learn the

ways of the Torah and fulfill its

commandments.

Shofar SecretsPerfect Parables

{it's a blast}

“…Speak to the children of Israel, saying: In the seventh month, on the first of the month, it shall be a Sabbath for you, a remembrance of [Israel through] the shofar blast a holy occasion.”

—Leviticus 23:24


would recognize his voice. The king indeed recognized his son’s voice and sent for him, and so they were reunited.

The great Baal Shem Tov, founder of Chasidism would tell this story when he wanted to explain the relationship between the Jewish soul and G-d. He would say: Your Jewish soul is like G-d’s child; and you were sent into the foreign environment of this material world learn the ways of the Torah and fulfill its commandments. But sometimes we get side tracked, the soul becomes increasingly estranged from its native milieu; it is gradually drawn into an environment that does not recognize Di-vinity and is not concerned with it, and it eventually forgets the language of holiness and purity.

But at some point, it remembers who it is and cries out to G-d. This is the wordless blast of the shofar, which utters the inner-most voice of the soul that is longing for its Divine home. When G-d hears this cry, He restores the soul to its former glory.

SHofAR SEcRETS: HoW To REKINdlE ANd REclAIM YouR voIcE

A king once set out on a journey that led him deep into a thick forest. At one point, he lost his way and could not determine how to get out. A group of villagers passed by, so he asked them for directions back

to the palace. But they did not recognize him, so they did not know if they should help him or not, and moreover, they did not know the way to the palace. Eventually, someone passed by who did recognize that

this was the king and who did know the way to the palace, so he escorted the king back home. The king was so impressed with this person’s knowledge that he made him his personal advisor.

A long time after this, the advisor wronged the king in some way, and in his anger, the king told his ministers to judge the advisor and declare him guilty of rebel-lion. The advisor was very upset because he knew what this meant, so he asked the king for one last request: that they both dress themselves in the clothes they wore when they had their first encounter in the forest. The king agreed, and when he put

on the clothes he wore then and saw his advisor wearing the clothes he wore then, he remembered at once the tremendous fa-vor the advisor had done him by leading him out of such a hopeless situation. In his gratitude, the king forgave the advisor of his misdeed and returned him to his post.

Similarly, when G-d wished to give the Torah, he first inquired of all the other nations and none accepted it. It began to look as if no one was interested in fulfill-ing G-d’s purpose in creation. But then, the Jews accepted the Torah immediately and enthusiastically.

Eventually, our initial enthusiasm and passion waned. But when we blow the shofar to remind G-d of the day when we first “met” at Mount Sinai and the shofar was blowing as we accepted His Torah. The shofar is a reminder that we accepted the Torah unconditionally, in this way, we re-capture the innocence and inspiration of a soul newly born and of the Jewish people at Mount Sinai, and this renewed inspiration powers our relationship with G-d for the coming year. >>adapted from the Chasidic insights from the

torah–With an interpolated english translation and

Commentary Based on the Works of the lubavitcher

rebbe. you can purchase the full set at www.Kehot.com.

When g-d wished to give the

Torah, he first inquired of all the

other nations and none accepted

it. It began to look as if no one

was interested in fulfilling

g-d’s purpose in creation.

But then, the Jews accepted

the Torah immediately and

enthusiastically.

Illus

tratio

n by

Mar

c Lum

er


On One PageThe Linear Siddur is here.

KEHOT.COM877-4-MERKOS

The first Kehot siddur with phrase-by-phrase linear translation for a seamless davening experience.

definition: Rosh Hashanah (Head of the Year). The Kabbalists teach that basically what your brain is to your body, Rosh Hashanah is to the year. It’s the Head of the Year, it’s the nerve center of the year, what hap‑pens on Rosh Hashanah impacts the entire year.

also KnoWn as: Yom Hazi-karon (Day of Remembrance). This is the name of the holiday used in our prayers, blessing at candle lighting, and in the kidush.

historiCal origins: It’s the anniversary of the creation of Adam and Eve.

BiBliCal verse: “…Speak to the children of Israel, saying: In the sev-enth month, on the first of the month, it shall be a Sabbath for you, a remembrance of [Is-rael through] the shofar blast a holy occasion.”

– Leviticus 23:24Rosh Hashanah is the day we proclaim

G-d King of the Universe. Each year on Rosh Hashanah, “all inhabitants of the world pass be-fore G-d like a flock of sheep,” and it is decreed in the heavenly court “who shall live, and who shall die . . . who shall be impoverished, and who shall be enriched; who shall fall and who shall rise.”

oBservanCe: Hear the Shofar. The shofar, the ram’s horn, which was used to warn people of approaching danger or to call them to return and regroup, was also used to coronate kings. The Heavenly shofar was heard at Mount Saini and the Heavenly shofar will again be sounded in the future to herald the arrival of the redemption. On Rosh Hashanah make sure to hear the Shofar on both days.

the shofar: Best to use a ram’s horn to recall the Binding of Isaac which also occurred on Rosh Hashanah, in which a ram took Isaac’s place as an offering to G-d; we evoke Abraham’s merit as we pray for a year of life, health and pros-perity.

do it yourself: The shofar has three sounds: 1) the long blast of tekiya 2) the three shorter blasts of shevarim and 3) the nine rapid blasts of teruah. The length of each of the three sounds should be the same so that the one tekiya is the length of the shevarim or teruah. Of course that’s not true of the final te-kiya gedola or the large tekiya that can go as long as you can hold the note. Do not place the shofar in the center of your lips like a trumpet, rather use the right side of your mouth. Practice to blow from your stomach not your cheeks, so if your cheeks are puffed up right now, you’re doing it wrong.

the Month Before: Dur-ing Elul, the month before the High Holidays, we begin practicing blowing the shofar daily and reciting Psalm 27 in our daily prayers. The code of Jewish Law encourages people to visit the resting place of a great tzadik to pray before the High Holidays. Many people today use the on-line form at www.OhelChabad.com to send their letters for blessings to resting place of the Rebbe.

the day Before: To separate between the practice shofar blowing and the real ones, we do not blow the shofar on the day before Rosh Hashanah. Give extra charity. Girls and women light candles 18 minutes before sunset.

Bless your friends with the words “May you be inscribed and sealed for a good year.” (See Machzor page 44)

CustoMary foods: Eat apple dipped in honey on the first night, to symbolize our desire for a sweet year. (See bless-ing in Machzor page 46.) Some have a head of a fish, ram, or other kosher animal, to symbolize our desire to be at the "head of the class" this year. Pomegranates symbolize our wish for a year full of mitzvot and good deeds as a pomegran-ate is filled with seeds. Throughout the meal, it is customary to also eat foods whose names in the vernacular allude to blessing and prosperity. For

example, many have the custom of eating a car-rot dish, because in Yiddish the word for carrots, meren, means to multiply.

Eat a new fruit on the second night and recite the Shehecheyanu blessing. (See Machzor page 46)

tashliCh: On the first day of Rosh Hashanah, a special prayer is said near a body of water with fish in it. Water is a symbol of Divine kindness and fish a symbol of an ever-open eye, making it the perfect place to pray for Divine mercy. (See Machzor page 291.)

PraCtiCal: Find a High Holi-day service near you, or call the number on the back of this magazine, and hear the shofar on both days.

Buy: You must get the book, and I rec-ommend Kehot’s Machzor for Rosh Hashanah

–Annotated Edition with English Translation sold at www.TheRabbiShop.com. You’ll have all the prayers and instructions right there in your hands.

You could get yourself a shofar and learn how to blow it yourself. Visit www.TheRabbiShop.com for a full selection of shofars (lessons not included).

read More:www.TheJewishNewYear.com

rosh hashanahOn One Page

Ro S H H A S H A N A H

cHEcKlISTn Candle lighting, both nights

n Kiddush and festive meals, both nights and both days

n apple dipped in honey, first night

n new fruit is enjoyed, second night

n hear the shofar, both days

n visit a body of water for tashlich, first day


The Linear Siddur is here.

KEHOT.COM877-4-MERKOS

The first Kehot siddur with phrase-by-phrase linear translation for a seamless davening experience.

definition: Yom Kippur means “Day of Atonement.” Yom Kippur is the holiest day of the year—the day on which we are closest to G‑d and to the quintessence of our own souls.

historiCal origins: The golden calf incident happened while the Jews were camped at Mount Sinai. Moses ascended the mountain to beg for mercy and on the 10th day of Tishrei, G-d said: “I forgive you.” That day was the first Yom Kippur or Day of Atone-ment. And that Divine forgiveness happens every year on the 10th of Tishrei.

BiBliCal verse: “…On the tenth of this seventh month, it is a day of atone-ment, it shall be a holy occasion for you; you shall afflict yourselves...”– Leviticus 23:27

oBservanCe: 1) Abstain from food and drink. 2) Do not wash your body. 3) Do not anoint your body with creams or lotions. 3) Do not wear leather footwear. 5) Abstain from marital relations.

do it yourself: In the early morning hours before Yom Kippur we take a white rooster, or fish, or money and give it to charity in what is called the Kaparot ceremony. (See Kehot’s Machzor for Yom Kippur page 2.)

the day Before: Request and receive honey cake, should you ever need to ask for anything this year, let it be a piece of cake. Eat a festive meal; immerse in a mikvah; and give extra charity. In the late afternoon we eat the pre-fast meal. Ask your parents for a blessing and bless your children, light a memorial candle (if applicable). Girls and women light candles 18 minutes before sunset.

What to Wear: It is a custom to wear white as a sign of purity. Men bring your tallit to services Yom Kippur eve as it’s the only night service that the tallit is worn.

Prayers: In the course of Yom Kip-pur we hold five prayer services: 1) Maariv, with its solemn Kol Nidrei service, on the eve of Yom Kippur; 2) Shacharit, the morning prayer,

which includes the Yizkor memorial service; 3) Musaf, which includes a detailed account of the Yom Kippur Temple service; 4) Minchah, which includes the reading of the Book of Jonah; and 5) Neilah, the “closing of the gates” service at sunset.

The closing Neilah service climaxes in the re-sounding single blast of the shofar, followed by the proclamation, “Next year in Jerusalem.” We then perform the Havdalah service and Blessing of the New Moon, and partake of a festive after-fast meal, making the evening after Yom Kippur a yom tov (festival) in its own right.

deeP & MystiCal: Kabba-lah teaches that the soul has five parts 1) Nefesh animates action 2) Ruach animates emotions 3) Neshama animates intellect 4) Chaya animates spiritual life and 5) Yechida is simply one with G-d, the quintessence of the soul. Yom Kippur is the holiday of the Fifth level of the soul, Yechida

“Oneness,” That’s why we have 5 observances and the 5 prayers, to awaken our fifth level of pure connection and oneness with Divinity.

PraCtiCal: Find a high holi-day service near you, or call the number on the back of this magazine.

Buy: I recommend Kehot’s Machzor for Yom Kippur–Annotated Edition with English Translation sold at www.TheRabbiShop.com. You’ll have all the prayers and instructions right there in your hands.


yom kippurOn One Page

Yo M K I p p u R

cHEcKlISTn Kapparot and charity, before yom Kippur

n two festive meals, before the fast

n yahrzeit memorial candle is lit before yom Kippur (if applicable)

n Candle lighting, before sunset

n fast, from before sundown until after nightfall

n yizkor memorial prayers during daytime services

n Break the fast after the havdalah service, marking the end of the holiday

On One Page


definition: Sukkot literally means “Huts”. The Jews enjoyed the protec‑tion of the miraculous "clouds of glory” as they traversed the Sinai Desert following the Exo‑dus. That’s something we should not forget. We are commanded to dwell in a sukkah‑‑a hut of temporary construction with a roof cover‑ing of branches‑‑for the duration of the Sukkot festival (on the Jewish calendar Tishrei 15‑21).

also KnoWn as: Z’man Simchateinu (The Time of Rejoicing). All Jewish holidays are a joyous occasion, however, Sukkot is the only holiday called “The Time of your Rejoicing.” The nightly evening‑to‑dawn festivities held in the Holy Temple in preparation for the drawing of water for use in the festival service, was considered an unparalleled joyous occasion.

BiBliCal verse: “For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths, in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the L-rd, your G-d. – Leviticus 23:42-43

oBservanCe: Eat all your meals in the sukkah hut and otherwise regard it as your home.

Take the Four Kinds: a) an etrog (citron), b) a lulav (palm frond), c) three hadassim (myr-tle twigs), and d) two aravot (willow twigs). On each day of the festival (besides Shabbat), we re-cite a blessing over them, bringing them together

in our hands as we wave them in all six directions: right, left, forward, up, down and backward. Tak-ing the Four Kinds are also known as “Shak-ing the Lulav.” For complete directions and instructions visit www.JewishNewYear.com.

Buy: You could get your very own Lulav and Etrog Set and have it shipped to your door, prices start at only $45 at www.TheRabbiShop.com.

do it yourself: If you’re handy you could build your own sukkah, if not, you could buy a pop-up sukkah, so visit www.TheRabbiShop.com and search keyword “suk-kah.”

deeP & MystiCal: The suk-kah is unique in that you can literally step into the space of the mitzvah and be completely sur-rounded by it. Thus, the sukkah represents a unique transcendent and “surrounding” Divine light that envelops all of the Jew creating a one-of-a-kind all-encompassing unity.

Our sages tell us that the Four Kinds repre-sent the various types and personalities of people. When we bring the different types together we emphasize our intrinsic unity. While the sukkah walls provide a “surrounding” unity, the Four Kinds help us “Internalize” this unity as we wave the Lulav in all directions and eventually bring it all back to our hearts.

definition: Chol Hamoed (literally, “the weekday of the holiday”) refers to the “intermediate period” of the festivals (Tishrei 17‑20). We eat in the sukkah, shake the

Lulav, drink wine and rejoice, and but work is permitted.

definition: Hoshana Rabbah Great Salvation (Tishrei 21) is the seventh day of Sukkot is called and it closes the period of Divine judgment that begun on Rosh Hashanah. On this day we encircle the bimah (synagogue reading table) seven times while holding the Four Kinds, it’s also traditional to take a bundle of five willow branches and beat them against the ground five times. (See Kehot’s Siddur—Annotated Edition page 368 for complete in‑structions).


sukkotOn One Page

S u K K oT

cHEcKlISTn Candle lighting, first two nights

n Kiddush and festive meals, first two nights and first two days

n eat all meals in the sukkah

n Bless the four Kinds each day, except shabbat

n on hoshanah rabbah, eat fes-tive meal and tap the aravot (willow branches)


definition: Shemini Atzeret, literally The Eighth (Day) of Restriction (Tishrei 22‑23), is a biblical festival that comes right after the seven days of sukkot, that’s how it got its name “The Eighth Day.”

BiBliCal verse: “[For] a seven day period, you shall bring a fire offering to the L-rd. On the eighth day, it shall be a holy occa-sion for you, and you shall bring a fire offering to the L-rd. It is a [day of ] restriction. You shall not perform any work of labor.”–Leviticus 23:36

[G-d says to Israel,] "I have detained you [to remain] with Me." This is analogous to a king who invited his sons to feast with him for a cer-tain number of days, and when the time came for them to leave, he said: "My sons! Your separation from me is so difficult, please, stay with me just one more day!" –Rashi's commentary ad loc

deeP & MystiCal: The Reb-be asks; how does “Stay with me one more day” change the fact that it’s difficult for them to be apart from each other? Won’t this separation anx-iety be there on the next day as well? The Rebbe explains that the Hebrew word “Predaschem” (“Your separation”) is key to understanding this analogy and the power of the holiday. The fact is we can never be far from the Divine truth, it’s only in our minds are hearts that we create this “Separation” between our lives and the Di-vine truth, hence the word “Predaschem” “Your Separation.” On Shemini Atzeret, on the extra day that we unite with G-d in a unique and in-tense manner, we come to understand that we are never alone and in truth there is no separation to have anxiety about.

In contrast to the other festivals that cele-brate a historic event, Shemini Atzeret is unique in that G-d simply asks the Jews not to go back to their daily life after the holiday of sukkot, and to spend “Just one more day with just you and I.” Thus, Shemini Atzeret helps us retain this sense of spiritual intimacy we’ve experienced over the High Holiday season, allowing us to feel close and connected to the Divine truth all year long.

joy: This holiday is characterized by utterly unbridled joy, which surpasses even the joy of Sukkot.

israel vs. diasPora: In the Di-aspora Shemini Atzeret is a two-day holiday, the second day is known as Simchat Torah. In Israel, Shemini Atzeret is a one-day holiday (which in-cludes Simchat Torah).

oBservanCe: Shemini Atzeret is observed as a biblical Holiday with candle light-ing 18 minutes before sundown and a festive meal that begins with Kidush over wine. Shem-ini Atzeret evening service features the seven Hakafot and dancing with the Torah similar to Simchat Torah, and the morning service features the annual prayer for rain as we officially start the rainy season in ritual prayer. The Yizkor memorial service is observed (if applicable) after the Torah reading. It’s not sukkot, so no need for shaking the lulav, but many have the custom to still eat and drink in the sukkah without making the special blessing upon the sukkah.

CustoM: Sometime before sundown, it is customary to go into the sukkah, have a bite to eat, and “bid farewell” to its holy shade. As the sun sets and Simchat Torah begins we no longer use the sukkah, all eating and drinking returns to our homes.

definition: Simchat Torah means the “The Joy of the Torah.” The most joyous occasion as we celebrate our Divine in‑heritance and our intrinsic inner connection to the Torah.

oBservanCe: Simchat Torah fea-tures the hakafot, held on both the eve and the morning of Simchat Torah, in which we march and dance with the Torah scrolls seven times around the reading table in the synagogue. We won’t be celebrating by studying the Torah, rath-er, we will be dancing with the Torah while it is closed. Showing that the joy is from our inner supra-rational essential connection to the Torah.

ConClusion & start of the torah: On this joyous day when we conclude the Torah, it is customary for every man to get called up to the Torah, i.e., to receive an aliyah. The children, too, receive an aliyah! After the final aliyah of the Torah, we immedi-ately begin a new cycle from the beginning of Genesis; this is because as soon as we conclude studying the Torah, G-d’s infinite wisdom, on one level, we immediately start again, this time to discover new and loftier interpretations.

CustoM: Children dance with Sim-chat Torah flags. The custom is to eat stuffed cabbage on Shemini Atzeret and Simchat Torah.

deeP & MystiCal: Shemini Atzeret and Rosh Hashanah are parallel in many of the mystical meditations and spiritual unifica-tions. On Rosh Hashanah, though, these are in a mode of elevation and on Shemini Atzeret in a mode of elicitation from On High downward. On Rosh Hashanah man's service is with sup-plication, submission and intense bitterness; but on Shemini Atzeret the service is accomplished with joy.

Buy: Find the perfect Simchat Torah dancing partner on www.TheRabbiShop.com. Choose from plush Torah scrolls to decorative Simchat Torah flags.


shemini atzeret & simchat torah On One Page

S H E M I N I AT Z E R E T & S I M c H AT To R A H

cHEcKlISTn Candle lighting, both nights

n Kiddush and festive meals, both nights and both days

n dance hakafot, both nights and second day

n yizkor memorial prayers, first day


At every season, Jewish people use different foods as symbols, and it’s not just because we're

hungry. There's deep significance in what we eat and how we eat it. But first a word about eating: The simple idea of internal-izing the world around us, is almost ex-clusively done with food. When we read a book, the book itself does not get into our blood stream, but we are what we eat. So, now, what are we trying to accomplish by eating the Foods of the Season? Here's a few ideas to chew on.

aPPle and honey is by far the most popular Rosh Hashanah food. The reason for this is in its sweetness. As we pray to activate the Divine mercy to grant us a sweet year, we actually eat an Apple with honey, as apples devolve from Divine mercy, so in a way we are jump starting the processes. The Kabbalistic Apple Orchard is a reference to G-d’s compassion.

round Challah Bread With raisins

Symbolizing the circle and cycle of the year, the traditional Challah breads are baked in round shapes with added sweet-ness of raisins or similar. The custom is to dip the challah into honey (instead of salt) on Rosh Hashanah.

head of fish indicates our

heartfelt prayers that we be from the head the class this year. Fish are symbol of abun-dance and the never closing eye. Fish thus represent abundance of blessings to be en-joyed under Heaven’s constant protection over His people.

PoMegranate is one of the seven kinds that the Land of Israel is bless-ed with. The Talmud relates that every Jew is full of merits as the pomegranate is full of seeds. The pomegranate can thus serve as a reminder that we are all meritorious and should be blessed for a sweet new year.

gourds is a fleshy, typically large fruit with a hard skin, and it’s actually men-tioned in the Talmud as a Rosh Hashanah food. In Hebrew gourds are “k’rah.” The word means “read out, proclaim” as in

“May our merits be proclaimed.” K’rah also means “rip up” as in “May harsh decrees be torn.”

Carrots are called “merin” in Yid-dish which means to multiply. In our ef-forts to be more productive this year, we eat carrots or merin, in hopes that its name will serve as a symbol of what’s to come.

Beets are called “selek” in Hebrew and have the same Hebrew root for siluk which means removal. During the High Holidays we implore G-d to remove all negative aspects from our lives and beets

serve as the sign for our hopes to get rid of our bad habits and start the year on a positive path.

dates are called “tamri” in Hebrew which means to “end” and we wish for our problems to end. The date thus symbolizes our prayers that the pain and suffering end and may we live in peace and prosperity.

BlaCK-eyed Peas

Some Egyptian Jews have the tradition of eating black-eyed peas on Rosh Hashan-ah. Perhaps, this is because they are called

“Rubya” in Hebrew, related to the Hebrew word rov meaning a lot or many, indicating our desire for many blessings this season.

stuffed CaBBage is the customary food for Simchat Torah as we danced with a wrapped and closed Torah we celebrate with a wrapped and closed dish. Some have said that the rolled stuffed cabbage looks like a scroll, or perhaps we enjoy a cabbage meat dish because of the Hebrew word for cabbage which is karsi, related to the word karet, to cut off or de-stroy, in our hopes that our physical and spiritual enemies be destroyed so we can begin a year of peace and prosperity.

>>shira gold is a long time contributor to farbrengen

Magazine, soulwise Magazine, and other Chabad

publications. she now lives with her husband and two

children in new york City.

F O O D Sof the

SEASONBy Shira Gold


Sunset and sunrise have been the hallmark of how things work around here ever since the first

day of creation; a constant cycle of on and off, stop and start. Yet, surprisingly, I meet people who seem to view their own lives as a simple linear process running unbroken from childhood to retirement, also known as “hatch, match and dispatch.”

A cycle of renewal is woven into the very fabric of Jewish practice and is central to our daily Jewish lives. For starters, Jews follow a lunar calendar with all our holi-days based on the lunar cycle, rather than the Gregorian calendar which is based on the solar cycle.

As a nation we follow the moon as it slowly fades away until it’s "gone" and then at the birth of the new moon Rosh Chodesh is celebrated. The "New Moon" is a very big deal in Jewish life, in fact it's the first commandment the Jews were instruct-ed to observe as a nation.

According to the Kabbalah the cycle of downtime before productivity is why we need sleep every night. Sleep is not just for tired people, it’s a renewal of the soul. But surely souls don't get tired from driving car pool or having long hours at the office. So why do souls need to get some sleep?

The Rebbe explains: If we didn't sleep, there would be no tomorrow. Life would be a single, seamless today. Our every thought and deed would be an outgrowth of all our previous thoughts and deeds. There would be no new beginnings in our lives, for the very concept of a new beginning would be alien to us.

Sleep means that we have the capacity to not only improve, but also transcend ourselves. To open a new chapter in life that is neither predicted nor enabled by what we did until now. To free ourselves of yesterday's constraints and build a new, recreated tomorrow.

That's the first mitzvah for the Jews. Sanctify time. Observe the cycles of time.

Celebrate the rebirth of the moon. Luckily for us, life is like a train that

makes daily stops. These daily entry points allow us to reappear in our full glory. To refocus and regroup so we can begin a new chapter every day.

The Rosh Chodesh, or New Moon, in-tensifies this daily rejuvenation. On Rosh Chodesh it's almost like the world is urging

us to recommit to our mission, to revitalize our plan, and to reawaken our soul.

Rosh Hashanah, the Jewish New Year, is also Rosh Chodesh. When we blow the shofar and begin anew, the world around us is already doing the same.

The New Year brings new beginnings and the monthly Rosh Chodesh urges us to reawaken our talents and spiritual passions, and the daily bed-time prayers remind us that tomorrow can be completely different than today.

We are not trapped in a runaway train. We can start and stop our behavior. We can awaken each morning to refocus and recap-ture our dreams.

>>rabbi shmuel Marcus is the editor of soulwise

Magazine and the author of Chicken Kiev and The Ballad

of the Yarmulkah Kid. you could buy his books at www.

therabbishop.com

your life: Chapter oneSleepwalking through life? This could be the

moment when it all begins to change...

Sleep means that we have

the capacity to not only

improve, but also transcend

ourselves. To open a new

chapter in life that is neither

predicted nor enabled by

what we did until now.

By Rabbi Shmuel Marcus


Behind every site in Israel is a rich history. Some of these stories go back thousands of years to the

kings and prophets of the Bible. Others be-gan just decades ago with a start-up nation and are still in the making. As Jews, these are our stories—the stories of our people.

When we visit Israel, we learn about our heritage, about the struggles and triumphs of our ancestors who lived there long ago, and about our brothers and sisters who are still living there today.

The Rohr Jewish Learning Institute (JLI) has coordinated a special trip planned

for March 2016, in which they’ve re-envi-sioned the concept of an Israel experience. 500 Jews from diverse communities will converge in Israel for a live, hands-on ex-perience of the narratives of twelve of our people’s most important stories.

Ana Poszecanski of Vancouver Island, who attended the trip in 2014, describes being “transported back in time to expe-rience what life was like for ancient Jews.” Lindy Shortt, also of Vancouver Island, wrote to the organizers that “this trip was not a ‘tour,’ we were actively engaged in ev-ery aspect of this heart and mind-opening trip to ‘our land,’” or as Alison of Irvine, California put it, “With every new day was a new surprise, a new adventure, and a new learning experience. I’ve never experienced such depth and breadth of learning.”

On the JLI Experience, participants get to interact with Israel’s movers and shakers, including war heroes, inspiring scholars, and settlers with fascinating stories.

This is the largest Chabad trip to Israel, and the warmth and spirit of Chabad is pal-pable at every step of the way.

As for comfort, no cost is spared to en-sure a dream VIP experience. Participants stay at Israel’s finest five-star hotels, travel on luxury coach buses, and are pampered with gourmet cuisine and utmost attention to detail.

Whether you’ve been to Israel before or are considering to join for the first time, this JLI trip is the way to go.

>>For more information or to join, visit:

LandandSpirit.org or email [email protected]


12 Stories of Israel JLI Reinvents the Israel Experience

March 27–April 5, 2016 / 17–26 Adar II 5776Join the JLI Israel Experience

he lANd & THe SpiriT ISRAEL EXPERIENCEJoin a fun-filled trip infused with genuine Chabad warmth and spirit.

Whether you have been to Israel before or are visiting for the first time, our itinerary is uniquely designed to provide you with an experience you’ll remember for many years to come.

On The Land and The Spirit—Israel Experience, you won’t just see the land, you’ll learn fascinating insights about each place you visit and capture its soul.

Experience Israel in style‣ 5-star accommodations ‣ Gourmet dining ‣ Luxury coach buses ‣ VIP airport service

mEEt Israel’s Movers and Shakers‣ You’ll have the privilege of meeting

prominent dignitaries, heads of the military and intelligence, newsmakers, and prominent rabbis and scholars.

‣ Encounter modern-day, unsung heroes of Israel

‣ An exclusive visit to an IDF base with combat soldiers

www.LandandSpirit.orgA program of the

Rohr Jewish Learning Institute

there was a time when all Jews got together in Jerusalem for the largest family reunion of

its kind. Surely it was the most talked about convention of its time, where royalty would be seen and heard, top military of-ficials would be present, and everyone who was anyone was there, really. It was a mas-sive convention all about being Jewish. Can you imagine the type of Jewish pride felt at that event? People must have gone home pumped to be a part of the holiest nation on earth with a mission so vital the world itself was depending on it.

The idea for this event is actually a com-mandment in the Torah and it’s called Hakhel.

What is haKhel?In Temple times, the entire Jewish fam-

ily would ascend upon Jerusalem, as the Jewish king would read out loud selected passages of the Torah. The Torah instructs us to basically recreate the experience of the Giving of the Torah at Sinai. This mega event would be held on Sukkot while the visitors had already come from all over Is-rael to partake in the festivals. Afterwards, the crowds would disperse and go back to their homes throughout the land, having revitalized their reverence for being Jewish.

How often were these reunions called for? Just like there is a weekly cycle of work-days followed by a Shabbat, there is a seven year cycle where the Torah commands us to let our fields rest and to celebrate a shmita or sabbatical year. At the conclusion of the

seventh year, there is a biblical mandate for the Jews to converge on Jerusalem to fulfill the mitzvah of Hakhel.

5776 is the year of haKhelHakhel literally means to gather togeth-

er. Sadly, once the Temple was destroyed the actual Hakhel ceremony in Jerusalem was suspended for the duration of the pre-sent exile.

The idea and commandment of Hakhel is singled out in Sefer HaChinuch (Mitz-vah 612) as "a strong pillar and [source of ] great honor for our religion." And like all other mitzvoth, its spiritual content ap-plies at all times and at all places. And it’s Hakhel this year! 5776 comes right after a sabbatical year in Israel.

Jewish Unity and Jewish observance could always use a boost, and we can use this year to gather our friends and neigh-bors to recommit to our mission given to us at Sinai.

Although the historic Hakhel was ob-served on one day in the holiday of Sukkot, the concept applies throughout the year, and the entire year is known as the Hakhel year.

Likewise with the jubilee (Yovel) that was celebrated every fifty years, when bondmen returned to the freedom of their homes and fields were restored to their original owners. The entire year is called Yovel even though it centered around one high moment — the sounding of the Sho-far on Yom Kippur.

Since the purpose of Hakhel is not the assembly in itself, but rather the height-ened awe of G-d that results from it there-after, the whole of that year is permeated with the spirit of Hakhel.

You can celebrate Hakhel by making mini family reunions. Why not start with your own family or just invite friends and neighbors. Think of it as a year of getting together. A year of Jewish unity. It’s our year to reach out and recharge.

Looking for ways to celebrate Hakhel? Try some of these easy-to-do ideas:

10 WaYS tO HaKHeL:1. invite friends and family over for a havdalah service.

2. go online and do research about your favorite mitzvah and invite friends over to discuss.

3. host a kosher wine tasting and talk about being jewish.

4. host a dinner party and talk about the blessings for food.

5. invite friends over for jewish story night and read to adults or kids.

6. skype an old friend for a virtual reunion.

7. ask everyone to update their facebook status with a mitzvah they plan to do.

8. take group photo with a hand drawn “hakhel” poster and tag your friends.

9. Create a hashtag #hakhel for your events.

10. look for a hakhel event near you and attend.

Are You Ready for the family reunion? By Ben Sherman


diagnosed with bulbar onset ALS otherwise known as Lou Gherig's disease. I am not able

to speak, eat or drink. I sit most of the day in a power wheel chair which I'm grateful for. Thank G-d I can see, hear, smell, taste and feel. It's just some muscles that stopped working. Most things are done for me as I am no longer able to do even the simplest of things on my own.

I remember when I was finished my first round of tests. The neurologist gave me his preliminary findings "you have bulbar ALS." I had no idea what it meant. He explained the severity of it to me and said he was going to refer me to an ALS specialist.

I was there alone. Walking out of his of-fice into the empty hallway I broke down in a fit of bitter tears. When I composed myself I headed out of the building. The first thing I witnessed stepping out, was a young man falling to the ground having a seizure. I ran to help him.

It dawned upon me that there is still much purpose for me. I decided that regard-less of the outcome of any future "tests" I would remain positive and find ways to fill life with meaning and purpose.

It is natural for us to focus on the nega-tive. When our children or students mis-

behave or when life hands us a devastating blow, it is easy to focus on the negative.

Of course the child needs to be dealt with appropriately, and the devastation hurts. Ex-pressing the hurt and sadness is necessary, but they need to ultimately be trumped by positive purposeful thinking and action.

This thinking has made my life and the lives of those around me happier and by far more fulfilling. We all suffer hardships and pain, it's what we do with them that makes the difference.

When I was diagnosed with ALS, it was sobering. What is important became clear. And it’s clear that family is more important than the stupid arguments.

The more in tune you are with your soul the more your love for others can grow. Re-

gardless of their differences you love them because you are tuned in to their essence.

We desperately need redemption, we are all suffering in one way or another in this ex-ile. It's time to get past our petty differences and show love to our "fellow." It is clear that we need to unite and united we will bring Moshiach.

Your essential self is by far greater than the gifts you possess. Allowing your soul to come through and effect those around you, is giving of yourself.

Over the past two years I've been watch-ing my abilities, talents and gifts slip away, wondering: What is the purpose of living if I am not able to do these things?

The answer became clear as people started to visit. With nothing to give of my talents, I was left with raw love and joy to-wards the visitors, and that apparently came through more powerfully than all the talents.

>>rabbi yosef yitzchok hurwitz (yitzi) was born and

raised in Brooklyn and married nechama dina (nee

Berkowitz). together they built a jewish community

in temecula, California. rabbi yitzi has seven

beautiful children: fruma, Moshe, eliyahu Chaim,

Mendel, Chava, Chaya and sholom. you could read his

weekly blog at: yitzihurwitz.blogspot.com. you can

send your support to www.hurwitzfamilyfund.com

Tips from the happiest

rabbi This article was written with eye control assistive technology By Rabbi Yitzi Hurwitz

We all suffer hardships and pain, it's what

we do with them that makes the

difference.


Day 4 SundayPsalm 27

27:1

G-d is my light and my לדוד ידוד אורי וישעיsalvation. It is not enough to know what is right,

one must also have the strength to do what is right. Hence:G-d is my light—He enlightens me with the knowledge

of what is good and what is not good;186

and my salvation—He saves me from my evil inclina-tion, which seeks to entice me to defy what I know is right (�e Rebbe; cf. Alshich).187

ד י אפח י ממ G-d is the stronghold of my ידוד מעוז חיlife—from whom shall I be frightened? �ose who put their trust in physical defenses, such as a mighty for-tress, can never feel absolutely secure and fearless. But one whose fortress is G-d Himself fears nobody (Radak).

27:3

קום עלי מלחמה י אם־ת א־יירא לב חנה ל חנה עלי מ אם־תח בוט אני זאת If a military camp encamps ב

against me, my heart shall not fear; if a war should rise up against me, in this I trust. In Arizal’s interpretation, the verse underscores the extent of David’s faith: If a camp encamps near me but does not attack me, my heart shall not fear. If a war should rise up against me

186. In this sense, “light” can also refer to the light of Torah (see Likkutei Sichot, vol. 9, pp. 459-460 and Chida). See also Sefer Hamaamarim 5708, p. 290: �e words for my light and my salvation (אורי וישעי) equal 613.

187. Likkutei Sichot, vol. 9, p. 172.

from another camp, in this—in the �rst camp—I trust. I will assume that G-d sent the �rst camp to camp near me in order to help me �ght o� the second camp (Shaar Hapesukim).

27:4.

עם־ידוד נ ש.. לחזות ב את־ידוד אותה אבק י מ One אחת שאלתthing do I ask of G-d, it do I seek…to behold the pleasantness of G-d. I.e., the pleasantness of G-d’s Torah (Metzudot) and the secrets of the work of the Creator (Ibn Ezra).

To study in His Sanctuary. To study His mitzvot with the Kohanim (Metzudot; Ibn Ezra). Or, to be seen in His Sanctuary every morning (Rashi).188

G THE DIVINE PLEASANTNESS HWhatever one’s perception of G-dliness, yet a lo�ier level remains to be perceived. Hence David’s seem-

ingly extra words, “(One thing do I ask of G-d) it do I seek”: I ask for one thing—to behold the pleasantness of G-d—and I pray that I always seek this request and never be satis�ed with whichever level of “beholding G-d’s pleas-antness” I have attained (Kedushat Levi).

• • •A Jew must have a talent for enjoying the Divine

pleasantness. �is talent can be developed by learning to

188. �e commentators do not read l’vaker as “to visit.” Bikkur does not mean “visit” in Biblical or Mishnaic Hebrew. �e phrase bikkur cholim, “visiting the sick,” is more accurately translated as “checking on the sick” (see Daat Mikra).

PSALM 27

27 1 By David. G-d is my light and my salvation—whom shall I fear? G-d is the stronghold of my life—from whom shall I be frightened? 2 When evildoers draw near to me to de-

vour my flesh, my adversaries and my enemies against me—they stumbled and fell. 3 If a military camp encamps against me, my heart shall not fear; if a war should rise up against me, in this the fact that

G-d is my stronghold I trust. 4 One thing I ask of G-d, it do I seek: that I may dwell in the house of G-d all the days of my life, to behold the pleasantness of G-d and to study in His Sancturary. 5 For in the past He hid me in His tabernacle on a day of adversity; He concealed me in the hidden places of His tent; He raised me upon a rock. 6 But now my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to G-d. 7 G-d, hear my voice as I call; be gracious to me and answer me.

Sunday

DAY 4

King David acknowledges and praises G-d, placing his trust in Him because

of his victories in war. Nevertheless, David

declares: “It is not wars that I desire, since I cannot gain perfection with them. Only one thing do I ask: to abide

day and night in the study hall, studying Torah—to gain perfection so that

my soul may merit the life of the World to Come.”

יום ד ליום ראשון תהלים כז

appreciate the pleasantness of one’s fellow (Rabbi Yosef Yitzchak of Lubavitch).189

G ULTIMATE REQUEST HBen Ish Chai o�ers a homiletic interpretation of the verse: One thing do I ask—for the coming of

Mashiach.190 We ask not for our own sake but for her do I seek—for the sake of the Shechinah, the Divine presence which is in “exile.” At that time, we will dwell in the House of G-d, with the rebuilding of the Holy Temple, and we will behold the Divine pleasantness, as the world will be �lled with the knowledge of G-d (Hachaim Vehashalom).

During the Messianic age, our souls will perceive “the pleasantness of G-d” in its ultimate sense. And

it is this future experience that justi�es the soul’s descent from the purity of heaven to the spiritual darkness of this world.191

27:6

הלו זבחי תרועה חה בא יבותי ואזב יבי סב ה ירום ראשי על־א ועתBut now my head will be raised above my ene-mies around me, and I will offer in His tabernacle sacrifices of jubilation. Although G-d protected me from my enemies in the past, I was still burdened with

189. Sefer Hamaamarim 5710, p. 192.

190. �e word for “one” (אחת) equals to “Eliyahu Mashiach.” �e word for “it” אות‘ can also be translated as “her,” and read as (אותה) ,i.e., the letter hey ,ה which alludes to the Shechinah (Hachaim Vehashalom, ibid.).

191. See discourses for Acharon shel Pesach and Parashat Shemini in Sefer Ham-amarim 5709.

warfare. I therefore ask that my head be raised above my enemies, i.e., that they cease to wage war against me. I will then o�er sacri�ces with greater joy than I did in times of war (Metzudot).

King David alludes here to the act of repentance, when we raise our heads over our inner antagonism

to holiness.192 To achieve this victory, we need to draw upon our soul’s deep-rooted connection to G-d, known as Yechidah, the dimension of our soul that is one with G-d in a way that transcends reason. �is connection will be fully experienced in the Messianic age, which is why the work of repentance prepares the world for that time.

Hence: And then my head will be raised above my ene-mies around me—i.e., through the work of repentance, we usher in the Messianic age, the time when we will o�er in His tabernacle sacri�ces of jubilation (�e Rebbe).193

192. See Zohar I:198a.


י י א ידוד מעוז ח י איר ישעי ממ י ו ד | אור ד | ידו א לדו י כז ר ש ל את־ב אכ י | מרעים ל ב על קר ד: ב ב י אפח ממא־ חנה ל י | מ חנה על לו: ג אם־ת שלו ונפ ה כ מ י לי ה יב י וא צרת | ח: ד אח את אני בוט ז לי מלחמה ב קום ע י אם־ת ב א ל יירל־ימי כ דוד ית־י ב ב י ש שבת ק ה אב את־ידוד אות מ י לת שאסכו ב ני | נ יצפ י ה כ יכלו: ה ב ר ולבק ד דו עם־י נ ב לחזות י חיה ירום ני: ו ועת צור ירוממ הלו ב סתר א ני ב ר סת ה י ע יום ר בירה ש י תרועה א הלו זבח א ה ב ח י ואזב יבות י סב יב י על־א ראשוענני: ני וחנ א קר א י קול דוד ז שמע־י ידוד: ל ה ר אזמ ו

הודאה ושבח ובטחונו שמנצח מלחמותיו ומ"מ אינני חפץ במלחמות באשר שאינני יכול לקנות שלימות רק אחת שאלתי לשבת יומם ולילה בבה"מ ללמוד תורה לקנות שלימות לזכות נשמתי לחיי העולם הבא:

ם ו י לן ו ש א ר

יום ד

E X C L U S I V E B O O K E X C E R P T

From

The KehotTehillim

Compiled by Rabbi Yosef B. Marcus and published by Kehot Publication Society.

Look for it in stores and online Chanukah time. www.Kehot.com

The soon to be published book is a monumental work on the Book of Psalms that includes extensive commentary, classic to obscure, and is of course, crowned with insights from the works of the Chabad Rebbes.

Day 4 SundayPsalm 27

27:1

G-d is my light and my לדוד ידוד אורי וישעיsalvation. It is not enough to know what is right,

one must also have the strength to do what is right. Hence:G-d is my light—He enlightens me with the knowledge

of what is good and what is not good;186

and my salvation—He saves me from my evil inclina-tion, which seeks to entice me to defy what I know is right (�e Rebbe; cf. Alshich).187

ד י אפח י ממ G-d is the stronghold of my ידוד מעוז חיlife—from whom shall I be frightened? �ose who put their trust in physical defenses, such as a mighty for-tress, can never feel absolutely secure and fearless. But one whose fortress is G-d Himself fears nobody (Radak).

27:3

קום עלי מלחמה י אם־ת א־יירא לב חנה ל חנה עלי מ אם־תח בוט אני זאת If a military camp encamps ב

against me, my heart shall not fear; if a war should rise up against me, in this I trust. In Arizal’s interpretation, the verse underscores the extent of David’s faith: If a camp encamps near me but does not attack me, my heart shall not fear. If a war should rise up against me

186. In this sense, “light” can also refer to the light of Torah (see Likkutei Sichot, vol. 9, pp. 459-460 and Chida). See also Sefer Hamaamarim 5708, p. 290: �e words for my light and my salvation (אורי וישעי) equal 613.


from another camp, in this—in the �rst camp—I trust. I will assume that G-d sent the �rst camp to camp near me in order to help me �ght o� the second camp (Shaar Hapesukim).

27:4.

עם־ידוד נ ש.. לחזות ב את־ידוד אותה אבק י מ One אחת שאלתthing do I ask of G-d, it do I seek…to behold the pleasantness of G-d. I.e., the pleasantness of G-d’s Torah (Metzudot) and the secrets of the work of the Creator (Ibn Ezra).

To study in His Sanctuary. To study His mitzvot with the Kohanim (Metzudot; Ibn Ezra). Or, to be seen in His Sanctuary every morning (Rashi).188

G THE DIVINE PLEASANTNESS HWhatever one’s perception of G-dliness, yet a lo�ier level remains to be perceived. Hence David’s seem-

ingly extra words, “(One thing do I ask of G-d) it do I seek”: I ask for one thing—to behold the pleasantness of G-d—and I pray that I always seek this request and never be satis�ed with whichever level of “beholding G-d’s pleas-antness” I have attained (Kedushat Levi).

• • •A Jew must have a talent for enjoying the Divine

pleasantness. �is talent can be developed by learning to

188. �e commentators do not read l’vaker as “to visit.” Bikkur does not mean “visit” in Biblical or Mishnaic Hebrew. �e phrase bikkur cholim, “visiting the sick,” is more accurately translated as “checking on the sick” (see Daat Mikra).

PSALM 27

27 1 By David. G-d is my light and my salvation—whom shall I fear? G-d is the stronghold of my life—from whom shall I be frightened? 2 When evildoers draw near to me to de-

vour my flesh, my adversaries and my enemies against me—they stumbled and fell. 3 If a military camp encamps against me, my heart shall not fear; if a war should rise up against me, in this the fact that

G-d is my stronghold I trust. 4 One thing I ask of G-d, it do I seek: that I may dwell in the house of G-d all the days of my life, to behold the pleasantness of G-d and to study in His Sancturary. 5 For in the past He hid me in His tabernacle on a day of adversity; He concealed me in the hidden places of His tent; He raised me upon a rock. 6 But now my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to G-d. 7 G-d, hear my voice as I call; be gracious to me and answer me.

Sunday

DAY 4

King David acknowledges and praises G-d, placing his trust in Him because

of his victories in war. Nevertheless, David

declares: “It is not wars that I desire, since I cannot gain perfection with them. Only one thing do I ask: to abide

day and night in the study hall, studying Torah—to gain perfection so that

my soul may merit the life of the World to Come.”

יום ד ליום ראשון תהלים כז

appreciate the pleasantness of one’s fellow (Rabbi Yosef Yitzchak of Lubavitch).189

G ULTIMATE REQUEST HBen Ish Chai o�ers a homiletic interpretation of the verse: One thing do I ask—for the coming of

Mashiach.190 We ask not for our own sake but for her do I seek—for the sake of the Shechinah, the Divine presence which is in “exile.” At that time, we will dwell in the House of G-d, with the rebuilding of the Holy Temple, and we will behold the Divine pleasantness, as the world will be �lled with the knowledge of G-d (Hachaim Vehashalom).

During the Messianic age, our souls will perceive “the pleasantness of G-d” in its ultimate sense. And

it is this future experience that justi�es the soul’s descent from the purity of heaven to the spiritual darkness of this world.191

27:6

הלו זבחי תרועה חה בא יבותי ואזב יבי סב ה ירום ראשי על־א ועתBut now my head will be raised above my ene-mies around me, and I will offer in His tabernacle sacrifices of jubilation. Although G-d protected me from my enemies in the past, I was still burdened with

189. Sefer Hamaamarim 5710, p. 192.

190. �e word for “one” (אחת) equals to “Eliyahu Mashiach.” �e word for “it” אות‘ can also be translated as “her,” and read as (אותה) ,i.e., the letter hey ,ה which alludes to the Shechinah (Hachaim Vehashalom, ibid.).

191. See discourses for Acharon shel Pesach and Parashat Shemini in Sefer Ham-amarim 5709.

warfare. I therefore ask that my head be raised above my enemies, i.e., that they cease to wage war against me. I will then o�er sacri�ces with greater joy than I did in times of war (Metzudot).

King David alludes here to the act of repentance, when we raise our heads over our inner antagonism

to holiness.192 To achieve this victory, we need to draw upon our soul’s deep-rooted connection to G-d, known as Yechidah, the dimension of our soul that is one with G-d in a way that transcends reason. �is connection will be fully experienced in the Messianic age, which is why the work of repentance prepares the world for that time.

Hence: And then my head will be raised above my ene-mies around me—i.e., through the work of repentance, we usher in the Messianic age, the time when we will o�er in His tabernacle sacri�ces of jubilation (�e Rebbe).193

192. See Zohar I:198a.


י י א ידוד מעוז ח י איר ישעי ממ י ו ד | אור ד | ידו א לדו י כז ר ש ל את־ב אכ י | מרעים ל ב על קר ד: ב ב י אפח ממא־ חנה ל י | מ חנה על לו: ג אם־ת שלו ונפ ה כ מ י לי ה יב י וא צרת | ח: ד אח את אני בוט ז לי מלחמה ב קום ע י אם־ת ב א ל יירל־ימי כ דוד ית־י ב ב י ש שבת ק ה אב את־ידוד אות מ י לת שאסכו ב ני | נ יצפ י ה כ יכלו: ה ב ר ולבק ד דו עם־י נ ב לחזות י חיה ירום ני: ו ועת צור ירוממ הלו ב סתר א ני ב ר סת ה י ע יום ר בירה ש י תרועה א הלו זבח א ה ב ח י ואזב יבות י סב יב י על־א ראשוענני: ני וחנ א קר א י קול דוד ז שמע־י ידוד: ל ה ר אזמ ו

הודאה ושבח ובטחונו שמנצח מלחמותיו ומ"מ אינני חפץ במלחמות באשר שאינני יכול לקנות שלימות רק אחת שאלתי לשבת יומם ולילה בבה"מ ללמוד תורה לקנות שלימות לזכות נשמתי לחיי העולם הבא:

ם ו י לן ו ש א ר

יום ד

E X C L U S I V E B O O K E X C E R P T

From

The KehotTehillim

Compiled by Rabbi Yosef B. Marcus and published by Kehot Publication Society.

Look for it in stores and online Chanukah time. www.Kehot.com

The soon to be published book is a monumental work on the Book of Psalms that includes extensive commentary, classic to obscure, and is of course, crowned with insights from the works of the Chabad Rebbes.

>>during the high holiday

season we recite Psalm 27

twice daily, as King david

makes reference to rosh

hashanah, yom Kippur,

and sukkot in the Psalm.

now you can enjoy the

commentary on this Psalm.

How is one to retain the excite-ment of a new relationship after years of marriage? After

twenty-five years, how is it possible to avoid becoming too familiar with a spouse? Early in marriage, the thrill can seem to come from jumping over the divide between oneself and a stranger. But what kind of a divide can still exist when two people have lived together beneath one roof for years?

First, what is love? Of course, there are going to be problems defining that word when we use it to describe both our feel-ings for a spouse of twenty-five years and the feelings we have for a hot fudge sundae.

The love between a husband and a wife is a very unique form of love. Essentially, a husband and wife are strangers coming from different environments. Today in-separable, tomorrow they could walk away. No matter how long a couple is married and no matter how close and loving they become, they remain mysteriously different even after twenty-five years. That natural distance between them is a spiritual divide they must continually bridge. It will never go away—and perhaps, that’s the secret to a great relationship.

Here’s why: Because of the divide be-tween husband and wife, the love they feel toward one another is not a calm love like the love we share with a brother or sister. Married love is fiery, passionate and in-tense. It is not constant; it flares up and cools down again. That’s what makes it unique and what creates the attraction. The strength of this kind of love lies in the fact

that it is not constant and consistent. Were the relationship of husband and wife to be-come steady and unchanging like that of a brother and sister, the relationship would become stagnant, and that would be un-healthy.

When Debby was having trouble with her dating life she came to me for advice. Turns out, Debby was an only child raised by a single mom, all the while craving the comfort of a sibling and the warmth and secure love of a father. I helped her realize that with each man she had dated, she had been waiting for their relationship to de-velop into something that would feel com-fortable, warm and familial. As it happened, none of the men she had dated wanted to play the role of either brother or father.

Gaining self-knowledge is empower-ing, even when the knowledge is bitter. In Debby’s case, it equipped her with a desire to try again. She understood that she didn’t need to seek a man to become her emo-tional center. She needed to find her own emotional center and then find a man to

share it with. Another two years would pass before Debby met her future fiance, Avi.

The question that Debby faced as she prepared for her marriage was how to achieve real intimacy and how to sustain it throughout her married life.

One way to keep igniting the spark in a relationship is to recognize and honor the natural rhythm inherent in a marriage—the rhythm of the passionate rush to close a distance followed by a temporary cooling and individuation until one longs to close that distance again. That rhythm is cap-tured in the Torah’s guidelines for marriage that mandates a wife and husband not to be intimate during the wife’s period and for seven days following the last evidence of the menstrual flow. At the end of the sepa-ration period, the wife immerses herself in a ritual bath, called a mikvah, after which the couple resume marital relations.

The drawing apart and coming back together again provides a rhythm to mar-ried life that mirrors the rhythm between two souls. While familiarity is deadly to marriage because it fosters a sense of en-titlement and nonchalance, leaping across a divide to come together time and again keeps a marriage alive and vibrant.

>>from The Lost Key set for publication in the fall of 2016,

pre-order your copy today at www.itsgoodtoKnow.org.

rabbi Manis friedman uses

ancient wisdom and modern wit

to captivate audiences around the

world. friedman has appeared on

Cnn, a&e reviews, PBs, and BBC

Worldwide, and has been the subject

of articles in the new york times,

rolling stone, and seventeen.

The Lost KeyBy Rabbi Manis Friedman

Rediscovering Intimacy

There are going to be problems defining the word love when we use it to describe both our feelings for a spouse of twenty-five years and the feelings we

have for a hot fudge sundae.


YOUR AD HERE7.25 X 4

000Fall 2015 / High Holidays 5776

ROSH HASHANAHSunday, Sept. 13, 2015Light Candles at: 0:00 pmSay Blessings 1 & 4

Evening Services: 0:00 pmCommunity Dinner: 0:00 pmMonday, Sept. 14, 2015Morning Services: 0:00 amShofar Sounding: 0:00 amTashlich Service: 0:00 pmEvening Services: 0:00 pmCommunity Dinner: 0:00 pmLight Candles* after: 0:00 pmSay Blessings 1 & 4

Tuesday, Sept. 15, 2015Morning Services: 0:00 amShofar Sounding: 0:00 amEvening Services: 0:00 pmHoliday Ends at 0:00 pm

FAST OF GEDALYAWednesday, Sept. 16, 2015Fast Begins: 0:00 amFast Ends at: 0:00 pmLearn more @ chabad.org/150070

SHABBAT SHUVAFriday, Sept. 18, 2015Light Candles at 0:00 pmSay Blessing 5

Evening Services: 0:00 pmSaturday, Sept. 19, 2015Morning Services: 0:00 amEvening Services: 0:00 pmShabbat Ends at 0:00 pm

YOM KIPPURTuesday, Sept. 22, 2015Kaparot: 0:00 amMorning Services: 0:00 amAfternoon Service: 0:00 pmLight Candles at: 0:00 pmSay Blessings 2 & 4

Fast Begins at: 0:00 pmKol Nidrei Services: 0:00 pmWednesday, Sept. 23, 2015Morning Services: 0:00 amYizkor Memorial Service: 00:00 amAfternoon Service: 0:00 pmNeilah Closing Service: 0:00 pmFast Ends at: 0:00 pmFollowed by light refreshments

ShabbatFriday, Sept. 25 2015Light Candles* at 0:00 pmSay Blessing 5

Evening Services: 0:00 pmSaturday, Sept. 26, 2015Morning Services: 0:00 amEvening Services: 0:00 pmShabbat Ends at 0:00 pm

SUKKOTTo purchase Sukkah or a Lulav and Etrog set, please call 123-456-7890. Sunday, Sept. 27, 2015Light Candles at: 0:00 pmSay Blessings 3 & 4Evening Services: 0:00 pmMonday, Sept. 28, 2015Morning Services: 0:00 amEvening Services: 0:00 pmLight Candles* after: 0:00 pmSay Blessings 3 & 4

Tuesday, Sept. 29, 2015Morning Services: 0:00 amEvening Services: 0:00 pmHoliday Ends at 0:00 pmShabbat Chol HamoedFriday, Oct. 2, 2015Light Candles* at 0:00 pmSay Blessing 5

Evening Services: 0:00 pmSaturday, Oct. 3, 2015Morning Services: 0:00 amEvening Services: 0:00 pmShabbat Ends at 0:00 pmHoshanah RabbahSunday, Oct. 4, 2015Morning Services: 0:00 am

SHEMINI ATZERET & SIMCHAT TORAHSunday, Oct. 4, 2015Light Candles at 0:00 pmSay Blessings 3 & 4

Evening Services: 0:00 pmFollowed by Kiddush & Hakafot

Monday, Oct. 5, 2015Morning Services: 0:00 amYizkor Memorial Service: 00:00 amEvening Services: 0:00 pmFollowed by Kiddush & Hakafot

Light Candles* after: 0:00 pmSay Blessings 3 & 4

Tuesday, Oct. 6, 2015Morning Services: 0:00 amFollowed by Kiddush & Hakafot

Evening Services: 0:00 pmHoliday Ends at 0:00 pm

{ HOLIDAY SERVICES & CANDLE LIGHTING TIMES } { BLESSINGS }

* Light only from a pre-existing flame.Note: Candle lighting times are for Yourtown,US only.

For other areas, visit www.Chabad.org/times.

קינו מל העולם, אשר קדשנו ברו אתה ה', א-במצותיו, וצונו להדליק נר של יום הזכרון.

Baruch Atah Ado-noi, Elo-hay-nu Melech Ha-olam, Asher Ki-de-sha-nu Be-mitz-vo-tav,

Ve-tzi-vanu Le-had-lik Ner Shel Yom Ha-zi-ka-ron.

קינו מל העולם, אשר קדשנו ברו אתה ה', א-במצותיו, וצונו להדליק נר של יום הכפרים.Baruch Atah Ado-noi, Elo-hay-nu Melech

Ha-olam, Asher Ki-de-sha-nu Be-mitz-vo-tav, Ve-tzi-vanu Le-had-lik Ner Shel Yom Ha-ki-pu-rim.

קינו מל העולם, אשר קדשנו ברו אתה ה', א-במצותיו, וצונו להדליק נר של יום טוב.


Ve-tzi-vanu Le-had-lik Ner Shel Yom Tov.

קינו מל העולם, ברו אתה ה', א-נו לזמן הזה. נו והגיע שהחינו וקימ

Baruch Atah Ado-noi, Elo-hay-nu Melech Ha-olam, She-heh-chi-yah-nu

Ve-ki-ye-mahnu Ve-hi-gi-ahnu Liz-man Ha-zeh.

קינו מל העולם, אשר קדשנו ברו אתה ה', א-במצותיו, וצונו להדליק נר של שבת קדש.


Ve-tzi-vanu Le-had-lik Ner Shel Shabbat Kodesh.

BLESSING #1

BLESSING #5

BLESSING #4

BLESSING #3

BLESSING #2

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