By Rabbi
Yisroel Shusterman
This week’s
Parsha Perspective is dedicated by Mr. Binyomin Philipson in memory of
his late mother Mrs.
Ellen (Elka bas Zisel) Philipson OBM
In memory of Leah bas Rochel
OBM
Which is the
greater test of faith, affluence or poverty? Is it harder to be a good Jew when
you're rich or when you're poor, when you're successful or when you're
struggling? No doubt, we would all much rather accept upon ourselves the test
of affluence, wouldn't we? But let's not be subjective about it. Let us rather
take an objective historical approach.
This
forthcoming week, Monday, is the 19th of Kislev (Dec 19),
on the Jewish calendar. In 1798, on the 19th day of Kislev,
Rabbi Schneur Zalman of Liadi, founder of Chabad Chassidism, was
miraculously released from incarceration in S. Petersburg, on trumped up
charges of anti-government activity.
There is a
story about Rabbi Schneur Zalman, which happened immediately after this
miraculous event. Back in the early 19th century, Napoleon was conquering
Europe and promising liberty and equality for all. When he squared up against
Russia, many Jewish leaders sided with him, hoping he would finally bring an
end to Czarist persecution and enable Russian Jewry to enjoy full civil rights.
Rabbi Schneur Zalman of Liadi, founder of Chabad, thought differently. He
actively opposed Napoleon and even had his Chassidim assist in intelligence
gathering for the Russian army.
When his
colleagues challenged him and questioned his apparent lack of concern for the
well-being of his own people, he argued that while Napoleon might be good for
the Jews materially, his victory would result in spiritual disaster. History
proved him correct. Without the Little Emperor, Russian Jews remained staunchly
Jewish, while French Jewry virtually vanished. How many Jewish Rothschilds are
left in the world? G‑d knows we could have used them. Most of French
Jewry today hails from North Africa. The originals are few and far between.
There is a
fascinating Midrashic interpretation in this week’s Torah portion Vayishlach (Bereishis [Genesis] 32:4-36:43), about the
dramatic encounter between Jacob and Esau. The Torah says,
"And Esau ran towards him (Jacob) and embraced him… and he kissed
him." The Hebrew word for "and he kissed him" is vayishakayhu.
In the Torah, this word is written with a line of dots above it. Says the Midrash Yalkut
Shimoni: these dots are there to indicate that the word should be read it
differently; not vayishakayhu, he kissed him, but
rather vayishachayhu, he bit him!
How can we
understand a Midrash which seems to change the entire meaning of the word? A
kiss is an expression of love and a bite is the opposite! Says the Sfat
Emet (Rabbi Yehudah Leib Alter, 1847-1905, the second Rebbe of
the Chassidic dynasty of Ger), "When Esau kisses (materialism),
Jacob is bitten (spirituality)!"
The American
experience confirms beyond a shadow of a doubt that freedom, democracy and
equal rights, while a wonderful blessing for Jews for which we should be
eternally grateful, also present a profound challenge to our Jewish identity
and way of life. In the melting pot of the United States, Jews have integrated
so successfully that they are virtually disappearing! Success and affluence are
wonderful gifts of opportunity, but we don't seem to be passing the test of
faith with flying colors.
May we never
again face the test of poverty or persecution. Please G‑d, we should be proud
and knowledgeable Jews, successfully meeting the spiritual challenges of the
good life.
(Excerpts
from Chabad.org - by Rabbi Yossy Goldman)
May you have a
meaningful and uplifting Shabbos!!
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