Larry David and Chabad

Please click below to watch this video!

Dear Friend,

With High Holidays just around the corner, we would like take this opportunity to wish each of you and your family a very happy and sweet New Year. If you or anyone you know do not as of yet have plans for the High Holiday Services, please accept out heartfelt invitation to join with us. We've gotten a little help from Larry David to express our sincere desire that you take us up on our offer. Please... pass this invite and video clip to any of your friends that may be looking for a place for the High Holidays.
Click above to watch video. (Thanks to Chabad of BelAir for video)
Shana Tova,
Rabbi Michoel Green
Chabad of Westborough

Musings on Labor Day

I never understood the concept behind Labor Day. It is a day honoring labor, and yet we celebrate it by resting? Shouldn't we have rather celebrated it by working overtime? (I hope my boss is not reading this ;-) Well, I for one, am NOT celebrating labor. In fact, I am absolutely dreading going back to work Tues. morning. Perhaps we ought to rename it "Un-Labor Day," or better yet, "Down-with-labor Day!"

Perhaps there is a deeper lesson here. "For man was born to toil," declared Job (no pun intended. The name is "Iyov." "Job" is an unprecise anglicization.)

But what kind of toil? The toil of the workplace? The toil to eke out a living? No, states the Talmud (Sanhedrin 99). That's not the toil that Job was refering to. Instead, he was refering to the "toil of Torah." From a Chassidic persective, this means exerting effort to rise to the spiritual challenges we all face from within and without, the struggle to refine and develop our character and the world around us, to transcend all obstacles and reveal the G-dliness inherent in everyone and everything.

Indeed, this is no simple task. It is HARD WORK. This is the toil for which we were created.

Shabbat epitomizes this concept.

Our Sages taught that when the Torah prohibits "work" on Shabbat, it refers to the so-called "Principal Labors." The Mishna (Tractate Shabbat) states: "The Principal Labors are forty missing one," and then proceeds to delineate them: "Sowing, plowing, harvesting..."

Questions:
Firstly, why couldn't the Mishna have said simply "thirty-nine?"
Moreover, the fact that the Mishna deemed it necessary to point out the number altogether (even though any student of the Mishna would presumably know how to count) implies that there is something significant in this number. And the fact that it says "forty minus one" instead of "thirty-nine" implies that the only reason 39 is significant is because it is one less than forty. If number forty is so significant, shouldn't there have been a full forty principal labors? Why did it need to be "missing one?"

Chassidus explains:
There are thirty-nine labors that we perform six days a week. However, we need to be conscious of the fact that these labors in and of themselves are "missing." Indeed, our toil in this world as an end in itself is deficient. The "one" labor that is missing is the "Melechet Shamayim" -- man's service of his Creator. There is a void, an emptiness that lies within the work, that needs to be filled with spiritual meaning. It is not easy to fill the void with meaning. Sometimes, this is tough, really tough. This is also known as the "toil of Torah." This "one labor" cannot necessarily be performed while you are in the midst of buying and selling, sowing or plowing. That's why it's forty minus one. But in the midst of all your material pursuits and effort, you gotta be aware that you're minus one, and that at some point during the day or week, you will complete the forty by performing the fortieth labor, one's service of G-d.

Herein lies a powerful insight into Shabbat observance. Shabbat is the day devoted to the "one" that was missing all week. On Shabbat, we rest from the mundane, but don't just sit passively all day. Instead, we exert effort into the areas that matter most in life: our relationship with G-d, with our loved ones, with our community and with our people. Prayer, meditation, Torah study, etc... going out of our comfort zone and into the transcendance of Shabbat.

Yes, Shabbat is a day of rest, but also a day of toil, the real toil for which we were created.

When I think of "Labor Day" and the peculiar disparity between what it celebrates and how it is observed, I am reminded of the dual nature of Shabbat, rest and toil

Perhaps Labor Day reminds us that there is more to work than work itself. That work is only meaningful if we can take a break from it and exert effort in the spiritual realm.

Oh well, enough said. Time to get back to work...

On the Road Again...

Do you like to travel?
Yes? Then this week's Torah Portion is for you!
It's called "Journeys."
It lists forty two places the Jewish people journeyed to during their forty year trek in the vast desert. "And they journeyed from Raamses and they camped in Sukkoth..." x42.

I must confess, however, that I HATE traveling. In fact, when I do need to embark on a long trip, I brace myself for the discomforts, sea-sickness, air-sickness, traffic-sickness, you name it. The only reason I willingly submit to it at all is because of even my larger desire or need to reach the destination. Whether it's Miami to visit my folks, Vermont to relax in nature, or the supermarket to buy groceries, I tolerate the journey because of a greater specific need, e.g. my parents, the Green Mountains, or a bag of tomatoes.
Even you jetsetter types could relate in a certain way. Surely the trans-Atlantic flight is not your main objective, but the visit in Israel that awaits you at your destination.

If my above theory is correct, shouldn't the Parshah have rightly been called "Destinations" or "Encampments," since it primarily relates the places where they CAMPED! These were the forty two place in which the Israelites STOPPED during their journey out of Egypt.

The answer is obvious: the Israelites were not on a Tour de France (to borrow Senator McCain's expression). They were escaping Egypt. Every place they encamped in was not the ultimate objective of the journey there. The real purpose was to continue the journey at a subsequent time.

Here the Chassidic Master provide some deeper insight into the mystery of life. Life is a journey, a journey out of our own personal Egypts (Mitrayim in Hebrew, which shares a root with "metzar," i.e. "restrictions and limitations). Even when you park, when you settle down into a set routine, it's a temporary means of regaining your strength so that you may subsequently forge onward. "Journeying" in the spiritual sense doesn't necessarily mean moving to a new town or being promoted to a new job. It means spiritual growth, reaching beyond your status quo to connect to G-d in a higher way. It means propelling yourself forward to accomplish your soul's mission in this world. And each journey is a quantum leap and a complete departure from the old "you."

In this respect, every Jew is inherently a seasoned traveler. Historically, we've been wandering the globe for millenia, settling to create centers of Torah study and Jewish life, to refine the world around us, but subsequently being compelled to journey onward. On a personal level, our souls are hardwired to move, to grow and to influence. Such is our Divine calling -- to liberate the world from its present state of Egypt (=Galut, exile) and transforming it to a world of peace, justice, and heightened Divine conciousness. To bring the days of Moshiach.

In recent years, the Lubavitcher Rebbe announced that we are presently on the last leg of our journey, or more accurately, that we've basically arrived and are presently ready to disembark! Moshiach is here and the Messianic redemption is at hand.
But how can that be? I look around in all directions and all I see is the chaos of wilderness. I see suffering, injustice, violence, discord and disharmony. How could the Rebbe have asserted that we're ready to cross into the Promised Land?

To be continued...

(Come to shul this Shabbos and find out)

Shabbat Shalom,
Rabbi Green

The Sinaitic Revelation

This week in Shul, we will read about the revelation at Mt. Sinai.

The following is excerpted from a letter from Elie Wiesel about an interview the Rebbe had with some college students in 1951. Part of the letter included a discussion about Mt. Sinai:

Q: How can you explain scientifically the existence of G-d and the need for religion?

A: Let us take the "Chumash" (Torah) and open it. Before you are many words.
Suppose you had never heard of a printer nor seen a printing shop. Would you then say, not knowing how these words were formed, that they developed from a bottle of ink that was spilled by itself and formed these words? Or would you not say that these words were made on purpose? You would have to say that there was some force that created these words and put them back in order. Just as a pencil which contains billions of atoms, has to have some law of order governing it to exist, so too do the words in the "Chumash" need an order governing it to exist and to be understood.

We have established that the "Chumash" was made purposefully. When G-d gave the Torah to the Jewish people, they were given it directly from G-d and accepted it directly from Him. (Moses went halfway up Mount Sinai and G-d came down to meet him.) There were 600,000 Jews at Mount Sinai who heard what G-d said and who accepted the Torah. They passed on what they knew to be true from generation to generation. It is not very likely that a father in all his senses would tell his son a thing that is not so.

There have never been fewer than 600,000 religious Jews in Jewish history, and this chain of tradition has never been broken. There has never been an interruption in the constant regeneration of at least 600,000 religious Jews. In other religions, there is not to be found this unbroken chain of tradition.

Q: If all that is said above is true, what proof does one have that the Jewish religion is the true and only religion?

A: A scientific discovery is accepted when there is enough evidence or proof that the discovery is true. The more people who agree with the results of an experiment add support to that discovery. If 600 people performed an experiment using the same implements and 100 people performed the same experiment on the same basis, and the results showed that the 600 people stated a belief on the basis of their experiments, and the 100 people disagreed with them on the basis of their experiments, you would believe the 600 people more readily than the 100 people.
The Christian religion has only 12 witnesses to affirm its origin and prominence. The Buddhists had three witnesses. The Muslims had only one witness, and Mohammed was a mentally ill person. The Jewish people had 600,000 witnesses. On that basis you would say the Jewish religion has the greatest amount of witnesses and therefore the greatest amount of truth.

Q: Was there only quantity or quality too at Mount Sinai?

A: There was a great deal of quality. Jews from all walks of life were present; from all different occupations and professions (carpenters, bakers, scientists, philosophers). What greater quality of people can one assemble in one place?