Dear Friend,
A few short years after the holocaust, what was left of thriving European Jewry was now starting over, yet again, trying to make it, in a new modern and quickly evolving world.
The new American Jews were understandably desperate to leave the old world behind and survive to live another day.
With intense focus, the spirit of Jewish enthusiasm and the combination of economic freedom and entrepreneurship, small Jewish communities were popping up all over the United States with Jewish philanthropy, the new money that was now made in the United States beginning to fund Jewish life like synagogues and yeshivas.
In Brooklyn 1950, the sixth Lubavitcher Rebbe passed away and left the then small budding Chabad Lubavitch movement with no official leader.
The sixth Rebbe did much to keep Jewish life alive in the new world, saying that with regard to faith and practice, America was not different from Europe and that the same G-d exists everywhere.
With love and inspiration, the Rebbe fought the Jewish assimilation into American society. The Rebbe explained that our Judaism should not dissolve into the American melting pot, inspiring people to live proud as Jews, and to truly leave behind the european mentality of fear. The Rebbe talked much about the freedoms America offered as a gift from G-d that allows people to live free according to their faith. That this was a new opportunity to succeed in the new world as Jews who also believed in G-d and were deeply committed to the Torah lifestyle.
1951, the sixth Rebbe’s son in law, our Rebbe, the seventh Rebbe of Chabad, known as Rabbi Menachem Mendel Scheneerson, officially took on the position as Rebbe of the Chabad movement.
In his first talk, the Rebbe explained what was later understood as the blueprint for his mission and what Chabad would become.
The Rebbe quotes from Jewish sources about our world being a beautiful garden and how G-d wants nothing more than a close intimate relationship with those he charged to care for his garden. He explained based on Kabalistic sources how this world is as infinite in potential as G-d himself, for the world is an expression of G-dliness and that the entire world is good just as G-d is good.
The Rebbe talked a lot about perspective and that our life experience depends greatly on how we perceive the world. That a positive view creates positive energy which in turn creates a positive experience. That creating a positive world is in our power because being created in G-d’s image means we have the ability to create and partner with G-d.
The Rebbe's intense focus on positivity, love and respect of the individual, extreme humility and powerful role modeling of the things he asked of others, have made him the father figure and leader of millions of Jews today.
It is safe to say that the world in general and the Jewish world in particular continues to be positively affected by the Rebbe’s selfless, humble and role-model based leadership.
This Shabbat - the 10th day of the Jewish month of Shvat, is the anniversary of the passing of the sixth Rebbe in 1950 and the anniversary of our Rebbe’s assuming the position of Rebbe in 1951.
Let’s celebrate this day by committing ourselves even more to every Jewish brother and sister, beginning first with caring for and showing respect to those closest to us. And by putting in more effort to learn more about Judaism, celebrate more Mitzvahs and live more of a proud Jewish life. We owe it to the Jewish nation of the past, present and future. We owe it to our grandchildren (if not here yet, will be here soon enough), our children, ourselves, our parents and our grandparents.
Shabbat Shalom!!
Sincerely,
Rabbi Mendel & Elke Zaltzman
SHABBOS TIMES
Friday, January 22
Candle Lighting: 4:44pm Evening service: 4:45pm
Saturday, January 23
Morning service: 10am
Kiddush Brunch 12pm Evening service: 4:45pm
Shabbat ends: 5:47pm
FAIR LAWN JEWISH DAY CAMP
Now more than ever is the time to work on creating meaningful and effective relationships with our children.
In Episode 4 of the FLJDC Insider we explain the basics for meaningful and effective relationships with kids.
Discussing life in the light of Chabad Philosophy
On Zoom:
Meeting ID: 895 6598 0718
Passcode: tanya
Presented in English by Rabbi Mendel Zaltzman
MVP Mitzvah Volunteer Program
Thursdays 4-5pm
For boys and girls in Grades 6th- 8th
At each weekly program MVP's will prepare special personalized packages for seniors that will be delivered safely in time for Shabbat.
Join the weekly meetings at the Bris Avrohom of Fair Lawn location, to prepare and personalize the packages and have some treats and fun while we work.
Tu B'shvat Women's Night 2021
Wednesday, January 27 at 8pm
Join for an evening of inspiration, fruit desserts and wine in honor of the holiday of Tu B'shvat, the New Year for Trees.
The year is 2032, and the United States has elected the first woman as well as the first Jewish president, Susan Goldfarb.
She calls up her mother a few weeks after Election Day and says, “So, Mom, I assume you’ll be coming to my inauguration?”
“I don’t think so. It’s a ten-hour drive, your father isn’t as young as he used to be, and my arthritis is acting up again.”
“Don’t worry about it, Mom—I’ll send Air Force One to pick you up and take you home. A limousine will pick you up at your door.”
“I don’t know. Everybody will be so fancy-schmancy; what on earth would I wear?”
Susan replies, “I’ll make sure you have a wonderful gown custom-made by the best designer in New York.”
“Honey,” Mom complains, “You know I can’t eat those rich foods you and your friends like to eat.”
The president-elect responds, “Don’t worry, Mom. The entire affair is going to be handled by the best caterer in New York—kosher all the way. Mom, I really want you to come.”
So her mother reluctantly agrees, and on January 20, 2033, Susan Goldfarb is sworn in as President of the United States.
In the front row sits the new president’s mother, who leans over to a senator sitting next to her and says, “You see that woman over there with her hand on the Torah, becoming President of the United States?”
The senator whispers back, “Yes, I do.”
Mom says proudly, “Her brother is a doctor!”
WEEKLY eTORAH
So what's with the blood on the doors?
The Torah tells us of the final steps leading up to the liberation of Israel from slavery in ancient Egypt. On that fateful night, G‑d dealt the final blow to the Egyptians by smiting the firstborn of each of their households while sparing the firstborn of the Israelite households — precipitating total Egyptian surrender.
"They [the Israelites] shall take some of its blood [of the Paschal sacrifice] and place it on the two doorposts and on the lintel of the houses.... When I see the blood I shall pass over you; there shall not be a plague of destruction upon you when I strike in the land of Egypt" (Exodus 12:7-13).
A simple question: Did G‑d really need a sign on the door in order to know which home was inhabited by Israelites and which not?
Well, the suggestion goes, perhaps G‑d didn't need any extra demarcation, but you know, with it being such a busy night and all, perhaps the Malach Hamavet (Angel of Death) needed that extra marker while making his sweep through the neighborhood.
But let's be real about this. This is not some scene out of a Hollywood movie where the wrong guy is taken out at the wrong time. Surely the real Angel of Death doesn't use painted street addresses to locate his mark.
So again, what's with the placing of the sacrificial blood on the door? And for that matter, why the door? Why not the window, the stoop or the rooftop?
Let us take a moment here to analyze the concept — the symbolism — of a door. The door creates privacy, in addition to providing shelter and protection. The door is what separates the public person from the private person, the external self from the internal self. In the privacy of one's home is where all of the facades and inhibitions tend to fall away, allowing the best (and sometimes the worst) of what a person has to offer to come to the surface.
By way of example, some people can be very patient on the outside — all smiles and cheerful when in public, and yet, when they come home, it's moody-broody time; no patience for the kids, no tolerance for the spouse, not a smile anywhere in sight. On the other hand, some people can be very quiet, withdrawn, reserved and uptight when in public, but barrels of fun and laughter when within the confines of their own homes. The door is where that transition — from the superficial "you" to the real "you" — tends to take place.
Our Judaism asks of us: What sort of doors do you have? What transpires on the inside of those doors? Is there a spirit of sanctity and holiness on the other side of that threshold? Are there Jewish books on the shelves? Are there kosher products in the cupboard and in the fridge? Are the Shabbat and Jewish holidays celebrated therein with joy, meaning and depth? Are words of Torah shared? Are prayers recited? Only you and the Almighty truly know the answers to those questions.
There is a great deal of discussion about how Jews ought not shy away from behaving as Jews on the outside (as well there should be), but sometimes it behooves us to address the issue of not being lax with our Judaism on the inside — where it really counts.
The Talmud tells us that "there was a great custom in Jerusalem" that whenever a family sat down to a meal, they would tack a cloth on to the door of their home. This served as a sign to all strangers and passersby that it was mealtime and that anyone who was hungry or so desired was welcome to walk on in and partake with them.
What is posted on our proverbial doors? Do we have a symbolic "welcome mat" at the door, or is it more like a "do not disturb" sign? Do we welcome the opportunity to be hospitable and benevolent to those in need of comfort, friendship or sustenance? Or do we (figuratively speaking) slam those doors in the faces of rabbis or needy individuals who seek entry to the sincerity of our hearts?
One of the most beautiful and enduring of all biblical precepts is that of the mezuzah, which is posted on the right doorpost of a Jewish home. The mezuzah testifies that this home is truly a Jewish home; a home where holiness, modesty, decency and goodness are a way of life — even (if not especially) behind closed doors. The mezuzah represents G‑d's presence in the home as well as His protection over all who reside therein. It is not merely a nice Jewish ornament. Indeed, if we only appreciate the mezuzah for its facade — its external appearance — rather than its internal spiritual meaning and we're not too overly concerned about whether the scroll contained therein has been scribed in accordance with the Torah's instructions in that regard, then we're missing what it is that a Jewish door is all about. A Jewish door is where the facade is supposed to end and where truth and authenticity are supposed to begin. It's not what the mezuzah case looks like that's most important; it's what's inside that really matters. What is the true essence of the matter?
So, what was the significance of the Israelites' marking their doorposts with the blood of the Passover sacrifice? It was not an address or a door marker. It was their testimony that they were truly ready to leave Egypt. They were devoted — inside and out — to G‑d and to Moses, indeed to the point of self-sacrifice. And that was why their homes were truly untouchable by the Angel of Death. For the blood on the doorpost was there — not for G‑d's benefit or for His messenger's benefit — but for the benefit of the Israelites who finally understood what it was that separates Jew from Egyptian. It's all in the door.
