The Chabad Weekly - Chabad of Beverly Hills

B”H
The Chabad Weekly
ue 50
7 Iss
1
.
l
o
V
Candlelighting
(Los Angeles)
6:26 PM
Friday Mincha:
6:15 PM
LATEST SHEMA: 9:44 AM
Shabbat Schedule

Tanya
8:45 AM

Shacharit
9:30AM
followed by
Kiddush,
Cholent &
Farbrengen

Shabbos
Shuva Talk
5:30 PM

Mincha
6:15 PM
followed by
Seder
Nigunim

Shabbat
ends
7:26 PM
Announcements:
Happy
Birthday
Meisel and
Chodorow.
to Jeffry
Levi Yitzchak
Yartzheits:
Berel Meisel Tishrei 4, Meyer Graff – Tishrei
4, Dina Waldenberg – Tishrei 5,
Morris Dauer - Tishrei 7.
Erev Rosh Hashanah marks the
birthday of the Tzemach
Tzedek, 5549 (1789).
Tishrei 6 marks the 50th
yartzheit of Rebbetzin Chana
Schneerson - mother of the
Rebbe OBM.
GOOD SHABBOS
AND A CHESIVA VE
CHASIMA TOVA!
Rosh Hashana 5775
Parshas Ha’azinu / Shabbos Shuva
Chabad of Beverly Hills
Fri., 2 Tishrei 5775 / September 26, 2014
The Neurology of Time
On Rosh Hashanah it is inscribed, and
on Yom Kippur it is sealed: how many
shall pass on, and how many shall be
born; who shall live, and who shall
die ... who shall rest, and who shall
wander ... who shall be impoverished,
and who shall be enriched; who shall
fall and who shall rise… (From the
Musaf prayer for Rosh Hashanah)
“It’s all in the head,” is a fairly accurate
description of every man’s reality. If
you stub your toe, the event has significance to you only because it has
been detected by your brain; if you cry
out in pain, it is only because your
brain has so chosen to so react to the
experience. Everything you sense,
know and feel relates to the universe
between your ears; any action you
take is first conceived, considered and
executed inside the head.
And whatever occurs within the head
has a profound effect upon the external person: an injury to the brain, G-d
forbid, or the alteration of its chemical
constitution, will affect the function and
behavior of the body, even if there is
no discernible change in the external
organ or limb. Neurologists have even
learned to evoke certain external responses, or improve the function of a
certain faculty, by stimulating the corresponding area of the brain.
What is true of the human being is also
true of another of G-d’s creations:
time. Time, too, has a body and a
brain, a persona and a mind.
We are accustomed to regarding time
as a string of segments: second follows second, hour follows hour, Monday follows Sunday. Special days-Shabbat, Rosh Hashanah, Passover-each have their place in the sequence
of days and months portrayed by our
calendar, preceded and followed by
the “ordinary” days that separate them.
This, however, is a most perfunctory
perception of time, just as a description of the human body in purely physi-
TZOM GEDALIA,
Sunday Tishrei 4, Sept 28
Fast begins…....5:32 AM
Mincha………..6:15 PM
Fast ends…….. 7:17 PM
cal terms--hair, skin, bone,
blood, flesh, sinew and brain
tissue classified solely by
their spatial juxtaposition to
each other--is a most superficial vision of man.
Time is a complex organism whose
various organs and faculties interact
with each other, each fulfilling its
individual function and imparting its
effect upon the whole. G-d created
the whole of time--every age, millennium, century, year and second of it-as a single, multifaceted body. It is
only that we, finite and temporal creatures that we are, encounter its
“limbs,” “organs” and “cells” one at a
time, regarding the past as passed
because we have passed through it,
and the future as yet to be because
we have yet to experience it.
Just as time, as a whole, consitutes a
integral organism, so it is with the
various time-bodies--the day, the
week, the month, the year, etc.-designed by the Creator of time as
distinct components of the universal
time-body. Each of these has its own
“head,” a neurological center which
generates, processes and controls
the stimuli and experiences of its
“body.”
So if we learn to be sensitive to the
structure of time, we can transcend
the “sequential” timeline of our lives.
If, upon entering the “head” of a particular time-body, we imbue it with a
certain quality and stimulate its potential in a certain way, we can profoundly affect the days and experiences of that entire time-body,
whether they lie in our “future” or our
“past.”
Forty-Eight Hours
The two days of Rosh Hashanah, the
“Head of the Year,” are forty-eight
hours that embody an entire year.
On Rosh Hashanah we recommit
ourselves to our mission in life, reiterating Adam’s crowning of G-d as king
of the universe--a commitment that
becomes the foundation for our
service of G-d throughout the year.
Rosh HaShanah also commences
the “Ten Days of Teshuvah” which
culminate in Yom Kippur, days for
soul-searching and undertaking new
initiatives; resolutions made on
409 Foothill Rd.
Beverly Hills, CA 90210
Chabadofbeverlyhills.com
Rabbi Yosef Shusterman
310-271-9063
these “neurological” days of the year
are far more effective--having stimulated the brain, the body readily follows suit. On Rosh Hashanah, we
also pray for life, health and sustenance for the year to come; for this,
the head of the year, is the day on
which the deeds of man are weighed
and his sustenance for the year allotted by the supernal Judge and Provider.
It’s all in the head. On Rosh Hashanah we enter into the mind of the
year; our every thought, word and
deed on this day resonates throughout its entire body.
(Based on the teachings of the
Lubavi t c her Rebbe Courtes y
of MeaningfulLife.com) - chabad.org
The World’s Belated Birthday
The first day of creation was not on
Rosh Hashana, but five days earlier, on
the 25th of Elul (see Vayikra Rabba 29).
Only the 6th day of creation, the day
that the first human, Adam, was created, is festively commemorated as
Rosh Hashana, while the 25th of Elul is
a regular weekday.
This tells us that the creation of the
world on its own is not a cause for
celebration. On the contrary, the
world’s creation only contributed to
the concealment of G-d’s Infinite Presence. It allowed for the existence of
beings that can mistakenly think that
their existence is not controlled or
caused by G-d. Such an achievement
doesn’t call for a Yom Tov.
For that very reason, however, Rosh
Hashana commemorates the creation
of man, who was given the ability to
illuminate the world’s spiritual darkness following the guidance given by
the Torah. Moreover, through man’s
work in revealing G-dliness in this
world, he brings completion to the
entire process of creation.
This milestone is most definitely worth
celebrating. —Likutei Sichos vol. 29. Pp.
482-483 (From: Daily Lightpoints [email protected] )
ROSH HASHANA 5775
Wednesday evening, September 24
Candlelighting………….6:29 PM
Mincha……………………6:45 PM
Maariv……………...........7:15 PM
Thursday, September 25
Shacharis……………….. 8:30 AM
Torah Reading…………,10:15 AM
Shofar Blowing…………,11:00 AM
Chevra Tehillim………….5:15 PM
Mincha…………………....5:45 PM
Tashlich…………………After Mincha
Maariv……………………..7:15 PM
Candlelighting…………after 7:29 PM
Friday, September 26
Shacharis…………………8:30 AM
Torah Reading………….10:15 AM
Shofar Blowing………….11:00 AM
Chevra Tehillim…………. 5:45 PM
Candlelighting…………… 6:26 PM
Mincha………………….. ,.6:15 PM
Maariv………………….. ..7:00 PM
There will be no classes next week.
Daily Minyonim
Weekday Shacharis:
6:00 AM & 7:30 AM
Sunday Shacharis:
7:00 AM & 9:00 AM
Mincha/Maariv:
6:35 PM
There are things that are important for us, so we speak
about them.
There are things very important to us -- and so words flow
out from us, bursting with emotion, meaning and depth.
And then there are things that shake us to the core. The
core of our being does not wait for the mind's permission or
for the right words -- there are no words that can contain it.
It breaks out in a cry, in a scream and in silence.
This is the sound of the shofar: A crying voice, not even of
a human being, but of an animal's horn. We need the
animal -- not for its coarseness, but on the contrary, because we need to express something so sublime, it cannot
find words; so essential and unbounded, the mind can
neither fathom it nor hold it back.
The very core of our souls needs to cry, "Father! Father!"
From the wisdom of the Lubavitcher Rebbe, Rabbi Menachem Schneerson; words and condensation by Tzvi
Freeman.
Story of the Week:
The month of Elul was drawing to
a close. Everyone was getting
ready for Yom Tov, and the "scent"
of the High Holidays was already
in the air. The marketplace was
overflowing with all kinds of merchandise and produce, including
the special fruits that are traditionally eaten on Rosh Hashana like
pomegranates.
The Jewish section of town was
bustling with activity as homes
were swept from top to bottom and
new clothes were fitted and sewn.
At the same time it was serious
business, as residents prepared
themselves spiritually for the coming year. More attention was paid
to praying with a minyan, refraining
from gossip and in general, improving behavior.
Inside the Baal Shem Tov's study
hall the final preparations before
Rosh Hashana were also underway. Prayers were recited with
increased devotion, and all
thoughts were focused on returning to G-d in repentance.
One evening, a few days before
Rosh Hashana, the Baal Shem
Tov's disciples were getting ready
to pray the evening service. All that
was missing was the Baal Shem
Tov himself, who had yet to arrive.
At precisely the appointed hour the
Baal Shem Tov entered the study
hall, but instead of opening his
prayer book he remaining standing, lost in thought.
Of course, no one dared mention
that it was time to pray. The minutes ticked by and still the Baal
Shem Tov seemed distracted, as if
he were in another world. His holy
face was suffused with intense
emotion. However, the Baal Shem
Tov's students were already used
to such things.
When the Baal Shem Tov suddenly roused himself almost an
hour later and opened his prayer
book, his countenance was virtually shining with joy. That evening,
the Baal Shem Tov prayed with
unusual intensity and longing. It
was obvious that something of
very great magnitude had occurred.
After the service the Baal Shem
Tov explained: "Not very far from
here," he began, "lives a Jew who
grew up in a traditional Jewish
home. But as he grew older, he
began to associate with the local
peasants. Slowly he abandoned
the Jewish path till he was virtually
indistinguishable from the gentiles
and completely estranged from his
roots.
"Many years passed. The man left
the province where he was born
and went to live in a totally nonJewish environment. As time
passed, he forgot everything about
the Jewish way of life, its prayers
and its customs. Before he knew it
30 years had elapsed.
"Tonight," the Baal Shem Tov
revealed, "this Jew happened to be
visiting a Jewish town on business.
As soon as he entered the village
he could sense the commotion,
and this aroused his curiosity.
When he asked a passer-by what
was going on the man answered,
'Everyone is getting ready for a
holiday we call Rosh Hashana.
According to Jewish tradition, it is
the day on which man was created
and the whole world is judged.'
"For some reason this explanation
struck a chord in the heart of the
assimilated Jew. Maybe it was the
exclusionary 'we' that emphasized
the huge chasm that separated
him from his brethren, or perhaps
the mere mention of the Day of
Judgment. In any event, the man's
soul was inexplicably awakened,
and he was flooded with memories
of his childhood.
"As he wandered through the marketplace he was suddenly stricken
by the horrifying realization that he
had exchanged a life rich in meaning for an empty existence. At that
moment he looked up, and was
surprised to find himself standing
outside the main synagogue. By
then it was almost dark, and people were arriving to pray the evening service.
"The man was seized by an overwhelming desire to join them, but
he was also embarrassed by his
non-Jewish appearance. In the
end the urge to pray won out, and
he went into the women's section
and hid behind the curtain.
"As the cantor chanted the words
'And He atones for sin...' a shudder
passed through the man's body.
How he wished to pray, but the
words were long forgotten. Tears
streamed down his cheeks. When
the last congregant had gone
home he couldn't bear it any longer
and burst out crying. 'Master of the
universe!' he wept. 'I know there is
no greater sinner than I, but I also
know that You are merciful and full
of loving-kindness. Heavenly Father, forgive me my transgressions
and I will sin no more. I wish to
return to You and live as a Jew.
Please accept my prayer and do
not turn me away!'
"The man's heartfelt repentance
caused a great commotion in the
celestial realms," the Baal Shem
Tov explained, "and his prayer
ascended to the very Throne of
Glory. In fact, it was so powerful
that it brought along with it many
other prayers that had been waiting hundreds of years to ascend.
"When I sensed what was going on
in the man's heart," the Baal Shem
Tov concluded, "I decided to wait
for him to pray so I could join him.
Tonight's service was delayed so
we could merit to pray with a true
penitent..."
(From: L’Chaim # 1286)
- lchaimweekly.org
“May everything that has
been made, know that You
made it.”
In the future, when Moshiach
comes, every creation will understand and recognize that
within everything in this world
there is a G-dly power which
makes it exist and gives it its
life-force. This is the meaning
of this prayer which we say on
Rosh Hashana. We beseech G-d
to reveal His Kingship in this
world - "May everything that
has been made, know that You
made it" - because in truth
nothing exists without this Gdliness. (Rabbi Shneur Zalman
of Liadi)(From: L’Chaim # 1088)
- lchaimweekly.org
HaYom Yom: Tishrei 3
The Tzemach Tzedek had
yechidus with the Alter Rebbe on
Monday of Teitzei, 6 Elul 5564
(1804); the Rebbe told him: "On
Shabbat Tavo 5528 (1768), my
Rebbe (the Maggid of Mezritch)
said a "Torah" beginning V'shavta
ad Havayeh Elokecha1 He explained that the avoda of teshuva
must attain a level at which Havayeh, transcendent Divinity
beyond worlds, becomes Elokecha
- Elokim being numerically equivalent to hateva (nature), and as we
find, "in the beginning Elokim
created the heavens and the
earth etc." All the Holy Society
(disciples of the Maggid) were
profoundly stirred by this teaching. The tzadik R. Meshulam
Zusya of Anipoli said that he
could not attain the heights of
such a teshuva; he would therefore break down teshuva to its
components, for each letter of
the word teshuva is the initial of
a verse:
T: Tamim - "Be sincere with the
Eternal your G-d."3(Devarim
18:13)
Sh: Shiviti - "I have set G-d
before me always."( Tehillim
16:8.)
U: V'ahavta - "Love your fellow
as yourself."( Vayikra 19:18.)
V: B'chol - "In all your ways,
know Him."( Mishlei 3:6)
H: Hatznei'a - "Walk discreetly
with your G-d."( Micha 6:8)
When my father told me this, he
concluded: "The word teshuva
comprises five (Hebrew) letters,
each letter a path and a method
in the avoda of teshuva." (He
explained each method at length).
Each moves from a potential
state to actuality through the
avoda of davening.