Hasidic Lubavitch Jews Show More Bigotry Toward ALL Gentiles. (Jew Is Different Than Gentile - Jew is Holy!) U_0102
Doc Tavish
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http://www.sichosinenglish.org/books/likkutei-sichot-7/purim.htm
(Link active February 8, 2004. Archived locally as: sichos_purim)
Likkutei Sichot - Volume VII: Shmos
An Anthology of Talks Relating to the weekly sections of
the Torah and Special occasions in the Jewish calendar
by the Lubavitcher Rebbe Rabbi Menachem M. Schneerson
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Purim
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English rendition by Rabbi Eliyahu Touger
Signs of Distinction
The Megillah describes the result of the Purim miracle with one
brief phrase: [1] "And the Jews experienced light and joy,
gladness and honor."
Our Sages [2] associated each of the terms with a mitzvah:
" 'Light' refers to Torah study, 'joy' to the celebration of the
festivals, 'gladness' to circumcision, and 'honor' to tefillin.
What is the connection of these mitzvos to the Purim miracle?
All of these four mitzvos serve as signs of the Jews' connection
to G-d. [3]
Haman had decreed that these mitzvos should not be observed
because he could not bear the Jews' proud display of their
connection with G-d. And so it was with the Purim miracle and
the effacement of Haman and all his decrees, that "the Jews
experienced light and joy, gladness and honor," i.e., they were
again able to observe these mitzvos without difficulty.
When a sign is chosen to distinguish one entity from another, the
sign must be unique to the chosen entity. Otherwise, it will not
serve as a distinguishing characteristic.
Similarly, with regard to the signs which distinguish the Jews
from other peoples, since this distinction is fundamental and
essential, the signs should be associated with the Jews
exclusively.
[...]
WHEN DISTINCTIONS ARE NECESSARY
These questions can be resolved as follows: It is necessary to
make a distinction between two entities only when they resemble
each other in some manner.
When there is a point of congruence, a distinction is necessary.
If not, the difference is obvious; there is no need for a sign.
Thus the signs that "separate between Israel and the nations" [7]
are not intended to separate the souls of the Jewish people from
the souls of the gentiles. With regard to this, there is no need
for a sign; the distinction is apparent as explained in Tanya.[8]
When are these signs necessary? To distinguish a Jew's body from
that of a non-Jew.
On the surface, they are alike; there are no apparent differences
between them. For this reason, it is necessary for the signs to
indicate that a Jewish body is entirely different from that of
a non-Jew.
A Jewish body is holy. [9] Since these signs are intended to draw
attention to the holiness of a Jewish body, they must be such
that have parallels among the gentile nations, and yet are
practiced by Jews in an entirely unique manner.
This demonstrates that even with regard to the physical
activities in which a resemblance exists - both a Jew and a
non-Jew eat, sleep, and do business - the Jew performs these
activities in a unique and distinctive manner.
Even his material activities are conducted in a holy manner,
reflecting the directive: [10] "Know Him in all your ways."
For a Jew, holiness is not an acquired quality, something which
augments his nature. Instead, the essential nature of a Jew is
holy.
Accordingly, every aspect of a Jew's conduct - even those
physical activities in which he appears similar to a non-Jew -
must be carried out in a holy manner.
[...]
Happiness With Depth
Similar concepts apply with regard to the second sign, festivals.
Although non-Jews also have festivals, a Jewish festival is a
totally different matter; a Jewish festival is permeated by
holiness.
A festival is a time to gather together and celebrate, to eat
choice foods, drink wine, and engage in other forms of material
satisfaction. But while involved in these activities, a Jew's
approach is spiritual.
One can see the difference between a Jew and a non-Jew. Among
non-Jews such activities lead to frivolity, while among Jews the
approach is totally different. [18]
The Jews also celebrate and drink, but this does not lead to
frivolity; it leads to an increase of the fear of G-d. Even on
Purim, when there is a mitzvah to drink until "one can no longer
distinguish between 'Cursed be Haman' - 'Blessed be Mordechai,'"
[19] the intent is that the drinking should add to one's fear of
G-d and the holiness of one's conduct.
The intent is that even when a Jew has transcended the limits of
knowledge, he appreciates - albeit not intellectually - that
"'Cursed be Haman' and 'Blessed be Mordechai.' "
Sources Of Satisfaction
Similar concepts apply to "gladness" which is identified with
circumcision.
Although there are other nations who also perform circumcision,
the Jewish approach is entirely different.
Our Sages [2] associate circumcision with the verse: [20]
"I rejoice ("saas") at Your word, like one who finds great
spoil," which King David said referring to the mitzvah of
circumcision.
This indicates that:
a) Circumcision brings about a very high level of
rejoicing, for the rejoicing associated with the word
saason ("gladness") is higher than the rejoicing
associated with the word simcha ("happiness"); [21]
b) the mitzvah of circumcision follows the motif of
taking spoil from an enemy.
These concepts can be explained within the context of the
Rambam's explanation [22] that the mitzvah of circumcision
weakens the person's desire for material things.
Our material world with its pleasures and cravings is referred
to [23] as "the world of kelipah."
This is the greatest enemy possible for a Jew.
When a Jew weakens the desire for material things, and more
significantly when he takes the satisfaction from material things
and expresses it within holiness, it is as if he is taking spoil
from an enemy.
This is reflected in the interpretation of the verse: [24]
"All the fat [should be offered] to G-d." Fat is an analogy for
"the choice parts," and more particularly, for our potential for
satisfaction and pleasure. Rather than be directed to worldly
things, this potential should be pointed to G-dliness. This
involves "plundering" the domain of worldly matters, as it were.
Therefore, it brings about tremendous joy.
On this basis, we can understand the difference between the
Jewish approach to circumcision, and the approach prevalent in
the world at large.
In the world at large, circumcision is looked upon as a source
of discomfort and pain. Moreover, afterwards, since it reduces
one's physical desires, it causes added sorrow. For people at
large look at physical pleasures as their source of satisfaction,
and any reduction of these pleasures is painful. Why then do they
perform circumcision? For health reasons, to prevent even greater
pain and discomfort.
For a Jew, by contrast, circumcision is a source of pleasure, he
"rejoices."
Minimizing his attraction to material pleasure brings him
happiness. For in essence, a Jew's fundamental nature does not
derive pleasure from material things; his pleasure concerns the
spiritual. Material entities are "his enemy." [25] And taking
spoil from his enemy brings him great happiness.
[...]
WHEN ONE STEPS BEYOND KNOWLEDGE
As mentioned above, these four elements: the Torah, the
festivals, circumcision, and tefillin, distinguish a Jewish body
from that of other peoples.
For this reason, Haman opposed these mitzvos so forcefully.
He was not bothered to the same degree by the Jews' involvement
in the spiritual matters related to the soul. When, however, it
came to matters which involve material concerns (as these four
mitzvos do) which relate to the body, Haman protested the Jews'
claim to uniqueness.
In these matters, why should they be any different from the non-
Jews? [29]
Haman's decree to nullify the four signs of holiness which
distinguish Jews from non-Jews on a physical level led to his
decrees which attempted to destroy the spiritual elements of
Judaism, and ultimately, to his decree to destroy the Jewish
people as a whole.
The chain of causality can be explained as follows:
The fundamental nature of a Jew is holiness.
Therefore, when an attempt is made to separate him from holiness
at a basic level - even when one is prepared to allow expressions
of holiness at certain times and certain places - one destroys
the very nature of a Jew.
Therefore, when the Jews were finally free of Haman and his
decrees, they established the festival of Purim, [30] a day
whose uniqueness is expressed at a physical meal at which "a
person is obligated to become intoxicated... until he does not
know the difference between 'Cursed be Haman' - 'Blessed be
Mordechai.'" [31]
Implied is that even as a Jew exists in a state of consciousness
above knowledge, Haman - i.e., all matters of evil - are cursed,
and Mordechai - all matters of good are blessed.
A Jew's connection with G-d is not an acquired factor, but rather
the essence of his being. It is not a result of his knowledge,
but is rather an integral element of his character. Accordingly,
even when he is in a state of "not knowing," it is evident that "
'Cursed be Haman' and 'Blessed be Mordechai.' "
Adapted from Sichos Purim, 5719
Footnotes:
1. Esther 8:16.
2. Megillah 16b.
3. See the Chiddushei Aggados of the Maharsha.
4. Devarim 4:6.
5. Berachos 6a.
6. Devarim 28:10.
7. Cf. the Havdalah prayer, Siddur Tehillat HaShem, p. 234.
8. See the conclusion of ch. 1 and the beginning of ch. 2.
9. Tanya, ch. 49. On the contrary, a Jewish body has an
advantage over his soul, for it is the body in which
G-d's choice of the Jewish people is expressed. See
Sichos Simchas Torah, 5669 (Toras Sholom, p. 120ff).
10. Mishlei 3:6. See the sichah of Parshas Terumah in this
series where this concept is explained.
11. See the maamar entitled L'Yehudim Hoisa Orah (in the
notes of the Tzemach Tzedek to Esther). See also the
maamar of this name from the years 5563-5564, and the
maamar entitled ViKibeil in Shaarei Orah, ch. 34, where
a different explanation is given.
12. See Likkutei Torah, Vayikra, p. 5b.
13. Yevamos 76b.
14. Avos 3:9.
15. The literal meaning of these terms are the disciples of
Tzadok, and the "distinct ones," i.e., the Sages who kept
their distances from influences which could render them
ritually impure. Commonly, they are known as Saducees and
Pharisees.
16. As the Rambam states in his introduction to the Mishneh
Torah: "All the mitzvos given to Moshe on Mount Sinai
were given together with their explanations."
17. See Shmos Rabbah 47:1 which states that "the Mishnah and
the Talmud separate between the Jews and the idolators."
18. See Shibolei HaLeket, Arugah Shniyah, sec. 126, in the
name of Rashi; Sefer HaManhig, Hilchos Shabbos, sec. 60,
in the name of Midrash Tehillim. See also Shulchan Aruch
HaRav 292:3.
19. Megillah 7b; Shulchan Aruch, Orach Chayim 695:2.
20. Tehillim 119:162.
21. This is reflected by the fact that the celebrations of
Simchas Beis HaShoevah, rejoicing of overwhelming
proportions, is associated with the verse (Yeshayahu
12:3): "You shall draw water with gladness (iuaa)." See
Sukkah 48b.
22. The Guide for the Perplexed, Vol. III, ch. 35 and 49.
23. Tanya, ch. 6, based on the Eitz Chayim, Shaar 42, ch. 4.
24. Vayikra 3:16; see the interpretation of this verse in the
Rambam's Mishneh Torah, the conclusion of Hilchos Issurei
HaMizbeach; see also the sichah to Parshas Mishpatim in
this series where this concept is explained.
25. Note the Baal Shem Tov's interpretation (HaYom Yom, entry
28 Shvat) of the verse (Shmos 23:5): "When you see your
enemy's donkey...." chamor, the Hebrew for "donkey,"
relates to chumriyut, "material things." A person, the
Baal Shem Tov said, must regard material desires as "his
enemy."
26. At this point, the obligation becomes the child's. The
child's father is obligated to train the child to wear
tefillin from the time he is old enough to wear them in
a dignified manner, as stated in Shulchan Aruch HaRav,
the conclusion of sec . 37.
27. See Shir HaShirim 1:5.
28. Devarim 6:4.
29. Haman was the one who protested this connection as a
reflection of his ancestral heritage. Haman is referred
to as "the Agagite," i.e., a descendant of Agag, King of
Amalek. In a spiritual sense, Amalek represents the force
countering a commitment of kabbalas ol which transcends
intellect (see the sichah to Shabbos Zachor in this
series).
Intellect recognizes that there are matters beyond its
ken. Therefore it accepts the existence of holiness that
transcends understanding. Nevertheless, it sees holiness
as being applicable only to the soul, involving the
spiritual, and not the physical.
The underlying reason for this is that intellect is one
of man's powers, but it is not the essence of the person.
Therefore when one's approach to holiness is based on
intellect, it will not encompass all of the dimensions of
one's personality, including one's physical tendencies
that are far below intellect.
Divine service following the directive of "Know Him in
all your ways," by contrast, is based on the fact that
a Jew's holiness is an expression of the essence of his
being. This is who he is, and for this reason, it is
reflected in every aspect of his conduct.
On this basis, we can also understand why Haman made his
determination through casting lots. Casting lots refers
to an approach above intellect, and ultimately, above all
the limits of the spiritual cosmos (Seder
HaHishtalshelus).
Haman thought that the advantage the Jews possessed over
the gentiles involved only the limits of the natural
order and the Jews' revealed powers. With regard to
matters which transcended the limits of the natural
order, however, they did not possess any advantage.
The miracle of Purim showed that even with regard to
matters which transcend the natural order, the Jews
possess an advantage. This concept is so central to the
holiday's theme that the holiday is named Purim, pointing
to this dimension of transcendence.
This quality is also expressed in the Jews' distinction
from the gentiles with regard to material things.
For this reason, the Purim miracle involved a process
that encompassed the natural order of the world, the
workings of the Persi an royal court, reflecting how the
matters which concern the lowest levels reflect the level
which transcends all limitation. See note 9, which states
that it is within the body that G-d's essential choice of
the Jews is revealed.
30. Purim (and Chanukah) are referred to as "festivals"
despite the fact that the Jews did not accept a
prohibition against work on those days (Megillah 5b).
See also Likkutei Torah, Devarim 58a. Indeed, even the
Fifteenth of Av is called a festival (the conclusion of
Taanis).
Note also the uniqueness of the festival of Purim as
reflected in our Sages' statement (Midrash Mishlei, ch.
9) that "All the festivals will be nullified with the
exception of Purim."
31. Since this mitzvah expresses the fundamental theme of
Purim, it is possible to say that the obligation to
fulfill it encompasses the entire day. See the sichah
to Parshas Zachor in this series, note 26, where this
concept is explained.
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End of Text - Likutei Sichos - Purim
<END>
Do any of you sheeple of Christendom still think the Pharisees view you, the
non-Jew, with equality as Christendom's false doctrine of a "Judeo-Christian
Alliance" tries to teach? Wake up- the above and much more is what is being
taught about you by the Pharisees in their synagogues behind closed doors!
Tavish