ChabadNewOrleans Blog

Down here in the South there is an understanding that as long as you preface your statement with “bless your/his/her heart” you can follow it up with whatever you want, no matter how disparaging it may be.

While “bless your heart” has become cliché, and no longer has any real meaning, there is real value behind this concept. If you really love someone, then the criticism should come from a desire to help them. It will then be couched in constructive terms and presented in a loving manner that is designed to have the maximum positive outcome.

We find this idea reflected in the Torah. One of the worst consequences in the Torah is when a person is afflicted with Tzara’at (a leprosy-like skin condition that was brought upon a person because of “lashon hara” - negative speech). A person with Tzara’at was not only designated to be ritually impure, but they were also required to be separated from anyone else in the community, including their family, until the affliction passed. In a society that values community, this separation is particularly painful.

We find something fascinating about the process of Tzara’at designation. The laws are quite complex. The lesions of the skin that are considered Tzara’at are very specific. There are many lesions that are similar but do not render a person ritually impure with Tzara’at. Only an expert can truly identify the criteria for this designation. Yet, even if an expert has positively identified the conditions associated with Tzara’at, only a Kohen can pronounce this designation. The Kohen should (if he is not an expert) accept guidance from the expert, but the power to designate someone as impure due to Tzara’at, is the Kohen’s alone.

Why is this so? Because a Kohen was appointed by G-d to be the source of loving blessings and kindness for the people of Israel. The text of the introductory blessing that is recited before the “Priestly Blessings” given by the Kohen is, “Who commanded us to bless His nation Israel with love.” When love is the underlying motivation, the Kohen will do everything in his power to make sure that the person is really deserving of this designation before actually pronouncing them impure. He will work equally hard to see the process of purification through to the end so that the person can rejoin his family and community.

The lesson for us is obvious. Before we offer criticism or point out the flaws of another, we must make sure that we are motivated by love for the other and not our own internal rot, that requires us to push others down to feel elevated. The best proof will be how our words are received. A heart feels a heart. Words that come from the heart enter the heart of the other in the same manner. Love reflects love.

Shabbat Shalom
Rabbi Mendel Rivkin

The mystics teach us that there is a unique Jewish soul. They elaborate further, that every person born to a Jewish mother, or who undergoes a conversion to Judaism that conforms to Torah law (Halacha), possesses this special soul. However, it is not something that we can just assume for ourselves at whim or choice. This soul is assigned by Hashem; and we must conform to His rules (known as the Torah) to ensure that it has been assigned to us.

Understanding that we are talking about a spiritual (non-tangible) entity, we still have the right to question the mechanics of this dynamic. We can easily accept how an individual born to a Jewish mother receives this soul as a spiritual heritage at birth, similar to a genetic transmission, just in a spiritual parallel. But how does a convert to Judaism, known a Ger-Tzedek – righteous convert, all of sudden acquire a Jewish soul? Obviously, Hashem has His ways, and He could infuse the person with that soul at the time of conversion. Our sages, however, have a different explanation that is far more compelling.

Throughout the Talmud the process of conversion is couched in the following terms, “Ger Shenitgayer – a convert who converts.” It would seem more appropriate to state, “a gentile who converts.” Why call the person a convert, even before they begin the process? The explanation given by the sages of Israel is that a person who converts according to Halacha is someone who was born in possession of a Jewish soul and that propelled them to seek conversion. As such, the individual is already a “convert,” they simply need to complete the process to align with what they had all along.

Throughout our history, there were times when conversion to Judaism was fraught with danger and punishable by death. There were courageous individuals who sought to identify with their core essence and undergo a conversion. In our upcoming course, Colorful Profiles, the opening lesson features the stories of three such individuals and the lessons we can learn from their lives and apply to our lives in the 21^st century.

During the four part course, we will also learn about three special women, three Jews who took on leadership roles in a gentile society, and three sad stories of Jews in captivity. Each of these classes is filled with practical messaging for contemporary living.

We are offering these classes at the New Orleans Chabad beginning on Wednesday, May 7. We are also offering a new daytime option at 10 am on Thursdays, beginning May 8. To register or for more info: www.chabadneworleans.com/jli.

Chabad Metairie (Rabbi Ceitlin) will be offering the classes on Tuesdays (morning and evening), starting this coming Tuesday. To register or for more info: www.jewishlouisiana.com/jli.

This week Chabad of Louisiana mourns the passing of Rabbi Shmuel Spalter, father of Mrs. Chanie Nemes. He was a Holocaust survivor who built up a beautiful Jewish family following the war. He was the epitome of a G-d fearing Chassid who lived his life as a servant of Hashem. He leaves generations of descendants who follow his inspiration. May his memory be for a blessing.

Shabbat Shalom
Rabbi Mendel Rivkin

Next weekend we celebrate Pesach, our Festival of Liberation. We will focus on the idea of freedom. “On this night we became free.” It would be even more meaningful if we also directed some thought to the question “freedom from what?” and “freedom to what?” during the Seder.

Many families, especially those with a family member who went through the Holocaust, the Gulag, a terror attack or hostage situation, will utilize the Seder night to tell their personal story of liberation and survival as a continuation of the Pesach narrative. This is very valuable and important. After all, we declare “In every generation they arise to destroy us and the Holy One saves us from their hands.”

Yet, there must be more to this “freedom thing” than just freedom from persecution. If not, how could Pesach be discretely observed in the Concentration Camps and Gulags? How could our people celebrate their “freedom” in a secret Spanish cellar during the Inquisition? How could the hostages in Gaza speak of freedom on Passover, while in captivity?

The Maharal of Prague writes that on Pesach, Am Yisrael (Jewish people) were given the gift of inherent freedom. When Hashem took us out of Egypt, brought us to Sinai, and gave us the Torah, we became an essentially free people. We were given the soul of freedom that could not be taken away from us by any external force. So, while our enemies could subject our bodies to persecution, they had no power over our souls.

From that point on, the only force capable of enslaving our souls is ourselves. When a Jew places himself or herself in a slavery mindset, in that moment we are not free. When we impose restrictions on our souls’ ability to soar and operate, in that moment we are slaves. However, the gift of freedom is also in our hands. We can snap free of that enslavement with a shift of consciousness.

Let’s use the Israel issue as an example. There are some who insist that using Biblical or “religious” arguments for the Jewish right to Israel is not going to work. Amazingly, millions of non-Jewish people make full throated declarations that Israel is the G-d given homeland of the Jews. But a Jew is uncomfortable advancing that narrative and therefore would rather squirm through arguments about colonialism, the UN, the Holocaust, and other far less compelling points. Why? Because he is uncomfortable with his own inherent freedom and continues to engage in self-imposed slavery.  

This Pesach let us embrace our essential freedom. We are free from anything that tries to keep us from our freedom to serve and have a relationship with Hashem. Freedom… what a concept!

Shabbat Shalom
Rabbi Mendel Rivkin

Imagine the drama at the moment when the long awaited Mishkan (sanctuary) was completed. Here is how it described in this week’s Parsha (Exodus, 40:33-34), “…Moses completed the work. The cloud covered the Tent of Meeting, and the glory of G-d filled the Tabernacle.”

After months of contributions and construction, the project was completed. Now the people awaited the fulfilment of Hashem’s assurance, “Make for Me a Sanctuary, and I will dwell within them.” Moses oversaw the final steps of getting everything in place for the inauguration. Suddenly the Cloud of Glory covered the Mishkan and the Glory of G-d filled the Tabernacle.

The surge of emotion must have been overwhelming. Coming from the tragic sin of the golden calf, and now, finally, their efforts were rewarded, and their atonement was accepted.

But how is it possible for a structure made by finite hands to contain the glory of G-d? As Solomon phrased it when he completed the First Holy Temple in Jerusalem (Kings I, 8:27), “But will G-d indeed dwell on the earth? Behold the heaven and the heaven of heavens cannot contain You; much less this temple that I have erected.” The mystics explain this verse that the heavens and the heaven of heavens refer to the loftiest spiritual realms, that are inadequate to contain the true Glory of G-d, but somehow a physical building can?

Yet, that is exactly what happened. It happened with the Mishkan. It happened with the Temples. It happens with each of us in the Temple that we construct for Hashem in our hearts and homes. How indeed is this so?

By His own admission, the one thing that Hashem desires more than anything else, is a relationship with us. We cannot say that He needs it, but He does declare that He wants it. For this purpose, Hashem created the universe with all its spiritual and physical dimensions and complexities. For this purpose, Hashem created us people. And for this purpose, Hashem gave us the Torah. So, the heaven and the heaven of heavens, are mere connection points. Just lonely stops on the train ride for Hashem on His way down to earth. The real destination is for Hashem to dwell in our midst. Down here on physical earth, finite humans can utilize the Torah to actualize the relationship with Hashem that He so desires.

We each have a sanctuary in microcosm. We each are a sanctuary in microcosm. Let us maintain our sanctuary so that it can be suffused with the Glory of G-d at every moment.

Shabbat Shalom
Rabbi Mendel Rivkin

A major dilemma facing Jews over the generations was the question of do we focus on community building in our current space, be it geographic or conceptual, or do we focus solely on getting where we want/need to be.

The two holidays that we celebrate during this time of the year, Purim and Pesach, give us great insight as we attempt to navigate this issue.

At the time of the Babylonian conquest of Israel, resulting in the destruction of the First Holy Temple, Jeremiah prophesied that there would be a 70-year exile. The ambiguity of how to calculate the 70 years confounded the gentile rulers as well of their Jewish subjects, leading some to erroneously conclude that the 70 years had passed, and G-d had forsaken them.

The Purim story occurred in the latter part of those 70 years. Facing annihilation under Haman’s threat, Mordechai and Esther focus on Jewish survival. Then the threat is averted through the miracle of Purim. Now what? There were still several years remaining until the prophecy was fulfilled. Hand in hand with reassuring the Jews that “redemption” was ahead, Mordechai threw himself into ensuring that the Jewish community of Persia thrived.

Purim was a great victory. The turnabout was amazing. However, the Talmud utters four terrifying words in Aramaic when analyzing the Purim story, “acati avdi d’Achashverosh anan” – we are still subjects of Achashverosh. Even as we rebuilt the temple, it was only with permission from Daruis II, Achashverosh’s successor. Under David and Solomon, the Jewish people were sovereign in their land. We built the second temple as subjects of the Persian crown. We would ultimately be transferred from Persia to Greece, from Greece to Rome, back to Persia, then Arabia, and then the Ottomans. Ultimately it would be granted to the British as a mandate and, even when we are granted “independence” we are beholden to the Achashverosh types of the world. So, in reality, as the Talmud declares, “acati avdi d’Achashverosh anan” – we are still subjects of Achashverosh.

We are stuck in the same dilemma. Do we make sure that our Jewish communities thrive wherever they may be, in Israel or around the world? Or do we say, “building communities in exile is a waste of time?” We take a page from Mordechai’s playbook. We must make ensure that Jews are not just surviving but thriving. We must build strong, proud, and vibrant Jewish communities around the world.

Yet, that is not enough. Pesach teaches us that we must strive for complete freedom and redemption. When we left Egypt and stood at Sinai to receive the Torah, we were imbued with true and ultimate freedom. We were free of human rule. We were now and forever subjects of Hashem.

So, here is the Purim/Pesach inspired plan.

We survive. We overcome our physical and conceptual enemies.

We thrive. We build the best Jewish life we can for ourselves in our current circumstances.

We strive. We aspire and work towards a time of compete freedom and redemption.

By the time this Pesach comes, may Hashem have blessed us with the ultimate freedom and liberation with the coming of Moshiach and complete redemption, amen!

Shabbat Shalom
Rabbi Mendel Rivkin

Towards the end of the Purim story we read (Esther 8:17), “And in every province and in every city, wherever the king's order and his edict reached, [there was] joy and gladness for the Jews, a feast and a festive day, and many of the peoples of the land became Jews because the fear of the Jews was upon them.”

A simple reading of this passage indicates that many gentiles in the Persian Empire adopted Judaism because they were afraid of the Jews. This doesn’t seem like a compelling case for sincere conversion. Doing something out of fear of someone else is not a recipe for long-term sustainability. So why is this celebrated in the Megillah as a positive effect of the Jewish salvation from Haman’s decree?

The Rebbe offers an alternative interpretation that changes the entire dynamic. “Fear of the Jews” is not to be understood as being afraid of the Jews. Rather, “Fear of the Jews” is the mindset of the Jewish people, meaning the Jews being in “awe of Hashem.” So now when we read “many of the peoples of the land became Jews because the fear of the Jews was upon them,” we understand this in terms of a spiritual and moral influence resulting from “the peoples of the land” observing the “G-d fearing” life of the Jewish people.

When a Jew models a life of honesty and integrity, with proper priorities in place, a harmonious family life, a caring for others, and a demonstrably meaningful relationship with Hashem, this is the loudest and most powerful influence that he or she can have on their environment. The late Chief Rabbi of the UK, Rabbi Jonathan Sacks, put it succinctly, “Non-Jews respect Jews who respect Judaism.” When we live a proudly G-d fearing life, the impact on the “peoples of the land” is immense.

Now more than ever, we need to be mindful of this powerful ability to influence the perspectives and behaviors of those around us. Be a Jewish influencer!

We lost a dear friend of our family and Chabad of Louisiana. Lee Rittvo, formerly of New Orleans, passed away suddenly yesterday. We are heartbroken for her husband Steve, their children Ariel and David, and their families. Lee was a vibrant person, a feisty woman with strong views. She was a passionate Jew, and a highly artistic individual. Though they moved to Colorado after Hurricane Katrina, they remined involved and committed to New Orleans and our Jewish community.

Lee, along with Steve, may he live and be well, were the force behind the beautiful Mikvah at Chabad in New Orleans. The RINGGER Center for Jewish Women’s Enrichment was named for the family matriarchs who influenced their lives. Lee’s vision and execution of the beautiful mikvah is an everlasting treasure for women, locals and tourists alike, and a real foundation of the New Orleans Jewish community.

When Lee’s daughter-in-law used the Mikvah before her wedding, Lee was ecstatic. A young woman, who used to drive to New Orleans from the Florida panhandle shared, that she loved coming to this beautiful Mikvah and it was the highlight of her month. There is no question that Lee’s soul will be greeted in heaven by the multitude of angels, created by each woman’s use of the Mikvah over the past 15 years.

May G-d grant strength to Steve, Ariel, David, and their families as they confront this shattering loss. May the Al-mighty comfort them among the mourners of Zion and Jerusalem; and bless them “that only goodness and kindness pursue them all the days of their lives.”

Shabbat Shalom
Rabbi Mendel Rivkin

Malkie and I thank each of you who reached out to us with Mazel Tov wishes upon our daughter Basy’s engagement to Chaim Meir Bukiet. We look forward to the opportunity to return those good wishes to you at your time of celebration.

This week the Jewish world was filled with love towards the two little lion cubs, Kfir and Ariel Bibas, who together with their mother Shiri, were finally brought to dignity following the horrific kidnapping, murder, mistreatment of their bodies, and the attempted body switch charade perpetrated by those vile Hamas monsters. Our people values children. We love life. The collective Jewish heart aches for these children and their family. We prayed and hoped that they would return alive and well. They became symbols of Jewish consciousness.

In this week’s Parsha we read about the instructions to create an Ark, a Kaporet (cover), and the Keruvim (cherubs).

The greatest commentators, Rashi and Ramban (Nachmanides) differ in their understanding of the roles and purpose of these important elements of the Sanctuary. Ramban argues that they are three parts of the same entity. Collectively they represent Divine Communication to the people of Israel. The ark held the Tablets of the Covenant, and the original Torah scroll, while the Kaporet/Keruvim were the channel through which G-d communicated to Moses throughout the forty years in the Sinai.

Rashi, on the other hand, maintains that the Ark served as the home Divine Communication (Torah), while the Kaporet/Keruvim serve as a Symbol of the Divine Love for the Jewish people. He emphasizes the fact that the Keruvim had childlike faces symbolizing the love a father has for his small child.

(Another commentator, Rabbi Bechaya, puts a different spin on the same idea. He highlights the fact that the two Keruvim looked like a male and a female, symbolizing the love between Hashem and the Jewish people. When the people would come for the pilgrimage festivals to Jerusalem, the priests would pull back the curtain of the Holy of Holies so that the people could see the two Keruvim locked in a loving embrace.)

The Rebbe points out that according to Rashi this explains why the Keruvim were above the Ark. The connection between Hashem and the people of Israel is even more powerful than the connection between Hashem and the Torah. The love of a father towards a small child, even when he does not behave according to “expectation” is incalculable.

May each of us feel that love in the most potent manner and reflect it back to Hashem with great devotion.

Shabbat Shalom
Rabbi Mendel Rivkin

Yesterday a young man in his 20s who immigrated from Ukraine to Israel had a Bris. When asked what Jewish name he wants to take, he replied, Kfir Ariel, named for the two little Bibas boys. The lions sleep tonight… but a roaring lion has been awakened. The heart wrenching Bibas story has moved people in a powerful way. Join a mighty force for good by going to https://onemitzvah.org/bibas and let the world hear the lion roar.

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This week, Adi, one of the two Israelis that was injured in the Bourbon St. terror attack, returned to Israel to continue his rehab at “home.” At a farewell gathering, his father Haggai was overheard commenting to the Israeli medic that was to accompany them home, “When we have time on the flight, I will tell you what a “Kehillah” is. We are very proud of our “Kehillah” – the New Orleans Jewish community for going above and beyond to embrace these two young men and their families during their challenging time in our city.

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Speaking of proud, tonight Chabad at Tulane is hosting 1,800 Jewish students for Shabbat dinner. 1,800 Jewish young people proudly experiencing their Jewish identity. Hundreds of boys putting on Tefillin before sunset. Hundreds of girls lighting Shabbat candles. 1,800 voices declaring Am Yisrael Chai and Shabbat Shalom. To support the event: http://tulanechabad.org/4293008.

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If you heard that a group of people with Tiki torches were marching in Mississippi, you would probably assume that it was a white supremacist rally or something like that. In fact, this past Sunday, a group of Jews marched in Gulfport with torches honoring the dedication of a new Torah scroll, a first for the Gulf coast Jewish community. A very proud moment indeed. Mazel Tov to Rabbi Akiva and Hannah Hall and the entire Congregation Beth Israel community for the special occasion.

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Yesterday, 22 Shevat, was the Yahrtzeit of Rebbetzin Chaya Mushka Schneerson, the Rebbe’s wife, who passed in 1988. While she had no children of her own, she has the unique status of being a Jewish woman whose name is carried by tens of thousands. Since 1988, nearly every Chabad family, and many who were influenced by the Rebbe, have named a daughter after this special woman. I am privileged to have a daughter and a granddaughter who carry that august name. This was something for which the Rebbe expressed much appreciation.

In conjunction with her Yahrtzeit, the International Chabad Shluchos annual gathering is taking place this weekend in New York. Thousands of women, who occupy leadership positions in every state and country around the world, gather to inspire each other and go back to their communities stronger and more committed than ever to push our world over the threshold of Redemption very soon.

Shabbat Shalom
Rabbi Mendel Rivkin

New Orleans recently hosted the Super Bowl. In the months and even years leading up to the big day, significant resources and manpower were invested to ensure that the event itself would go well, and the city would be presented in the best possible manner. Indeed, it appears that the effort paid off. Rave reviews from the participants and organizations involved indicate that it was a huge success. Now what?

The people of Israel left Egypt, crossed the Red Sea and counted 7 weeks in preparation for the event of seismic proportions, Revelation at Sinai. By all accounts the preparation was well worth it. Amid an unprecedented display of sound and light, G-d gave us the Torah, we embraced our role and expressed our devotion to Hashem, and the world received a manual for purposeful living. Now what?

We spend four weeks each year preparing for the High Holidays. There is the Teshuva. Rabbis prepare their inspiring sermons. Congregations prepare for additional participants. Large scale events are planned and carried out throughout the month of holidays. Rosh Hashanah, Yom Kippur, Sukkot, Simchat Torah are a smashing success. The Judaism quotient is off the charts. Now what?

A renowned speaker is coming to town. A venue is arranged, and hundreds sign up to hear the message that this speaker conveys. The speaker does not disappoint. The crowd is uplifted and inspired. They walk away feeling energized and transformed by the powerful ideas put forth by the speaker. Now what?

One of life’s challenges is learning how to carry momentum forward following a watershed moment into regular daily life. How do we prevent the gains made by New Orleans in preparation for the Super Bowl from sliding back into the “same old” to which we are accustomed? How do we prevent the “high” of Revelation at Sinai from slipping down the rabbit hole into a Golden Calf? How do we prevent our potent feeling of Jewish identity from crashing after soaring aloft during the High Holidays? How do we prevent the transformative message conveyed by the speaker from becoming a mere memory that has no bearing on our ongoing reality?

If you know the answer, please let me know!

In meantime I will offer a Torah based solution that I still struggle to implement in my personal life.  

The solution is concrete action. The feelings are wonderful. If we want them to have staying power, then we need immediate practical application. We must identify real measures that we can implement right away, which will carry the momentum forward and allow us to grow and develop further. This is one of the reasons why Mitzvot are so central to Judaism. They serve to ground all the lofty ideals inspired by the Torah and our faith in G-d and integrate them into everyday life.

Doing this requires energy and motivation. But if we want the wonderful sensation that we felt at the zenith of our experience to not go to waste, buckle up and start grinding away.

Shabbat Shalom
Rabbi Mendel Rivkin

If you walked into any Chabad high school and observed the students in the study of Chassidus, you would hear the employment of a lexicon that is nearly unknown to those unfamiliar with this genre of Torah study. Students might be discussing subjects such as the loftiest realms of the spiritual cosmos with the ease of a tourist who is describing a recent destination that they visited. These young men and women are as comfortable with the doctrine of Tzimtzum (an abstract Kabbalistic concept that explains how a finite world comes from an Infinite Divine Energy) as they are talking about the weather or current events. Students of Chassidus are elbow deep in the type of character analysis and refinement that would otherwise be reserved for professionals in that field. When they read a Torah or Talmud narrative, they are as likely to relate to it on the esoteric level as they would on the level of the straightforward.  

How did this happen? How were concepts that were reserved for the select few over thousands of years made available to all who seek them? How did a mindset that took millennia to develop within the greatest Tzadikim, become the natural perspective of teenagers?

This is the story of Yud Shevat – the 10^th of Shevat, a day that marks a key turning point in open access Judaism. On Shabbat morning, the 10^th of Shevat, 1950 the Previous Lubavitcher Rebbe passed away at the age of 69. That Friday he released an essay based on a talk that he had given years earlier, which he reworked for publication in honor of his grandmother’s yahrtzeit (the 10^th of Shevat).

In the essay he employs an analogy of a king who is embroiled in a war. In the interest of victory, the king expends all resources necessary. He is even willing to tap into the greatest treasures that were kept hidden for generations in the storehouses of the Kingdom.

The Previous Rebbe explains that this is a reference to the battle against exile/evil. Hashem created a world that appears to be at a disconnect with its creator, with the intent that it would be transformed through human effort into a “dwelling for the Divine.” As the war becomes more intense, greater resources are needed to ensure victory. In the past 300 hundred years, the Torah’s deepest secrets, the precious gems of the Divine storehouse, have been made increasingly more accessible. This effort began with the Baal Shem Tov. It was taken to new heights with the founding of the Chabad movement. Rabbi Shneur Zalman, the Alter Rebbe, used accessible language of human intelligence to present these lofty ideas. In the 1940s these teachings started to get translated into additional languages, such as English. The Rebbe made this effort the mandate of his leadership, making the deepest concepts of Torah accessible to the greatest extent. To this end he was willing to use any method and means available that would advance the cause. He established centers around the world. He embraced the use of technology. He encouraged innovation and initiative on the part of his Chassidim to discover new methods and new frontiers.

Today a person can access these precious treasures anywhere and anytime. They are available in print form, digital form, videos, podcasts, live streams, posts, tweets, and tiktok reels. Hashem has empowered us. We are ready for victory. Let’s roll!

Shabbat Shalom
Rabbi Mendel Rivkin

Don’t be shocked, but I am about to write something complimentary about a New Orleans utility company. This past Sunday, Entergy performed some preventive maintenance in the neighborhood around Tulane University. Hopefully this will help avoid outages to the extent that we have experienced them in recent years. It’s great that Entergy is being proactive, but why does this belong in a Rabbi’s weekly email message? For that I must give you some background.

This maintenance that they performed required Entergy to cut the power to the entire area in which they were operating. Knowing that this was going to be the case, Entergy made phone contact with the occupants of each facility that would be affected by the scheduled outage. A fellow named Barry called and informed me about the outage which was planned for a Thursday. A few minutes later he called back and said that they needed to change the time, and they were looking at Saturday. I explained to him that Saturday would be difficult for us since that is the day we have our Sabbath services, which would be very difficult to hold in the dark. He asked if we had a generator, which we don’t. I explained that we could not even use flashlights and candles because of Shabbat. Barry said that he would suggest to the powers-that-be to move the outage to Sunday. He said that he was not the decision maker and most of those making the decision were keen on Sunday, but he would go to bat for us. The next day he confirmed that he was successful in convincing them to move it to Sunday, which in fact happened this past Sunday. We were able to move our Sunday morning Minyan to a smaller room with more daylight, something we would not have been able to do on Shabbat.

I reflected on the lives that my grandparents lived in the Soviet Union, where Jews had to hide their Shabbat observance or put themselves at risk. How many Jews had to walk to school or work on Saturday, hoping that they could get away with not having to use a pencil or violate Shabbat in some other form? Here we are living in a society where a major utility company is sensitive to the Shabbat observances of a small group of people.

In the 1990s the Rebbe often highlighted the shift in the world to a place where Jewish observance was not only no longer persecuted, but rather it was supported by the societies and governments in which Jewish people lived. The Rebbe pointed to various prophecies that spoke of the days of Redemption as a time when the prominent people of the nations will facilitate the Torah observance of the Jewish people.

We are living in unique times. Jewish people are experiencing the agony and the ecstasy. The agony of the trouble in Israel and the increase in antisemitism; but we also have the ecstasy of so much freedom and support from our society for living proudly as Jews. May we experience the complete redemption very soon through the coming of Mashiach.

Shabbat Shalom
Rabbi Mendel Rivkin

As we emerge out of this week’s mega-snow event, I would like to share a few tips on “staying warm.”

A chassid once witnessed a Russian soldier being flogged. He inquired as to the reason and was told that the unfortunate fellow had frozen in place one cold night while on sentry duty. The chassid inquired further, “how was the soldier to have avoided that in sub-freezing temperatures?” The reply, “the oath of allegiance to Czar should have been sufficient to keep him warm in the coldest of situations.”

The chassid, recalling the Baal Shem Tov’s instruction to learn a lesson from every encounter, mused that we too have taken an oath of allegiance to our King of Kings. At Mt. Sinai we declared, “Naaseh V’nishma – we will obey and understand.” This should be sufficient to “keep us warm” even when we are feeling spiritually frigid.

Hayom Yom shares this Chassidic axiom. “Coldness and heresy are separated by so slender a barrier! It is said, "For the Eternal your G‑d is a consuming fire." G‑dliness is a flame of fire. Learning Torah and prayer must be with a blazing heart, that "all my bones may utter" the words of G‑d in Torah and prayer.”

This concept is illustrated via a deeper insight into the first of the ten plagues, about which we read in this week’s Torah portion. The plagues were not only meant to punish the Egyptians, but also to rehabilitate the people of Israel. The first plague was the water being transformed into blood. Step one in spiritual rehabilitation is taking the coldness (represented by water), the apathy to that which is holy and G-dly; and infusing it with warmth (represented by blood), a passion for Hashem and His Torah.

This week our community mourns the passing of Raquel Hakim. She was an elegant woman who was the epitome of humble kindness. She always sought to see where she could be helpful, in an understated way. She constantly tried to distance herself from controversy and dissent. She was a pursuer of peace and a good friend to many.

I met Raquel, and her husband Saul, in 1992 as a Rabbinic intern traveling through Monroe, Louisiana. We remained connected and over the years they attended the Chanukah @ Riverwalk event. After Hurricane Katrina, our community celebrated Rosh Hashanah “in exile” at the Atrium Hotel in Monroe, hosted by the greater Hakim family. Following that, Saul and Raquel began coming to New Orleans more frequently, for holidays and other occasions. Our families became very close. Eventually they moved to New Orleans and lived across the street from Chabad in Metairie. Living close to the Synagogue gave Raquel the ability to whole-heartedly embrace her Jewish observance and become a part of the community.

She loved the children of the community. She volunteered for several years to ride the Chanukah Parade Party Bus as a chaperone, and supplied the snacks so the kids could enjoy themselves. When our son Shneur was born, three years ago, Saul and Raquel, carried him into the bris ceremony.

The pure soul of Rachel Feiga bas Avraham returned to its Maker just short of her 76^th birthday, peacefully at home, following an illness of a few months. She will be dearly missed by her husband Saul, her family, her friends, and her community. Shiva will be held at their home. Please reach out for location and visitation times.

May Hashem comfort those mourning her passing among the mourners of Zion and Jerusalem.

Shabbat Shalom
Rabbi Mendel Rivkin

Fifty years ago, a friendship developed between Rabbi Jeffrey Bienenfeld, the Rabbi of Beth Israel in New Orleans, and Rabbi Moshe Kotlarsky, the advance scout for the Rebbe in setting up new Chabad outposts. Rabbi Kotlarsky visited New Orleans and met Rabbi Bienenfeld, and he subsequently invited him to New York to attend a Farbrengen (gathering) with the Rebbe in January of 1975. The occasion was 25 years of the Rebbe’s leadership.

Over the course of the evening, the Rebbe shared his teachings interspersed with lively singing. During the singing streams of dignitaries, representing communities around the world, came to convey congratulatory wishes to the Rebbe on this occasion.

Rabbi Bienenfeld approached the Rebbe and was introduced. He shook the Rebbe’s hand and declared, “I bring you Shalom from all of the Jews in New Orleans.” The Rebbe thanked him, and continued, “G-d Al-mighty should bless you to make New Orleans a Jewish city.” Rabbi Bienenfeld said L’chaim and returned to his seat.

In late summer of 1975, Rabbi Kotlarsky’s efforts to establish a Chabad presence in New Orleans were bearing fruit. My parents, Rabbi Zelig and Bluma Rivkin, expressed an interest in establishing a Chabad outpost. The Rebbe’s office told them about New Orleans and shortly afterwards they committed to move to New Orleans, which they did in November of 1975.

Rabbi Bienenfeld, with the mandate from the Rebbe to make New Orleans a Jewish city, embraced my parents and their goal of establishing Chabad. Several of his congregants were the first supporters of the Chabad House that was opened near Tulane University in February of 1976. In 1988, Chabad of Louisiana marked its “Bar Mitzvah” year in New Orleans with a Gala Dinner. Rabbi Bienenfeld, who had since moved away from New Orleans, was asked to come back and be the guest speaker. He spoke about meeting the Rebbe at that Farbrengen and how he had come to embrace the message of Chabad.

I think it is fair to say that over 50 years New Orleans has become a much stronger Jewish community. I believe it is fair to say that Chabad has played a central role in making that happen. It all began with a 45 second exchange between the Rebbe and Rabbi Bienenfeld.

We are continuing to coordinate with the Jewish Federation to help the Jewish wounded in the French Quarter terror attack. If you would like to contribute, you can do so at www.chabadneworleans.com/donate (Chabad) or www.jewishnola.com (Federation) and specify that this contribution is to be designated for this purpose (Jewish wounded).

To help our brothers and sisters in California who are victims of the wildfires, please go to ChabadPalisades.com/firerelief or www.chabadpasadena.com/firerelief. These two centers are on the front lines of the two major fires.

Shabbat Shalom
Rabbi Mendel Rivkin