Strive for Ultimate Freedom

 Let's welcome Messiah (the Real messiah)
"Long live the Lubavitcher Rebbe Shlita the Messiah king forever and ever!"
          Our world is becoming more and more boundless. We live in a time when all opportunities and possibilities are accessible. Will this wipe out our individual traits?  
The United States of America serves an outstanding example for this conflict. We witness it even in their national anthem:

            "And this be our motto: 'In G-d is our trust.'
            And the star-spangled banner in triumph shall wave
            O'er the land of the free and the home of the brave!"[1]

 (The Star-Spangled Banner, 1814)

The anthem first states; in G-d is our trust, but then it says America is the land of the free. Free from what? What is freedom? America is also known to be the land of all possibilities. But according to the national anthem, there is no contrast between the faith in G-d and freedom.  

            America has been a country of immigrants since Europeans first settled it over five hundred years ago. America has always faced the problem of assimilation, a challenge faced by every country with a considerable immigrant population. Because immigrants founded America, her culture is a combination of the cultures of other countries. Should these immigrants isolate themselves from the mainstream American culture, or should they sacrifice the culture of their ancestors for the benefits American culture has to offer? Judaism, one of the world's oldest religions, has remained strong over its six thousand year history by remaining distinct %u2013 and isolated %u2013 from other cultures.

[1] Francis S. Key, 1814.

The question that we have to ask ourselves is: By giving up the individual characteristics in order to assimilate and become a part of the mainstream do we become free?

2.1.1 Freedom

            "Freedom can be achieved only when one is (thoroughly)

            engaged with the study of the Torah (Bible)"[1]

Therefore, when someone (anyone) is far from the Torah he cannot stand for the qualifications of true liberation.

"Transient slaves are slaves of slaves / Only the servant of G-d is free.

Hence, when every mortal (human) seeks out his share / G-d is my reward my soul declares.

G-d is my reward declares my soul / thus I shall yearn for Him"[2]

The difference between a slave and a free man is not just a difference in status, in which one happens to be a slave and the other does not. We can find an intellectual slave whose spirit is free, and, by contrast, a free man with a slave mentality. Meaningful freedom is that elevated spirit through which an individual, or the entire nation, is raised up to be true to his inner essence, to the divine image within him.

The trait of freedom is a person%u2019s feeling that his life has its own purpose to it that affords it worth. By contrast, the trait of slavery is a person%u2019s not living his own life, but rather doing what is fine and good in the eyes of someone else who has official or moral control over him. Then that person does not lead his own life but that of someone else. It is this Rabbi Yehuda HaLevi had in mind in his poem, %u201CAvdei HaZman%u201D [transient slaves], where he wrote, %u201CTransient slaves are slaves of slaves / Only the servant of G-d is free.%u201D After all, the entire material world of man was only created to serve man, to assist him to achieve perfection. Thus, the entire transient world is a slave, serving man. Yet if man devotes his time and energy not to advancing himself spiritually but to accumulating property and luxuries, to buying a lavish apartment and an expensive car, to being counted as one of the wealthiest members of society, etc., things that provide no help to man%u2019s essence, when a person lives with such pursuit, then his lust will certainly never be satisfied. Yet even with what a person does attain he becomes a slave to things that should have been slaves to him. In this he turns into a %u201Cslave to slaves%u201D. By contrast, %u201Conly the servant of G-d is free,%u201D for a servant of G-d does not waste his time and energy on things outside himself. Rather, he invests his efforts in developing his personality and in uncovering the divine image within him.

Genuine freedom means being free of all outside influence, of any master who would bend the image of G-d within man to any force that would lower its worth, majesty, greatness and splendor. Such freedom can only be acquired through the freeing of the soul, freedom of the spirit from anything that would bend it from its straight and narrow path, imprinted on his inner essence.

            "I beg You oh G-d for I am your slave, the son of your maid,

            You released me from my chains"[3]

This verse is recited with great joy during the prayer of Halel.[4]It is very peculiar that a slave who was born to a maid will experience freedom. And yet, King David (who wrote this prayer) claims that this path alone has released him of his boundaries.

The purpose of the exodus from Egypt was to receive the Torah.[5] So instead of continuing to be slaves of Pharaoh they became the servants of G-d. Consequently, the Jewish nation just changed their master. However, the Torah (Bible) refuses to accept this argument, stating that (only) a slave of G-d is not a slave, but a free man.

These sources are meant to emphasize how one can be a prisoner of his own desires which will undoubtedly lead him to his own downfall. Conversely, when one gives up his desires because he knows there is more to life than pursuing necessities, he can be finally free of all the restrictions and obstacles the world sets before him.

Sometimes, are wishes are not necessarily what is truly best for us.        

The Maharal [6] says that after the Exodus from Egypt the Jewish nation was liberated for eternity. Even though a Jew is in the exile (spiritually) he can never be deprived his freedom for he is completely beyond the exile[7].  

Finally, though it seems like a big contrast;

            "The slave of the king is a king"[8]

2.1.2 Free Will

One cannot be entirely free unless he obtains free will. This boundless range of choices will enable him to do anything anytime he wants, without any interference. When someone is compelled to give up his own wishes, without wanting to do so, he is not entirely free.  Actually, he is being deprived of his self-determination.    

Maimonides teaches us about free will and the power to choose between a good path and a bad one. This is the very foundation of Judaism and it is also the internal essence of freedom.

"Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his.

This is [the intent of] the Torah's statement (Genesis 3:22): "Behold, man has become unique as ourselves, knowing good and evil," i.e., the human species became singular in the world with no other species resembling it in the following quality: that man can, on his own initiative, with his knowledge and thought, know good and evil, and do what he desires. There is no one who can prevent him from doing good or bad. Accordingly, [there was a need to drive him from the Garden of Eden,] "lest he stretch out his hand [and take from the tree of life]."

A person should not entertain the thesis held by the fools among the gentiles and the majority of the undeveloped among Israel that, at the time of a man's creation, The Holy One, blessed be He, decrees whether he will be righteous or wicked.

This is untrue. Each person is fit to be righteous like Moses, our teacher, or wicked, like Jeroboam. [Similarly,] he may be wise or foolish, merciful or cruel, miserly or generous, or [acquire] any other character traits. There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, tends to the path he chooses.

This was [implied by the prophet,] Jeremiah who stated [Eichah 3:381: "From the mouth of the Most High, neither evil or good come forth." Accordingly, it is the sinner, himself, who causes his own loss.

This principle is a fundamental concept and a pillar [on which rests the totality] of the Torah and mitzvot as [Deuteronomy 30:15] states: "Behold, I have set before you today life [and good, death and evil]." Similarly, [Deuteronomy 11:26] states, "Behold, I have set before you today [the blessing and the curse]," implying that the choice is in your hands.

Any one of the deeds of men which a person desires to do, he may, whether good or evil. Therefore, [Deuteronomy 5:26] states:

"If only their hearts would always remain this way." From this, we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left to their [own choice]."[9]

Thus, we conclude; every Jew is granted with free will. However, the Rambam himself states that a Jew who was not raised according to the Jewish law is not to blame for his actions; hence, his punishment will not be the same as for one who knows the Torah.

" In all situations when a person is obligated to bring a fixed sin-offering for his inadvertent transgression and he transgressed inadvertently and he becomes aware of the transgression after violating it, he is liable for a sin-offering, even though initially, he was not aware that this act is  a transgression.

What is implied? A child was captured by gentiles and raised by them without knowing who are the Jewish people or what their faith is. He performed labor on the Sabbath, ate forbidden fat, blood, and the like. When he discovers that he is Jewish and commanded to eschew all of the above, he is obligated to bring a sin-offering for every particular sin. Similar laws apply in all analogous situations"[10].

The next approach will prove sufficiently that Chaim Potok was ignorant and oblivious to the true teachings of the Torah. Otherwise, he would have had a different attitude towards Judaism and a different definition to the aspect of freedom.

[1]  The Braita of Masechet Avot 6, 2.

[2] The letter of the Riha"l (Rabi Yehuda Halevi)

[3] Tehilim chapter 116 verse 16.

[4] A Prayer recited during Jewish joyful holidays.

[5] "%u05D1%u05D4%u05D5%u05E6%u05D9%u05D0%u05DA %u05D0%u05EA %u05D4%u05E2%u05DD %u05DE%u05DE%u05E6%u05E8%u05D9%u05DD %u05EA%u05E2%u05D1%u05D3%u05D5%u05DF %u05D0%u05EA %u05D4%u05D0-%u05DC%u05E7%u05D9%u05DD %u05E2%u05DC %u05D4%u05D4%u05E8 %u05D4%u05D6%u05D4"Exodus, chapter 3 verse 12.

[6]  %u05D4%u05DE%u05D4%u05E8"%u05DC %u05DE%u05E4%u05E8%u05D0%u05D2

[7] %u05D2%u05D1%u05D5%u05E8%u05D5%u05EA %u05D4' %u05E4%u05E8%u05E7 %u05E1"%u05D0.

[8] %u05E1%u05E4%u05E8%u05D9 %u05D5%u05E4%u05E8%u05E9"%u05D9 %u05E2%u05D4"%u05E4 %u05D3%u05D1%u05E8%u05DD %u05D0, %u05D6. %u05EA%u05E0%u05D7%u05D5%u05DE%u05D0 %u05E6"%u05D5 %u05D9"%u05D2. %u05D1%u05E8%u05D0%u05E9%u05D9%u05EA %u05E8%u05D1%u05D0 %u05E4%u05E8%u05E7 %u05D8"%u05D6, %u05D2. %u05D5%u05D1%u05E9%u05D1%u05D5%u05E2%u05D5%u05EA %u05DE"%u05D6, %u05D1: %u05E2%u05D1%u05D3 %u05DE%u05DC%u05DA %u05DB%u05DE%u05DC%u05DA.

[9] Mishneh Torah the book of Madah, the laws of Tshuva, chapter 5, Halachas 1,2 and 3.

[10] %u05D4%u05D9%u05D3 %u05D4%u05D7%u05D6%u05E7%u05D4 %u05DC%u05D4%u05E8%u05D1%u05DE"%u05DD, %u05E1%u05E4%u05E8 %u05D4%u05E7%u05E8%u05D1%u05E0%u05D5%u05EA, %u05D4%u05DC%u05DB%u05D5%u05EA %u05E9%u05D2%u05D2%u05D5%u05EA, %u05E4%u05E8%u05E7 %u05D1' %u05D4%u05DC%u05DB%u05D4 %u05D5'

2.2 The Approach of Lubavitcher Rebbe Shlita King Messiah

2.2.1 When a Jew Truly is Free Beyond any Doubt

The first source I want to bring is a Sicha[1] the Rebbe shlit"a said about Pesach, the holiday that represent freedom.

"The holiday of Pesach was also given the name "the Holiday of Freedom"

This name is expressing the purpose of every Jew, whom received the Torah after the exodus from Egypt.   

1. In order to be worthy to receive the Torah, the Jews need to "serve (G-d)"- which means hard work and toil in order to cancel their first "outer shell" that is opposing the Torah.
2. On the other hand, this "serving" should not shatter the existent of the "Jew", on the contrary, this is the essence of his existence%u2026 Like are sages state that "one cannot be free unless he is observing the Torah" because the true nature of every Jew is to observe Torah and Mitsvot. Just like the Mishna states: "I was to created to serve my master". Therefore, when a Jew does not observe Torah and Mitsvot (G-d forbid) hither even though he thinks he is "free" with no burdens, and that this way it's easier than fulfilling what is written in the Torah- however, since this action is contradicting the very essence of his nature it is hard labor for him. [Are sages tell us that "hard labor" is the opposite of what a man is used to do. It's like making a man do something that suites a woman] hence, only when a Jew is "serving (G-d)" he is truly a free man."[2]  

The point is clear. One cannot behave opposite of his creation and whole-being and call that freedom. That is just an expression to our limitless freedom of choice, but it's a poor and meager state of being. The conscience (or the sub-conscience) will constantly get in the way of feeling tranquility, satisfaction and true serenity of the soul.  

2.2.2 A Jew is Unable to Detach Himself from G-d

         

This next idea states quite firmly that a Jew cannot be indifferent when he is living a life that is contradicting the Torah. It is further emphasized in another famous Sicha from the Rebbe shlita.

This Sicha presents the mournful Talmudic story of Miriam, the daughter of Bilga[3], who were a priest[4] and his family branch was a guard in the Holy Temple.

The Talmud relates; the Priestly dynasty of Bilga was punished for the deeds of one of it's daughters. But why punish the entire dynasty? The Talmud answers; because "Woe is to the wicked, woe is to his neighbor". In that case, the Talmud continues, "Good is for the righteous, and good will be for his neighbor". For the power of goodness is infinitely greater.

The Lubavitcher Rebbe Shlita King Moshiach explains what lessons is drawn from this story.

What was the story of Miriam? What did she do? She abandoned Judaism, - the worst possible fall. Then, she married a gentile Greek officer. What else did she do? When the Greeks stormed the Holy Temple, she pounded the Altar[5], crying out: "Wolf, wolf[6]! You consume the Jewish people's wealth, but you don't answer them in their time of need!"

This deed was a minor offence compared to apostasy and intermarriage. She renounced her faith, she married a Greek, she joined the enemy who conquered the Holy Temple and who placed a profane animal upon the Holy Altar%u2026

Yet, why was her dynasty punished; because she struck the Altar with a sandal.

 But herein lies a profound message: The verse in Zephaniah states: "You alone have I known from all the nations of the earth; therefore I will exact judgment for your sins."

G-d holds a Jew accountable for his actions precisely because of His love for the Jew. Only because G-d loves his people does it bother Him if they stray%u2026

It may seem that a Jew is cut off from everything (G-d forbid) Torah says: No! Cut off? Not at all! What you see is only superficial. Torah may speak of "spiritual excision", etc%u2026But the fact remains %u2013 he is a Jew! And so, his every action, concerns G-d Almighty Himself. A Jewish girl who renounced her religion and married a non-Jew%u2026 it matters to G-d how she acts in the presence of the Holy Altar. This, then, shows the greatness of the Jewish soul: no matter its outward spiritual appearance even in the lowest spiritual abyss %u2013 even during the sin itself the soul is bounded to  G-d Almighty Himself. It is not surprising, then, that despite her tragic story she teaches us: "Good is for the righteous, and good will be for his neighbor."- of which Rashi writes, "the power of good in infinity greater." Through whom is this powerful Torah is revealed? Through non other but Miriam the daughter of Bilga. And this is because the Jewish soul is good %u2013 only, as Maimonides[7] writes, "his evil inclination coerced him", even to such a pitiful state (G-d forbid)%u2026 But to give up upon a Jew? G-d forbid! And if giving up is not an option, the only choice is action %u2013 and your action will certainly succeed, for the verse promises: "not one Jew will be lost.[8]" This, then, is actually a tribute to Miriam the daughter of Bilga. Her story illustrates that even after she apostatized, and intermarried, and joined the enemy who trod into the Holy Temple, - they were impure, and certainly she was%u2026What bothered her? "Why is the Altar not protecting the Jews?" Here we see what a Jewish kid is. She married the Greek who attacked her people, conquered Jerusalem, who conquered the Holy Temple and the Holy Altar; and she companied him as his wife all the way%u2026 But when she sees her fellow Jews suffering, she cries out; "Wolf, wolf! Why don't you help the Jew?"(at this point the Rebbe shlita was crying)

Why the Talmud tells us this story? Not, G-d forbid, to disparage a Jewess%u2026 Quite the contrary: the Talmud records it to teach us what a Jew is really is. What is the lesson for all generations? When you meet a fellow Jew on the street who does not appear to live a Torah life style %u2013 and when you ask him, he doesn't even deny it%u2026 You might be taken aback and think: "What connection do I have with him?" The Talmud tells you: This Jew can reveal the teaching of: "Good is for the righteous, and good will be for his neighbor".

This sicha explains why Chaim Potok was so obsessed with religion, even after he "freed" himself from his religion. For freedom cannot be taken by force, it can only be accepted. If one can liberate himself independently, then he is already free. And from Miriam of Bilga, we learn that a Jew can never be free from the Torah and the yearning to observe it.   

However, as mentioned before, G-d gave us free will; He did not force us to observe Torah and Mitsvos, but left it to our own decision. Why is that? Because the reason G-d created Earth and man, and evil itself is solely for this objective - so man will consent to choose the good path. We must say that there is a purpose to the process itself, and not just getting to the goal at once:

"G-d determined that before reaching the core of anything, first there is a need to get through several preparations and introductions. This way man is able to grasp completely. Therefore, the preparation and introduction are stipulated in order to reach the final goal. That is why the preparation to anything is very important, resembling the important of the main issue itself, and it needs to be done perfectly, before reaching the intentional goal."[9]          

    

2.2.3 The Most Precious Task of All %u2013 Choosing the right Path out of Free Will

 

The Rebbe shlita said another sicha in 1991 regarding the issue of free will:

"G-d created man and the Earth in a way that there are two paths; the side of holiness and the opposite side, the good inclination and the evil inclination. Since "Moshe commanded us Torah, the heritage of the nation of Yisroel", to every Jew, it is clear that "our side" is the Torah and Mitsvos, the Halacha how a Jew should behave in the world. (Opposite to the other side that has no relation to the Jew and obviously it is not "his side").

            However, the good inclination is only one "side" of the Jew (and not his whole essence) %u2013 since G-d has created the world as the "other side", a world that hides and conceals G-dliness, a low place, the bottom of the creation in the matter of exposed divine powers, in this world the necessity of obeying the Torah is not sensed. Even in a way that people can behave the opposite of what the Torah is commanding, G-d forbid. The purpose of this is %u2013 turning the world over, that even the "other side" of the world, according to his traits, will "agree" to the orders and the commands of the Torah. (Only then, the Torah is a part of the world and not detached from it).[10]"            

G-d gave us free will so we will choose right. Why not make us robots? Why leave a place for mistakes and evil if the purpose is the good path? The only logical answer is that G-d wants us to toil and to make an effort to be good. Getting it for free is the anti-thesis of this principle. Therefore, the way to reach the victory of the good inclination is the purpose of the creation. The Rebbe Shlita explains it in the following sicha:

2.2.4 Free Will Allows the Possibility of Making Mistakes

"The duty of the Jew in this world is out of man's estimation and determination of his free will, and even more so, in a way that "I give them a chance of making a mistake[11]", in order to reveal and to emphasize the advantage of their accomplishments and efforts, that even in a place and position that there is a chance of making a mistake, they (the Jewish people) don't take an incorrect step... entrusting man with a chance of making a mistake itself shows the great importance of the man's own work, cherishing the personal struggle of every individual[12]"    

G-d gives us a chance of making mistakes; He even created the bad inclination only so we can have free will, fulfilling our destiny. Not just being puppets in the hands of the master, but alternatively doing everything on our own accord.

However, though G-d created evil and gave us free will, the intention is to finally choose the path of life which is the path of Torah and Mitsvos. Otherwise, it's not freedom, but slavery to the false master of society.   

2.2.5 The Type of Freedom that Ought to Liberate the Jew 

What conditions do we need in order to choose the right path? We need freedom. The redemption of this world is a celebration of freedom[13]. In a very special sicha the Rebbe Shlita regards the concept of freedom and defines what way a Jew should look upon freedom:

"It is very important to remind all, that the coming redemption is connected to France, and that the exile started there. The reason is the completion of this world's clarification is done by the clarification and the rising (to the side of holiness) if France.

This will be explained simply by the new and different attitude of the Jewish people of our generation towards the state of France, concerning the attitude in prior generations, during the time of the Alter Rebbe.[14]

It is well known, that in the time of the Alter Rebbe, when a war broke between Napoleon of France and the Tzar[15] Alexander of Russia, the Alter Rebbe assumed that for the Jews spiritual benefit, it will be better if Russia wins, and France shall be defeated.   

                              

As he said so himself: "If Bonaparte triumphs wealth shall come to Yisroel, but the hearts of Yisroel will part and be remote from their Father in Heaven, and if Alexander shall prevail, though poverty will befall upon Yisroel and they will be depressed (economically), but they will fasten their connection and join their hearts together with there Father in Heaven."[16]

"The basis for that theory, is the fact that France positioned herself as the one who brings the spirit of freedom and liberation G-d forbid from all the matters of religion and faith in G-d. This tough shell of the kingdom of France (and Napoleon) - that was the "force of the evil and the harsh decree" because of its "arrogance and haughtiness to ascribe and to rely upon one's own power and valor and to deny the faith and trust in G-d." Napoleon's actions were not a temporary matter, his attitude concerns times and generations later.

It is commonly known that the French revolution in 1789 (that as a result of, Napoleon became the leader of France) was also an ideological revolution, a general matter that brought a major change to the entire world. This revolution was one of the main events on which upon was based the foundations of the leadership of the "modern world" and the "culture", until today:

Before the France revolution the leadership of France (and every nation) was only by the hands of the king and the queen, thus, they ruled the country and did whatever they wanted. The revolution was based on the idea that human beings should be free to act as they wish; therefore they dismissed the king and queen to free the state of their reign, and the management of the country turned over to the public that represents all the people of the country. This attitude had two major results:  

"Even though the advantage of this method is freedom materialistic freedom, and more justice and integrity etc., since this theory was not based on the faith and trust in G-d %u2013 it brought (especially by Napoleon) and attitude of freedom in spirituality, freedom from religious issues, and lawlessness and immorality etc. This attitude affected several other countries that time and later on.

The difference between prior generations and our generation is illustrated in the next quotation, which the breakthrough of this sicha and also a revelation of the Rebbe Shlita's great influence in France, for the Rebbe shlita lived there for eight years and now explains why and what he shlita was doing there:

The development of our generation- is that even though in prior times, France was the symbol of evil, and rejected the G-d fearing attitude - the situation has changed nowadays entirely and most radically, that not only holiness has penetrated that place, but even more so, G-d fearing Jews from Europe (after world war 2) have settled there for a while now and the state of France became a center of Torah and Judaism, with many Torah institutions etc.

The advancement in all this:

The clarification and arbitration of any place is when a Jew settles there and acts according to the courtesy and civility of that place, using the manners of the place too in order to increase the quality of devotion to G-d. The leaders of Chabad in every generation managed to arbitrate France, finally in this generation the clarification of France is completed and now it's a center of Torah%u2026 and once France and its customs became a part of the good side, the entire world (which was affected by France) is now easily conquered by the good forces of the Torah."[17]  

According to this sicha, the problem with Napoleons freedom was due to the fact it was not founded on the faith in G-d. Instead, Napoleon trusted his own might and strength, ignoring Divine Providence[18] and anything that has to do with trusting G-d. The consequences were heresy and a steep decline in faith in all the areas Napoleon "freed". However, freedom itself is not a bad thing at all %u2013 as long as it is based on the faith in G-d and his Torah. As mentioned above, freedom from the Torah is a bad thing. Nevertheless, freedom from tyranny - that allows each individual to choose his own path in life %u2013 is a good thing. Only then, does a Jew have all the possibilities of exploiting his free will. In this generation - in contrast to the Alter Rebbe's generation when France and its customs (freedom) was yet to be arbitrated therefore dangerous %u2013 freedom is elucidated. Freedom will lead a Jew towards fulfilling his mission in life %u2013 serving G-d [19] by observing his Torah and Mitsvos. This is the greatest breakthrough; freedom is good. G-d wants us to choose His path (the good path) out of our free will, and not for the reason of being obliged nor compelled to do so. And when choosing that path, one can finally become truly free.           

[1]  A Sicha (conversation) is a like a lecture about burning issues from the Jewish world perception, that analyzes many Jewish sources. 

[2]  %u05DC%u05D9%u05E7%u05D5%u05D8%u05D9 %u05E9%u05D9%u05D7%u05D5%u05EA (%u05E9%u05DC %u05DB"%u05E7 %u05D0%u05D3%u05DE%u05D5"%u05E8 %u05E9%u05DC%u05D9%u05D8"%u05D0 %u05DE%u05DC%u05D9%u05D5%u05D1%u05D0%u05D5%u05D9%u05D8%u05E9 %u05DE%u05DC%u05DA %u05D4%u05DE%u05E9%u05D9%u05D7) %u05D7%u05DC%u05E7 %u05D9"%u05D6 %u05E2' 71 %u05D5%u05D0%u05D9%u05DC%u05DA

[3] %u05E1%u05D5%u05E3 %u05DE%u05E1%u05DB%u05EA %u05E1%u05D5%u05DB%u05D4

[4] A Jewish priest, that serves in the Holy temple of Yerushlaim.  

[5] %u05DE%u05D6%u05D1%u05D7

[6] For the Altar was made for sacrificing victims (of sheep and cattle) in order to atone the Jewish people of their sins. Once the gentiles stormed the Holy Temple it was clear that the Jews were not forgiven for their crimes and were being punished.  

[7] %u05E8%u05DE%u05D1"%u05DD, %u05D4%u05DC%u05DB%u05D5%u05EA %u05D2%u05D9%u05E8%u05D5%u05E9%u05D9%u05DF %u05E1%u05D5%u05E3 %u05E4%u05E8%u05E7 %u05D1':

"With regard to this person who [outwardly] refuses to divorce [his wife] - he wants to be part of the Jewish people, and he wants to perform all the mitzvot and eschew all the transgressions; it is only his evil inclination that presses him."

[8] "%u05D1%u05DC %u05D9%u05D3%u05D7 %u05DE%u05DE%u05E0%u05D5 %u05E0%u05D9%u05D3%u05D7", %u05E9%u05DE%u05D5%u05D0%u05DC %u05D1', %u05D9"%u05D3, %u05D9"%u05D3.

[9] "%u05D3%u05D1%u05E8 %u05DE%u05DC%u05DB%u05D5%u05EA" %u05DC%u05DB"%u05E7 %u05D0%u05D3%u05DE%u05D5"%u05E8 %u05E9%u05DC%u05D9%u05D8"%u05D0 %u05DE%u05DC%u05DA %u05D4%u05DE%u05E9%u05D9%u05D7, %u05E9%u05D9%u05D7%u05EA %u05E9%u05D1%u05EA %u05E4%u05E8%u05E9%u05EA %u05E4%u05D9%u05E0%u05D7%u05E1 %u05DB"%u05D3 %u05EA%u05DE%u05D5%u05D6 %u05EA%u05E0%u05E9"%u05D0 (1991)

[10]  23 of March, 1992. Dvar Malcus Tzav.

[11]  %u05E4%u05D9%u05E8%u05D5%u05E9 %u05E8%u05E9"%u05D9 %u05E2%u05DC %u05E1%u05E4%u05E8 %u05D1%u05DE%u05D3%u05D1%u05E8, %u05E4%u05E8%u05E7 %u05D9"%u05D2 %u05E4%u05E1%u05D5%u05E7 %u05D1.

[12]  %u05E9%u05DC%u05D7 %u05EA%u05E9"%u05E0 %u05D0%u05D5%u05EA %u05D5.

[13] The meaning of the Jewish term "Geula" (redemption) is freedom.

%u05D5%u05D4%u05EA%u05D5%u05E8%u05D4 %u05E2%u05DC %u05DE%u05E6%u05D5%u05D5%u05EA %u05E9%u05DE%u05D9%u05D8%u05D4: "%u05D5%u05D1%u05DB%u05DC %u05D0%u05E8%u05E5 %u05D0%u05D7%u05D6%u05EA%u05DB%u05DD %u05D2%u05D0%u05DC%u05D4 %u05EA%u05EA%u05E0%u05D5 %u05DC%u05D0%u05E8%u05E5" (%u05D5%u05D9%u05E7%u05E8%u05D0 %u05DB"%u05D4, %u05DB"%u05D3) %u05D5%u05DE%u05E4%u05E8%u05E9 %u05D4%u05E8%u05DE%u05D1"%u05DF: %u05D5%u05D4%u05E0%u05DB%u05D5%u05DF %u05D1%u05E2%u05D9%u05E0%u05D9 %u05E9%u05D9%u05D0%u05DE%u05E8, %u05D5%u05D1%u05DB%u05DC %u05D0%u05E8%u05E5 %u05D0%u05D7%u05D5%u05D6%u05EA%u05DB%u05DD, %u05D4%u05D0%u05E8%u05E5 %u05D0%u05E9%u05E8 %u05D0%u05E0%u05D9 %u05E0%u05D5%u05EA%u05DF %u05DC%u05DB%u05DD %u05DC%u05D0%u05D7%u05D5%u05D6%u05D4, %u05EA%u05EA%u05E0%u05D5 %u05D4%u05D2%u05D0%u05D5%u05DC%u05D4 %u05D4%u05D6%u05D0%u05EA %u05E9%u05DC %u05D4%u05D9%u05D5%u05D1%u05DC. %u05D5%u05D0%u05DE%u05E8 "%u05D2%u05D0%u05D5%u05DC%u05D4" %u05DB%u05DE%u05D5 %u05D2%u05D0%u05DC %u05D4' %u05E2%u05D1%u05D3%u05D5 %u05D9%u05E2%u05E7%u05D1 (%u05D9%u05E9%u05E2%u05D9%u05D4 %u05DE%u05D7 %u05DB), %u05E9%u05D4%u05D5%u05E6%u05D9%u05D0 %u05E2%u05D1%u05D3%u05D5 %u05DE%u05D9%u05D3 %u05D4%u05DE%u05D7%u05D6%u05D9%u05E7%u05D9%u05DD %u05D1%u05D5, %u05D5%u05DB%u05DF %u05D5%u05D2%u05D0%u05DC%u05EA%u05D9 %u05D0%u05EA%u05DB%u05DD %u05D1%u05D6%u05E8%u05D5%u05E2 %u05E0%u05D8%u05D5%u05D9%u05D4 (%u05E9%u05DE%u05D5%u05EA %u05D5 %u05D5), %u05D0%u05E3 %u05D6%u05D4 %u05EA%u05EA%u05E0%u05D5 %u05D2%u05D0%u05D5%u05DC%u05D4 %u05DC%u05D0%u05E8%u05E5, %u05E9%u05D0%u05E0%u05D9 %u05E8%u05D5%u05E6%u05D4 %u05DC%u05D2%u05D0%u05D5%u05DC %u05D0%u05E8%u05E6%u05D9 %u05DE%u05D9%u05D3 %u05D4%u05DE%u05D7%u05D6%u05D9%u05E7%u05D9%u05DD %u05D1%u05D4 %u05E9%u05DC%u05D0 %u05E0%u05EA%u05EA%u05D9%u05D4 %u05D0%u05E0%u05D9 %u05DC%u05D4%u05DD %u05D1%u05D7%u05DC%u05E7 %u05D0%u05D7%u05D5%u05D6%u05EA%u05DD:

[14]  The founder of the Chabad movement, Rebbe Shneyor Zalamen of Liadi

[15]  King of Russia.

[16] %u05D0%u05D3%u05DE%u05D5"%u05E8 %u05D4%u05D6%u05E7%u05DF %u05DB%u05EA%u05D1 %u05D6%u05D0%u05EA %u05D1%u05DE%u05DB%u05EA%u05D1%u05D5 %u05DC%u05D4%u05D7%u05E1%u05D9%u05D3 %u05E8' %u05DE%u05E9%u05D4 %u05DE%u05D9%u05D9%u05D6%u05DC%u05D9%u05E9. %u05E0%u05D3%u05E4%u05E1 %u05D2%u05DD %u05D1%u05D0%u05D2%u05E8%u05D5%u05EA %u05E7%u05D5%u05D3%u05E9 %u05D0%u05D3%u05DE%u05D5"%u05E8 %u05D4%u05D6%u05E7%u05DF %u05E1%u05D9' %u05E1%u05D3 %u05E2' %u05E7%u05E0-%u05E7%u05E0%u05D0.

[17]  %u05D4%u05EA%u05D5%u05D5%u05E2%u05D3%u05D5%u05D9%u05D5%u05EA %u05EA%u05E9%u05E0"%u05D1 %u05DB%u05E8%u05DA %u05D0' %u05E2%u05DE' 399 %u05E9"%u05E4 %u05D5%u05D9%u05E9%u05D1.

[18]  The faith of simple unity and everything happens in this world for a divine reason. 

"%u05EA%u05E0%u05D9%u05D0, %u05E9%u05E2%u05E8 %u05D4%u05D9%u05D7%u05D5%u05D3 %u05D5%u05D4%u05D0%u05DE%u05D5%u05E0%u05D4 %u05E4%u05E8%u05E7%u05D9%u05DD %u05D0-%u05D7" %u05DC%u05D0%u05D3%u05DE%u05D5"%u05E8 %u05D4%u05D6%u05E7%u05DF.

[19] "%u05D0%u05E0%u05D9 %u05DC%u05D0 %u05E0%u05D1%u05E8%u05D0%u05EA%u05D9 %u05D0%u05DC%u05D0 %u05DC%u05E9%u05DE%u05E9 %u05D0%u05EA %u05E7%u05D5%u05E0%u05D9"
 

However, G-d does not compel you to observe the Torah. He (blessed be He) is even granting the ability to go against one's nature. Keeping the Torah truly, in a way that's liberating, is only done by free will. G-d granted every Jew with limitless free will that allows him to do whatever he likes; nothing can restrict him (the Jew) but his own free will. This alone shows how precious it is to G-d that we observe the Torah on our own accord, not just for benefits nor for detriments, but doing it because it's only proper. Though it's much easier making us robots, G-d wants goodness to be our own achievement; He even leaves a place for making mistakes.  


Hey, though this article was written as an essay in a Jewish Seminnary, this applies to all of man kind. Why? Although the Bible belongs to the Jewish nation, with it's 613 commandments, G-d also gave 7 commandment to all the nations of the world.

Let's make this world perfect by observing the 7 laws given by G-d through Moses to all the nations of the world, cause we live in a special time when the Rebbe Shlita king Messiah has announced: we are in the actual true and complete redemption we should now begin to live accordingly.

What are the 7 Noahide laws? How can one keep them? It's very simple!
Just click here to read about it:

http://www.hasidicuniversity.org/index.php?page=hu_theocracy/th_toc.htm


Good luck in making the world perfectly ready for Messiah! (The real messiah) Only through freedom.

What radical groups fight freedom?
Check out this vid:
http://www.youtube.com/user/hRebbeShlitaMoshiach#p/search/0/2rcc8qQ5-cc


Do you want to accept the real Messiah in Your lnaguage?
http://www.youtube.com/user/hRebbeShlitaMoshiach#p/search/0/U4Plr5G9Dx0

Do you want to learn more about this Messiah? Check out this playlist:
http://www.youtube.com/watch?v=EHsRlTtWGog&feature=PlayList&p=605AC38C73BF40EC&index=0&playnext=1


Thank you for you coopertaion!