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"LIVING WITH MOSHIACH,"
Parshat Bo, 5764

Shevat 7, 5764
Jan. 30, 2004

SPECIAL FEATURE:
A Tribute to the Rebbe
on 54 Years of Leadership


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TABLE OF CONTENTS:

NOTE:
The Table of Contents contains links to the text. Click on an entry in the Table of Contents and you will move to the information selected.

"I BELIEVE WITH COMPLETE FAITH IN THE ARRIVAL OF THE MOSHIACH.

"AND THOUGH HE MAY TARRY, I SHALL WAIT EACH DAY, ANTICIPATING HIS ARRIVAL."

Maimonides, Principles of the Faith, No. 12

THIS PUBLICATION IS DEDICATED
TO THE REBBE,
RABBI MENACHEM M. SCHNEERSON
OF LUBAVITCH

Click here, to see pictures of the Rebbe
The Daily Sicha (in Real Audio) - Listen to selected excerpts of the Rebbe's Sichos
[talks] which are relevant to the particular day.

INTRODUCTION

We are pleased to present, to the visually impaired and the blind, the 373rd issue of our weekly publication, Living With Moshiach.

*

In this week's issue, we focus on Yud Shevat, the 10th day of Shevat (next Monday, Feb. 2), commemorating the 54th yahrtzeit of the Previous Rebbe, Rabbi Yosef Yitzchok Schneersohn; it is also the 54th anniversary of the Rebbe's acceptance of leadership.

*

Our sincere appreciation to L'Chaim weekly publication, published by the Lubavitch Youth Organization, for allowing us to use their material.

Also, many thanks to our copy editor, Reb Mordechai Staiman of blessed memory, for his tireless efforts.

*

It is our fervent hope that our learning about Moshiach and the Redemption will hasten the coming of Moshiach, NOW!

Rabbi Yosef Y. Shagalov,
Administrator,
Committee for the Blind

5 Shevat, 5764
Brooklyn, New York

THE WEEKLY TORAH PORTION
Adapted from the Works of the Rebbe

Parshat Bo

The ninth plague to befall Egypt was the plague of darkness, as described in this week's Torah portion, Parshat Bo: "They did not see one another, nor did any rise from his place for three days; but all the people of Israel had light in their dwellings."

The Midrash explains that the plague of darkness entailed two separate miracles: a supernatural darkness that enshrouded the Egyptians and "glued" them in place for three days, and a miraculous light that enabled the Jewish people to see.

By the light of this illumination, the Jews were able to enter the homes of the Egyptians and locate the treasures that were hidden there. Later, when the time came for the Jews to leave Egypt and G-d commanded them to borrow "vessels of silver and vessels of gold," the Egyptians were unable to refuse their requests, as the Jews knew exactly where everything was hidden.

This second miracle came about in order to fulfill G-d's promise to Abraham years before, when He told him that his descendents would be enslaved in Egypt: "And afterwards they will go out with great wealth." In the merit of this light, the Jews were able to "empty" Egypt of its treasures, in fulfillment of G-d's command, "And you shall plunder the Egyptians."

Chasidic philosophy explains that the material wealth the Jews took with them from Egypt was an expression of the spiritual wealth they derived -- the tremendous number of "holy sparks" that had fallen to the morally depraved country. By going through the Egyptian exile, the Jewish people were able to redeem these sparks and restore them to their Divine source.

The fact that G-d performed a special miracle to facilitate the process demonstrates that He actively helps us in our service of "redeeming the sparks." G-d gives every Jew a "special light" that enables him or her to penetrate the "depths of Egypt" and withdraw the spiritual "wealth" that needs redemption.

Even now, in our present exile, the Jewish people are occupied with redeeming "sparks of holiness." Whenever a Jew utilizes a physical object for its Divine purpose, he elevates the sparks it contains and restores them to their original source.

Moreover, G-d continues to perform miracles that help us in our Divine mission. For even though we are still in a time when "darkness shall cover the earth, and thick darkness the people," with the help of this special light, every Jew can prepare himself, with joy and gladness of heart, for the time when "the L-rd shall shine upon you": the full and complete Redemption with Moshiach.

THE REBBE'S PROPHECY

The Rebbe, Rabbi Menachem M. Schneerson of Lubavitch, issued a call that "The time of our Redemption has arrived!" and "Moshiach is on his way!"

The Rebbe stressed that he is saying this as a prophecy, and asks us all to prepare ourselves for the Redemption, through increasing acts of goodness and kindness.

Let us all heed the Rebbe's call.

IN LOVING MEMORY OF OUR DEAR FRIEND AND COPY EDITOR
Reb Mordechai ben Reb Shaul
Staiman

Passed away on 22 Tamuz, 5763

CUSTOMS RELATING TO YUD SHEVAT
Letter of the Rebbe(1)

By the Grace of G-d
Rosh Chodesh Shevat, 5711[1951]
Brooklyn, NY

To Anash, to the students of Tomchei Temimim, and to those who have a bond or a relationship with my revered father-in-law, the saintly Rebbe, of blessed memory:

G-d bless you all.

Greetings and blessings:

In reply to the many questions that have been asked about a detailed schedule for the Tenth of Shevat, the yahrtzeit of my revered father-in-law, the Rebbe, I would hereby suggest the following:

1. On the Shabbos before the yahrtzeit [each chasid] should attempt to be called for an aliyah to the Torah.

2. If there are not enough aliyos the Torah should be read [a number of times] in different rooms. However, no additions should be made to the number of aliyos [at each reading].

3. The congregation should see to it that the Maftir should be the most respected congregant, as determined by the majority; alternatively, the choice should be determined by lot.

4. The congregation should choose someone to lead the prayers on the day of the yahrtzeit. It is proper to divide [the honor, choosing] one person to lead Maariv, a second to lead Shacharis, and a third -- Minchah. In this way a greater number of Anash will have the privilege.

5. A [yahrtzeit] candle should be lit that will burn throughout the 24 hours. If possible, the candle should be of beeswax.

6. Five candles should burn during the prayer services.

7. After each prayer service (and in the morning, [this means] after the reading of Tehillim), the sheliach tzibbur should study (or at least conclude the study of) ch. 24 of Mishnayos Keilim and ch. 7 of Mishnayos Mikvaos. He should then recite the mishnah beginning "Rabbi Chananyah ben Akashya...," followed silently by a few lines of Tanya, and Kaddish deRabbanan.

8. After Maariv, part of the maamar (Basi LeGani) that was released for the day of the demise should be recited from memory. If there is no one to do this from memory, it should be studied from the text. This should also be done after Shacharis, and the maamar should be concluded after Minchah.

9. Before Shacharis, a chapter of Tanya should be studied. This should also be done after Minchah.

10. In the morning, before prayer, charity should be given to those institutions that are related to our Nasi, my revered father-in-law, of sainted memory. Donations should be made on behalf of oneself and on behalf of each member of one's family. The same should be done after Minchah.

11. After Shacharis and the recitation of the maamar, each individual should read a pidyon nefesh. (It goes without saying that a gartl is worn during the reading.) Those who had the privilege of entering [the saintly Rebbe's study] for yechidus, or at least of seeing his face, should -- while reading the pidyon nefesh -- picture themselves as standing before him. The pidyon nefesh should then be placed between the pages of a maamar or kuntreis, etc., of his teachings, and sent, if possible on the same day, to be read at his graveside.

12. In the course of the day one should study chapters of Mishnayos that begin with the letters of his name.

13. In the course of the day one should participate in a farbrengen.

14. In the course of the day one should set aside a time during which to tell one's family about the saintly Rebbe, and about the spiritual tasks at which he toiled throughout all the days of his life.

15. In the course of the day, people (to whom this task is appropriate) should visit synagogues and houses of study in their cities and cite a statement or an adage drawn from the teachings of the saintly Rebbe. They should explain how he loved every Jew. [Furthermore,] they should make known and explain the practice that he instituted of reciting Tehillim every day, studying the daily portion of Chumash with the commentary of Rashi, and, where appropriate, studying the Tanya as he divided it into daily readings throughout the year. If possible this should all be done in the course of a farbrengen.

16. In the course of the day, people (who are fit for the task) should visit centers of observant youth -- and, in a neighborly spirit, should make every endeavor to also visit centers for the young people who are not yet observant -- in order to explain to them the warm love that the saintly Rebbe constantly had for them. It should be explained to these people what he expected of them; they should be told of the hope and the trust that he placed in them -- that they would ultimately fulfill their task of strengthening the observance of Judaism and disseminating the study of Torah with all the energy, warmth and vitality that characterize youth.

* * *

If prevailing conditions allow, all of the above should of course be continued during the days following the yahrtzeit, and particularly on the following Shabbos.

* * *

May G-d hasten the coming of our Redeemer, and then "those who repose in the dust will awaken and sing joyful praises." And our Nasi among them will give us wondrous tidings, and lead us along the path that leads up to the House of G-d.

[Signed:] Menachem Mendel Schneerson

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1. Reprinted from "Sefer Haminhagim" -- The Book of Chabad-Lubavitch Customs, published by Kehot Publication Society, 770 Eastern Parkway, Brooklyn, NY 11213.

I HAVE COME INTO MY GARDEN

Adapted from the 3rd chapter of the first Ma'amar
(Chasidic discourse) said by the Rebbe,
on Yud
(2) Shevat, 5711/1951.

The fact that our Sages say that "all those who are seventh are cherished," rather than "all those who are cherished are seventh," indicates that the seventh's primary quality lies in one's being seventh. In other words, one is cherished not on account of his choice, desire, or spiritual service, but because he is seventh -- and this is something that he is born into. Yet the fact remains that "all those who are seventh are cherished." It was for this reason that it was Moshe who was privileged to have the Torah given through him.

The Previous Rebbe explained (soon after arriving in America) that even when we refer to the seventh of a series as being the most cherished, the special quality of the first is apparent. For the whole meaning of "seventh" is "seventh from the first." The Previous Rebbe then explained the qualities that the first -- our forefather Avraham -- attained through his spiritual service, which was performed with total self-sacrificing devotion.

Not content with the above, the Previous Rebbe adds that Avraham did not actively pursue mesirus nefesh [self-sacrifice].... Avraham's mesirus nefesh was incidental [to his actual service]. He knew that the main object of divine service was [that defined by the Sages' interpretation of the verse], "He proclaimed there the Name of G-d, L-rd of the world." [For our Sages say,] "do not read vayikra -- 'he proclaimed,' but vayakrei -- 'he made others proclaim.'" I.e., let another man likewise proclaim [G-d's Name]. And if in the course of this service mesirus nefesh was called for, he could supply that, too. Indeed, so estimable was Avraham's divine service and mesirus nefesh that even Moshe was privileged to have the Torah given through him because he was the beloved seventh -- the seventh to the first. [It is to this relationship between them that the Sages apply the verse:] "G-d told Moshe, 'Do not stand in the place of the greats [referring to Avraham].'"

It is true that the seventh of a series is very much loved and that this status comes not as a result of choice nor as a result of one's divine service, but as a finished product, merely as a result of birth. Nevertheless, there are no inherent limitations that should cause an individual to say that this status is beyond him and that it is accessible only to a select few. On the contrary, this is a situation similar to that which is explained in Tanna dvei Eliyahu and quoted in Chasidus, that every Jew, even a slave and handmaiden, can attain the inspiration of the Divine Spirit. [Similarly,] each and every Jew is obligated to say, "When will my actions equal those of my forefathers, Avraham, Yitzchok and Yaakov?"

At the same time we should not delude ourselves: We must know that we should "not stand in the place of the greats," and that the merit of the seventh of a series consists of his being seventh to the first. I.e., he is capable of doing the Divine service and fulfilling the mission of the first: "Do not read 'he proclaimed,' but 'he made others proclaim.'"

This, then, is why the seventh is so cherished: it is he who draws down the Shechinah (Divine Presence), in fact -- the essence of the Shechinah; moreover, he draws it down into this lowly world.

It is this that is demanded of each and every one of us of the seventh generation -- and "all those that are seventh are cherished:" Although the fact that we are in the seventh generation is not the result of our own choosing and our own service, and indeed in certain ways perhaps contrary to our will, nevertheless, "all those who are seventh are cherished." We are now very near the approaching footsteps of Moshiach; indeed, we are at the conclusion of this period, and our spiritual task is to complete the process of drawing down the Shechinah -- moreover, the essence of the Shechinah -- within specifically our lowly world.

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2. On this day the Rebbe officially accepted the mantle of Chabad-Lubavitch leadership, becoming the 7th Rebbe in the Chabad-Lubavitch dynasty.

WHAT MAKES A TRUE LEADER?

With(3) so many people purporting to be leaders these days, how do we recognize a true leader? To answer that question, we must step back and ask: What is it that a leader is really trying to accomplish?

A true leader wants nothing more than to make people stand on their own, as leaders in their own right. Instead of trying to blind us with his or her brilliance, a true leader reflects our own light back to us, so that we may see ourselves anew.

Moses was the quintessential leader. He kept watch as thousands of sheep grazed, yet noticed when one sheep was missing and went off to look for it.

When G-d saw this, He had proof that Moses was a man of reason, empathy and selfless devotion, a man truly worthy to lead His people.

In our secular society, we tend to think of a leader as a person who is well-connected, who is powerful or charismatic or wealthy. We judge our leaders by what they have. But a true leader should be judged by what he has not -- ego, arrogance, and self-interest. A true leader sees his work as selfless service toward a higher purpose. As the sages say, "Leadership is not power and dominance; it is servitude." This does not mean that a leader is weak; he derives great strength from his dedication to a purpose that is greater than himself.

Each generation has its Moses, a leader who inspires absolute trust, who is totally dedicated to fulfilling his unique role. He understands and appreciates each person's role in perfecting this world, and guides him or her accordingly; he rises above any individual perspective to take a global view, seeing how each person and issue fits into the entire scheme of the contemporary world.

A true leader shakes people from their reverie and tells them, "No, you don't need to live a life of desperation and confusion. Yes, you do have the ability to find meaning in your life, and the unique skills to fulfill that meaning. You are an important link in a chain of generations past; you have a legacy worth preserving and a future worth fighting for."

A true leader shows us that our world is indeed heading somewhere and that we control its movement. That we need not be at the mercy of personal prejudices or the prevailing political wind. That none of us are subservient to history or nature -- that we are history and nature. That we can rid the world of war and hate and ignorance, and obliterate the borders separating race from race, rich from poor.

A true leader does not want followers; he wants to teach others how to be leaders. He does not want control; he wants the truth. He does not impose his leadership on others, nor does he take away anyone's autonomy. He inspires by love, not coercion. He is so passionate about your welfare that when you consult him for guidance, it is like coming face to face with yourself for the first time.

A true leader is a living example of his teachings. When we see that a leader's personal life embodies his philosophy, we too are inspired to learn that philosophy. It is useless for a leader to be a visionary in the abstract; he must be a successful communicator whose vision can be translated into specific, applicable principles -- not knowledge for the sake of knowledge, but knowledge that can actually help improve the world.

So a leader must be many things -- selfless, devoted, visionary, courageous, and above all, humble. When G-d chose Moses to lead His people out of bondage in Egypt, Moses replied, "Who am I, that I should go unto Pharaoh?" (Ex. 3:11). Indeed, "Moses was humbler than any man on the face of the Earth" (Num. 12:3).

We must recognize the characteristics of a leader -- not only so we can weed out the demagogues, but so we can freely embrace a true leader when he does emerge. When people sincerely believe in a leader, they rise above their petty self-concerns. They become eager to accept his direction and input, and are inspired to accomplish far more than they could have on their own.

By recognizing the characteristics of a true leader, we set a standard for our leaders and, more important, for ourselves. Setting your sights on the summit, even when you have yet to arrive there, is the surest way of completing the journey.

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3. Excerpted from Toward a Meaningful Life -- The Wisdom of the Rebbe, by Rabbi Simon Jacobson. http://www.meaningfullife.com

YUD SHEVAT

On Yud Shevat, the 10th day of Shevat (next Monday, Feb. 2), we are commemorating the 54th yahrtzeit of the Previous Rebbe, Rabbi Yosef Yitzchok Schneersohn; it is also the 54th anniversary of the Rebbe's acceptance of leadership.

On the day of his official acceptance of leadership of Chabad-Lubavitch, the Rebbe, in a straightforward manner, set the rules as to how his leadership would proceed.

The Rebbe placed upon every person the responsibility for the task of bringing Moshiach. He made it clear that people should not expect to sit back and let the Rebbe do all the work in bringing about the realization of the dreams and aspirations of the Jewish people for all times, the revelation of Moshiach and the Redemption.

"Action is the essential thing" has been the Rebbe's motto from the beginning. The Rebbe dealt with the effect of the Previous Rebbe's passing in his unique way: "A certain chasid wrote me that since the histalkus [passing] he is very brokenhearted, and sometimes, when he is alone, he breaks into tears.

"The question remains, however: What did he accomplish by his weeping? Is this the Rebbe's intention -- that he wants him to cry?! It is almost certain that his tears accomplish nothing... In the meantime, however, the work of fulfilling the mission given by the Rebbe is not being done!...

"By his lack of action the above-mentioned individual is (G-d forbid) delaying the Redemption; delaying the Holy One, blessed be He; delaying the Rebbe -- and because of this the Jewish people are being detained in exile one moment longer!"

The Rebbe conveyed to us as well, in the above-mentioned talk, that nothing had changed regarding the instructions and orders of the Previous Rebbe: "The mission with which the Rebbe has entrusted us must be carried out without taking anything else into consideration.... One should conduct himself like a truly humble person, who is strong in his convictions and allows nothing to distract him."

May we immediately see the fulfillment of our generation's mission: the complete Redemption with the Rebbe leading us.

MOSHIACH MATTERS

"The future Redemption will apply not only to Israel, but to the whole world as well. In preparation for this Redemption, therefore, action needs to be taken so that the world at large will be ready for such a state.

"This is to be achieved through the efforts of the Jewish people to influence the nations of the world to conduct themselves in the spirit of the verse that states that G-d 'formed the world in order that it be settled' (Isaiah 45:18) in a civilized manner, through the observance of their seven mitzvot."

The Rebbe, 5743/1983

*

In light of the about, and in connection with Yud Shevat, this is, once again, the perfect opportunity to consider the implications of the Rebbe's campaign to disseminate, among non-Jews, the knowledge and observance of the Seven Noachide Laws.

The nations of the world were given a Divine code of conduct, the Seven Noachide Laws, which consist of six prohibitions against: adultery, murder, robbery, idolatry, blasphemy, cruelty to animals -- and one positive command, to establish a judicial system.

The Rebbe has encouraged his emissaries around the world to meet with governmental officials and heads of state to sign proclamations, encouraging the study and observance of the Seven Noachide laws. Governmental proclamations, however, are not the Rebbe's only concern.

An important part of the Jew's task is to see to it that all people, not just Jews, acknowledge G-d as Creator and Ruler of the world and to therefore conduct themselves according to the Seven Noachide Laws. Each and every Jew has an important role to play in this task. But how can this be accomplished?

When a Jew conducts himself properly in all areas of his life -- business, recreation, family, and religious -- he will automatically influence the people around him. When the nations of the world see Jews acknowledging G-d as Ruler of the world, through prayer and by following His commandments, they, too, will come to realize the importance and truth of G-d's omnipotence.

*

For more information about The Seven Noachide laws, go to: http://www.7for70.com

IT HAPPENED ONCE

The following story was related by Rabbi Zalman Notik, the mashpia -- spiritual advisor of Yeshivat Torat Emet in Jerusalem:(4)

A group of yeshivah students were on their regular Friday afternoon schedule of helping Jewish boys and men put on tefillin. The students met a group of recent immigrants from the Soviet Union.

The students were teaching the men how to put on tefillin when all of a sudden an old Russian-born Jew approached them excitedly: "You're from Lubavitch?" he asked them. "Do I have a story to tell you!

"When I was a youth back in Russia," he began, "I used to attend the secret Torah gatherings (farbrengens -- chasidic gatherings) of the Lubavitchers. I also used to pray with them and went to their classes.

"At one farbrengen I will always remember, the main discussion was the desire to be reunited with the Rebbe, Rabbi Yosef Yitzchok (the Previous Rebbe). We sang 'G-d should give us good health and life, and we will be reunited with our Rebbe.' Our intense yearning to be with the Rebbe was almost palpable, and was growing from minute to minute.

"In the middle of the farbrengen, a few of the Chasidim suddenly stood up and decided to 'take action.' Grabbing some chairs, they turned them upside-down and arranged them in a row to make a 'train.' Just picture it -- grown men behaving like kindergarten children, sitting on overturned chairs and making believe they were going to the Rebbe!

"Most of the others, myself included, stood around watching. We laughed at them and told them they were crazy. What ridiculous, childish nonsense!

"But, do you know," concluded the man in amazement, "within a short time, all of the Chasidim who rode the 'train' received permission to leave Russia, and actually did go to the Rebbe. Whereas the rest of us, the 'normal' ones, were left behind. As you can see, most of us did not have the strength to keep up our observance of Torah and mitzvot (commandments), and are only now beginning to catch up..."

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4. Adapted from Beis Moshiach Magazine.

TIME FOR UNITY;
TIME FOR STRENGTH!

The most important principle in the Torah is the protection of Jewish life.

It's more important than Shabbat, more important than holidays, even fasting on Yom Kippur.

Right now, in Israel, and everywhere, Jews must stand together in unity and do whatever possible to protect Jewish life.

The Rebbe taught that there are ten important Mitzvot we can do to protect life. See what you can do:

1) Ahavat Yisroel: Behave with love towards another Jew.

2) Learn Torah: Join a Torah class.

3) Make sure that Jewish children get a Torah true education.

4) Affix kosher Mezuzot on all doorways of the house.

5) For men and boys over 13: Put on Tefillin every weekday.

6) Give Charity.

7) Buy Jewish holy books and learn them.

8) Light Shabbat & Yom Tov candles. A Mitzvah for women and girls.

9) Eat and drink only Kosher Food.

10) Observe the laws of Jewish Family Purity.

In addition, the Rebbe also urged every man, woman and child to Purchase a Letter in a Sefer Torah. There are several Torah scrolls being written to unite Jewish people and protect Jewish life.

Letters for children can be purchased for only $1. Send your Hebrew name and your mother's Hebrew name plus $1 to:

"Children's Sefer Torah,"
P. O. Box 8,
Kfar Chabad, 72915, Israel

or via the Internet, at: http://www.kidstorah.org

A CALL TO ACTION

The Rebbe's slogan is: "The main thing is the deed." We therefore present from the Rebbe's talks suggestions what we can do to complete his work of bringing the Redemption.

Regarding Yud Shevat:

Among the 16 directives suggested by the Rebbe(5) in connection with Yud Shevat.

In the morning and afternoon give charity to an institution related to the Previous Rebbe; participate in a chasidic gathering; learn about and tell others about the Previous Rebbe; visit centers for young people and tell them about the love the Previous Rebbe had for them and the hope he had that they would use their energy, warmth and vitality to strengthen Judaism.

*

For a Yud Shevat gathering in your area, contact your local Chabad-Lubavitch Center.

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5. The full text of the Rebbe's Letter is printed above. Ed.

THE WEEKLY SHABBAT CALENDAR

Jewish Women and Girls Light Shabbat Candles

For local candle lighting times:
consult your local Rabbi, Chabad-Lubavitch Center, or call: (718) 774-3000.
or: http://www.candlelightingtimes.org/shabbos

For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.

For a listing of the Centers in your area:
http://www.candlelightingtimes.org/general/shluchim.html.
In the USA, call: 1-800-Lubavitch (1-800-582-2848).

Times shown are for Metro NY - NJ

Friday, Jan. 30, Erev Shabbat Parshat Bo:

  • Light Shabbat Candles,(6) by 4:52 p.m.

Saturday, Jan. 31, Shabbat Parshat Bo:

  • Shabbat ends at nightfall, at 5:55 p.m.

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6. The Shabbat candles must be lit 18 minutes before sunset. It is prohibited and is a desecration of the Shabbat to light the candles after sunset.

Laws of Shabbat Candle Lighting for the Blind

Shabbat Candle Lighting Blessing

"Let There Be Light" - The Jewish Women's Guide to Lighting Shabbat Candles.


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