Chabad Tokyo Japan

Chanukah symbolizes the triumph of light over darkness. The act of lighting candles holds a special significance, as the immediate visibility of the light contrasts with the spiritual illumination of other mitzvahs from the Torah, which remains unseen to the physical eye. However, the mitzvahs associated with lighting lamps, such as the Chanukah menorah, bring a palpable light into the home. The Chanukah menorah is placed at the home’s entrance, outside, where its light is immediately noticeable to passersby, illuminating the surroundings so that even non-Jews can see the candles. This visible manifestation of light sparks a spiritual awakening in every Jew and carries a profound message for Noahides.

In 1973, Israel faced a similar period of darkness when it was invaded by neighboring Arab armies. The country’s existence and the lives of millions of Jews seemed threatened. However, Israel managed to repel the invaders, with the IDF advancing to within 100 kilometers of Cairo and 30 kilometers of Damascus—a miraculous turnaround. Today, as Israel faces another war, similar miracles are expected. Jewish soldiers on the frontlines have already experienced many miracles. The war, which began on the year’s most joyous day, is expected to end with a resounding victory, as the land of Israel is divinely protected because the Holy Temple is located at the heart of this country, in Jerusalem.

In matters of holiness, we always want to ascend rather than descend. The essence of the holiday is about going above and beyond mere requirements; each night we add more candles. In matters of sanctity, we should always add. This is why the custom is to light the menorah while adding light, reflecting our deep love for G‑d and His immense love for us. Similarly, observing the 7 Noahide laws should go beyond mere requirements, serving G‑d out of love.

*This is from a series of articles by Rabbi Bernstein Moshe.

Exactly twenty-four years ago, we came to Japan, to establish the first Chabad House. Today, we finished building the steps of the Mikveh- Onsen.
Thank you Hashem for all your kindness, we are grateful for all the special people who are a huge part of what we do. Thank you dear Rebbe MhM for all the constant brachot.

In our Torah portion, Vayeshev, we can see how divine Providence plays a key role in our lives and the course of the world. Before Joseph reached his brothers, they conspired against him and planned to kill him (Genesis 37:18). Although their intentions were not expected, the brothers’ actions ultimately led to Joseph’s ascent to power and the survival of Jacob’s entire family. Joseph’s journey to be king over Egypt serves as a vivid illustration that, whether we perceive it or not, every event in our lives is orchestrated by God for our ultimate benefit. This is true for the individual and for society as a whole.

Therefore, harboring anger towards those who seem to cause us harm is both unwise and counterproductive. While those who try to harm us may be accountable for punishment for their actions, they cannot inflict anything upon us that is not within God’s will.

Another example can be seen in the case of Judah, who gave the name Peretz to Tamar’s firstborn (Genesis 38:29). The Mosciach comes from Judah and Tamar’s son, Peretz. As the soul of Moshiach prepared to enter the world, the forces of evil contended that the equilibrium was on the brink of shifting against them. Therefore, the birth of this soul was in a manner that the forces of evil agreed to it. Just as in military strategy, where an army might feign retreat to lure the enemy into a vulnerable position, the birth of Moshiach was a seemingly apparent transgression, but actually, it was not a transgression, just misleading the evil.

Nowadays, the most evil forces on earth aim to harm the Jewish people. But just as in the case of Josef and Judah, only good will rise from this evil eruption. The ultimate good of redemption, by King Moshiach In this redemption, the righteous will survive, meaning those who accepted upon themselves the seven Noahide commandments and the people of Israel.

*This is from a series of articles by Rabbi Bernstein Moshe.

The seventh Torah portion of the Book of Genesis begins with the third patriarch, Jacob. He leaves Canaan to find a wife in Aram. He marries there and fathers a large family. After 20 years, he secretly flees Aram, aiming for the land of Israel, fearful that his father-in-law, Laban, will try to prevent him from leaving. But after Laban tries many tricks to fight him, they make peace, and Jacob, full of gratitude, arrives in the Holy Land.

G‑d has enabled the Jewish people to live as sovereigns in the Holy Land, the place of our forefathers—the land promised to the Jews by G‑d. Jewish law sets forth the criteria necessary for Israel’s peace and safety; these can only be achieved from a position of military strength and secure borders. Any sign of willingness to even speak about relinquishing land to the enemy is sure to encourage terrorism in Israel and abroad.

This is true for Gentiles as well; any willingness to speak and demand giving up territories in the land of Israel to terrorists encourages terrorism in their local countries. This is in addition to the Noahide prohibition of theft involved in such an act. The rise in anti-Semitism is an expression of ripping up all the masks. The divine truth of the Messianic era is about to be revealed; therefore, the dark forces represented by terrorism, anti-Semitism, and violence around the globe are trying to oppose this process.

Darkness is not a thing or force; it is merely the absence of light. So small light will therefore banish a roomful of darkness. The same is true of good and evil: evil is not a thing or force, but merely the absence or concealment of good. Adding light by observing the 7 Noahide commandments, which negate murder, kidnapping, and stealing of human beings, could eliminate the dark forces that glorify murder and kidnapping.

G-d is the Creator and Sustainer of the universe, and therefore it is appropriate to express gratitude for the blessings and gifts one receives in life. Furthermore, it is a logical obligation of any Noahide to develop an attitude of gratitude in his daily life. Gratitude can also help reduce stress and anxiety. We know that everything is under the supervision of God and that He is the source of the highest good. Those who observe the 7 Noahide laws will be part of a much better world soon.

*This is from a series of articles by Rabbi Bernstein Moshe.

Was Jacob right to take Esau’s blessing in disguise? Was he right to deceive his father and to take from his brother the blessing Isaac sought to give him? Was Rebecca right in encouraging Jacob to carry it out? Rebecca was righteous and knew that it would be Jacob, not Esau, who would continue the covenant and carry the mission of Abraham into the future. She knew this on two separate grounds. First, she had heard it from G‑d himself in the oracle she received before the twins were born:

‘Two nations are in your womb,
and two peoples from within you will be separated.
one person will be stronger than the other.
and the elder will serve the younger.’

Esau was the elder, Jacob the younger. Therefore, it was Jacob who would emerge with greater strength, Jacob who was chosen by G‑d.

Rebbeca knew that Esau was a hunter, a man of violence and threat. She had seen that he was a man of impulse. Esau cannot be a guardian of a covenant intended for eternity. The blessing had to go to Jacob. And if she had no other way of ensuring that the blessing went to one who would cherish it and live it, then in this case the end justifies the means. Rebbeca knew exactly where the truth stood.

The blessings Isaac bestowed upon Jacob were for material prosperity and a promise that he would be able to overcome the evil of Esau. The fact that Jacob obtained these blessings through cleverness in a somewhat tricky way teaches us how we should engage nowadays with the descendants of Esau, meaning Amalek. Anyone can see the continuation of Esau, Amalek’s behavior, characterized by terror and violence, still flourishing just before redemption. On the other hand, Esau by itself represented by many nations in the world is already purified enough and ready for redemption.

It can be seen that those who stand on the evil side are the supporters of terror and violence. Those who are on the true side are Jew supporters in their war against pure evil. And the rest are still on the sidelines. The world is entering a new phase of revealing a divine truth. Moshiach is about to finish the last war against pure evil and rebuild the third Holy Temple.

*This is from a series of articles by Rabbi Bernstein Moshe.