1. Dedicating Torah Study in Times of Crisis
Welcome to Torah and Tea. Today, I have Sarah sitting here with me, listening in as we begin our learning. Before we start, I want to dedicate our study for the safety and security of Eretz Yisrael—the Land of Israel—and especially for the brave soldiers fighting there. As the prime minister described, this is an existential struggle, a second war of independence for Israel. It’s no surprise that much of the world stands against Eretz Yisrael, though thankfully not everyone does. The United States continues to stand strongly by Israel’s side, but unfortunately, organizations like the UN, which were meant to prevent tragedies like the Holocaust, now turn a blind eye to hatred and violence against Jews.
This war has ripple effects far beyond Israel’s borders. Jewish communities worldwide are experiencing increased anti-Semitic acts and threats, causing fear and pain among many. The terrorists’ goal is to spread terror among Jews everywhere, and sadly, they are succeeding in creating anxiety and suffering even among those far from the conflict zone.
Despite this pain, we must recognize that we have no choice but to defend ourselves. Israel can no longer guarantee security for its citizens as rockets continue to be fired indiscriminately with little international condemnation. When false accusations are made against Israel—such as claims about hospitals being shelled—the world erupts in outrage until the truth emerges that it was actually a terrorist rocket gone astray. Yet when innocent Jews are murdered or taken hostage, there is silence or attempts at moral equivalence.
The Rebbe once told an Israeli writer that anti-Semites are not searching for truth; they simply wait for opportunities to express their hatred openly. So what can we do? We must remain steadfast and defend ourselves because if we don’t, no one else will. We pray for Hashem’s protection over all of klal Yisrael—the Jewish people—and dedicate today’s learning to the memory of fallen soldiers, the success and decisive victory of the IDF, freedom for hostages, healing for the wounded (refuah shlema), and safety for all Jews everywhere.
2. The Story of Avraham’s Revelation and Its Impact
This week’s parsha is Vayera. As usual in Torah and Tea, we’ll review insights from Likkutei Sichos, specifically volume 15 (Vayera) and volume 20 (Vayera 1). There is one story that stands out above others—a story beloved by the Rebbe and often cited in his talks from various angles: the story of how Hashem appeared to Avraham in the plains of Mamre.
Rashi explains that Hashem appeared to Avraham on the third day after his circumcision (brit milah), when his pain was at its peak, to visit him as one visits the sick (bikur cholim). The Rebbe recounts how his father-in-law (the previous Rebbe) related a precious story about this episode: On his birthday (the 20th of Cheshvan), young Sholom Dov Ber (later known as the Rebbe Rashab) would enter his grandfather’s room (the Tzemach Tzedek) for a blessing. One year, at age four or five, he burst into tears during this visit.
The Tzemach Tzedek asked why he was crying. The child replied that he had learned in class about Hashem appearing to Avraham and was upset that Hashem did not appear to him as well. The Tzemach Tzedek responded: “A tzadik who decides at age 99 that he needs to circumcise himself deserves God’s revelation.” This exchange became a foundational lesson repeatedly explored by the Rebbe.
3. Lessons from Early Childhood Education
The previous Rebbe emphasized that his father was only four or five years old at the time—a detail with deep significance. Even such a young child can yearn so intensely for Hashem that it brings him to tears when he feels distant from God. This level of yearning is possible because of powerful education imbued by parents from an early age.
The Rebbe discusses how education varies according to each child’s maturity level. While Bar Mitzvah (age 13 for boys) or Bat Mitzvah (age 12 for girls) marks full responsibility for mitzvos, there are other important ages mentioned in Torah sources. The Talmud notes age six as a key point: before six, children should be allowed more play; after six is when formal Torah education intensifies.
However, halacha recognizes not all children mature at exactly six; some may need until seven before they’re ready for more rigorous learning expectations. Interestingly though, under six remains a universal threshold—even if a child is exceptionally bright or mature before then, formal pressure isn’t applied until after six.
The Rebbe points out that when Sholom Dov Ber cried at age four or five over not seeing Hashem, it teaches us something revolutionary: even before reaching educational “readiness,” children can develop profound love and yearning for God if their upbringing fosters it deeply enough.
4. Transforming Motivation: From Treats to Yearning
Maimonides (Rambam) teaches that education begins by motivating children with treats appropriate for their age—nuts in earlier times or candies today—to encourage Torah study even if initially it’s “not for its own sake.” Over time, this motivation should shift toward learning lishmah—for its own sake.
The Rebbe innovates upon this idea: today we have the power through proper education to substitute physical treats with spiritual longing itself! A child can be raised so passionately connected to Hashem that yearning for God becomes their greatest “treat.” This new approach began with the Rebbe Rashab and has opened new possibilities in Jewish education worldwide.
This means even very young children can be inspired not just by external rewards but by genuine spiritual desire—a development unique to our generation as we approach yemos haMashiach—the days of Mashiach.
5. Standing Proudly Despite Criticism
The answer given by the Tzemach Tzedek also carries another lesson: Avraham circumcised himself at age 99 without concern for ridicule or criticism from those around him. He did what was right regardless of public opinion or mockery.
This message applies equally today: we must stand strong in our beliefs and practices even when others criticize or attempt to shame us. True pride in our Yiddishkeit means doing what is right without fear or hesitation—a lesson relevant both then and now.
6. Sensitivity Between People: Another Childhood Story
The Rebbe shares another story about Sholom Dov Ber as a young child: Once while playing near his mother as a tailor worked on her dress, he accidentally pulled out a piece of material from the tailor’s pocket. The tailor became embarrassed thinking he might be accused of stealing fabric.
Lamenting what happened after being scolded by his mother for shaming someone else unintentionally, Sholom Dov Ber cried bitterly over having embarrassed another Jew. Later he asked his father how one could make up for such an act but refused to explain what happened so as not to speak lashon hara—slanderous speech—about another person.
This episode demonstrates extreme sensitivity instilled through education: caring deeply about others’ feelings and avoiding negative speech even under pressure from parents or authority figures.
7. New Possibilities in Education Today
The stories above teach us two sides of spiritual sensitivity developed from early childhood: yearning deeply for closeness with Hashem (between man and God), and profound care not to harm others emotionally (between man and fellow). These qualities can be cultivated even before formal educational readiness thanks to new approaches pioneered by Chabad leaders like the Rebbe Rashab.
This model has become widespread today: children under six can already display remarkable devotion both spiritually and interpersonally if raised with intentionality and love.
8. Deeper Analysis: Why Did He Cry Only Here?
The Rebbe explores why young Sholom Dov Ber cried specifically upon hearing about Hashem appearing to Avraham after his circumcision rather than other times when God appeared earlier in Avraham's life (as recorded elsewhere in Bereishis). In those other instances, Hashem appeared either after battles or through visions unrelated directly to acts like brit milah. Why didn’t these stories provoke tears?
The answer lies in Rashi's explanation: Hashem's appearance here was an act of kindness—visiting someone who is sick—not necessarily a reward earned through greatness alone.
Thus, Sholom Dov Ber's sense was: if Hashem's kindness extends even when it isn’t “deserved,” why shouldn’t I also merit such kindness? However, Sholom Dov Ber wasn’t sick—so perhaps Hashem's "visit" wasn’t needed—but still felt left out due solely to circumstances beyond his control.
9. The Ongoing Power of Inspired Education
The main point emerging from these stories is how much has changed since earlier generations regarding what is possible through inspired Jewish education.
I see this myself among my grandchildren and throughout Chabad communities worldwide: children today display extraordinary passion, commitment, and pride in their Judaism—qualities once thought unattainable so young.
This new way began with leaders like the Rebbe Rashab & Likkutei Sichos’ wisdom, paving paths toward deeper connection between every Jew—no matter how young—and Hashem.
I pray Hashem grants us all strength, courage, safety, and success raising our families along these lines—experiencing only blessings, safety, and good fortune together.