Universally beloved and respected for his righteousness and scholarship, Rabbi Yisrael Meir haKohen Kagan, “the Chofetz Chaim,” was both a leading ethicist as well as posek, decisor of Jewish law. The sagacious author of the Mishna Berurah was known for his writings on Shemiras haLashon and the laws of speech. As one of the leaders of the generation, the Chafetz Chaim received countless requests for advice and clarifications on the Torah’s perspective on challenging issues of the day. A man of deep compassion, he took much spiritual responsibility for the nation and dedicated his life to nurturing the Jewish people with both warmth and wisdom.

While attending a convention addressing pressing issues facing klal Yisrael, one of the participants took an opportunity to ask the Chafetz Chaim about different “shittos—different approaches,” in avodas Hashem, and asked about different types and categories of Jews. To the Chafetz Chaim, it was clear from the question and setting that the man was baiting him—perhaps looking for a juicy tidbit that he could use to sow controversy. “In shamayim,” he answered, “there are only two kinds of Jews: hot ones and cold ones … ”

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In the dramatic, final moments of Yaakov Avinu’s life, our forefather gathers his children and delivers a timeless, parting message that remains relevant today.

ויקרא יעקב אל בניו ויאמר האספו ואגידה לכם את אשר יקרא באחרית הימים:

הקבצו ושמעו בני יעקב ושמעו אל ישראל אביכם:

“Yaakov called for his sons and said, ‘Gather together and I will tell you what will happen to you at the end of days… Sons of Yaakov, gather round and listen; listen to Yisrael your father … ’” (49:1)

On his deathbed, Yaakov Avinu intended to reveal the keitz, the date when the Messianic era would commence, and what would take place in acharis hayamim, the end of days. The Gemara explains that at that very moment, the gates of prophecy closed and Yaakov Avinu lost his ruach hakodesh; the divine presence left him. Different commentaries suggest possibilities for why, at that moment, Yaakov’s clairvoyance was removed from him. Perhaps he—or one of his sons—was unworthy of this specific foreknowledge. Perhaps omitting this prophecy would ensure that Jews would always hope and pray for Moshiach. Indeed, if knowledge of the date of arrival of redemption were to be openly revealed in the Chumash, how could people anticipate it, passionately yearn for it or request it from the Ribbono Shel Olam?

Rebbe Yisrael of Rizhin points out that if we read between the lines, Yaakov Avinu actually relates the essence of the prophecy—without saying it: “Heasfu—gather together (to keep each other warm), and I will tell you אשר יקרא—asher yikra, ‘who will cool you (the Jewish people) off.’”

“At the end of days,” says Yaakov, “there will be a coldness in the world, forces that will ‘cool off’ our love for Am Yisrael and our dedication to Hashem.” He is instructing his children, and all of us: “Amalek, אשר קרך, asher karcha—the one who cools off your passion for Yiddishkeit,” will continue to operate until the end of days. He will do anything he can to divide the people from one another, from their own hearts and from Hashem. The force of Amalek is even willing to singe himself by jumping into the “hot tub” of our burning love of oneness, in order to cool us off and make us passive, lethargic, divided and cut off.

While there are certainly differences of priority, emphasis and spirit, there are many—perhaps infinite—ways to draw close to the one infinite God. Reb Nosson of Breslov was once challenged regarding the necessity and purpose of the way of chasidus. “After all,” said the detractor, “we learn the same Torah, are commanded to do the same mitzvos and follow the same Shulchan Aruch—code of Jewish law …” Reb Nosson replied, “The difference between a chasid and one who opposes the chasidic path is like the difference between a hot knish and a cold knish … ” One who has deeply imbibed chasidus naturally reaches out to gather others in—to include them and keep them warm.

The Frierdiker Rebbe’s first and founding chasidic discourse, entitled,“Reishis goyim Amalek,” is a deep expansion upon the verse, “Amalek is the first among nations, and in the end (of days) he shall be destroyed,” (Bamidbar, 24:20). He arrived in the United States in 1940, undeterred by the physical handicaps, fragile health and financial hardship inflicted upon him by Russian antisemites. There, he immediately dedicated himself to building Jewish infrastructure, passionate mitzvah observance and Torah education in the“goldene medinah.” Once, he remarked to one of his close confidants that the main obstacle in the United States was not a lack of education or intellect among the people. Rather, “I have shed tears that could fill a bathtub, in order to remove the coldness and insensitivity of American Jewry.” A master of both the inner and outer dimensions of Torah, the emphasis of his teachings is not just the structure and form of observance and mitzvos, but the holy fire within them—the unifying warmth of divine presence.

Benny Friedman once composed a beautiful nigun—a heartfelt and moving song—to honor his illustrious parents, Rav Manis and Rebbetzin Friedman, on their wedding anniversary. The lyrics are based on the special bracha the Lubavitcher Rebbe shared with the Friedmans before their wedding day: “Mach lichtig un varem arum zich, vet der eibishester bei eich machen lichtig un varem—Make it bright and warm around you and Hashem will make it bright and warm for you.” Indeed, over half a century of dedicated shelichus and teaching, the Friedmans have illuminated and warmed the lives of countless people around the world.

The Chazon Ish, too, was known to encourage those who came to him for advice in their divine service to add fire to their davening and learning—to make sure they weren’t cold. “Kalt verehn iz yehareig val yaavor,” he said, “Passion and warmth in avodas Hashem are a matter of life and death!”

This Shabbos Vayechi, may we “gather together” with our extended family—all of klal Yisrael—and heed the blessing and call of our forefather, Yaakov. May our “knishes” be hot and fresh; may our lives and spiritual practices be suffused with sincerity, vitality and passion, and may our homes filled with light, warmth and inner unity.

Rabbi Judah Mischel is executive director of Camp HASC, the Hebrew Academy for Special Children. He is the mashpiah of OU-NCSY, founder of Tzama Nafshi and the author of “Baderech: Along the Path of Teshuva.” Rabbi Judah lives in Ramat Beit Shemesh with his wife Ora and their family.