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                         L'CHAIM - ISSUE # 641
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                           Copyright (c) 2000
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        October 27, 2000        Bereshit        28 Tishrei, 5761
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                            Pearls and More

Let's try a stream of consciousness. Think of different kinds of
materials that can be strung together to make necklaces: Wooden beads...
pearls... pumpkin seeds... tiny glass beads a bit bigger than a
pin-head... onyx... noodles... gold balls... cherrios... plastic
baubles... The list is endless. All a person needs is some patience,
creativity or money and the funkiest or most elegant necklace imaginable
can be fashioned.

What do all of these "beads" of diverse medium have in common? Not much!
They do have, however, one shared trait: they are crafted with a hole or
they are pierced, making possible their stringing.

Chasidic philosophy uses the analogy of beads, pearls in particular, to
teach an interesting lesson for life.

Pearls (South Sea, cultured, baroque, you choose) are precious. An
essential part of making a pearl necklace is the drilling of a hole in
the center of the pearl. Once there is a hole, the pearl can be strung
together with additional pearls (or mixed with various other stones or
beads) until the desired length necklace and effect is attained.

Every Jew is a pearl, truly a gem, precious beyond belief. Each Jew is
important as an individual and his/her life should embody the conviction
that, as Jewish teachings explain, "The whole world was created for me."

Simultaneously, in his center, in his heart of hearts, there must be a
"hole." His core must be void of self-centeredness and egotism.

For, in addition to being a person of worth and value, he is part of the
Jewish people. Our success at joining together with others and
connecting with them, to becoming a pearl on the illustrious necklace of
Klal Yisrael - the Jewish people, requires that we practice selflessness
and compassion for others.

When stringing a pearl necklace, a knot is placed on either side of the
pearl. In this way, even if the thread was to tear, at most one pearl
would be lost. In addition, this allows each pearl to retain its
uniqueness and be appreciated as an individual pearl.

So too with every Jew. Piercing our core with the realization that we
must care for and reach out to others does not negate our individuality.
Rather, it allows us to become part of something that is infinitely
grander and more precious than any one of us alone.

This is similar to what the Prophet Isaiah said concerning the Messianic
Era. At that time (may it commence immediately) the world will be filled
with the knowledge of G-d as the waters cover the ocean. This
comprehension of the G-dliness within everything will not turn us into
automated robots. Just as the waters of the ocean cover and unite
everything within, but all creatures of the ocean retain their identity,
so too will we retain our individuality as we unite in these last
moments before the coming of Moshiach, and afterwards, as well.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Midrash recounts the sequence of events that led to Adam and Eve's
eating from the Tree of Knowledge, as narrated in this week's Torah
portion, Bereishit: First the serpent approached Eve, and asked if G-d
had forbidden them to eat all the fruit in the Garden of Eden. She
replied that they were permitted to eat any fruit, except for those
growing on the Tree of Knowledge: "G-d has said, ‘You shall not eat of
it, and you shall not touch it, lest you die.' " When the serpent heard
this reply, he pushed Eve towards the Tree and told her, "Surely you
will not die."

The Midrash explains that Eve's mistake was adding on to G-d's command.
The prohibition was only against eating the fruit of the Tree of
Knowledge, yet Eve added that they weren't allowed to touch it. It was
this initial digression that enabled the serpent to lead her astray, and
later, for her to cause Adam to sin.

Our Sages tell us that the reason Eve made this mistake was that she
didn't hear the command directly from G-d; it was transmitted only
second-hand, through Adam. Had she heard it directly from G-d, not only
would she not have sinned and led her husband to sin, she would have
kept Adam from transgressing.

This is why, at the revelation of the Torah at Mount Sinai, G-d
commanded Moses to give the Torah first to the Jewish women, then to the
men. "Thus shall you say to the house of Jacob," G-d told him, referring
to the Jewish women; "and tell the people of Israel," referring to the
Jewish men. In this manner, G-d ensured that the Jewish women would
always be on the forefront of Torah observance throughout the
generations, and from their perspective, "correct" the sin of the Tree
of Knowledge.

The special advantage of Jewish women - the ability to extend a
protective and positive influence on their husbands - is derived from
the way Eve was created, which was different from Adam. Adam was created
from the earth, from a base substance, whereas Eve was created from
Adam's rib, from the body of a human being.

Our Sages also interpret the verse "And the L-rd G-d built (vayiven) the
rib" as relating to the "extra measure of wisdom (bina) that G-d has
given women over men." Because women are on a higher spiritual level,
they possess this ability to guard them.

This underscores how crucial it is to provide Jewish girls with a
Torah-true education, instilling in them pride and a sense of joy in
their Judaism. For the Jewish woman is the foundation of the home, and
the positive influence she wields is very powerful.

                              Adapted from Vol. 3 of Likutei Sichot

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                             SLICE OF LIFE
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                         Reaching Our Potential
                         Juby with her children
                            by Juby Shapiro

Ten years ago when I was expecting my first child, family and friends
asked whether I would like to have a boy or a girl.  I responded, "I
want a healthy baby."

Nine months later, I gave birth to a beautiful, healthy baby boy. Aaron
was a very happy baby, always so alert. Even at an early age, his sweet,
patient disposition shone through. Aaron laughed at 1 month, rolled at 4
months and sat at 6 months old.

At eight months I asked the pediatrician if he was concerned that Aaron
was not crawling. He said that there was no reason for concern.

At 10 months, I asked the pediatrician if it was okay that Aaron was not
waving "bye, bye."Again, I was told that this was normal. At 12 months
old, Aaron was not pulling himself up to a standing position and he
still was not waving "bye, bye."

At his 1-year-old check up, I asked the pediatrician why Aaron's
development differed so vastly from that which I had read in child
development books. He responded that normal development has a very large
range. He told me that Einstein spoke at three and not to worry. But
that if I was concerned, I could have Aaron checked out by a
neurologist.

So one winter day when Aaron was 14 months old, I bundled him up in his
snowsuit and took him to a top pediatric neurologist in Manhattan. After
examining Aaron, the doctor called Aaron's pediatrician and began to
write numbers down. After several minutes, he said, "Mrs. Shapiro, we
have a problem. Your son's head is not growing as it should. A small
head means a small brain, a small brain means big problems."

"What kind of problems?" I asked.

The doctor sat back. "He won't be good in sports."

"That's not a problem," I replied. "What do you mean by problems? Will
Aaron ever read?"

"No."

"Will Aaron ever speak?"

"Probably not and if he does,  most likely never in a full sentence and
he will be difficult to understand."

"Will Aaron ever walk?"

"Yes, but he'll never walk well."

When I asked what I should do to help Aaron, the neurologist gave me a
list of medical tests to undergo to determine why Aaron's brain was not
growing and advised me to enroll Aaron in early intervention therapy. I
left the office, Aaron bundled protectively in my arms and sat in my car
and wept.

At first I truly did not believe the prognosis. I had arrived with my
beautiful, alert son who was perhaps at worst a "late bloomer" and left
with a profoundly handicapped child. In the months to follow, Aaron had
a full battery of tests all of which came back with normal results much
to the bafflement of the doctors. Aaron was approved for early
intervention and a team of therapists began to service him in my home.

When Aaron was two, I gave birth to Chana. Chana's development was
precocious. She crawled on her hands and knees at 5 months old. At 10
months she was beginning to take steps holding onto furniture. The
therapists who worked with Aaron told me that her development was
perfect. When Chana was 11 ˝ months old at a routine visit to the doctor
we discovered that Chana's brain was not growing. My precocious daughter
with her sunshine smile was diagnosed with the same devastating
condition as Aaron.

For the next 9 months, I ran to specialists searching for answers and
more importantly, searching for a cure. We found neither answer nor
cure. I was exhausted both physically and emotionally. That summer, I
came down with Mononucleosis and was put on bed rest.

I was forced to slow down and take inventory. I considered the
possibility that I may not find a diagnosis or a cure and that perhaps
that search was not a life's mission in itself. I thought and prayed and
searched my heart for many hours. I arrived at the realization that
perhaps G-d gave me Aaron and Chana to bring out some strength that I
didn't know I possessed. I began to look at my situation not as a
punishment or a stigma - something meant to destroy my family or me -
but instead as a challenge, an opportunity to grow and change and
perhaps reach out to others.

By the end of my summer in bed, I decided to start a support group for
mothers in the community whose children had been diagnosed with
disabilities and special needs. Our first meeting took place in the fall
of 1994, a group of 10 mothers reaching out of our isolation to support
one another. Fifteen mothers attended the second meeting and we decided
to invite fathers to the third meeting and to host a guest speaker.
When 60 parents showed up, we all felt the electricity in the room. We
united under the name TAFKID, an acronym for Torah Alliance of Families
of Kids with Disabilities.

The phone in my kitchen rang continuously as parents called seeking
information, advice and comfort. Soon a computer and a fax machine were
added. For three years, TAFKID ran from my home as I cooked dinner and
folded baskets of laundry. My kitchen became even cozier when I added a
file cabinet and a couch. After three years, and a very crowded kitchen,
TAFKID moved to an office. Today, TAFKID provides support, information,
advocacy and referrals of doctors, programs and services to more than
1,000 families. Through meetings, lectures and events families come
together sharing, crying, laughing and supporting one another. TAFKID's
tapes and literature have reached out to families all over the world.

Obtaining support is critical as being the parents of a special child
can prove to be a daunting task in a society which measures value and
success in terms of achievement and productivity. Most parents dream of
their children growing up to strive for excellence, whether it be
academics, sports or other talents.

When a child is diagnosed at birth or later on with a lifelong
disability, parents suddenly feel the pain of the loss of all their
dreams and aspirations they had for their child. For many of us, it
means no science fairs, no lead roles in the school play and no ball
games. Instead of inline skates, I buy orthotic braces for my
ten-year-old son. Instead of soccer practice, there is physical therapy
so that he may one day be able to walk a block without sitting down 6 or
7 times. There is no need for college funds and unless a great miracle
occurs, I may never see my daughter stand under the chupa. Aaron and
Chana and other children with special needs may never be the best at
anything except for always being the best they can be. However, that in
and of itself is more than most of us will ever accomplish in a
lifetime. They reach their potential 24 hours a day, 7 days a week.

Special children teach us to slow down and realize that which is
priceless, the value of a step, a word, a smile and even a tear.  My
daughter has 30 words in her vocabulary. Her words include: Shabbos,
kiddush, tzitzis, thank you, I love you, Mommy, come home. She has never
spoken ill of another person, she has never hurt someone with her words.
My son is always smiling. It takes so little to make him happy - a
smile, a hug, singing and dancing together.  It is this realization,
looking for the excellence from within, that is the basis of the concept
of TAFKID - a Hebrew word meaning "mission" or "purpose." It embodies
within it the spirit of empowerment, a raison d'etra, our sacred mission
of caring for and raising all of our children to their potential while
at the same time striving to reach our potential, tapping into an inner
strength and faith we didn't know we possessed.

      Juby Shapiro resides in New York with Aaron and Chana. She is
       the President and Director of Programs at TAFKID, 1433 Coney
           Island Ave., Bklyn, NY 11230, (718) 252-2236, Fax: (718)
                                252-2216 and e-mail: tafkid@idt.net

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                               WHAT'S NEW
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                          LEARN ABOUT MOSHIACH


For an insight about Moshiach call 718-MOSHIACH/467-3600 or (718)
953-6100, or visit www.moshiach.com

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                            THE REBBE WRITES
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               Free Translation of a letter of the Rebbe
                        25 Tishrei, 5703 [1942]

...With regard to ritual slaughter: All opinions agree that Scriptural
law requires an animal to be ritually slaughtered for its meat to be
permitted. With regard to fowl, there is a difference of opinion among
the Sages, and the halachah is that ritual slaughter is required. With
regard to fish, there is no need for ritual slaughter; gathering them is
sufficient.

The spiritual significance of these concepts is explained in several
sources in Chassidic philosophy, and is also alluded to in Nigleh, the
teachings of Torah law. Our Sages state that the Hebrew word which
communicates the commandment for ritual slaughter connotes also "and he
drew it after him," i.e., the slaughterer takes the life force of the
animal and draws it after him, transferring it to a totally different
spiritual place.

This concept is also reflected in another term for slaughter used by our
Sages n'tilas neshama, "taking the soul," i.e., the animal's life energy
is taken from the spiritual place it was previously, and transplanted to
a higher spiritual plane. On this new level, it can be transformed into
flesh and blood for a human being and can provide him with energy for
his Divine service, instead of leading to a spiritual decline, heaven
forbid.

Animals were created from dust. They cannot lift themselves from the
ground at all independently; they must be lifted up by others. Using
this as an analogy to our Divine service, the analog would be the body
and the animal soul*, to which can be applied the verses: "A man is born
like a wild ass," and "The inclination of man's heart is evil from his
youth." Our Sages explain that the word min'urav, translated as "from
his youth," can also be interpreted as "from the moment he stirs," i.e.,
from the moment a fetus stirs and goes out into the world, it is
confronted by the evil inclination.

Therefore, according to all opinions, an animal requires ritual
slaughter, i.e., the process of transplanting its spiritual energy
described above. This task - refining the body and the animal soul - is
the mission of the soul and the purpose for its descent into this world.
For the soul itself requires no improvement; the sole purpose of its
descent is to improve and elevate the body.

Fowl were created from mud on the waters, i.e., water and earth. They
also have the potential to fly, but must return to the earth, because
they become tired after flying.

The parallel in our Divine service is the intellectual soul, which
serves as an intermediary between the animal soul and the G-dly soul.
The intellectual soul can conceive of G-dliness. Nevertheless, its
essence is mortal intellect as prompted by the G-dly soul which is
enclothed within it. As such, there is a difference of opinion as to
whether the spiritual service associated with] ritual slaughter is
necessary. The final ruling is that slaughter is required.

Fish are always found in their source of nurture; as soon as they
depart, they die. The spiritual parallel is the G-dly soul, which at all
times, even when a person sins, remains faithful to Him. It remains
connected to its source of life, the ultimate Life.

This enables us to appreciate the severity of a sin. Since a person is
connected to his G-dly source at all times, sinning can be compared to a
person who takes the head of the king and submerges it in a latrine.

Because of this ongoing connection, with regard to fish, there is no
need for the spiritual service associated with ritual slaughter. There
is, however, a need for fish to be gathered. For the enclothement in the
body and the involvement with the task of refinement may lead to
fragmentation of the G-dly soul's energies in its worldly tasks.
Therefore, they must be gathered together and collected.

On a deeper level, it can be explained that the fowl refer to [three of
the five levels of the G-dly soul] the levels of nefesh, ruach, and
neshamah, and the fish to the levels chayah and yechidah, the soul's
encompassing powers. This is not the place for elaboration of this
matter.

Grasshoppers do not require ritual slaughter. Taamei HaMitzvos explains
that the rationale for this mitzvah is that they and fish are both from
the level of Yesod. In contrast, domesticated animals, wild beasts, and
ritual slaughter all relate to the level of Malchus.

Perhaps this is the mystical explanation why they do not possess blood,
an analogy for material desires, at all. And they are characterized by
selflessness - as reflected in the verse, "And we were like grasshoppers
in their eyes" - and oneness - as reflected in the verse, "Locusts have
no king, and yet they go forth in bands."

Negative dimensions may, however, also arise from selflessness, as
reflected in the verse: "Ephraim is joined to idols." And therefore,
there are also non-kosher grasshoppers. But even then, because "peace is
great...," even though they are non-kosher, the brine which is produced
from them is permitted.

May it be G-d's will that through the slaughter of the evil inclination
in the present era, we merit the fulfillment of the prophecy: "In the
Era of the Redemption, the Holy One, blessed be He, will bring out the
evil inclination and slaughter it."

May He grant us life, maintain us, and cause Moshiach to gather our
dispersed remnants together in the near future.

*Every Jew has three souls, i.e., three different sources of vitality:
the animal soul centers on physical desires, the intellectual soul
derives its vitality from the mind, and the G-dly soul is an expression
of the fundamental G-dly spark present in each of us.

      Reprinted from I Will Write It In Their Hearts, translated by
                 Rabbi E. Touger and published by Sichos in English

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                            RAMBAM THIS WEEK
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30 Tishrei 5761

Prohibition 250: wronging one another in business

By this prohibition we are forbidden to wrong one another in the
business of buying and selling. It is contained in the Torah's words
(Lev. 25:14): "If you sell something to your neighbor, or buy something
from your neighbor's hand, you shall not defraud one another."

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                        A WORD FROM THE DIRECTOR
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This Shabbat is "Shabbat Bereishit," when we read the very first portion
of the Torah. As explained by the Previous Rebbe, Rabbi Yosef Yitzchak
Schneersohn, the way we conduct ourselves on Shabbat Bereishit has an
influence on our conduct of the entire year to come.

This week is also the Shabbat on which we bless the coming month of
Marcheshvan. The name is derived from the Hebrew word meaning "drop," as
it is in Marcheshvan that the rainy season begins in the Holy Land.

Winter is the season for rain; summer, for dew to fall. But what is the
difference between rain and dew?

Rain is dependent on man's Divine service. In the merit of our prayers,
G-d causes the rain to fall. If, G-d forbid, our behavior is lacking, He
withholds His life-giving waters. Dew, by contrast, occurs independent
of our actions. G-d causes the dew to regularly replenish the earth,
without any effort on our part.

The physical phenomena of rain and dew expresses the essential
difference between summer and winter. In the summer, when dew falls, the
world receives G-d's blessings from Above without our exertion. Winter,
when rain falls, is a time when it is more difficult to obtain His
blessings, as we must labor to be worthy of receiving them.

The Previous Rebbe once stated: "The service of G-d is easier in summer
than in winter."

This Shabbat, when we bless the month of Marcheshvan, we imbue the
"month of rain" with the power which will sustain it. It is the last
Shabbat of Tishrei, the "chodesh hashevi'i" (the "seventh month" when
counting from Nisan), that is "musba" ("satiated," from the same root
word as "sheva," meaning "seven") with all that is good. For only a
month that is so full of mitzvot as Tishrei can impart the necessary
strengths to the difficult month that will follow. Indeed, it is from
Tishrei that we draw the ability to perform our G-dly service throughout
the entire winter.

So rain or shine, it's always time to do a mitzva.

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                          THOUGHTS THAT COUNT
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In the beginning G-d created (Bereishit bara Elokim) (Gen. 1:1)

In the same way that every author alludes to himself on the opening page
of his work, so too has G-d set His seal at the very beginning of the
Torah. G-d's "stamp," as it were, is "emet," truth - arrived at by
rearranging the final letters of the words "Bereishit bara Elokim."

                                          (Rabbi Bunim of Pshischa)


                         The attribute of truth


The Midrash relates that before G-d created man the ministering angels
broke into factions, some supporting the plan and others against it. The
attribute of benevolence said, "Let him be created, for he will perform
kind and loving deeds." The attribute of truth said, "Let him not be
created, for he is filled with falsehood." The attribute of justice
said, "Let him be created, for he will seek justice." The attribute of
peace said, "Let him not be created, for he will only sow discord and
dissention." What did G-d do? He took the attribute of truth and flung
it to the earth. Commented Rabbi Menachem Mendel of Kotzk: This teaches
that truth cannot be attained by "standing tall" and insisting that
one's opinion be accepted; the only way to reach it is by "bending down"
and being humble.


And G-d blessed them, saying, be fruitful and multiply (Gen. 1:22)

The first mitzva in the Torah is the commandment to be fruitful and
multiply. From this we learn that the first responsibility of a Jew is
to ensure the existence of another Jew in the world, and to try to
influence other Jews to be "more Jewish."

                                     (Rabbi Shneur Zalman of Liadi)

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                            IT ONCE HAPPENED
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In the mid-1800's there lived a wealthy merchant who had a large store
in the center of the city of Pressburg. He was well-known for his
generosity. Each day he would calculate how much profit he had made and
from that separate 10% for maaser (tithe), which he would deliver daily
to the yeshiva.

Tragically, this outstanding man passed away at a relatively young age,
leaving behind a widow and five daughters. His wife had always helped
her husband in the business and knew it well. After his death she
maintained its prosperity. She was also careful to continue in her late
husband's generous ways, and each day would deliver the 10% from the
profits to the head of the yeshiva, the illustrious Rabbi Avraham
Benyamin Schreiber, known as the Ksav Sofer.

As she had no sons, she asked the Ksav Sofer to arrange for Torah
scholars to say kaddish for her husband for the entire eleven months,
and also each successive year on the yahrzeit. She also requested that a
second kaddish be said each day, having in mind all those souls who have
no one saying kaddish for them.

This went on for nearly ten years. But then the wheel turned. Instead of
profits there began to be losses. Even so, the widow appeared daily at
the yeshiva, except that she would inform the Ksav Sofer that today,
unfortunately, she had nothing to give. They assureed her that they were
still saying the kaddishes.

Her financial situation got progressively worse, until she had to start
selling some of her valuables in order to put food on the table. No one
was aware of her situation except for the Ksav Sofer and some of his
closest disciples.

One day a shadchan (matchmaker) came to her home and, after some
pleasantries, said, "My dear lady, your daughters have all matured
nicely. I am confident that I can find many outstanding yeshiva students
for you to choose from; just tell me how much dowry you are willing to
provide for each one."

She decided not to admit her true situation to him, and instead merely
said that she would think it over and then get back to him. He left, and
she burst into tears.

She hurried to the yeshiva and poured out her heart to the Ksav Sofer.
Suddenly the door opened. A distinguished-looking elderly man entered
and turned to her. He told her that he knew of her desperate situation
and that he was prepared to help. He then requested of the Ksav Sofer
that two scholars join them. The Ksav Sofer summoned his son, Rabbi
Shimon Sofer, and Rabbi Yosef Chaim Sonnenfeld.

When they were all assembled, the mysterious guest said, "I know you
have five daughters of marriageable age. Each one needs a thousand
kroner for dowry money and another thousand kroner for wedding and
household expenses. That is 10,000 kroner. To put your business back on
its feet, you need another 10,000 kroner.

He took out a check, wrote the woman's name on it, inscribed it for
20,000 and signed it! Before handing it to her, however, he asked the
two young scholars to sign on the back as witnesses to the transaction.
He also asked them to take out their personal notebooks so he could sign
in each a sample of his signature, in case the signature on the check
would be challenged. Turning back to the woman, he told her that she
should present the check at the government bank when it opened at nine
o'clock and they would honor it. Then he left, as suddenly as he had
come.

At nine the next morning the widow was at the bank. When she showed the
check to the teller, he said that for such a sum he had to see the
manager. He presented the check to the manager, who looked at it and
fainted! As soon as he gained consciousness, he asked the woman, "Please
tell me how you got this check?"

She told him of her difficulties and the sudden appearance of her
benefactor. She explained about her husband and his practice of daily
maaser, and of the kaddishes she had arranged for him and for those
souls who had no one to say kaddish for them. She added that two rabbis
were official witnesses. The banker contacted the yeshiva to ask that
Rabbi Sonnenfeld and Rabbi Shimon Sofer come to his office.

They came and confirmed all that the woman had said. The banker then
said that he would personally honor the check, as it was drawn on his
own family account, but that his wife had to endorse it, too. He sent
for his wife and asked her to bring the family photographs with her.

Although the banker was a Jew, his wife was not. When she arrived the
banker spread out the photos on his desk. He asked each of the three
separately to identify the man who gave the check. Each one confidently
picked out the same man.

The banker announced, "The man who gave the check is my father, the
previous bank manager. But he has been dead for ten years! Last night he
appeared to me in a dream. He said that he had been saved from purgatory
by the kaddishes that this righteous woman had arranged, and now we must
help her. He said that he would give her a check for 20,000 kroner.

"I woke up frightened. In the morning I told my wife the dream. When the
check was shown to me at the bank I knew then that the dream was true. I
will pay the 20,000 kroner and I will add another 20,000 of my own,
because you fulfilled my obligation and helped my deceased father's soul
with the kaddish you arranged."

He continued, "I fully regret my lapse from Judaism. I see that our G-d
is true and He gives to all their just reward. Henceforth I will fulfill
His commandments."

The man's wife declared that she wished to convert and live in
accordance with Jewish law. "Please guide us," they begged the rabbis.

The first thing the woman did when she received the 40,000 kroner was to
give 10% of it to the yeshiva. Soon thereafter, her business prospered
again. Her five daughters made good marriages with G-d-fearing Torah
scholars.

         Translated by Yrachmiel Tilles from Otzar Hamasiyos in the
      name of Rabbi Y. Shapira, who heard it from Rabbi Sonnenfeld.

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                            MOSHIACH MATTERS
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In the very beginning of the Torah, we learn about the creation of the
world. There it is stated, "And the spirit of G-d hovered over the
surface of the waters." The Midrash explains that this "spirit" is "the
spirit of King Moshiach." From this we learn that G-d's objective in
creating the world, mentioned in the Torah before the creation of man,
is the Messianic Era. We must yearn, therefore, for the complete
fulfillment of the realization of G-d's Divine Plan.

                          (The Rebbe, Parshat Acharei, 5746 - 1986)

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               END OF TEXT - L'CHAIM 641 - Bereshit 5761
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