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                         L'CHAIM - ISSUE # 650
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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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        December 29, 2000        Miketz            3 Tevet, 5761
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                            BOOKS WITH SOULS

World Book Day is still months off. But for Jews, who have long been
known as the "People of the Book," it's always the right time to
consider the importance of reading and owning books.

A fundamental mystical Jewish teaching is that in every thing, even in
inanimate material objects, such as stones, earth, water and yes, books,
there is a "soul," or a vital spiritual core.

Of course, there are gradations in this spiritual soul. There is, to
begin with, a plain material object that simply by the fact of being a
created thing, contains a "spark" of the Divine Creative Force that
keeps it in existence. On a higher level, there is a material object
that has served a good purpose. Higher still is an object that is used
in the performance of a mitzva.

Chasidic philosophy explains that when an ordinary material thing is
used for a good purpose, especially in the performance of a mitzva, it
undergoes a "refine-ment" and "spiritualization," to the extent of
becoming literally a holy object, such as a mezuza scroll made from
parchment (animal hide).

Now, imagine Jewish books, inspiring and uplifting books; books written
by Jews whose whole lives were or are dedicated to Jewish teachings and
to the Jewish people. Imagine books that are studied with heart and soul
by hundreds or thousands or hundreds of thousands of people, enriching
and illuminating the way they lead their lives. Certainly, these books'
"material" and "inanimate" aspects are permeated with light and life.
And surely, when we have such Jewish books in our homes their very
presence makes an impact.

Jewish books belong in Jewish homes. When they're sitting in warehouses
waiting to be shipped out or lining the shelves of bookstores, Judaica
stores or synagogue gift shops, they are in "exile" from their natural
environment, from their "home." However well treated, they are
imprisoned, so to speak. Just as a person who is in captivity can never
be fully happy, even if well provided for with material and even
spiritual needs, so too can Jewish books never be happy until they are
home.

When a Jewish home has Jewish books-on the bookshelves in the den and in
the kids' rooms, next to the manuals in the computer room, on the coffee
table or the sofa table or the end table-then that Jewish home is full
of holiness and light. Jewish books set a tone and create an atmosphere
in the home that affects its inhabitants even when they are far from
home. That Jewish home is a link in a chain going all the way back to
the first Jewish home of our ancestors Abraham and Sara.

Jewish books are always appropriate gifts for young and old alike.
(Don't be overly cautious about giving Jewish books even to toddlers for
fear of what they might do to the books. A Midrash describes small
children playing with holy texts and the delights this brings Above!) Be
it a birthday, anniversary, or just to say "thanks," a Jewish book is a
gift that comes from the heart and nourishes the soul.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Torah portion of Mikeitz begins with a description of Pharaoh's
dream. In last week's portion we also read about dreams: those of
Joseph, and of Pharaoh's butler and baker.

It was these dreams that ultimately led to the Jewish people's exile in
Egypt. Indeed, there is an intrinsic connection between dreaming and the
concept of exile.

A dream is the product of the imagination. In a dream, logical
contradictions make perfect sense. An elephant can pass easily through
the eye of a needle.

In the same sense, the entire period of exile is only "imaginary."  It
may appear to a person that he really loves G-d, but what he really
loves best is himself, i.e., his own physical comfort. He may be so
deluded by his wants and desires that he actually transgresses the will
of G-d.

Nonetheless, every Jew possesses a G-dly soul that is always whole and
intact. The good deeds a Jew does are eternal. The Torah he studies and
the mitzvot he performs last forever. By contrast, the negative things a
Jew does are only temporary. If a Jew gives into temptation and  sins,
the evil doesn't last. In the end, every Jew will return to G-d.

There are some people who claim that religious observance must follow an
orderly sequence, from the "lesser" mitzvot to the more "major" ones.
They say that if a person hasn't reached a state of spiritual
perfection, he cannot ascend to the next level. But this approach is
entirely wrong. We aren't living in an "orderly" and logical world;
rather, the Jewish people is in exile, the entire period of which is
likened to a dream. In a dream, two opposites can co-exist peacefully.
Thus because we are only "dreaming," we must grab every opportunity that
comes our way to do a mitzva, no matter how "illogical" or far removed
it seems from our present level of spirituality.

In previous generations, very few people studied Chasidut, the inner,
esoteric aspects of Torah. A person had to prepare himself for many
years before he could even begin to approach it. In our generation,
however, "it is a mitzva to reveal this wisdom." Ever since Chasidut was
revealed by the Baal Shem Tov and the Alter Rebbe, the obligation to
learn Chasidut falls on each and every Jew, in the same way that every
Jew is obligated to study every other part of the Torah.

It is precisely now, at the very end of the exile, that we can "jump" to
spiritual levels that in former times would have been beyond our reach.
In exile, we are only "dreaming," and anything is possible. Regardless
of our individual achievements, it is precisely this approach to Torah
and mitzvot that will bring an end to the exile and bring redemption to
the world.

                              Adapted from Vol. 1 of Likutei Sichot

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                             SLICE OF LIFE
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                       A Rabbi, a Man and a Goat
                          by Pessy Leah Lester

It was a crisp fall day when Rabbi Yaakov Mendel Zirkind went to the
Morris County Correctional Facility in New Jersey for his bi-weekly
visit.

Rabbi Zirkind, a scribe, writes Torah scrolls, tefilin and mezuzot; his
job as a county chaplain is a volunteer one. During his visits, he
acquaints the Jewish inmates with Jewish tradition and he makes sure
each one has a prayer book, a Chumash (Five Books of Moses), and kosher
meals. He encourages them to don tefilin and at holiday time he directs
them in the pertinent mitzvot.

Jonathan, a 35-year-old man incarcerated for shoplifting, arrived on
Rosh Hashana. As he waited in the police car, yeshiva students from the
nearby Rabbinical College of America stood outside the prison blowing
the shofar for the Jewish inmates.

Prison was not new to Jonathan; he had been there for other petty
crimes. What was new to him, however, was a Jewish presence. Rabbi
Zirkind and Jonathan's first meeting was during the holiday of Sukot.
The Rabbi helped him make a blessing on the lulav. The next time the
Rabbi came to visit, he helped Jonathan put on tefilin. Jonathan had
never put on tefilin before but he eagerly extended his forearm.

Jonathan shared with Rabbi Zirkind his concerns about what would become
of him and if he would be successful at fighting his dependency on
drugs.

"Whenever I visited," said Rabbi Zirkind, "he always put on tefilin, I
told him about the Torah portion and related a Chasidic story. Jonathan
seemed to have a special affinity for tefilin and Chasidic stories."

As weeks passed, Jonathan's thoughts turned to the future. He expressed
a strong desire to spend a Shabbat with Rabbi Zirkind after his release
from jail.

Finally, Jonathan was released. On Monday morning, Rabbi Zirkind got a
call from the jail's social worker. "Jonathan died of an overdose last
night. His mother is trying to reach you. They want you to take care of
Jonathan's funeral."

Rabbi Zirkind called Jonathan's family. "Because Jonathan was so fond of
you, we would like you to officiate at his funeral," Jonathan's father
said.

Rabbi Zirkind met Jonathan's family at the cemetery and the burial was
done in accordance with Jewish law. Rabbi Zirkind eulogized Jonathan: "A
person's life is like a book. I only know about the last chapter of
Jonathan's life. A good writer usually saves the best for last.
Jonathan's last chapter began with hearing the shofar, blessing the
lulav, donning tefilin, eating kosher and learning and loving Torah.

"We should all learn from Jonathan and strive to add in our own
observance and spirituality. In this way we will perpetuate Jonathan's
memory. Jonathan's spiritual life began with the blowing of the shofar
and G-d willing, our acts of increased spirituality will lead us to the
sounding of the great shofar of Moshiach."

Rabbi Zirkind arranged for someone to say Kaddish and for shiva to take
place. It seemed that the final chapter had been written. But for Rabbi
Zirkind there was a powerful epilogue to Jonathan's story.  "On the
Friday afternoon after the week of shiva had ended I was called by a
local slaughterhouse." As a scribe who uses the hides of calves and
goats for parchment, he often had dealings with slaughterhouses.

"'I have a gift for you,' Carl said. When he says this it usually means
he has an animal I can shecht (slaughter according to Jewish law).
Friday afternoon was a difficult time for me, so I politely refused. But
Carl persisted: 'It's a kid goat and he was born just last night! If you
don't take it, it's going to be killed. C'mon rabbi, you're a man of
G-d.'

"When he said that, I felt that it would be a chilul Hashem, a disgrace
to G-d, if I didn't take the animal."

Rabbi Zirkind keeps goats on a nearby farm to provide milk for his
family. Recently one of his goats had twins, so he had special baby goat
food on hand. "I brought the kid home and prepared straw in my baby's
room." Rabbi Zirkind made sure the goat was comfortable, prepared for
Shabbat and left for shul.

When he came home he made sure, as Jewish law dictates, to feed the
animal before himself. The kid seemed happy to see him. Then he made
Kiddush, the family discussed Torah insights, told stories and sang
songs, all within earshot of the unusual Shabbat guest.

That night the baby, who was in the room with the goat, could't sleep.
"My wife stayed up with them, telling Jewish stories and singing Jewish
songs," Rabbi Zirkind related, adding, "they both seemed to enjoy it."

On Shabbat morning the Rabbi recited some preliminary prayers as well as
Psalms at the goat's side. At the second Shabbat meal, Rabbi Zirkind
again fed the baby goat first. At the third feeding, the animal cuddled
up to the rabbi. That night, after Shabbat ended, Rabbi Zirkind went up
to feed the goat. To his dismay, the goat was dead.

"These are the facts," says Rabbi Zirkind. "What do I make of it? I
think the goat was a reincarnation of Jonathan's soul. Jonathan had
eagerly anticipated spending Shabbat with us upon his release. During
shiva the soul is not judged; but after shiva it may be judged. I
imagine Jonathan's soul retelling the last few months of his life, the
heavenly court looking kindly upon Jonathan's soul, and wiping his
record clean.

"But then an accusing angel complains, 'Your life ended before you had
Shabbat!' The heavenly court determines that this soul deserves a second
chance. 'But how can it experience Shabbat? Is it fair to have the soul
born into another body, to loving parents, only to die upon experiencing
Shabbat?' asks a heavenly angel. No, they agree. So they decide to send
the soul down in the body of a newborn animal." Rabbi Zirkind declares,
"all the details fit too perfectly."

"This was the first time Carl had ever called me with such a request;
why did it happen just prior to the first Shabbat after shiva?
(According to mystical interpretations, judgment would be allowed only
after shiva ended.) This particular Shabbat was the first opportunity
for this soul to experience Shabbat!"

"Also, the three feedings took place precisely around the three
traditional Shabbat meals. And while the goat was in my house he heard
Psalms, prayer, stories, and songs. These were all things that were
important to Jonathan at the end of his life.

"And finally, the goat was no longer here after Shabbat; the soul had
completed its mission!"

While on the way to the county jail he heard a report that a recent
study found goats to be quite "spiritual" animals. The Rabbi smiled
knowingly.

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                               WHAT'S NEW
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                         New Center in Ireland

Rabbi Zalman and Rivkah Lent recently arrived in Dublin, Ireland, at the
invitation of that city's Jewish Representative Council. Like other
emissaries of the Rebbe throughout the world, the young couple offer
adult education classes, Shabbat and holiday programs, youth activities
and other creative and innovative programs.



                        New Home for North Shore

Chabad-Lubavitch of the North Shore, in Swampscott, Massachusettes,
moved into a new facility to more adequately accomodate the center's
programs, such as its 200-student Hebrew school. The new center has
eight classrooms, a multi-purpose room, a magnificent sanctuary, offices
and conference rooms.

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                            THE REBBE WRITES
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    The following letter is an excerpt of a free  rendition of a letter
    of the Rebbe pertaining to the fast of 10 Tevet which occurs this
    year next Friday, Jan. 5. At the time, the letter was headed
    "URGENT"
             3rd Day of the week, 5th of Teves, 5736 (1976)

Greeting and Blessing:

In reply to your inquiry and request for instruction in connection with
the forthcoming Fast of Asoro b'Teves (10th of Teves), in view of the
situation in and around Eretz Yisroel (the Land of Israel), you will
surely be instructed by the Rabbi of your congregation....

However, since you have also approached me in this matter - I will set
forth, at least, several suggestions - after the following introductory
remarks:

Regrettably, there are people who claim that it is necessary to think
and act "big," in terms of global dimensions and stupendous
undertakings, etc., etc. Surely they mean well; and to the extent that
such resolutions are practical and are actually carried out - they are
very helpful to improve the situation.

Yet, we must never overlook - indeed, rather greatly emphasize the
so-called "small and unsophisticated" things which each modest
congregation, or even each individual, can and must do - beginning with
the old, yet ever-new, Jewish way, collectively as one people and also
as individuals. This is the action of hakol kol Yaakov ("the voice is
the voice of Jacob") - Torah and prayer - which G-d Himself has shown us
to be the first effective action to nullify the power of yedei Eisov
("the hands of Esau") - in whatever shape or form they are raised
against us. Certainly this should find the fullest expression in a day
which the Code of Jewish Law declares to be a day of fasting, one to
which the prophet Isaiah refers as a "chosen fast . . . a fast and time
favored by G-d."

Now, in answer to your inquiry, and since the Fast of Asoro b'Teves is
especially connected with Eretz Yisroel and the Holy City of Jerusalem
(recalling the siege of Jerusalem), my suggestion - in addition to the
regular observances on Fast Days, as set forth at length and in detail
in Poskim and in books of Mussar and Chasidus - is as follows:

During this day - expressly for the sake (Zechus) of the security and
strengthening of Eretz Yisroel, materially and spiritually, and for the
material and spiritual benefit of all Jews wherever they are - in Eretz
Yisroel as well as in the Diaspora and particularly for the benefit of
our brethren behind the "Iron Curtain," a special effort should be made
in the spirit of "Old Israel" - in the areas of Torah [study], Tefilla
(prayer) and Tzedoko (charity). Specifically:

After praying (both in the morning and in the afternoon) to learn (and
where there already are daily study groups, to add) a subject in Torah,
including Halachah pesuka (final ruling),

Immediately following the prayers, even before learning, to say several
chapters of Psalms (in addition to the regular portion);

Before and after praying - to give Tzedoko (in addition to the regular
donation), including Tzedoko for a sacred cause or institution in Eretz
Yisroel, Eretz haChayim ("Land of Living").

Needless to say, one who repeats the above again and again in the course
of the day, is to be praised, and each time - the more one does it (in
quantity and quality), is to be praised all the more. And, as in all
matters of Holiness, it is desirable that all the above be done with a
congregation, (with at least a Minyan).

May G-d accept, and He will accept, the prayers and supplications of
Jews wherever they are, and soon, in our very own days, may the Promise
be fulfilled that "These days will be transformed into days of rejoicing
and gladness,"

With the true and complete Geula (Redemption) through our righteous
Moshiach.

With esteem and blessing,

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                            RAMBAM THIS WEEK
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3 Tevet 5761

Prohibition 287: receiving testimony from a litigant's relative

By this prohibition a judge is forbidden to receive testimony from
relatives of a litigant, whether for or against. It is contained in the
Torah's words (Deut. 24:16): "The fathers shall not be put to death for
the children, neither shall the children be put to death for the
fathers."

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                        A WORD FROM THE DIRECTOR
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This Sunday is the Fifth ("Hei") of Tevet, the day on which a
significant ideological victory was declared in court 14 years ago. The
extensive library of Agudat Chasidei Chabad, established in Russia by
the Previous Rebbe, Rabbi Yosef Y. Schneersohn, and brought to the
United States with great self-sacrifice, was declared the communal
property of the Chabad movement, rather than a divisible, personal
possession. In spiritual terms it was a triumph for Chasidut, and a sign
from Above to disseminate its wellsprings outward even further, as
preparation for Moshiach.

As the Rebbe explained at the time, the connection to holy Jewish books
was not incidental, but demonstrated that an increase in Torah study
(done in a way that leads to the actual performance of mitzvot) will
serve to hasten Moshiach's arrival. In 1974 the Rebbe established the
Jewish Holy Book Campaign, urging every Jew to have a Chumash (Five
Books of Moses), Psalms, Tanya, Siddur (prayer book) and Passover
Haggada in the home, at the very minimum. The Rebbe also encouraged
keeping a Siddur, Psalms, Tanya and charity box in the car for safe
travel, and urged that children have their own holy books with their
names on them in their rooms.

Jewish holy books introduce an atmosphere of sanctity into the home. In
addition, as the Rebbe explained on Hei Tevet nine years ago, "When a
new holy text is obtained, this enhances all the holy texts one had
previously...the knowledge that comes from a new text amplifies the
knowledge one previously received from other texts, and indeed, causes a
further increase when those texts are studied again."

As the Rebbe concluded, "May we merit to proceed 'with our youth and
with our elders...with our sons and with our daughters'...together with
all the holy texts, those that have been returned and those that have
not yet been returned...on the 'clouds of heaven,' to our Holy Land, to
Jerusalem, and to the Holy Temple."

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                          THOUGHTS THAT COUNT
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And Pharaoh called Joseph's name Tzafnat Panei'ach (Gen. 41:45)

As Rashi explains, Tzafnat means "hidden things," and Panei'ach means
"he reveals" - i.e., Joseph was able to explain things that were hidden.
Why, then, didn't Pharaoh call Joseph Panei'ach Tzafnat, which would
have been more logical? To teach us that the real reason Joseph was able
to interpret dreams was as a reward for concealing his righteousness.
Because Joseph conducted himself in a humble and unassuming manner,
"Tzafnat," he merited the gift of "Panei'ach."

                                                       (Sefat Emet)


And Joseph went out over all the land of Egypt (Gen. 41:45)

One of the reasons Pharaoh changed Joseph's name was to make sure that
it did not sound too Jewish. But despite Pharaoh's attempt to "Egyptize"
him, the verse concedes that he continued to be known as Joseph, and the
name Tzafnat Panei'ach is never mentioned again...

                                                     (Yalkut David)


And the name of the second he called Ephraim: for G-d has caused me to
be fruitful in the land of my affliction (Gen. 41:52)

With these words Joseph alluded to the very purpose of the exile - "the
advantage of light that arises from the midst of darkness." For it was
precisely through the descent into Egypt that the Jewish people attained
the greatest advantage - an ascent that would have been impossible if
not for their sojourn in the "land of affliction."

                                                   (Likutei Sichot)


And Joseph was the governor of the land, and it was he who sold corn to
all the people of the land (Gen. 42:6)

Unlike other rulers who appoint assistants to do their "dirty work,"
Joseph did not relegate his responsibilities to others. He insisted on
dealing with the people directly and distributing food to them.

                                       (Rabbi Moshe Leib of Sassov)

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                            IT ONCE HAPPENED
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As she closed the door after the departing guest, the woman found that
she could barely stand. Her whole body trembled so much that she needed
to lean on the wall. Several minutes passed until she was sure that she
would not faint. Eventually she composed herself and sat down again at
the table next to her husband, but her eyes were still wet.

"What's the matter?" her husband asked, alarmed at her distress.

"Oh, it's nothing," she replied. "I'm just feeling a bit dizzy."

But the husband could see that there was something wrong. "Tell me, is
it that meal you just gave away to that beggar?"

"No! G-d forbid that I would regret such a thing," the wife answered,
averting her eyes.

Just minutes before, the husband and wife had sat down to their noonday
meal. The husband, a wealthy merchant, closed his business every day at
noon and returned home for a sumptuous lunch. Prepared with love and
care, his wife always tried to make his lunch break as pleasant as
possible before he returned to work.

The couple had not been married long, and in truth, they did not know
much about each other's past. The husband hadn't been born into a
wealthy home, but he was a modest and kindly man. All the wife knew for
sure was that her husband had once been a beggar, but the wheel of
fortune had turned and he was now the proprietor of a successful
business.

Yet despite his newfound riches the husband had continued to lead a
simple life. Generous and giving, the memory of his own misfortune drove
him to dispense charity liberally to anyone who asked for help.

The knock on the door that day had been nothing out of the ordinary.
Poor people were always coming to ask for a handout, and those
collecting money for a good cause knew they would be well received. But
this time, the voice on the other side of the door had been especially
pitiful.

"Have pity on a poor Jew," the beggar had pleaded desperately. "It's
been days since I've had anything to eat. Please give me a crust of
bread. I ask for nothing more."

The sound of that tormented voice had immediately reminded the husband
of his own past suffering, and his appetite had fled. Without hesitation
he told his wife to invite the beggar in and give him his entire plate
of food. The beggar had quickly devoured the meal, the whole time
thanking and blessing his benefactors.

After the beggar had left, the husband was surprised to see how agitated
his wife had become. But why was she so upset? He knew she was a
generous soul, so it couldn't be the food that he had given away.

In response to his gentle questioning the wife broke down. "I'm sorry,"
she apologized, "but I was suddenly reminded of my former life in Cairo,
Egypt, before I was married to you. Like you, my first husband was a
very rich man, and I also used to cook for him the most delicious meals.
He too would close his store and come home for lunch.

"G-d blessed my husband with great wealth, and his business dealings
were very successful. Unfortunately, my husband had one bad character
trait that ruined his life: he was extremely stingy. He was so unwilling
to help the poor that he forbade me to give them food and drink if they
came to the door. It bothered me very much, but I wanted to preserve
peace in the home and obeyed his wishes.

"Eventually we earned a reputation for being miserly. Beggars would
cross the street rather than knock on our door. It pained me greatly,
but what could I do? I was trying to please my husband.

"One day at lunchtime there was a knock on the door. I can still see my
husband, having just taken his first bite of bread. 'Who's there?' he
called out. 'I am a poor Jew,' was the answer. 'Please help me. I
haven't eaten in many days, and I am about to expire from hunger.'

"But my husband had only gotten angry. 'Go away!' he shouted at the
intruder who dared to interrupt his meal. 'These impudent beggars won't
even let a person eat in peace...' He then slammed the door in the poor
man's face. I burst into tears.

"From that day on my husband's business began to falter. One loss
followed another until all the money was gone. Even the house was lost
to creditors, and we were left with nothing. At that point my husband
insisted that we divorce, and we each went our separate ways.

"I never saw him again, but it was rumored that he had become a beggar.
That is, until today..." the woman said. "Do you know who that poor man
was who just left our house? It was my first husband..."

The husband's eyes filled with tears. He too was moved to the depths of
his soul. "As a matter of fact, my dear," he replied, "I recognized him.
And I myself was the beggar he turned away from the door that fateful
day..."

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                            MOSHIACH MATTERS
*********************************************************************
The Era of the Redemption is described as "the Day which is entirely
Shabbat, and rest for life everlasting." Similarly, Shabbat is described
as "a microcosm of the World to Come." And indeed we see a fusion of
material existence and spirituality on the Sabbath. We are commanded to
celebrate it with physical pleasure, yet the prevailing mood of the day
is spiritual. Our Sages state that a Torah scholar is called "Shabbat."
This implies that he extends the fusion of materiality and spirituality
experienced on Shabbat into the ordinary weekdays, living his life in
constant connection to G-dliness.

                                         (The Rebbe, 7 Tevet, 5752)

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                END OF TEXT - L'CHAIM 650 - Miketz 5761
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