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                                  B"H
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                         L'CHAIM - ISSUE # 657
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                           Copyright (c) 2001
                 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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        February 16, 2001        Yisro           23 Shevat, 5761
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                        The Soul Springs Eternal

                            by Yehudis Cohen

"Who has time?" I said to myself, as I placed the box with "Holland's
Best Quality Appleblossom Amaryllis" on the little counter between my
stove and the window. Just reading the simple instructions stating that
I would have to sparingly water the pre-potted bulb warned me that this
was not a project for my already overextended life.

Sure, I had silently admired the flowering plant at a friend's house.
And I was pleasantly surprised when a second friend had presented me
with the green, pink and white box containing the bulb. But what did I
know from bulbs, when would I have time to enjoy it, and how would I
find "the perfect place" for it amidst the chaos of my busy life? It
would just have to wait, I concluded, not exactly sure how long bulbs
can actually wait before they begin to self-destruct.

And then, just yesterday, as I was grabbing a cookbook located on the
little counter between my stove and the window, I noticed it.

The amaryllis stem was protruding a good six inches from the box!

Somehow, without water or light, without love or caring, the bulb had
managed to grow, had even succeeded in pushing its way out of the closed
box. Without my help. Without my prodding. Unbeknownst to me!

So here I sit, with the Appleblossom Amaryllis (still in the box) now
atop my printer, contemplating its tenacity and thinking that it is
somehow very similar to the Jewish soul.

There's the soul, deposited in a "decorative planter." Our souls are
invested in bodies, bodies that we sometimes adorn and adore, often
forgetting that they are not the be-all and end-all of our existence.

But our souls are "grown from cultivated stock"; we are descendants of
Abraham and Sarah, Isaac and Rebecca, Jacob, Leah and Rachel. And
whether we unknowingly deprive ourselves or purposefully deny ourselves
the light and water of Torah and mitzvot, our souls will ultimately push
their way up through the dirt. And they will even peek their heads out
of the coarse container in which they have been planted and concealed,
reaching for the light, demanding water.

Every Jew is as full of mitzvot as a pomegranate is full of seeds, the
Talmud states. Even if that Jew's soul is not watered or given light it
will persevere. It will reach toward its Source. It is indefatigable.

"Even if he sins, he is a Jew" our Sages teach. Even a Jew who
haphazardly leaves his soul on a nondescript countertop, consciously or
subconsciously not really caring if that soul will ever grow or flower.
He is a Jew, and his soul-stem will eventually appear. At that time, "as
the bud and leaves become more visible, the Amaryllis gradually needs
more water." He must take his soul out of the box and give it Torah, the
"living waters."

"After that, the stem will grow rapidly...flowers start to develop."
Once the soul is given the water and light it needs it will grow rapidly
and its innate beauty will develop for all to see, enjoy and admire.

"All Jews have a share in the world to come as it says, 'Your people are
all righteous ... they are the branch of My planting...' " states the
Talmud. Every Jew has a spark of G-dliness, literally a piece of G-d,
that was planted within him by the Primary Gardener. And by the mere
fact that his soul exists, he will experience the ultimate reward of the
resurrection of the dead. At that time, in the Messianic Era, our potted
souls will be properly placed in a "warm place with direct light," the
ultimate G-dly light which has been concealed since the six days of
creation. May it take place immediately.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The events surrounding the Giving of the Torah at Mount Sinai are
described in this week's portion, Yitro: "There were voices [thunder]
and lightening...and the voice of a shofar...and the voice of the
shofar...and G-d answered him by a voice." The Talmud comments: "The
Torah was given in five voices." (The word "voices" appears once, and
"voice" three times. Added together, they equal five.)

Every word in the Torah is significant and exact, especially in its
narration of the Giving of the Torah, the single most important event in
history. The Giving of the Torah is synonymous with G-d's revelation in
the world; if the Torah tells us that it was accomplished in "five
voices," it is obvious that this expresses something theologically
essential.

The function of any "voice" is to reveal something that was previously
concealed; a person utilizes his voice to express the ideas that were
hidden in his mind and heart. It follows, then, that the "five voices"
alluded to at the Giving of the Torah refer to five different types or
levels of Divine revelation.

In general, the world is represented by the number four. The world was
created through the four-letter, ineffable Name of G-d. The higher,
spiritual worlds are divided into four realms: Atzilut, Briya, Yetzira
and Asiya. Even the creations on the physical plane are divided into
four groups: inanimate, vegetative, animal and human.

These four distinctions encompass everything in our world: The level of
inanimate is the lowest, without any (visible) vitality whatsoever.
Above this is the vegetative, with limited vitality. The next level
upward belongs to animals, and the highest, of course, is man, who
possesses the intellectual capacity to grasp profound spiritual truths.
By means of his intellect, he can even grasp that there are some things
that are higher than the limitations of creation.

If the Torah had been given "in four voices," it would suggest that G-d
revealed Himself at Mount Sinai only as much as He relates to the
framework of the natural world. However, by telling us that the Torah
was given "in five voices," the implication is that G-d revealed a level
of holiness that completely transcends creation's boundaries.

The number five thus represents the perfection of the natural  order
(the number four), with the addition of one: G-d Himself. At Mount
Sinai, the very highest levels of holiness were revealed. And ever since
then, whenever a Jew studies Torah, he merits to access not only the
levels of holiness that pertain to the world, but even those that
transcend it.

                                Adapted from Likutei Sichot, Vol. 6

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                             SLICE OF LIFE
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                          The Greatest Mitzva

                          By Mildred L. Covert

As a member of the New Orleans Chevra Kadisha, I am often asked these
questions: "Why do you do this?" or "How can you do this?" "Isn't it
depressing to deal with death?" "How did you get involved?"

Knowing what the Chevra Kadisha (meaning "Sacred Society") is and what
it does is paramount to understanding the answers.

Not many Jews are aware of the role of the Chevra Kadisha, and in fact
because it has to do with the dead, information about it, even when
available, is shunned. Yet it is a beautiful aspect of Jewish life, and
if any one Jewish mitzva displays the highest level of Jewish practice,
perhaps the work of the Chevra Kadisha is it.

Throughout Jewish history, Jewish communities the world over established
burial societies whole sole function was the care of the deceased from
the time of death until interment.

This was to ensure dignified treatment of the deceased in accordance
with Jewish law, custom, and tradition.

The Chevra Kadisha is comprised of a number of dedicated men and women
who perform the most sacred of Jewish rituals - the purification of the
deceased body (the Tahara) prior to interment. During the process, as
Judaism requires, we treat every human being with dignity and respect.
The men prepare the males and women prepare the females.

This ritual of Tahara must take place before one can be buried.

Those of us who attend to the body approach the deceased with a sense of
holiness and carry out our duties in awe, with reverence, respect,
honor, and dignity.

The answer to the questions of "Why?" and "How?" is summed up well by
this quote from an article written many years ago by Rochel U. Berman in
the Jewish Exponent of Philadelphia.

"Finally when death comes... what remains is a sense of incompleteness,
a need for spiritual closure. It is uplifting to know that at this
venerable moment, I am able to perform the final act of love."

How did I get involved? One day over 30 years ago, my mother, of blessed
memory, called me on the phone. It was neither a social call nor a call
inquiring about my or my children's well-being. It was a command call.
For Mother did not ask if you could do something; rather, it was "come
and do it." The IT was to assist her in a Tahara, as she was short of
help.

I was aware that Mother was a member of the Chevra Kadisha, for I knew
how she dropped everything, from business obligations to personal
appointments, whenever the funeral parlor or rabbi called her. However,
I had no idea what it was that my Mother actually did. I only knew that
whenever a Jewish woman died, Mother was to the first to know and off
she went to the funeral parlor.

So when she called me, I too dropped everything, met her at the parlor
and wondered (with trepidation) what it was I was expected to do.

Fortunately, Mother was a good teacher and I was able to follow her
instruction. So began a duty I faithfully fulfill to this day.

Now, looking back over those 30 years of performing Taharot, doing them
is more than following my Mother's mandate. It is an unquestioned
obligation to carry on so sacred a Jewish ritual - one that brings the
life cycle to a close in a most dignified, compassionate and reverential
manner.

Several other dedicated workers also "drop everything" when the call for
Tahara is made. They are all religious, dedicated women, possessed of
the strength and courage to proceed with this often difficult mission.
They are the women and men for whom the Jewish community is most
grateful.

I also know, with great peace of mind, that when my times comes, I will
be sent to my eternal abode with all the care, compassion, and blessings
of those who will continue to uphold and perform the great mitzva of
Tahara.

         Reprinted with permission from the New Orleans Jewish News

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                               WHAT'S NEW
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                             Inner Rhythms

"Musicolgists the world over agree that the quintessential purity of the
Jewish song has always been retained. The quality that makes is uniquely
Jewish has remained untouched. What is this quality? What is it that
makes a song sound Jewish?" asks Rabbi DovBer Pinson. It was, in part,
to answer this question that Rabbi Pinson wrote  his most recent book,
Inner Rhythms: The Kabbalah of Music. Published by Jason Aaronson.



                         From Dawn to Daylight

From Dawn to Daylight, by Rabbi Eli Touger, serves as a springboard for
discussion about two central and integral aspects of every
Chabad-Lubavitch chasid's life: the Rebbe and Moshiach. In an informal
style, relating unique stories and vignettes, and describing ideas in a
heart-to-heart fashion, this slim volume does not dictate a laid-out
doctrine or set of principles. Rather, it inspires the reader to reach
his own conclusions on the foundation of guidance from the Chasidic
heritage. Published by Sichos In English

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                            THE REBBE WRITES
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Excerpts of a freely translated letter of the Rebbe dated 12 Sivan, 5703
(1943)

...In response to the concepts which you mentioned: with regard to
melika [removal of a bird's head before sacrifice] and with appreciation
for your words of wisdom on the subject.

Based on our Sages' comment on the phrase "Like a hammer breaking a
rock," there are manifold perspectives to the Torah. According to
explanations in the teachings of Chasidus, the parallel in our Divine
service to the concept of melika can be explained as follows:

When performing melika, one approaches the fowl from the neck. One
begins separating the head from the body and in particular, from the
heart, from the neck, and then one proceeds to the windpipe and the
esophagus (the two "signs" which must be slit for slaughter to be
acceptable).

In our Divine service, the difference between the face and the neck can
be explained as follows: the face refers to the Divine service stemming
from intellect and reason, that a person's heart and emotions be
directed by guidance from the mind in his head.

The neck, in contrast, reflects a different thrust. In this vein, the
quality of "stiff-neckedness" can be expressed in a positive context, a
commit-ment to kabalas ol (accepting Heaven's yoke), forcing one's
conduct to be desirable even when this runs contrary to the tendencies
of one's heart.

With regard to our Divine service, an animal and a fowl can be compared
to benonim, people of intermediate spiritual status, and reshayim,wicked
people. (Fish parallel tzadikim, the righteous.) Within a person
himself, the three levels, tzadikim, benonim, and reshayim, refer to the
G-dly soul, the intellectual soul, and the animal soul.

Tanya explains the true definition of a benoni and a rasha as follows: A
benoni has never committed a transgression and the evil in his left
ventricle cannot bring its desires from the potential to the actual,
because "the mind rules over the heart." Nevertheless, the evil still
retains its initial strength and might. Indeed, it has been strengthened
more over time.

For this reason, the Divine service of the neck is necessary, i.e., we
need to employ the power to compel our emotions without entering into
intellectual rationalizations with evil - for it possesses many complete
rationalizations that it is prepared to offer at any time. In
particular, this applies when an individual feels a deadening of his
emotional sensitivity from time to time - and even frequently; the light
of his soul and his mind do not shine that intensely. The only remedy
for this is crushing oneself, to raise a clamor against the yetzer hara
(as explained in Tanya, ch. 29).

Needless to say, similar action is also necessary with regard to the
animal, the reshayim. In this instance, evil has a hold also on the
letters of a person's thought, speech, and action, the aspect of
inanimate matter in the soul. To combat this, the person needs kabalas
ol, the quality of inanimate matter in our Divine service. If the
quality of kabalas ol ceases before the animal is slaughtered, the
animal is treif, unfit to be eaten (see Chullin 19b).

When does this apply? Outside the Holy Temple. When, however, a fowl is
being offered as a sacrifice in the Holy Temple, a different type of
Divine service is required. For there, the souls lose their
self-concern, like candles which shine before a torch. They have no
other will or desire at all. This is the inner intent of the service of
prostration.

Therefore, there has to be an arousal from below that reflects the
arousal from above. A person must perfect the inner dimensions of his
own Divine service according to his level. (This does not apply with
regard to an animal even in the Holy Temple. On the contrary, for an
animal, the back is important. As our Sages say: "According to its
ability to carry, load it." Therefore for a bird, the neck is snipped
off. Only the face remains, and one concludes with the windpipe and the
esophagus.

This service is performed by the priest, with his own physical person.
Moreover, the intent is not that the priests are agents of G-d, and we
follow the postulate: "The agent is equivalent to the principal."
Instead, through the inner dimension of Divine service, oneness is
established with face-to-face communication.

Based on the above, we can also appreciate why ritual slaughter is
acceptable even when performed by someone other than a priest, while
melika is not. Even after the destruction of the Holy Temple, a
resemblance to these concepts applies with regard to prayer and study in
a synagogue and house of study, which are called "sanctuaries in
microcosm."

Explanation and [a prior] basis for the above concepts can be found
inTanya, which states that a benoni feels overpowering love for G-d
"only at select times, for example, the time of the recitation of the
Shema and the Shemoneh Esreh which is a time of the revelation of great
intellectual faculties," and that "His desire is focused on the Torah of
G-d... just like during the recitation of the Shema and the Shemoneh
Esreh." And in the conclusion of chapter 13, it is explained that the
love of G-d experienced by benonim during prayer resembles the love
experienced by the righteous...

        Reprinted from "I Will Write it In Their Hearts," trans. by
                         Rabbi E. Touger, pub. by Sichos In English

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                            RAMBAM THIS WEEK
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26 Shevat 5761

Prohibition 320: doing work on Shabbat

By this prohibition we are forbidden to do any work on the Sabbath. (The
term "work" means the 39 specific categories of work forbidden on
Shabbat.) It is contained in the Torah's words (Ex. 20:10): "In it you
shall not do any manner of work."

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                        A WORD FROM THE DIRECTOR
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This Shabbat we bless the coming month of Adar, a month that is
associated with an increase in joy. The Talmud explains that during the
month of Adar, Jewish "mazal" (generally translated as fortune or
destiny) is very potent. The mazal (or source of influence) of a Jew
refers to the higher levels of his soul, which are connected to the
essence of G-d at all times. In Adar, we have the opportunity to draw
down an abundance of holy energy through good deeds that are imbued with
joy.

Interestingly, our Sages taught that "Israel has no mazal" ("ein mazal
l'Yisrael"), which means that Jews are above being influenced by the
stars and planets. Nevertheless, even within the sphere where mazalot
have power, in Adar, their mazal is strong and healthy.

By changing the vowels under the Hebrew letters slightly, "ein mazal
l'Yisrael" can be read "Ayin - the Infinite - is the mazal of Israel."
The Jewish people receive their influence from G-d from a transcendent
level, the transmission of which is particularly powerful in the month
of Adar.

The name Adar has several meanings, one of which is cloak or mantel.
This is a reference to G-d's compassion for the His people, the Jews.
The purpose of a garment is to provide us with warmth. In Adar, when the
holiday of Purim occurs, we experience the warmth and comfort of G-d. A
garment also conceals the body of the person who wears is. Similarly,
the miracle of Purim was "dressed" in a series of natural events.

The word Adar is a combination of "alef" and "dar," meaning "G-d
dwells." (Just as alef is the initial letter in the alphabet, so too is
G-d the "first.") G-d created the earth in order to have a dwelling
place in the physical world. Through the study of Torah and the
performance of mitzvot, we create an abode for Almighty G-d.

May the positive influence of Adar be expressed in the advent of the
true and complete Redemption with Moshiach in the immediate future.

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                          THOUGHTS THAT COUNT
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And Yitro rejoiced for all the goodness that the L-rd had done to
Israel, that He delivered him out the hand of the Egyptians (Ex. 18:9)

What is meant by "that he delivered him from the hand of the Egyptians"?
Shouldn't the Torah have used the word "them," meaning the Jewish
people, rather than "him"? Yitro had served as one of Pharaoh's chief
advisors, and now realized that he should have perished along with the
rest of the Egyptians. Thus he was grateful to G-d for not only saving
him physically, but for giving him the idea to convert to Judaism.

                                                (Be'er Mayim Chaim)


Then you shall be My own treasure (segula) from among all the peoples
(Ex. 19:5)

The Hebrew word "segula" means a characteristic or trait, i.e.,
something that does not depend on logic but is simply a "given" of
nature. Similarly, G-d's love for the Jewish people has no rational
basis, and exists solely because such was His will to choose them.

                                                         (Kadmonim)


When the ram's horn sounds long, they shall come up to the mountain (Ex.
19:13)

When the Torah was given, all vestiges of idolatry had to be removed
from the Jewish people, including the idea that any creation can have
its own inherent holiness; only G-d can impart sanctity. Thus in order
to make sure that no one thought that the reason the Torah was given on
Mount Sinai was that the mountain itself was holy, G-d commanded that
immediately afterward it revert to being a "regular" mountain, with
animals grazing on it, etc. The "sanctity" of Mount Sinai lasted only as
long as the Divine Presence rested upon it.

                                                  (Meshech Chochma)

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                            IT ONCE HAPPENED
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Ibrahim the Muslim and Refael the Jew had been business partners for
many years. Ibrahim, who lived in the Tunisian city of Kairoan, where
the soil was excellent and the price of produce low, was Refael's
wholesale supplier of wheat and barley. Refael would then resell the
grain in his city of Tunis.

Although Ibrahim was outwardly pleasant and polite toward Refael, in his
heart he was bitterly jealous of his success.

One day Ibrahim came up with a plan. "I'm getting too old for this
business," he told Refael. "Why don't you come to Kairoan and buy the
grain yourself? I'll tell you where to go and introduce you to all the
right people."

Refael looked at his partner in surprise. "But you know that it is
forbidden for a Jew to set foot in Kairoan..."

"Nonsense!" Ibrahim reassured him with a wave of the hand. "You speak
Arabic fluently. If you dress like one of us, no one will ever know that
you are Jewish."

Back in the not so distant past, Kairoan had been a bustling center of
Jewish life. With its fertile soil and well-developed commercial
infrastructure, the city had been an important stop along the North
African trade route. In fact, there had been so many Jewish merchants in
Kairoan that they had formed the backbone of the city's economy. The
Arabs had even coined a clever phrase: "A marketplace without Jews is
like a judge without witnesses..."

Gradually, however, the Muslims had begun to make life difficult for
their Jewish neighbors. Many Jews simply abandoned their homes and
businesses and settled elsewhere. But even this was not enough; they
declared Kairoan a "holy" city and off-limits to anyone Jewish. The law
had stood for several generations.

Despite some misgivings, Refael agreed to the plan. He dressed up as an
Arab and nonchalantly walked through the gates of Kairoan. Ibrahim
quickly led the Jew into a narrow alleyway.

"Stay here, I'll be right back," Ibrahim told him. A few minutes later
he returned with two policemen. "There he is, the despicable Jew who
dared set foot in our holy city!" he cried, pointing at Refael.

By the time Refael figured out that his partner had betrayed him, his
hands and feet were in chains. The policemen then threw him into a dark
cell.

For three days and nights Refael languished in his cell without anyone
even checking to see if he was alive. Lucky for him, he still had his
knapsack, so he was able to eat some food he had brought along.

Refael's fourth night in jail was Shabbat. After making Kiddush on the
last of his bread Refael began to sing zemirot, the traditional Shabbat
songs. Tears rolled down his cheeks as he thought of happier times and
circumstances. When he had finished singing, he began to recite the
Psalms he knew by heart.

Suddenly, there was a rustling sound from the doorway. Refael held his
breath, too frightened to breathe. A minute later he could discern a
thin strip of light at the edge of the room. When he went over to
investigate he found that the door was open a crack. With a slight push
the door was completely open.

His heart pounding, Refael crept outside and began to run as fast as his
feet could take him through the darkened streets. When he reminded
himself that he was dressed as an Arab, he slowed down to avoid arousing
suspicion. By the next morning he was already home in Tunis.

Refael knew that his life was still in danger; the police would surely
come after him when they realized that he had escaped. He decided to
seek the advice of the saintly Rabbi Yeshua Bassis of Tunis. "Go to your
house and wait there," the Rabbi reassured him. "Everything will be all
right."

Now, at that time the ruler of Tunisia was Chamuda Pasha, a wise and
temperate leader who paid no attention to the Muslims' incitement
against the Jews. On the contrary, he was grateful for the Jews'
contributions to society, and considered Rabbi Yeshua Bassis his
personal friend. When Rabbi Yeshua told the Pasha what had happened to
Refael, he immediately issued an order for "the rebellious Jew who dared
to enter Kairoan" to be brought before him.

A few days later the police were forced to admit defeat. Embarrassed by
their incompetence, they stood before the Pasha empty-handed.

At that very moment the Pasha sent for Refael, who was waiting in the
next room. The Pasha declared to his shocked audience, "G-d made a
miracle and released him from prison. No doubt, it is also a sign that
He wants the Jews to return to Kairoan..."

The decree against the Jews was rescinded, and never again were the Jews
of Tunisia restricted as to where they could live.

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                            MOSHIACH MATTERS
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The purpose of the Exodus from Egypt was for the Jewish people to
receive the Torah at Mount Sinai, as it is written: "When you will have
brought the people out from Egypt, you shall serve G-d upon this
mountain." Of the Exodus itself it is said that it occurred in the merit
of the pious women of that generation. Thus, when it came to the giving
of the Torah, the women were given precedence. The Messianic redemption,
too, will come about in the merit of the righteous women, as stated in
the Midrash: "All generations are redeemed by virtue of the pious women
of their generation." Thus the women will again be first to receive the
wondrous teachings of Moshiach.

                                                        (The Rebbe)

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                 END OF TEXT - L'CHAIM 657 - Yisro 5761
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