Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 692
*********************************************************************
                           Copyright (c) 2001
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
                             --------------
                  Electronic version provided free at:
                          www.LchaimWeekly.org
                          --------------------
                    To receive the L'CHAIM by e-mail
                  write to: listserv@LchaimWeekly.org
                              Subscribe W1
*********************************************************************
             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
*********************************************************************
        November 2, 2001         Vayera        16 Cheshvan, 5762
*********************************************************************

                                  P.C.

Not too long ago, if someone threw the initials "p.c." your way, you
were sure they were talking about personal computers. More recently,
colleges, or people, who are "p.c." have not necessarily entered the
computer age. They are doing what is "politically correct."

The 1967 edition of the Random House Dictionary of the English Language
defines "p.c." as percent, petty cash, postal card and price current.

The American Heritage Dictionary of the English Language, Fourth Edition
(2000) - via www.dictionary.com - lists "p.c." as abbreviations for Past
Commander, personal computer, police constable, politically correct,
post commander, Privy Council.

In language, culture, societal ethics, definitions are always changing.

From a Jewish standpoint, change is expected, almost taken for granted.
We are taught that one who stays in the same place stagnates. Worse yet,
it is as if the person who doesn't change is actually slipping down the
imaginary ladder whose top is life's goals. For, having lived and
learned today, tomorrow we should be at least one rung higher. If we
haven't ascended, we've descended.

There is one thing, however, that never changes. The ninth of Moses
Maimonides' Thirteen Principles of the Jewish Faith, the definitive
creed of Judaism, states that Torah and its laws are unchangeable,
immutable, and constant.

"That's not right!" we argue. "Judaism expects change. To be a vibrant,
growing, non-stagnant lifestyle, there must be change."

Torah is the compass of Jewish life. When you're out there in the
boondocks, lost or just trying to figure out which way to go, the
compass always points north. Wherever you are, whatever your
destination, as long as you know which way is north, you can easily
figure out south, east and west. North never, ever changes. It is
unchanging, immutable, constant.

Getting back to one's roots, letting Torah be our compass, might not be
considered "p.c." by some. But, as Robert Frost said so succinctly,
"Most of the change we think we see in life is due to truths being in
and out of favor."

As most of us today not only have p.c.s but are "wired," here are some
Jewish websites that our readers might find of interest:
www.LchaimWeekly.org, www.MeaningfulLife.com, www.inner.org,
www.moshiach.com, www.TruePeace.org, www.tzivos-hashem.org,
www.ascent.org.il, www.askmoses.com, www.CandleLightingTimes.org,
www.SichosInEnglish.org.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
"And the L-rd appeared to him," we read in this week's Torah portion,
Vayeira. "And he lifted up his eyes and saw three men." Citing the
Talmud, Rashi explains: "It was the third day after his circumcision,
and the Holy One, Blessed be He, came and inquired of his welfare."

From the fact that G-d visited Abraham when he was ill we learn that we
too must perform the mitzva of bikur cholim, visiting the sick.
Moreover, the Torah does not refer to Abraham by name (the verse states
only "to him") to teach us that G-d visited him not because of his
superior qualities or virtue, but simply because he was sick. It is a
mitzva to visit any Jew who is not well.

                                *  *  *


How does the Talmud derive that G-d appeared to Abraham on the third day
after his brit mila?

The Torah's commandments are intended to be performed within the natural
order, as opposed to in a miraculous manner. The purpose of mitzvot is
to refine the physical world and imbue it with sanctity and holiness.
The preparations for doing a mitzva, as well as its results or
consequences, must also be within the natural order.

There is a famous story told about the Rabbi Shneur Zalman of Liadi,
founder of Chabad Chasidism, who was once traveling by boat when it came
time to bless the new moon. The Alter Rebbe (as he is known) performed a
miracle and brought the boat to a halt, but he did not recite the
blessing until the captain agreed to stop the vessel. The Alter Rebbe's
intention was that the preparation for the mitzva, i.e., stopping the
boat, should also be carried out within the confines of nature.

Even if it is very difficult to do a mitzva, it is still meant to be
performed within the natural order. For if the hardships were to be
alleviated miraculously, it would detract from the mitzva's perfection.

Among the three angels who came to Abraham that day was Rafael, whose
function is to heal. It is obvious that the angel would not have visited
before the third day, as according to nature, a person who undergoes
circumcision is considered sick for the first two days. It is
inconceivable that G-d would have healed Abraham before then in a
miraculous manner, as it would have detracted from the wholeness of his
mitzva. As it is understood that the angel was not sent to alleviate the
difficulties associated with the mitzva of brit mila, we know that his
visit, and G-d's, was on the third day.

                            Adapted from Volume 5 of Likutei Sichot

*********************************************************************
                             SLICE OF LIFE
*********************************************************************

                   Gefilte Fish Helps Put On Tefilin
                          By Rivkah Binyamini

My husband, Rabbi Chaim Binyamini, is the dean of Yeshiva Machane Israel
in the small town of Petropolis, Brazil. We live on the grounds of the
yeshiva on the top of a mountain surrounded by tropical forests. We have
had many opportunities to feel the Divine providence leading our lives
and those of our Jewish brethren in our little community.

One day, a woman came to our house and asked me to teach her daughter
Hebrew, as they were soon moving to Israel. She lived with her aged
parents, Poulina, who was ill, and Israel.

My son Avraham David, a lecturer in the yeshiva, suggested that we send
a yeshiva student to put tefilin on Israel. It was Friday afternoon, so
I packed two home-baked challas, a jar of homemade gefilte fish and
accompanied the yeshiva student.

The elderly couple was overwhelmed. Poulina told me about their
problems, her being ill and incapable of preparing decent meals and her
daughter working the whole day to support them. Israel put on tefilin
and reminisced about his having been a yeshiva student many years ago.

From then on I visited the family each week with a complete Shabbat
supper. Israel remembered that gefilte fish is preceded by Kiddush and
began to recite the blessing over the wine on Friday nights.

Time passed and the daughter moved to Israel. Once she was settled, she
would send for her parents.

Several months later, Poulina passed away. We continued to visit Israel
each Friday until one day I received a call from his daughter. Her
father had had a heart attack and died all alone in his apartment.

Now the daughter made a request of me: "My father packed all his
belongings, ready to move to Israel. The landlord wants to put
everything on the street as the rent was several months in arrears. Can
you convince the landlord to wait ten days, until I am able to come to
Brazil and sort things out?"

After some inquiries I found the address of the landlord, Mr. Claus, who
owned a textile factory. I  insisted on meeting with Mr. Claus
personally. After a two-hour wait I presented the case. Mr. Claus asked
me, "How are you related to the deceased?"

"I used to bring him gefilte fish. It's a Jewish custom to eat this
special delicacy on the Sabbath."

Mr. Claus opened his eyes wide. Then he turned to his secretary and
asked her to leave. He lowered his voice. "You said gefilte fish? My
mother made the most tasty gefilte fish. I am also a Jew, but at the
outbreak of WWII I fled here and since then I made sure that no one
would know I'm Jewish."

I had an idea. "Mr. Claus, let us make a deal! I'll send one of our
yeshiva students to you every Friday with gefilte fish and you will put
on tefilin with him. Tefilin are a mighty source of protection and you
will once again be connecting to the Alm-ghty, Who saved you from the
Nazis."

Mr. Claus accepted the deal and agreed to wait for the arrival of
Israel's daughter to settle the debt.

But this is not the end of the gefilte fish story. On a rainy Purim, my
son asked me to come with him to a Mr. Herman's estate. "He is a
Hungarian Jew with no contact with the Jewish community. He loves to
speak in Hungarian and hopefully, after speaking with you, he will agree
to put on tefilin."

We took a basket of some delicacies as a Purim gift. Mr. Herman's estate
is surrounded by an electric gate and an armed guard.

Mr. Herman and his wife were pleased to chatter in Hungarian. He told me
that since the days of Nazi persecution, he had erased any sign of his
Jewish heritage. Here in Petropolis he gave his son and daughter a
Christian education. His son suffered from depression and committed
suicide a few years ago. His daughter married a French Catholic man who
was very anti-Semetic.

The son-in-law had somehow found out about his wife's Jewish origins, so
he strictly forbade his in-laws from revealing this information to his
only son, Carlos. Carlos was married to a Christian girl and they had a
son. Each of the three families lived in separate houses on the Herman
estate.

Mr. Herman told me that his traumas from the Nazis still haunted him. He
said: "I made sure that nobody would know I am Jewish."

"You aren't the only one," I noted. "Just a little while ago I found out
that the owner of one of the local textile factories is Jewish and I
began bringing him gefilte fish each Friday."

"Gefilte fish?" Mr. Herman asked excitedly. "I remember my mother's
tasty gefilte fish. Do you mean real, homemade gefilte fish?"

"Yes," I said "I can bring you some every Friday, too."

At that point, my son took out his tefilin and suggested to Mr. Herman
that he put them on.

"Since my Bar Mitzva I haven't seen tefilin," exclaimed the elderly man.
He closed the shutters and locked the door. He rolled up his sleeve and
my son began to explain to him how to put on tefilin.

A few minutes later, Carlos appeared. He stared at the black straps and
box around Mr. Herman's arm and the black box upon his forehead.

"What is this?" he called out in surprise.

For the second time that afternoon, Avraham David explained the
significance of tefilin.

"I have learned in the lectures on religion in the university that one
who has a Jewish mother is also a Jew," said Carlos. "So I am also a
Jew!" Turning to Avraham David, he begged, "Please, teach me what it
means to be a Jew! We can meet in the city, so my father won't know
anything."

Sad to say, a few weeks later, Mr. Herman was kidnapped and a huge
ransom was demanded. Mrs. Herman and Carlos called Avraham David. My son
sent a letter to the Rebbe's resting place and the next day Mr. Herman
was put on the road, without the ransom paid and without any
explanation.

Once safely home, he recounted to us, "When I was confined for a week in
the middle of the forest, with only the kidnappers, I cried in
desperation, 'Shma Yisrael.' Now I know how much I must cherish my life
that the Alm-ghty has bestowed on me for the second time."

       Reprinted from Concord Magazine, published by Friends of the
                                            Small Communities, U.K.

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                       New Edition of Prayerbook

A new edition of the Tehillat Hashem (Nusach Ari) prayerbook was
recently published. The prayerbook contains directions inserted into the
English text, notes in English and illustrations at the back of the
prayerbook, as well as newly reset clear and easy-to-read typefaces in
Hebrew and English. Various prayers have also been transliterated and
are included at the end of the book. Published by Otsar Sifrei
Lubavitch.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************

            The date this letter was written was unavailable

... You asked me to explain the following problem:

    Having been brought up to believe that G-d is Master of the world,
    Whose omnipotent power is not limited in time and place, and Who,
    moreover, is the Source of goodness and desires His human creatures
    to live a life based on justice and morality, and insofar as Jews
    are concerned - a life fully in accord with the Torah and Mitzvos -

    I find it difficult to understand why such a life is often burdened
    with difficulties, sometimes even seemingly insurmountable
    obstacles?

    I wish to add that I raise this question not as a skeptic, but
    because I believe in Divine Providence. Indeed, the more deeply I
    feel about G-d's benevolent, and at the same time unlimited,
    Providence, the more difficult I find it to reconcile this seeming
    anomaly.

This problem is, of course, not new. It is as old as humanity itself.
The question has been asked and discussed in many a
religious-philosophical work throughout the ages. But the question is
still being asked, because the average contemporary thinking individual
no longer has direct access to Jewish religious philosophy, either by
reason of a language barrier, or for lack of time or knowledge to find
the sources. So an attempt will be made here to give at least one
explanation, and this, too, necessarily in a limited way, within the
limitations of a letter. Obviously, the subject matter could fully be
dealt with only in a book or lengthy treatise. Nevertheless, I believe
that the salient points raised below hold the key to the problem.

Starting from the same basic premises that G-d is the Essence of
Goodness, and that "It is in the nature of the Good to do good," it
follows that G-d not only desires the true good, but also that this good
be enjoyed in the fullest measure. If such good were given to man by
Divine grace, in other words, if it were to be achieved without effort,
it would have an intrinsic flaw, for it would be, what our Sages call
"bread of shame."

To be sure, G-d could have established a world order wherein morality
and ethics would reign supreme, with little or no effort on the part of
man. However, obviously there is no comparison between something
received as a gift and the same thing attained through hard personal
efforts, after overcoming difficult obstacles both within and without,
both material and spiritual, and sometimes even obstacles which appear
insurmountable. Yet, knowing that there is a Divine command to follow a
certain path in life, the person is resolved to fulfill his Divine
mission, no matter what the difficulties may be. Indeed, the very
difficulties and obstacles which he encounters are regarded by him as a
challenge to be faced unflinchingly and to be surmounted; and far from
being stymied by such obstacles, they evoke in him untapped powers which
reinforce his determination and stimulate his effort to the maximum
degree.

Coupled with this is the feeling of satisfaction which is commensurate
only with the amount of effort exerted in the struggle, which makes the
fruits of victory so much more delicious.

And from the above to a still further point and deeper insight:

The true and perfect way of fulfilling G-d's Will, which is embodied in
the Torah and Mitzvos, is not when it is prompted by a desire to
discharge an obligation towards G-d and fellowman; nor is it the
gratifying feeling of having contributed something towards the world at
large that matters, a world that is apart from and outside himself. For
so long as the Jew's compliance with the Will of G-d is externally
motivated - however commendable such motivation is in itself - it is not
yet quite complete. The perfect fulfillment of the Torah and Mitzvos is
achieved when such fulfillment is an integral part of one's life, to the
extent of being completely identified with the individual, that is to
say when the Torah and Mitzvos permeate his very essence and being and
become inseparable from him in his daily living.

This is the deeper meaning of the words which we declare daily in our
prayer, "For they (the Torah and Mitzvos) are our life" - meaning that
just as a person and his life are one, making him a living person - so
are the Torah and Mitzvos and the Jew one and inseparable. Such real
identification with a thing cannot be achieved and experienced if the
thing is come by without effort, or with little effort. Only that thing
becomes an integral part of one's life which entails extraordinary
effort in striving for it, even to the extent of staking one's life in
obtaining and holding it.

Conversely, only a matter which is regarded as an indispensable and
integral part of one's life can evoke one's innermost powers, even
self-sacrifice.

                        Continued in next issue


*********************************************************************
                            RAMBAM THIS WEEK
*********************************************************************
16 Marcheshvan 5762

Positive mitzva 197: lending money to the poor

By this injunction we are commanded to lend money to a poor person so as
to help him and ease his position. This is an even greater and weightier
obligation than giving charity. It is contained in the Torah's words
(Ex. 22:24): "If you lend money to any of My people, even to the poor
with you, etc."

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Tuesday is the 20th of Cheshvan, the birthday of Rabbi Shalom
Dovber, the fifth Chabad leader known by his initials as the Rebbe
Rashab.

In 1960 the Rebbe visited Camp Gan Israel in upstate New York, during
which he related a little-known story about the Rebbe Rashab. It seems
that one time the Rebbe Rashab had left Lubavitch in Russia and traveled
to Vienna, to be treated by doctors. While in Vienna, the Rebbe had
suddenly announced that he wished to visit a certain village 100
kilometers away. Before he left, he went to a store and purchased
several articles of clothing, and various other items.

When the Rebbe Rashab arrived in the town he sought out the home of a
widow and her two daughters. He gave her the things he had bought and
some money, and told her it was to help her marry off her daughters. In
fact, the widow had been too poor to do so.

In the Rebbe's words: "Just think about it: In a far-off town 100
kilometers from Vienna, the Rebbe found an opportunity to bring G-d
nachas. In truth, the Rebbe had made the lengthy trip solely for that
purpose. And he himself went to the store to make the purchases, just so
a poor bride could get married.

"This, then, is the lesson to be learned: Regardless of where we are, we
must always look for a good deed to perform. For we will certainly find
one, and thereby bring pleasure to G-d."

May we merit this year to celebrate the Rebbe Rashab's birthday together
with him and with all the great tzadikim of all generations, led by our
Righteous Moshiach.

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
And he sat at the opening of the tent in the heat of the day (Gen. 18:1)

This is the mark of the true tzadik (righteous individual), who always
sees himself "at the opening," i.e., the very beginning, along the path
of righteousness. Considering himself still "outside" and far from
spiritual perfection, he worries that his deeds haven't accomplished
much...

                                              (Toldot Yaakov Yosef)

                                *  *  *


And he lifted up his eyes and behold, he saw three ("vehinei shlosha")
men standing by him (Gen. 18:2)

The numerical equivalent of the Hebrew letters of "vehinei shlosha" is
701, the same as "eilu Gavriel, Michael u'Refael" - "these are Gabriel,
Michael and Raphael" - the three angels who came to visit Abraham.

                                                     (Baal HaTurim)

                                *  *  *


And they said, So do as you have said (Gen. 18:5)

The way of tzadikim is to say little, yet do much. The angels knew that
Abraham was a tzadik, and that he would go out of his way - above and
beyond what he had already offered - to make them feel at ease. They
therefore asked him to "do as he had said" with regard to their comfort,
and no more.

                                                      (Torat Moshe)

                                *  *  *


For I know him...that he will do justice and judgment (Gen. 18:19)

What is the connection between justice and judgment? Whenever G-d gives
a person an abundance of blessings, he must ask himself: Do I really
deserve so much goodness? Why me and not someone else? This
"self-judgment" will then prompt him to give tzedaka (charity) in a
generous and unstinting manner.

                                                 (Sefer HaMaamarim)

                                *  *  *


And he said...possibly ten will be found there (Gen. 18:32)

Why did Abraham say "possibly"? If there were ten righteous people in
the city, isn't it logical to assume that he was acquainted with them?
Rather, Abraham was concerned that there might be "hidden tzadikim"
living in Sodom, who were afraid to reveal themselves as such in their
wicked society.

                                                (Shoshanat Avraham)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
Tuesday, the 20th of Marcheshvan, is the anniversary of the passing of
Rabbi Shalom Dovber (the Rebbe Rashab) in 1920, fifth Chabad Rebbe.

The Rebbe Rashab was only 22 years old when his father, Rabbi Shmuel,
passed away. It was not until several years later that Rabbi Shalom
Dovber took his father's place and assumed the mantle of leadership.

The Rebbe Rashab once commented: "It says in the writings of the
Mitteler Rebbe that 'Conducting business with complete faith in G-d is
an even higher level of service than learning Torah for its own sake.'
If that is the case, then it is also that much more difficult to
accomplish. One must therefore do all one can to become a proper vessel
for earning one's livelihood in the proper manner. It is precisely
because of the difficulty involved in this that I hesitated, but finally
assumed the position of Rebbe."

                                *  *  *


In the early days of the Rebbe Rashab's leadership someone once asked
the Rebbe's brother, Reb Zalman Aharon, if he thought that the present
Rebbe was worthy of his position.

Reb Zalman Aharon answered: "Between every two diametrically opposed
points in the world there exists a medium, or mean. For example, between
the extremely wealthy man and the poverty-stricken beggar are those in
the middle class, and between the person who spends his life doing good
deeds for his fellow man and one who is cruel and selfish are those
whose deeds place them somewhere in the middle. But between a Rebbe and
an ordinary person there is no halfway point: one is either a Rebbe or
an imposter.

"And my brother is certainly no imposter..."

                                *  *  *


There was once a Jew living in the city of Nevel who was known as "Reb
Zalman the Herring," as he made his living selling all kinds of pickled
fish.

One day Reb Zalman was faced with a terrible dilemma when his landlord
suddenly decided to sell the house in which he lived. Although he
searched all over he was unable to find an appropriate apartment, nor
could he afford to buy the building himself, for it he did, he would not
have enough money left over to buy fish. Not knowing what to do, Reb
Zalman went to the Rebbe Rashab to ask his advice.

"What should I do, Rebbe?" he implored.

"Buy them both, the house and the fish," responded the Rebbe.

Reb Zalman wondered what the Rebbe meant. If I had the money to buy
both, he reasoned, I would not have come all this distance to ask what
to do.

Suddenly an idea occurred to him. Perhaps his landlord would agree to
sell the house for half the price to be paid in cash immediately, while
the rest could be paid out over time. Maybe the fish wholesaler would do
the same!

Reb Zalman told both of them what the Rebbe had said, and both landlord
and fish monger agreed to this method of payment.

In the end he bought them both, the house and the fish.

                                *  *  *


The Rebbe Rashab was once sitting at a gathering of Chasidim when the
time to pray the afternoon service arrived. At that moment, the host had
been about to serve tea to his guests. A controversy ensued over what to
do first, pray or drink the tea.

"It all depends on what you want to do in a less hurried and more
peaceful manner," remarked the Rebbe. "If you'd rather drink the tea in
a leisurely fashion, then by all means pray first. If, however, you'd
prefer to pray with a clear and calm head, it's better to get the
tea-drinking over with..."

                                *  *  *


There was once a Jewish innkeeper who made his living selling spirits to
the local peasants. One day, a Gentile opened up a new tavern right
across the street. The Gentile's prices were lower, so all of the Jew's
former patrons quickly switched their allegiance and bought their
whiskey in the new establishment.

When the innkeeper told the Rebbe about his competition, the Rebbe
instructed him to set up two barrels of whiskey. "Tell your customers
that you are selling two types of whiskey - one cheaper, and one of a
better quality."

The Chasid did this, and all his customers returned. They all insisted
on buying the more expensive variety.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
The Zohar states that the rainbow is one of the signs of the future
Redemption. Commentators note that the rainbow indicates the
purification and refinement that the world underwent by means of the
Flood. Before the Flood the clouds were very coarse, thus preventing a
reflection of sunlight. Thereafter, however, the clouds became more
refined; they reflected sunlight, thus bringing about a rainbow. This,
then, is the connection between the rainbow and the future Redemption.
The entire world will attain the peak of refinement with the coming of
Moshaich.

                     (Living With Moshiach, by Rabbi J.I. Schochet)

*********************************************************************
                END OF TEXT - L'CHAIM 692 - Vayera 5762
*********************************************************************