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                         L'CHAIM - ISSUE # 704
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                           Copyright (c) 2002
                 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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        January 25, 2002       Beshalach         12 Shevat, 5762
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                            Trees and Roots

In most parts of the world, we're not thinking about warm weather just
yet. But with the approach of Tu B'Shevat, the New Year for Trees, some
might just have the itch to get out the gardening catalogues or start
thinking about nature.

We can learn a lot from the great outdoors-from every flower, shrub,
plant, even each weed! So let's take a moment to examine just one of
G-d's beautiful creations-trees.

Probably the most important part of the tree is its roots. A tree's
nourishment and stability are derived through its roots. Trees with
strong roots and root systems are able to survive strong winds,
droughts, or a scorching sun.

On the other hand, trees that have bountiful, beautiful branches covered
with glossy, green leaves are a magnificent sight to behold in spring,
summer or fall. But without strong, deep roots, drastic changes in
weather can be devastating.

In the Mishna known as Ethics of the Fathers our Sages speak about just
this phenomenon. No, they weren't necessarily horticulturists, maybe not
even farmers. But they did have keen insight into the human condition.

Rabbi Elazar ben Azarya said, "Any person whose wisdom exceeds his
deeds, to what is he likened? To a tree whose branches are many, but
whose roots are few, and the wind comes and plucks it up and overturns
it on its face...But anyone whose deeds exceed his wisdom, to what is he
likened? To a tree whose branches are few, but whose roots are many, so
that even if all the winds in the world come and blow on it, they cannot
budge it from its place."

In the case of a tree, it is the roots that bring the entire tree-the
trunk, branches, leaves and fruit-its nourishment. Rabbi Elazar is
telling us that our deeds, our actual physical mitzvot, are what nourish
us and keep our entire being healthy, strong, and able to survive even
the most tempestuous storms of life. This concept, that action is the
most essential thing, is actually one of the most important concepts in
Judaism.

Contemplating the deed, understanding the deed, studying the deed, does
not exempt one from doing the deed. You can meditate on and study for
days all the laws and commentaries related to putting a mezuza on your
door or making your kitchen kosher. But until you have done the action,
you have not given nourishment to your roots that ultimately nourish the
total person.

Rabbi Elazar was very exacting in the way he expressed himself. He spoke
about one whose deeds exceed his wisdom. This means that our deeds, our
mitzvot, have to be greater in number than our Jewish knowledge, in
order for our "trees" to be healthy and firmly established.

One might object, "But if I do mitzvot and I don't understand them, I
feel like a fake. What do I gain from doing something I don't
understand, or saying words I don't comprehend?"

In answer, let's get back to the total tree, including its fruits. When
you're hungry and you eat an apple, do you understand exactly how that
fruit nourishes your body, how it is broken down by acids and enzymes,
goes through your digestive system, into your blood stream, and finally
nourishes each and every organ in your body? Probably not. Were you not
to eat that apple until you understood exactly how it nourishes you, it
would take years of study of biology, nutrition, physiology, medicine,
etc. And in the meantime, you'd be a lot more than a little bit hungry!

Basically, Rabbi Elazar is telling us, "Just eat! Even if you don't
understand exactly how it nourishes you or what you're eating, ess mein
kind-eat, my child." And if you are lucky enough to be one of those
people who have had a strong Jewish education, then you are obligated to
do even more deeds, more mitzvot, because your deeds should exceed your
wisdom.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion of Beshalach describes the miracle of the
splitting of the Red (Reed) Sea. With the Egyptians in hot pursuit, the
Jewish people found their way blocked by a body of water. The Sea then
parted, "and the waters were a wall to them on their right and on their
left."

In what merit did G-d perform such a miracle? Our Sages teach that it
was in the merit of the Jewish children, who "recognized [G-d] first" -
even before Moses, Joshua and all the elders. These children, who had
been born into slavery yet had nonetheless been given a proper Jewish
education - were the first to declare, "This is my G-d, and I will
glorify Him."

Born in exile, the generation of children who went out of Egypt keenly
perceived their status as "the smallest of all the nations." They knew
that the Egyptian lifestyle was in stark contradiction to the Jewish way
of life. And yet, they clung to their Judaism and were proud of it.
Empowered by the Jewish education they received from their mothers, they
did not hesitate to leave the "fleshpots of Egypt" for the "great and
terrible desert," even though they did not have enough provisions.
Rather, they had absolute trust and faith in G-d, and in their merit the
Red Sea split.

With such children, there is no need to be alarmed. The Jewish people
were surrounded on all sides, yet in the children's merit they marched
into the Sea and the waters parted.

The miracle of the splitting of the Red Sea was extraordinary for
another reason: Not only was the obstacle that stood in their way
removed, but the waters themselves became a protective wall that
shielded them from harm. This is the highest level of overcoming
difficulties and hurdles, and it too came about in the children's merit.
When Jewish children are given the kind of education that enables them
to "recognize G-d first," the impediments themselves are transformed
into a protective wall.

When a Jewish child knows that the only reality in the world is
holiness, and that nothing can stop him from fulfilling G-d's will, he
merits that all ostensible obstacles will not only vanish but actually
help him in his Divine service.

Thousands of years later, the Jewish people are still in need of
miracles. As "one sheep among seventy wolves," our entire existence is
an ongoing supernatural miracle, like the splitting of the Red Sea.

In order to deserve this merit, we need to make sure that all Jewish
children can benefit from a Torah-true Jewish education. We will then
have the pleasure and nachas of seeing them "recognize G-d first" - even
before their parents and grandparents.

                            Adapted from Volume 2 of Likutei Sichot

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                             SLICE OF LIFE
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                             Hidden No More
                            by Robert Leiter

Over the last year or so, I periodically discussed with my wife the
possibility of my wearing a kipa full-time, always ending the
conversation by wondering what would push me over the line or give me
the courage - and that was the word I used - to do it. It finally
happened, but in a way I would never have imagined.

I went to Spain and Poland on back-to-back Jewish heritage tours this
summer, and returned wearing a kipa. The reasons why are varied and the
events that led up to it cumulative, but there was a single moment - and
an image - that freed me to do what I had spoken about doing so often.

This particular European tour began in the northeastern part of Spain.
We flew into Barcelona, and proceeded to Gerona, renowned in Jewish
his-tory as the home of the great scholar Nachmanides.

The purpose of this leg of the trip was twofold: to tour a number of
cities important in the development of Spanish Jewry and to get some
sense of the tourist possibilities in the area that might also be of
interest to Jewish travelers.

We spent a lot of time in a bus moving from village to village. We would
arrive at our destination early in the morning and walk all over the
medieval quarter, all the time hearing about the triumphs and eventual
dangers of Spain in the Middle Ages.

Because the goal was also to expose us to tourist pleasures, we did a
lot of eating at some splendid restaurants. I kept as close to kosher as
possible. And as always when I travel, I had my kipa, wore it most times
when we ate and quietly said the bracha (blessing) before digging in.

In all, it was a splendid ten days, but as with all these kinds of
trips, there was a disquieting side. I find that there are only so many
Judenrein towns I can take before I start feeling queasy. In Spain, as
in Poland and Germany, you can find Jews in the large cities, and that's
comforting. But to hear about so many small towns that contributed to
the splendor of Spanish Jewry and not see a single trace of anything
Jewish is maddening.

And to also hear about all of the subterfuges the hidden Jews had to go
through to keep even the tiniest vestiges of Jewish tradition alive in
their lives - while at the same time keeping the Inquisiton at bay - was
often heartbreaking.

Switch to Poland, where I traveled with a completely different set of
journalists, who had come primarily to witness the unveiling of a new
monument to the Jews slain during the Holocaust in the town of Jedwabne.

During this ten days, we spent time in Warsaw, Crakow, Tikochin and
Bialystock. We did a lot of eating in these places, but the Polish
Tourist Bureau made certain that many of our meals were kosher.

Two people in the group wore kipas all the time and tried to keep as
glatt kosher as possible. (They had brought food for those times we
spent in the boonies). It was their example that emboldened me to start
wearing my kipa, even when we weren't eating.

But there were layers to this experience, and Shabbos in Krakow added
much to the overall effect.

We spent erev Shabbos (the Sabbath eve) at the Ronald S. Lauder Center
in Kazimierz. That night, the narrow, high-ceilinged dining room was
packed with people of all ages. Yonah Bookstein, head of the Lauder
Foundation in Warsaw, is a disarming young man with great energy and
spirit, and he and two young Lubavitchers visiting from Brooklyn kept
the evening buoyant, getting the men and boys up and dancing, and
everybody else singing. It was like no other Shabbos I had ever spent.

And the same high spirits were repeated the following day in the same
dining room, where another large crowd had gathered for lunch. When I
said goodbye to the two young Brooklynites - who identified themselves
only as "Chaim" and "Avi" - I thanked them for making the day special.
And, for a moment, I thought to warn them to look out for themselves in
Poland, but then stopped myself. It seemed too fatherly a thing to do,
and so I kept my concern to myself.

Then came Jedwabne, the place where 60 years earlier, the Polish
Christians of the town had slaughtered their Jewish neighbors, leaving
at least 1,600 dead. For six decades, a plaque affixed to the spot where
the massacre occurred blamed the Nazis for the crime. But recent
investigative work disclosed that the Poles had carried out an
eight-hour pogrom, which ended with Jews being herded into a barn that
was then set on fire. Now there was going to be a new monument that
would admit that Jewish citizens of the town had been slaughtered.

It was an extraordinary day, one of highs and lows. The Polish president
went a step further and asked for forgiveness from the murdered Jews.
The unveiling of the monument was appropriately solemn, but the citation
didn't go far enough to name Poles as the perpetrators.

And when this great media event finally drew to a close, not much had
changed in Jedwabne. Some townspeople called the story of the massacre
propaganda and lies. I watched as people peered out of windows, then
drew away. There were also Polish men loitering on street corners, drunk
and vocal, making remarks about anyone wearing a kipa.

Then, I saw the most astonishing thing. There were Chaim and Avi, the
two Lubavitchers, standing across from the town square - and they were
helping Jews who'd attended the ceremony to wrap tefilin. I was glad to
see them alive and well, I told them, and wanted to find out more. All
they wanted to know was whether I wanted to wrap tefilin.

I hesitated for an instant, then undid my shirt sleeve. As I watched Avi
wrap my arm in the ancient leather, I was even more taken with these
young men, more amazed at the strength it took for them to travel in a
country where Jew-hatred is still very much alive. I said the Hebrew
words slowly, reverentially, realizing only then that you can be a
hidden Jew in lots of ways, that you can live much of your life
believing in Judaism's importance but not do one thing as courageous as
these two young men had done - to defy the anger, spite and potential
violence of a crowd to teach others a bit of tradition.

It was then I decided to "come out" Jewishly, in deference to the
glimpse of eternity Avi and Chaim had given me in the middle of
Jedwabne.

This article first appeared in The Jewish Exponent, Philadelphia, PA.

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                               WHAT'S NEW
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                          Your Winter Getaway

Bais Chana Women's International presents unorthodox learning and
creative activities to stretch your mind and help you make a difference.
Feb. 14-18 for teenage girls; Feb. 18-21 for women; Feb. 21-24 for
couples in Palm Springs, CA. Rabbi Manis Friedman is the primary
lecturer. For more info call (800) 473-4801 or visit www.baischana.org



                            Personal Growth

Creating Harmoney between Body and Soul is the topic at the Feb. 15-17
Shabbat Discovery Weekend in Crown Heights, Brooklyn. Sponsored by the
Lubavitch Youth Organization, the weekend features Rabbi Yossi Jacobson
and Mrs. Shimona Tzukernik. For more info call (718) 953-1000 or visit
www.shabbaton.org



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                            THE REBBE WRITES
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                         15 Shevat, 5738 [1978]

To the Participants in the Weekend Seminar
Lubavitch Council for Universities and Colleges

Greeting and Blessing:

I was pleased to be informed of the Seminar this coming weekend. Since
time is a factor and, by Divine Providence, the event is taking place in
the week of Mattan-Torah [reading the Torah portion of the giving of the
Torah] and Rosh Hashonoh Lo'ilonos [the New Year for Trees], I am
confident that the Seminar will prove particularly illuminating and
fruitful.

"Man is like a tree," declares the Torah, Toras Chayim [the Torah of
Life] - the Jew's true guide in the everyday life. The analogy is
instructive in that it emphasizes, among other things, that man's
purpose in life is to grow and develop and produce "fruits" to be
enjoyed not only by himself, but also by others.

This reminder is especially relevant to young people, who are in the
midst of their development - in character and Weltanschauung - which
will determine their future course and aim in life. During these
formative years in particular - the Torah serves notice - one should
bear in mind that the basic goal of a human being in general, and of a
Jew in particular, is to be like a "fruit-bearing tree." The Torah
shebe'al peh [the Oral Torah-Talmud] is even more explicit, as our Sages
declare that the fruits of Tzaddikim [righteous] ("and Thy people are
all Tzaddikim") are the Mitzvos [commandments] and good deeds.

A further point in the analogy is that a fruit contains in itself the
seeds to produce trees and fruits after its own kind to all posterity.
The inference is obvious.

Needless to say, to achieve the best results a fruit-bearing tree has to
be cultivated when it is still young, and this is the time when every
effort is rewarded out of all proportions in later years.

There was hardly a time when young people faced greater challenges than
in this day and age, and serious efforts are required to face up to them
and overcome them. However, the Torah assures us that when a Jew is
truly determined to lead a life of Torah and Mitzvos to which every Jew
is committed from Sinai, he has the full capacity to do so and receives
help from On High. My father-in-law of saintly memory - whose
Yahrzeit-Hilulo [anniversary of the passing] we observed a few days ago
(10 Shevat) has shown by example that where there is a firm will and
determination, there are no difficulties that a Jew cannot overcome.

To be sure, who can compare to his stature - but then the difficulties
one faces in the "free world" are quite minimal by comparison, and many
of them are more imaginary than real. Certainly Jewish youths endowed
with energy and enthusiasm and unafraid of a challenge, should have no
serious problem in this regard.

May G-d grant that each and all of you participating in this
get-together should rededicate yourselves to your real goal in life, as
indicated above, and advance from strength to strength in this
direction, with joy and gladness of heart.

With prayerful wishes for Hatzlocho [success],

With blessing,

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                            RAMBAM THIS WEEK
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12 Shevat 5762

Prohibition 320: working on Shabbat

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

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Monday is Tu B'Shevat, the New Year of trees.

One of the characteristic attributes of trees is that they are always
growing. Indeed, in Hebrew the plant kingdom is called "tzomei'ach," the
present tense of the verb "to sprout," implying ongoing development.
From a seed to a sapling to a stately fruit-bearing organism, the tree
is constantly growing.

There are many lessons to be learned from Tu B'Shevat, one of which is
the need for continual growth in the realm of Torah and mitzvot.

Regardless of how much one has already accomplished, a Jew must always
strive to make tomorrow better, and the day after that even better. For
whenever a Jew resolves to learn more Torah, increase his observance of
mitzvot and in general, improve his behavior, he is promised Divine
assistance in his spiritual progress.

Moreover, while the physical body is constantly regenerating itself, the
most important aspect of a Jew's existence is his soul, which animates
the body. It is thus self-evident that along with doing all we can to
ensure good physical health, special efforts must be made to nurture the
Jewish soul, allowing it to flourish and express itself.

The Torah likens man to "a tree of the field." In the same way the
purpose of the tree is to ultimately bear fruit, a Jew must also strive
to "bear fruit" in the form of Torah, mitzvot and good deeds. The
"seeds" of our fruit will then in turn produce seeds of their own, in a
never-ending process that brings holiness and illumination into the
world.

The Torah describes Israel as "a land of wheat, barley, vines, figs and
pomegranates, a land of olives that produce oil and honey (dates)." As
we make a blessing over these fruits this Tu B'Shevat, let us reflect
upon the special, innate connection every Jew has with the Holy Land,
which will find its full expression in the Messianic era, may it
commence at once.

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                          THOUGHTS THAT COUNT
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And the one came not near the other all the night (Ex. 14:20)

As the Talmud relates, the ministering angels wanted to sing songs of
praise as the Egyptians were drowning in the Red Sea. However, G-d
stopped them by pointing out the inappropriateness of rejoicing at a
time when "the work of My hands is drowning." An analogy is given of a
serious yet necessary operation to save a patient's life. During the
painful surgery, there is no room for rejoicing. Only after its
successful completion can one begin to offer praise and speak of its
benefits.

                                                    (Yeshuot Malko)

                                *  *  *


And they believed in G-d and in Moses His servant...Then sang Moses (Ex.
14:31, 15:1)

It was precisely because the Jews believed in G-d and that Moses was His
servant that Moses was able to sing the "Song on Crossing the Red Sea."
For having faith in the tzadik (righteous person) actually empowers the
tzadik.

                                             (Degel Machane Efraim)

                                *  *  *


All the diseases I have put upon the Egyptians I will not put on you,
for I am the L-rd Who heals you (Ex. 15:26)

G-d promised that He would never punish the Jewish people simply for the
sake of punishment. If it ever became necessary to inflict illness, it
would only be because G-d is "the L-rd Who heals," i.e., for the Jews'
own spiritual benefit, in the same way a physician must sometimes
perform a painful procedure to ensure his patient's recovery.

                                                           (Malbim)

                                *  *  *


Go out and fight with Amalek (Ex. 17:9)

Why were the Jews told to do nothing before the splitting of the Red
Sea, whereas they were encouraged to actively wage battle against
Amalek? In general, in most areas of life, a Jew must have simple faith
that G-d will provide him with all his needs, independent of human
effort and intervention. However, when it comes to the struggle for
Judaism (Amalek is symbolic of everything that is antithetical to
holiness), passive faith is not enough, and practical action is required

                                                     (Pardes Yosef)

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                            IT ONCE HAPPENED
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The Roman Emperor Hadrian was a cruel and wicked man. It was under his
oppressive regime that the Bar Kochba revolt broke out, which ultimately
led to destruction of the city of Betar. However, Hadrian was not
without a sense of humor, albeit a malicious one.

Once, during one of the Emperor's periodic visits to the Holy Land, he
was strolling through an orchard in Tiberias when he came across an old
man. The elderly Jew with the long white beard was obviously well on in
years, yet he was busily planting saplings in the ground. "Ancient one!"
the Roman Emperor called out to him sarcastically. "You must have
slacked off in your youth, that you need to work so hard in your old
age!"

"No, your Majesty," the Jew replied. "I worked plenty hard when I was
younger, and I see no reason to stop now. G-d willing, I will continue
as long as the L-rd will give me strength."

"But surely," Hadrian persisted in taunting him, "you can't expect to
enjoy the fruits of your labor. Where will you be by the time these
trees bear fruit?"

"Everything is in G-d's hands," the Jew answered. "We are all in G-d's
hands, young and old alike. If G-d so wishes, I will be able to enjoy
them."

"That is highly unlikely," the Emperor said. "Tell me, how old are you?"

"Today is my one hundredth birthday."

"And you still hope to eat the fruit of these saplings? Hah! Don't you
realize that there is only a very slim chance that you will have the
opportunity?"

"If G-d wants it to happen, it will happen. But even if it doesn't, my
work is not in vain. In the same way my parents toiled on my behalf, my
labor will benefit future generations."

"Then here's to your good health," the Emperor said in parting. "And if
you're still alive when these fruits ripen, let me know."

"I will be happy to fulfill the Emperor's command," the Jew replied.

Years passed, and the young saplings grew into sturdy fig trees. Indeed,
the old man lived to eat the juicy and delicious fruit, and continued to
enjoy vigorous health. The time had come to fulfill his promise to the
Emperor.

After some initial difficulties getting past the royal guard the old man
was granted an audience, but the Emperor did not recognize him. "What do
you want, old man?" he asked impatiently. "And what's that in your
basket?"

The old Jew reminded him of their previous encounter, and the promise
the Emperor had extracted from him. The basket, he explained, was full
of succulent figs for his Majesty's pleasure.

The Emperor was shocked. After all, the elderly Jew had already been
ancient at the time of their last meeting...

The Emperor ordered a golden chair to be brought for the old man to sit
on. He instructed that the basket be filled with gold in exchange for
the figs.

The Emperor's attendants were very surprised at the honor being paid the
old Jew, until he related the story. "If the Creator saw fit to grant
him such a long life," Hadrian admitted, "it must mean that he was
worthy."

The old man returned home with much pomp and circumstance, and all his
neighbors came out to greet him. When the wife of one of them saw the
gold coins she became very jealous, and began to berate her husband.
"You lazy good for nothing!" she scolded him. "Didn't you hear that the
Emperor loves figs? This foolish old man brought only a small basket and
it was filled with gold. Go to the Emperor and bring him an entire crate
of figs! Surely he will fill it with priceless treasures." The husband
agreed to make the trip. He arrived at the royal palace with his donkey
struggling under the huge load.

The keepers of the gate didn't know what to do. A soldier was sent
inside to inform the Emperor that a man had arrived with a whole case of
figs, expecting to be paid handsomely.

The Emperor was furious. "Let the fool stand by the entrance of the
palace," he ordered, "and he will be given a taste of his own figs.
Whoever passes by must pick one up and throw it in his face!"

The Emperor's decree was obeyed. The unfortunate man was made to stand
like a statue until nightfall, when the "ammunition" was exhausted. He
returned home, his face red and swollen from pain and embarrassment.

To top it all off, his wife then berated him for failing in his mission.
To which the husband suggested that the next time she came up with a
brilliant plan, she should be the one to actually implement it. "I wish
you had been there to share my wealth," he added.

"Well, there's one thing you should be grateful for," the wife conceded.
"At least they were dried figs and not fresh citrons!"

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                            MOSHIACH MATTERS
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Rabban Gamliel lectured: "In the future [Redemption] the trees will
bring forth fruit every day, for it is said 'And it shall produce
boughs, and bear fruit' (Ezek. 17:23). I.e., just as boughs are produced
every day so also will fruit be brought forth every day.

                                               (Talmud Shabbat 30b)

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               END OF TEXT - L'CHAIM 704 - Beshalach 5762
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