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                                  B"H
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                         L'CHAIM - ISSUE # 709
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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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        March 1, 2002           Ki Sisa            17 Adar, 5762
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                           Of Lions and Lambs

This Friday marks the beginning of  the month of March...

"Hey, wait a minute," you might be thinking. "In a Jewish publica-tion,
shouldn't the discussions be about Jewish months  rather than 'secular'
months?"

A famous teaching of the Baal Shem Tov is that from everything a person
sees or hears - whether in the realm of holiness or the seemingly
secular - he can learn a lesson in his G-dly service.

So, what can we learn from March?

Many of us know the saying, "March comes in like a lion and goes out
like a lamb." Free associate and the image of the lion and the lamb
brings to mind a time of world-peace. So powerful is this image of lion
and lamb connoting world-peace that a grass-roots group of parents who
promote non-violent toys for children call themselves the Lion and the
Lamb.

When our prophets speak of the ultimate world peace in the Messianic
Era, they do not pair the lion with the lamb but rather state, "The wolf
will dwell with the lamb, and the leopard will lie down with the kid..."
The prophet continues, "...And the lion will eat straw as the ox."

One might ask, "Is this allegorical, or will animals that were
previously adversaries actually co-exist peacefully?" That's a good
question!

According to the opinions of many of our great Sages, these prophecies
should be taken literally.

Nachmonides documents this stand profusely, although he maintains that
their fulfillment will not necessitate great changes in Creation
because, "Initially when the world was created, prior to the sin of
Adam, animals were not predatory. Only after Adam's sin did their
natures change..."

Similarly, Radak declares that animals were not originally predators, as
G-d created only one male and one female of each species. If either one
would have been killed, the species would have become extinct.

However, there are other great thinkers whose opinions differ. No less a
giant than Maimonides declares: "Do not presume that in the days of
Moshiach the nature of the world will change, or there will be
innovations in the work of Creation. Rather, the world will continue
according to its pattern."

How are we to understand Maimonides' words, knowing that he established
as one of the 13 principles of Judaism the belief in the resurrection of
the dead, an act that is certainly a change in the nature of the world?

The Rebbe explains that there are two stages to the Messianic Era. In
the first stage, "the coming of Moshiach," everything will go according
to its natural pattern. In the second stage, the actual Redemption, we
will experience supernatural and miraculous occurrences.

However, it is possible, according to the Rebbe, that we could by-pass
the first stage and go straight to the miracles - if we are meritorious.

Differing opinions aside, whichever way it's going to happen, let it
just happen already! And may we celebrate the month of March (and the
rest of the month of Adar) in the Holy Temple in Jerusalem!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Ki Tisa, G-d commands Moses to make a
washing basin of brass for the kohanim (priests) and set it before the
Tent of Meeting. The kohanim were required to wash before performing
their service, as it states, "And Aaron and his sons shall wash out of
it, their hands and their feet, when they come into the Tent of
Meeting."

The washing process not only ensured that the kohanim were clean and
pure in the physical sense, but imbued them with an extra dimension of
holiness. For this reason, it is referred to as "the sanctification of
the hands and feet."

In our times, although we no longer have a physical Holy Temple, the
services that were performed there continue to be relevant on the
spiritual plane. Indeed, every Jew is considered a "kohen" (the Jewish
people are "a kingdom of kohanim and a holy nation"), and the concept of
washing as preparation for spiritual service still exists.

In his laws concerning prayer, the great legal redactor Maimonides
writes, "Before the morning service one must wash his face, hands and
feet." Nowadays, prayer is the substitute for the offerings in the Holy
Temple. In the same way the kohanim washed before executing their
duties, so too must we prepare ourselves properly before praying.

There is, however, an important distinction. Whereas the Torah commands
the kohanim to wash only their hands and feet, Maimonides includes the
face. As will be explained, this has a special significance in the
historical period after the destruction of the Temple.

The hands and feet are symbolic of practical action; the face represents
the inner faculties: intellect, vision, hearing, speech, etc. When it
comes to worldly concerns, a Jew should invest only his most external
powers, i.e., his hands and feet. His higher faculties should be
reserved for the true essence of his existence, i.e., his service of
G-d.

In the times of the Holy Temple, the "face," the true essence of the
Jew, was on a higher and more sanctified level, essentially removed from
worldly affairs; no special procedure to make it holy was thus
necessary. After the destruction, however, the negative atmosphere of
the exile affects even the Jew's inner powers, dragging them down into
the realm of the mundane. An extra measure of purity and sanctity is
thus required.

It is interesting to note that other codifiers of Jewish law do not
specify that the face be washed. In their opinion, the declaration of
"Modeh Ani," thanking G-d for restoring one's soul upon awakening,
demonstrates that the Jew is always intrinsically connected to G-d, and
that no additional sanctification is necessary. For a Jew's true inner
essence is always ready and willing to serve G-d, and impervious to
spiritual contamination.

                             Adapted from Vol. 31 of Likutei Sichot

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                             SLICE OF LIFE
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                               Shang-Chai
                            By Ariel Galian

Twenty years ago, as a man lay ill in a Caracas, Venezuela, hospital, he
was visited daily by a Lubavitcher rabbi. Soon he began to put on
tefilin, sing Jewish songs and even dance with his committed visitor.
This tale came full circle two years ago in Shanghai, China.

Rabbi Sholom and Dina Greenberg were a young, idealistic couple
embarking upon the mission of a lifetime. Heeding the exhortation of the
Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, they decided to
become part of the small Jewish community in Shanghai.

"We were looking for a place where Jews needed Judaism but couldn't find
it," says Dina, who was raised in Cleveland, Ohio, where her parents are
shluchim, emissaires, of the Rebbe. "It's every Jew's right to know
about his/her religion."

Becoming the spiritual leader in a small community, in a Communist
nation where Judaism is not recognized, entails difficulties. Before
anything else, the Greenbergs needed a home and a meeting place for
their congregation. This is where the Caracas and Shanghai stories meet.

Shortly after their arrival in Shanghai, Dina met a woman who told her,
"You help people, now I want to help you." Her father was the man who
had been ill in Caracas. To repay the favor, she and her husband offered
to assist the Greenbergs in obtaining an apartment and community meeting
place-not an easy task in crowded Shanghai.

There was one hurdle. The husband needed permission from his boss in
Atlanta, who controlled property in Shanghai. Serendipitously, the boss
was vice president of the Lubavitcher shul in Atlanta-so the needed
approval was quickly granted! The Greenbergs had their home, and the
Jewish community of Shanghai had a place to meet.

The connections between Chabad in Caracas, Atlanta and Shanghai were all
part of a dream inspired by the Lubavitcher Rebbe, says Dina. He sent
shluchim all over the world to offer Judaism to Jews who want to learn
more about their roots.

The Greenbergs' mission in China required deep sacrifice. Dina and
Sholom have siblings who are shluchim in Argentina, Israel, Alaska,
Texas, Connecticut, and Ohio and were raised in homes that were "always
open to people not necessarily at the same level of observance." But to
transfer this experience to a distant and immensely foreign locale would
be daunting.

The Jewish community in Shanghai dates back to 1843 with the arrival of
Sephardic Jews from Iraq and India. With an influx of Russian Jews in
the 1920s, the population reached 1,700. During World War II, about
20,000 Eastern European Jews escaped to Shanghai, as it was one of the
few places they were accepted. When the wings of Communism spread over
China in 1949, most of the Jews there immigrated to Israel or the United
States.

Today, Shanghai is a modern metropolis with sleek buildings and
renovated roads. "It's becoming the Manhattan of China," says Dina. Yet,
one just needs to peer down a side alleyway to see a very different
picture. Filth and poverty are endemic. Many of the locals don't even
have electricity. Foreigners, including the 250 resident Jews, are
immune to the squalor.

When the Greenbergs arrived in Shanghai, they were unceremoniously
greeted by the Chinese government. "They wanted to know what we were
doing here," says Dina, who is deliberately reticent when discussing
governmental issues. "This was the biggest obstacle. We didn't know if
they were going to allow our community to practice Judaism."

The largest Communist republic in the world, however, was not going to
sway the Greenbergs from their life mission. They remembered why they
were there. "The Rebbe said that our mission in life was to help
others," says Dina.

After their initial scare with the government, an accord was reached.
The Greenbergs agreed to permit only foreign passport holders to attend
functions. Today, the Chinese government "keeps careful tabs" on the
Greenbergs.

There have been other challenges. Keeping kosher in Shanghai is about as
easy as obtaining snow in the Bahamas. Kosher food must be imported from
California or Australia. The cost of shipping, along with a steep
customs tax, means paying 300% more for meat than average. With Chabad a
"franchised" operation, the Greenbergs, who provide weekly Shabbat meals
for 35-40 people, must personally raise their own funds.

For the Greenbergs first Shabbat in Shanghai, Dina experimented with
serving Chinese-style cuisine. The guests protested that they came "for
gefilte fish and roasted chicken."

Services are conducted according to Torah law. There is a mechitza
(partition) between the men and the women. "At home many of the people
who come to our services would never pray with a mechitza or have
contact with those who do. Their opinion of observant people changes,"
says Dina.

Far from imposing their own religious views, the Greenbergs want to be
available so if congregants choose to learn more, "We can help." They
have organized Bar and Bat Mitzva classes as well as adult education
classes on various levels.

The community has begun to include Jews who, ironically, would never
have been involved in Jewish pursuits if they were not in Shanghai.
"People are more willing to embrace their Judaism in Shanghai," Dina
says. "Many say that they never knew that Judaism has a philosophy. 'If
I would have known,'  they tell us, 'perhaps I would not have (first)
explored Buddhism.' "

Even with the existence of a Jewish community, China is still not the
ideal place to raise a Jewish family. This is felt poignantly by the
Greenbergs, who home school their young children. Recognizing that
education is the key to Jewish development, however, the Greenbergs have
begun a campaign to create a local preschool.

Despite the challenges, Dina feels that the Jewish community is becoming
more "aware and knowledgeable" of its Judaism. Inspired by the Rebbe,
the Greenbergs have created something in Shanghai that eludes many other
Jewish communities. "We're all together," says Dina.

           Reprinted with permission from the Cleveland Jewish News

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                               WHAT'S NEW
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                     Chabad Centennial Celebration

Saluting 100 years of the Rebbe, the Jewish Learning Group presents a
Philhar-monic Tribute in the Manhattan Center (NYC). Taking place on
Sunday, March 10, the evening includes a 60-piece orchestra conducted by
Israel Lamm, guest artist Avraham Fried, and a debut performance by the
Nikolayev Kapeliah choir. Co-sponsored by Chabad of the West Side and
Chabad of Kensington, tickets are available at your local
Chabad-Lubavitch Center, by calling 888-56-LEARN, or by visiting
www.chabadcentennial.com.

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                            THE REBBE WRITES
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                         Erev Purim 5737 [1977]

Blessing and Greeting:

I received your letter of Feb. 22, and may G-d grant the fulfillment of
your heart's desires for good, and you should have good news to report
in all the matters about which you wrote, especially that you and your
husband are bringing up your children to a life of Torah, Chuppah [the
wedding canopy] and Good Deeds and having true Yiddish Nachas [Jewish
pleasure] from each and all of them in good health and pleasant
circumstances.

The Zechus [merit] of your observance of our sacred traditions - which I
was gratified to note in your letter - will surely stand you and yours
in good stead in all above, including your continued advancement in all
matters of Torah and Mitzvos. For, although this is a "must" for its own
sake, in compliance with G-d's Will, this is also the "channel and
vessel" to receive additional Divine blessings in all needs, materially
and spiritually.

The above is a particularly timely message now that we are about to
celebrate Purim, the highlight of which is the reading of the Megillah,
evening and morning. It is noteworthy and significant that although - as
the Megillah tells us - both Mordechai and Esther were instrumental in
bringing about the Miracle of Purim and saving our people, the Megillah
is not named after both of them jointly, nor after Esther and Mordechai
in this order, but solely after Esther - "Megillas Esther."

Here is a pointedly emphatic message for every Jewish woman about her
unique role in Jewish life. To be sure, no one can compare to the
stature of Queen Esther, but it does emphasize the extraordinary
potential of every loyal Jewish daughter to shape the future of her
family, with far-reaching consequences for the environment and even for
the entire Jewish people.

If this seems farfetched and mystical, the following episode will
illustrate what even a comparatively small effort can accomplish.

You may have heard that many of our senior Lubavitch students volunteer
their summer vacation to travel to distant places in order to reach out
to fellow Jews in need of encouragement to strengthen their identity
with, and commitment to, our people and the Torah way.

In the course of this program it so happened that one of the students
visited a small, Jewishly isolated town where he found only a few Jewish
families, and, as he later reported, he was disappointed to have
accomplished nothing there. But several months later, our Merkos
L'Inyonei Chinuch which sponsors this program received a letter from one
the families in that town.

The writer, a woman, related that one summer day she happened to stand
by her front window when she saw a bearded young man, wearing a dark
hat, his Tzitzis showing, approaching her door. She confessed that when
she admitted the young man and learned of the purpose of his visit, she
was not responsive, for she and her family were not prepared at that
moment to change their lifestyle. Yet for a long time after that
encounter, the appearance of the young man haunted her. He reminded her
of her grandfather and had refreshed her memories of the beautiful
Jewish life she had seen in her grandparents' home, though the material
circumstances were incomparably more modest than she had come to know in
her married life.

Finally - the letter went on - she decided to make the change. She made
her home kosher, and the family began to observe Shabbos and Yom Tov,
and she is raising the children in the Torah way. Since then her home
was filled with such contentment and serenity that she decided to write
to the Merkos L'Inyonei Chinuch and express her profound gratitude.

Now, if all that was the result of a brief encounter with that young
man, though unknown to him of his lasting impact, how much more can be
achieved by an American Jewish family, whose influence is not limited to
a few minutes' conversation, but serves as a shining example of the kind
of daily life and conduct that should be the privilege and blessing of
every Jewish family.

Needless to say, if in maintaining the proper Jewish standards there may
be some difficulties to overcome (many of which may even be more
imaginary than real), surely such difficulties should be of no
significance in comparison to the infinite benefits. More-over, the
effort required is a personal one, while the benefit is also for the
many.

With prayerful wishes for a joyous and inspiring Purim and

With blessing,

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                            RAMBAM THIS WEEK
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20 Adar 5762

Positive mitzva 222: the law of divorce

By this injunction we are commanded that divorce must be accomplished by
a bill of divorcement (a "get") and not otherwise. It is contained in
the Torah's words (Deut. 24:1): "Let him write her a bill of
divorcement."

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat is known as "Shabbat Para," when we read the special
portion of the Torah about the red heifer. The ashes of the red heifer
(of which only nine have ever existed) have the power to remove the
spiritual impurity caused by contact with a dead body.

As Maimonides writes: "There were nine red heifers from the time we were
commanded until the destruction of the Second Holy Temple. The first was
prepared by Moses our Teacher, the second by Ezra, and seven more
between Ezra and the destruction. The tenth will be prepared by King
Moshiach, may he be speedily revealed, Amen, may it be G-d's will."

Maimonides impassioned "outburst," as it were - "may he be speedily
revealed, Amen, may it be G-d's will" - is somewhat surprising, given
its context in a book of Jewish law. Moreover, even if we were to make
"allowances" for such a prayer, surely it would seem more appropriate in
his Laws of Kings.

The explanation, as Maimonides himself provides elsewhere, is that
believing in Moshiach and actively awaiting his arrival is a perpetual
mitzva. A Jew longs for Moshiach because he feels incomplete without
him. He hopes for Moshiach "all the day" because until he arrives, a
crucial element is missing.

Accordingly, the mere mention of Moshiach, however indirect or
tangential, has the power to arouse a passionate response in the Jewish
soul. Even the slightest reference elicits a heartfelt prayer, that G-d
should fulfill His promise and send Moshiach at once.

The red heifer is particularly associated with the Final Redemption, as
it states, "Then I will sprinkle clean water upon you, and you shall be
clean." This refers to the sprinkling of the ashes of the red heifer,
which will remove our present state of spiritual impurity (due to
contact with the dead).

In the tiny interval that remains, let us remember that every positive
action we do draws nearer the day when "The spirit of uncleanliness I
will remove from the earth," with the coming of Moshiach, "may he be
speedily revealed, Amen, may it be G-d's will."

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                          THOUGHTS THAT COUNT
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See, I have called by name Betzalel the son of Uri (Ex. 31:2)

When Moses ascended on high to receive the Torah, G-d showed him all the
Sanctuary's vessels and explained how to make them. Moses thus assumed
that he would be the one to make them, until G-d took out the Book of
Adam and showed him the names of all the people who would live from
Creation until the Resurrection of the Dead, "each generation and its
kings, its generation and its leaders and prophets." Pointing to
Betzalel's name He declared, "See, I have called by name Betzalel,"
i.e., ever since the creation of the world, Betzalel was intended to be
the Sanctuary's artisan.

                                                    (Midrash Rabba)

                                *  *  *


Therefore the people of Israel shall keep the Sabbath, to observe the
Sabbath throughout their generations (Ex. 31:16)

The Hebrew word for "throughout their generations," "l'dorotam," is
written without the letter vav; thus it can also be read "l'diratam,"
"throughout their abodes." When a Jew makes his home "Shabbosdik" in
honor of the holy Sabbath, "the table is set, the candles are lit and
his bed is made," the Divine Presence declares, "I will dwell with you."
If there is no Shabbat atmosphere in the home it declares, "This is not
the abode of an Israelite."

                                                  (Yalkut Reuveini)

                                *  *  *


And the Tablets were the work of G-d, and the writing was the writing of
G-d (Ex. 32:16)

What was so remarkable about the Tablets, considering that the Jewish
people had already heard the Ten Commandments? Rather, when the Ten
Commandments were inscribed in stone, they were simultaneously engraved
upon the heart of every Jew forever and ever, as it states, "Write them
on the tablet of your heart." This, indeed, was truly "a work of G-d."

                                                       (Sefat Emet)

                                *  *  *


And you shall see My back (literally "end"); but My face shall not be
seen (Ex. 33:23)

The significance of most events is not readily apparent when they first
occur; it is only with the passage of time that we are able to discern
the guiding hand of Divine Providence throughout history. That is what
is meant by "And you shall see My end" - only in the end will you
understand; "but My face shall not be seen" - whereas in the beginning,
a true understanding of the overall picture is impossible.

                                                      (Torat Moshe)

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                            IT ONCE HAPPENED
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Rabbi Shmuel Hanagid was a medieval poet who lived in Moslem Spain from
993-1056 of the Common Era. One of his most prized possessions was a
tiny Torah scroll he had written on special parchment, which he always
carried with him wherever he went.

Rabbi Shmuel Hanagid's love for calligraphy was passed down to his sons,
who even as young children demonstrated an aptitude for lettering. By
the age of 8, his son Yehosef had already transcribed his father's book
of poems, Ben Tehillim. Another work, entitled Ben Mishlei, was copied
by his son Elyasaf at age 6½. Rabbi Shmuel wanted his third book, Ben
Kohelet, to be copied by his son Yehuda, but the boy unfortunately
passed away before he could do so. Rabbi Shmuel Hanagid was
grief-stricken, as he had loved his son very much. In the end he
transcribed the book himself, and dedicated it to the boy's memory.

Rabbi Shmuel had many enemies. When he came under attack, he was forced
to defend himself and wage war. He was a fearless and successful
fighter, but it was during one of these battles that he lost his
precious manuscript, Ben Kohelet. He was especially distressed by the
loss, as it was the only copy in existence.

Rabbi Shmuel returned home to what he hoped would be a life of
tranquility and scholarship. However, this proved impossible, as he
found himself besieged by numerous requests for holy books from Torah
scholars near and far, who complained about their desperate shortage.
(Remember, this was before the invention of the printing press, when all
reading materials had to be painstakingly copied by hand.)

Rabbi Shmuel thus became the founder of a famous institute for copying
Jewish holy books, with a large number of scribes in his employ. Indeed,
he was responsible for developing a new method of "mass" production,
whereby transcribers would sit in a half-circle around a single "reader"
in the middle and faithfully reproduce his words.

Thanks to Rabbi Shmuel Hanagid, Jewish holy books became much more
readily available to the common man. He also took pains to bind them in
attractive bindings. Copies were sent to far-flung Jewish communities
around the world. Apprentice scribes flocked to the new school, begging
to be accepted. It was said that Rabbi Shmuel Hanagid could determine a
person's character just by looking at his handwriting.

One day a potential scribe arrived at the school and asked to be
accepted as an apprentice. When Rabbi Shmuel asked him to provide a
sample of his calligraphy, he took one look at the handwriting and
pronounced him to be a professional plagiarist. The man was immediately
taken aback, and admitted that he had been involved in producing
forgeries. However, he said that he was happy to have been found out,
and promised to amend his ways. Rabbi Shmuel decided to take him on as a
student.

Several years passed, until one day the former plagiarist brought Rabbi
Shmuel a copy of the Talmudic Tractate Bava Metzia he had transcribed
for his approval. After inspecting his work, Rabbi Shmuel told him that
he could see from his writing that he had been "cured," and would never
again fall prey to temptation. The man was so happy that he kissed his
mentor's hands and gave him a small manuscript as a token of his
affection. Rabbi Shmuel could hardly believe his eyes: it was an exact
copy of his book, Ben Kohelet, that had been lost years before!

The student then told Rabbi Shmuel that as a result of his former
criminal associations he had met a man who boasted of having written a
book of poetry. Indeed, the man was very fond of quoting "his" poems at
length. By that time, the student was well acquainted with Rabbi
Shmuel's work and recognized his style. He realized that the poems could
have only been authored by him, and learned them by heart, word for word
and line by line. He then transcribed them into a book as a gift for his
wonderful teacher, who had refused to give up on him and given him a
second chance.

Rabbi Shmuel Hanagid's joy knew no bounds. Not only had he been proven a
good judge of character, but the beloved manuscript he had thought was
lost to him forever was restored to him in its entirety.

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                            MOSHIACH MATTERS
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The Talmud states, "In the future time, G-d will make a banquet for the
righteous from the flesh of the Leviathan." This banquet is replete with
spiritual allusions: the Leviathan, the Wild Ox, the "preserved wine" -
each has its profound mystical significance. At the same time, however,
this will also be a physical banquet. For, the ultimate reward in the
days of Moshiach will not be granted in the Garden of Eden, "where there
is neither eating nor drinking," but in the World of Resurrection, to
souls garbed in bodies.

               (From a talk of the Rebbe, Parshat Balak, 5751/1991)

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                END OF TEXT - L'CHAIM 709 - Ki Sisa 5762
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