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                                  B"H
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                         L'CHAIM - ISSUE # 710
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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 8, 2002       Vayakhel-Pekudei       24 Adar, 5762
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                      Much More than Just a Detail

You squint at the address you scribbled on a scrap of paper. Is that a
number 1 or the letter l? If you were sending your note via the post
office it wouldn't matter much. But you're sending an email; better get
it right, otherwise your note won't get to the person who is meant to
receive it. Details.

You're renovating your bathroom. Now that you've finally picked the
tiles from the 3,000 possible choices, you're faced with yet another
decision: Should the grout be almond, buff, crème.... Details.

The player from third base just crossed home plate. Did he make it a
split second before or after the catcher caught the ball? Hopefully,
instant replay will clarify the call. Details.

In our younger years, we often think that people who are into details
are picayune. A teacher who insists that we "dot every 'i' and cross
every 't' " is annoying. But as we get older and hopefully wiser, we
come to the realization that details do make a difference.

Jewish life is full of details -some bigger, some smaller. Many mitzvot,
in particular, seem to be inundated with details, so much so that people
often ask, "Does G-d really care? Does it really matter to Him if the
food has 'reliable supervision' or if I just read the ingredients? Does
He really mind if I light Shabbat candles just a minute late? Does G-d
care if the mezuza case contains a hand-wrtten parchment or a
photocopied version?"

Yes, yes, yes and yes.

G-d has given us commandments. Obviously, these commandments are
important to Him, otherwise He wouldn't waste His time or our time on
them. Together with the commandments, He has given us the exact details
about how to properly fulfill them. In addition, G-d long ago gave us
the resources to answer any questions we might have pertaining to any of
the mitzvot or their details-the Talmud, responsa from our Sages, and
those rabbis who take all of G-d's commandments with all of their
details seriously.

Details help make a dress unique, they make a room look finished, even
exquisite, they add spice and flavor to food. Mitzvot and all of their
details make every aspect of life significant, they turn a plain room
into a mini-sanctuary, they add dash to our diet and a rare quality to
our relationships.

In addition, there is one more aspect of details to consider. In the
example above, the note needs to have an accurate email address, down to
the last detail, in order for it to get to the intended recipient. When
using regular mail, a street name can be misspelled, or one can put
"Lane" instead of "Place" and more often than not it will get there
anyway. The zip code can even be left off entirely and eventually it
will still arrive. Not so with an email address. Interpose one letter,
leave out one small dot, and your note will wander about in cyberspace
for a day or two, only to be returned to you "undeliverable."

If we want our mitzvot to reach their intended destination, they should
be performed "down to the last detail." Then we are assured that our
"messages" will be received

And yes, G-d really does care.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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There are 39 categories of "work" prohibited on Shabbat, derived from
the 39 different types of labor that were required to build the
Sanctuary. As every Jew is enjoined to erect a "Sanctuary" to G-d in the
spiritual sense, these laws reveal many important lessons for our Divine
service.

As we read in the first of this week's two Torah portions, Vayakhel,
setting a fire is one of these prohibited labors, as it states, "You
shall kindle no fire throughout your habitations on the Sabbath day."
The strict definition of "setting a fire" for which a Jew is culpable
requires that some sort of benefit be derived from the act: either
illumination, heat, or for the purpose of producing ashes. Without the
element of benefit, it is not considered "setting a fire." (However, by
Rabbinic decree it is forbidden to set any kind of fire or engage in
related activities on Shabbat.)

In spiritual terms, this means that "fire," in and of itself, is not
considered an actual component of our Divine service unless it produces
practical benefit. To explain:

"Fire" refers to the innate flame within the Jewish soul, as it states,
"The candle of G-d is the soul of man." A Jew is required to kindle and
encourage this inner fire, until his whole being is suffused with
longing to reunite with its G-dly Source.

In Judaism, however, spiritual elevation is not an end it itself. The
objective is not to feel elevated and close to G-d, to the extent that
the physical, mundane world becomes unimportant.

On the contrary, the Torah teaches that this is not a true "fire," for
although it is pure it is devoid of purpose. In order to build a genuine
"Sanctuary," a Jew's fiery love for G-d must result in actual
consequences and actions.

This is reflected in the physical phenomenon of ashes. Ashes are
symbolic of the most intense level of corporeality, which is why they
remain after other matter is completely burned and consumed. Indeed, the
whole purpose of a Jew's "fire," i.e., spiritual arousal, is to produce
"ashes" - permeate the very lowest levels of existence with Torah and
mitzvot.

The refinement of the physical plane through Torah and mitzvot is the
underlying objective of the world's creation. When a Jew utilizes
physical objects for the sake of Heaven he attains the most elevated of
spiritual heights and fulfills G-d's will, according to the dictum
"Action is the main thing."

The service of every individual Jew elevating his own corner of the
world will in turn lead to the ultimate elevation of creation: the
coming of Moshiach and the Final Redemption.

                             Adapted from Vol. 36 of Likutei Sichot

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                             SLICE OF LIFE
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                      Connecting and Transforming
                             by Miriam Karp

Shmuel Klatzkin's resume seems a contradiction in terms. He was ordained
as a Reform rabbi. He holds a Ph.D. in Judaic studies from Brandeis
University. And the bearded, black-hatted gentleman works in community
outreach for Chabad of Dayton, Ohio.

To understand the diverse elements that form Shmuel's persona, let's
start at the beginning. Shmuel grew up near Philadelphia. He attended
Sunday school and Hebrew school, but, "what I had absorbed didn't pull
me when I was in high school and college. I hadn't seen the sort of
things I associated with spirituality."

Shmuel attended a Quaker high school, and began reading the classic
spiritual texts from all over the world.  "I read  about a direct
relationship with G-d. The Quakers inspired me with their willingness to
live out of the mainstream of society if necessary and take risks to
fulfill their ideals of pacifism. I admired their deep commitment and
self-sacrifice. I didn't see any of this in the lives of the people from
my temple; neither did I see anything mystical, which seemed to be the
core of spirituality. My rabbi was the exception. I admired him
greatly."

Shmuel attended Brandeis, the Jewish sponsored university in
Massachusetts. He studied psychology and was not involved in Jewish
activities. "During my senior year, it dawned on me that I hadn't delved
into my own roots. I wrote to my rabbi and told him I wanted to study
Judaism and go to the Reform rabbinical seminary. I told him of the
spirituality I was seeking. He made a very unusual suggestion; he
advised me to find someone observant to study with. I remembered that
his son had studied at Yeshiva University, but that was way too scary
for me."

After some time, Shmuel met an elder European man from Boston, Rabbi
Shmuel Korf. The university student was put off by the Old World accent
and mannerisms. "He was very warm, encouraging and open-minded, but I
saw all the typical stereotypes in him. After a while I realized I
wasn't as liberal or open-minded as I had thought I was. I worked to
overcome this and spent a lot of time with Reb Shmuel, learning the
Jewish basics; kashrut, Shabbat, prayer and lots of ahavat Yisrael -
love of one's fellow Jew. I had finished the work for my major and spent
most of my senior year taking courses in the Jewish Studies Department.
To my surprise I found that there was plenty of intellectual challenge
in Jewish texts and tradition."

Upon graduation Shmuel entered Hebrew Union College in Jerusalem. Though
he now rigorously kept Shabbat, ate only kosher and prayed daily, he
chose HUC since it represented his roots. "I figured I'd follow the
truth as I see it, which is a tenet of Reform Judaism. My professors
were respectful of me. In fact, I married the daughter of one of my
professors. Their home was quite traditional."

Shmuel first encountered Chabad teachers and philosophy while in
Jerusalem. This opened up a whole new dimension of Jewish experience.
"Chasidut showed me that spirituality was much more than just meditating
in silence. I saw that the deepest spirituality could have a whole
vocabulary and literature. Chasidut is words for the neshama (soul).
This was a real eye-opener and the beginning of a life-long pursuit and
study."

Shmuel sought advice on what path to follow within Judaism from many
people, including the Lubavitcher Rebbe. "Others tried to overpower me
with this or that argument. The Rebbe didn't try to brainwash me or
force arguments upon me, but touched upon my deepest spiritual
motivation. Rather than try to challenge my Reform understanding of the
Torah, the Rebbe told me, 'You are coming to Yiddishkeit for something
you don't have that your grandparents did have - faith.' The Rebbe alone
understood and illuminated the core issue - he set the standard of a
true spiritual leader by showing me the truth. Once you're exposed to
that level of spiritual leadership you don't settle for anything less.
The Rebbe's advice and blessings guided us through the difficult births
of our children, and today we have two great kids!"

The earnest young man completed the HUC program while studying Chasidic
philosophy and Talmud on his own, and keeping Shabbat and kosher. Though
upon graduation most of his peers sought pulpits, Shmuel returned to
Boston to pursue a Ph.D. in medieval Jewish studies at Brandeis. He and
his wife Naomi and two young children were fully involved in the Chabad
community. Shmuel felt honored when asked to teach Talmud in the Chabad
Yeshiva there.

When Shmuel finished his dissertation in 1990, the Klatzkins moved to
Dayton to assist Naomi's parents. Shmuel taught in the Hillel Academy of
Dayton , and now works in community outreach for Chabad of Dayton. His
influence, however, reaches far beyond this quiet Mid western city.
Shmuel's scholarly knowledge is enriching the lives of fellow Jews
around the world. As a contributing editor for Wellsprings, a journal of
Jewish thought, he has shared many fascinating articles and poems.

He is currently preparing a curriculum for the Jewish Learning
Institute, a project of the Shluchim (Chabad emissaries) Office. This
exciting new series of college level seminars offers eight-week courses
on a variety of topics.

A phrase from one of Shmuel's first Chabad teachers in Jerusalem still
serves as a guiding principle: "A Jew has to be a bridge between worlds
- with ramps and an open connection in both worlds (the physical and
spiritual) and he should use this connection to transform." Synthesizing
the language and conceptual tools acquired in his past with the timeless
truths of Chasidut, Shmuel is helping to transform the world.

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                               WHAT'S NEW
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                          Matza Ball Contest!

All Jewish kids under the age of Bar or Bat Mitzva can participate in
the Matza Ball Contest, a project of Tzivos Hashem. Children who do
their best to do the special mitzvot of the Passover holiday and fill
out the scorecard will be entered into the grand raffle for great
prizes. To get a contest brochure contact your local Chabad-Lubavitch
Center or visit www.jewishkidsonline.com



                              Corrections

"One Shabbat-One World" in L'Chaim #706 was excerpted from an article by
Rabbi Eli Touger. In "Legacy of Jewish Libraries" in L'Chaim #707 the
Rebbe told Rabbi Nechemia Vogel's father to start a Jewish library in
Gibralter, not Grenada.

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                            THE REBBE WRITES
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                     Rosh Chodesh Adar, 5737 [1977]

To All Participants In the Multiple Inauguration
Under auspices of Beit Chabad
Rua Chabad 60, S. P. Brazil

Greeting and Blessing:

I was pleased to be informed about the forthcoming Multiple Inauguration
of the Synagogue, Mikve, Library and Rua Chabad in your community.

Each of these constructive achievements would have warranted
celebration, particularly in the present unsettled times; how much more
so all together.

The function of the synagogue is to serve as a two-way link between
created beings and the Creator, whereby man rises upward to G-dliness
through worship and prayer, and brings down G-d's blessings materially
and spiritually.

The Mikve is the foundation of Jewish family life, ensuring purity and
sanctity of the family structure and the continuity of future
generations.

The Library, with its books of sacred literature and the wisdom of our
Sages, is an inexhaustible source of wisdom and virtue to illuminate
man's path in life. Indeed, to make such books freely available to
readers has been described by our Sages as "an act of everlasting
benevolence."

And Rua Chabad, symbolic of the "Chabad Way," is to develop the
intellectual potential of the soul into a harmonious synthesis with the
emotions of the heart in the service of G-d and fellow-man, with true
love, joy and inspiration, always mindful of the guiding principle that
"the essential thing is the deed."

Our Sages said that "an auspicious event is destined for an auspicious
day."

It is significant that the said inauguration is taking place on Rosh
Chodesh Nissan, the day which is historically associated with the
inauguration of the sacred Tabernacle of old, and the first day of the
Month of Geulo - the liberation from bondage celebrated on Pesach, as
well as of the future and final Redemption.

Great, indeed, is the merit of each and all who have a share in making
the said inauguration a reality. May G-d bless each and all of you for
your help in the past and even greater endeavor in the future, and
bestow upon you and yours of His generous bounty, materially and
spiritually.

With blessing,

                                *  *  *


                      11th of Nissan, 5720 [1960]

Greeting and Blessing:

I received your letter of the 29th of Adar, and may G-d grant that you
have good news to report on the matters about which you write in your
letter.

As we are approaching the Season of Our Freedom, I trust that you will
take time out to reflect on the significance of this great Festival,
recalling the enslavement in Egypt, which was not only a physical
enslavement but also a spiritual one. Yet, because of the great faith of
the children of Israel in G-d, they were liberated from bondage, and
received the Torah, thus giving them true and complete freedom. The
simple message of it is that no Jew should ever give up hope, and should
always strive to free himself from the influences and limitations of the
environment, as well as from internal temptations, and make steady
strides along the path of Torah and Mitzvoth.

As for your personal problems, the best advice is that you should try to
think as little as possible of your inner problems, until you completely
dismiss them from your mind. This means not even thinking about their
harmful aspects or how to overcome them, but completely disengaging your
thoughts from those problems and engaging them in matters of Torah and
Mitzvoth. Another good method is to try to be among people as much as
possible.

The statement which a boy of the Yeshiva . . . has made, as you write,
is not true.

May the forthcoming Season of Our Freedom bring you true freedom from
all distracting thoughts and from all temptations and diversions, both
external and internal, so that you can serve G-d with the fullness and
gladness of your heart,

Wishing you a kosher, happy and inspiring Pesach,

With blessing,

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                            RAMBAM THIS WEEK
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25 Adar 5762

Positive mitzva 217: chalitza

By this injunction we are commanded that a deceased brother's wife is to
perform chalitza (taking off the shoe) on her brother-in-law, if he will
not marry her. It is contained in the Torah's words (Deut. 25:9): "Then
shall his brother's wife come to him in the presence of the elders, and
pull his shoe from off his foot."

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat we will bless the new month of Nisan, which begins on
Thursday. Noted as the "month of redemption," Nisan is the month in
which the Jewish people left Egypt. The name "Nisan" is related to the
word "nes," meaning miracle.

As related in the Torah, two significant events transpired on the first
of Nisan.

The first occurred when the Jewish people were still enslaved in Egypt.
They received the commandment to sanctify the new moon and the laws
associated with the Passover offering, which they were commanded to
bring two weeks later on the 15th of the month.

The second event occurred exactly one year later, when the Jewish people
had already been liberated, received the Torah at Mount Sinai, and were
utterly free. On that day, the Sanctuary in the desert was erected,
signifying the indwelling of the Divine Presence in a physical "house."

Nothing in the Torah is coincidental. Although the two events took place
a year apart, the fact that they occurred on the same date indicates
that they share a common theme.

Every Jew, in every age and circumstance, is simultaneously "enslaved"
and "liberated." From the perspective of the Jewish soul, a "veritable
part of G-d Above," he is always free. Yet he is still "enslaved" to the
physical body, which requires daily upkeep and maintenance.

However, the body and the soul are not two separate worlds, completely
disconnected and dissociated from each other. The Jew's objective is to
integrate the two into a single, well-adjusted entity. As the Tanya
teaches, the key to a well-balanced life lies in giving precedence to
the spiritual over the physical, "raising and exalting the soul high
above the body."

"A mitzva is a candle, and the Torah is light." When a Jew illuminates
his body with the sanctity of Torah, his animal soul willingly
subjugates itself to his G-dly soul, and the two work successfully in
tandem.

Our Sages tell us that the Final Redemption will take place in the month
of Nisan. May we merit to greet our righteous Moshiach, sound in body
and soul, in the immediate future.

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                          THOUGHTS THAT COUNT
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And every one who is wise-hearted among you shall come, and do all that
G-d has commanded (Ex. 35:10)

Commenting on this verse, the Vilna Gaon would quote the Book of
Proverbs: "The wise in heart will heed commandments, but a prattling
fool will come to ruin." The wise man does a mitzva as soon as it
presents itself, before any obstacles can arise. The "prattling fool"
discusses it endlessly and puts it off, until it remains undone...

                                *  *  *


Every one with a willing heart brought earrings and nose rings, and
rings, and bracelets, every article of gold (Ex. 35:22)

Earrings: Jewish parents must listen to the Torah's directives
concerning the Jewish education of their children. They should also
overhear their children's conversations with their friends, in order to
guide them properly. Nose rings: Parents should develop a keen sense of
"smell" to make sure their children's playmates are appropriate. Rings:
Parents must be able to "point" their children in the right direction.
Bracelets: In addition to explaining things in a pleasant manner,
parents must also stand firm (symbolized by the arm) when it comes to
Jewish education. The child should always feel that this is his parents'
priority.

                                                  (Likutei Diburim)

                                *  *  *


And Betzalel made the ark (Ex. 37:1)

Of all the components of the Sanctuary, why is Betzalel's name
associated specifically with the ark? At different times in history, all
of the other vessels were also fashioned by other people (i.e., for the
First and Second Holy Temples; they will also be made for the Third Holy
Temple when it is reestablished). However, there has always been only
one ark, made by Betzalel. Although hidden away after the destruction,
in the future it will be revealed.

                                                  (Meshech Chochma)

                                *  *  *


And Moses saw all the work... and Moses blessed them (Ex. 39:43)

According to the Midrash, what Moses saw was all the angels that had
been created by the Jewish people's fulfillment of G-d's command to
bring contributions for the Sanctuary, as it states: "He who does one
mitzva acquires one advocate." Moses thus understood that the mitzva had
been done with sincerity and pure intent, "and he blessed them"

                                                  (Birkat Shamayim)

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                            IT ONCE HAPPENED
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One Friday afternoon a stranger appeared on the doorstep of the famous
tzadik, Reb Yitzchak Isaac of Vitebsk, asking him to arrange a "din
Torah" (a session of the Jewish court). It was already after midday and
Reb Yitzchak Isaac was about to go to the bathhouse in preparation for
the holy Sabbath. "Must the matter be attended to right now?" he asked
the visitor. "Can't it wait until Sunday morning?"

"I am a melamed," answered the man. "I teach little children from early
in the morning until late at night, with a short break in the middle of
the day for lunch. On Friday I teach only until noon. Today is the only
opportunity I have to come to you!" he pleaded.

"But where is the other party in the lawsuit?" the Reb Yitzchak Isaac.

"He is already here," the man answered. "I wish to bring a din Torah
against the Master of the Universe."

Reb Yitzchak Isaac went back inside and put on the fur hat he wore only
on Shabbat, Yom Tov and other solemn occasions. He sat on his judicial
chair and prepared himself to hear the case. "You, obviously, are the
plaintiff. Please state your complaints," he said.

The melamed got straight to the point. "Our Sages teach in the Gemara
and Midrash that there are three partners in the creation of man," he
began. "My wife and I have a daughter who has, thank G-d, reached
marriageable age, but we do not have enough money to find her a proper
match. The third partner, however, has unlimited funds, but He refuses
to part with His wealth. That is the essence of my grievance," the man
concluded.

Reb Yitzchak Isaac shut his eyes and thought the matter over. After a
few minutes of reflection he pronounced his judgment. "You are right,"
he told the man. "You have won the case." The thankful melamed went home
to prepare for Shabbat.

The following Sunday, when the melamed returned home during his lunch
break, he found an elaborate carriage with several footmen waiting in
front of his house. His concerns were somewhat allayed when he learned
why they had come: On the same block where the melamed and his family
dwelled lived a gentile boy who had recently been employed in the
landowner's household. For almost a month the landowner's wife had
suffered from a terrible toothache. None of the dentists they brought to
her had been successful in alleviating her pain. When the servant boy
saw the woman's suffering, he mentioned to the landowner that there was
Jewish woman on his block who was able to "whisper" a toothache away (a
popular folk remedy at the time). He suggested that the melamed's wife
be brought to the great estate to attempt a cure.

At first the landowner just laughed at the boy's absurd suggestion, but
after exhausting every other alternative he agreed to send for the
Jewish woman. The melamed's wife was summoned to the great mansion.

The landowner's wife was beside herself in agony. Her cries and moans
were pitiful to hear. After a short rest from the long journey the
melamed's wife was brought to the suffering woman and asked to perform
her cure. She "whispered" over the affected teeth and the painful
toothache was miraculously gone.

The landowner and his wife were extremely grateful to the Jewish woman
who had brought relief to their entire household. They asked her what
she would accept as payment. "My husband is a teacher of small
children," the woman answered. "His salary does not even begin to pay
our many expenses. Our oldest daughter is of marriageable age, but we
haven't the money with which to make a wedding."

"How much money would you need to marry her off?" asked the landowner.

"Five hundred rubles for the dowry, 300 for food, and another 200 for
the wedding celebration," the woman said.

Without another word, the landowner gratefully paid the astonished woman
the entire sum. And when, as an afterthought, the melamed's wife
mentioned that she was also in need of pillows and linens, the landowner
instructed his servants to fill his entire carriage with household
furnishings and other gifts as tokens of his deep appreciation.

In such a manner was Reb Yitzchak Isaac's verdict carried out.

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                            MOSHIACH MATTERS
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The first commandment, "I am G-d your G-d..." includes the obligation to
believe in the future Redemption. For, just as we have to believe that
G-d took us out of Egypt, as the commandment continues ...  "Who has
taken you out of Egypt..." - Just as I want you to believe that I
redeemed you (in the past) I also want you to believe that I will redeem
you in the future, I will gather you [from exile] and redeem you. This
is why our Sages tell us (Shabbat 31a) that one of the first questions a
person is asked by the heavenly court is "Have you anticipated the
Redemption."

                            (SeMa"K -Sefer Mitzvot Katan, Mitzva 1)

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           END OF TEXT - L'CHAIM 710 - Vayakhel-Pekudei 5762
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