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                         L'CHAIM - ISSUE # 742
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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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        November 1, 2002      Chayei Sara      26 Cheshvan, 5763
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                       The Well Prepared Traveler

Traveling requires preparation. A lot of preparation, when we think
about it. We have to pack toiletries. We have to plan to take enough
casual, formal or business outfits for the length of the trip, plus
extras. Books to read while waiting. Food to eat while waiting or in
case of a delay. Notes, papers and other material for the presentation
or gifts and knick-knacks if it's for pleasure. Medicines, aspirins,
creams, vitamins.

If we're bringing our laptop, we have to make sure all the files and
programs are loaded, we've got the wires we need, the battery pack,
disks and other peripherals. If it's cold we'll need sweaters, coats and
hats. If it's warm, sunscreen, sunglasses and hats. In either case, an
umbrella and books to read while waiting.

Then we have all the pre and post arrangements. Buying the tickets.
Getting online to buy the tickets. And if we can't find anything online
that saves time and money - after having spent how many hours looking? -
we call our travel agent and wait (while reading a book) for the call
back.

Do we need to rent a car? A hotel room? A tour? Let's not forget to
suspend newspaper delivery, mail delivery, and "can I mow your lawn for
ten dollars" delivery. We need to change the answering machine message
and set the email auto-reply message.

Of course, there are personal items we need to take. The tickets are
electronic, but we need id, money, a book to read while waiting in line
(can't forget that!), phone card, cell phone (maybe two, one for each
ear).

When we travel, we have a plan and a purpose. We go somewhere to
accomplish something. But often what we get done isn't what we intended
to do. In a sense, there can be no greater demonstration of Divine
Providence than taking a trip. Because we don't always end up where we
planned and things rarely go according to schedule. But  somehow,
despite our designs gone awry, something significant, spir-itually
life-altering happens anyway.

That's because when we go someplace, we think we're going to have a
vacation, conduct some business or - whatever. But in truth we're going
wherever we're going because G-d wants us to go there. And that means
we're going there to do a mitzva (commandment), to help someone
spiritually or materially, to reveal a level of G-dliness. We have to
remember that when we encounter the glitches, delays (don't forget a
book of Jewish value to read while waiting), postponements,
cancellations, re-routings and other malfunctions that are the unplanned
part of traveling.

Rabbi Sholom Dov Ber (the fifth Chabad-Lubavitch Rebbe) explained this
phenomenon: "By decree of Divine Providence a person goes about his
travels to the place where the G-dly 'sparks' that he must purify await
their redemption. The righteous, who have vision, see where their sparks
await them and go there deliberately. As for ordinary folk, G-d brings
about various reasons and circumstances that bring these people to that
place where lies their obligation to perform the service of elevating
the sparks."

And by the way, there's a custom called shliach mitzva money - giving
money to someone who's traveling to be used for charity at his or her
destination. By making the traveler a shliach - a messenger - for a
mitzva, it helps insure a safe and successful journey, a trip that
fulfills our purpose as well as G-d's.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The end of this week's Torah portion, Chayei Sara, tells of the passing
of Abraham and the order of succession of his descendants: "And Abraham
gave all that he had to Isaac." Isaac, Abraham's only son from his
beloved wife Sara, was chosen to continue the new path he had forged in
the service of G-d. The children of Abraham's concubines, however,
received only a token of their father's wealth: "But to the sons of the
concubines...Abraham gave gifts, and sent them away from Isaac his
son."Isaac was designated his father's heir, despite being younger than
Ishmael and the others.

This week's Haftara contains a similar incident that occurred toward the
end of King David's life. When Adoniyahu, David's eldest son, sought to
usurp his father's throne, Batsheva reminded David of the oath he had
made that Solomon, the younger son, would reign. King David agreed to
honor the oath and Batsheva declared, "May my lord, the King David, live
forever!"

What is the significance of both these choices? When Abraham designated
Isaac his heir, he thereby bestowed upon him the special relationship he
enjoyed with G-d, the essential "chosenness" he would pass on to his
children after him. Abraham's choice of Isaac allowed every Jew to
acquire that same eternal bond with G-d as his birthright, an immutable
bond that can never be severed.

Similarly, Batsheva's declaration, "May my lord, the King David, live
forever!" is an expression of G-d's promise that "the kingship will
never be cut off from the progeny of David." Dominion over the Jewish
people belongs solely to the descendents of King David through his son
Solomon, ultimately one of whom is King Moshiach.

The common thread between these two incidents is the underlying
principle that the actions of an immutable G-d are eternal and
unchanging. Just as G-d Himself experiences no change, so too are His
choices fixed and immutable. Batsheva's declaration, "May my lord, the
King David, live forever!" will find ultimate fulfillment when King
Moshiach arises and ushers in the Final Redemption.

Indeed, we find that the wholeness of the Jewish people is connected to
the concept of kingship, for it was only after King David's descendants
were chosen to rule that the Jewish nation was at peace, the Holy Temple
was built in Jerusalem and G-d's Divine Presence dwelt in the Holy
Temple. Likewise, the Final Redemption of the Jewish people will only
commence when the ultimate King of the House of David arises, to
initiate the Ingathering of the Exiles and build the final and
indestructible Third Holy Temple, speedily in our day.

                          Adapted from the works of the Lubavitcher

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                             SLICE OF LIFE
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                          The Start of Kislev

The Lubavitcher Rebbe's complete recovery from two serious heart attacks
in 1977 is celebrated by his Chasidim each year on the first day of the
Hebrew month of Kislev. That is the day when the Rebbe finally left
"770" after weeks of intensive medical care and returned to his home.
What follows are excerpts from diaries and recollections of people
during the first days after the Rebbe's heart attacks.

The main Lubavitch synagogue, "770," is packed. Thousands of Chasidim
from around the world are here to celebrate the holidays with the Rebbe.
All eyes focus on the Rebbe as the hakafot (circular dancing) with the
Torah begins. The Rebbe holds the Torah scroll aloft. His face radiates
the sheer joy of the holiday. It is the holiday of Shemini Atzeret, the
day following Sukkot, 1977.

The first hakafa ends. The Rebbe walks slowly back to his place. The
fourth hakafa begins. The Rebbe strains to bring his hands together to
clap. He asks for a chair and sits. A shudder ripples though the shul.
The Rebbe never sits during Hakafot.

The Rebbe leans forward and closes his eyes. There is shouting. "Water!
Air! Back off!" Glass shatters. Every window in sight becomes an escape
route. Within minutes, 770 is empty. Less than a hundred remain inside.

Doctors rush to the front. The Rebbe smiles and says that everything is
fine. He is only tired; no one should be concerned. "Continue with the
Hakofos!" Who knew that the Rebbe had just suffered the first of two
serious heart attacks.

The fifth and sixth hakafot are finished quickly. The seventh hakafa
traditionally belongs to the Rebbe, and tonight will be no different.
Despite everything, he dances with his brother-in-law, Rabbi Shmaryahu
Gurary, known as "the Rashag." The Rebbe smiles as the Rashag ends the
hakafa early. After services finish, the Rebbe wishes his Chasidim the
customary "Gut Yom Tov!"  The Rebbe walks slowly out and up the stairs
to his office, where he shuts the door behind him. Only G-d knows what
the night has in store.

                                *  *  *


The doctors who had been called in urged the Rebbe to go to the
hospital. The Rebbe firmly refused. "What would one do if one was in a
place where there are no hospitals?" the Rebbe asked.

In the wee hours of the morning, the Rabbis returned with the same plea
to the Rebbe. The Rebbe remained adamant. The doctors discussed this
problem between themselves. One of them approached the bedside of the
Rebbe and said, "Rabbi, if you do not agree to be transferred to a
hospital, we will leave and free ourselves of any responsibility. You
are placing your life in danger."

At 2:00 a.m. the doctors left. Only a few hours after a serious heart
attack the Rebbe was without medical care. But, within an hour - with
the help of a Jewish hospital in Brooklyn that the Rebbe's secretariat
had contacted - the Rebbe's room became an intensive care unit. Five o'
clock that morning, the ECG registered a second, more serious heart
attack.

At that critical stage, Dr. Ira Weiss of Chicago,  a renowned
cardiologist, came to mind. A few hours later, Dr. Weiss stood by the
Rebbe's bedside. Tearfully, he commented, "I have often treated people
who the Rebbe has sent to me. I have witnessed the miracles he has
performed for so many. And now I have to treat the Rebbe himself..."

When Dr. Weiss entered the room, the Rebbe's spirits rose. The Rebbe
told the doctor to treat him as he would any other patient. Dr. Weiss
began examining the Rebbe. Almost immediately, the Rebbe's condition
began to improve.

Dr. Weiss was one of the few doctors who consented to let the Rebbe
remain in 770. He said the Rebbe was correct in choosing not to go to
hospital for several reasons: a) The Rebbe would want to personally
instruct the doctors as to his treatment. In a hospital that would be
near impossible. b) Doctors are not always on duty in a hospital and
assistants do much of the work. In 770, doctors would constantly monitor
the Rebbe. c) Familiar surroundings aid a patient's progress.

At one point, one of the doctors told the Rebbe, "You must watch your
health, if you don't, there is - G-d forbid - a 25% chance that a
relapse will occur." The doctor asked the Rebbe whether he had been
listening. "Sure," the Rebbe responded, "you said that if I do not take
care of my health there is a 75% chance that the illness will not
recur!"

On the afternoon following that first long night, the Rebbe sent a
message to the Chasidim: "Do not forget to 'make Jews happy' in
[visiting] the various shuls [throughout the NY Metro area]. Go there
with a shturim [commotion]! The evening service and hakofos should be
with the greatest joy and - most importantly - with a shturim!"

The Rebbe announced that those who wished to aid his recovery should
rejoice. An elder Chasid who tearfully wished the Rebbe a speedy
recovery was chided by the Rebbe, "You act contrary to our Torah, which
teaches, 'Rejoice in your festivals.' We (all) want that I should become
more healthy - we will achieve that through an increase in simcha [joy].
Crying is against my wishes."

Later that day, on the eve of Simchat Torah, the Rebbe asked Rabbi
Leibel Groner if he had participated in 'rejoicing' in other shuls.
Rabbi Groner answered affirmatively, but the Rebbe asked, "With a
shturim?"

The Rebbe then asked what was happening in the main shul. Rabbi Groner
replied that the gathering had been scheduled for 9:00 p.m. "With a
shturim?" the Rebbe wanted to know. "Tell them I said it should be
conducted with a great shturim!"

The Hakafot that night were so lively that they could be heard in the
Rebbe's room. When the Rebbe heard them sing "Der Rebbe Iz Gezunt!" (The
Rebbe is healthy) he smiled broadly and exclaimed, "This is what
Chasidim are!"

        Adapted from the Souvenir Journal, published by the Rebbe's
                                                      Shluchim S.A.

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                               WHAT'S NEW
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                  New Torah For Chabad of Wall Street

A new Torah scroll was completed last month after having been
commissioned by Chabad of Wall Street in memory of the victims of 9/11.
The Chabad Center serves the Jewish community around ground zero-Wall
Street, Battery Park and Tribeca, in New York City.



                  Greeting Moshiach in Sunshine State

The 41st Annual Convention of the Lubavitch Women's Organization takes
place Nov. 15-17 at the Eden Roc Resort and Spa in Miami Beach. The
weekend commences with an address by Mrs. Goldie Tennenhaus entitled,
"Welcoming Moshiach through Joy and Kindness." It includes "A Message of
Hope from the Holy Land" with Mrs. Chani Glitzenstein and features a
lecture by Rebbetzin Bassie Garelik of Milan, Italy. For more info visit
www.nsheimiami.org

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                            THE REBBE WRITES
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                      11 MarCheshvan, 5722 [1961]

... in connection with your writing that your children had been
attending a Hebrew Day School, but that you took them out from there and
have engaged a private teacher instead. I need hardly point out to you
that Jewish education is not confined to the acquisition of a certain
level of knowledge and information about Jewish life, but rather that
the child should be brought up within such a life and within an
atmosphere which is permeated with this kind of life. This is something
that a private teacher cannot replace by teaching just a number of hours
a week.

Besides, when the Hebrew lesson comes after the boy has spent most of
the day in public school, where he is given tests and homework, the
Hebrew lesson cannot have the same importance in the mind of the boy as
the public school, not to mention other factors such as the effect of
classroom, discipline, community with other children, etc., etc. All
this relegates the Hebrew lesson to a third or fourth place in
importance, so that it often comes to be regarded altogether as an
unnecessary burden.

                                *  *  *


                      12 MarCheshvan, 5722 [1961]

... I believe that during our conversation we touched upon the subject
that, as the Torah has always been called Toras Chaim, the Law of Life,
and has always been both the source of our life and existence as well as
the guide in our daily life, it is infinitely more so in the present day
and age. The danger to Jewish life and existence in the free countries,
especially in these United States, is not the danger of physical
extermination, G-d forbid, from another Hitler or Eichman, but there is,
nevertheless, a danger which is no less destructive, the danger of
assimilation. Precisely because there is no external antagonism and
discrimination against the Jews, especially on the middle and lower
class level (although in the upper classes, the tendency towards
assimilation is checked by prejudice), the danger of mass assimilation
is a very real one.

In addition, such factors as compulsory education and social and
economic pressures of conformity, etc., coupled with the widespread
ignorance of Jewish values, greatly increase the danger of assimilation
from one generation to the next. If allowed to continue unchecked, who
knows to what it might lead.

It is, therefore, the duty of every conscious and conscientious Jew to
do everything possible to stem the tide of assimilation, and it is truly
a matter of saving a life.

It is self-evident that such an effort should not be limited to the
adult and older generation, but especially in regard to the younger
generation, and the very young in particular. And needless to say, a
person on whom Divine Providence has bestowed special capacities for
influence, is especially duty-bound to use these capacities in the
direction outlined.

This is not the time to engage in theoretic research as into all the
aspects of the situation, and postpone action pending the results of
such research. For, when a house is on fire, there is no time to study
the laws of combustion and methods of fire extinguishing, but everything
must be done to extinguish the fire before the house is destroyed, with
possible loss of life.

... Similarly, you have the capacity to extend your influence beyond
your immediate surroundings at home, to the community at large. This you
can do both in a direct way and perhaps even more so in an indirect way,
by raising the standards of your religious and spiritual living.

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                            RAMBAM THIS WEEK
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27 Cheshvan, 5763 - November 2, 2002

Prohibition 317: It is forbidden to curse another Jew

This commandment is based on the verse (Lev.19:14) "You shall not curse
(even) the deaf." Though this prohibition mentions the deaf, it applies
to all people. The Torah cautions us never to curse anyone, neither a
deaf person, nor even people who can hear.

Positive Mitzva 178: Giving Evidence

This commandment is based on the verse (Lev. 5:1) "He is witness,
whether he has seen or known of it." If a Jew happens to witness an
incident and it is brought before the judges, he is obligated to
testify. He is not allowed to withhold the evidence he witnessed - he is
commanded to tell it to the judges.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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"What draws the blood from the veins, the needle or the vacuum?" the
Rebbe once asked one of the doctors who treated him during his recovery
from two serious heart-attacks.

The doctor explained that it was due to the vacuum. On hearing this, the
Rebbe noted, "This matter caught my attention previously. A person came
to me and claimed that he was 'empty' and unfit for anything. I told him
that the opposite was true. An empty vessel draws into itself with added
force; he was a vessel for all types of good and holiness."

Later the Rebbe repeated these comments to a member of his secretariat.
Due to his state of health, the Rebbe would not be leading the festive
holiday gathering that customarily took place at that time. The Rebbe
added, "We see that the emptiness will draw into it more forcefully than
something filled would. At tonight's gathering, although the 'one who
sits in the chair' [the Rebbe] will be absent, this should not dampen
the holiday spirit. On the contrary, the void will bring all goodness
from Heaven."

The Rebbe then explained this concept in Chasidic terms and it was
repeated publicly at the evening's gathering.

There are times when we feel "full." We are happy, things are going
well, the sun is shining and we see clearly that G-d is "smiling" on us.
But, as the Rebbe noted, especially when we are feeling "empty," that is
the most opportune time to draw down G-d's blessings, to fill up on all
types of  good and holiness.

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                          THOUGHTS THAT COUNT
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Hear us, my lord (Gen. 23:6)

As a token of their respect, the sons of Chet addressed Abraham as "my
lord." Abraham, however, refused to reciprocate, even in his business
dealings. Abraham, the first Jew, reserved the term solely for G-d,
despite social convention.

                                             (Rabbi Yosef Horowitz)

                                *  *  *


And the servant ran to meet her (Gen. 24:17)

According to the commentator Rashi, it was only when Eliezer saw the
well water miraculously rising toward Rebecca that he decided she would
make the perfect wife for Isaac. Yet only the water Rebecca drew for her
own use rose up by itself; the water she drew for Eliezer and his camels
had to be brought up by hand. We learn from this that although G-d may
perform miracles to assist a righteous person, when it comes to doing
mitzvot, it is preferable to perform them oneself in a natural manner
and not to rely on miracles.

                                (Rabbi Levi Yitzchak of Berditchev)

                                *  *  *


And Abraham gave all that he had to Isaac, but to the sons of the
concubines...he gave gifts (Gen. 25:5-6)

Isaac is symbolic of holiness and the spiritual realm; the "sons of the
concubines" stand for the physical and corporeal world. The Torah
teaches that we must give "all" of ourselves - the lion's share of our
time, energy and talents - to spiritual matters. Worldly matters,
however, can be placated with "gifts."

                                            (The Lubavitcher Rebbe)

                                *  *  *


You shall not take a wife for my son from the daughters of the
Canaanites (Gen. 24:3)

Although Abraham's relatives were idol worshippers like the Canaanites,
they were not similarly degenerate in the moral sense, a trait passed on
from generation to generation. Abraham's family may have held false
religious beliefs, but mistaken ideas are not hereditary.

                                                       (Avnei Ezer)

                                *  *  *


Then Abraham expired, and died in a good old age (Gen. 25:8)

On the day that Abraham passed away, the greatest of the nations cried,
"Woe to the world that has lost its leader; woe to the ship that has
lost its captain."

                                               (Talmud, Baba Batra)

                                *  *  *


Among all of his [Ishmael's] brethren he settled (lit. "fell") (Gen.
25:18)

With these words the Torah portion of Chayei Sarah concludes, to be
followed immediately by, "And these are the generations of Isaac, the
son of Abraham," the beginning of the Torah portion of Toldot. This
alludes to the ultimate fall of Ishmael in the End of Days and the
subsequent triumph of Moshiach, the son of David, who is descended from
Isaac.

                                                     (Baal HaTurim)

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                            IT ONCE HAPPENED
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One time, a chasid who was a simple merchant came to the Maggid of
Mezritch, the successor of the Baal Shem Tov. "I am not able to
concentrate during prayer and study," he complained to the Maggid.
"Often, my mind begins to wander and I start to think about work, or my
family, or even the latest news in town. And, what is even worse," he
continued, "I sometimes have improper thoughts at these times."

"I am unable to help you," the Maggid told the visitor sadly. "But, go
to my disciple, Rabbi Zev of Zhitomir. He will be able to advise you
what to do."

The visitor took the Maggid's suggestion to heart. He immediately set
out for the village in which Rabbi Zev lived. He arrived at the village
later that evening. Without much difficulty, he was able to locate the
inn that Rabbi Zev managed. The hour was late, though, and the inn
closed.

Because he had come at the Maggid's suggestion, the merchant was certain
it was permitted for him to knock on Rabbi Zev's private door and gain
entrance in this manner. He knocked on the door, but there was no reply.

The visitor knocked again on the door, this time a little louder. Again,
no one seemed to hear - no once answered the door. Again and again the
visitor knocked, pounded, banged, and even kicked the door, all to no
avail. Despite the commotion, the door was not opened.

The winter night was cold and the merchant was uncomfortable. He had
traveled a long distance to arrive at Rabbi Zev's inn. He was tired and
hungry. But, the Maggid had sent him to Rabbi Zev, and so he persisted
in trying to gain entrance to Rabbi Zev's private dwelling or at least
the inn rather than staying some place else for the evening. He kept
knocking and finally began shouting in anger and frustration. "How can
you be so merciless to leave me standing out here in the cold?" he cried
loudly. Still, through everything, the door remained closed.

As daylight broke, the door was opened. The visitor entered and made
arrangements to stay at the inn for a few days. Throughout the entire
time, Rabbi Zev practically ignored his guest.

The man began to wonder why the Maggid had sent him here. How was he to
learn from Rabbi Zev, who would not even give him the time of day? He
resigned himself to the futility of his trip and began preparing to
leave. Up until now, Rabbi Zev had rebuffed the merchant's attempts at
communicating.

He decided to try once more before he left. "I cannot understand why the
Maggid sent me to you!" he told the innkeeper. "I told the Maggid that I
could not concentrate during prayer and study because my mind wandered
off in all directions. He told me that he could not help me but that you
could. I think my trip was in vain," he exclaimed sullenly.

To this Rabbi Zev replied, "I will tell you why the Maggid sent you to
me. You have seen that I have acted like a true 'master of the house.'
When I did not want you to enter my house, you were compelled to remain
outside. So too, with your complaint. If you do not wish to have
extraneous thoughts or, worse yet, improper thoughts, enter your mind
during prayer, Torah study or at any other time, do not let them in!
Fill your mind with words of Torah. You, as the 'master of the house' of
your mind, can let in whatever you wish and refuse entrance to those
thoughts that you chose not to let enter."

Rabbi Zev's words made a strong impression on the chasid. He returned
home knowing full well that he could be in control of his thoughts if he
so desired. True, it would require effort and work, but ultimately he
would be the one to determine which thoughts were "welcome" and which
were not.

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                            MOSHIACH MATTERS
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The Talmud states, "The only reason that G-d exiled the Jewish people
among the nations of the world was that proselytes be added to them."
But were there in fact so many converts in the course of the exile?
Rather, the Sages were alluding to a different tastk - the task of
sifting and refining the materiality of this world, and elevating the
sparks of holiness that are to be found within it. A convert is someone
who was first distant and later came close; so, too, these sparks were
first subject to the impure rule of kelipa, and through man's spiritual
labors of sifting and refining materiality are brought ever nearer to
holiness.

                                            (Sefer Hamaamarim 5702)

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              END OF TEXT - L'CHAIM 742 - Chayei Sara 5763
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