Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 760
*********************************************************************
                           Copyright (c) 2003
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
                             --------------
                  Electronic version provided free at:
                          www.LchaimWeekly.org
                          --------------------
                    To receive the L'CHAIM by e-mail
                  write to: listserv@LchaimWeekly.org
                              Subscribe W1
*********************************************************************
             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
*********************************************************************
        March 7, 2003           Pekudei          3 Adar II, 5763
*********************************************************************

                           Don't Just Say No

We've all seen the anti-drug ad: "Just Say No." But if it was that
sim-ple, there wouldn't be a drug problem - or any other problem, moral
or legal, for that matter. "Just say no" exhorts the audience to just
decide, to just use some will power, to just ...

The problem is that little word "just." How many times have we heard it
used as an excuse? "I took my eyes off the road for just a moment to
change stations and call the hairdresser. How did I know the light would
change?" "I just said I didn't like gefilte fish. How did I know she
spent all afternoon making it by hand?" Even when emphasized as an act
of defiance, it's still an ex-cuse. "I just said I'd take the garbage
out." (Meaning of course, I haven't taken it out yet.) "I just looked
for a minute." "I just missed it."

What does "just" mean, anyway? As an adverb, it means a lot of things,
all variations of precisely or exactly. There's "just at" - precisely
that place. There's "just then" - precisely that time. There's "just as"
or "just so" - to precisely the same degree. There's "just" by itself -
precisely the point in question. And of course "not just" means not
exactly. And when we say something like "Just what makes you think..."
we mean, "Exactly what makes you think..." Explain in detail.

But "just" has another sense when used as an adjective. (You thought you
left this grammar stuff behind in eighth grade.) As an adjective it
means fair, impartial, faithful, honorable, legal, correct, moral, etc.

There seems to be a relationship here, doesn't there, between the adverb
and the adjective? We precisely determine what is legal. To be fair we
must be exact. As an adverb "just" implies details and minutiae. As an
adjective it describes objective assessment.

For of course justice comes from that which is, and those who are, just.

Curiously, though, all this started with "just" another meaning - a
joust. We all know what a joust is: two knights on horseback charge,
trying to dislodge their opponent with a lance. Trial by combat. Thus we
determine just who is just - precisely who is right.

Which brings us back to "just say no," where it means "merely." It's an
adverb here, meaning "only." You see how "just" gets to imply "only a
small degree." The difference between saying the right thing and
insulting someone - a friend, a host, a guest - is "just" a word or two.
To say the right thing we have to be precise in our choice of words; to
do the right thing, we have to be exact in our actions. And small
differences often don't seem very important, do they? They're not very
big; but they are significant.

Which brings us back to the ad slogan, "just say no." It reminds me of a
story about Rabbi Levi Yitzchak of Berditchev, one of the early Chasidic
masters. He was known for arguing with G-d, pleading the cause of the
Jewish people. One time he defended the waywardness of the Jews as
follows: "G-d, you can't blame Your children for yielding to temptation.
After all, You put the delights of the physical world right in front of
them, where all the pleasures could tempt their senses. But the
consequences and more, the rewards, for observing the mitzvot
(commandments) they read in books?. Put the pleasures of this world in
the abstract pages of books and the recompense for just saying no in
front of them, and You'll see how well Your people fulfill Your Will."

There's a lot of power in "No." ("Just" watch a four year old in action,
or a teenager, and what makes the "terr-ible twos" so terrible?) The
power of "no," like any power, can be arbitrary.

But to be "just" - reasonable, moral, a refusal of what the Torah
prohibits - "no" can't be "just" - merely, by a small degree. No, "no"
must be just - precisely, exactly - no.

So, don't just say no. Just say no.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
This week's Torah portion, Pekudei, enumerates all the details that
pertain to the erection of the Tabernacle, a subject that has already
been dealt with exhaustively in the previous chapters of the Torah. If
the purpose of this week's portion is to teach us that indeed, all the
work on the Tabernacle was carried out exactly as G-d had commanded,
would it not have sufficed to say so in one sentence? Why go through the
bother of listing every single detail all over again?

This question can also be asked about another section of the Torah,
which speaks about the period immediately following Moses' completion of
the Tabernacle. Each of the 12 leaders of the tribes of Israel brought
offerings to the newly erected Sanctuary, and the Torah tells, in great
detail, what these offering entailed. Yet on the face of it, all 12
offerings were identical. Why was it necessary to repeat the same words
12 times, rather than say that all of them brought the identical
offerings?

The answer lies in the explanation that only externally did the 12
offerings resemble each other; spiritually, each offering had a
different content and purpose. The Torah could not have said that each
of the 12 leaders brought the identical offering, for in fact, they all
differed from one another.

This explanation is true for this week's Torah portion as well: The
Tabernacle which G-d commanded the Jews to build was in reality a
different entity from the one which Moses erected. The Torah states,
"These are the accounts of the Tabernacle, the Tabernacle of the
testimony." This repetition of the word "tabernacle" alludes to the two
sanctuaries implied by the text-the physical and the spiritual.

The physical Tabernacle was the one that G-d instructed Moses to erect.
This tabernacle was built of physical materials - silver, gold, wood,
etc. The second Tabernacle is the spiritual one that each of us must
build, and the various building materials are spiritual entities that we
must utilize for our goal.

Even though the spiritual Tabernacle G-d showed Moses on Mount Sinai was
doubtless on a higher spiritual plane than the one built by the Children
of Israel, it was precisely in the physical one where G-d's Presence
dwelled. It was only after "Moses completed his tasks" that "the cloud
covered the Tent of Meeting, and the Glory of G-d filled the Sanctuary."
G-d desired an actual physical location in the corporeal world to show
the manifestation of His infinite nature.

It is easy to belittle the power of the individual to influence his
surroundings, and make an impact on the world. How can one person make a
difference and bring pleasure to His Creator, when we are so puny and
insignificant? The Torah answers: it is precisely because we are in such
a physical world that G-d desires our performance of mitzvot
[commandments]. It is up to us, we who are in this world, to imbue it
with G-dliness and turn it into a true dwelling place for the One Above.

                    Adapted from the works of the Lubavitcher Rebbe

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

                   Jewish Identity at World Jamboree
                             by Aliza Karp

A teenage Jewish boy from New Zealand traveled to the World Scout
Jamboree in Thailand this year. Although he had not made proper
arrangements for kosher food, he was uncompromising in his conviction to
keep kosher and ate only coconuts for the first few days. When he
spotted the Tzivos Hashem tent, dubbed "The Shul," he knew his days of
deprivation were over. (Tzivos Hashem is a global organization for
Jewish boys and girls under the age of Bar and Bat Mitzva established by
the Lubavitcher Rebbe in 1980.) The New Zealand native spent time with
Tzivos Hashem, ate with them and of course, joined in for Shabbat
services.

A Hebrew teacher from Chile was attending the Jamboree with her
granddaughter. She could not hide her excitement when she saw the Tzivos
Hashem tent. At home, she studies Chasidic philosophy with
Chabad-Lubavitch Rabbi Menashe Perman. She was grateful to find out that
Tzivos Hashem was conducting exciting Jewish workshops so that her
granddaughter could have a Jewish experience at the Jamboree, as well.

The King of Sweden attends each World Scout Jamboree. The head of the
king's royal delegation is a Jewish man who was thrilled to meet up with
the Tzivos Hashem volunteers. He spent hours in animated discussion with
the rabbis and celebrated Shabbat at the shul tent.

A sixteen-year-old boy from Walnut Creek, California divulged that he
had never had a Bar Mitzva. Two days later, on Shabbat, the teenager had
mastered the blessings for being called up to the Torah with the help of
his tent-mate and everyone at the services participated in his joy.

This year the world Jamboree took place in Sattahip, Thailand. The Thai
organizers of the Jamboree contacted the Chief Rabbi of Thailand,
requesting that he take responsibility for the needs of the
participating Jewish scouts. The Chief Rabbi of Thailand is Rabbi Yosef
Kantor who, together with his wife Nechama, have been the Lubavitcher
Rebbe's emissaries to Thailand since 1992. The Kantors contacted Rabbi
Michoel Albukerk of Tzivos Hashem in New York, to recruit a team that
would operate on site at the Jamboree.

"Tzivos Hashem has been involved with the Boy Scouts of America for many
years," says Tzivos Hashem Executive Director Yerachmiel Benjaminson.
"Many of our volunteer staff are registered with scouting movements in
five countries. When our volunteers attend a scouting event or Jamboree
they are in full uniform and provide the Jewish scouts with a taste of
pure Judaism right on the spot with fun, hands-on workshops and prayer
services that get everyone involved."

Rabbi and Mrs. Kantor set about developing an infrastructure for the
Tzivos Hashem representatives, Rabbis Pinny Gniwisch, Shlomie Goldfarb,
Shmully Gutnick and Binyamin Tanny. In addition to seeing that there
would be a shul tent, a Torah scroll all the way from Singapore and
ample kosher food (reportedly delicious beyond words) they also made
sure to provide a car and cell phones.

"The minute the Jamboree opened, many of the things we pre-arranged by
our meetings, talks and emails, dissolved into thin air. Our team had to
overcome every obstacle possible. Even to enter the camp-site was an
obstacle! They did an amazing job," says Mrs. Kantor.

Jamboree organizers informed Tzivos Hashem that approximately 500 Jewish
scouts would be attending the Jamboree. Half would be from Israel and
the others would largely come from the United States and smaller numbers
from Switzerland, Chile, Belgium, Sweden, France and England. The Tzivos
Hashem team packed up materials for five hands-on workshops with
information for non-Jewish scouts about the seven Noahide Laws for all
mankind.

By the time the Jamboree started, the Jewish presence had almost
disappeared. Because of lax security and the refusal of Thai officials
to allow the Israelis to be accompanied by armed guards, the Israeli
contingent cancelled as did many other Jewish scouts. When the Jamboree
opened, there were five scouts officially listed as Jewish.

By Friday afternoon, the Tzivos Hashem team had identified 50 Jewish
scouts; Rabbi Shmueli Gutnick went from campsite to campsite literally
"scouting" for Jews. At varying times they all stopped by the Tzivos
Hashem station to catch a quick "shmooze" and participate in the
workshops. On Shabbat they all came to celebrate together. (A special
"Shabbat treat" was that it was the coolest day of the Jamboree,
temperatures ranged from "only" 92 to 105 degrees Fahrenheit.)

"We had a few Jewish scouts visit us after the Jamboree, they came for
supper and for Shabbat, says Mrs. Kantor. "They told us that the best
part of the whole Jamboree was the Jewish Shul and the great team of
Rabbis."

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                            A Knowing Heart

This latest release from Sichos In English contains essays of the
Lubavitcher Rebbe in which the Rebbe advances our emotional frontiers.
The Rebbe gives us a multi-faceted conception of our G-dly mission, with
applications in our Divine service, in our interpersonal relations, and
even in our business activities. These essays give us the potential to
mold our characters and change the natural flow of our emotions. The
Rebbe shows us how to conquer our "minds of stone" by understanding the
direction in which our emotions should lead us and acting accordingly.
The essays in this book make ideals and concepts that are intellectually
abstract cogently real.

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

                           Purim 5712 [1952]

Sholom U'Brocho [Peace and Blessing]:

...When our people came into being, on receiving the Torah at Mount
Sinai, they declared naaseh v'nishma - "we will do (first), then we will
(try to) understand." This proclamation has remained our guiding light
for all times and all places. The Jew must observe the Mitzvoth
[commandments] whether or not he understands their deeper significance;
his experiences of the Mitzvoth eventually will develop the faculties of
his understanding, and in this he has Divine assistance.

Jews have, likewise, always realized that our history is not shaped by
understandable natural laws or forces, but by Supreme Providence, which
is above and beyond our understanding.

A case in point is the festival of Purim which we celebrate today.
Ahasuerus, an absolute ruler, had signed, sealed and delivered the
decree to annihilate the entire Jewish population in all the 127
provinces of his vast empire. There seemed not a glimmer of escape. The
Jews could not logically understand why such a terrible decree was
hanging over their heads. Haman had accused them of adhering to their
own laws and way of life. But, if he was right, then precisely for this
reason they should not have become exposed to such mortal danger,
inasmuch as the Torah is a Torath-chaim, a law of life and a way of
life, not death.

Yet, during the entire year that the decree was pending, the Jews
remained steadfast in their faith and loyalty to G-d, although there was
but one avenue of escape from certain death, as our Sages tells us, and
that was precisely the opposite: abandonment of their way of life and
merging with the non-Jewish population. But not a single Jew or Jewess
chose this apparently "logical" solution.

Their salvation also came through a miraculous chain of events which
completely turned the wheel of fortune from destruction to renewed life,
physical and spiritual, and from mourning to gladness.

Now the words of the Megillah [Scroll of Esther], "These days shall be
remembered and practiced," can be better understood. Remembering our
relationship with G-d must immediately lead to our practicing His
precepts, despite any inclination to the contrary stemming from one's
inner enemy (Yetzer-hora) or external hindrances or influences, the Jew
remains rooted in G-d's Torah and His Mitzvoth which make our people
indestructible.

With Purim greetings and blessing,

                                *  *  *


                        6th of Adar, 5721 [1961]


... As we are now approaching the happy days of Purim, it is well to
remember, as the Old Rebbe, the founder of Chabad [Rabbi Shneur Zalman],
explains in his book Torah Or and his dissertation on Purim, that what
brought about the miracle of Purim was the fact that the Jews were
inspired with the spirit of Mesirus Nefesh [self-sacrifice] under the
threat of Haman, which hung over their heads for a whole year. Thus the
Jews were put to the test to prove their Mesirus Nefesh at various
periods throughout the year, and all the possible states of mind in
which a Jew finds himself throughout the twelve months of the year. For
Jewish loyalty to the Torah and Mitzvoth should be manifest not only on
special occasions of the year, such as on Shabbos or Yom Tov [holidays],
or at special conventions, but throughout each day of the year, and in
each aspect of their daily life. The only obstacle is actually the inner
adversary, as explained in the Talmud on the verse "There shall be no
strange god within you," to the effect that it refers to the Yetzer Hara
[evil inclination] within the individual (Shabbos 105b). Thus the
internal difficulties rather than the external obstacles are those which
have to be overcome, and then one finds that the extent of Mesirus
Nefesh required is not as formidable as one imagines.

With blessing,

*********************************************************************
                            RAMBAM THIS WEEK
*********************************************************************
5 Adar II, 5763 - March 9, 2003

Positive Mitzva 94: Keeping a Vow

This mitzva is based on the verse (Deut. 23:24) "The statements of your
lips you shall keep and perform" The Torah commands us to fulfill
obligations we have taken upon ourselves.Whether a promise, a vow, or a
plan to bring a sacrifice - we must make sure that it gets done.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
Purim will soon be here. Bake (or buy) hamentashen, pick up a grogger,
decide what costume to wear, invite some friends over for the Purim
meal.

But wait a minute. What if Moshiach, who could come at any moment, comes
before Purim? Will all of our plans and arrangements be for naught? We
can eat the hamentashen, but what about the groggers, costumes and food?

Interestingly enough, the Talmud says that "All festivals will one day
cease, but the days of Purim will never cease." Our sages have also said
that of all the writings of the Prophets, only the Scroll of Esther will
endure.

What is so special about Purim and everything connected to it that even
when Moshiach comes it will continue?

The solemn day of Yom Kippur is referred to in our holy books as Yom
Kippurim, which means the day that is like Purim. Our sages have
explained that what we accomplish on Yom Kippur through fasting and
prayer only approaches, is only likened to that which we can accomplish
through feasting and rejoicing on Purim. For, to attain holiness through
feasting and rejoicing, to transform the physical into spiritual, is
much more difficult than holiness attained through afflicting oneself.

Each day during the month of Adar, and this year, both months of Adar,
are days of rejoicing. We are taught that joy and happiness break all
boundaries. What we can accomplish through happiness and rejoicing far
surpasses what can be accomplished in any other manner.

From the holiday of Purim, and the fact that it will continue once
Moshiach comes, we learn the value of simcha-joy. May the simcha of this
Purim and each day leading up to it break the final boundaries of this
exile so that we can celebrate Purim all together this year in
Jerusalem.

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
As stones of memorial to the Children of Israel (Ex. 39:7)

When Joseph was in Egypt and was tempted by Potifar's wife, the image of
his father Jacob appeared to him, saying, "The names of all your
brothers will one day be inscribed on the stones of the High Priest's
breastplate. Do you want your name to be missing if, G-d forbid, you
commit this sin?" The 12 stones of the breastplate serve as a memorial
for all of Israel. When a person reminds himself that all Jews were
represented on it, he too will be too embarrassed to transgress.

                                                  (Meshech Chachma)

                                *  *  *


All the gold was used in the work to complete the sacred task (Ex.
38:24)

The only reason gold was created was for its use in the Sanctuary and
the Holy Temples.

                                                (Tiferet Yehonatan)

                                *  *  *


These are the accounts of the Tabernacle (mishkan); the Tabernacle of
the testimony (Ex. 38:21)

Our Sages said that although the First and Second Holy Temples were
destroyed, they were never totally taken from the Jewish people but are
only being held for a future date as a "mashkon" (pawn); hence, the
repetition of the word "Tabernacle." According to Jewish law, the
guardian of a pledge is obligated to return it to its owner in perfect
condition when the proper time comes. The Third Holy Temple will
therefore possess all of the same qualities and characteristics as the
First and Second Temples that were held as a pledge until Moshiach's
coming.

                                            (The Lubavitcher Rebbe)

                                *  *  *


Another reason the word "Tabernacle" is repeated is to allude to the two
Holy Temples - the spiritual one that exists in the celestial spheres
above and the physical one that was built by the Jews below to reflect
spiritual reality.

                                                   (Likutei Sichot)

                                *  *  *


These are the accounts of the Tabernacle (Ex. 38:21)

The numerical equivalent of the Hebrew word for "these" is 36, alluding
to the 36 righteous people who exist in every generation. These holy
people are likened to a sanctuary, and are also "taken" by G-d as a
pledge, for they suffer on account of the sins of the generation.

                                                     (Pardes Yosef)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
Shortly before the Jews were to enter the Promised Land, G-d appeared to
Moses, His beloved servant, and informed him that he would not be
permitted to enter the Land with his people, but instead would die in
the desert. These bitter words were unacceptable to Moses. Could it be
that he would be denied his supreme wish-to serve his Master in the
holiness which is found only in the Land of Israel?

The day of Moses' death approached, but when the people heard of the
decree, they cried out and said, "We will not allow it." Even the sun
came before G-d, saying, "I will not set today so that your servant
Moses will not have to die." G-d would not be moved. He sent the Angel
of Death to bring Moses' soul to Him, but Moses forbade the angel to
approach, and the angel fled in fear.

G-d Himself then came to Moses and consoled him, saying, "If you live
longer than the usual number of years, people will turn you into a god
and worship you. Furthermore, you know that even Adam, whom I fashioned
with My own hands, had to die." But Moses continued to plead his cause.
"Please, allow me only to cross the Jordan River, if not as a leader,
then as a plain Jew; if not as a plain Jew, then as a servant." But G-d
replied, "I have made two oaths: one that you will not enter the
Promised Land; and the second, that I will never destroy the Jewish
people. If I break the one vow, I will have to break the other."

When Moses heard this, he recoiled in fright. "I would rather die a
thousand deaths than allow You to destroy even one Jewish soul. But
don't I deserve to witness the triumph of my people whom I led
faithfully throughout all these forty years?" G-d replied only: "Moses,
do not fear. I Myself will take care of them, but you must allow the
Angel of Death to approach you, for it is Joshua's turn to lead the
people."

Moses still was not reconciled to his fate. He appealed to the heavens
and the earth to intercede for him, they replied, "How can we pray for
you when it is written 'the skies were like smoke' and of the earth it
is said, 'and the earth like a garment shall wear out'?" Moses then
asked the sun and the moon to pray for him, but they answered, 'We can't
pray for you since it is said, 'The moon was put to shame and the sun
was disgraced.'"

The stars and the mountains and the seas likewise were not powerful
enough to help. Moses continued to plead for himself: "The Jews sinned
many times, and yet You always forgave them. Am I worse than they that
You cannot forgive me also?" But G-d replied to him, "Justice for the
many is not the same as justice for one. I could forgive the sins of an
entire people, but I cannot forgive yours."

Moses realized that nothing would avail, and that G-d would not retract
His decree. He wrote out 13 Torah scrolls, one for each Tribe and one to
remain in the Holy Ark. Moses and Joshua, the new leader, went together
to the Tent of Meeting, where the Divine Presence always spoke with
Moses. After they entered, a pillar of cloud descended separating Moses
from Joshua. When it departed Moses turned to his former pupil and
asked, "Master, what did G-d say to you?" Joshua relied, "I am forbidden
to tell you." This was the first time that G-d had communicated with
Joshua instead of Moses, and Moses was deeply pained. He cried out,
"Better one hundred deaths than envy even once!"

Now Moses was ready to die. G-d showed him all the sights of Israel,
present and future, even until the time of the Final Redemption. Then,
commanding the angels to lock up the gates of prayer, lest Moses'
heart-rending pleas penetrate, G-d Himself descended to take Moses' pure
soul, telling it: "My daughter, leave his body immediately and I will
allow you to rest under My Throne with the angels." G-d then kissed
Moses, took his soul and brought it up to Heaven where even the angels
wept.

Moses was born on the seventh of Adar and passed on, on the seventh of
Adar. On the day of his passing, a Heavenly Voice announced: "Moses was
awarded the crown of Torah, the crown of the priesthood, and the crown
of royalty, yet the most important crown he earned was the crown of a
good name."

Moses' body never degenerated, nor does anyone know the place of his
grave, lest they see the light shining from there. When Moshiach redeems
our people, Moses will be together with us once more.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
"The marriage of every couple ... is connected to the ultimate marriage
between G-d and the Jewish people that will be consummated in the Era of
Redemption."

                             (Sefer HaSichos 5751, Vol. II, p. 807)

*********************************************************************
                END OF TEXT - L'CHAIM 760 - Pekudei 5763
*********************************************************************