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                         L'CHAIM - ISSUE # 787
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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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        September 19, 2003 Nitzavim-Vayeilech      22 Elul, 5763
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                         Conquering Our Nature

In the week before Rosh Hashana, it is customary to rise early to say
Selichot, prayers asking for G-d's forgiveness and mercy. (On the
Saturday night that begins the week of Selichot, the reciting of
Selichot begins just after midnight, the earliest time these prayers may
be recited.)

When asking forgiveness, we have to remember not only the bad things we
did but also the good things we didn't do. It's easy to understand why
we need forgiveness for things we did wrong -  it's the old
'you-broke-the-window, you-get-it-fixed, don't-do-it-again, and I
forgive you' scenario. Yet we don't always recognize the far-reaching
implications of a missed opportunity. Neglecting to act does not always
produce a visible loss, like those associated with a direct
transgression.

Indeed, the extent of what we lose when we miss an opportunity is hard
to measure. That's because the self-assessment required can be difficult
and even painful. It's not enough, in this week before Rosh Hashana,
before the start of a new year, before the Day of Judgment, to make a
general  assessment of our behavior. It's not enough to make general
resolutions to do better.

A golfer doesn't improve by saying he doesn't hit the ball far enough or
hits it to the left too much; a chess player doesn't improve by saying
he's weak in the endgame; a salesman doesn't improve by saying he lacks
people skills; and a student doesn't improve by saying he's not good at
math. In each case, the specific weakness has to be analyzed - how the
golfer holds the club, which club he uses, how he swings; what king and
pawn positions are wins, what if, in a rook and pawn ending, the pawn is
on the fifth row or the sixth; what it takes to be a better listener,
what eye contact is appropriate; what equations need to be memorized,
etc.

Then follows the resolution, the act of will, to improve. And the
actions to improve.

First, of course, the golfer has to realize he is a golfer, the chess
player accept that he is a chess player.

So, too, with us - when analyzing ourselves, we must first acknowledge
who we are, or rather, why we are. Only then can we properly assess our
shortcomings make resolutions and plan for improvement.

Adam, the first person, differs from all other creatures. G-d planted
within him a Divine spirit; man was created in the image of G-d. G-d
told man what special abilities he had and what his special assignment
was: "fill the earth, conquer it, and rule over the fish in the sea, the
birds in the sky and all living things that move on the earth."

Man, containing a soul that was an actual part of G-d Above, recognized
his Creator. Man, created in the image of G-d, reflected the Divine. He
was to conquer and rule the world so that every aspect of creation would
also recognize - express - the Divine Presence within.

But of course, before we can rule the world, we have to conquer
ourselves, to transform the "land" and "animals" within our own nature.
And just as the golfer, the chess player, the salesman and the student
need specific instructions, so we have specific instructions how to
conquer our inner nature. The Torah is a manual for daily living, for
infusing and illuminating physical existence with the light of the
Oneness of G-d.

G-d created only one person at first, so that each subsequent human
being would realize he or she had the same task as if no other human
being existed. And if we don't fulfill that task, if we don't use our
G-d-given abilities to transform our inner nature and the outer nature
around us, not only do we lose, not only do all people stumble after us,
but our lack of action affects the whole world.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week we read two Torah portions, Nitzavim and Vayeilech. The Torah
portion Nitzavim is always read on the Shabbat before Rosh Hashana. It
begins with Moses' address to the Jewish people, "You are standing
today, all of you, before the L-rd your G-d..." This invocation is both
general and specific. It mentions the individual classes of Jews, from
the heads of the tribes to the drawers of water.  And it gathers them
all into the collective phrase, "all of you."

This is in itself something of a contradiction.  The verse begins by
speaking to Israel as a unity - "You are standing...all of you" -
without making any distinctions.  But immediately afterwards, it
proceeds to detail the different classes of Jews.  Why, in any case, did
it need to do so, when the phrase "all of You" already encompasses them
all?

This was done in order to make a fundamental point:  that on the one
hand, there must be unity among Jews; and, at the same time, each has
his unique contribution to make, his own individual mission.

But if there have to be distinctions among Jews, especially ones as
extreme as that between "your heads" and "the drawer of your water," how
can there be true unity among them? The verse supplies its own answer.
"You are standing today, all of you, before the L-rd your G-d."  It is
when Jews stand before G-d, in the full recognition that He is the
author of their powers and the foundation of their being, that they are
one.

This can be explained by a simple analogy.  When people from a group or
community unite for a specific purpose, economic, intellectual or
whatever, they share their money or labor or ideas towards a given end
and for a specified time. Outside this partnership they remain separate
individuals, each with his own private word.

Yet, the community of Israel is a partnership "before the L-rd your G-d"
and its purpose is that you should "enter into the covenant of the L-rd
your G-d, and into His oath..."  This partnership encompasses the whole
person - not just his labor or his ideas - each according to his
capacity. And it is a partnership in perpetuity, as eternal as the
Torah.  This is true unity.

Moreover, the effort of each Jew playing his unique part in the covenant
is implicit to the work of the whole community.  The unity of Israel is
created not by every Jew being the same, but by his own unique role in
fulfilling the directives of "the L-rd your G-d."  Israel is one before
G-d when, and only when, each Jew fulfills the mission which is his
alone.

     From "Torah Studies" by Rabbi Jonathan Sacks, adapted from the
                                    works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                            A Miracle or Two

One would be hard put to decide which was the bigger miracle for Chabad
of Arkansas: the opening of its new 7 acre, 5,000 square foot
Chabad-Lubavitch Jewish Center and Hebrew Academy in Little Rock or the
story that the center's director, Rabbi Pinchas Ciment, told at the end
of the dedication ceremony.

But let's start at the beginning. After cutting the ribbon and affixing
the mezuza on the center's front door, those gathered entered the
beautiful building for the first time.

Rabbi Binyomin Klein, a member of the Lubavitcher Rebbe's secretariat
and father of Mrs. Dassi Ciment, spoke. He emphasized that all who came
to participate are part of a much larger family.

Rabbi Klein told the story of a woman who came to the Rebbe for a
blessing for children. The Rebbe answered her, "Amen, bekorov - it
should be soon." The woman responded that she wants children quickly and
the Rebbe replied that it has to take at least nine months! Rabbi Klein
continued by saying that the Rebbe's message that our generation is the
one that will merit to see the complete and final redemption is only a
matter of time, and will surely be fulfilled as are all of the Rebbe's
words.

Dr. Milton Waner, world renowned in vascular hemangiomas and founding
member of Lubavitch of Arkansas noted that the phenomenal success of
Lubavitch in Arkansas has far surpassed even his imagination. Rabbi Ben
Zion Pape of Chabad of Arkansas as well as Lt. Governor of Arkansas, Win
Rockefeller, also addressed the audience.

Rabbi Ciment approached the podium. He thanked his supporters and
friends who made the opening of the center possible. Then he told the
following story that encapsulated the entire day's event, the entire
history and success of Lubavitch of Arkansas, and brought to light the
power behind Chabad-Lubavitch Centers and emissaries:

A local bank had provided the financing for the building, a little
miracle in and of itself, the rabbi said. Near the end of construction
and the beginning of furnishing the building there was a shortfall of
$60,000 which needed to be secured quickly in order for the Hebrew
Academy to open on time.

Rabbi Ciment had no idea where this money could or would come from. One
thing he did know, though, was that in times of need there is always one
address on the globe where he could turn to - the Lubavitcher Rebbe. He
beseeched the Rebbe to intervene and intercede on his behalf and on
behalf of the community.

The next day, Rabbi Ciment received a call from an elderly non-Jewish
farmer living over three hours from Little Rock. The man explained that
he was 85 years old. Recently, he had read the book The Rebbe's Army
about the work of Chabad-Lubavitch Shluchim (emissaries) around the
world. He decided to make a contribution to the "Rebbe's army."
Searching on the internet, he found that Lubavitch of Arkansas is the
closest center to where he lives. He asked if Rabbi Ciment could pay him
a visit.

It had been a hard day for Rabbi Ciment. The elderly, non-Jewish farmer
wanted him to travel three hours each way to give the rabbi a donation.
The weary and tired Rabbi asked if they could meet somewhere in the
middle. "Sure," the man said. They arranged to meet at 1:00 p.m. the
next day. "Don't worry," he told the Rabbi, "you'll recognize me.  I'm
the one in the overalls and the old pickup truck."

When Rabbi Ciment arrived, the man got out of his pickup truck and
approached him. He told Rabbi Ciment, "I have been searching religions
all of my life and have never found one that really talks to me. They
all seem hollow. All the religions seem in conflict with the writings of
G-d's Torah and the Prophets. Just lately, though, I read about the
spectacular dedication to G-d's word and I realized that this is G-d's
prophecy for this world! The Rebbe's army is what G-d wants, and I want
to support it! So thank you Rabbi for what you're doing and here is my
donation to your cause."

Rabbi Ciment thanked the man and returned to his car. He opened the
envelope and found a check for $20,000. When Rabbi Ciment looked in the
direction of the pickup truck, all he saw was a cloud of smoke, sand and
dust from the truck's tires.

The following day, the farmer called Rabbi Ciment. "Thank you for coming
out of your way to see me. I just wanted to make sure you had a safe
trip home," he said. The rabbi thanked him profusely for his concern and
show of support. He invited the man to come visit the new
Chabad-Lubavitch campus in Little Rock. The man came the next day. With
him he brought a big, heavy box. In it were the coins the farmer had
been setting aside for charity over the years. This, too, he wanted to
give to Lubavitch. The box contained almost one thousand dollars in
coins.

The visit was very pleasant and Rabbi Ciment thanked the man a number of
times for his generosity. Later that evening, the Rabbi called the man
to make sure that he had a safe trip home to his farm. The man assured
him all was well and that in truth he was in a state of sheer joy and
happiness having found the proper place to see Hashem's purpose for us
in this world. The man then asked the Rabbi if he would visit him again
the next day for he had a surprise to share with him.

At their meeting, the man told Rabbi Ciment, "Rabbi, I feel like I have
reached the pinnacle of my life. Believe me, I've seen it all. And
nothing comes close to the feeling I have with you and what you
represent to the world. Please take this check of an additional $20,000.
But Rabbi please sign here, because I am giving you the authority over
me. Please see to it that I am not cremated and that I get a proper
burial."

Rabbi Ciment concluded by saying that the story does not end here, but
he is not at liberty to reveal more at the present. He wanted to share,
however, how grateful and humbled he feels by all those who so
generously support the activities of Lubavitch of Arkansas. And to
emphasize that, as always, the Rebbe can be relied upon.

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                               WHAT'S NEW
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                          Jewish Life Festival

The Fifth Annual Jewish Life Festival, sponsored by Chabad on Washington
Square in New York City, takes place this Sunday, Sept. 21, from 2-6
p.m. The festival features live musical entertainment, an "Info Zone"
with 8 booths, Kiddyland rides, a Judaica Bazaar, kosher food and six
hands-on Judaica workshops including the world famous Shofar Factory.
The festival promises to be a day of fun for all ages and the entire
family. Washington Square is located at the southern end of Fifth
Avenue. For more info, contact Chabad on Washington Square at (212)
674-1950.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                     Freely adapted and translated
                  In the Days of Selichos, 5736 [1975]
             To the Sons and Daughters of Our People Israel
                     Everywhere: G-d bless you all!


Greeting and Blessing:

...Following up the previous letter on the theme that the essence of a
Jew is bound up with the vitality emanating from his attachment to G-d,
as it is written, "You who are attached to G-d... are living all of you
this day," the attachment which is achieved through the daily life and
conduct in accord with the Torah and its mitzvos (commandments) whereby
Jews live,

It follows that this vitality itself should also be intensified in these
days approaching Rosh Hashana, when we pray: "Remember us for life, O
King who desires life" - by way of an increase in both quality and
quantity - and carried  into the subsequent Ten Days of Return,
specifically -

In light of the concept expressed by our Sages in the designation
Mechayeh hachayim, "Animator of the Living."

The said designation and title is, of course, applied by our Sages in
reference to G-d, who is the Source of Life and who vitalizes the
living. Which means that those whom G-d had already endowed with life
receive on occasion an additional vital principle, as the "soul's soul,"
a superior soul, etc.

However, there is the well-known instruction: "You shall walk in His
ways" - to imitate G-d's ways and qualities, as our Sages explain: "As
He is called 'Gracious One,' so you, too, be gra-cious," meaning that
just as G-d gives freely and generously, so must every Jew be gracious,
etc. Similarly in the aspect of "animating the living." Every Jew should
be an "animator of living" - to instill vitality into living Jews, and
do so in a way that not merely adds more vitality (quantitatively), but
also new life (qualitatively), as when breathing life into an inanimate
object. And since this is the Divine command, G-d certainly provides the
ability to carry it out in the fullest measure.

Inasmuch as the essential thing is the deed, the capacity of "animating
the living" must express itself in concrete terms, beginning with the
mitzva (commandment) of tzedaka (charity) - for tzedaka is in effect an
act of life-giving, by sustaining the life of the poor man and his
family.

In tzedaka itself there is the ordinary aspect, namely, sustaining the
life of the needy person, and also a higher level, that of
resuscitation, as it were, when the poor man is in a desperate
situation, not knowing "whence shall my help come?" and the benefactor
helps him graciously, cheerfully, and wholeheartedly, which is in the
category of instilling new life into the one who had despaired of hope.

And from material tzedaka to spiritual tzedaka, especially bearing in
mind that, as is well known, every physical thing has its spiritual root
and source from which it evolves and derives its existence and vitality.

Spiritual tzedaka, in the sense of "animating the living," is
exemplified in the teacher-disciple relationship, as our Sages say, "He
who teaches his friend's son Torah is deemed as if he had given birth to
him," and "disciples" is synonymous with natural "children."

Here "disciples" is not meant in terms of years, but includes also one
who is mature in years but a disciple in the acquisition of his
knowledge of Torah and mitzvos.

The mitzva of spiritual tzedaka makes it the duty of every Jew, man or
woman, to work for the creation of opportunities for all Jews - young
and old - to learn Torah and fulfill its mitzvos.

Through the practices of tzedaka materially and (even more so)
spiritually - and tzedaka is typical of all the mitzvos - a Jew becomes
an "animator of living" in actual fact.

The basis of a Jew's service, both for his own edification as well as
relating to all around him, which service is generally divided into the
three pillars of Torah, prayer, and acts of lovingkind-ness, coupled
with teshuva (return), especially at this time of the year, is the Great
Principle of the Torah, "love your fellow as yourself." In light of what
has been said above, this means that the quality of "animating the
living" should be reflected in all aspects of the service, particularly
in the all-embracing mitzva of "love your fellow as yourself." In other
words, every effort in the said direction has to be carried out with
such vivacity, feeling and enthusiasm, that it should permeate all who
come under his influence, so that they too become "animators of living,"
and they, too, produce what our Sages call "fruits and fruits of fruits"
to the end of time, for the realization of "You are living all of you
this day."

May G-d grant that this service, in a manner of continuously growing
animation and illumination, should bring an even more generous measure
of blessings from G-d, who is En Sof (Infinite) and whose blessings are
infinite.

And everyone, in the midst of all Israel, should be inscribed for good
and blessing in the new year,

And should always be able to declare: "We thank You, G-d, we thank You,
in the closeness of Your name (shielding and protecting us), as our
ancestors proclaimed Your wonders,"

With esteem and blessing for a good and sweet year, materially and
spiritually,

*********************************************************************
                            RAMBAM THIS WEEK
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28 Elul, 5763 - September 25, 2003

Positive Mitzva 248: Laws of Inheritance

This mitzva is based on the verse (Num. 27:8) "If a man dies and he has
no son..."

When someone passes away, his property is inherited by his children or
next of kin. This mitzva concerns the many detailed laws of inheritance.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
The main mitzva (commandment) of the upcoming holiday of Rosh Hashana is
to hear the blowing of the shofar. More than the apples dipped in honey,
more than the beautiful prayers, more than the festival meal, we must
hear the shofar blown. This year, because the first day of Rosh Hashana
is on Shabbat, we only have one opportunity to hear the shofar blown -
on Sunday, the second day of Rosh Hashana.

Following the shofar blowing, we mention several other historic
soundingd of the shofar. The first of these was at Mount Sinai. There,
the Torah was given in the presence of an intense, constantly
increasing, shofar blast.

Another renowned shofar blowing mentioned in our prayers is that of the
"Great Shofar," which will be blown upon the arrival of Moshiach.

What is the connection between these two events, and why do we mention
them in our prayers on Rosh Hashana?

The Giving of the Torah at Mount Sinai was an experience that pulled
people out of their previous state of existence.  The G-dly revelation
was so intense that "their souls flew out of their bodies"; they were
taken out of their worldly boundaries and elevated to a much higher
plane.

The Era of Moshiach will precipitate a similar restructuring of our
lives, causing us to break out of the limitations of this physical world
and reach to a higher level of existence. The prerequisite for this
transformation is the desire to change, which must be present now, even
before Moshiach has arrived.

This is a common thread joining the revelation at Mount Sinai with the
days of Moshiach - the element of change and the improvement of the
world at large.  The shofar, central to both events, inspires one to
abandon one's previous level in order to reach higher levels.

Even today, the shofar has a similar effect. We can and must achieve an
inner change.

The time for change is now, even before the Rosh Hashana begins. May we
hear, this year, the sounding of the Great Shofar in the rebuilt Holy
Temple in Jerusalem with Moshiach, NOW!

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                          THOUGHTS THAT COUNT
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You are standing this day, all of you, before the L-rd your  G-d (Deut.
29:9)

"All of you" are before G-d, all of you are equal in His eyes. Your
"leaders, elders and officers" are not considered any more important and
privileged than your "woodcutters and water carriers."

                                                       (Klai Yakar)

                                *  *  *


In your mouth and in your heart, that you will do it (Deut. 30:14)

Don't think that you have fulfilled your obligation "with your mouth" -
just by speaking about doing a mitzva, or "in your heart" - just by
thinking about doing one. Everything that is "in your mouth and in your
heart" - all of these mitzvot - do it!

                                   (Rabbi Menachem Mendel of Kotsk)

                                *  *  *


Because my G-d is not in my midst have I found these troubles (Deut.
31:17)

The Baal Shem Tov taught that when a person sees bad in his neighbor, it
is because he has a similar blemish of his own: the other person is a
mirror, showing us ourselves. The second Chabad Rebbe, Rabbi Dov Ber,
paraphrased this verse to bring out the above point. "Because G-d is not
in me do I notice this evil."

                                                   (Sefer Hasichot)

                                *  *  *


You have been rebellious with G-d. (Deut. 31:27)

It doesn't say "against G-d," but "with G-d." With every improper thing
we do we cause G-d to be a partner. This is especially true when we do
these things in the name of a commandment or turn a bad deed into a
commandment!

                                                          (Likutim)

                                *  *  *


Write this song for yourself and teach it to the children of Israel
(Deut. 31:19)

According to the Sefer HaChinuch, from this verse we learn of the very
last commandment in the Torah, the mitzva for every Jew to write a Torah
scroll for himself. The purpose of this mitzva is that every Jew should
have on hand a Torah in which to study. One way to fulfill this
commandment today is to buy a share or letter in a communal Torah
scroll, thereby taking part in this mitzva.

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                            IT ONCE HAPPENED
*********************************************************************
Over one hundred years ago in the town of Belz, there was a very holy
Rebbe called Rav Shalom of Belz. He had tens of thousands of Chasidim
and his name was famous throughout much of the Jewish world.

One year on the first night of Selichot, (special penitential prayers
said before Rosh Hashana), instead of going to the large synagogue to
signal the beginning of the prayers, Rav Shalom asked his assistant to
ready the carriage for they were going into the woods.

The astonished assistant thought of the thousands of Chasidim who were
waiting for the Rebbe's arrival in the synagogue to begin the prayers.
But he knew better than to ask questions and went out to prepare the
carriage.

A half hour into their journey, the Rebbe signaled the assistant to
stop. The Rebbe told the assistant to remain in the carriage while he
walked down a narrow path by foot. In the distance was a small hut.

The Rebbe walked over to the window of the hut and looked inside. There
sat an elderly chasid, alone at a small table. On the table was a bottle
of vodka and two small cups, one in front of him and the other before
the empty seat opposite him.

Through the window the Rebbe could see the chasid raise his cup, say
"l'chaim" ("to life") and drink the vodka. Then he saw the chasid drink
the second cup as well. This he repeated two more times after which the
Rebbe walked quickly back to the wagon. Together with his assistant, the
Rebbe travelled back to Belz.

When the doors of the synagogue opened and the Rebbe entered, the
congregation fell silent. All eyes followed the Rebbe to his place at
the front of the synagogue, and the room burst into prayer as they began
to say Selichot.

As soon as Selichot ended the Rebbe turned to his assistant and said,
"There is an elderly chasid who came in after we had begun and I'm sure
he will finish after everyone else has left. Please wait for him to
finish and tell him that I want him to come to my study."

A half hour later, Zelig stood in trepidation before Rav Shalom. "I want
you to tell me what you did in your house before you came here tonight,"
began the Rebbe. "Why did you have two cups of vodka and with whom did
you make a l'chaim?"

"The Rebbe knows that!?" he asked, his eyes opened wide in amazement.

"I was at your house and saw what transpired. But I want to understand
what you did there," the Rebbe explained.

"I'm a poor man, Rebbe, I have no children and my wife passed on years
ago. I live alone with my few farm animals, that is, until a few months
ago. My cow got sick so I prayed to G-d to heal the cow. 'After all,' I
said to G-d 'You create the entire world and everything in it, certainly
you can heal one cow!'

"But the cow got worse. So I said, 'Listen G-d, if You don't heal that
cow I'm not going to the synagogue any more!' I figured that if G-d
doesn't care about me, I mean, it's nothing for Him to heal one old cow!
So why should I care? But the cow died and I got mad and ... I stopped
going to the synagogue.

"Then my goat got sick. I said to G-d 'What! You haven't had enough? Do
you think I'm bluffing? If this goat dies I'm not putting on tefilin any
more!' So the goat died and I stopped putting on tefilin.

"Then my chickens got ill and I told G-d that if they die I'm not going
to keep Shabbat. A week later I was without chickens and G-d was without
my Shabbat.

"Well, I held out for over a week until suddenly I realized that the
time for Selichot is approaching. I thought to myself, Zelig, you aren't
going to go say Selichot with the Rebbe? What, are you crazy!?? But on
the other hand I was angry with G-d and I wasn't going to the synagogue.

"So I remembered that once I had an argument with Shmerel the butcher.
For about a month we didn't even say 'hello.' Then one night he came to
my house with a bottle of vodka and said 'Let's forget the past and be
friends. We Jews have enough enemies.' So we said "l'chaim," three
times, shook hands and even danced around a little together and we were
friends again.

"I figured I would do the same thing with G-d. I invited Him to sit
opposite me, poured us two cups and said 'Listen G-d, You forget my
faults and I'll forget Yours. All Right?'

"I drank my cup and understood that G-d wanted me to drink His. And
after we did it twice more I stood up and we danced together! Then I
felt better and came to Selichot.'

The Rebbe became very serious. He looked deeply into Zelig's innocent
eyes and said. "Listen, Zelig. Before we began Selichot I saw that in
heaven there was a terrible decree on our holy congregation. The reason
was that, the Chasidim were saying the words in the prayer book but they
weren't really praying seriously to G-d. But you, Zelig, you talked to
G-d like He is your friend. Your simple heart saved the entire
congregation!"

                               Adapted from www.ohrtmimim.org/torah

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
In the Torah portion of Nitzavim we read, "You shall return to the L-rd
your G-d, and obey His voice...and the L-rd your G-d will restore your
captivity and have mercy on you." (Deut. 30;2,3) Every one of  the
Prophets exhorted us to repent, and indeed Israel will only be redeemed
through repentance. The Torah itself promises that ultimately, at the
end of the Exile, the Jews will repent, and will be immediately
redeemed. As it is stated: "When all these things have come to
pass...and you have returned to the L-rd your G-d, and the L-rd your G-d
will restore..."

                                 (Laws of Repentance of Maimonides)

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          END OF TEXT - L'CHAIM 787 - Nitzavim-Vayeilech 5763
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