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                         L'CHAIM - ISSUE # 793
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                           Copyright (c) 2003
                 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 7, 2003       Lech-Lecha      12 Cheshvan, 5764
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                              Weight Loss

Pills. Shakes. Fads. Lite. Machines. Points. Videos. Health Clubs.
Proper Name Diets and Diet As A Compound Noun. Instant-workout-
guaranteed-eat-all-you-want-ten-pounds-fast-in-two-weeks-fifty-pounds-
calories-feelgood.


We're obsessed with our weight and we're obsessed with our diets.

Everyone knows there are two ways to diet - quick and painless or slow
and difficult. What's the difference between them? Quick and painless is
superficial, temporary and expensive. Slow and difficult requires
profound self-analysis, commitment to a lifestyle change and costs more
in time than money.

At this point, we can go in two directions. We can compare weight loss
to mitzvot (commandments) or we can compare weight loss to aveirot
(transgressions). Or we can do both. Let's.

Fact: Most people who go on a diet - whatever its name, rank or serial
number (on the best seller list) - will lose weight initially,
regardless of the specific plan, and gain it back within six months. And
yet we keep going back again and again, losing some, gaining some,
constantly fighting the never-ending "battle of the bulge" and feeling
guilty every time the see-saw swings up.

This resembles our war with the yetzer hara, our evil inclination. Every
time we don't take the opportunity to do the mitzva at hand or do do
something that we aren't supposed to do, it's like cheating on our diet,
abandoning it, gaining weight. And every time we resolve to do better,
argue with ourselves that we can lose that weight (if only we'll be
resolute and determined), it's like doing teshuva - returning to our
roots. And every time we start a new diet - or restart an old - it's
like acting on that teshuva, practicing what we preach to ourselves.

Fact: Those who change their lifestyles, their attitudes, and not just
their eating habits, are most likely to lose the weight and keep it off.
But that requires self-judgment, self-acceptance and self-enactment:
judgment of one's strengths and weaknesses, acceptance one's abilities
and shortcomings, and acting to maximize one and minimize the other.

It's no different with Jewish living and learning. To do more mitzvot,
observe more customs, participate in more rituals, to make Judaism more
integral to one's life, requires assessment - what can I do now,
realistically? Drastic all or nothing approaches usually don't work, but
abandonment to the status quo only leads to more excess  baggage. From
that assessment, that knowing of what we can do, what step, however
small, we can take, comes acceptance of where we are and a realization
of where we need, where we want to be, and a commitment to get there,
baby step by baby step. And, then, of course, we have to act upon, to
incorporate and to naturalize that commitment and new perception. We
have to not only do, but do from the inside out, as a matter of course.

So here's to weight loss - loss of the pounds and loss of the heaviness
that keeps you from being Jewishly involved - and to the new you - that
"certain figure" you, that new perspective you, that healthy-and
in-shape Jewish you.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Lech Lecha, we are told about the births
of Abraham's two sons, Ishmael and Isaac.

When G-d promised Abraham that he would have Isaac, Abraham already had
a son, Ishmael. Thus Abraham responded to G-d, "I pray that Ishmael
might live before You" - i.e., that Ishmael would conduct himself as he
should and pursue the Divine way of life. G-d, however, replied, "No. By
Isaac shall your seed be called." From Isaac, Abraham was assured, his
true joy would come.

There is a basic difference between Ishmael and Isaac. The birth of
Ishmael was natural, without any heavenly  intervention. Isaac's birth
was miraculous for Abraham and Sara were far advanced in age.

Another difference between Ishmael and Isaac relates to the commandment
of circumcision. Ishmael was circumcised when he was thirteen years old.
At the age of thirteen a youngster has sufficient reason to be held
accountable for his conduct and he becomes obligated to observe the
mitzvot. Ishmael thus used his reason to determine his readiness to
enter the covenant with G-d, and accepted circumcision.

Isaac was circumcised when he was eight days old. An infant that young
cannot give consent; nevertheless he was bound up with G-d at that early
age. This type of bond can never be dissolved and erased; it is eternal,
as the Torah calls it "an eternal covenant."

Isaac's supernatural and miraculous birth was in contrast to Ishmael's
natural birth. And Isaac's covenant with G-d was in a supra-rational
manner as opposed to Ishmael's covenant.

Normally a child is born and raised under the supervision of his
parents, guarded against every harm. He is educated to gain proper
understanding, which in turn leads to attachment with G-d. This was the
way of Ishmael. He was raised in the home of Abraham and received an
education which made him understand that he ought to attach himself to
G-d.

This course of life, however, provides no assurances. When religious
commitment is based exclusively on reason, we cannot predict how it will
be affected by the variables of life. Thus we find with Ishmael, that as
soon as his inheritance was affected by Isaac's birth, his behavior
deteriorated and G-d commanded Abraham to listen to Sara when she asked
that Ishmael be sent away.

Lech Lecha teaches us that, to establish Jewish continuity, one cannot
set out with strictly natural calculations. The very existence and
purpose of the Jewish people transcends nature. A Jew's life, right from
birth, is intertwined with miracles and a disregard for the course of
nature.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                            Slovenian Jewry

             From an address by Rabbi Haddad at the public
         presentation of a Torah scroll to the Slovenian Jewish
               community in Ljubljana, earlier this year.


I would like to go back to the year 1991, the year of independence of
the Republic of Slovenia, and share with you a story.

Among the nations demanding freedom during those confusing times was a
small country wedged between Italy, Austria and Croatia, called
Slovenia. But when Slovenia made this demand, communist Yugoslavia
immediately responded by declaring war. The situation was bleak for the
fledgling state. The Yugoslavian army was planning an attack to crush
their adversary.

It so happened that in Toronto, Canada, there lived a Slovenian Jew
called Marjan Furlan. He was married to a woman from Israel and one
night the Slovenian government contacted him through their Canadian
ambassador, hoping that perhaps his wife could secure arms or ammunition
through some Israeli connection. He replied that although he could not
help them in that area, perhaps he could arrange a blessing from the
Lubavitcher Rebbe, the most charismatic Jewish leader I have ever known.
Having heard that the Rebbe does "miracles," and thinking that nothing
short of a miracle would save Slovenia, the Furlans volunteered to ask
the Rebbe for help.

The Furlans decided to travel to the Rebbe in Brooklyn, New York, and
deliver two impassioned letters for help; one from the Slovenian
ambassador, and the other from the priest of the Slovenian Church in
Toronto. The priest included in his plea a request to the Rebbe that he
save Slovenia from communism just as Moses saved the Jews from the evil
nation of Amalek when they left their imprisonment in Egypt.

When they finally arrived to New York, it was June 7, 1991, at 4 p.m.
Slovenian time. The Rebbe heard the story from Mr. Furlan and accepted
the letters. He then gave his blessing to Slovenia that the fighting
should cease and that there would be peace and prosperity.

At the very moment the Rebbe was blessing Slovenia, the Yugoslavian army
received orders not to attack. The Yugoslav government requested a
cease-fire and granted independence to Slovenia. The date was Sunday,
June 7, 1991. The Rebbe's blessing saved an entire nation of non-Jews.

Shortly thereafter, Slovenia printed a booklet in honour of their newly
gained statehood. On the last page of the booklet is written. "A
Slovenian Jew personally delivered to New York a number of letters from
the Slovenian community to the world Jewish leader Rabbi Menachem Mendel
Shneerson, and on the very day that he blessed the Slovenian nation,
hostilities ended."

A few months later, the Lubavitcher Rebbe instructed me to come to
Trieste, Italy, which is five kilometres away from the Italian border
with Slovenia, and today we are all here together.

A lot of things have changed for Slovenian Jewry since 1991. A
pioneering effort of translation from Hebrew of traditional texts to the
Slovenian language has led to the publication of the "Haggadah of
Ljubljana"; a copy of this book is being presented to all religious
representatives that are here today. Almost four years ago, we
celebrated the first community-wide kosher Passover here at the Grand
Hotel Union. Since that time, this celebration has become a regular
event for the community and for the Grand Hotel Union. A Torah scroll
arrived on January 18 this year to our community. With its new Torah
scroll, the Jewish Community of Slovenia is now able to hold the
complete religious services for the first time after sixty years. The
temporary synagogue that we are currently using is the first in
Ljubljana after nearly half a century.

I am grateful to the Alm-ghty who gave me the opportunity to take part
in all of this. I have a debt of gratitude to a lot of people; if I
should list them, it would take another hour. To all of them, to those
who are here and those who are not, goes all my gratitude and my
friendship. To all of you I want to say: the same way you were there for
me when I was in need, please remember that I will be there for you
whenever you are in need. A thought must also go to my wife and my
children; they are my strength and my courage. And, closing this very
long speech, I must say to everyone here: we have travelled a long way
until this day, but a much longer travel is ahead of us, so let us do it
together.

    Rabbi Ariel Haddad, a native of Rome, Italy, is the Chief Rabbi of
    the Jewish Community of Slovenia. He is also the director of the
    Museum of the Jewish Community of Trieste "Carlo e Vera Wagner" and
    contract Professor of Hebrew Language at the University of Trieste.

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                               WHAT'S NEW
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                  Four New Centers Open in California

There are well over 100 Chabad-Lubavitch  Centers throughout California
and Nevada. This past January, at the West Coast Chabad Emissaries
Conference, plans were announced to expand Chabad's services by
establishing an additional 20 Chabad Centers on the west coast during
the year, bringing the total number of centers serving California and
Nevada to 180. Since January, 12 new centers have opened, and more are
scheduled to be announced in the next few months. Among the newest
centers: Chabad of Piedmont under the direction of Rabbi Rabbi Boruch
and Raizy Kaplan; Chabad of Chatsworth, under the direction of Rabbi
Yossi and Necha Spritzer; Chabad of Stockton, under the direction of
Rabbi Avremel and Nechamie Brod; Chabad at the University of California
at Davis, under the direction of Rabbi Shmary and Sarah Bronstein.

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                            THE REBBE WRITES
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                        Freely translated letter
                        Cheshvan 22, 5738 (1978)

... Perhaps you are already aware of what I spoke about on Motzoei
Shabbos Parshas Lech Lecha regarding the absolute need to populate the
entire territories, all at once. At the very least, Israel should settle
those areas upon which there is dispute. In my opinion it is clear that
the only way that the enemies of Israel will finally give up their evil
designs will be when they see that Israel means this seriously. As I
have stated many times, even those who are afraid of the nations'
objections, have seen in the past - and continue to see - the complaints
remain just as strong no matter if Israel settles one place, or the
entire border.

To my great consternation, it would seem that Israel is not even
considering this minimal plan which I have mentioned. They have decided
to behave in the same fashion as they always have in the past, whenever
there has been a victory - and each victory has transcended the bounds
of nature.

This is true regarding the period after the Yom Kippur War, the Six Day
War, the Sinai Campaign, etc. Each time, they decided to do "half a job"
- or more properly, they consented to accept only half of what was being
given to them as a gift from Above - namely, victory - and they did not
act decisively, with the greatest forcefulness - to finish the issue
once and for all. Clearly, this itself only invites pressure. As if this
was not enough, they sent a delegation of representatives to inform the
nations that they would not take full advantage of the victory, but
rather, would give up an important part of that which they had already
attained. Everyone sees the outcome: not only did they not achieve
peace, but they brought about the opposite - terrorism, harassment, and
eventually war, may G-d save us. As I mentioned, they have repeated this
strategy more than three times.

I am not aware whether your orientation is what they call "hawkish" or
"dovish." But regarding this, after everyone has seen the results of
such behavior after all the past wars; the today's pressure and threats
seem to be the outcome. In my opinion, there is no difference between a
hawk or a dove. The issue is only whether a decision will be made to
continue in the same way they have until now, for whatever various
strange reasons. Then they will continue to delude themselves and their
followers with empty hopes - that even though nothing has changed, but
still, maybe this time the outcome will be the opposite. The only
alternative is to at least try a different method - the one which most
appeals to sound judgment, and the one which all past experience proves
is worthwhile trying.

If this is also your opinion, then surely you - who live in the Holy
Land and are aware of the situation up close - will make the loudest
commotion, since many, many circles follow you and will perhaps listen
to you. Even though it would have been preferable to build these
settlements immediately, along with the first one which was established,
nevertheless, it is better to do it now, late, than to continue taking
two steps back, and then one step forward. I deliberately changed the
order, because unfortunately the politicians are even afraid of the
method of taking one step forward, and then two steps back.

May it be G-d's Will that there should finally be the fulfillment of the
verse "and the earth will be filled with knowledge of G-d, as the water
covers the ocean bed," and the immediate result will be the evaporation
of all the fear of "what will the nations say," or concern whether they
will favor this or that policy - until the Jewish fear of "the sound of
a driven leaf," (lest the leaf was moved by wind from the nostrils of a
non-Jew) is dispelled. G-d will help His nation to walk upright, with
the proper forcefulness.

                       Reprinted with permission from truepeace.org

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                            RAMBAM THIS WEEK
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12 Cheshvan, 5764 - November 7, 2003

Prohibition 10: You shall not seek information about idol-worship

This mitzva is based on the verse (Lev. 19:4) "Do not turn to idols."
This prohibition warns us not to even attempt to understand what
idol-worshippers do, even if we are only curious about it and never
intend to practice it ourselves.

Prohibition 47: You shall not believe in ideas that oppose the Torah.

This mitzva is based on the verse (Num. 15:39) "And that you seek not
after your own heart and your own eyes." This prohibition cautions us to
use the guidelines that are in the Torah and follow its commandments.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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In this week's Torah portion we read G-d's blessing to Abraham: "I will
make your offspring like the dust of the earth; if a person will be able
to count all the grains of dust in the world, then your offspring also
will be countable."

The Baal Shem Tov explained why the Jews are compared to the "dust of
the earth." For, just as there are treasures hidden deep within the
earth, there are beautiful "treasures" hidden within every single Jew.

Along these lines, the Lubavitcher Rebbe was once asked by a group of
visiting academics, "What is the purpose of a Rebbe?"

The Rebbe answered, "Concerning the Jewish people, it says, 'And you
will be for Me a land of desire.' A Jew is like land, earth. Within the
earth one finds many treasures. But one needs to know how to look for
them and how to take them out from the depths of the earth. One who
doesn't know how to search will look in the earth and find only dirt and
mud, or rocks and stones.

"The same is true with a person. One psychologist digs in a person's
soul and finds dirt and mud. Another finds rocks and stones. The purpose
of a Rebbe is to find the treasure - the G-dly soul that rests within
every Jew."

How cohesive and united the Jewish community can be if, when looking at
our fellow Jew, we search not for the mud or dirt, but for the treasures
that are within each one of us.

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                          THOUGHTS THAT COUNT
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The Torah Portion of Lech Lecha

Rabbi Shneur Zalman, the first Chabad Rebbe, said, "One must live with
the time."  His brother, R. Yehuda Leib, explained this to mean that one
must live with the Torah portion of the week.  One should not only learn
the weekly portion every day, but live with it. A really joyous week is
that of Lech Lecha.  We live every day of the week with Abraham, the
first to dedicate his very life to spreading G-dliness in the world.
And Abraham bequeathed his self-sacrifice as an inheritance to all
Jews.

                                                        (Hayom Yom)

                                *  *  *


Go from your land (Gen. 12:1)

Ever since  G-d told our father Abraham, "Go from your land etc," and
subsequently "Avram kept travelling southward," we have the beginning of
the mystery of birurim - elevating the sparks of holiness. By decree of
Divine Providence man goes about his travels to the place where the
"sparks" that he must purify await their redemption. The righteous
tzadikim, who have vision, see where their birurim await them and go
there deliberately. As for ordinary folk, The Cause of all Causes and
the Prime Mover brings about various reasons and circumstances that
bring these people to that place where lies their obligation to elevate
the sparks.

                                  (Reb Shalom Dov Ber of Lubavitch)

                                *  *  *


Lech Lecha - Go from your land and your birthplace and your father's
house... (Gen. 12:1).

The literal translation of the words "Lech Lecha" is "Go to yourself."
Going has the connotation in Torah of moving towards one's ultimate
purpose - service towards one's Creator.  And this is strongly hinted at
by the phrase, "Go to yourself," meaning, towards your soul's essence
and your ultimate purpose, that for which you were created.

                       (Alshich as quoted by the Lubavitcher Rebbe)

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                            IT ONCE HAPPENED
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Reb Wolf Kitzes, one of the most devoted and loyal followers of the Baal
Shem Tov, had a burning desire to visit the holy land. He tried to push
aside this desire because he did not wish to leave his saintly Rebbe,
the Baal Shem Tov. His yearning for the Holy Land gave him no peace,
though, so he decided to tell the Baal Shem Tov about it.

The Baal Shem Tov listened carefully and replied: "You should not go
yet."

The reply was enough for Reb Wolf and he said no more.

But after some time, Reb Wolf again was haunted by his unquenchable
thirst for the Holy Land, which drove him again to ask the Baal Shem Tov
if he could go. The Baal Shem Tov would still not give him permission to
go, so Reb Wolf would not travel to the Holy Land.

Reb Wolf allowed some time to elapse before he again approached the Baal
Shem Tov, and finally the Baal Shem Tov agreed to give his consent for
Reb Wolf to undertake the long and difficult trip.

Before leaving, the Baal Shem Tov said to Reb Wolf: "If anyone on the
way asks you a question, think carefully before you reply."

Reb Wolf boarded the first ship sailing to the Holy Land.

One day the ship anchored at a small island. All the passengers
disembarked and so did Reb Wolf. When it was time for the afternoon
prayer, Reb Wolf found a quiet spot and began to pray. He got so carried
away with his prayers, he failed to hear the ship's blast calling the
passengers to return to the ship.

When Reb Wolf looked up, he suddenly realized with shock what had
happened. The ship was disappearing in the distance and he was left
behind. The inhabitants who had come to meet the boat also disappeared,
and he found himself all alone on this desolate island.

"Don't be discouraged," he told himself. "Have faith in the Alm-ghty. He
will not desert you, and everything will be all right."

Feeling thus encouraged, Reb Wolf set off to look for perhaps a Jew on
this unknown island. But there was no sign of any human being. Suddenly,
as he approached a forest, he noticed some smoke rising to the sky.
There seemed to be no road or path to follow, but he made his way
through the trees until he came upon a small hut.

He quickly knocked on the door and was delighted and relieved to see the
door opened by a dignified, fine looking old Jew, who greeted him with a
warm "Shalom." Reb Wolf breathed a sigh of relief. Thank G-d he was now
out of danger. He told the Jew what had happened to him and his host
assured him that there was no reason to be afraid. The island was not
altogether uninhabited. There were people living on the island through
not many. True, he was the only Jewish resident, and he, in fact, would
not stay there very long.

"Ships pass here regularly," he said. "The island belongs to Turkey, and
a Turkish officer and his soldiers take care that the island should be
free of robbers and pirates. Don't worry, Reb Wolf," he continued "a
ship will soon be here on route to the Holy Land and you will be able to
continue your journey. In the meantime, the Sabbath is approaching and
you are welcome to be my guest."

Reb Wolf was delighted with his good fortune. He wondered why his host,
who was obviously a learned and G-d fearing Jew, was living here,
without a family and also, how he knew his, Wolf's, name. But he didn't
dare ask.

Shabbat passed very pleasantly. On the following day, a boat docked, and
Reb Wolf thanked his gracious host for all his kindness.

Just before leaving, his host said to Reb Wolf: "You have travelled
through Russia and Poland. How are the Jews living there in galut
(exile)?

"Thank G-d," replied Reb Wolf, "The Alm-ghty takes care of them."

Reb Wolf was already aboard the ship when he suddenly remembered what
the Baal Shem Tov had told him to think carefully before answering any
question put to him by anyone on his way to the Holy Land. He was
terribly upset to think that he had forgotten his Rebbe's advice and had
answered his host without thought. He decided that at the next port of
call he would disembark and wait for the first ship to take him back to
the Baal Shem Tov.

Several weeks later, Reb Wolf presented himself to the Baal Shem Tov.
Reb Wolf told the Baal Shem Tov everything that had happened and that
because he had forgotten the Rebbe's advice, he immediately turned back.
Now he humbly asked how he could correct his mistake. The Baal Shem Tov
replied: "You, personally, have already paid for your mistake by
returning home without seeing the Holy Land. Now I can tell you the rest
of the story.

"Our Patriarch Abraham had complained to the Alm-ghty about his children
and asked why He has kept them so long in exile, making them suffer so
much.

"The Alm-ghty replied: 'It's not so bad. They don't suffer so in exile.
If you want proof, ask a Jew who never lies and hear what he says. That
Jew is Reb Wolf Kitzes. He only speaks the truth.'

"So it was arranged that our Abraham should be your host and the rest
you know. Had you been thoughtful enough to add a few words about how
much Jews long for Moshiach, and how ardently they pray daily, 'May our
eyes behold your return to Zion in mercy...,' Moshiach might have
already come by now."

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                            MOSHIACH MATTERS
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Before the world was created, G-d created the soul of Moshiach. It shone
very brightly, as hinted to in the verse: "And G-d saw the light, that
it was good." The forces of evil also saw this light, and asked G-d,
"Whose light is this?" G-d answered, "This is the king who will defeat
all of you in the End of Days."

                                    (Yalkut Shimoni, Yeshayahu 499)

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              END OF TEXT - L'CHAIM 793 - Lech-Lecha 5764
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