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                         L'CHAIM - ISSUE # 847
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                           Copyright (c) 2004
                 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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        December 3, 2004        Vayeshev         20 Kislev, 5765
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                       Happy Chanuka Says It All

Festival of Lights. Holiday of Lights. Miracle of Lights. What can be
said about Chanuka when it seems all the stories, all the insights, all
the inspirational sermons have already been said?

Little tin menoras with different colored candles - the small, twisted,
twenty minute candles, 44 in a box - everyone has their favorite colors,
remember? The white, the blue, the pink, maybe, but that off-green -
usually not too many of those. The wax oily and smooth and smelling
candle-y - how else to describe it? - and reminding you, just a little,
of candy.

And 44 - the exact number needed - 1 for the first night plus 2 for the
second night, etc., equally 36 and 8 for the shamesh of each night. And
woe to us if one should break or crack, as those so often did.

Yes, a little bit of light for Chanuka. But really, is a tin menora with
cheap candles less than a potato with eight holes, some shmaltz (fat),
maybe skimmed off the thin soup, and threads from the threadbare clothes
- lighting the cold darkness, perhaps reflecting the snow, in Siberia or
- elsewhere?

Or maybe we have a fancier menora, reflective of craftsmanship, the
silversmiths and goldsmiths of the ghettoes - now glistening on Park
Avenues and boulevards.

Or maybe we want something more ancient, more "authentic" - though how
can Lights be more authentic than Lights? - and we use an oil lamp. Does
it remind us of the Temple, then, the golden menora and the high priest
and the sacrifices and the sacrifices - redoubled - and the sneaking
idolatries. Do we wonder which side of the fence we might have been on?

How many of us associate Chanuka with snow, gloves, sweaters and thick
coats? Yet surely the hardships endured for the first Chanuka did not
include ice, snow and freezing temperatures. (And "down under" in
Australia, it's summer, not to mention Florida where the sun shines year
'round.) Whatever the weather, it reflects the inner truth of Chanuka -
a little light pushes away great darkness. And perhaps there's a
corollary: a little warmth pushes away great coldness - of the body, the
heart and the soul.

Amidst the meteorological and financial oppressions, the candles, the
flames, serve as a beacon. In communities around the world, giant
menoras are lit - publicizing the miracle. Hundreds and thousands gather
- and the miracle grows because at these ceremonies Jews who might
otherwise hide or ignore their Jewishness come together with the most
observant, equally and alike fascinated by the Lights.

And more, non-Jews look up at the giant menoras in wonder and cheer as
each torch or gas lamp is lit, knowing that the Miracle of Lights, the
Miracle of the Oil - the tiny, almost overlooked jar - has a message for
them as well - a message of tolerance, of recognition of G-d's universal
sovereignty, of the power of small acts of goodness and kindness.

What indeed can still be said about Chanuka? Come light the menora, come
celebrate the Festival of Lights.

Happy Chanuka!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Torah portion of Vayeishev chronicles the sale of Joseph by his
brothers - a sale through which he eventually found himself in Egyptian
bondage. The Zohar notes that G-d brought this about in order to
implement His decree that the Jews would be exiled in Egypt.

Why did G-d's plan for Joseph to be in Egypt have to be realized in such
an objectionable way - to be sold by his own brothers?

Notwithstanding the less than honorable intentions of the brothers in
selling Joseph, the entire episode ultimately ended in good. For, as
Joseph later said to his brothers, "G-d has sent me ahead of you to
insure your survival in the land and keep you alive through a great
deliverance." Joseph's sale proved to be for the good when he later
became viceroy of Egypt.

Ultimately, G-d brought all this about. Joseph, himself, explained to
his brothers, "it is not you who sent me here, but G-d...you meant to do
me harm, but G-d made the outcome good." Joseph, therefore, was not
angry with his brothers, but acted toward them with kindness and
abundant love, repaying the offenders with benevolence.

The children of Joseph and his brothers, the Jewish people, are expected
to act with a similar intensity of love for their fellows, even when
treated by them as Joseph was treated by his brothers.

This kind of love can come more readily when an individual contemplates
a basic tenet of Judaism, that everything is providential; although an
individual's evil dealings with another are a result of the
perpetrator's free choice to act evilly, nevertheless, as regards the
person harmed, this was already decreed from heaven.

Furthermore, since, as explained in the Talmud, all that G-d does is for
the good, there is a measure of benefit involved even in the harmful act
itself, just as the sale of Joseph ultimately brought about the
deliverance of the Jewish people from Egypt, as explained in the Zohar.
In addition, when a Jew exhibits selfless love for his fellow he can
effectively minimize and sometimes even totally negate any harm done by
the other.

By increasing our love for our fellow Jews to the point of loving even
the undeserving, without any basis or reason, we can nullify the Exile
which is a result of baseless and senseless hatred. For selfless and
baseless love counteracts the tragic effects of baseless and senseless
hatred. And this in turn will lead to the immediate arrival of Moshiach,
speedily in our days.

     From The Chassidic Dimension by Rabbi S. B. Wineberg, based on
         the works of the Lubavitcher Rebbe, published by Sichos In
                                                           English.

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                             SLICE OF LIFE
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                     A Menora Unlocks a Jewish Soul
                       by Rabbi Avraham Berkowitz

Every year Rabbi Dovid Shvedik, Chief Rabbi of Kaliningrad, Russia, and
the Lubavitcher Rebbe's emissary to that city, organizes a large public
menora lighting ceremony. It occurred to Rabbi Shvedik that it wasn't
enough just to plan a huge public Chanuka event. "Perhaps there are Jews
who are elderly or sick who can't attend," he explained. "That's why I
decided to take a few youngsters from our local students' club, and make
home visits during the festival of Chanuka.

So, armed with menoras, candles, latkas, and care packages of nutritious
kosher food, the rabbi and some excited teenagers made rounds throughout
Kaliningrad (formerly the city of Koenigsberg, is situation on the
Baltic Sea coast, wedged between Lithuania and Poland).

Everywhere they went, people couldn't stop thanking them for the
opportunity to light the candles, to taste the latkas, and to feel truly
proud to be Jewish.

With just one menora left, the rabbi and his crew were about to head
home. As they said goodbye to the elderly woman they'd been visiting,
she told Rabbi Shvedik that her downstairs neighbor had broken his leg.
"I don't know if he is Jewish, but I am sure that he would like to have
such a lively group of visitors to lift his spirits," she encouraged
Rabbi Shvedik.

That's how Rabbi Shvedik met Yuri Sukhovolsky. The elderly man was
touched that the rabbi would take the time to visit him and offer him
food. His face brightened when the young boys sang songs for him.
Finally, the rabbi pulled out his last menora.

"Yuri, have you ever seen one of these?"

The elderly man was overcome with emotion. He reached out to touch the
little menora, speechless, tears rolling down his cheeks.

"My name is Yakov," he whispered. "I was born in 1922. I grew up in a
shtetl called Glubokoye. The Nazis turned our little shtetl into a
ghetto. The last time I lit a menora was when I was 14 years old, in a
cellar in the ghetto. That was the last Chanuka I celebrated with my
family. The Nazis killed my entire family, and almost everyone else from
the ghetto.

"Just like in the famous ghetto of Warsaw, our ghetto also had an
uprising. I managed to escape because I had secretly hidden a grenade. I
used it to blow up some Nazis and then ran away, into the forest."

As Yakov dried his tears, he continued his tale. "I became a partisan
and spent the rest of the war doing whatever I could to help save my
brethren and destroy the Nazis."

Yakov told Rabbi Shvedik that after the war he met and married a woman
named Anna who had also survived the Glubokoye ghetto. "I locked my
Jewish life away in the past. We never observed any Jewish holidays or
performed any Jewish rituals. We did not raise our children with any
Jewish education. I never thought I'd ever see a rabbi here in
Kaliningrad. I never thought I'd light a menora again."

Trembling with emotion, Yakov placed the candles in the menora and
struck a match. Then he said the blessings in perfect Hebrew! In his
youth, Yakov had studied in a Jewish school. He still remembered how to
read Hebrew and speaks a perfect Yiddish.

The flames flickered, then began to burn steadily. And within Yakov the
dormant spark of his Jewish soul was being fanned into a small flame. A
modern-day Chanuka miracle.

Today, Yakov regularly visits the Ohr Avner Chabad day school in
Kaliningrad to tell stories of his past. The children always listen
attentively, spellbound, for Yakov is a dramatic storyteller.

One last tin menora in the hands of a rabbi who was concerned that every
Jew in his city would celebrate the festival of light and hope. One
Jewish soul that had been locked in the past but has now returned home
to inspire a new generation of Jewish youth. "A great miracle happened
there."

    Rabbi Berkowitz is the executive director of the Federation of
    Jewish Communities of the CIS. The Jewish Community Center of
    Kaliningrad is a member of the FJC. The FJC is the largest Jewish
    organization in the former Soviet Union, providing social, cultural
    and educational support to 430 member communities throughout 15
    countries.

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                               WHAT'S NEW
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                         World's Largest Menora

Be part of the Chanuka celebrations at the World's Largest Chanuka
Menora at Fifth Ave. and 59th St. in New York City. The menora will be
lit on Tuesday Dec. 7 - Thursday Dec. 9 at 5:30 p.m., Friday, Dec. 10 at
3:45 p.m., Saturday night, Dec. 11 at 8:00 p.m.; Sunday, Dec. 12 - Tues.
Dec. 14 at 5:30 p.m. On Saturday night, a Chanuka Parade of cars, vans
and mobile homes topped with menoras will travel from Lubavitch World
Headquarters to the lighting in NYC. On Sunday there will be live music,
free latkas and Chanuka gelt. For more info call the Lubavitch Youth
Organization at (718) 778-6000. For public menora lightings in your area
call your local Chabad-Lubavitch Center.

                        Grand Opening of Museum

The long-awaited Grand Opening of the Jewish Children's Museum will take
place on the first night of Chanuka. Located at 792 Eastern Parkway in
Brooklyn, the museum has unique, state-of-the-art, interactive exhibits.
A special ceremony dedicating the museum to the memory of Ari Halberstam
and a Public Menora lighting will take place at 4:00 p.m. followed by a
dinner at 5:00 p.m. by reservation only. For reservations and more info
call (718) 467-0600.

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                            THE REBBE WRITES
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                         20 Kislev, 5708 [1948]

...The Greeks made all the oil in the Sanctuary impure. The explanation
of this is that the peripheral wisdom became overwhelmingly powerful, as
is well known with regard to the sect of Hellenists that existed among
the Jewish people at that time.

In our Divine service within our souls, this refers to the intellect of
the animal soul, i.e., ordinary mortal intellect, that becomes so
overwhelmingly powerful that it defiles the powers of Chabad [the
intellectual powers] within the soul. A person cannot comprehend or feel
a G-dly matter or idea, although when deliberating about a material
matter, he conceives, comprehends, and grasps it thoroughly. Ultimately,
however, a single cruse of oil with the seal of the High Priest is
found. With this oil, the Menora - and "the lamp of G-d, the soul of
man" - is kindled.

On the surface, it is difficult to understand, after such a great
descent in which all the oil in one's soul was defiled, with what and
who can elevate him from this deep descent. [In reply,] our Sages tell
us that the hand of the High Priest is involved.

The High Priest's distinguishing quality is, that as stated in Rambam,
Mishneh Torah, Hilchos Klei HaMikdash 5:7: "His glory and his honor is
to sit in the [Beis Ha]Mikdash the entire day. His home shall be in
Jerusalem - "complete fear" - and he shall not depart from there." In
every person, and particularly, in the High Priest, this represents the
essential point of Jewish identity within him, the yechidah of the soul
for which no parallel exists within the forces of evil. Therefore it is
always entirely intact. It is, however, possible that it will be on the
level of sleep before coming to a challenge with regard to faith, as
stated in Tanya, ch. 19.

The awakening from sleep before coming to a challenge experienced by
every individual comes through connection with the High Priest, i.e.,
the leader of the thousands of the Jewish people, who "sits in the Holy
Temple the entire day and never departs from Jerusalem," i.e., complete
fear. He grants all of those who connect with him the cruse of oil from
which he can illuminate the lamp of his soul, even though, at the
outset, "all the oils were defiled."

These days must be set aside not only for giving thanks - this refers to
the power of faith and acknowledgment alone - but also for giving praise
(Shabbos 21b), i.e., comprehending and understanding G-dliness: "Know
the G-d of your fathers." This concept is manifest through the teachings
of Chassidus Chabad. These teachings draw down the light of the inner
dimensions of our Torah. It is, however, necessary that they shine
within the inner dimensions of our souls.

With wishes for everlasting good in all matters,

                                *  *  *

                         20 Kislev, 5708 [1948]

...In one of his talks, my revered father-in-law, the Rebbe Shlita, said
that drawing close the estranged must be carried out in a manner that
elevates them to you and not that you descend (from your level in the
observance of the Torah, its mitzvos and prayer) to them.

A connection to the above can be made to the days of Chanuka which are
nigh approaching. Although the fundamental dimension of the miracle was
the victory in battle, our Sages made the primary commemoration of the
miracle dependent on the miracle of the oil.

With regard to oil, we find several opposite characteristics:

It is made by pressing and crushing the olives (Shmos Rabbah, the
beginning of Parshas Tetzaveh; see also Menachos 8:4). This alludes to
humility.

It permeates through all entities. This reflects its connection to all
entities.

Conversely, Oil does not become mixed with other liquids (Shmos Rabbah,
loc. cit.) which points to its discreteness.

It rises above all other liquids (Shmos Rabbah, loc. cit.) which
indicates elevation.

This same pattern of service should be followed when the time comes to
shine light in the court-yards and the public domain until the feet of
the Tarmudites disappear. Tarmud shares the same letters as the word
moredes , "one who rebels.".

The beginning of one's Divine service must be characterized by kabbalas
ol; "my soul will be as dust to all."

Afterwards, one must "love one's neighbor." If he sees that his neighbor
is not like oil (i.e., his body does not ascend and become consumed in
the light of his soul which is "the lamp of G-d"), he must extend
himself and permeate through to him.

He himself does not descend and become intermingled [with undesirable
qualities] through this service. On the contrary, he ascends to great
heights until ultimately...

He reaches a lofty and elevated rung. For on his own account he is
nothing, but with regard to his work, he is the agent of the King of
kings, the Holy One, blessed be He. Hence, who can compare with him? For
a person's agent is comparable to the person himself. And in that vein,
our Sages say (Bava Basra 75b): "In the ultimate Future, the righteous
will be called in the name of the Holy One, blessed be He."

With wishes for everlasting good in all matters,

       Translated by Rabbi E. Touger, published in "I Will Write It
                              In Their Hearts" by Sichos in English

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                            RAMBAM THIS WEEK
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21 Kislev, 5765 - December 4, 2004

Positive Mitzva 59: Blowing the trumpets in the Sanctuary

This mitzva is based on the verse (Num. 10:10) "Also on the day of your
gladness... you shall blow with your trumpets" In the Holy Temple while
certain sacrifices are offered, we are commanded to sound trumpets. The
sound arouses a stir in the hearts of all the people who were present in
the Temple. Each one will concentrate and resolve to strengthen his bond
of closeness with G-d.Similarly, we are commanded to blow the shofar in
times of need and despair, calling for G-d's attention and requesting
His help.

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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 how Tamar, Judah's
daughter-in-law, was informed that he was about to come to the town of
Timna to shear his sheep. And it was related to Tamar, saying, 'Behold,
your father-in-law is coming up to Timna to shear his flocks'."

The great commentator, Rashi, explains that Timna was a town located on
the slopes of a mountain. He states: "You ascend to it from one
direction and descend to it from the other."

The expression of ascent, therefore, is pertinent in the story of Tamar.
Since Timna was on the mountain-slope, and Tamar was planning to go and
meet Judah, she would not know from which direction he was coming unless
the direction was mentioned.

A person's spiritual service is like ascending a mountain. A mountain
climber cannot stop mid-way on the steep slope, for in that position it
is almost impossible to prevent himself from losing his footing and
falling. He must climb steadily upward without pause. Similarly, in
ascending the "mountain of G-d" (Psalms 24:3) a constant upwards
movement is vital, not only for the purpose of going higher, but also to
ensure that one does not fall lower. One should not be satisfied with
his present spiritual level, for such complacency is the beginning of
descent.

The upcoming mitzva of the Chanuka lights lends particular emphasis to
this teaching. Every night of Chanuka a new light must be added, for
spiritual affairs must always be in ascendancy. If one failed to add an
additional light on the second night of Chanuka (for example), he has
not merely failed to ascend higher on that day - he has slipped down
from the previous day's level. Yesterday he lit one candle, an increase
from the day before; he fulfilled the mitzva with the extra devotion
required; he was on the upswing, in ascendancy. Not so today. His level
has fallen. To observe the mitzva today with the same devotion as
yesterday, he must increase his commitment!

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                          THOUGHTS THAT COUNT
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They hated him and couldn't speak peaceably with him (Gen. 37:4)

The main part of every controversy is that the quarrelers don't speak to
each other; neither one wants to listen to the other. If people really
knew how to speak and listen to one another, they would come to realize
that in most cases, there is nothing to fight about.

                                           (Rabbi Yonatan Eibshytz)

                                *  *  *


G-d was with Joseph and he was a successful man (Gen. 39:2)

Joseph was close to G-d when things were good for him, even when he was
a "successful man."

                                               (Rabbi Simcha Bunim)

                                *  *  *


There are some versions of the blessing made for the new month in which
we ask, for "lives in which we will have the fear of Heaven and the fear
of sin...lives in which we will have the love of Torah and the fear of
Heaven." Why do we ask for fear of Heaven twice? Perhaps it is because
in between the first and second request for the fear of Heaven we have
requested "lives of wealth and honor." When riches and prestige enter
the picture, sometimes the original fear of Heaven disappears and we
must again ask Him for the fear of Heaven.

                                                (The Chafetz Chaim)

                                *  *  *


His master saw that the L-rd was with him, and all that he did G-d made
prosperous in his hand (Gen. 39:3)

G-d's blessings are dependent on the study of Torah and observance of
commandments, as it says: "If you will walk in My ways...I will give you
rain in its season." However, we do not always see the connection
between the abundance that we receive from G-d and our actions because
we are in exile. But, concerning Josef, everyone saw that his
righteousness and good deeds brought down bountiful blessing and success
from Above.

                                                (Sefer Hama'amorim)

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                            IT ONCE HAPPENED
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The followers of Rabbi Dov Ber, the Maggid of Mezritch, awaited his
entrance into the synagogue for the lighting of the Chanuka menora on
the first night of Chanuka. For the past few years, Reb Zushe, one of
the Maggid's greatest disciples, had been honored with lighting the
shamash candle. Reb Zushe would then hand it to the Maggid who lit his
menora from it. But Reb Zushe was nowhere to be seen and the chasidim
wondered if his absence was the reason the Maggid had not yet lit the
menora.

Minutes, then hours ticked by, as the chasidim waited for their Rebbe to
emerge. Finally, at about midnight, the Maggid emerged from his room and
walked towards the menora. As if to himself, the Maggid said quietly,
"Reb Zushe will not be with us tonight. We will light the menora now."

The Maggid honored another of his chasidim with the privilege of
kindling the shamash for him, the blessings were chanted and the one,
solitary wick was lit. Then all of the holy assemblage joined together
in singing the traditional Chanuka hymns.

The next morning, just as the Maggid and his chasidim were finishing the
services, Reb Zushe walked in. Weary from traveling, Reb Zushe shuffled
over to his customary place and dropped down on the bench. His friends
came over and gave him a hearty welcome. One of them reported, "The
Rebbe waited a long time for you last night. What happened?"

"After we light the Chanuka menora tonight," promised Reb Zushe, "and
with the Rebbe's permission, I will tell you what happened."

All of the chasidim gathered around the Maggid's menora on the second
night of Chanuka. After the Maggid lit the menora they eagerly listened
to Reb Zushe's story:

"As you all know, immediately after the High Holidays, it is my custom
to travel throughout the small villages and hamlets near Mezritch. I go
from town to town, speaking with the adults and teaching the children
about the wonders of our heritage. I also speak to them about how G-d
loves each and every single Jew and that they are all important to Him.
I tell them about our Rebbe and explain some of the Rebbe's teachings.

"Each year, I plan my schedule so that I can return to Mezritch in time
for Chanuka. Yesterday, I was on my way back to Mezritch when a terrible
snowstorm started. I pushed on through the storm, though many times I
felt I could not continue. Knowing that I would soon be back in Mezritch
near the Rebbe was what kept me going.

"The storm worsened and I soon realized that I would have to stop and
rest a bit before continuing, if I wanted to make it to Mezritch at all.
And so, I stopped at the home of Yankel in a village not too far from
Mezritch. By this time it was already quite late in the afternoon. I
pounded and pounded on the door until finally, someone called out, 'Who
is it?'

"'It is I, Reb Zushe,' I said loudly.

"Yankel's wife opened the door. She looked absolutely terrified as she
bid me inside. I noticed that the children, too, looked frightened.

"The poor woman burst out, 'Yankel left the house early this morning to
gather firewood. He promised he would come back early, for even then he
saw we were in for a terrible storm. It is late already and still he has
not returned,' she wailed.

"For a split second I hesitated. If I went into the forest now, who knew
if I would come out alive? But I knew I had no choice. I put on my coat
and scarf once again and set out toward the forest.

"I passed a few rows of trees when I saw the upright form of a man
covered with snow. Only his face was visible in that white blur. I saw
right away that it was Yankel, and I thought for sure that he had frozen
to death. But when I came very close, I noticed to my surprise, that he
was still breathing. I brushed Yankel off and tried to warm him up.

"Somehow I managed to drag and carry Yankel back to his house where his
wife and children greeted us with cries of joy. With my last ounce of
strength I deposited Yankel on the bench near the stove and fell to the
floor myself. Miraculously, Yankel's wife was able to "thaw" him out.
She brought us a bottle of strong vodka which we drank eagerly to warm
our insides. At about midnight we felt sufficiently strong enough to
stand up and light the Chanuka menora. As we said the prayer, 'who made
miracles for our ancestors, in those days at this time," we knew without
a doubt that G-d had made a miracle for us now, too.

"As soon as the sun rose in the morning I set out for Mezritch and
arrived when you saw me this morning."

Reb Zushe finished his story. The Maggid looked deeply into Reb Zushe's
face. "Know, Zushe, that in Heaven they waited-as it were-to light the
Divine Chanuka menora until you lit the menora together with Yankel. In
the merit of your saving a Jewish soul from death, the Heavens awaited
you."

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                            MOSHIACH MATTERS
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During the eight days of Chanuka, we kindle a total of 36 lights
(excluding the "shamash" candles). These lights allude to the first 36
hours of Adam's existence: the eve of Shabbat and Shabbat, and the
unique, holy spiritual light that shown during those 36 hours. G-d hid
that light, promising to reveal it with the ultimate Redemption.

                           (Rabbi Eliezer of Germiza, 12th century)

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               END OF TEXT - L'CHAIM 847 - Vayeshev 5765
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