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                         L'CHAIM - ISSUE # 853
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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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        January 14, 2005           Bo             4 Shevat, 5765
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                            True Leadership

"To the victor belongs the spoils." "The winner makes the rules." How
often do we conceive of leaders as winners - on the battlefield, on the
playing field, in the boardroom?

Certainly we value the ability to be decisive - although decisiveness
doesn't necessarily make a leader, let alone a good one. Many people can
decide quickly - and wrongly. So decisiveness must be tempered with
discernment - the ability to decide correctly.

A leader can and should inspire his followers, motivate them, give them
confidence, a sense of mission, determination and a belief in themselves
- a surety of their rightness and their competence.

In order to inspire his followers, a leader must be firm and loyal. The
leader must be loyal and dedicated not only to the cause, or the goal,
but also to his followers.

Let us summarize the apparent traits of a leader: A leader is a winner,
he's decisive, he motivates and inspires, he's confident and he's loyal.

Certainly, properly proportioned - an important stipulation - these
traits characterize a leader. At least, it seems no one can be a leader
without them. Yet too often the goal or the charisma justifies the
leader, even when, despite the superficial accumulation of traits, he
lacks the two essential ingredients, the sine qua non (without which,
nothing), of leadership.

A true leader is first a role model, an example - a living example, to
translate the Talmud's term. It goes without saying he is consistent,
the same in private as in public. His unguarded conduct - when we see
him relaxed, casual, off-the-record - is the same as when we see him in
public. A leader's public persona is true to his private life - and vice
versa. He is, in other words, whole. This wholeness, or
whole-heartedness, in turn leads to a type of humility, an indifference
to the externalities of leadership.

But a true leader must do more. He undertakes what he asks others to do.
He is a model of self-sacrifice. Wealth, power, notoriety - these are
not even side-effects. The true leader leads - he is in the forefront of
the struggle. A leader unwilling to make the sacrifices he demands of
others is no leader.

A true leader seeks the good of even those who oppose him. A true leader
looks at a person's current situation and asks: What kindness can be
done for this individual, regardless of his or her feelings toward the
leader or views of the leader's ideals? What will arouse a person, not
to become a "true believer," but to work for the good of others? How can
the person be inspired to realize, to utilize his or her talents in a
way that increases goodness and kindness in the world? How can the
spiritual uniqueness be revealed? The leader involves himself not just
for the goal, not just to "win," but for the sake of each individual.

The tenth of Shevat is a day when we celebrate leadership - the
culmination of the Previous Lubavitcher Rebbe's life of leadership and
the commencement of the Rebbe's  leadership. True leadership.

When the Previous Rebbe asked young Jews to commit themselves, even at
the risk of their lives, to open a school or other communal institution,
they did so knowing he himself had made that same commitment and had
risked his own life. And the Rebbe inspires thousands of emissaries to
share his vision of making  Judaism available, even as he made himself
accessible to all.

May the tenth of Shevat also be a prelude to the ultimate true
leadership - the coming of Moshiach.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Bo, we read of the Exodus from Egypt.
Generally, it is explained that just prior to their departure from
Egypt, the Jews eagerly circumcised themselves and offered the Paschal
sacrifice. The Midrash Lekach Tov says otherwise. It explains that when
Moses told the people to take a lamb and prepare to bring the Paschal
sacrifice, his words fell on deaf ears.

The people simply were not interested. They were grateful to be freed
from slavery, but leaving Egypt and going out into the desert did not
allure them. On the fourteenth day of Nissan, Moses was the only one to
bring a Paschal sacrifice.

So, why were the Jews redeemed? The Lekach Tov continues, stating that
the savory aroma of Moses' sacrifice spread throughout the entire land
of Goshen where the Jews lived. Slowly, somewhat shamefacedly, each one
appeared at Moses' door, requesting: "Your roast smells so good. Can I
have a piece?"

Moses told them to circumcise themselves. So anxious were they to taste
the meat that they complied. He then explained that this was not simply
a piece of roasted meat, it was a sacrifice to G-d. They nodded in
agreement, recited the blessing, and with appetite partook of the
sacrifice.

When there is a difference of opinion among the Rabbis, our Sages say:
"These and these are the words of the living G-d." What that means is
that both opinions have important lessons to teach us in our Divine
service.

From the Lekach Tov we can learn that it was Moses - and only Moses -
who was interested in redemption. The people at large had other
concerns. What motivated them to seek redemption? Moses' influence.

Let's explain: Obviously, the people did not relish being slaves in
Egypt. Nobody likes being compelled to perform labor by a taskmaster.

But the exile began well before they were slaves. When they lived as
free men in Egypt, they were not upset. After all, Egypt was a nice
country with a thriving economy. Would it be so bad if that situation
continued forever?

Moses differed. He himself was never enslaved. Nevertheless, he wanted
to lead the people out of Egypt because the whole motif of exile was
foreign to him.

What's the difference between Egypt and the Holy Land? In Egypt (exile),
the water supply is from the Nile, while in the Holy Land, it comes from
rain. In Egypt, you think there is a natural source for maintaining your
existence, and in the Holy Land, you must look heavenward.

Moses wanted the people to look beyond the Nile and realize that it and
other "natural, dependable sources" of influence also come from G-d. So,
Moses says, "Wake up and live with the truth. Don't let Egypt and its
norms control the way you think!"

The people didn't listen to Moses because they didn't understand. After
all, they were raised in Egypt and that setting defined their mentality.
Moses was simply speaking about a completely different frame of
reference. But Moses wanted and ultimately succeeded in getting them to
accept his level of understanding. When this happened, they were
redeemed.

           Adapted from the works of the Lubavitcher Rebbe by Rabbi
                    Eliyahu Touger, reprinted from Keeping in Touch

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                             SLICE OF LIFE
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                           To Ignite the Soul
                            by Yehudah Avner

Yitzhak Rabin was a straight-as-a-die agnostic, and shy to a fault. So,
when on a spring day in 1972 he was kept waiting at 770 Eastern Parkway,
Crown Heights, Brooklyn, for his appointment with the Lubavitcher Rebbe,
he became fidgety.

He was distinctly uncomfortable among the multitude of bearded men
bustling to and fro around him, all identically clad in black suits and
fedoras, and all seemingly indifferent to the peeling paint, cracked
linoleum, and indefinable odor of the Tudor-style edifice that housed
the headquarters of the world Lubavitch movement.

Yitzhak Rabin was then Israel's ambassador to Washington, and his
president, Zalman Shazar, had asked him to convey his greetings
personally to the Lubavitcher Rebbe - Rabbi Menachem Mendel Schneerson -
on the occasion of the Rebbe's 70th birthday. So there Rabin sat, a blue
and gold velvet bar-mitzva yarmulke perched precariously on his head,
like an alien in a foreign land.

When he was finally ushered into the inner sanctum, the Rebbe's face
beamed. It was an angelic face, half curtained by a square gray beard,
and topped by the trademark black fedora, with the effect of a bastion
that protected the mind from iniquitous invasions.

But what lured Rabin most were the eyes. They were wide apart, sheltered
under heavy brows and arched over by fine eyebrows. Their hue was the
azure of the deep sea, intense and compelling, exuding wisdom,
awareness, kindness, and good fellowship. Yet, as I was later to learn,
when the Rebbe's soul turned turbulent, they could dim into an ominous
gray, like a leaden sky.

These were the eyes of one who could see mystery in the obvious, poetry
in the mundane, and large issues in small things; eyes that enthralled
believers until captivated in gladness, and joy, and sacrifice - all of
which was wacky to the no-nonsense, secular diehard, Yitzhak Rabin.

He and the Rebbe spoke mainly of Washington affairs; but when the sage
turned to things celestial, like Torah, eternity, and spiritual destiny,
the ambassador's eyes glazed over. Dogmas of this sort were too
inscrutable for this Palmach-bred, austere old soldier to whom reality
was a physical phenomenon, not a metaphysical marvel.

Nonetheless, he was impressed. Exiting, he confided to me, "That man
knows more about what's going on in Israel and the Middle East than most
members of the Knesset."

President Shazar was pleased to hear of the encounter. As a youngster,
Shazar had been nurtured in Lubavitch lore; and now, in the twilight of
his life, he was elated to rediscover its enchantment, like some
forgotten bead from a broken thread.

On his rare visits to New York he would abjure diplomatic protocol,
choosing to call on the Rebbe in Brooklyn as a disciple, rather than
solicit the Rebbe to call on him at the Waldorf as a head of state. This
aroused the ire of members of the Israeli government and press,
prompting an exasperated Shazar to exclaim one Purim eve en route to
770, while lolling in a limousine escorted by siren-shrieking NYPD
outriders, "What do they want of me back home? I may be the president of
Israel, but I'm also a simple hassid going to meet his rebbe. Who can
object to that?"

Some time later, on a balmy July day in 1977, Menachem Begin was
similarly confronted. A bushy-haired reporter in a baggy suit asked him
with Village Voice effrontery, "You are the newly elected prime minister
of Israel, so why have you come to see Rabbi Schneerson? Surely,
protocol requires he come to you."

This altercation took place on the steps of the Lubavitch headquarters,
where the Rebbe was welcoming Mr. Begin amid a blaze of photo flashes.
"Why, indeed?" the prime minister began with easy rapport. "A good
question."

And then, with an air of deep reverence, "I have come here because I am
en route to Washington to meet president Jimmy Carter for the first
time. So it is most natural for me to want to seek the blessings of this
great sage of the Jewish people. Rabbi Schneerson is one of the
paramount Jewish personalities of our time. His status is unique among
our people. So yes, certainly, his blessings will strengthen me as I
embark on a mission of acute importance for our future."

"Would the rabbi care to comment on that?" asked the reporter.

He said, "Only to reiterate my fullest blessings. And to add, I accept
the honor of the prime minister's visit to me not on my own account but
in recognition of the Lubavitch movement's dedicated work in spreading
the love of God and His Torah among our fellow Jews, wherever they be."

The two men had been friends for years, and they closeted themselves for
a good hour, at the end of which Mr. Begin informed Rabbi Schneerson
that I would return to New York from Washington to brief him on the
White House talks.

Thus it was that five days later I found myself ensconced alone with the
Rebbe in his wood-paneled chamber, its simple furnishings antique with
time-worn distinction. Dog-eared Talmud tomes and other heavy,
well-thumbed volumes lined his bookshelves, redolent of centuries of
scholarship and disputations conducted by generations of swaying,
chanting, thumb-stabbing, skull-capped learners, inhabiting an academic
world in which students don't study and teachers don't teach. Everybody
learns.

We spoke in Hebrew - the Rebbe's classic, mine modern. And as he
dissected my Washington report, his air of authority deepened. It came
of something beyond knowledge. It was in his state of being, something
he possessed in his soul, something given to him under the chestnut and
maple trees of Brooklyn rather than under the poplars and pines of
Jerusalem - to which, mysteriously, he had never journeyed.

The presentation, interrogation, and clarification had taken close to
three hours. It was now after two in the morning, and I was exhausted.
The Rebbe, full of vim and vigor, asked me to communicate the following
message to Mr. Begin: "By maintaining your firm stand on Eretz Yisroel
in the White House, you have given strength to the whole of the Jewish
people. You have succeeded in safeguarding the integrity of Eretz
Yisroel while avoiding a confrontation with the United States. That is
true Jewish statesmanship: forthright, bold, without pretense, or
apology. Be strong and of good courage."

He dictated this in a voice that was soft but touched with fire.

And now relaxing, he made a tent of his slender fingers, fixed me with
his eyes, and said with a surprisingly sweet smile, "How come you visit
us so often and appear to be so close to us, yet you never became a
Lubavitcher? Why?"

I sat back stunned at the directness of the question. It was true. This
probably was my third or fourth meeting with the Rebbe. Over the years I
had become a sort of unofficial liaison between various Israeli prime
ministers and the Lubavitch court.

Swallowing thickly, I muttered, "Maybe it is because I have met so many
people who ascribe to the Rebbe powers which the Rebbe does not ascribe
to himself."

Even as I spoke, I realized I had presumed too much. I could hear my
voice trailing away.

The Rebbe's brows knitted, and his deep blue eyes grayed into sadness.
Softly, he said, "Yesh k'nireh anoshim hazekukim l'kobayim - There are
evidently people who need crutches."

A long and pregnant pause followed. Perhaps his secret threads of
perception and communication were tracking my thoughts, for what he said
next answered my unspoken question.

Raising his palm in a gesture of reassurance, and with an encouraging
smile, he said, "Let me tell you what I try to do. Imagine you're
looking at a candle. What you are really seeing is a mere lump of wax
with a thread down its middle. So when do the thread and wax become a
candle? Or, in other words, when do they fulfill the purpose for which
they were created? When you put a flame to the thread, then the candle
becomes a candle."

As he was speaking, a rhythmic cadence crept into his voice in the
manner of a talmudist poring over his text, so that what he said next
came out as a chant: "The wax is the body, and the wick the soul. Ignite
the soul with the fire of Torah and a person will then fulfill the
purpose for which he or she was created. And that is what I try to do -
to ignite the soul of our people with the fire of Torah."

A buzzer had been sounding periodically, indicating that others were
awaiting their audience. So I rose and took my leave, pausing at the
door to ask, "My candle - has the Rebbe lit it?"

"No," he said, clasping my hand. "I have given you the match. Only you
can light your candle."

    The writer, a veteran diplomat, served on the staffs of four prime
    ministers.

  Reprinted, with permission of the author, from The Jerusalem Post

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                               WHAT'S NEW
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*********************************************************************
                            THE REBBE WRITES
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                      13th of Shevat, 5722 [1962]

Sholom uBrocho [Peace and Blessing]:

I am in receipt of your letter of Jan. 10th. On the day of the Hilulo
[anniversary of the passing] I was at the holy resting place of my
father-in-law of saintly memory and remembered you in prayer for the
fulfillment of your heart's desires for good.

I note that while you were writing your letter you sold an additional
order of old stock. May this be a good beginning to increase your sales
at an accelerated pace.

I looked in vain for some word about the preparations for Yud Shevat,
but I take it for granted that this is an omission only in writing, but
in fact you had a very inspiring gathering in observance of this
auspicious day. This day once again emphasizes that a Jew must never
despair no matter what the odds seem to be. A more unequal battle than
that which my father-in-law waged against the might of so ruthless a
dictatorship, can hardly be imagined. Yet he came out victorious, and
the fruits of his victory can be seen to this day. For when a Jew is
attached to G-d he partakes of supernatural powers and becomes master
over the natural forces.

The lesson for all of us who, thank G-d, are not faced with such odds,
not a fraction of them, is obvious. May the inspiration of this day
accompany every one of us throughout the year.

Looking forward to good and better news from you,

With blessing,

                                *  *  *

                      12th of Shevat, 5721 [1961]


Greeting and Blessing:

Thank you very much for your cable on the occasion of the Yahrzeit
Hilulo of my father-in-law of saintly memory.

May the remembrance of this day inspire every one of us to follow in the
footsteps of the Ba'al Ha-hilulo [the one who passed on], to continue
his work with dedication and selflessness, for the strengthening of the
Torah and Mitzvoth [commandments] and the teachings and way of life of
Chassidus, both within one's immediate surroundings and the environment
at large.

With blessing,

                                *  *  *

                       8th of Shevat, 5734 [1974]


Greeting and Blessing:

This is to acknowledge receipt of your correspondence, regards and Purim
Kit. Thank you very much for your thoughtfulness and attention.

No doubt you will receive a full report, as well as personal regards,
through the visitors from Manchester, especially your children.
Nevertheless, At this time on the eve of Yud Shevat, I want to extend my
prayerful wishes to you and all yours for the fulfillment of your
heart's desires for good in all your affairs, both personal and general.
All the more so as this is also in reciprocation of your good wishes,
which your letters always contain, thus making you eminently eligible,
in the light of G-d's promise, "I will bless all who bless you," to
receive G-d's direct blessings in a most generous measure.

With reference to your writing that you want to get ready for special
actions in connection with Purim, it surprises me somewhat that it did
not occur to you that there would be special actions from Chanukah to
Purim, or that I might not let Yud Shevat pass without some special
action, without waiting for Purim.

I am sure, however, that you and all those who take their cue and
guidance from you, will fully participate in the special activities
which Yud Shevat will bring forth.

Wishing you and all yours an inspiring Yud Shevat, and may the Zechus
[merit] of the Baal HaHilulo stand you and all of us, in the midst of
our people Israel, in good stead.

With blessing,

                                *  *  *

               Erev Shabbos Mevorchim Shevat, 5739 [1979]


Greeting and Blessing:

This is to acknowledge receipt of your correspondence....

As we are approaching the auspicious month of Shevat, and of Yud-Shevat,
it is surely unnecessary to remind you about making suitable
preparations for it, and I only mention it in light of the saying of our
Sages, "Encourage the energetic."

Looking forward to hearing from you further good news, both in your
public as well as personal affairs, and, as mentioned above, both in
regard to your children and grandchildren, and in due course also great
grandchildren.

With blessing,

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                            RAMBAM THIS WEEK
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4 Shevat, 5765 - January 14, 2005

Positive Mitzva 7: Taking an oath in G-d's name

This mitzva is based on the verse (Deut. 10:20) "And swear by His name"
In a Rabbincal Court, a Jew may be required to take an oath confirming
that he is telling the truth. When taking an oath, he is commanded to
swear by the name of G-d. He will be using G-d's holy name to convince
the court of his honesty.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This coming Thursday, Yud Shevat (January 27 this year) is the
anniversary of the passing of the Previous Lubavitcher Rebbe, Rabbi
Yosef Y. Schneersohn, and the ascension to leadership of his son-in-law,
the Rebbe.

On the day of his official acceptance of leadership of Chabad-Lubavitch,
the Rebbe recited a Chasidic discourse that stated uniquivocally that
our generation is the last generation of exile and the first generation
of the Redemption. This statement, and the campaign to bring about the
Redemption, set the entire tone for the Rebbe's leadership.

A little more than four decades after the first discourse, the Rebbe
issued the following impassioned call to his followers and to the entire
Jewish and world community: (translation by meaningfullife.com)

"How is it that Moshiach has still not come? Why are we still in a state
of galut (exile)? Why is our world still a place in which evil and
suffering still prevail?

"Why is it acceptable that the Redemption should not come tonight, nor
tomorrow, nor the day after, G-d forbid? The Jewish nation are 'a
stiff-necked people.' Were there to be found even a few individuals who
would adamantly insist on bringing Moshiach, he would have certainly
long arrived!

"What more can I do? I have done all I can to bring the world to truly
demand and clamor for the Redemption. But it seems that all my efforts
have been in vain. We are still in exile and, more significantly, in an
internal galut of clouded vision and distorted priorities.

"I have done all I can. I am handing over the task to you: Do everything
in your power to bring our righteous redeemer, immediately!

"It is not sufficient to mouth slogans. You must take action. It is my
fervent hope that amongst you there will be found one, two or three
people who will figure out what to do and how do it.

"I'm leaving it to you. It is up to each and every one of you to bring
about the Redemption. It is in your hands to bring Moshiach."

At this auspicious time, let each one of us consider what we can do to
bring about the Redemption and Moshiach, NOW!

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                          THOUGHTS THAT COUNT
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Remember this day in which you went out from Egypt (Ex. 13:3)

Many people ask why the Exodus from Egypt was so great that we are
constantly told to remember it; in our daily prayers it is mentioned
numerous times. Certainly, other nations and rulers besides Egypt
oppressed us. The answer lies in the fact that the Exodus from Egypt
actually changed the nature of  the Children of Israel. Their souls
became the souls of free people. Though other nations enslaved us, they
enslaved our bodies only. Our souls have never again gone into bondage.

                                            (The Maharal of Prague)

                                *  *  *


They emptied out - vayinatzlu - Egypt. (Ex. 12:36)

The purpose of the descent of the Children of Israel to the land of
Egypt was to elevate the sparks of holiness-nitzutzot (from the same
root as vayinatzlu) that were in the land. Indeed, the Jews succeeded to
such an extent that when they left Egypt, they "emptied it out" and left
it bare of all the holiness it had contained.

                                                        (Torah Ohr)

                                *  *  *


"For I have hardened his heart." (Ex. 10:1)

Pharaoh's evil decrees and the trials and tribulations of the Jews
during the Egyptian exile did not come about because Pharaoh had so
decided of his own accord. Rather, G-d hardened Pharaoh's heart,
eventually causing all of His wonders and miracles to be revealed. The
lesson we can learn from this is that everything comes from G-d; when a
Jew encounters something that prevents him from properly serving G-d,
this is meant only as a test, whose purpose is to awaken the powers
hidden within the person's soul. When the person overcomes this test,
and perseveres in his holy mission in life, he is then rescued from all
difficulties.

                                            (The Lubavitcher Rebbe)

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                            IT ONCE HAPPENED
*********************************************************************
                            by Yehudis Cohen

After the passing of the Previous Lubavitcher Rebbe in 1950, the Rebbe
encouraged Chasidim and admirers to continue their connection with the
Previous Rebbe, stating unequivocally that the Previous Rebbe would
"find a way" to answer. What is true for the Previous Rebbe is true now
too, as all those connected to the Rebbe or desiring to be connected
continue to write to the Rebbe and receive answers. Some find their
answer after placing their question randomly in a collection of the
Rebbe's letters (Igrot Kodesh), and finding a matching answer to a
similar question on that page. Others find inspiration or a miraculous
change in circumstances after visiting the "Ohel," or resting place.

A young man told me of his visit to the Ohel. After saying the prayers
that are commonly said at kivrei tzadikim (the resting place of the
righteous), he then read a letter that contained a number of questions
he had for the Rebbe. Upon completing the reading of his letter, he tore
it up and left the paper fragments at the Ohel, as is customary.

Upon returning home, the young man regretted that he hadn't made a copy
for himself of his letter. He would have liked to have placed the letter
in a volume of the Igrot Kodesh and read the Rebbe's response on that
page. But the letter was not available.

"I called my mashpia (mentor)," the young man related to me, "and began
catching him up on what was going on in my life."

In 1986, the Rebbe initiated a campaign whereby people would implement
the instruction of our Sages (in the Mishna) "Aseh lecha Rav - Make a
teacher for yourself." The Rebbe urged every Jew - man, woman and child
- to seek out a mashpia - a mentor. The mashpia, using Torah knowledge
and life-experience, advises the person in matters both practical and
spiritual, like a "personal trainer" of the soul.

The young man continued, "I was amazed that, though I had not told him
about any of the questions I had posed to the Rebbe, through the course
of our conversation he answered every single question I had asked the
Rebbe."

Another person told me that she had a number of questions she had wanted
to discuss with her mashpia. It was close to Passover, so she she
decided to wait with her questions so as not to disturb the mashpia
while her entire extended family was visiting for the holiday. Days
passed and a few of the questions became more pressing. Not wanting to
"trouble" her mashpia, she began to think of other women whom she
respected and had, at times, called for advice. "Mrs. A. would be too
subjective," she thought. "and Mrs. Z. wouldn't understand the situation
properly." Regarding every person, it seemed, there was a reason why it
wasn't suitable to ask her advice.

"Ahh," she hit on the perfect plan! "I will write a letter to the Rebbe
with all of the questions and place it in the Igrot Kodesh."

So, write the letter she did. And when she placed it randomly into a
volume of Igrot Kodesh, wonder of wonders, right at the top of the page
was her custom-made answer! The Rebbe had written, "I don't understand
why you say there are no mashpiim to ask your questions to. Surely you
can find someone suitable to whom you can direct your questions."

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                            MOSHIACH MATTERS
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When Moses announced to the Jewish people the impending redemption,
they: "Moses, how can we be redeemed? Didn't G-d tell Abraham that we
will be enslaved for 400 years? We are now only at 210 years!" Moses
responded: "If G-d wants to redeem you, He will overlook your
calculations. A similar conversation will take place with Moshiach. When
Moshiach tells the Jewish people, "In this month you will be redeemed,"
they say to him: "Moshiach, how can we be redeemed? Didn't G-d say that
we will be enslaved by all 70 nations?" Moshiach will respond:  "If only
one of you will wander to Barbaria, and one of you to Britannia, it is
considered as if all of you have wandered there."

                             (Psikta Rabsi Parshat Hachodesh Hazeh)

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                  END OF TEXT - L'CHAIM 853 - Bo 5765
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