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                         L'CHAIM - ISSUE # 899
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                           Copyright (c) 2005
                 Lubavitch Youth Organization - L.Y.O.
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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 16, 2005      Vayishlach        15 Kislev, 5766
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                          When Are You Coming?

The Baal Shem Tov, founder of Chasidism, writes that he was once granted
a spiritual vision of Moshiach and asked him: "When are you coming?"
Moshiach answered him: "When the wellsprings of your teachings spread
outward."

Two generations later, Rabbi Shneur Zalman of Liadi, founder of Chabad
Chasidism, was imprisoned by the Czarist authorities. He was sending
money to the Chasidim who had settled in Israel, and the Russians
thought that he was conspiring with the Turks (rulers of Israel at that
time) to fight the Czar.

While in prison, Rabbi Shneur Zalman had a vision of the Baal Shem Tov
and asked him what was the real reason for his imprisonment?

The Baal Shem Tov told him that there were spiritual factors involved.
Rabbi Shneur Zalman had been spreading Chasidic teachings without
restraint, and this had aroused negative forces in the spiritual realms.
"The world was not ready," these forces claimed, "for such a great
revelation." And therefore, Rabbi Shneur Zalman was imprisoned.

"If I'm released, should I change my approach?" Rabbi Shneur Zalman
asked.

"No," the Baal Shem Tov answered. "If you are released, that will be a
sign that your approach has been vindicated."

On the nineteenth day of the month of Kislev, Rabbi Shneur Zalman was
released from prison. That date is thus celebrated as a festival. For on
it was granted the potential for the wellsprings of the Baal Shem Tov's
teachings to be spread outward and prepare the world for Moshiach's
coming.

Chasidism explains that Moshiach was not giving the Baal Shem Tov a time
frame, he was explaining to him the pattern of spiritual causation:

When will Moshiach come? When the world is ready to receive him. And
when will the world be ready to receive him? When the well-springs of
Chasidism, the Baal Shem Tov's teachings, spread outward.

Chasidic teachings make us aware of the G-dly spark within our souls and
the spiritual reality that permeates the world at large. When the
awareness of these factors spreads throughout humanity, the world will
be prepared to accept Moshiach.

The uniqueness of the era of Moshiach will be the outpouring of the
knowledge of G-d. As the Prophet tells us: "The earth will be filled
with the knowledge of G-d as the waters cover up the ocean bed." Our
existence will be submerged in the awareness of G-d; in every element of
our lives, we will sense His presence.

The foretaste of that revelation is an overflow of spiritual knowledge:
We gain an understanding of the spiritual forces governing our
existence, we learn to appreciate G-d's hand guiding our lives, and we
sense the oneness with Him contributed by every element of the Torah and
its mitzvos. This is granted to us by the teachings of Chasidism.

         From Keeping in Touch, adapted by Rabbi E. Touger from the
         teachings of the Lubavitcher Rebbe, published by Sichos In
                                                           English.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Vayishlach, describes the encounter between
Jacob and his brother Esau, after Esau had sent 400 armed men announcing
his arrival. Their meeting, which threatened to be confrontational,
actually turned out amiable - "Esau ran to meet him, and embraced him,
and fell on his neck and kissed him; and they wept."

Why this change of Esau's intentions? Rashi explains: Esau's mercy was
aroused when he saw Jacob prostrating himself before him so many times.
Rashi continues by quoting Rabbi Shimon Bar Yochai: Despite the fact
that Esau hates Jacob, Esau's compassion was stirred at that time and he
kissed him with his whole heart.

Rabbi Shimon used the word "halacha" to describe the fact that Esau
hates Jacob. Halacha, which means religious law, emphasizes something
about the nature of Esau's hatred toward Jacob: it is as immutable and
timeless as are the practical laws of Torah. Rabbi Shimon wished to
teach us that we should not try to rationalize Esau's hatred of Jacob by
ascribing various reasons or motives to it; it is a hatred rooted in
Esau's very essence. If and when we find an instance of Esau's positive
behavior toward Jacob, we should realize that it is an exception to the
rule - "his compassion was stirred at that time."

This saying of Rabbi Shimon also found its expression in his own
personal life. Rabbi Shimon lived under the yoke of Rome, and suffered
under the harsh decrees issued against the Jewish nation. He, in
particular, suffered greatly because of his own staunch opposition to
the Romans, and was forced to hide in a cave for 13 years, together with
his son. Yet it was precisely this same Rabbi Shimon who traveled to
Rome to have the anti-Jewish decrees rescinded, and was successful!

The story of Rabbi Shimon illustrates both sides of the coin: the
unchangeable nature of Esau's hatred and persecution of the Jews, and
the triumph of one who was particularly renowned for his opposition to
Roman rule.

We learn from this a valuable lesson in how to relate to our oppressors
during this long and bitter Exile:

On the one hand, a Jew must not rely on the mercy of the nations,
because we know that Esau's hatred toward Jacob is a given fact. At the
same time, it is within the power of every Jew to command respect from
the non-Jews by maintaining his pride and adherence to the Jewish way of
life.

When a Jew is unbending in his commitment to Torah and mitzvot, it
positively influences the nations, so that "Esau's compassion was
stirred and he kissed him with his whole heart." Not only does this
command respect, but it brings about Esau's cooperation and even
assistance in helping the Jew to keep his Torah.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                            A True Champion
                              by Ron Ross

Dmitriy Salita, the "Star of David," was the guest of honor recently at
the Standard Club's annual Boxing Gala in Chicago. It was nearing show
time for the first of the two-evening sold out event pitting the New
York Police Department Boxing Team against a select team of Chicago's
elite amateur stars and we were sitting in the lobby when Dmitriy's hand
went to his forehead and he groaned, "Oy, Vay!"

Thinking of all the terrible mishaps that could have befallen Dmitriy,
from America's first case of the bird flu to forgetting how to spell his
own name just before his autograph signing session, I was saved the
mental exercise when he turned to me and said in as crestfallen a voice
as you could ever imagine, "I forgot to pack my tefilin."

Helplessness in a critical situation is a terrible feeling, but that is
exactly where I was at that moment. Locating tefilin is just not one of
my strong points. When Dmitriy got up and walked to the concierge's desk
and asked for a phone book my first thought was that he was going to
look up the airline's phone number to book a flight back to New York to
get his tefilin. Instead, Dmitriy showed me what ring generalship was
all about - outside the ropes.

He called the Lubavitch Center in Chicago and explained his plight.
Eleven-thirty that night, Dmitriy felt his cell phone vibrate as we sat
at our table in the ballroom-converted-to-boxing arena watching the
action in the ring. Rabbi Sholem Ber Raices had driven cross-town to
deliver a set of tefilin to Dmitriy and was waiting for him in the
lobby. The next morning Dmitriy Salita donned his tefilin at the
Lubavitch Center with a group of new-found friends and admirers from the
Standard Club, including its president, Cary Schiff, his 15-year old
son, Ari, now Dmitriy's number one fan, and Allan Rosenfeld, boxing
journalist and author.

It was one of those special moments that transcends the ordinary and
adds a new dimension to an already unique personality. To those who were
there, it is an occasion that will be tucked away in their memory banks.
Regardless of where Dmitriy Salita goes in life or whatever he may
accomplish, to many this time-frame will be frozen forever.

There is another time-frame that will remain with me, also connected
with Dmitriy. It was a day or so before the holiday season last year. As
I was entering the local supermarket, I looked to the left and saw a guy
selling Xmas trees. I looked to the right and saw a young man with a
beard holding up a small Menora.

The young man approached me and said, "You look lost." I wasn't sure
whether he was speaking of a spiritual shortcoming or noticed that I
didn't know how to find my way into a supermarket. (I had tried to enter
through the door marked "exit.") He held out the Menora to me and
smiled, "Take this as a gift. I am a Chabad rabbinical student."

I started to explain, "Look, I am not the most observant guy in the
world ...," but there was no quick escape.

"Do you know the story of Chanuka?" he asked me.

I was now beginning to feel pressured and having been taught that the
best defense is a strong offense, I smiled and countered, "Do you know
the story of Dmitriy Salita?"

In an instant the roles were reversed as I found myself educating a
spellbound student. Of course he had heard of Salita and described him
as a "great champion." In very careful detail, I explained to him that
in addition to the fact that Salita is not yet a champion, there is
really no basis of comparison between Dmitriy and the original bearer of
the "Star of David" - King David. After all, Dmitriy was bound by very
strict boxing rules and would never be permitted to bring a sling-shot
into the ring.

"I don't wish to correct you," the Chabad student said, "but Dmitriy
Salita is a champion - a true champion."

I started to tell him about the IBO, the IBF, WBA, WBC, WBO and how each
organization has a champion and someday - but not yet - Dmitriy may be
wearing one of their belts.

He continued, "According to the dictionary, a champion is a person who
fights for another or for a cause. It is not just every time Dmitriy
enters a ring and defeats his opponent that we are proud of him. We are
proud of each day that he puts on tefilin, every time that he sets foot
into a synagogue to pray. We are proud that he keeps kosher and observes
the Sabbath strictly, according to all the laws and tenets of Judaism.
So I repeat, he is a champion, a true champion."

He handed me the Menora. We shook hands and I left, never going into the
supermarket. I still have the Menora.

I thought of this conversation the following evening as Dmitriy Salita
climbed into the ring of the Manhattan Center, putting his perfect
record (21-0) on the line against Louis Brown (14-1). I couldn't help
but root for Dmitriy, who ended up winning. But it's gratifying to
realize that his biggest victory is scored outside of the ring.

    Ron Ross is a native New Yorker and was himself a professional
    boxer, a fight promoter, and a manager. He is the author of Bummy
    Davis Vs. Murder, Inc.

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                               WHAT'S NEW
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                      Surfing the Waves of Change

Join Rabbi Manis Friedman and Sara Esther Crispe for a thought-provoking
and empowering Shabbaton weekend of personal and spiritual growth. Along
with fascinating lectures and lots of good food, you'll also meet
interesting men and women of all ages, backgrounds and levels of Jewish
observance from around the U.S. and Canada. The Shabbaton takes place
Dec. 23-25 and is hosted by the Chabad-Lubavtich community in Brooklyn.
Register on-line at www.Shabbaton.org or by calling (718) 774-6187.

                             Yeshivacation

Yeshivacation is a ten-day intensive yeshiva experience in Crown
Heights, Brooklyn, for Jewish men and women with minimal formal
background in traditional Torah-based studies. Students attend special
workshops and lectures as well as traditional course of yeshiva study.
The program runs from Dec. 22 - Jan. 1. For more info, call Machon Chana
Women's Yeshiva at (718) 735-0030 or visit machonchana.org or call Hadar
HaTorah Men's Yeshiva at (718) 735-0200 or visit www.HadarHatorah.org

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                            THE REBBE WRITES
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                 From a letter of the Lubavitcher Rebbe

In your letter, you outline your personal views on what you consider the
right approach to Judaism. As you see it, the right road is to be
reached in two phases: first, the understanding, by reason and
intellect, of the "language" of the Torah, etc. etc., and second, the
eventual acceptance of the Divine Covenant and yoke.

My view, which radically differs from yours, has been made known on
several occasions in the past, and I will restate it briefly again.

The world is a well-coordinated system created by G-d, in which there is
nothing superfluous and nothing lacking, with one reservation, however:

For reasons best know to the Creator, He has given man freedom of will,
whereby man can be cooperative with this system, building and
contributing to it, or do the reverse and cause destruction even of
things already in existence. From this premise, it follows that a man's
term of life on this earth is just long enough for him to fulfill his
purpose on this earth; it is not a day too short, nor is it a day too
long. Hence if he should permit a single day, or week, let alone months,
to pass by without his fulfilling his purpose it is an irretrievable
loss for him and for the universal system at large.

The second thought to bear in mind is that the physical world as a
whole, as can be seen clearly from man's physical body in particular, is
not something independent and separate from the spiritual world and
soul. In other words, we have not here two separate spheres of
influence, as the pagans used to think; rather is the world now
conscious of a unifying force which controls the universal system, what
we call monotheism. For this reason, it is possible to understand many
things about souls from their parallels in the physical body.

The physical body requires a daily intake of certain elements in certain
quantities obtainable through breathing and food consumption. No amount
of thinking, speaking and studying all about these elements can
substitute for the actual intake of air and food. All this knowledge
will not add one iota of health to the body unless it is given its
required physical sustenance; on the contrary, the denial of the actual
intake of the required elements will weaken the mental forces of
thought, concentration, etc. Thus, it is obvious that the proper
approach to ensure the health of the body is not by way of study first
and practice afterward, but the reverse, to eat and drink and breathe,
which in turn strengthens also the mental powers of study and
concentration, etc.

Similarly, in the case of the soul and the elements which it requires
daily for its sustenance known best to its Creator, and which He
revealed to all at Mount Sinai, in the presence of millions of
witnesses, of different outlooks, walks of life, character, etc., who in
turn transmitted it from generation to generation uninterruptedly, to
our day, the truth of which is thus constantly corroborated by millions
of witnesses, etc.

Thirdly, it is told of a famous German philosopher, the author of an
elaborate philosophical system, that when it was pointed out to him that
his theory was inconsistent with the hard facts of reality, he replied,
"so much the worse for the facts." But, the normal approach of a person
is, as expressed by Maimonides, that opinions are derived from reality
and not reality from opinions. No theory, however cleverly conceived,
can change the facts; if it is inconsistent with the facts it can only
do harm to its adherents.

The conclusion from all the above, in relation to your suggested
approach and order of the two phases, is clear enough. And from the
particular point of view, the essential point is this: every day that
passes for a Jew without practical living according to the Torah is an
irretrievable loss for him and for all our people, hurting them,
inasmuch as we all form a single unity and are mutually responsible for
one another - and also for the universal order, and all theories
attempting to justify it cannot alter this in the least.

Finally, I want to note that there is a difference in how all the above
should affect the individual concerned and his friend who wishes to help
him and put him on the right path. Again, the following analogy may be
useful. Where a patient places conditions before taking the treatment
prescribed by the physician, then notwithstanding the fact that these
conditions are detrimental to the complete therapy, yet, if by going
along with the patient at least some measure of success may be achieved,
it is necessary to do so, if the patient is quite adamant, for besides
the partial help that can be given him this way, there is the hope that
the patient may sooner or later see reason. This is why I have
repeatedly reasoned with you that your approach is wrong and that you
are losing valuable time and causing much harm to yourselves by your
approach, and though you still do not see eye to eye with me, I try to
help you if I can, although for the present you still follow your own
view.

May G-d help you and your friends to see the light and place yourselves
on the path of Torah and mitzvot which ensures the true happiness for
both body and soul in complete harmony.



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                            RAMBAM THIS WEEK
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17 Kislev, 5766 - December 18, 2005

Prohibition 248: It is forbidden to deny our debts

This mitzva is based on the verse (Lev. 19:11) "You shall not reply
falsely" We are not allowed to deny that we owe a debt to someone else
and refuse to pay it. Additionally, we are forbidden to deny that
someone has given us an object to keep in our care and watch for him.

Prohibition 249: It is forbidden to swear falsely about a debt

This mitzva is based on the verse (Lev. 19:11) "Neither shall you lie to
each other" We are not allowed to swear that we do not owe a debt when
in fact, we do.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This comming Tuesday is the 19th of Kislev, the anniversary of the
liberation of Rabbi Shneur Zalman, founder of Chabad Chasidism. He was
imprisoned in Czarist Russia on false charges of spreading
anti-government sentiments.

Each year since Rabbi Shneur Zalman's release in 1798, the 19th of
Kislev has been celebrated as a special occasion by Jews the world over.
Why celebrate an event that took place nearly 200 years ago to an
individual in far-away Russia?

What is behind the custom of observing the anniversary of an important
event in a person's life or in the history of the Jewish people?

According to Jewish teachings, the same spiritual forces functioning at
the time of the original event - whether a birth, wedding, yahrtzeit, or
victorious incident - reassert themselves at the time of the
anniversary. Therefore, it is an opportune time to benefit from those
powers.

Rabbi Shneur Zalman was one of the chief proponents of the teachings of
the Baal Shem Tov, founder of the Chasidic movement. His vindication,
therefore, was the vindication of the entire fledgling movement. Through
his release from prison, the teachings of Chasidic philosophy - the
inner and mystical aspect of Torah - could be freely taught.

The spiritual forces operative on the original 19th of Kislev and the
19th of Kislev in each subsequent year are intimately tied up with the
dissemination and study of Chasidic philosophy.

May we all use this special time and the unique spiritual forces it
brings with it for the advancement of the study of Chasidic teachings,
especially as elucidated by Rabbi Shneur Zalman and his successors.

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                          THOUGHTS THAT COUNT
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The remaining camp which is left may escape (Gen. 32:9)

This episode of Jacob and Esau in the Torah hints to the future
wanderings of the Jewish people in exile. "The remaining camp which is
left may escape"-G-d will never allow Esau to destroy the entire Jewish
nation. When one king issues a harsh decree against the Jews, another
king, in a different part of the world, will open his country's doors
and allow the Jews refuge.

                                                           (Ramban)

                                *  *  *


And Jacob came whole to the city of Shechem (Gen. 33:18)

Rashi explains this to mean that Jacob was sound in body, his wealth was
intact, and his Torah-observance was uncompromised. We learn from Jacob
to always strive for excellence in all areas of our lives. Even a person
whose primary path in the worship of G-d is through practical mitzvot -
charity and good deeds - should also strive to be perfect in study.

                                                   (Likutei Sichot)

                                *  *  *


Save me from the hand of my brother, from the hand of Esau (Gen. 32:12)

Jacob feared two things: The "hand of Esau" - Esau's sword, and "the
hand of my brother" - the hand of friendship Esau would extend toward
him. Fraternizing with Esau more than necessary worried Jacob even more
than the physical threat he posed. Esau's might threatened Jacob's body,
but the other put Jacob's soul in danger.

                                         (Rabbi Yosef-Ber of Brisk)

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                            IT ONCE HAPPENED
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                         By Menachem Ziegelboim

When the Alter Rebbe (Rabbi Shneur Zalman, founder of Chabad Chasidism)
remained in Russia after Rabbi Menachem Mendel of Vitebsk went to
Israel, the Rebbe began to spread his teachings over the vastness of
Russia, sending rays of the light of Chasidic philosophy to every city
and town. At first he had very few Chasidim, and the Chasidic movement
was quite limited in scope, but day by day its light was revealed and
people came to Liozna to investigate for themselves.

Here is the story of one who became a great Chasid of the Alter Rebbe:

He had shabby clothes and a persistent smell of vodka about him. He was
tall and skinny, and had prominent cheekbones, but his most
distinguished feature was the sparkle in his eyes. Very few people knew
him. He was known as the Volper; nobody knew his first name. The few who
did know him also knew that the Volper was a prodigious Torah scholar
who used to be a student of the Maggid of Mezritch. He had shared a
bench with the great Chasidic luminaries, such as Rabbi Levi Yitzchok of
Berditchev, Rabbi Zushe of Anipol and his brother Rabbi Elimelech of
Lizhensk, and even with the youngest of the group, Rabbi Shneur Zalman
of Liadi. Together they had absorbed Torah and Chasidic teachings from
the great Maggid.

The Volper however, had unique qualities which set him apart from the
others. After the Maggid finished speaking, the other students would go
over to the Volper to hear him repeat the Maggid's teachings. When he
spoke, everything was clear and his audience would be completely
overcome.

Nobody knew what led to the Volper's downfall. At some point, he began
drinking excessively. He even began to frequent bars. He did not speak
about himself. Wherever he went on his wanderings, his mouth would spew
forth pearls of Torah and wisdom, even the deepest secrets of Torah. The
more he drank, the more the "secret came out," the secrets of Torah.
People who did not understand him mocked him.

One day the Volper arrived in Liozna in White Russia, where he went to
the local study hall. The Alter Rebbe was there with his Chasidim and
outstanding students, and he was saying a deep Chasidic discourse. The
Volper sat in a corner, and in a rare moment of seriousness and
lucidity, he rested his head on his hands and listened closely to the
Rebbe's teachings. Nobody paid him any attention at all.

When the Alter Rebbe had concluded, he left the study hall and went
home. The Volper also left the study hall, backpack on his shoulders, to
continue his wanderings. Before leaving though, he hiccuped loudly and
proclaimed with a peculiar smile, maybe one of pain or longing, "Ah, we
all ate from one bowl, but he got all the gedichte (the thick portion of
the soup)."

Word got around, until the Alter Rebbe was told what had been said.
"That was the Volper," the Rebbe said. "If I knew he was here, I would
have tried to get him to stay with us so that he wouldn't wander any
more."

The Volper continued his wanderings. The Volper arrived in Vilna, a
large city full of Torah scholars. Nobody paid him any attention. He
entered a hostel where he got a warm meal. Then he removed a bottle of
vodka from his worn satchel and poured himself a big glass.

The poor drunkard settled down in his place and went to sleep by the
warm oven, while mumbling secrets of Torah. He quoted from works of
Kabala and concepts from the innermost teachings of Torah, and every so
often he burst into drunken laughter.

Reb Yudel stood nearby and listened closely to the drunk. Reb Yudel was
a highly esteemed Torah scholar. He was a close student of the Vilna
Gaon, and merited a seat of honor in the study hall. At first he thought
his ears were deceiving him, but then his amazement continued to grow.
He realized that drunkard was an outstanding scholar, conversant in all
aspects of the Torah.

Reb Yudel stood there and listened until the drunkard let forth a snore
and nearly fell asleep. Reb Yudel shook him by the shoulder. "Tell me
dear brother," he said in his ear, "where did you get all this from?"

The Volper cocked an eye at him, and Yudel suddenly saw the mysterious
sparkle in his eyes. It scared him a bit and he edged away. "Ah, ah...
You want to know where I got this from?"

Reb Yudel nodded his head silently. He was too shocked to utter a word.

"N-n-no!" whispered the drunk. "I can't tell you now. But if you want
Torah such as this, go to Liozna where you will find peace for your
soul."

Reb Yudel reeled backward in dismay. He knew good and well who was in
Liozna, for he was one of the greatest opponents of Chasidism and its
proponents. Yet the drunkard's words entered his heart, and a fierce
battle was waged therein. "If this drunk knows so much, what does the
Rebbe himself know?!" he wondered. A few days passed until he resolved
to travel to Liozna to learn from the Alter Rebbe. He knew he had a lot
to learn.

Like other great Torah scholars, Reb Yudel finally arrived in Liozna,
where he became an outstanding Chasid of the Alter Rebbe, and a great
scholar in Chasidism. The Rebbe eventually sent him to Liepelei in order
to serve as rabbi of the city and to bring the light of Chasidism to the
people living there.

                             Reprinted from Beis Moshiach Magazine.

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                            MOSHIACH MATTERS
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"Moshiach signifies the separation of the good from the evil. This is
why he will come "only in a generation which is altogether meritorious
or altogether sinful," i.e., at a time in which there will be no mixture
of good and evil. So as long as Moshiach has not come, there is a
mixture of good and evil in all the worlds: there is no good without
evil and no evil without good."

                                     (Rabbi Shneur Zalman of Liadi)

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              END OF TEXT - L'CHAIM 899 - Vayishlach 5766
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