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                         L'CHAIM - ISSUE # 901
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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 30, 2005        Miketz          29 Kislev, 5766
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                          The Chanuka Candles

Do you remember the days before Chanuka postage stamps and "designer"
hand-dipped Chanuka candles? Do you remember the first time you were
allowed to light the menora all by yourself, without Mom or Dad holding
your hand so you wouldn't burn yourself? Do you remember when, with
childish excitement, you planned out which color Chanuka candles from
the blue-box-with-the-menora-on-the-front-and-maoz-tzur-on-the-back you
would use on the first night? Blue for the first candle and white for
the shamash, right? And on the second night it was red, white and blue,
or yellow, blue and pink. Or did you prefer the primary colors?

Each night was a different pattern and the inevitable argument with
siblings about who would get which color. And each night you sat near
the burning candles, watching to see which one would be the last to burn
out and mesmerized by their flames.

There were candy-filled dreidles, chocolate Chanuka gelt, potato latkas
and the story of the Jews vanquishing the persecutors, for once.

Yet, with all that, some of our fondest Chanuka memories, and Jewish
memories for that matter, revolve around the Chanuka lights. And for
good reason.

The Jewish flame - the soul - is likened to a candle: "The soul of a
person is the lamp of G-d."

How is the soul similar to those Chanuka lights we kindle each year?
Unlike other matter, which because of the forces of gravity descends to
the lowest possible place, the flame of a candle always ascends,
continuously striving to unite with its elemental source. The flame does
this even though by uniting with its source it would be extinguished.

The Jewish soul is an actual part of G-d. Its very nature compels it
constantly to strive to unite with G-d, its Source. Though by uniting
with G-d it becomes nullified, still it works toward this goal.
Sometimes this takes place because of an awakening on the part of the
person and sometimes it is like a "gift" from G-d, an arousal from Above
that draws the soul ever closer.

Going from the esoteric to the scientific, try this little experiment:
Though, as we mentioned before, the nature of the flame (and the soul)
is to scintillate upward in an attempt to unite with its source, what if
a larger flame is nearby, but not above, the candle? The flame of the
candle, believe it or not, will actually bend in an attempt to unite
with the larger fire!

This certainly attests to the power of the desire for the flame/soul to
be one with its source. How, though, is this union achieved?

A flame coming from a wick remains ignited only if it has something to
burn. In the analogy mentioned above, the wick is a person's body while
the sparkling flame is the soul. Though the soul/flame is truly a part
of G-d this in itself is not enough to allow the wick/body to burn
continuously. It needs energy, and that energy is acquired through good
deeds.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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Last week's Torah portion dealt with the subject of dreams - those of
Joseph and Pharaoh's officers. This week, in the Torah portion of
Miketz, we continue to delve into dreams, but this time, those of
Pharaoh, king of Egypt.

The common denominator shared by all these dreams is that they
collectively portrayed the various stages and factors which caused Jacob
and his sons to go to Egypt. As a direct result, the Jewish people were
exiled there.

Every word in the Torah is necessary and precise. If the subject of
dreams receives so much emphasis and we are told such a wealth of
detail, there must be a fundamental connection between the concept of
dreams and the concept of exile. Furthermore, by understanding the
significance of dreams, we will be better able to overcome the
difficulties we endure during our own prolonged exile.

Chasidic philosophy explains that a most outstanding characteristic of
dreams is the ability for diametrically opposed opposites to coexist,
something which cannot take place in reality. The Talmud gives as an
example the image of "an elephant passing through the eye of a needle,"
which may appear not at all out of the ordinary in a dream.

This is also true of our own exile, an unnatural and abnormal situation,
but one seemingly natural and normal to us. It is of such long duration;
we can no longer feel the contradictions inherent in the exile itself.

The same contradiction also apply to our  spiritual exile. It is
understood that self-love and the pursuit of worldly pleasures are the
opposite of cultivating a love of G-d and holiness. Yet, we often
perform mitzvot (commandments) under the illusion that we are doing so
out of love of G-d and are in close  proximity to Him, all the while
caring only for our own egos and self-fulfillment. We simply don't
perceive the contradiction in this.

Another example of our lack of logic is found in prayer. While praying,
the Jew's innate love and emotional attachment to G-d can be aroused,
but as soon as he finishes, it is as if he had never experienced this
arousal as he returns to his preoccupation with day-to-day life.
Although he stood on such a high spiritual level while actually
communing with G-d, the feelings dissipate as the individual finds
himself led after the cravings of the animal soul.

Thus our very lives are lived as if we are dreaming. The spiritual exile
is full of contradictions, yet we must not be discouraged and think that
we perform mitzvot and pray in vain, for every positive deed leaves its
mark even if its influence is not always easily felt.

                     Adapted from the work of the Lubavitcher Rebbe


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                             SLICE OF LIFE
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                            Chanuka Blackout
                          by Susan R. Weintrob

We were reminiscing about our Chanuka celebrations over the years, and
my daughter reminded us of her favorite Chanuka during a major storm 10
years ago.

On the 7th night of Chanuka, the electricity went off in our Indiana
town. Temperatures were near zero, ice hung from the wires and the night
was long and dark.

As the temperature in the house went down, we lit up our fireplace, and
my children, then 8 and 10, brought out the sleeping bags. I cooked a
simple dinner over the fire and we lit the menora. The overwhelming
darkness made our menora shine brighter than usual.

We sang songs and played games and took turns keeping the fire going.
All of us, including the cat and dog, were content. The next morning, my
husband and I were a bit sore from sleeping on the floor, but the kids
thought it was a great adventure. The outdoors was beautiful and we
enjoyed the slowness of the day. We called neighbors to make sure they
were all right, but we all stayed at home.

During the late afternoon, the electricity went back on. We rushed to
turn on the computer, the television, and the stove. The normal routine
hummed in our house.

That evening, as we lit the menora for the last time, the oil seemed
dimmer. My daughter sighed. "It was so much more fun with the
electricity off."

Talking to my friends, most complained about the blackout
inconveniences, including being cooped up with the children all day.

"There was NOTHING to do. We had to be with each other ALL day,"
everyone grumbled.

I felt just the opposite - that the inconveniences were not intensified
but rather were gone - the phone calls, the shopping, the chores, the
interruptions - and here was an serene island of time that
serendipitously had come our way.

I recently read a book, Turbulent Souls by Stephen Dubner, who was
raised as a Catholic by parents who had converted from Judaism. He
rediscovered his Jewish roots and returned to Judaism.

In his interesting memoir, he writes about the Jewish family. "Judaism
is a home based tradition. Unlike Catholicism, where most pious acts and
reverences are performed in the church, many of our Mitzvos are done at
home."

The family has a special place in Jewish ritual, for good reason. Time
spent at home with Shabbat or Chanuka candles, cleaning the house before
Passover or for building the suka forces us to spend time together. Too
often, our increasingly busy schedules take precedence. Work hours,
meetings, shopping and socializing fill our days. Where are the extra
hours that are needed for our families?

Dubner's words apply in a special way to Chanuka, the most visible
Jewish holiday in a Christian country. The acts of "reverence" he writes
about are not the presents, trips or the parties. The fight to preserve
Judaism parallels our own generation's fight against assimilation and
increasing consumerism.

The time we spend with our children surpasses any gift or trip. After
the gifts are outgrown or thrown away, the memories of childhood and
family filled with hours spent with parents, siblings and extended
family become the foundation for our children's own parenting style.

These hours may be spent on a luxurious trip but they may also be spent
together in simple moments, cooking dinner, shoveling snow or reading.
The seeming simple moments are our strength and inspiration for future
days.

That Chanuka night in Indiana a decade ago, sitting with my children in
the dark, illuminated only by our menora and fireplace, was one of our
more memorable Chanuka nights. There were no presents, no movies - we
sang songs, told stories and just enjoyed each other's company.

The Rabbis debated where the menora should be placed. Should the
menora's light shine outside the home, or inside?

The conclusion was that under normal circumstances, the menora should be
near a window so that all on the outside could see its light. During
times of trouble, the menora was placed to shine on the inside, hidden
from the outside world.

Where should we place our menora in our era? What kind of times do we
live in? To paraphrase Charles Dickens, we live in the best of times and
the worst of times. Today in America, we have the most freedom Jews ever
had, yet we are uneasy.

Assimilation and divisiveness plague us, and we are anxious about
terrorism in Israel and around the world.

Therefore, our menora should be placed so its lights shine in and shine
out. The lights should shine out so the world sees our determination to
continue as a people. They should also shine inside our homes, reminding
us that the victory of Chanuka was less a military one than a spiritual
one. The fight against values that place the Jewish family and
spirituality at the bottom of our priorities is as important now as in
the Maccabees' time. Our struggle is no less difficult now, but it is
worth fighting.

May Chanuka shine on your family this year and for many years to come.

    Susan Rubin Weintrob is a writer and educator living in Teaneck,
    N.J.

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Zalman and Nechama Dina Tiechtel will be arriving soon in
Lawrence, Kansas, where they will be establishing a new Chabad House
serving the students and faculty at the University of Kansas - KU.

Rabbi Chaim Shaul and Raizel Brook are establishing a new Chabad House
at California State University - Northridge.

Rabbi Menachem Mendel and Sara Goldstein moved to Honolulu, Hawaii,
recently where they will be bolstering the work of the existing Chabad
House there and reaching out to Jews on the various Hawaiian Islands.

Rabbi Cheski and Chava Edelman recently moved to Springfield,
Massachusetts where they are serving as directors of outreach and adult
education for Chabad of Greater Springfield.

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                            THE REBBE WRITES
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                 From a letter of the Lubavitcher Rebbe

As has been often said before, all matters of Torah are an inexhaustible
source of lessons and inspiration for our daily  life, especially when
they take the form of practical mitzvos [commandments], since the Torah
and mitzvos are infinite, being derived from the Infinite. I mention
this here apropos of the mitzva of the Chanuka lights, especially in
relation to one particular aspect which, at first, appears quite
puzzling.

I am referring to the fact that although Chanuka recalls many miracles
and wonders, the main event for which Chanuka was instituted was the
miracle of the cruse of oil, the one and only one that was found in the
Beis Hamikdash (the Holy Temple), that was intact and undefiled by the
enemy, which was then kindled and which lasted for eight days, until
new, pure and holy oil could be prepared.

What is puzzling about it is that the oil was not required for human
consumption, nor for the consumption of the Altar, but for fuel in the
Menora to be burnt in the process of giving light. It would seem, at
first glance, of no consequence, insofar as the light is concerned
whether or not the oil had been touched and defiled, for, surely, the
quality and intensity of the light could hardly be affected by the
touch.

Yet, when the Talmud defined the essence of the Chanuka festival, the
Sages declared that the crucial aspect was the miracle of the oil. Not
that they belittled or ignored the great miracles on the battlefields,
when G-d delivered the "mighty" and "many" into the hands of the "weak"
and "few," for these miracles are also emphasized in the prayer of "V'al
Hanissim" ["and all the miracles"].

Nevertheless, it was the miracle of being able to light the Menora with
pure, holy oil, without any touch of uncleanliness, which gave rise to
the Festival of Lights.

The obvious lesson is that in the realm of the spirit, of Torah and
mitzvos, as symbolized by the Chanuka lights, there must be absolute
purity and holiness. It is not for the human mind to reason why, and
what difference it makes, etc.

To carry the analogy further, it is the purpose of the central Holy
Temple to illuminate and bring holiness and purity into the individual
"Holy Temple" - i.e., every Jewish home and every Jewish person, which
is also the obligation of every Jew toward his fellow Jew, in accordance
with the mitzva of "love your fellow as yourself." But special
precautions are necessary that the Holy Temple itself be illuminated
with the purest, sanctified oil, so that even the High Priest, if he
should happen to be impure, could not enter the Holy Temple, much less
kindle the Menora.

May G-d grant you success in the spirit outlined above, truly reflecting
the spirit of the Chanuka lights, lighting ever more candles and
increasing their glow from day to day.

With blessings,

P.S. One of the essential messages of Chanuka is the need to preserve
the purity of the Torah and mitzvos, especially in the education of our
children, for the miracle of Chanuka occurred with the cruse of pure and
undefiled oil.

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                            RAMBAM THIS WEEK
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5 Tevet, 5766 - January 5, 2006

Positive Mitzva 195: Giving tzedaka (charity)

This mitzva is based on the verse (Deut. 15:8) "But you shall open your
hand wide" There is no exact English translation for the word tzedaka.
Usually the term charity is used. But charity implies that we are being
kind, doing someone a favor. The word "tzedaka" comes from the root
tzedek- "justice" and "righteous." When we give tzedaka we are not being
kind; we are fulfilling a just act. Everything we have is a result of
G-d's generosity. Thus, it is only right and proper to support others
less fortunate. Even a poor person is obligated to give tzedaka.

Prohibition 232: It is forbidden to ignore a needy person

This mitzva is based on the verse (Deut. 15:7) "Do not harden your heart
nor shut your hand from your poor brother" The Torah cautions us not to
ignore a needy person.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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On Chanuka we celebrate two miracles that G-d wrought for our ancestors.
The first was the victory in battle of the Maccabees over the
Syrian-Greeks and the second was that the oil used for kindling the
menora in the Holy Temple lasted for eight days.

In the special "Al HaNissim" prayer recited on Chanuka, we privately
thank G-d for our miraculous victory of the few and weak over the many
and mighty.

To commemorate the second miracle, we kindle the Chanuka lights,
specifically in a way that they can be seen outside, thereby publicizing
the miracle.

The way in which we celebrate the two miracles emphasizes to us the
importance of the material and spiritual in our lives. The victory of
the Maccabees over the Greeks, though miraculous, was a material
victory. And the miracle of the oil, though it was performed through
physical matter, was spiritual in nature. This emphasizes to us that the
spiritual aspects of our lives should command greater importance and
energy than the physical, material side.

These two miracles also show us that material blessings reach their true
purpose and highest potential when used to enable us to fulfill the
Torah and its commandments.

May the Chanuka miracles and their lessons stand us in good steak this
year, not only during the Holiday, but throughout this entire year of
Wonders in Everything until the ultimate wonder, that of the arrival of
Moshiach, NOW.

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                          THOUGHTS THAT COUNT
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They bowed before him...and he made himself strange (Gen. 42:6,7)

It was not out of malice that Joseph didn't want his brothers to
recognize him immediately. On the contrary, it was because of his great
love for them that he tried to postpone the moment of truth for as long
as possible, for he knew his brothers would surely be humiliated to see
how his dreams had been fulfilled.

                                 (Rabbi Levi Yitzchak of Bertichev)

                                *  *  *


And Jacob lived in the land of Egypt for 17 years (Gen. 47:28)

When the Rabbi Menachem Mendel, the Tzemach Tzedek, was a child, he
learned a commentary on this verse stating that these 17 years were the
best years of Jacob's life. The surprised boy went to his grandfather,
Rabbi Shneur Zalman, to find out how it was possible that the years
spent in such a spiritually corrupt land could have been Jacob's best.
Rabbi Shneur Zalman replied: Before Jacob descended into Egypt, he sent
an emissary to establish houses of Torah study. Wherever a Jew studies
Torah, he cleaves to G-d and achieves a true and meaningful life.
Furthermore, precisely because Egypt was such an abominable place, the
holiness and spirituality Jacob attained there shone that much brighter
against the dark and evil background of his surroundings.

                                *  *  *


May G-d make you as Ephraim and Menashe (Gen. 48:20)

In the previous verses Jacob had said, "Ephraim and Menashe shall be to
me as Reuben and Shimon." Despite the fact that Ephraim and Menashe were
born and educated in Egyptian exile, a land not conducive to Judaism,
they were still as righteous and pure as Reuben and Shimon, who grew up
in more enclosed and insular surroundings in Jacob's household. This is
the power of a proper Jewish education.

                                            (The Lubavitcher Rebbe)

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                            IT ONCE HAPPENED
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Once there lived a wealthy Jewish forester named Yosef. Yosef was very
kind and generous. He understood that G-d had blessed him with great
wealth so that he could help others, and he was always ready to give to
the poor. Not only did he give them money, he gave them jobs. He was
happy that by giving employment to his fellow Jews, he could enable them
to support their families. 

As Yosef's wealth increased, so did his charitable deeds. One day, a
group of Jews from a nearby village came to see him. "We've come to ask
you to help a needy bride and groom," said one of the group, Yonah the
shoemaker. "They are both orphans, and there is no one to help them.
They're getting married on Chanuka, and they haven't any money."

"How much money do you need?" asked Yosef.

"One thousand rubles should be enough," said Yonah.

Yosef went to his desk and took out a packet of money. He counted out a
thousand rubles, and handed it to Yonah with a smile. The villagers were
stunned. They thought that Yosef would give part of the amount, and
expected to collect the rest from others. They could not thank Yosef
enough.

As they left, Yosef said, "Remember to invite me to the wedding. I want
to participate in the great mitzva of rejoicing with the bride and
groom."

Some weeks later, Yosef travelled to Danzig where he had to collect
payment from a number of his customers. He expected to be away for at
least three weeks and told his family regretfully that he did not think
he would be home in time to kindle the menora with them on the first
night of Chanuka.

Yosef's stay in Danzig was blessed with success. Not only did he collect
over 40,000 rubles, he signed on many new customers. He finished up his
business more quickly than expected and was delighted that he would be
able to surprise his family and arrive home in time to light the first
Chanuka candle.

Yosef purchased a ticket for the train ride home and entered a car that
was not too crowded. He sat down, closed his eyes and dozed off.
Suddenly, he heard voices whispering next to him. Opening his eyes, he
saw two men sitting across from him, eying him suspiciously.

Yosef's heart skipped a beat as he thought, "They are planning to rob
me!" Yosef quickly got up. He went from one car to the next, until he
came to a car that was packed with people. He looked for an empty place,
and sat down.

"Thank G-d, I managed to escape from those men just in time!" he said to
himself. The car was crowded with farmers and peasants. Yosef felt much
safer surrounded by people.

The train sped on its journey. Gradually it grew dark outside and all
the passengers fell asleep, except for the wary Yosef. Suddenly, he
noticed the two strangers standing at the doorway of the car. Yosef
opened his bag and took out the gun that he always carried. He made sure
the men could see that he had it. The men quickly disappeared. Yosef
realized his suspicions were right.

For the remainder of the trip, Yosef stayed alert. He prayed to G-d to
protect him, pledging to give charity even more generously when he
returned home safely. When Yosef got off the train, he went over to a
policeman, handed him several rubles, and asked him to escort him home.

When he finally arrived at home, Yosef breathed a sigh of relief. But no
one was home. He realized that his family and servants were all still in
the city as they had not expected him to arrive until later in the week.
"What a shame," Yosef thought to himself as he began preparing the oil
and wicks of the menora for the first night of Chanuka, "after all my
efforts to get here, I am still alone."

Yosef placed the 40,000 rubles in his safe. Then he retraced his steps
back to the family's silver menora, recited the blessings with much joy
and watched the first light of Chanuka dance with delight.

All was still in the house. Yosef sat by the candles for a while, and
then took out a book and began to study. The stillness was shattered by
the sound of splintering wood. Yosef jumped up and saw his two "travel
companions" from the train bursting though the front door.

Brandishing guns, the thieves demanded that Yosef open up his safe and
empty it out for them. They then tied him up with heavy rope and threw
him on the ground. Yosef prayed to G-d, knowing that his life was in
grave danger.

Suddenly, sounds of voices and musical instruments could be heard from
outside. The music kept getting closer and louder. The thieves turned
pale, and began looking for a way to escape, but it was too late. 

From outside they heard happy shouts. "Reb Yosef. Open up. We've come to
bring you to the wedding." The villagers marched through the open door.
They saw Reb Yosef lying tied up on the floor and then they saw the
thieves. They pounced on the villains, and easily overpowered them. 

Yonah the shoemaker untied Reb Yosef. "We came to bring you to the
wedding, as you asked," he said. "And look at this!"

"You saved my life!" Yosef exclaimed. "They would have killed me!"

"Surely your mitzvot of endowering a bride, looking after orphans, and
the desire to rejoice at a wedding saved you," said Yonah.

The villagers escorted Reb Yosef to the wedding with much joy. As Yosef
watched the happy dancing, he thanked G-d for all the miracles, the
wonders and the salvation that had just occurred for him.

                          Adapted from the Tzivos Hashem Newsletter

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                            MOSHIACH MATTERS
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The darkness illuminated by the Chanuka lights is representative of the
darkness of exile. For the majority of our national history, our people
have lived outside our native land. Nevertheless, with the coming of the
Redemption, the advantage of this living situation and the spiritual
work it entailed will be revealed.

      (The Lubavitcher Rebbe,  2nd Day Of Rosh Chodesh Teves, 5752)

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                END OF TEXT - L'CHAIM 901 - Miketz 5766
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