Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 942
*********************************************************************
                           Copyright (c) 2006
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
                             --------------
                  Electronic version provided free at:
                          www.LchaimWeekly.org
                          --------------------
                  Palm-Pilot version provided free at:
                www.LchaimWeekly.org/lchaim/5767/942.prc
                          --------------------
                    To receive the L'CHAIM by e-mail
                  write to: listserv@LchaimWeekly.org
                              Subscribe W1
*********************************************************************
             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
*********************************************************************
        October 27, 2006         Noach          5 Cheshvan, 5767
*********************************************************************

                           You Call that Fun?

"How are we going to have fun if we're studying and doing good deeds and
mitzvot (commandments) all day?"

"But what are we going to do in the Messianic Era?"

These are typical of the questions people ask when they learn that in
the Messianic Era our lives will be filled with spiritual pursuits and
that even the material prosperity we will experience is only to make the
study of Torah and observance of mitzvot easier.

How we define "fun" and "enjoyable" is not a constant. Children
certainly can't imagine that spending an entire day reading a good book
is enjoyable. To them, playing outside in a park or at some kind of
sports activity is great fun. But reading a book?!

Then there are those adults who cultivated an appreciation for classical
music or the "fine arts." As youngsters, could they ever have imagined
that they would later enjoy going to museums and listening to fine
music? (For that matter, can their children imagine what their parents
find enjoyable about these activities?)

The list goes on:

The dedication and devotion of sports enthusiasts - participants or fans
- is unfathomable to one who has no interest in sports.

Rap doesn't fit into the category of music to many people, yet it has
many devotees worldwide.

Get the picture?

In the Messianic Era, our desire, enjoyment and enthusiasm for studying
Torah and performing mitzvot will be cultivated. We will enjoy doing
these things. Mitzvot will be fun.

But we needn't wait until the Holy Temple is rebuilt and all of us are
back in Israel before Torah and mitzvot are fun. Just talk to some
friends who spend Shabbat with the family, or regularly communicate with
their Creator, or study Jewish books on an ongoing basis. More often
than not they'll tell you they enjoy doing these mitzvot.

For those of us who still might consider all of this totally
incomprehensible, the following story will hopefully clarify the issue:

A beggar went from house to house collecting money. Day after day, hour
after hour, he trudged not only up and down the streets of his little
village, but up and down the steps of the fancy homes or apartment
buildings whence he collected the money.

"Someday, when I am rich and powerful, I will make a rule that no houses
can have their front doors above street level and all apartment
buildings must have elevators," thought the beggar boldly. "What's more,
I will have all of the houses that do not fit this description rebuilt.
In this way, when I go begging from house to house and apartment to
apartment, it will be much easier for me and I won't become so tired."

What is the problem with the poor man's logic? He is so entrenched in
his lifestyle of begging that he cannot fathom that when he is rich and
powerful he will no longer need to beg!

Similarly, because we are so entrenched in our material lives, where
holiness, spirituality and G-dliness are so hidden, we try to
superimpose our mundane attitudes onto life in the Messianic Era.

By learning more about the Messianic Era and cultivating an appreciation
in the here and now for Torah and mitzvot, we will begin to live the
Redemption and thus hasten the age of peace, harmony and good for all
mankind that we all intrinsically want.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
This week's Torah portion, Noach, recounts in detail the story of Noah,
G-d's command to him to build and  ark, and the ensuing Flood that
destroyed much of the world. The Torah, however, is not just a book of
"Bible" stories, nor is it a mere historical account of a certain period
of time. Rather, it contains daily lessons for us in how to conduct our
lives.

In a book of Jewish mysticism titled Torah Or, it is explained that the
Flood was not simply the punishment for a totally corrupt world. For, to
destroy the world, G-d could have chosen any number of different methods
to this end. The Flood was also an act of purification, which is why the
deluge lasted for forty days. The number forty corresponds to the forty
seah (a liquid measurement) in a mikva (ritual bath).

Further on in the same text, it is explained that worries and troubles
concerning one's livelihood are called symbolically "many waters." And,
in fact, they have the same effect as the waters of the Flood; they
rinse the undesirable elements off a person.

The relationship between worries about livelihood, the Flood, and mikva,
can be seen as follows. The esoteric purpose of using a mikva is the
concept of self negation. That is why a mikva requires forty seahs, an
amount sufficient to cover the whole body. Also, the Hebrew letters of
the word "tevila" (immersion) are identical to those of the word
"habitul" (the nullification). This means that the act of self negation,
of stepping out of one's ego, elevates man so that he may become a
'receptacle' for holiness.

This is the intended purpose for anxieties about livelihood befalling a
person. Though they temporarily disturb  and confuse, they cause a
person to be crushed within himself  thus stepping out of his ego
thereby rendering him a vessel for holiness.

The ultimate intent, then, is not to punish the person, but to rinse and
cleanse him of all impure matters. Obviously, this can be achieved very
quickly, even instantaneously, as one perceives this inner meaning and
intent  thereby effecting within himself that which the events seek to
accomplish.

                   Adapted from the works of the Lubavitcher Rebbe.

*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                        Reaching Out Behind Bars
                             by Yosef Moya

Most 20 year-olds from Brooklyn would agree that a road trip through
California would rank near the top of the list of great things to do
during the summer.  But for Ari Shapiro and Chaim Bronstein, the road
trip experience focused on something other than fun and sun.  These two
young Chabad rabbis have spent the hot summer weeks touring California's
prisons.

Their travels have brought them to the furthest reaches of the state as
they sought out the wayward souls incarcerated in the penal system.
Rabbis Shapiro and Bronstein are part of Chabad's prison chaplaincy
program, which tends to the spiritual needs of Jewish inmates within the
33 state prisons and 6 federal prisons operating in California.

"It's specifically here, in this harsh environment, where the human soul
is so desperate for connection."

Most of Chabad's efforts to serve the West Coast Jewish communities are
well known, but this mission has been steadily progressing over time
with much less fanfare. For the past 25 years, Chabad has been caring
for the spiritual needs of Jewish people behind bars. The Jewish
incarcerated are one of the most vulnerable and downtrodden sectors of
the Jewish community - and are often overlooked and forgotten.

"Most people are incredulous when I speak about my experiences with
Jewish prisoners," says the director of Chabad's prison chaplaincy
efforts, Rabbi Yosef Loschak of S. Barbara.  "It's as if there's some
kind of mental block which refuses to recognize that we have a segment
of our population behind bars."

Indeed, according to Rabbi Loschak, the number of Jewish prisoners
overall is in line with the overall Jewish national population.  He
estimates that while Jews are demographically under-represented in
maximum-security prisons, they are over-represented in minimum-security
facilities. "The needs of the Jewish prisoner are so much greater than
someone on the outside," he explained. "Incarceration compounds an
individual's stress and anxiety in a measure that most people cannot
understand."  There is also a high level of undisguised anti-Semitism in
the prison population.  This combination of factors makes many prisoners
yearn to reconnect with their religious roots.

"Particularly amongst the white-collar criminals, you see a very
profound spiritual change," said Rabbi Loschak.  "Here you have someone
who had a good career, a home, a family... And through one stupid move,
he loses everything - not the least of which is his freedom."

Even from his first visit, Rabbi Ari Shapiro noted the enthusiasm and
profound gratitude of the inmates he visited. "The connection made with
the inmates is so much deeper and meaningful than working on the
outside," he said.  "Many of them are so desperate to find some meaning
and perspective in their lives. You can tell they appreciate every
moment they have with you.  It's like you're bringing them life."

"Most inmates are very, very respectful," said Rabbi Chaim Bronstein.
"Even the ones who dislike you still respect why you're there and what
you're doing. You're giving your time and energy to care for someone on
the inside. They respect that a lot."

Rabbis Bronstein and Shapiro visited up to three prisons a day during
the summer.  Since most communities want to avoid having correctional
facilities nearby, the locations of many prisons are quite remote, often
hours away from the nearest town.

In one case, the two drove fifteen hours from Southern California to the
infamous Pelican Bay facility to visit its lone Jewish inmate.  After
arriving, they discovered that paperwork vital for their admittance was
mishandled - leaving them with no way to gain entry.  In time, the
guards called the warden directly to explain that two rabbis from
Brooklyn had shown up for visitation without proper paperwork.

The warden himself came to the prison gate to greet them. "He was so
moved that someone would come all the way from New York to visit an
inmate, that he personally escorted us through the facility," the rabbis
said. "During our trip to Pelican Bay, a riot broke out in the South
Wing, causing the prison to get locked down - meaning that no one comes
in, and no one gets out. Fortunately, this happened we were in the North
Wing, and we were allowed to leave on schedule."

Nonetheless, Shapiro states that he's never felt in danger during his
visits.  At one point, he was face to face with a Jew in solitary
confinement.  The Rabbi asked if he was allowed to put his hands through
the bars.  "At your own risk," answered the guard.  He used the
opportunity to put tefilin on the young man.

"It is a very harsh environment," said Bronstein, "But it's specifically
here in this environment where the human soul is so desperate for
connection.  Many of the inmates are so grateful for our few minutes
together.  It's amazing to see what kind of emotion it brings out of a
person." "And if someone wonders, what are we doing here?  I say, this
is Chabad.  We're here to help."

Rabbi Loschak put it this way:  "Everybody has made mistakes - and some
of these prisoners have made terrible mistakes - but our mission is not
to judge them for their past.  These inmates are still human beings,
regardless of what brought them to prison; we have an obligation to
reach out to them."

                                      Reprinted from www.chabad.com

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                           Saying Mazel Tov?

Modern medical wisdom recognizes that good health depends on a patient's
emotional state and mental attitude. For centuries, it has been
customary for Jewish women to adorn both the birthing room and the
cradle with Psalm 121 (Shir Lama'alot). The Psalm states our declaration
of dependence upon the Creator for our safety and well-being, and His
commitment to guard us at all times. To get a color print of the Psalm
call LEFJME at (718) 756-5700 or e-mail, intocenter@aol.com, or visit
www.LchaimWeekly.org/general/art/shir-lamaalot.jpg.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                         20 Kislev, 5732 (1972)

...I am confident that you will utilize your distinguished position,
which brings you into personal contact with Jewish youth, to strengthen
their Jewish identity.

To be sure, the courses which you teach are undoubtedly far removed from
the religious and spiritual aspects of Jewish identity. However, it is
surely unnecessary to emphasize to you that students generally look up
to their professors, not only as experts in their particular fields, but
also as persons and individuals who have accomplished a great deal in
their lives and have attained high status. Consequently the views and
ideas that a professor expresses, and especially his personal way of
life and world outlook, directly and indirectly influence his students
and create in them a desire to emulate their professors. And even those
who for one reason or another are rebellious, inwardly recognize that
the achievements of their professors should be emulated.

In the light of this, a professor in college or university has an
extraordinary opportunity to benefit his students by word, and even more
so, by example. Even if an extra effort in this direction may entail
certain difficulties which are sometimes not imaginary nor magnified,
but real - the thought of how much good a little extra effort might do,
and how much it can be reflected and multiplied in the lives of the
young people who so need guidance and inspiration, should make all such
difficulties worthwhile.

Although the above has been written in general terms, with a view to
disseminating Jewish values, etc., it is important to bear in mind the
dictum of our Sages that the "essential thing is the deed," namely, the
actual Jewish experience in daily life. For, Judaism is a way of life
that is not relegated to several days in the year, specific holy days,
or even Shabbos, but embraces all of Jewish life each and every day. It
is for this reason that the Torah and mitzvoth [commandments] are
referred to as "our life," indicating that their fulfillment must be
continuous and uninterrupted, just as life must be continuous and
uninterrupted. Herein the Jewish religion differs radically from any
other religion, in that it is not something additional to the person,
but is intimately the person himself, for a Jew and Torah and mitzvoth
are inseparable.

                                *  *  *

                          13 Elul, 5731(1971)


...Both the Baal Shem Tov and Rabbi Shneur Zalman, who brought the
Chasidic experience to Jews of all backgrounds, made the embodiment of
the three loves - love of G-d, love of the Torah and love of the Jewish
people - the cornerstone of their system, with emphasis on the fact that
the said three loves are completely interlocked and integrated.

This system and way of life, which illuminated Judaism, quickly began to
spread and gain many followers, in an ever-growing measure in quantity
and quality, from generation to generation to the present day, which has
clearly demonstrated how viable and vital it has been for the individual
Jew as well as for the Jewish people.

I have used the expression "illuminate" advisedly, since this does not
necessarily mean the creation of new things, but the illumination of
existing things which have not been fully appreciated, or which have
been altogether overlooked. Thus, the primary contribution of Chassidus
is that it illuminates Torah and mitzvoth, and their inner aspects and
shows each and every one of us the way to bring them within one's
personal daily experience.

The above is particularly important in relation to the younger
generation, which is still at the threshold of independent life and has
untapped resources of energy and dedication to face any challenge, to
accept the truth and nothing but the whole truth, rejecting all
compromises - in its search for the genuine article.

As for the teacher and mentor, while he must do his best to help those
whom he teaches and guides to make the utmost progress, he also reckons
with the capacity of the students. However, since it is the task of each
and every Jew to follow the Torah way of life, with dedication and
inspiration, as illuminated by the teachings of Chassidus - it is clear
that this task, which has been given every Jew as a duty and privilege
by G-d is within the capacity of each and everyone, since G-d does not
expect the impossible.

*********************************************************************
                                CUSTOMS
*********************************************************************
        Are there any special customs associated with traveling?

A special "Prayer for Travelers" (Tefilat HaDerech) is said upon
reaching the outskirts of the city from which you are traveling.  If one
will be away for more than one day, the prayer is said -  without using
G-d's name - each subsequent day after the morning prayers.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
"A tzadik in Peltz"  i.e., a righteous person in a warm, fur coat. This
is one way of describing Noah, whose story we read about in this week's
Torah portion. There are various ways to warm oneself when in a cold
room. One way is to build a fire (or turn up the heat). A second method
is to bundle oneself up warmly.

If one builds a fire, the entire room becomes warm and all of the people
in the room benefit. If, however, he just wraps himself up all cozy and
snug, he is the only one who profits.

The Zohar explains that one of Noah's greatest faults was that, though
his own behavior was righteous, he did not try to influence others. In
Noah's generation, everyone except his own family, was totally immoral.
G d informed Noah that He would destroy the entire world with a flood,
saving only Noah's family. Yet, Noah did not argue with G d. Instead, he
withdrew into his own little world, building the ark and continuing in
his own personal righteous ways. Only when people approached and asked
what he was doing, did he tell them about the impending disaster.

For these reasons, the flood is referred to in the Bible as the "Waters
of Noah." Noah could have averted the disaster if he had reached out to
his fellow man. But he clothed himself warmly in his righteous deeds,
unconcerned with the bitter "cold" from which his generation suffered.

When we see another Jew in the cold, we must not just bundle ourselves
up even more warmly. Rather, we must invite him in and build a fire
helping fan the spark within every Jew into a burning flame.

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
And only Noah was left (Gen. 7:23)

Despite the fact that Noah was a righteous person, he was still required
to tend to all the animals in the ark and take care of their needs. This
was a physically demanding and sometimes dangerous job. Similarly, no
matter how high a spiritual level one reaches, he is still obligated to
take care of those around him who may need his guidance.

                                                   (Likutei Sichot)

                                *  *  *


Make a window for the ark (tayva) (Gen. 6:16).

The word "tayva" may be translated "ark" as it must be in the simple
sense of this verse, or it can be translated "word." Using the second
translation, the Baal Shem Tov explains the verse as follows: Make the
words [of your prayer] luminous. For the word used here for window -
tzohar - also means "luminous."

                                *  *  *


And G-d said to Noah, "You, and your entire family--come into the ark -
tayva" (Gen. 7:1)

The Baal Shem Tov translates the word tayva here in the same manner as
above. Thus, this verse can be understood as a directive to mean, "Come
into the words [of prayer].

                                *  *  *


And G-d remembered Noah, and every living thing, and all the cattle
(Gen. 8:1)

Noah refers to the tzadik - the righteous person - in every generation.
Because of the tzadik, G-d also remembers "every living thing and all
the cattle."

                                     (Reb Simcha Bunem of Pshischa)

                                *  *  *


Go out from the ark (Gen. 8:15).

G-d commanded Noah and his family to go out into the world and make the
world a dwelling place for Him.

                                            (The Lubavitcher Rebbe)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
The Baal Shem Tov gathered together a small group of his disciples and
bid them to quickly get ready for a trip. The Baal Shem Tov's Chasidim
were quite used to short notice orders. They often traveled by coach
with their Rebbe, usually leaving in the late evening and, at the break
of dawn, miraculously finding themselves hundreds of miles away. But,
wherever the place, whatever the time, they knew that eventually they
would find out the reason for the mysterious trip.

The Baal Shem Tov and his students sat themselves in the coach and
Alexi, the driver, sat outside. Within a few minutes, Alexi had fallen
asleep and the coach picked up speed. Though without a driver, the
horses knew exactly where to go as they sped across the land.

In the morning, the Baal Shem Tov and his students found themselves in a
small Jewish village. The town was just beginning to wake up and the
visitors quickly made their way to one of the little shuls. The Baal
Shem Tov walked in quietly and motioned his chasidim to do the same.
Inside, the noise was nearly deafening. Of the thirty men gathered in
the shul to say the morning prayers, most seemed to be conducting some
type of business transaction. Even during the Torah reading, many of the
men were talking and whispering to each other. Those who were praying
were simultaneously gesturing to their friends or staring off into space
in boredom.

The Baal Shem Tov left the synagogue, motioning for his chasidim to
follow him. Once outside, he told them quietly and with the utmost
seriousness, "The shul that we were just in is full of Jewish prayer."

Surprised and shocked, the chasidim waited for some type of explanation,
but none followed. "What might the Baal Shem Tov have seen in other
'worlds' that they could not perceive to allow him to make such a
statement?" they wondered.

Quickly the Baal Shem Tov lead his followers to another small shul, not
far from the first. Inside, they found another group of thirty-or-so men
offering their morning prayers. But this shul was indeed different from
the first. Here, too, silence did not reign. But the sounds that one
heard could not be categorized as noise. There was the sound of a sigh
from  one bemoaning the long exile, or the heart-breaking sob of one
unburdening his troubled heart to his Maker. There, too, was the sound
of joyous melody as the worshippers praised their Creator with ancient
prayers.

The Baal Shem Tov once again led his disciples out of the shul. "This
synagogue is empty of prayer," the Baal Shem Tov announced to his amazed
chasidim.

The chasidim now waited patiently, certain that soon the Baal Shem Tov
would reveal the meaning of his extraordinary statements. And so, he
did.

"Whenever a Jew prays or performs a mitzva, an angel of sorts is created
by the prayer or mitzva," the Baal Shem Tov explained. "When the prayers
are said wholeheartedly, when the mitzvot are performed with sincere
intention, the newly formed angels are whole and perfectly shaped. They
can easily fly straight to the Heavens where they will act as advocates
for the person and his family. Too, they will be there when it is time
to welcome the one who brought about their formation and defend him
against strict Judgment.

"But when prayers are said without concentration, and mitzvot are
performed haphazardly or for the wrong reasons," continued the Baal Shem
Tov, "the angels they create are 'crippled.' They cannot break through
the gates of heaven. They cannot even fly to the heavens. They cannot
argue the case for the person or his family now or in the Final Court.
They remain here on earth."

The faces of the Baal Shem Tov's chasidim began to light up in
understanding. "And so," concluded their rebbe, "The first shul we went
into was filled with, nebuch (a pity!), crippled angels of Jewish
prayer. The worshippers there were not praying with any feeling or
concentration and their prayers were stuck in the synagogue. But the
second shul we visited was different. There, the prayers, offered
sincerely and wholeheartedly, were able to soar to the Heavens, through
the gates, where they appealed to the Supreme Judge to heal and have
mercy, to bless and protect. And there, the beautiful and sparkling
angels will remain until such time as they need to welcome the person
who formed them."

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
Rabbi Shimon Bar Yochai said: How beloved is the nation of Israel unto
G-d, for the Divine Presence accompanies the Jewish people no matter
where their exile leads them. G-d Himself will return together with His
people when He leads them out of the exile with the coming of Moshiach.

                                                            (Zohar)

*********************************************************************
                 END OF TEXT - L'CHAIM 942 - Noach 5767
*********************************************************************