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                         L'CHAIM - ISSUE # 947
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                           Copyright (c) 2006
                 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 1, 2006        Vayetzei         10 Kislev, 5767
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                               Revisions

Anyone who's done any writing knows that you rarely get it right the
first time. Oh, sure, in the midst of composition, there's breathless
excitement and a feeling that every word is pure genius. But when we
finish our - essay, poem, story, or even  letter to the editor - and put
it aside for a while, it becomes clear that it still needs some work.
And we're not talking about simply correcting grammatical or spelling
errors. Sometimes, in fact, it needs so much revision that we get rid of
almost all of the original. Then the final version looks like nothing we
started with!

Of course, one can take revisions to extremes, rewriting far too little
or far too much.

When it comes to our understanding and practice of Judaism, we also need
constant revision. Sometimes we just need to "tweak" what we're doing -
the equivalent of adding a punctuation mark. Sometimes we need to start
over, to re-examine our priorities, the equivalent of a complete
rewrite.

For instance, sometimes the way we pray grows stale. Whether we attend
services daily, weekly or even less frequently, and even if our prayers
consist of a few words heavenward from the privacy of our own living
room, still adjustments, minor or major, might be in order. This can
mean just taking a minute or two to remind ourselves of the meaning of a
prayer. A more extensive "revision" might involve taking the time - and
classes - to learn what the prayers mean. Still, if we see that there's
a kind of dryness, a lack of interest, a sense of praying out of habit,
or out of a vague sense of knowing that we are talking to G-d and asking
for our needs, but still, our heart isn't in it. If that is the case
then it may be that a complete "rewrite" is in order. This revision will
require that we examine our entire approach, to break down what we are
doing and why, see what's not working, and find new ways to "restate"
our feelings and thoughts in the prayers we say.

What is true for prayer is equally so in the expansion of our knowledge
of our faith and traditions. Whether we engage in Jewish observance in a
sporadic fashion, or we are fully committed 24/7 to Jewish life and
study; whether we were born into a family where Jewish observance is
taken for granted or we chose to get more involved at a later stage of
life; whether we are just dabbling at the surface of Jewish knowledge or
we are committed to daily portions of Torah study and just need to
"tweak" our schedule to make sure to keep up; whether we feel that we
ought to gain overall familiarity with the complete core of Torah
knowledge through embarking on a systematic study regimen or we are
embarking on learning to read Hebrew.

Whatever our level in Judaism, we should always be looking for ways to
adjust, "revise" and rework.

Whether in prayer, study or in good deeds that we do, the end will be
that we will emerge from the creative process of shaping ourselves as
Jews with a better finished product.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Vayeitzei, G-d promises Jacob: "I am the
L-rd G-d of Abraham your father and the G-d of Isaac; the land on which
you lie, to you will I give it, and to your seed."

According to our Sages, "G-d folded up the entire Land of Israel beneath
him, thereby hinting that it would be as easily conquered by his
descendants as four cubits, which is the area that a person covers." In
the same way that conquering a tiny space (the four cubits Jacob
occupied when he lay down to sleep) is easy, so too would it be easy for
Jacob's children to conquer the entirety of the Land of Israel.

Two generations previously, when G-d promised Abraham that Israel would
belong to him and his descendants, He commanded him: "Arise and walk
through the land in its length and in its breadth, for I will give it to
you." Abraham strode throughout the Land of Israel, visiting any
location he wished without interference. He walked through the Land as
its "baal habayit" (proprietor), thereby demonstrating his ownership.

G-d's promise was in effect even before Abraham's sojourn. But after he
walked the length and breadth of the Land, he was able to more strongly
perceive the fulfillment of G-d's words.

Jacob, by contrast, was never commanded to "walk"; it was enough for him
to lie down on the ground to sleep. Jacob did not openly demonstrate his
ownership of the Land. No one else was present, and thus no one knew
that G-d "folded up the entire Land of Israel beneath him."

The innovation in G-d's promise to Jacob (as opposed to His promise to
Abraham) was that the Land of Israel would be conquered easily and
without effort. You will not have to do anything to obtain it; just lie
down on the earth, and it will come into your possession.

G-d promised the Jewish people that they would conquer the Land
successfully and effortlessly.

Today, there are some Jews who must still be convinced that the entirety
of the Land of Israel belongs to the Jewish people forever. There are
some Jews who are not entirely sure of our ownership of the Land.

Nothing is created by G-d without a purpose. No element in the world
exists that has no function, nor does G-d do anything "coincidentally"
or without significance. If G-d "folded up the entire Land of Israel" to
show Jacob that it would easily conquered, He did so because that is the
true reality!

                           Adapted from Volume 20 of Likutei Sichot

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                             SLICE OF LIFE
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               Brine Enthusiasts Get in a Pickle - or Two
                           by Keren Engelberg

A couple of months ago, I was in a New York diner with my husband and
in-laws when I had a minor epiphany.

We'd just placed our orders and the waiter had brought over our drinks,
along with the requisite plate of pickles. My mother-in-law took one
look at them and turned to my father-in-law. "Joe, are those goyishe
pickles, or are they half-sours?" she asked. Acting as taste-tester, my
father-in-law dutifully bit into a spear, and assured her it was kosher.

"Goyishe pickles," I thought, and smiled. Instinctively, I understood
what she'd meant. There are Jewish pickles, and there are most certainly
non-Jewish pickles. I was raised in a Jewish home, one that took Jewish
food quite seriously. But even as a sweet gherkin never entered our
house, the concept of Jewish versus goyishe pickles had never been
raised aloud.

I assumed my mother-in-law's term was her own invention. But that was
before I heard about a class at Chabad of the Conejo called "The Art of
Kosher Pickle Making," and before I spoke to the Kosher Pickle Rabbi --
Rabbi Shmuel Marcus, executive director of Chabad Lubavitch of
Cypress/Los Alamitos.

It all started with Marcus' visits to an elderly friend's home. After
many visits of laying tefillin together, Marcus learned his friend had
once been in the pickle business. The man, who was retired, still made
pickles at home, and offered one to Marcus. "I had a taste, and they
were fantastic," Marcus said. "I started coming back every Thursday. I'd
put on tefillin, and I'd get a pickle."

Last February, it occurred to the two that kosher pickle making would be
one Jewish lesson Marcus' Hebrew High students might appreciate, but "we
didn't expect it to blow up as it did," Marcus said. Parents were as
interested in the class as the kids were, and Marcus quickly followed up
the Hebrew High class with a general class a month later. It included
about 50 people, and about 15 percent of them were non-Jews, by Marcus'
estimation.

Since then, interest has only grown. They have created a booklet now
used by some private schools to guide students through the experience.
Marcus says he's heard from curious parties as distant as Florida.

The workshop teaches people the history of the American kosher dill, how
to make their own pickles, as well as what makes a "kosher" pickle
(answer: kosher salt), and what makes a goyishe pickle (answer:
vinegar).

So I guess my mother-in-law didn't make up the term. But I told Rabbi
Marcus about that day in the diner, and apparently I'm not the only one
with a pickle story.

"As a Chabad rabbi, you do more than one program in your life," Marcus
said, "But with 'Kosher Pickle Making,' no one could just call and tell
me 'Put us down for two people.' Everybody had a song and dance: 'I'm
coming because my grandmother' ... or 'I'm coming because my
daughter....' A lot of people who come, there's a pickle connection.
Everybody's got pickle baggage."

       Reprinted with permission from The Jewish Journal of Greater
                                Los Angeles (www.jewishjournal.com)

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                               WHAT'S NEW
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                             I Go Visiting

In this warm and cozy book about a young child's first sleep over visit
at a friend's house, a young brother and sister experience what it's
like to be a considerate guest.  They share toys at playtime, say
blessings at mealtime, help to clean up, say "thank you" to their
friend's mother, and so much more! Written and illustrated by Rikki
Benenfeld, published by Hachai Publishing.

                                 Flames

What's in a Flame? The Chanukah discourse Ki Atah Neri from Shaarei Orah
employs the multiple images of the lamp, the oil, the wick and the
different hues of the flame in order to express profound guidance in the
divine service of every individual. Written by Rabbi Dov Ber of
Lubavitch, the second Lubavitcher Rebbe, translated by Rabbi Naftali
Loewenthal. The popular Chasidic Heritage Series present Chasidut to the
reader in a truly user-friendly format.Includes the first English
biography of the Mittler Rebbe ever printed. Published by Kehot
Publication Society.

                       Synagogue Edition Chumash

The "Synagogue Edition" of the Gutnick chumash is a new, single volume
Chumash (Five Books of Moses) from the highly acclaimed Gutnick Chumash
set. The commentaries are drawn from a staggering 1,200 talks and
discourses of the Rebbe. The translation and commentaries are
unsurpassed. Published by Kol Menachem.

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                            THE REBBE WRITES
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                         25 Sivan, 5712 [1952]

Greetings and Blessings!

I received your letter ... in which you describe the state of your
business affairs, your considerable debts, etc. etc. You write further
that you have a possibility of selling some of your properties, but that
you find yourself unable to decide alone what you should do. Above all,
it appears from your letter that you are dispirited, so that as a matter
of course your trust in G-d has weakened.

The phrase I just used was "above all." As is stated in our holy sources
in general and in the literature of Chassidus in particular, everything
depends on bitachon, the attribute of trust. A man's trust is the
measuring stick of the extent to which his material affairs are bound
and fused with the Creator. If this fusion is complete, it is certainly
impossible for anything to be lacking, because in the worlds Above, the
concept of lacking is utterly non-existent.

In accordance with your request, I mentioned your name in connection
with the fulfillment of your needs when I visited the holy resting place
of my revered father-in-law, the [Previous] Rebbe. That said, since you
asked for my advice, I hold that you should focus on toiling on yourself
- to fortify your trust in G-d to the greatest extent possible.

In truth, having the attribute of trust means that even if according to
the laws of nature one sees no way out, in one's mind it is beyond all
doubt that everything will be good, in a way that is actually visible
and manifest to fleshly eyes, with regard to having an ample livelihood,
sound health, and so on.

From the perspective of the world Above, considerations of nature are
quite immaterial. Accordingly, once a person raises himself up and
adopts a stance that is even slightly above the ground - that is, he
brings himself to the realization that since he is a believing Jew, [he
is] utterly certain that there is no master over him but G-d alone - he
can draw down [and actualize this certainty] here, too, so that in this
physical world, too, considerations of nature will not affect him
adversely (G-d forbid).

I firmly hope to G-d that if you will only fortify your trust to the
utmost, you will immediately see a change in the Providence which
governs your material business affairs and that your situation will
begin to improve, and to proceed from good to even better.

In addition, it would be appropriate to immediately begin giving
tzedakah (charity) as you used to do, and to increase your accustomed
donations at least slightly. I look forward to hearing good news from
you on all the above.

With blessings for material success, and may the teaching of the Alter
Rebbe [Rabbi Shneur Zalman, founder of Chabad Chasidism] be fulfilled in
your life - that the Holy One, blessed be He, grants Jews materiality,
and they transform materiality into spirituality.

     From In Good Hands, translated by Rabbi Uri Kaploun, published
                                               by Sichos in English

                                *  *  *

                      24 Menachem Av, 5713 (1953)


I received your letter and pidyon nefesh (prayer request) and will read
it at an auspicious time at the tziyun, the sacred resting place, of my
father-in-law, the Rebbe.

I believe I have already written to you that you need to be more careful
in guarding your physical health. Thus you are to be strict in following
the doctor's orders and not take them lightly, for guarding one's health
is also part of our holy Torah and is a mitzvah (commandment) similar to
all other mitzvos.

Moreover, there is the well-known saying of the Alter Rebbe [Rabbi
Shneur Zalman, founder of Chabad chasidism] (quoted in HaYom Yom, entry
for Rosh HaShanah eve): "We have absolutely no conception of how
precious a Jew's body is to G-d" - and that which is stated many times
in Chassidus needs no further proof [of its veracity].

When some people say that they are "mehadrin," [i.e., they observe
mitzvos in the most scrupulous and beautiful manner,] and that is why
they are not careful in guarding their health - in truth, such conduct
is the very opposite of scrupulous observance.

Conduct yourself in the above manner [of taking care of your health],
and G-d will grant you material as well as spiritual good health.

         From Healthy In Body, Mind and Spirit, translated by Rabbi
                Sholom Ber Wineberg, published by Sichos In English

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                                CUSTOMS
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                 On which arm are tefilin worn and why?

In the Torah's description of the commandment to wear tefilin, the word
"your arm" is spelled in an unusual way. By writing the word "yadcha"
with the Hebrew letter hei at the end, it can also be read "the weak
arm." Therefore a right-handed man wears them on the left arm and a
left-handed person on the right arm. Another reason is that one motive
behind wearing tefilin is to help us control our heart's desires and
direct them towards serving G-d in a better manner. Since the majority
of people are right-handed, the tefilin are placed on the same side as
the heart, thereby reminding us of this aspiration. For this same reason
they are placed in such a position that when the arm is held down, the
tefilin face the heart rather than straight frontwards. This is the
meaning behind the phrase in the Shema, "Place these words of Mine upon
your heart."

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Tuesday, the 14th of Kislev, marks the wedding anniversary of the
Lubavitcher Rebbe and the Rebbetzin.

The Rebbe spoke many times about the significance of a Jewish wedding
and its connection with Moshiach. On one occasion (in 1989), the Rebbe
related:

"At every wedding of a groom and bride we recite the wedding blessings,
beginning with 'Who sanctifies His people Israel through Chupa and
Kiddushin' and concluding with 'let there speedily be heard in the
cities of Judah and in the streets of Jerusalem the sound of joy and the
sound of happiness....' These blessings are recited before a multitude,
who respond with Amen.

"When an actual wedding takes place, whereby one can clearly indicate
that here stand the groom and bride who were just blessed with these
blessings, this serves to hasten and accelerate to an even greater
degree the completed state of marriage of the Jewish people [with G-d] -
'Who sanctifies His people Israel through Chupa and Kiddushin.'

Then we will truly merit that 'there shall speedily be heard in the
cities of Judah and in the streets of Jerusalem, the sound of joy and
the sound of happiness, the sound of a groom and the sound of a bride,'
in our Holy Land, and in Jerusalem our holy city, and within all the
cities of Judah.

"All this is particularly accomplished by increasing the measure of joy
during a wedding, which is the greatest degree of joy of all, joy that
knows no boundaries or limitations."

May we very soon merit to wish each other "Mazel Tov," at the most
definitive wedding celebration in history.

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                          THOUGHTS THAT COUNT
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And behold, a ladder set up on the earth, and the top of it reached to
heaven (Gen. 28:12)

If a person thinks that he has already perfected himself and "reached
heaven," it is a sure sign that in fact, he has a long way to go. For it
is only when an individual considers himself lowly and "on the earth"
that he is able to ascend to greater spiritual heights.

                                              (Toldot Yaakov Yosef)

                                *  *  *


And, behold, the L-rd was standing over him ("Vehinei Hashem nitzav
alav") (Gen. 28:13)

Rearranging the first letters of the above Hebrew verse results in the
word "anav," meaning one who is humble. For it is precisely through
humility, self-abnegation and acceptance of the yoke of Heaven that a
person attains a sense of G-d's closeness.

                                                      (Ohr HaTorah)

                                *  *  *


And your seed shall be as the dust of the earth (Gen. 28:14)

The Jewish people is likened here to the dust of the earth, although
sometimes the Torah compares the Jews to sand, and sometimes to the
stars above. We learn a lesson from each of these different expressions.
Stars are extremely far apart from one another in the heavens and never
come into contact with each other. Grains of sand, on the other hand,
are in close proximity to the other grains, but do not stick and adhere
to each other. Dust, however, attaches to other particles and forms a
cohesive mass. The Jewish people will receive G-d's blessings when they
are as unified and undivided as dust.

                                                (Lubavitcher Rebbe)

                                *  *  *


And he reached a certain place (Gen. 28:11)

Our Sages relate that as soon as Yaakov decided to return, a miracle
occurred and he was immediately transported on his way. We learn from
this that whenever a person sincerely decides to do teshuva, to return
to G-d with a humble heart, he is immediately assisted from Above. "Open
up for Me a breach the size of a needle's eye, and I will open for you
an opening the size of a great hall."

                                                (Michtav Me'Eliahu)

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                            IT ONCE HAPPENED
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                             by E. Lesches

In his youth, the Chasid Reb Nachman - later to become the rabbi of
Ushatz - had the unusual merit of studying with  Reb Dov Ber (later to
become the second Rebbe of Chabad-Lubavitch, known as the Mitteler
Rebbe). The two boys were some sixteen years of age when they began
learning together. Their learning partnership lasted a year, after which
Reb Nachman traveled back home and entered the world of business.

Three years passed before Reb Nachman decided it was high time to visit
the Rebbe, Rabbi Shneur Zalman (founder of Chabad Chasidism and father
of Reb Dov Ber). Off he traveled to Liadi, where he used the opportunity
to visit his old learning partner - Reb Dov Ber. He found Reb Dov Ber at
home, poring over an open Talmud, and the two spent some time discussing
various matters.

The next day, Reb Nachman resolved to visit Reb Dov Ber once more.
Finding his friend learning Talmud again, Reb Nachman glanced at the
open book and grinned broadly. "You expect me to believe you learned 36
folios of Talmud in one day?" he laughed. "Yesterday I saw you learning
the fourth page in the Talmud, and now you are studying the fortieth
page! You never learned this fast when we studied together."

Reb Dov Ber did not respond. The conversation turned to other matters
and Reb Nachman put the incident out of his mind. He returned home a few
days later and barely recovered from his journey when tragedy struck.
Fire suddenly broke out in his home, burning the entire structure to the
ground. Aside from losing his house, Reb Nachman also lost many valuable
and important objects - close to half of his wealth. Devastated, he
traveled back to the Rebbe.

Upon his arrival in Liadi, Reb Nachman was granted a private audience
with the Rebbe. He related his misfortunes and asked the Rebbe to arouse
Heavenly mercy to ensure that no further tragedy follow.

Rabbi Shneur Zalman listened closely. "From what I perceive, the matter
has nothing to do with me," he said, surprise registering on his holy
face. "Apparently, you offended someone and aroused his wrath."
Continued the Rebbe, "perhaps you angered my son, Dov Ber."

Replied Reb Nachman, "This is very unlikely. We are very good friends,
like true brothers." The Rebbe was silent.

Reb Nachman left the audience, his head swirling with confused thoughts.
The Rebbe had implied that these tragedies were the outcome of someone's
wrath, either the Rebbe or Reb Dov Ber - but how could that be? He
reviewed the events of his recent visit to Liadi and realized that,
perhaps, Reb Dov Ber had taken offense over the jibe aimed at his speed
of learning.

Reb Nachman quickly made his way to the home of Reb Dov Ber. He related
all that had transpired and of the Rebbe's assertion that his
misfortunes were caused by the anger of Reb Dov Ber.

"It is true that I was upset at you," acknowledged Reb Dov Ber. "What
nerve do you have to poke fun at my method of learning? True, you know
firsthand that I normally learn slowly, plumbing the depths of every
word I learn. But in the past three years I have sat and learned
constantly while you spent time managing your business. Thank G-d, my
learning was blessedly successful."

Mortified, Reb Nachman felt overawed at the saintliness of his former
learning partner. Just look at the far-reaching ramifications caused by
his being upset! And at the young age of nineteen!

"However," concluded Reb Dov Ber, "I am truly grieved at your
misfortune, especially that this great loss was caused by my thoughts. I
forgive entirely with a true forgiveness and I bless you that G-d, the
All Merciful, repay your loss in full."

Reb Nachman returned home and watched the wheel of fortune turn once
more, this time for the better. He regained all his former losses and
made more than double his ordinary profits in his business dealings.

              Reprinted with permission from Beis Moshiach magazine

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                            MOSHIACH MATTERS
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Each wedding is a reflection of the ultimate wedding relationship
between G-d and the Jewish people. That relationship exists, not only
with the people as a whole, but also with each individual Jew.

    (The Lubavitcher Rebbe, eve of the 17th of Tammuz, 5750 - 1990)

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               END OF TEXT - L'CHAIM 947 - Vayetzei 5767
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