Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 954
*********************************************************************
                           Copyright (c) 2007
                 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/5767/954.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.
*********************************************************************
        January 19, 2007         Vaera            29 Tevet, 5767
*********************************************************************

                       A Beginning of an Ending?

Certain moments signal transitions in our lives. Some, of course, are so
momentous that we celebrate them as moments of change: a birth, a
wedding, a graduation. And although these events mark the end of a
period or stage in our lives, what we focus on is the new beginning, the
commencement of the new stage.

Often in such cases, though, the end and beginning really don't have
much to do with each other, aside from the sequence in time. In other
words, one event does not cause another. In other cases, the beginning
is a consequence of the ending. For example, getting a new job results
from being fired or resigning from an old job. (Or completing one's
education causes one to go on the job market and results in employment.)
In such a case, the ending "spills over" into the beginning. Part 2
exists because Part 1 ends.

In literature, this is known as the "and they lived happily ever after"
syndrome. The story ends. The goal is reached. And then, "they live
happily ever after." The end of the story implies a new beginning.

Such endings, and consequently such beginnings, are ambivalent. Even
though we can clearly delineate the end of period 1 and know when period
2 begins, still period 1 flows into, influences and continues on (in
period 2) even after it ends. Paradoxically, it finishes, but does not
end.

There are examples of this in the Torah, as well. For instance, the
Torah states, "It came to pass at the end of 40 days that Noah opened
the window of the ark that he had made."Opening the window, and sending
forth first the raven and then the dove, was the first step in Noah's
(and his family's) new life in the post-Flood world. What caused or
instigated that new life? The end of the 40 days since the tops of the
mountains became visible.

This ambivalence is more than a semantic game or literary paradox or
psychological enigma. And obviously this ambivalence only exists at the
boundaries of the two periods. At some point we know we are in period 2
and not period 1. And afterwards, when we are "somewhere else," we can
identify and separate each - except, again at their borders.

There is a very practical application of this ambiguity, of the
ambivalence of contact and transition between the end and the beginning.

The Lubavitcher Rebbe has declared that ours is "the last generation of
exile and the first generation of Redemption." We can ask, which is it?
A generation of exile has one set of characteristics. A generation of
Redemption has another set of characteristics. (Both are set out in the
book of Exodus that we are currently reading in the Torah.

But now, as then, one generation serves as the transition generation,
paradoxically containing within itself both sets of characteristics.

And therein lies the lesson. For while ambiguity exists, we cannot
balance ourselves on ambivalence. As human beings, we have to see the
world one way or the other. We have to act from a single perspective. In
order to choose, to do, we must - while acknowledging the ambiguity -
put one part of it aside and act from within either a generation of
exile framework or a generation of Redemption framework. We may be both,
but how we view the world, we can choose.

And in order to choose we must study: attend a class at your local
Chabad-Lubavitch Center; learn on-line at www.mashiach.org,
www.moshiach.com, www.LchaimWeekly.org, www.meaningfullife.com;
www.inner.org; find a study partner through www.jnet.org (718-467-4400).

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
This week's Torah portion, Va'eira, begins with G-d's reply to Moses'
question, posed at the end of last week's reading. "Why have You allowed
so much evil to befall this people?" Moses asked. "Ever since I came to
Pharaoh to speak in Your name, he has done more evil... You have not
delivered Your People."

"I appeared to Abraham, to Isaac, and to Jacob," G-d counters.

What kind of answer is this to Moses' seemingly legitimate complaint?
Our Sages interpret this verse as a mild rebuke. "Your forefathers," G-d
says, "Abraham, Isaac and Jacob, were repeatedly tested, yet none of
them ever questioned My motives."

This exchange seems odd in light of the fact that, in general, the Torah
goes out of its way to use only positive terms, even when referring to
the lowliest beast. Every word in the Torah contains countless practical
lessons to enhance our relationships with our fellow man and to apply in
our service of G-d. We must therefore conclude that G-d's response to
Moses must be of practical significance in our daily lives as well.

Moses, the greatest prophet who ever lived, certainly knew of the
greatness of the Patriarchs and their unquestioning devotion to G-d. In
fact, because Moses stood on an even higher spiritual level than the
Patriarchs, his faith in G-d and trust in Him were likewise also
greater. Yet if so, how could he have complained to G-d, "Why have You
allowed so much evil to befall this people?"

Chasidic philosophy explains that Moses was on the spiritual level of
chachma, intellect, whereas the Patriarchs were the embodiment of midot,
the emotions. Intellect always strives to understand; the nature of
emotion includes the willingness to accept authority. The Patriarchs
were therefore unquestioning in their submission to G-d, whereas Moses
argued and questioned in his desire to comprehend.

The practical lesson we may derive from this is twofold: On the one
hand, we must always endeavor to emulate our forefathers, who, even in
times of adversity, had complete faith in G-d and never questioned His
actions. Likewise, in our own era, now is not the time for questions as
we stand on the threshold of the complete and Final Redemption. Yet at
the same time, Moses' demand of G-d is equally valid for us today.

Nowadays, as we find ourselves at the very end of our exile, an exile so
bitter and confusing that the very boundaries between light and dark and
between good and evil appear to be blurred, we must bear these two
things in mind: A Jew must have utmost faith that all of G-d's actions
are good, that the darkness itself is leading us toward Redemption, and,
at the same time, he must beg and implore G-d with all his might to
fulfill His promise and bring Moshiach.

Our cry, "How long, O G-d?" is not in contradiction to our faith;
rather, our G-d-given intellect dictates that we demand, "Why have you
done more evil to this people?" Both intellect and emotions must work in
tandem, combining the faith of our forefathers with the cry of "We want
Moshiach NOW!"

       From Likutei Sichos Vol. 3, and a discourse given on Shabbat
                                                      Va'eira, 5743

*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                             Jewperheroes!
                       by Rabbi Simcha Weinstein

For most of my life, I lived a Clark Kent existence: that of a Jew
residing in Manchester, England, intent on blending into the modern,
secular world. I kept my Hebrew name a closely guarded secret; my desire
to assimilate required no less. A degree in film history led to a job
scouting movie locations. My work was exciting, even a bit glamorous,
but something was missing.

Seeking to fulfill needs that were not met by MTV and materialism, I set
out to learn about my Jewish heritage. Trips to Israel followed, where I
enrolled in the life-changing Mayanot Institute, a Chabad yeshiva in
Jerusalem. I eventually reverted to my Hebrew name (from Simon to
Simcha). My transformation was complete.

Yet I never entirely lost my love of pop culture. When marriage brought
me to New York, I began thinking about all the Jewish writers, artists
and editors who'd lived and worked there too - and who'd created a whole
new art form: the comic book. As the rabbi of the esteemed Pratt
Institute - the very school many comics pioneers once attended - I began
to wonder why comic books had been invented in that particular time and
place, by those particular men.

Every Friday night, my wife and I cram a crowd of Jewish Pratt students
into our tiny, over-priced Brooklyn Heights apartment. While our two
sons, ages three and one, play around under the table, we grown-ups
discuss the meaning of life, over copious bowls of steaming chicken
soup, until the wee hours.

Interacting with these gifted art students challenged me, as a rabbi, to
look at those early comic book pioneers from a new, theological
perspective. I re-read the classic superhero comics, this time, through
the lens of Jewish tradition and spiritual belief.

The Sages expound that all human knowledge and wisdom is contained
within the Bible. The great Chasidic master Rabbi Shneur Zalman of Liadi
(founder of Chabad Chasidism) taught that Jews should relate the weekly
Torah portion to events in their own lives, right then and there. He
called this way of reading "living with the times."

As Eastern European Jewish immigrants poured into New York's Lower East
Side in the early 1900s, they viewed the stories of the Bible through
the prism of their struggles in a sometimes baffling new land, and
passed them on to their children. And some of those children in turn
retold those Jewish tales using dots of colored ink on pulp paper,
beginning in the 1930s.

Clearly, the world needed heroes. So even before their own country went
to war with Hitler, young Jewish American artists and writers began
creating powerful characters who were dedicated to protecting the
innocent and conquering evil.

Their names include Superman creators Jerry Siegel and Joe Shuster;
Batman creators Bob Kane (Kahn) and Bill Finger; publisher Julius
Schwartz, the "father of science-fiction comics" and the man behind the
Justice League of America; Martin Nodell, the man behind the Green
Lantern; Jack Kirby (Kurtzberg) and Joe Simon, of Captain America; Max
Gaines, the true father of comic books, his son William, publisher of
MAD magazine, and William's partner, Harvey Kurtzman; Stan Lee (Stanley
Martin Lieber), who created Spider-Man, the Incredible Hulk, the
Fantastic Four and the X-Men - and his boss, Martin Goodman of Marvel
Comics.

Each generation of Jewish comic book creators and graphic novelists
explored the ambiguities of assimilation, the pain of discrimination,
and the particularly Jewish theme of the misunderstood outcast, the
rootless wanderer. Again and again, the triumph of good over evil
remained a central theme.

Jack Kirby once said, "Good always triumphed over evil. Underneath all
the sophistication of modern comics, all the twists and psychological
drama, good triumphs over evil. Those are things I learned from my
parents and from the Bible. It's part of my Jewish heritage."

With the creation of Superman came the notion of "double identity" which
allowed for almost endless storyline twists and thematic depth. From
then on, double identities became a recurring theme throughout comic
book culture and mythology, with Spider-Man and Batman employing this
character device to great effect.

According to the Sages, we all have a double identity, just like the
most enduring of the superheroes. Man is the fusion of matter and
spirit, a body and soul. The body cleaves to this physical world, while
the soul longs for the spiritual. Likewise, many comic book characters
are reluctant heroes who often want nothing more than to give up their
incredible powers.

"With great power comes great responsibility," as Spider-Man says,
usually in a rueful, resigned tone of voice that hints he'd much rather
be an ordinary mortal. And who wouldn't want to walk away from our
daunting duties and mundane cares, at least once in a while?

But in reality, G-d created the world to "have a dwelling in the lower
realms." The likes of Superman or Spider-Man have a tough, thankless job
to do in those "lower realms," fighting for what's right, without
getting much credit.

Look closely: we're all surrounded by superheroes. At the Pratt
Institute, I see aspiring Jewish artists openly grappling with and
embracing their faith within their work. I also see my own efforts
mirrored by the brave Chabad-On-Campus rabbis and Super-rebbetzins who
make sure that every Jewish student is aware of his or her heritage,
teaching the Jewish leaders of tomorrow not to grow-up to be like the
bumbling Clark Kent but rather to become Jewperheroes.

    Rabbi Simcha Weinstein is an emissary of the Lubavitcher Rebbe
    serving the campuses in downtown Brooklyn (NY). He is the author of
    the award winning book Up, Up and Oy Vey. Reprinted with permission
    from www.rabbisimcha.com

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                           New Mikva for Sumy

The Jewish community of Sumy, Ukraine, laid the foundation stone for a
new mikva this past month. It is 80 years since the last mikva in Sumy
was closed down by the Soviet authorities in 1927. Three years ago,
Rabbi Yechiel and Rochi Levitansky arrived in Sumy as emissaries of the
Lubavitcher Rebbe and the Federation of Jewish Communities
representative to that city. Today there is a synagogue with a daily
minyan as well as classes, holiday programs and Jewish and humanitarian
services.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
        Continued from the previous issue from a letter in which
            the Rebbe explains why he established the Jewish
                children's organization "Tzivos HaShem".


As with every health problem, physical, mental or spiritual, the cure
lies not in treating the symptoms, but in attacking the cause, although
the former may sometimes be necessary for relief in acute cases.

Since, as I mentioned, the root of the problem is the lack of Kabolas Ol
[accepting the yoke (of Heaven)], I thought long and hard about finding
a way of inducing an American boy to get used to the idea of
subordination to a higher authority, despite all the influence to the
contrary - in the school, in the street, and even at home, where parents
- not wishing to be bothered by their children - have all too often
abdicated their authority, and left it to others to deal with truancy,
juvenile delinquency, etc.

I came to the conclusion that there was no other way than trying to
effect a basic change in the boy's nature, through a system of
discipline and obedience to rules which he can be induced to get
accustomed to. Moreover, for this method to be effective, it would be
necessary that it should be freely and readily accepted, without
coercion.

The idea itself is, of course, not a novel one. It has already been
emphasized by the Rambam [Maimonides] in the introduction to his
Commentary on Mishnayos, where he points out that although ideally good
things should be done for their own sake (Lishmoh), it is necessary to
use inducements with young children until they are old enough to know
better.

Thus, a "Pilot" Tzivos HaShem was instituted. It immediately proved a
great success in getting the children to do good things in keeping with
the motto V'Ohavto L'Reacho Komocho [love your neighbor as yourself],
coupled with love and obedience to the "Commander-in-chief" of Tzivos
HaShem, namely HaShem Eloikei Tzivo'os [G-d, the L-rd of Hosts].

The Tzivos HaShem Campaign has a further reward, though not widely
applicable to Jewish children attending Hebrew schools. This, too, has
already been alluded to by our Sages, in their customary succinct way,
by saying that a person born with a violent nature should become a
(blood-letting) physician, or a Shochet, or a Mohel, in order to give a
positive outlet to their strong natural propensity (T. B. Shabbos 156a).
Thus, children that might be inclined to aggressiveness, and hence easy
candidates for street gangs, and the like, would have a positive outlet
by diverting their energy in the right direction.

This brings us to the point that although the ideal of peace is so
prominent in the Torah, as mentioned, the fact is that G-d designed and
created the world in a way that leaves man subject to an almost constant
inner strife, having to wage relentless battle with the Yetzer Hora
[evil inclination]. Indeed, the Zohar points out that the Hebrew term
for bread - lechem - is derived from the same root that denotes "war,"
symbolizing the concept of the continuous struggle between the base and
sublime nature of man, whether he eats his bread as a glutton, in a way
an animal eats its food, or on a higher level - to keep the body healthy
in order to be able to do what is good and right in accordance with the
Will of the Creator.

This is the only kind of "battle" the Tzivos HaShem are called upon to
wage. By the same token, the only "secret weapon" they are encouraged to
use is strict Shabbos observance and other Mitzvoth [commandments] which
have been the secrets of Jewish strength throughout the ages.

Our experience with Tzivos HaShem - wherever the idea has been im-
plemented, in the U.S.A. and Canada, Eretz Yisroel [the Land of Israel],
and in many parts of the world - has completely convinced us of its most
successful positive results, with no negative side-effects whatever. I
can only hope that it would be adopted in other sectors, outside of
Lubavitch, in growing numbers.

I trust that the above lines will not only put to rest all your
apprehensions concerning Tzivos HaShem, but will also place you in the
company of the many prominent educators and spiritual leaders who have
enthusiastically acclaimed the Tzivos HaShem operation as uniquely
successful in attaining its desirable goal.

With esteem and blessing,

*********************************************************************
                                CUSTOMS
*********************************************************************
    What is "Rosh Chodesh" and what are some of its special customs?

Rosh Chodesh literally means "head of the month." It is the first day of
the new month. When the previous month has 30 days, the last day of that
month is also Rosh Chodesh. On Rosh Chodesh special prayers are added
and the Torah is read. We are not permitted to have haircuts or cut our
fingernails. It is a "mini-holiday" for women as a reward for their not
having participated in the sin of the Golden Calf.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
The second day of the month of Shevat (this year Sunday, January 21) is
the yahrzeit of Reb Zusya of Anipoli, a disciple of Reb Dov Ber of
Mezritch (The Mezritcher Maggid), and colleague of Reb Shneur Zalman of
Liadi, the first Chabad Rebbe.

The fact that illness and utter poverty were Reb Zusya's lot did not in
the least effect his piety, humility, and love of G-d for which he was
renowned.

A story is told of Reb Shmelke of Nikolsburg, who approached Reb Dov Ber
of Mezritch and asked him how it was possible to follow the injunction
of our Sages to "make a blessing upon hearing bad news just as one would
make a blessing upon hearing good news." Reb Dov Ber told Reb Shmelke to
go to Reb Zusya, and he would answer his question .

Reb Shmelke went to Reb Zusya, upon whom poverty and illness had left
their physical marks. When Reb Shmelke posed his question to him, Reb
Zusya was surprised. He replied, "This question should have been brought
to someone who has actually experienced unfortunate events, G-d forbid.
Thank G-d, I have only had good things happen to me for my whole life."

The answer to Reb Shmelke's question was that someone should rejoice in
his lot to the point that he is not even aware of harsh events. This was
the hallmark of Reb Zusya's life.

Reb Shneur Zalman of Liadi held Reb Zusya in such high esteem that
before printing his magnum opus, the Tanya, he sent a copy of it with a
special messenger to Reb Zusya for his approbation.

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
I will take you out from under the burdens - sivlot - of Egypt. (Ex.
6:6)

G-d said to the Children of Israel, "I will take you out from the
'savlanut' - the patience - that you have toward the Egyptians and
toward your enslavement: I will make your exile and toil among them so
repugnant to you that you will not be able to stand it any longer. Then
you will cry out to Me that you want your redemption to come
immediately." As long as the Jews could yet endure their exile, without
shaking Heaven and earth with their demands, the redemption could not
come.

                                                  (Chidushei HaRim)

                                *  *  *


It is far easier to physically take the Jews out of galut  (exile) than
it is to remove the inner galut from within every Jew.

                               (Rabbi Yaakov Shimshon of Shpitovka)

                                *  *  *


These are Aaron and Moses...These are Moses and Aaron (Ex. 6:26, 27)

Aaron, the first kohen (priest), embodied the proper worship of G-d, and
by extension, symbolizes prayer in general. The job of the kohanim was
to offer the sacrifices in the Holy Temple in Jerusalem; in our time,
when we have no Temple, prayer must take the place of these sacrifices.
Moses, on the other hand, epitomized and symbolized Torah learning. The
juxtaposition of the two names and their repetition in the reverse order
teaches us that there are times in our daily lives when one aspect takes
precedence over the other. Sometimes we stress prayer, as a preparation
for performing mitzvot and learning Torah, and sometimes we learn first
in order to pray more effectively.

                                            (The Lubavitcher Rebbe)

                                *  *  *


You shall speak all that I command you... (Ex. 7:2)

Here, G-d tells Moses that he is the one who must speak to Pharaoh. The
humiliation of Pharaoh had to come about at the hand of Moses
specifically, for Pharaoh was the epitome of haughtiness and pride, and
it was fitting that he be humbled by one who was the embodiment of
modesty and humility - "And the man, Moses was the most humble of any
man on the face of the earth."

                                                      (Torat Chaim)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
The Baal Shem Tov (known also as the Besht) sat under warm, fur blankets
in his carriage as it sped down the dirt road toward the town of Satnov.
As the carriage neared the town the strange light emanating from there
became brighter and brighter. It was not the light of a fire, nor any
natural phenomenon, but a spiritual light discernable to the tzadik
(righteous man) alone.

When the Besht entered the suburbs of Satnov he was greeted by a crowd
of people who pushed to see the famous tzadik. After a short while he
addressed himself to the crowd: "Do you know that a great tzadeket lives
among you - a truly righteous woman, whose light I was able to perceive
even from afar."

"Of course, we know her. You are talking about the tzadeket, Rivka. She
is known all around these parts for her piety and good deeds."

The Besht was very interested in hearing more about this special woman.
Explained one of the townspeople with a smile, "She'll be here soon
enough to see you. Rivka will come to ask you for a donation for the
upkeep of needy families. She won't miss this opportunity."

The man was right, for not an hour had passed before Rivka appeared
before the Baal Shem Tov, asking for a donation. "Would the esteemed
rabbi be good enough to contribute something for poor families?" she
asked.

"Of course," replied the Besht as he handed her a small coin.

"Oh, I'm so sorry, but I can't accept such a small amount," she said,
peering down at the copper coin. "You must have misunderstood me. You
see, I am collecting for people who are poverty stricken and ill. They
need expensive medicines and nourishing food. I need much more than
that."

The Baal Shem Tov responded by giving her a few more small coins. She
looked at him sternly and said in a severe voice, "No, this is still not
enough. I can't accept anything less than 40 rubles."

The Baal Shem Tov was very impressed with Rivka, but he pretended to be
annoyed. "What chutzpa! Who are you to demand such a huge sum? Do you
imagine that you are the treasurer of the whole town? Why, I wouldn't be
surprised if you pocketed three-quarters of the money!"

Rivka was not intimidated and stood as before with her hand out in
expectation of receiving the money. The Besht didn't disappoint her.
With 40 rubles in her hand, the woman finally went on her way.

That night Rivka again appeared before the Besht with a request. But
this time it was not money that she wanted. Instead, she asked for the
tzadik's prayers. "Please, Rebbe, pray for the town doctor who is very
ill."

"For that no-good sinner! Why the world would be a better place without
the likes of him," replied the Besht.

"Oh, no," countered Rivka. "First of all, no one has seen him in the act
of sinning, and secondly, he is completely ignorant of the severity of
his sins. I'm sure that if he understood what he was doing, he would
stop immediately."

The Besht was satisfied with that answer, for he knew that the man's
death had been demanded by the Celestial Court, and the good defense
Rivka had just given was necessary to stay the decree. Not long after,
the doctor recovered.

The townspeople told many stories about Rivka. Once, her two grown sons
decided they should interrupt their Torah studies to come to visit their
mother for a Shabbat. But Rivka's greatest pleasure was in the knowledge
that her sons were devoting themselves to the study of Torah, and she
didn't wish them to be interrupted from their holy pursuit.

On the day before Shabbat she called her beloved sons to her. "I'm going
to ask you to do something for me, and I want you to promise to do as I
say."

They looked at her in surprise and answered, "Mother, why do you imagine
we wouldn't? We will certainly do whatever you wish."

"In that case, I want you to go back to your yeshiva now, before
Shabbat. I know it may sound strange, but you will do me more honor by
spending your precious time in Torah study. My sons, try to understand:
Seeing you gives me great pleasure, but I'm willing to wait for my
reward in the World of Truth. Go back and continue your learning, so as
not to waste a single precious moment. I have already prepared a
carriage for you, packed with the special foods you love for the holy
Shabbat. Go safely and prepare for me the eternal pleasure which awaits
me in the World of Truth." With that, Rivka blessed her beloved sons and
sent them on their way.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
The name of the eleventh month, Shevat, is connected with the Messianic
redemption. Shevat has the same letters as the word, "Shevet," which is
interpreted as a reference to the Moshiach as our Sages commented on the
verse, "A shevet will arise in Israel," (Num. 24:17) "This refers to the
Messianic king."

                 (The Lubavitcher Rebbe, Rosh Chodesh Shevat, 5750)
*********************************************************************
                 END OF TEXT - L'CHAIM 954 - Vaera 5767
*********************************************************************