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                         L'CHAIM - ISSUE # 962
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                           Copyright (c) 2007
                 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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        March 16, 2007      Vayakhel-Pekudei       26 Adar, 5767
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                                Survival
                       by Rabbi Eliezer Zalmanov

In the summer of 1963, a group of college students from the United
Kingdom visited the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, and
presented him with a number of questions. Their questions were primarily
philosophical, and the students' agenda was to discern the Rebbe's
opinion on various subjects.

Among their inquiries, they asked the Rebbe what he felt was the secret
to the Jewish people keeping together and surviving for three thousand
years.

The Rebbe's answer was very straightforward: it is the Torah and mitzvot
(commandments) that have sustained us all these years. They have not
changed, and have therefore enabled us, by following G-d's precepts, to
persevere as well.

To many, this statement may, mistakenly, sound like the stereotypical
Orthodox mantra: G-d gave us laws, and if we don't follow those rules
we're doomed. However, upon further reflection, when actually
considering these words, we discover that not only has it been true for
the Jews throughout history, but it is in fact true and prevalent today
as well.

With the baseball season approaching, let us use the national pastime as
a metaphor. Imagine if George Steinbrenner (yes, I'm a New Yorker...)
decided one day that he's changing the layout of Yankee Stadium. From
this point on, in order to enhance his players' ability to score, he's
reducing the distance between bases from 90 feet to 75 feet. One can
imagine the uproar this would cause (not to mention the animosity it
would add to the already detested Yankees).

But what's wrong with that? Mr. Steinbrenner hasn't changed the game
much. He hasn't reduced the amount of bases, or the
three-strikes-and-you're-out rule. All he did was make it easier for his
players, as well as visiting players, to run the bases. The obvious
answer is that in order for his team to be part of Major League
Baseball, and for them to be allowed to compete with other teams, they
must follow the strict guidelines that have been part of the game for so
many years.

If they deviate, they may still consider themselves baseball players,
but they will find themselves outside of the mainstream. And once that
happens, there's nothing stopping them from changing more rules. Perhaps
beginning with having 4-inning games, then 5-men lineups, until one day
they may play by a time clock, divided to four periods; use a larger
ball filled with air; wear jerseys and shorts; and instead of the goal
being to hit the ball out of the park, their new objective will be to
throw the ball through a hoop.

Impossible. Right?

The Jewish nation is no different. In order for us to survive, we must
stick to what works. For over 3,000 years the Torah and mitzvot have
kept us going; additions, subtractions, or any changes, can only impair
our existence as a people.

Of course, the correct approach to Judaism is not that of
all-or-nothing. G-d appreciates every Mitzvah we perform, regardless of
those we don't yet do. The challenge is to not be satisfied by what
we've already accomplished. When behaving a certain way long enough, it
becomes second nature and it is time to move on; it is time to challenge
ourselves once again; time to see what more we can achieve. What was
yesterday's great accomplishment, is today's status quo.

    Rabbi Zalmanov is the director of Chabad of Northwest Indiana.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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When two Torah portions are combined, such as occurs this week when
Vayakel and Pekudei are read, the result is a single entity with a
combined message for us in our daily lives. In fact, this week's Torah
readings affords us a fundamental lesson in our service to G-d, for each
portion illustrates a different aspect of that service.

"Vayakel - And you shall gather" points to the unification of all of the
different entities in our diverse world, uniting within the domain of
holiness. "Pekudei," by contrast, means "counting," and highlights how
every entity possesses its own unique importance, for every creation has
been given a unique nature with which it can serve G-d.

In particular, the message of Vayakel applies to the Jewish people, and
alludes to their being gathered together to form a single, collective
entity. Fulfilling the mitzva of "Love your fellow as yourself" is
possible because all Jews share a single essence, their G-dly soul,
which is truly "a part of G-d from above."

This mitzva is so important that even before beginning our daily prayers
we make as formal declaration of accepting this commandment as the
foundation upon which the day's activities will follow.

In simple terms, when a person sees another Jew, he should try to unite
with him, because, in truth, they share a fundamental commonality. This
applies not only to Jews in one's immediate community, but to all Jews,
even those in the most remote corners of the world.

And when the distance is spiritual in nature, when another Jew doesn't
not share one's level of Jewish observance, one should make sure to
focus on the connection which is shared and not on the differences which
superficially divide.

This approach, this thrust to unite with one's fellow Jews, will lead to
the ultimate fulfillment of Vayakel, the ingathering of the Jewish
people to the Land of Israel. We need not even wait until Pekuday, when
we read about the official census of the Jews that was taken thousands
of years ago. On the contrary, after the coming of Moshiach, Jews will
gather first in their ancient homeland, and afterwards, when all Jews
will have left their present exile, the new census will be taken.

In fact, as we stand on the very threshold of the Messianic era, we have
a foretaste of this ingathering, which is being experienced at present
with the immigration of Jews from many countries to the Land of Israel.

Although there has always been a Jewish presence in Israel, there are
far more Jews gathering there now than ever before, a fact that has
attracted the attention of the entire world.

May our deeds hasten that day when the ingathering of all the dispersed
Jewish people will be complete, when G-d will "sound the great
shofar...and bring us together from the four corners of the earth into
our land."

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                            The Game of Life
                           by Felice Schimmel

I am a senior at the Univeristy of Texas at Austin and the student
president of Austin Chabad. As everyone already knows, football at Texas
is life. This weekend was the last home game of the UT football season
before I graduate and I did not attend. Instead I was cheering on a
different side line.

I packed my bags and headed to Crown Heights, New York along with 500
other students from around the country. This weekend was the Chabad
college campus Shabbaton.  I stayed with a host family, Rabbi and Mrs.
Yaakov and Itty Chazan and their family. Friday night was a special
treat. After a traditional Shabbat dinner of Maztah ball soup, chicken,
three types of kugle and desert, I sat around the table with a group of
people with different Jewish backgrounds and smoozed.

Mrs. Chazan had prepared a few words of wisdom to share with us. The one
lesson that she taught me was this, "The Rebbe says that there is
nothing wrong with loving sports, in fact Jewish life is like a game.
You have the ability to take the ball and run towards doing good. Some
times your opponent, evil challenges you and even beats you, but it is
your duty to get back up and try again." This to my surprise made more
sense then many of my college professors. Even though I did not find out
the score until after Shabbat I felt that I had won.

The over all experience can not really be put into words but as the
Austin Chabad motto goes, "Chabad is the home that brings you home."
This special weekend reunited me with old friends who to me are family.
Coming to Crown Heights taught me that we are all one big Jewish family
that sings the same tune weather we are super observant or not.

                                *  *  *

                        A Soul in Crown Heights
                        by Jacob Tarica-Lechter


As a junior at the University of Wisconsin-Madison, I know very well how
hard it is to find and hold onto spiritual inspiration. The majority of
people in this academic environment look largely to the scientific
method for truth, and therefore do not appreciate acts of faith or the
wisdom of Jewish teachings. Most of the time, I feel I must keep secret
some of the morals and values that I have decided to incorporate into my
life in order to succeed in this world.

For the last two years, for instance, I have wrapped tefilin almost
every day. But when I wake up in the morning, I lock my door and whisper
the Shema so that my roommates don't hear me. So many times, I am afraid
of being ridiculed for practicing a tradition and a truth that I so
greatly appreciate. My personal struggle, therefore, has become, "How
can I live my life as a student of Jewish beliefs, while at the same
time carrying credibility with my Jewish friends who so ardently
disagree with me?"

In an effort to try to answer this question, last November, I went to
Crown Heights to experience the Chasidic culture for three days. Over
the past five years, I've built strong relationships with Lubavitchers
and have grown to admire their ability to love their fellow Jew. From
the Shmotkin and Schapiro families in Milwaukee to the Matusof family in
Madison, to one of my dearest friends, Rabbi Yisroel Wilhelm and his
family in Boulder, Colo., I have been surrounded by mensches. They not
only live the teachings of the Torah, but also dedicate their lives to
helping others uplift their neshamas, their souls. Because each one
lives a totally Jewish life, it only made sense for me to observe the
home base of their movement.

Although admittedly such an experience would push me out of my comfort
zone, with an open mind and searching soul, I walked into Chicago's
Midway Airport with nine other students to begin the journey. Just after
sunrise, we sat down in the terminal and waited for our plane. I saw
Rabbi Matusof, who directs the Chabad House at the University of
Wisconsin, deeply engaged in prayer while wrapped in his tefilin.

Never in my entire life have I dared to wrap tefilin publicly, unless a
rabbi spotted me out and did it for me. This time, though, it was
different. I decided that, as small an act as it was, this was the time
for me to prove to myself that I'm proud to be Jewish. For the first
time in my life, I wrapped tefilin in front of people that I did not
know. Better yet, it was in an airport, where hundreds, if not
thousands, of people were walking around. Within the first five hours of
the trip to Crown Heights, I was squarely facing my personal challenges.

This one act opened me up to an ease of internal acceptance that made
the rest of the weekend phenomenal. I got to spend time with learned
rabbis and students for 72 hours. We sang, danced and celebrated the
simple fact that we were together. Matisyahu, the Chasidic reggae
superstar, made appearances on Friday and Saturday. We were content to
be in Crown Heights together, and the change in culture did not bother
us. Everyone felt connected to the same purpose, and that purpose was
simply finding ways to exercise our long neglected Jewish souls.

Chasidic discourse teaches that man's relationship to G-d is like a
child's relationship to his father. The father loves each individual
child with the same amount of passion; so too does G-d love each person
equally. When we were together in Crown Heights, there was no disconnect
between the Chasid and college student. Everyone was united as one,
happy to share in Shabbat.

The experience inspired me to feel proud of my identity all the time, in
so many ways. I no longer separate myself from my Jewish identity
because of my secular environment; instead, I try to work with my
environment in order to connect more closely to my neshama, hopefully
becoming an example for friends and family.

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                               WHAT'S NEW
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                           Gifts to Treasure

When the Rabinovich family arrives in America, each child brings a
special gift from their grandparents back in Russia. Eleven-year-old
Moshele uses his gift to help him adjust to being Jewish out on the
North Dakota prairie. Twelve-year-old Raizel uses her gift to remind her
to act more grown up, even when there are animals in the beds, chickens
reluctant to give up their eggs, and dangerous blizzards. And
nine-year-old Chaya? She can't even figure out what the gift is supposed
to be. This newest book in the "fun-to-read" series from HaChai
Publishing is written by Tehilla Greenberger and illustrated by Eli
Toron.

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                            THE REBBE WRITES
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                     Freely translated and adapted

           Motzoei Shabbos Kodesh, Mevorchim Chodesh Nissan,
                Parshas HaChodesh, 25 Adar, 5742 [1982]

            To the Sons and Daughters of Our People Israel,
                     Everywhere, G-d bless you all!


Greeting and Blessing:

After Purim, we turn our attention to the preparations for Pesach
[Passover]...

Our Sages of blessed memory connect the redemption of Purim with the
redemption of Pesach, although the two deliverances were quite
different. Yet the two also have certain features in common. One of them
is the emphatic imperative to remember and observe these days to all
posterity. Thus, in regard to Pesach the Torah declares (in Parshas
HaChodesh): "And this day shall be unto you for a remembrance... unto
your generations." Similarly, in regard to Purim it is written: "And
these days shall be remembered and done in every generation and
generation. "

It has often been emphasized that a remembrance in Torah, as in Jewish
life in general, is not meant for the purpose of merely recalling an
important event that happened in the past. Rather, the real purpose is
to derive specific practical lessons for today and tomorrow.

We will focus here on one of the important points, common to Pesach and
Purim.

The Passover sacrifice required that every man individually take a lamb
(or kid) for an offering, for himself and his household. In complying
with this Mitzva (commandment), each person, each family, each chavurah
(group) acted as a separate entity, distinct from the whole Jewish
people - each a world in itself. But at the same time they were all
unified within "the whole congregation of Israel" which had received the
same Divine commandment, to carry out the same Mitzva, at the same time,
in the same manner, as emphasized in the verse: "The whole assembly of
the congregation of Israel," all unified in the performance of a Mitzva
that is connected with the Exodus from Egypt, when all Jews came out
together triumphantly as one nation from the first exile, which is also
the harbinger of the ultimate and complete redemption from the present
and last exile.

Similarly it is underscored in the Megilah [Scroll of Esther], which
tells the story of the Miracle and redemption of Purim, that even when
Jews are in exile, "scattered and dispersed among the nations," - every
Jew a world unto himself - they remain, nevertheless, "one people" and
"their laws (of the Torah, their way of life) are different from those
of all other nations."

And also in the observance of Purim there is a similarity to the
Passover sacrifice, as noted above, requiring that every Jew,
individually, hear the reading of the Megilah, send portions (mishlo'ach
monos) "a man to his friend", and give "gifts to the poor", etc. But the
intent (soul) of these Mitzvoth is to bring closer and unify all these
individuals ("a man," and "his friend," "the poor") as well as - "young
and old, infants and women" - so that everyone can see that they are one
people, whose unity is emphasized also earlier in the Megilah, as the
first step toward the Redemption: "Go assemble together all the Jews."

It is in this way that we achieve (while still in exile) the position
that "For the Jews there is light, joy, gladness, and honor."[...]

There is a practical instruction that follows from the above that should
permeate every detail of the daily life of every Jew, man and woman:

Every Jew is a complete world in himself and has a G-d given task from
the Creator-of-man; a task that has to be carried out in the fullest
measure according to the capacities that have been given him. This task
has to be carried out by each person himself, individually, without
relying on someone else, or on the community, to carry out his task for
him.

On the other hand, he must know that he is a part of the one people,
composed of millions and millions of Jews (may their numbers increase),
a nation blessed "as the stars of heaven for multitude."

In a deeper sense, moreover, it is a one people that is composed of all
generations of Jews, from the time the Torah was given to the end of
time.

It is clear, therefore, that every individual's task is an integral part
of the whole community of Israel; and the good of the community
outweighs personal considerations and personal interests.

It also follows that when a Jew acts for the benefit of the community,
for the good of the one people that embraces all generations, he draws
strength from the inexhaustible wellspring of the eternal people, and he
is bound to succeed in this effort, and thereby also in all in his
personal affairs, both material and spiritual...

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                                CUSTOMS
*********************************************************************
   What are some customs associated wtih moving into a new dwelling?

It is a Jewish custom to hold a festive meal and rejoice at a
"dedication of the house," i.e., to hold a housewarming. According to
Chasidic teachings, inviting friends to one's new home to celebrate at a
gathering at which Torah thoughts are expounded, will be beneficial both
materially and spiritually.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
In a talk on this Shabbat twenty years ago, the Rebbe spoke about the
connection between the two Torah portions, the special additional Torah
reading and the upcoming Rosh Chodesh (beginning of the new month) of
Nissan:

"Every year Parshas HaChodesh is read on the Shabbos preceding (or on
Shabbos) Rosh Chodesh Nissan. The weekly Torah portion varies, however,
from year to year. This year, two portions are read together, Vayakel
and Pekudei. Both of them speak about the actual construction of the
Tabernacle in the desert. This is also the idea of Rosh Chodesh Nissan,
for that was the day on which the Tabernacle was constructed. We
therefore see Rosh Chodesh Nissan stressed both in the weekly portion
and in the special portion, Parshas HaChodesh.

"The main point, however, is not merely to discuss the Torah, but to
derive practical lessons in how to improve our actions. Action in this
physical realm is so important that it was actually the reason for the
creation of this physical world - that G-d should have a dwelling place
in a lowly realm.

"The practical lesson to be derived lies in the fact that Rosh Chodesh
Nissan is the time for redemption....

"This is therefore the time to make a tumult regarding the redemption.
This involves two points: a) that the time for Moshiach has certainly
arrived, and b) that this redemption must be in the literal, physical
sense, not merely a spiritual one.

"Some people might wonder: if after speaking so frequently about this
people still haven't changed their attitude and behavior, what purpose
is there in continuing to speak about it!

"The answer lies in the legal ruling of the Rambam that even through a
single act, one could bring Moshiach. In light of this, and especially
since his arrival involves pikuach nefesh, everything possible must be
done to hasten his coming."

May the Rebbe's words, taken to heart, bring the long-awaited
Redemption.

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                          THOUGHTS THAT COUNT
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And on the menora itself were four cups, shaped like almond blossoms,
with its knobs and flowers (Exodus 37:20)

According to Maimonides' detailed drawings, the 22 cups of the menora
were "upside down," that is, the wider, open part of the cup was on the
bottom, while the closed, narrower part was at the top. The windows of
the Holy Temple were similarly inverted - narrower on the inside and
wider on the outside. Why? The function of the menora was to illuminate
- not just its immediate surroundings, but the entire world. Light did
not filter in from without; rather, light spread from the Temple
outward. A regular cup is a vessel for drinking; an inverted cup pours
its contents out for others - hence the symbolism of the menora's cups.

                                           (Likutei Sichot Vol. 21)

                                *  *  *


All the work of the Sanctuary of the Tent of Meeting was finished, and
the children of Israel did all that G-d commanded Moses (Ex. 39:32)

Once the Sanctuary was completed, sacrifices could then be brought to
serve as atonement for sins. Nonetheless, the Jewish people continued to
keep all the Torah's commandments, even as they brought their offerings.

                                              (Rabbi Shlomo Kluger)

                                *  *  *


And Moses blessed them (Ex. 39:43)

What was Moses' blessing? "May it be G-d's will that the Divine Presence
rest on the work of your hands. "In other words, holiness and G-dliness
must be brought into all aspects of a Jew's life - not just his
spiritual relationship with G-d, but even his business dealings with his
fellow man.

                                                     (Divrei Asher)

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                            IT ONCE HAPPENED
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After 12 long years, his exile of penury was finally over. Forced by
debt to leave his family and his small inn, the Jew had worked in a
distant town as a teacher of young boys, a melamed. Now, having
painfully amassed 900 rubles, he was anxious to return home and resume
his life.

Being a chasid, the melamed first stopped in Berdichev, to secure the
blessing of his rebbe, the great tzadik, Rabbi Levi Yitzchak. After
prayers, the tzadik greeted the melamed warmly, and then suddenly turned
to him and said, "If you would like, I will give you three words of
advice. But for each, you must pay well. The first will cost you 300
rubles. The melamed was surprised by the rebbe's request, but isn't it
written, "Words of Torah are better than gold"? He laid the money on the
table.

"When a man doesn't know which way to turn, eh should always go to the
right!" the rebbe said. "For the next word of advice, you must pay
another 300 rubles."

The melamed experienced a tremor of shock at these words. What was the
meaning of this costly advice? And now, another 300! But he couldn't
refuse his rebbe, and so, he counted out the money.

"An old husband with a young wife is half a death," said Reb Levi
Yitzchak. "And if you wish to hear the last word, you must pay the same
amount once again."

This final demand left the poor melamed paralyzed. His years of
struggle, his long awaited home-coming. With trembling fingers he opened
his purse and spilled the contents on the table. But his sadness soon
dissipated and was replaced by a strange feeling of joy. Come what may,
he had obeyed his beloved rebbe.

"Remember, my son, to believe only what you see with your own eyes. This
is my final advice. Now, go in peace."

The bewildered chasid began wandering the surrounding streets, when he
heard the cry, "Catch the thieves. There's a price on their heads! Have
they gone to the right or the left?" the pursuants asked the melamed.

After only a moment of hesitation, the melamed spoke up, "To the right!"

Later that afternoon, the melamed had 600 rubles in hand - his share of
the reward for catching the thieves. Happily, he headed for home, but as
it was nightfall, he decided to stay the night at an inn. The elderly
innkeeper was about to admit him when a young woman appeared and sternly
turned him away, saying, "We have no room, go elsewhere!"

"An old man with a young wife," the melamud thought to himself and he
resolved to take his rest huddled in the courtyard of the inn. Around
midnight, he was startled by a wagon from which alighted two men, one
carrying a glinting sword.

Emboldened by his rebbe's words, the melamed yelled, "Murderers,
murderers, catch them!" The inn was roused, and the would-be killers
fled into the darkness. The grateful old man, who had suspected a plot,
rewarded the melamed with 300 rubles.

There was nothing left to do but to continue on his way. He arrived in
his old town to find it unchanged. However, no one recognized him, so
profoundly had his years of hardship altered his features. His inquiries
about the innkeeper who disappeared many years ago brought knowing looks
from the townsfolk. "Yes," said one man, "we remember him. A fine
family, but, sad to say, his wife has gone off the straight path."

That night the melamed stood outside his house. In the pale moonlight he
saw a young man stealthily enter the house. Hours later he left as
secretly as he had come. And if it weren't for the echo of his Rebbe's
words, he would have left his home again, but this time, forever.

The following day he returned, laden with gifts, and was greeted with a
welcome he had pictured in his imagination so many times. Only now, his
heart was wracked with pain.

When he and his wife were finally alone, the melamed turned to her and
said, "The whole town is talking. Why, I have even seen with my own
eyes..."

"Stop!" his wife pleaded. "Have you forgotten our youngest son? Didn't
you notice that he is not here? The Duke seized him years ago as
security on our loan. All of my weeping and begging were to no avail.
But we have been blessed with a good child. Each night he comes to me,
and I teach him a little bit - some Torah, some blessings. Very little,
but he knows he is a Jew."

The melamed wept in wonder and awe at all that had transpired. For it
was wonder enough, thought the melamed, that my Rebbe had the vision to
see how the events would unfold, but he had had the wisdom to see into
my heart. For had he not demanded so dear a price for his words, I would
not have been able to follow his advice. But the greatest wonder of all
is that G-d enabled me, a simple Jew, to give up my entire fortune when
I would have more easily surrendered my very life.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
In the Book of Exodus (38:21) we read: "These are the accounts of the
Sanctuary (Mishkan), the Sanctuary of the testimony."

Our Sages said that G-d did not take the Holy Temple from the Jewish
people permanently, but is holding it as a mashkon ("collateral" - a
play on words with "mishkan") which will one day be returned.
Furthermore, the repetition of the word "Sanctuary" in the above quoted
verse alludes to the two Temples that would be destroyed before Moshiach
establishes the Third and Eternal Holy Temple, speedily in our day.

                       (The Rebbe, Shabbat Parshat Mishpatim, 5752)
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           END OF TEXT - L'CHAIM 962 - Vayakhel-Pekudei 5767
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