Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 986
*********************************************************************
                           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/5767/986.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.
*********************************************************************
        September 7, 2007  Nitzavim-Vayeilech      24 Elul, 5767
*********************************************************************

                        Love and Fear are Equal

As we approach the High Holidays, it is natural to think of our
relationship with G-d.

In many of our High Holiday prayers, we refer to G-d as Avinu Malkeinu -
Our Father, Our King. Jewish teachings explain that each word refers to
a different type of relationship - Avinu, Our Father - the bond is
essentially one of love; Malkeinu, Our King - the bond is essentially
one of awe (or fear).

Both types of relationships are necessary. For love and fear are two
opposite emotions. And when counting the 613 mitzvot (commandments),
love of G-d and fear of G-d are counted as two separate mitzvot.

It seems rather obvious why they should be considered separate mitzvot,
defining two types of Divine-human relationships, and why they are
considered in an emotional opposition. We define love as an attraction,
a movement toward the beloved. We define awe, or fear, as a movement
away from the awesome or fearful. One becomes conjoined and included
with the beloved; one becomes overwhelmed and negated by the
awe-inspiring.

Thus love indicates inclusion; fear, or awe, indicates a negation, being
overwhelmed, even nullified.

We would therefore expect these two mitzvot to be discussed separately:
there should be, and often is, a separate discussion of the methods and
meaning of Loving G-d and those of Fearing Him.

However, Maimonides begins to explain the mitzva of Loving G-d by
speaking about both love and awe. Maimonides continues, and asks, "what
is the way to love and fear Him?" (Does that not sound like they are
interdependent?) He answers that when a person contemplates how great
and wondrous are  G-d's actions and creations, a person will be awed by
them and consequently will also be awed by His incomparable, infinite
Wisdom. The immediate reaction will then be to love, praise and extol
Him, and with this will be a great desire to know Him.

In other words, this type of love of  G-d, stemming from a recognition
of His Greatness, is not a feeling of closeness, but an awareness of
distance and the desire to know Him, to become close. (Hence the
metaphor of thirst: We love, we desire, that which we thirst after. We
love, we cherish, that with which we have joined.)

This is a love, or desire, to know G-d. Of course, human beings, made of
matter and spirit, can never truly know G-d.

That is, love (of G-d) at this level is not a feeling of attachment or
closeness, but rather a desire and thirst, a feeling of distance or
lack, because one has become aware of his distance from G-d and desires
to be close.

A love for G-d deriving from our desire to know Him, to comprehend His
Essence and Being - an impossible, yet life-consuming goal - must come
from self-nullification, an awareness of our own insignificance. Yet
this, of course, also describes what occurs when we have a fear, are in
awe of  G-d.

Love of  G-d and fear of  G-d influence each other when they become the
"wings" through which we seek to know  G-d. And with those wings we can
soar ever so high.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
This week we read two Torah portions, Nitzavim and VaYeilech. The Torah
portion of Nitzavim is always read on the Shabbat before Rosh Hashana.
Indeed, its very first verse reveals its appropriateness: "You are
standing this day, all of you, before the L-rd your G-d." "This day"
refers to the Day of Judgment, Rosh Hashana. On Rosh Hashana every soul,
great and small alike, stands before G-d, as it states, "Your heads,
your tribes, your elders and your officers...your little ones, your
wives...from the hewer of wood to the drawer of water."

Why do we stand before G-d? "So that you may enter the covenant of the
L-rd your G-d." When all Jews stand before Him as a complete and unified
entity, we become worthy of entering into His covenant on Rosh Hashana.

A covenant is designed to preserve the feeling of love that exists
between two people. They establish a covenant at a time when their love
is strongest, so that it will never weaken. This bond connects them to
each other and ensures that their love will last forever.

So too is it with G-d's love for the Jewish people. His love for us is
strongest on Rosh Hashana, as the previous month was devoted to removing
our sins.

But how do we arouse G-d's desire to establish a covenant with us? By
being united with one another. How are we to accomplish this, given the
differences between individuals? This can be understood by the following
analogy:

The human body is composed of many different limbs and organs. Some are
more important, like the head; others are simpler, like the foot. But
the head, no matter how important, needs the feet in order to move. The
body achieves perfection only when all its limbs act in harmony.

In the same way, even the most important Jews ("your heads") require the
simplest ones ("the drawer of  water") in order to comprise a complete
entity. And it is this unity that arouses G-d's desire to make a
covenant with His people.

Our job is to achieve this unity between "head" and "foot." Every Jew
must work on himself until he can recognize his fellow's unique
qualities. It is beyond our capacity to judge a person's true worth.
Even if one considers himself a "head" and the other fellow a "foot" (as
it is human nature to inflate our own self-worth), the "head" still
needs the "foot" in order to comprise a complete being.

Let us concern ourselves with correcting our own flaws and not heed the
perceived flaws of others. Doing so will ensure that there is no time to
look at others' imperfections!

In this manner we will achieve both self-perfection and perfection as a
nation, and G-d will grant the entire Jewish people a good and sweet
year.

                   Adapted from Likutei Sichot of the Rebbe, vol. 2

*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                          The Cantor's Cantor
                             by Steve Hyatt

As a young boy I spent countless hours fishing off the banks of Morgan's
Pond near my home. I never caught many fish but I tossed many a pebble
into the water and watched the resulting tiny ripples roll toward every
corner of the shore surrounding that peaceful body of water. Little did
I know those experiences would one day turn into a memorable Torah
lesson.

In 1922, a young Boris Fisch and his twin brother Joe were born in a
tiny village in Hungary. When they were young students they both
attended a Hungarian institute dedicated to training young men to serve
as chazzanim (cantors) in synagogues around the world. Young Boris
mastered one ancient tune after another. He knew a melody for every
prayer in his prayer book. When Boris and his brother were mere
teenagers, their family emigrated to the United States looking for a new
life in the land of opportunity.

Later in life Boris made his way from Pittsburgh to New York where he
was employed as a full time men's hat maker and a "part time" cantor.
While making hats paid the bills, Boris' true vocation was that of a
cantor and bar mitzva teacher. Boris helped well over 3,000 boys prepare
for their bar mitzvas. One of the very first bar mitzva students the
cantor worked with in New York was a high-energy lad named Paul Katz.
While studying for his bar mitzva young Paul's Zaidie asked him if he
was going to read from the Torah during his bar mitzva. Since he'd never
thought about it, Paul asked the cantor. Without skipping a beat the
cantor told Paul, "Sure but the journey will not end there." A
12-year-old Paul had no idea what the cantor had in mind but he wanted
to please his Zaidie. So he studied with the cantor and eventually had
his bar mitzva where he successfully read from the Torah, just as he'd
been taught by the cantor.

As time went on Paul learned exactly what the cantor had meant. For
Boris had found his protégé. Over the next half century the cantor
taught Paul every note, every phrase, every melody from his vast
repertoire.

Eventually the cantor retired and moved to Florida. Paul who was now
better known as Dr. Katz, Chairmen of the Washoe Hospital Stroke Center
in Reno, Nevada, kept in touch with his friend and mentor and questioned
him often about the tunes for Shabbat, Rosh Hashana and Yom Kippur.
While Dr. Katz paid the bills through his work at the hospital, his
"part time" vocation was serving as the cantor at Chabad of Northern
Nevada in Reno. Week in and week out the small but growing congregation
listened intently as Cantor Katz chanted the ancient tunes a young
cantor and his brother had learned many decades before in a tiny Jewish
school in Hungary. The cantor had never heard his protégé lead the Reno
congregation but he'd made plans to visit his pupil. But G-d had other
plans for Boris Fisch; he passed away at the age of 83 before he could
make the cross-country trip.

At the conclusion of the cantor's emotional funeral service his family
mentioned that he had always intended to record his special tunes, so
his many students and congregants could listen to them for years to
come. But somehow life got in the way and he never made it to the
recording studio. Immediately all eyes turned to the cantor's protégé
and someone said, "Paul you know all of his tunes, you should record
them." On that day, in a shul in New York, a pledge was made and the
cantor's exceptional student committed to recording his teacher's most
treasured possession, his vast repertoire of melodies.

Upon his return to Reno, Paul received a personal invitation to attend a
party honoring local Chabad Rabbi Mendel Cunin. The invitation cautioned
that it was a surprise and asked him to keep the event a secret.
Arriving at the Rabbi's home Paul was surprised to see over 40 members
of the congregation packed into the Cunin's living room. When the rabbi
walked in he asked everyone to join him in the shul. A few moments later
the rabbi looked at Paul and informed him that there really was no
surprise party for the rabbi. In truth, it was a gathering to honor the
blessed memory of Paul's mentor, Cantor Boris Fisch, a man none of us
had ever met but whose efforts and commitment had an immeasurable impact
on our entire congregation.

Paul's friends had contributed funds, in Cantor Fisch's name, to sponsor
the writing of a Torah portion in the shul's new Torah scroll, ensuring
everyone who walked in the door for generations to come would recognize
the cantor's impact on Chabad of Northern Nevada.

After Dr. Katz chose the portion, we all retired to the Cunnin's home
and listened for hours as Chazzan Katz shared a plethora of stories of
his mentor's glorious life.

As the evening came to a close and we departed for home, I couldn't help
but reflect back to my youthful days at Morgan's Pond, throwing pebbles
into the calm waters, watching the rippling waves make their way to
distant shores. We had just spent an evening honoring a man, who 40
years earlier had thrown a spiritual pebble into the life of a very
young boy, and now many years later the resulting ripples had made their
way to the distant shores of Reno, Nevada, inspiring and captivating the
souls of a Jewish community he'd never met.

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                             New Emissaries

A number of couples have joined the ever-growing ranks of the soldiers
of the Lubavitcher Rebbe as emissaries (shluchim) throughout the world.
Rabbi Cheski and Chavale Edelman have moved to Olympia, Washington, to
start a Chabad House that will serve students at Evergreen State College
and Jews throughout Thurston County. Rabbi Shlama and Miriam Landa have
moved to Fairfield, Connecticut, where they are establishing a new
Chabad Center. Rabbi Sholom Deovrah Lezell arrived recently in Toronto,
Ontario, to start Chabad of Danforth-Beaches to serve the Jewish
community of Toronto East. Don and Rebekah Braham are moving to Chabad
West Coast breathtaking campus in Running Springs, California.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                     Freely translated and adapted

               2nd Day of the Week of Nitzovim-vaYelech,
                            Chai Elul, 5742
                      To the Sons and Daughters of
                     Our People Israel, Everywhere
                           G-d Bless You All!

Greeting and Blessing:

On this auspicious 18th day (Chai) of the auspicious month Elul - the
month entirely, and  especially its last twelve days beginning from Chai
Elul, dedicated to preparing for Rosh Hashono and for the entire new
year, may it bring us and all our people Israel goodness and blessing -
it is surely the appropriate time to reflect on one of the main features
pertaining to these preparations.

These preparations, of course, must encompass all aspects of human life,
comprising thought, word, and action, and in accord with the Divine
purpose of the creation of man (ordained on the first Rosh Hashono), and
in accord with the purpose of man's life, namely, to serve the Creator
in all three areas: Torah-study, Prayer, and acts of kindness, namely,
mitzvoth (commandments).

It has been discussed many times that although Rosh Hashono is the
festival that commemorates the "birthday" of the world (as we say in our
prayer, "This is the day of the beginning of Your works"), it is
actually the day when the creation of the world was completed with the
creation of man, on the sixth day of Creation. Thereby the world
attained its fulfillment (and was pronounced "very good"), for it is
through man that the whole of creation attains completeness and
fulfillment, in accordance with the design of the Creator.

One way in which mankind differed most conspicuously from all other
creatures is that man was created as a single individual, both:

 a) single - unlike other creatures, both in the animal and plant
    world, where couples (male and female) were created simultaneously

 b) single - there being one species, the human race, unlike both
    animals and plants, where thousands of species were created right
    from the beginning.

Our sages of the Mishnah declare: "... man was created single - to teach
you that each individual is an entire world." Secondly, "For the sake of
peace among people, so that no one will be able to say, 'I am a
descendant of a greater ancestor than yours."'

The question that immediately poses itself is: The said two reasons seem
contradictory. According to the first, the emphasis is on the
preeminence of a person as an individual, so much so that every
individual is termed a "whole world." And since the Torah, Toras Emes,
declares that "people differ in their opinions," the sense of personal
importance is bound to foster dissent, and in a sharp form, since each
individual is a "whole world." The result, therefore, would be the
opposite of "peace among people."

But, when we see that both reasons are stated together as explanations
of the same verse, we must conclude that they are complementary, not
contradictory.

The answer is that while it is true that a person is a "whole world,"
and "people differ in their opinions" that need not, and must not,
exclude - even in one's own mind - the possibility that there can be a
second opinion, indeed even a contradictory opinion. Moreover, one has
to regard other opinions - even a contradictory one - with respect,
since the other person is a "whole world." Hence, one must consider the
other person's view with proper consideration. Then, in addition to such
an attitude being conducive to real accord and lasting peace among
people, since it is based on the rule of the eternal Torah that every
individual is a "whole world" - it would result also in reexamination of
one's own opinion, and to more clearly analyze its positive but also its
negative aspects, and thus attain the real truth, fulfillment of one's
own "whole world."

The same attitude by the next person, and the next, and so on, would
eventually bring about accord and peace among people.

It should be noted, parenthetically, that when speaking of opinions, we
mean those that are in every detail consistent with the Torah, the
Wisdom of HaShem.

"Action is the essential thing." It follows that awareness of the
abovementioned thought brings the constant practice of the Great
Principle in Torah -  "Love your fellow as yourself," with the accent on
"as yourself." The idea behind this: Everyone was created by the same
Creator, the Creator of the Whole World, and everyone - though merely
"your fellow" and not you yourself - is also a "whole world," "like
yourself." Hence, you should love everyone as you love your self; and
since this is an imperative by the Creator of every person, it is
certain that it can be achieved and fulfilled by, and in, every person.

May it be G-d's Will, that, in accordance with the text of the
concluding prayer of each Amidah, every day: "Bless us, our Father, all
of us as one, with the Light of Your Countenance" - as explained by the
Alter Rebbe (Rabbi Shneur Zalman, author of the Tanya and Shulchan
Aruch): when we are "all as one," it brings about the fulfillment of
"bless us our Father,"

And each and everyone, man and woman, is granted a good and sweet year,
both materially and spiritually.

*********************************************************************
                                CUSTOMS
*********************************************************************
        How many "Rosh Hashanas" ("New Years") are there in the
                            Jewish calendar.


The Mishna states that there are four Rosh Hashanas. The first day of
Nissan is the Rosh Hashana for counting the years of the reigns of the
kings of Israel. The second Rosh Hashana is the first day of Elul. This
is the New Year for tithing the animals. The third Rosh Hashana is the
first of Tishrei. This is the date that we all know as Rosh Hashana. It
is the Rosh Hashana for all mankind, and for counting Shmita (the
sabbatical year) and the Jubilee year (the fiftieth year). Tu B'shvat,
the fifteenth of Shvat, is the Rosh Hashana of trees. This applies to
the different tithes which were obligatory during Temple times.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Shabbat is an auspicious one. It is the Shabbat before Rosh
Hashana, and therefore the last Shabbat of this year, 5767. The date of
this Shabbat is the 25th of Elul.

The 25th of Elul is the date of the first day of creation of the world.
The creation of the world is mentioned in the beginning of chapter 5 in
Ethics of the Fathers and at the end of chapter six. We complete our
study of Ethics for this year by studying both of these chapters this
Shabbat.

The fifth chapter begins with a description of creation, as it says,
"The world was created by ten utterances." The sixth chapter ends with
the whole purpose of creation: "Everything which the Holy One, blessed
be He created was created for His glory."

From this we realize two things. First, we have a task set before us.
Each and every one of us was created for the purpose of glorifying and
sanctifying G-d. We do this by observing His Torah and mitzvot in a
public and open way.

The verse doesn't just say that man was created for this purpose, but
"everything which He created" was created for this purpose. Rabbi
Yisrael Baal Shem Tov, the founder of the Chasidic movement once stated
that we can learn a lesson on how to serve G-d from everything we
encounter. By realizing and understanding the lesson that has been set
before us, that which we have learned the lesson from has been elevated
because it has served its purpose on this earth. By teaching us a lesson
in Divine Service, it has played a part in the glorification of G-d.

As the year draws to a close, let us resolve in the coming year to open
our eyes, look around us, and reveal the hidden lessons that are all
around us, and at the time let us pray fervently for the time when all
G-dliness is revealed, with the coming of our righteous Moshiach. May it
be speedily in our days.

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
Our father Abraham was tested with ten tests, and he withstood them all
to show how great was our father Abraham's love [for G-d]. (Ethics 5:3)

Abraham is described as "our father." Just as a father bequeaths his
estate to his descendants, Abraham bequeathed his spiritual legacy to
the entire Jewish people. His spiritual legacy empowers each of us,
endowing us with the strength to withstand the challenges we face in our
divine service.

                              (Sichot Shabbat Parshat Chukat, 5737)

                                *  *  *


There are four types of temperaments: Easily angered and easily pacified
- his loss is outweighed by his merit; hard to anger and hard to pacify
- his merit is outweighed by his loss; hard to anger and easy to pacify
- pious; easily angered and hard to pacify - wicked. (Ethics 5:11)

It must be emphasized that these two traits - "Easily angered and hard
to pacify" - run directly contrary to the standards established by Torah
law. For Maimonides states (Mishneh Torah, Hilchot De'ot 2:3): "Anger is
a very undesirable quality... it is proper to maintain the furthest
possible distance from it." With regard to becoming pacified easily,
Maimonides states (Hilchot Teshuva 2:10): "When a person who wrongs one
asks for forgiveness, one should forgive him with a perfect heart and a
willing spirit." The Shulchan Aruch HaRav 606:8 states that one should
grant such forgiveness immediately.

                                *  *  *


Yehudah Ben Tema said: "Be bold as a leopard, light as an eagle, swift
as a deer, and strong as a lion, to carry out the will of your Father in
Heaven." (Ethics 5:20)

On the verse in the Book of Job, "Instruct us from the beasts of the
earth; grant us wisdom from the birds of the heaven," the Talmud
(Eruvin) states that even were (heaven forbid) the Torah not to have
been given, we could learn the positive traits it teaches by meditating
on the qualities with which G-d endowed the animals. As the Baal Shem
Tov teaches (Keter Shem Tov): "Everything which a person sees or hears
should serve as a lesson for him in his divine service." When a person
sees a beast or a bird - even a non-kosher species like a leopard or an
eagle - he should realize that the purpose is to teach him positive
qualities which he should employ in his divine service.

                                            (The Lubavitcher Rebbe)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
During the month of Elul, a maggid (traveling preacher) came to Reb
Shmuel Munkis' town. Reb Shmuel was a beloved Chasid of Rabbi Shneur
Zalman, founder of Chabad Chasidism. Though known for his humor and wit,
Reb Shmuel was no empty joker. He was a very deep personality, who could
abide no falsehood, whose own ego was completely nullified to perform
the will of his Creator.

The townspeople saw the maggid's letter of introduction which referred
to him as a great tzadik (righteous person), who traveled from town to
town only to arouse and inspire Jews. Being G-d-fearing people, they
immediately invited him to speak and inspire them to serve G-d better.

The maggid began his speech. Over and over again, he accused his
audience of committing terrible sins. His entire speech was filled with
accusations and descriptions of the terrible punishments awaiting them
because their evil behavior had aroused G-d's anger. Only if they would
wholeheartedly repent would they possibly have a chance to be spared.
The townspeople were utterly broken by the maggid's harsh words, and
they cried bitterly, fearing the awesome punishment.

After his speech, the maggid, satisfied with himself, retired to the
room that the community had arranged for him.

A short while later, Reb Shmuel entered the maggid's room. He carried
with him a long knife and a stone with which to sharpen it. Reb Shmuel
closed the door behind him and then bolted it. Without saying a word,
Reb Shmuel began to sharpen his knife.

A few tense moments passed. Finally the maggid broke the silence and
asked in astonishment, "Sir, could you please tell me what are you
doing?"

Without glancing up from the knife he was sharpening, Reb Shmuel
answered, "As the honorable, great maggid knows, we are very simple
people in this town. Perhaps, it is because of our unintentional sins
that we have never merited to have a great, righteous, G-d-fearing
scholar in our midst."

Not knowing what to make of this answer, the maggid replied, "Yes, that
is true. Nevertheless, what does that have to do with sharpening the
knife?"

Reb Shmuel answered simply, "We were taught by our parents that before
Rosh Hashana, one is supposed to pray at the graves of the righteous."

Still unsure of what Reb Shmuel's point was, the maggid asked, "That is
correct. But why are you sharpening that knife?"

"Oh, that is very simple," explained Reb Shmuel. "The nearest grave site
of a righteous person is very far from our town. For some of us it is
extremely troublesome and difficult to make such a long journey."

With these additional words, the maggid began to feel uneasy. He started
sweating and ventured, "But you still have not explained why you are
sharpening your knife in this room!"

Reb Shmuel answered, "Quite simply, I am sharpening my knife here
because the townspeople want a very righteous person buried in this
town."

Now the maggid had not even a shadow of a doubt as to what Reb Shmuel's
intentions seemed to be. The maggid stammered, "But I am not completely
righteous. I have also done some small sins, such as ..."

Reb Shmuel dismissed the maggid's revelation, saying, "Honored maggid,
you are still a very righteous and learned person. As for the sins that
you mentioned, I did not even know that they were transgressions."

The maggid trembled and stuttered, "But I did some transgressions that
were much more serious, such as ..."

Concerning this revelation, as well, Reb Shmuel shrugged, arguing, "But
to us you are still a Tzadik; for us, you are quite good enough."

This strange dialogue continued for some time with the maggid,
mentioning more and more severe transgressions and Reb Shmuel telling
him, "But you are still acceptable to us, since you are far better than
we are."

Finally, the maggid admitted to some extremely serious transgressions
and that he was not really the great Tzadik that his letter of
introduction and credentials claimed him to be. In essence, he was
saying, "I am an impostor."

Now, Reb Shmuel no longer played the simpleton. After putting away the
knife, he began chastising the maggid for causing the Jews of the town
so much pain and sorrow. After making sure the maggid fully understood
how one is to talk to and treat another Jew, Reb Shmuel unbolted the
door and let the maggid go on his way, much the wiser and more sensitive
than before.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
In all their troubles He was troubled, And the angel of His Presence
delivered them. In His love and pity, He Himself redeemed them, Raised
them, and exalted them, All the days of old.

                           (Haftara Nitzavim/Vayeilech Isaiah 63:9)

*********************************************************************
          END OF TEXT - L'CHAIM 986 - Nitzavim-Vayeilech 5767
*********************************************************************