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                         L'CHAIM - ISSUE # 996
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                           Copyright (c) 2007
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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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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        November 23, 2007      Vayishlach        13 Kislev, 5768
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                           Fly Like an Eagle

Did you ever see those motivational posters that have awesome
photographs of mountains, sunsets, trees, water or other magnificent
examples of nature, together with encouraging or inspiring thoughts? One
such reflection reads: "Soar with the eagles."

Someone with a great sense of humor got hold of that saying and came up
with one which reads: "It's hard to soar with the eagles when you're oon
the ground with the turkeys."

An apt Jewish teaching on the subject of soaring with eagles when you're
around turkeys is recorded in the Mishna (Ethics 2:5): Hillel used to
say... "In a place where there are no people, strive to be a person."

According to Judaism, being around a bunch of turkeys is no excuse for
lowering yourself to their level and behaving like them. Even when you
are in a place where people aren't acting as they should, or where
people are so undignified, uneducated, unsophisticated (add your own
adjectives here) that you would call them "turkeys" rather than
"people," you must try to act appropriately.

The company we keep can impact on our behaviour, productivity and
overall "mentschness." There are many other influences in our live, as
well.

Open a newspaper or magazine and you're sure to find an article based on
yet another study of how the food we eat, the environment in which we
live, even the thoughts we think, affect us.

Open any Torah book and you'll find the same conclusions. But the
author's conclusions will be based on Jewish teachings that date back
all the way to the giving of the Torah on Mount Sinai over 3,300 years
ago.

In the tractate which contains the Mishna quoted above, there are
suggestions as to what kind of company one should keep outside of one's
home and who should be invited into one's home, guidelines for the
neighborhood in which one should live, how to interact with friends or
adversaries at high-stress moments, even some thoughts on dinner-table
talk.

We alone choose for ourselves whether we will soar with the eagles or
gobble, gobble, gobble through our days with the turkeys.

Our prophets foretell the time when we will soar "on the wings of
eagles" to the Holy Land and the Third Holy Temple in Jerusalem. It is
especially important in these days, when this long-awaited era of world
(and personal) peace, prosperity, knowledge and holiness, is so
imminent, that we avail ourselves of the Torah's advice.

Visit your local Chabad-Lubavitch Center, your nearest Jewish bookstore
or chabad.org for additional Torah learning.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Vayishlach, narrates Jacob's victorious
struggle with the angel and the subsequent changing of his name to
Israel. "Not Jacob shall your name any more be called, but Israel, for
you have striven with G-d and with men, and prevailed."

The names "Jacob" and "Israel" are used to refer to the entire Jewish
people; each of the two terms emphasizes a particular characteristic of
the Jewish nation. According to Chasidic philosophy, "Jacob" and
"Israel" symbolize two levels in the Jew's relationship with G-d.

Jews are referred to as both servants of G-d  and as G-d's children. As
servants, they are called "Jacob" - "Hearken unto Me, Jacob my servant."
As children, they are called "Israel" - "My son, My firstborn, Israel."

The difference between a servant and a son is obvious. When a son
fulfills his father's wishes, he does so happily and out of love. A
servant, however, is not necessarily overjoyed at the opportunity to
carry out his master's command, quite frequently doing so only because
he has no choice in the matter.

Both situations apply to our own lives, in our own personal service of
G-d. A Jew can pray, learn Torah, observe the mitzvot and serve his
Father like a son, or he can perform the very same actions without joy,
like a servant serves his Master. When a Jew stands on the level of
"Israel," he willingly fulfills his Father's commands, experiencing no
inner conflict with the Evil Inclination. When, however, a Jew is on the
level of "Jacob," it means he is forced to grapple with the Evil
Inclination in order to properly fulfill his Master's command, quite
frequently doing so only out of a sense of obligation and submission.

Obviously, the level of "Israel" is the one toward which we all strive,
yet one cannot reach this level without first passing through the level
of "Jacob." If a Jew is not always enthusiastic in his service,
sometimes finding it difficult to serve G-d properly, he should know
that this is only natural when one embarks upon a new course. The Evil
Inclination is not vanquished all at once, and it takes time to
transform the will of G-d into one's own personal will. At first (and
this stage may last for years!), the Evil Inclination howls in protest,
attempting to divert the Jew. But when a Jew consistently stands up for
what is right and refuses to despair, the Evil Inclination is eventually
conquered.

This is also one reason why, even after Jacob received the name Israel,
he is sometimes referred to in the Torah by his old name. For although
the level of "Israel" is superior, the level of "Jacob" is nonetheless a
necessary component in the spiritual life of the Jew.

                    Adapted from the works of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                            A Yeshiva Moment
                              by Dave Birk

It was during one of the last classes at the end of a long day in
Mayanot yeshiva that Ari Dologowski walked in, put his stuff down, and
introduced himself. Ari had come to the yeshiva from Colorado via New
York. He is a professional soccer player who has been on the American
circuit for 5 years. In addition, Ari is a musician. His favorite
instrument being the mandolin (which he brought to yeshiva) but he is
also very talented on the piano and the guitar.

Ari is an open person, so a few days after he arrived I found out about
the first event in a series of events that opened him up to the idea of
pursuing Jewish studies in a yeshiva in Jerusalem.

When Ari was in his early 20s, he and a good friend were sitting on the
front porch of the friend's ranch looking out at the mountain view in
Colorado. At that moment, they decided that going to college would be a
good idea. So, they gathered their belongings and hired a moving van.

They had very little money but they felt that things would work out as
soon as they found a place to stay. The moving van cost $200 a day, but
they figured that it would take no more than 24 hours to drive down to
the college campus, find a place to rent and dump their belongings.

They set out on their trip free spirits. The first day came and went
with no suitable accommodations found. The second day came and went, as
well. The third, fourth and fifth day, brought no better prospects. They
were sleeping in the back of the van at night and living on very little
food during the day. By the end of the fifth day, they were still
homeless and nearly penniless. The back of the moving van had been
converted into a small room with a couch set down by a table from which
they had eaten and played cards.

By this time, Ari and his good friend, were feeling totally dejected and
defeated. None of the experiences that they had shared throughout the
years had left them feeling as hopeless as this. Ari's friend began to
cry. Ari stared out the back of the van into the afternoon sunlit
forest.

The two friends both agreed that this whole trip had been a mistake from
the beginning. They decided to drive home the following morning after
they went into the college to complain about the lack of accommodation
around campus.

On the verge of crying himself, Ari decided to take a walk so as not to
have the two best friends, sobbing in the back of a van in the middle of
the forest. I mean, that would have really depressed things. So he left
and began walking toward a nearby motel.

Thinking about what he had done with his life until then and how his
desire to go to college had blown up in his face, together with the
stress of uncertainty as to how to pay for the van and what to do with
his life from here, Ari began to cry.

He was so caught up in his thoughts that he didn't realize that he was
standing in the parking lot of the motel. He heard voices. He turned
around to see two guys with black hats and beards. He had heard of
Chasidim before but never seen any. He said "shalom" to them, kind of as
a joke, and they returned the greeting. Then they asked him, "Are you
Jewish?"

Ari was shocked. Jewish? He thought... "Yes!"

Before he could ask any more questions, they had ushered him into their
room and slipped on a pair of tefilin. They helped him recite the
blessing for putting on tefilin and then they helped him recite the
Shema.

Unbeknownst to Ari, who perhaps thought that the chasidim were
apparitions or even angels, the two young men were yeshiva students,
part of the Lubavitcher Rebbe's "summer youth corps." Hundreds of pairs
of Lubavitcher students travel each summer to small towns throughout the
world, offering Jews an opportunity to reconnect with their roots.

After a brief discussion, Ari made his way back to the van by dusk and
sat down completely bewildered. He tried to relate to his friend what
had just happened.

By mid-morning the following day, Ari and his friend began the drive to
the college to let off their frustration. As they approached the college
entrance, a little old lady was tapping a small sign into the ground.
The sign read "For Rent."

They stared blankly at each other. Time seemed to stand still. Ari
pulled right up next to the lady in the driveway as she finished
arranging the sign. They fumbled in the car for any loose change to show
their willingness to rent and their mouths dropped open when they heard
that the rent was only $300 a month. Not only this, but the woman had
some paid handyman jobs to keep them busy right away.

After that, everything for the following three years fell into place. He
made it immediately onto the college soccer team, which paid for his
expenses and secured him a scholarship to take care of his sports
management degree.

Now, as Ari sits in yeshiva, he looks back and considers that the
"chance" meeting with the Lubavitchers in a motel parking lot might just
have been the catalyst that turned his failed search into a successful
find. Ultimately, he concedes, it was G-d's way of nudging him along the
path to yeshiva.

                                  With permission from chabadwa.org

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                               WHAT'S NEW
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                             New Emissaries

The corps of emissaries of the Lubavitcher Rebbe continues to grow on a
weekly, almost daily basis. Five young couples recently accepted posts
throughout the world, some establishing new centers, others bolstering
the work of the Rebbe's emissaries currently in various locations. Rabbi
Moshe and Rivky Greenwald have moved to Los Angeles, California, where
they will be establishing a new Chabad House in downtown Los Angeles.
Rabbi Levi and Dassy Tennenhaus recently moved to Hallandale, Florida.
Rabbi Zalman and Chani Gansburg will be arriving soon in Palmetto Bay,
Florida, where they will be establishing a new Chabad Center in that
city. Rabbi Yisroel and Esty Simon will soon be relocating to Ottawa,
Canada, where they will head the adult education activities for the
Ottawa Torah Centre Chabad. Rabbi Yaakov Tzvi and Yuti Kantor recently
moved to Lugano, Switzerland, where they will establish a new Chabad
Center serving the Jewish community of the greater Ticino area.

Rabbi Yossi and Chana Atara Madvig have moved to Oswego, New York, where
they have opened a new Chabad House serving the Jewish students and
faculty at SUNY Oswego.

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                            THE REBBE WRITES
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             Excerpts from an Address to the Members of the
                    Machne Israel Development Fund,
                          Adar 26, 5751 - 1991

                 Beginning One's Day with Thanks to G-d

"Modeh Ani - I offer thanks to You, living and eternal King, for You
have mercifully restored my soul within me."

With this declaration a Jew begins his day, and proceeds to amplify his
gratitude in detail, as expressed in the morning blessings. Afterwards,
and this is of fundamental importance, one joins in brotherly love with
all fellow Jews.

Thus, whenever Jews meet, they traditionally greet each other with
"Shalom Aleichem" ("peace to you"). Significantly, that greeting begins
with Shalom, peace, because peace must be the first phase of any
process.

The key to a person's success is inner peace. When a person is not
disturbed by internal discord, and his disposition is characterized
instead by harmonious calm, he is able to handle his life tasks with
strength and success. And when one begins one's day in a harmonious
frame of mind, it remains with him throughout the day.

This is reflected in a Jew's first act every day, as mentioned above,
the recitation of Modeh Ani, the declaration with which every Jew - man,
woman, and child - thanks G-d for returning his/her soul. In that
declaration, we acknowledge that "You have mercifully restored my soul"
- and G-d's mercies are great and abundant.

                                *  *  *

                       Growth Beyond Anticipation


In His great mercy, G-d gives a person abundant blessings, indeed,
endowing him with manifold potentials, even those which he may not, at
present, appreciate the necessity for. This is evident also in the
business world. There are times when a person appears to have everything
he needs, and yet he sees that G-d grants him the potential for greater
expansion and success.

Although at times a person may not recognize this within his present
time and place, a Jew is never bound by the limits of his immediate
circumstances. For the essence of his being is his soul, which is "a
part of G-d from above," transcending all limitations. A Jew is also
above the limitations of time, i.e., the past and the present do not
restrict his possibilities for the future. And that unlimited potential
is enhanced when a person, instead of remaining content with an inert
state of spiritual health, allows his inner Divine nature, which is
constantly striving to ascend, to actively guide his daily conduct.

                                *  *  *

                            Sharing Happily


In particular, the above concepts are relevant to people of means, for
G-d has endowed them with ample blessings. In this context, we can
understand the statement of our Sages,"Rebbe (Rabbi Yehudah HaNasi)
would honor the wealthy." Why did Rebbe accord them special recognition?
Being of independent means, he did not need to curry their favor. In his
eyes, furthermore, a person's financial status obviously did not
influence him, for his concern was the Torah and its mitzvot
(commandments). Indeed, it was he who compiled the Mishnah as a legacy
for all generations.

Nevertheless, he would "honor the wealthy," because G-d had granted them
unique potentials to contribute to the world at large, to help people
around them. And furthermore, to do so eagerly, and in a joyous spirit.
This element is also significant for when help and tzedaka (charity) are
given happily, the person who receives them is comfortable about
accepting them, and this allows him to use them in a more productive
manner.

Giving happily and with an open hand will never cause a person any loss,
G-d forbid. On the contrary, using the prosperity one has been granted
to help others will cause it to be enhanced and amplified. Thus, our
Sages taught, "Tithe  so that you will become wealthy."

                                *  *  *

                         Helping our Fellow Men


Tzedaka reflects the inner bond shared by all Jews. That bond should
also be expressed in the manner the tzedaka is given. We should give as
individuals, as families, as members of our community, and as members of
the Jewish people as a whole. Similarly, our gifts should be directed to
helping Jews as individuals, to helping communities, and to helping the
entire Jewish people.

                                *  *  *

                     Gratitude for G-d's Blessings


Thanking G-d for the good He has granted us now, within the limits of
exile, brings us ever closer to the greater and immeasurable good that
will come in the era of Redemption. Then we will proceed "on the clouds
of heaven," and we will be able to continue our coming together in the
Land of Israel, in Jerusalem, and in the Holy Temple.

                                       From www.sichosinenglish.com

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                                CUSTOMS
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                        What is Birkat HaGomel?

A person who has safely returned from a hazardous voyage, recovered from
a serious illness, or been released from unjust imprisonment, must offer
thanks to G-d in the form of a benediction recited when the Torah is
read publicly (Mondays, thursdays, Shabbat, Rosh Chodesh [the new
month], fast days and holidays). This benediction is called Birkat
HaGomel.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat is the 14th of the Hebrew month of Kislev, the wedding
anniversary of the Lubavitcher Rebbe and the Rebbetzin. They were
married in Warsaw, Poland, in 1928.

The Rebbe spoke numerous times about the sanctity of Jewish marriage and
the importance of shalom bayit, which refers to a harmonious
relationship between husband and wife. In our morning prayers, we say
that there are certain things of which one reaps the benefits in this
world and the remainder is left for him in the world to come.

One of those mitzvot (commandments) is bringing peace between a husband
and wife. There are hundreds of letters from the Rebbe in response to
questions about general or very particular problems in the area of
shalom bayit.

(The Rebbe's advice will be beneficial not only in marriage but in other
interpersonal relationships as well.)

An excerpt from one such letter (freely translated) reads:

"It is understood according to the ruling of our Rabbis of blessed
memory, how great is peace between a man and his wife; you must put as
much effort into this as possible... it is emphasized in the teachings
of Chasidut and specifically in the well-known talk of my father-in-law,
that a person is created with a right eye and a left eye. The right eye
teaches that one must always look at another Jew with a good eye, to see
what is best and most pleasant in him, etc. Being that we have been so
commanded in our Torah, a Torah of life, certainly we have been given
the capacity and the possibility to fulfill the command, and there is
nothing that stands in the way of the will."

May we imminently begin that era when there will only be peace, peace in
the world at large, peace in our communities, peace within our families,
with the revelation of Moshiach, NOW!

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                          THOUGHTS THAT COUNT
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When Esau my brother will meet you, and ask you saying: "Whose are you,
and where are you going?" (Gen. 32:18)

Esau's question is remarkably similar to the Mishna in Ethics of the
Fathers: "Reflect on three things...know from where you came, where you
are going, and before whom you are destined to give a future account and
reckoning." Why would the evil Esau suddenly adopt the pious tone of the
Mishna? Rather, this question - "Where are you going?" - may be asked by
both the Good and the Evil Inclinations. When asked by the Good
Inclination, it prevents the person from committing a sin. The Evil
Inclination, however, poses the same question in its attempt to bring
the individual to despair. In such a case, one must remember that the
mere fact that one is a Jew causes unlimited joy and appreciation Above.

                                                  (Chidushei Harim)

                                *  *  *


Because G-d has dealt graciously with me, and because I have all (Gen.
32:11)

This is a fundamental characteristic of the Jew, who is always content
with his lot in life. Whatever he is given by G-d is exactly what he
needs, no more and no less. This is why Jacob said, "I have all,"
whereas Esau declared, "I have enough."

                                                   (Chasidic Sages)

                                *  *  *


I am not worthy of all the kindness...which You have shown to Your
servant (Gen. 32:11)

And what is the greatest kindness of all? That You have made me Your
servant!

                                                       (Torat Avot)

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                            IT ONCE HAPPENED
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Once a chasid travelled to the Miteler Rebbe with a dire problem. He was
renting an inn from the local poretz (landowner), and was about to be
evicted because he was unable to pay his debts. The poretz was unwilling
to wait any longer, and the Jew was in danger not only of losing his
livelihood, but his home as well.

The chasid entered the Rebbe's room for a private audience and told him
the predicament. He requested that the Rebbe write a letter for him to a
wealthy businessman named Moshe M. This man was a personal friend of the
poretz and therefore a good potential intermediary.

The Rebbe agreed and wrote the letter for him. The chasid left in good
humor, letter in hand, sure that his situation would shortly change.
However, when he left the Rebbe and read the letter, he had a shock, for
the letter was addressed to the wrong person. Instead of being addressed
to the wealthy Moshe M., the letter was addressed to Moshe A. who was as
poor as the chasid, himself. Oy, thought the chasid, the Rebbe must have
made a mistake, for what could Moshe A. possibly do for me?

The chasid turned around and went right back to the Rebbe's residence
and said to the Rebbe's attendant, "I must go back in to speak with the
Rebbe. He gave me the letter, but he made a mistake in it, and I need
him to change it."

"I'm sorry," replied the gabbai. "You cannot see the Rebbe again so
soon. There are many others waiting to be received."

"But, you don't understand," the chasid protested. "This is a matter of
the greatest importance, and it can't wait, even a day. I won't take
much of his time. The Rebbe just has to change a few words. You see, he
addressed it to the wrong person."

The conversation was overheard by the Rebbe's son, who turned and
commented, "A Rebbe doesn't make mistakes."

Seeing he wasn't going to get anywhere with the gabbai, the chasid
turned and left, meditating on the words he had just heard, "A Rebbe
doesn't make mistakes." He took this to heart and resolved to go the
next day to see Moshe A. and present him with the Rebbe's letter.

When he arrived at Moshe A.'s humble cottage he told him about his
audience with the Rebbe and showed him the letter. Moshe A. was
confounded by the request that he intercede. "I would be very glad to
help you, but what can I possibly do? I have nothing whatsoever to do
with the poretz." But the chasid, who had become convinced that the
Rebbe must have had something in mind, was persistent. Finally, Moshe A.
agreed, although, one couldn't say that he knew what he was agreeing to
do. He arranged to set out the following morning to visit the poretz and
try to help his fellow chasid, as it seemed that the Rebbe had requested
him to do.

In the middle of the night there was a pounding on the door. Moshe A.
roused himself and went to the door. "Who is there?" he asked.

"Open, please, it is I, the count," came the reply. Moshe A. opened the
door, and to his astonishment, there stood the poretz, the very man he
planned to visit the following day, soaked and shivering with cold.

"Please, come in Your Honor," he said, and within an hour the poretz had
changed into dry clothing, eaten and drunk, and was feeling back to
himself. He explained that he loved hunting, and that that evening he
was deep in the forest when he had been caught in an unexpected storm.
This house had been the first one he had encountered when he left the
forest, and that is how he came to be the grateful guest of Moshe A.

Now, Moshe A. saw the Divine Providence in the unusual situation, and
when they all went to bed for the night, he retired in a state of high
anticipation as to how events would play themselves out. The next
morning the poretz arose fit as before and readied himself to go home.
Turning to his host, he said, "I am very grateful for everything you
have done for me, and I would like to repay your kindness. What can I do
for you."

Moshe A. answered, "Please, Sir, just having had the honor of helping
you is all the payment I need."

The poretz wouldn't take no for an answer, and repeated his request to
repay the Jew. When the offer was made a third time, Moshe spoke up:
"Sir, I have a brother who rents one of the inns on Your Honor's
property. Due to financial hardships of the past few years, he has been
unable to pay his rent, and he is due to lose his lease on the inn.
Might I ask Your Honor to reconsider his case?"

The poretz was immediately receptive to the request. "My friend, you are
such a good fellow, I am sure that your brother is just like you. I will
not only renew his lease, but I will also forgive his past rent. And you
know, it is very lucky that you are speaking to me about it today. Why,
I was planning to give the lease to the relative of a good friend of
mine. My friend Moshe M. spoke to me recently about his relative that
needed a position, and tomorrow I was planning to take care of the
matter."

Later, when the two chasidim met, they discussed the workings of Divine
Providence as foreseen by the Mitteler Rebbe. For had the letter been
addressed to the "right" rather than the "wrong" Moshe, the situation
would have come to a very different and unhappy end for the chasid. They
saw that indeed, "A Rebbe doesn't make a mistake."

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                            MOSHIACH MATTERS
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The rejoicing of a groom and bride is one of the greatest expressions of
Jewish happiness. This rejoicing heralds and precipitates the ultimate
rejoicing as expressed in the prophecy: "There will be heard ... in the
cities of Judah and the outskirts of Jerusalem ... the sound of
happiness and the sound of rejoicing ... the sound of a groom and the
sound of a bride." Therefore, everyone, and particularly the members of
the family, should participate in this celebration as a preparation for
the "eternal rejoicing" that will characterize the Era of the
Redemption.

                             (Hisvaaduyos 5744, Vol. III, p. 1,965)

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              END OF TEXT - L'CHAIM 996 - Vayishlach 5768
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