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                                  B"H
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                         L'CHAIM - ISSUE # 999
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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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        December 14, 2007       Vayigash           5 Tevet, 5768
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                            Books with Souls

A fundamental mystical Jewish teaching is that in every thing, even in
inanimate material objects, such as stones, earth, water and yes, books,
there is a "soul," or a vital spiritual core.

Of course, there are gradations in this spiritual soul. There is, to
begin with, a plain material object that simply by the fact of being a
created thing, contains a "spark" of the Divine Creative Force that
keeps it in existence. On a higher level, there is a material object
that has served a good purpose. Higher still is an object that is used
in the performance of a mitzva.

Chasidic philosophy explains that when an ordinary material thing is
used for a good purpose, especially in the performance of a mitzva, it
undergoes a "refinement" and "spiritualization," to the extent of
becoming literally a holy object, such as a mezuza scroll made from
parchment (animal hide).

Now, imagine Jewish books, inspiring and uplifting books; books written
by Jews whose whole lives were or are dedicated to Jewish teachings and
to the Jewish people. Imagine books that are studied with heart and soul
by hundreds or thousands or hundreds of thousands of people, enriching
and illuminating the way they lead their lives. Certainly, these books'
"material" and "inanimate" aspects are permeated with light and life.

And surely, when we have such Jewish books in our homes their very
presence makes an impact.

Jewish books belong in Jewish homes. When they're sitting in warehouses
waiting to be shipped out or lining the shelves of bookstores, Judaica
stores or synagogue gift shops, they are in "exile" from their natural
environment, from their "home." However well treated, they are
imprisoned, so to speak. Just as a person who is in captivity can never
be fully happy, even if well provided for with material and even
spiritual needs, so too can Jewish books never be happy until they are
home.

When a Jewish home has Jewish books-on the bookshelves in the den and in
the kids' rooms, next to the manuals in the computer room, on the coffee
table or the sofa table or the end table-then that Jewish home is full
of holiness and light. Jewish books set a tone and create an atmosphere
in the home that affects its inhabitants even when they are far from
home. That Jewish home is a link in a chain going all the way back to
the first Jewish home of our ancestors Abraham and Sara.

Jewish books are always appropriate gifts for young and old alike.
(Don't be overly cautious about giving Jewish books even to toddlers for
fear of what they might do to the books. A Midrash describes small
children playing with holy texts and the delights this brings Above!) Be
it a birthday, anniversary, or just to say "thanks," a Jewish book is a
gift that comes from the heart and nourishes the soul.

    In connection with Hei Tevet (Friday, December 14 this year) the
    anniversary in 1987, of a US Federal Court ruling placing the
    ownership of the great library and collection of Torah-books and
    manuscripts of the Chabad Rebbes in the library of Lubavitch.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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Nothing in the Torah is arbitrary, be it a word, a letter, a pause
between sections or the lack of one.

Similarly, the name of each Torah portion reflects the contents and
theme of the entire portion, and is not just a convenient way to
distinguish between chapters.

(This helps to explain why certain portions are known by their initial
word, whereas others receive their name from the second, third and
subsequent words of the first verse.)

This principle is clearly demonstrated by the name of this week's Torah
portion, Vayigash.

Our portion relates Judah's impassioned plea for the release of
Benjamin, the reunion of Joseph with his brothers, the descent of Jacob
and his sons to Egypt, and other occurrences.

A close look reveals that the common thread running through all these
events is the theme of unity, summed up by the Hebrew word "Vayigash" -
"And he drew near."

"Vayigash" implies an actual physical meeting, one person approaching
another to the point where they become one. According to the mystical
Zohar, when Judah "drew near" to Joseph, it symbolized "the approach of
one world to the other; the uniting of one with the other, till one
entity was attained."

The theme of unity is also expressed in this week's haftora (which
generally echoes the same theme as the Torah portion itself), which
speaks of the unification of the divided Jewish people - the "kingdom of
Judah" and the "kingdom of Joseph"  - that will take place in the
Messianic Era. "And I will make them one nation in the land" the haftora
reads, "And one king shall be king over them all."

"Vayigash" stands for the creation of unity in a place of discord and
disharmony. Judah's offer to sacrifice himself on behalf of Benjamin
demonstrated the unity and brotherhood that finally reigned between the
sons of Jacob.

Joseph's revelation of his true identity likewise symbolized the
unification of all twelve tribes - forever granting their descendents
the power to achieve true unity when Moshiach comes, speedily in our
day.

The rest of Vayigash also expresses this theme, as the whole purpose of
Jacob's descent into Egypt and his children's settlement there for
hundreds of years was solely for the purpose of demonstrating G-d's
unity in one of the lowliest places on earth. It was in Egypt, "the most
corrupt among the nations," according to our Sages, that the Jewish
people became a holy and unified nation.

Vayigash teaches us that unity is the essential foundation upon which
Jewish life is built. But not only is unity the beginning, it is the
objective of all our service as well, a goal that will be fully realized
with the revelation of Moshiach.

                             Adapted from a talk of the Rebbe, 5750

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                             SLICE OF LIFE
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                             Lioness of G-d
                           by Aaron Goldsmith

It was a few weeks before Chanuka, 2003. Our synagogue in Postville,
Iowa, was viewing a video of the Lubavitcher Rebbe.  A clip was shown
where a man had told the Rebbe that his name was Robert and that he had
never received a Jewish name.  The Rebbe told him that since the name
"Robert" begins with the letter "R," which has the same sound as the
Hebrew letter "Raish," Robert should take the name Reuven. I found this
interesting but did not think much about it afterwards. and did not
think much else about it.

I was at the end of my last term as City Councilman. Postville had
become a center for media attention, the subject of multiple
documentaries, countless articles and even a book. Hadassah Magazine had
come to do its own feature about our community.

Postville offered a most striking story about how a group of Lubavitcher
Chasidim had developed a substantial presence in a quaint, all-white and
all-Christian Iowa farm town.  The pursuit of a reliable kosher meat
source became a success story about diversity.

Postville's Rabbi Aron Schimel put together a fantastic Chanuka program
and invited all of the Jewish Community and the non-Jewish neighbors as
well. Booths offered potato latkes, kosher pizza and the chance for
children to make their own menora.

Moshe Yess, an entertainer and singer, made everyone laugh and sing. He
told his classic joke about his return to Torah Judaism and that he has
once been a "Hippie" but was a "Chippie" (a cross between a chasid and a
Hippie).

The highlight of the evening came when we lit the menora, with the
participation of Postville's Mayor. I noticed that there was a
photographer at the event and I found out that she had been sent by
Hadassah Magazine.

The following day I walked into the kosher store and saw the
photographer looking a little out of place. I introduced myself and
asked her if she was enjoying her visit.  She responded that she was
having a nice time. I asked her if she learned anything new.  She
replied,"Yes, I learned the difference between a Hippie and a Chippie!"

I was surprised at her answer, not because she remembered one of Moshe
Yess' lines from the night before but because she did not "look Jewish"
and yet she was able to pronounce the guttural "ch" of "Chippie."

I asked the young woman, "Are you Jewish?" and she answered, "Yes!"  I
then asked her what her name was and she said, "Arwin."

"Arwin?" I said in surprise. I had never heard that name before. "What
kind of name is it?"

"My parents were involved with eastern philosophies and the name came
from that," she told me.  I asked Arwin if she also had a Jewish name
but she shook her head "no."

We spoke for a few moments about how one can acquire a Jewish name and I
offered to help her. She was very happy at the idea. I remembered the
video clip of the Rebbe that I had seen a few weeks earlier and my mind
went straight to a name that begins with the Hebrew letter "alef,"
similar to the "A" that begins the name "Arwin." I thought that
"Ariella" would be a good fit but before I told this to Arwin, I told
her that I would return with a suggestion in half an hour.

I went to my office and searched in a list of Hebrew female names.
"Ariella" just seemed to fit. I went back to Arwin and suggested the
name Ariella.  She smiled and said, "That sounds so beautiful, what does
it mean?"  I told her that it is the feminine form of  "a lion of G-d."

She became very serious and said "you are not going to believe this, but
'Arwin' means lioness of G-d!"

We talked briefly about the Lubavitcher Rebbe and Robert, Divine
Providence, and the gift of prophecy that G-d gives to Jewish parents in
choosing their children's names. Arwin-Ariella was moved by her own
little Chanuka miracle. And perhaps the Hadassah photographer who came
to capture images of Postville's Jews ended up capturing a new image of
herself!

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                               WHAT'S NEW
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                    Winter Learning to Warm the Soul
                      YeshiVacation - Inward Bound

YeshivaCation is a journey inward, to the essence of your being, your
Jewish soul. The ten-day program in Crown Heights, Brooklyn, provides a
short "vacation" from day-to-day life, and the opportunity for total
immersion in a yeshiva environment. Classes, textual study, one-on-one
learning, workshops, lectures and tours, YeshivaCation is crucial in
today's busy world. YeshiVacation runs from December 20 - 30. For more
info about the men's program visit www.hadarhatorah.org or call (718)
735-0250. For the women's program visit www.machonchana.org or call
(718) 735-0030.

                        Uncover Your Jewish Soul


Beis Chana presents "Extraordinary Jewish Learning" for women and
couples with Rabbi Manis Friedman at the Alexander Oceanfront Resort,
Miami Beach, Florida. The Women's Retreat runs from January 6 - 10. The
theme for the women's retreat is "The Feminine Side of Torah: Exploring
Torah, Mitzvot and the Human Condition from the Soul Out." Study with
Rabbi Manis Friedman, Rivkah Slonim, Shimona Tzukernik and Freidy
Yanover. A Couple's Retreat runs from January 10 - 13 and features Rabbi
Manis Friedman and Malka Touger. For more info visit www.baischana.org
or call (718) 604-0088.

                       Your Break with Tradition


We can all use a break. Sometimes the most radical break is the one that
reconnects us to the things that matter most.  A Shabbaton hosted by the
community in Brooklyn, for singles and couples Dec. 28 - 30 The program
highlights include lectures by Rabbi Manis Friedman, Shabbat
hospitality, terrific food, song and dance, music and entertainment. To
register visit www.shabbaton.org or call (718) 774-6187.

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                            THE REBBE WRITES
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             The following letter is an excerpt of a freely
        translated letter of the Rebbe pertaining to the fast of
         10 Tevet which occurs this year on Wednesday, Dec. 19.
              At the time, the letter was headed "URGENT"


             3rd Day of the week, 5th of Teves, 5736 (1976)

Greeting and Blessing:

In reply to your inquiry and request for instruction in connection with
the forthcoming Fast of Asoro b'Teves (10th of Teves), in view of the
situation in and around Eretz Yisroel (the Land of Israel), you will
surely be instructed by the Rabbi of your congregation....

However, since you have also approached me in this matter - I will set
forth, at least, several suggestions - after the following introductory
remarks:

Regrettably, there are people who claim that it is necessary to think
and act "big," in terms of global dimensions and stupendous
undertakings, etc., etc. Surely they mean well; and to the extent that
such resolutions are practical and are actually carried out - they are
very helpful to improve the situation.

Yet, we must never overlook - indeed, rather greatly emphasize the
so-called "small and unsophisticated" things which each modest
congregation, or even each individual, can and must do - beginning with
the old, yet ever-new, Jewish way, collectively as one people and also
as individuals. This is the action of hakol kol Yaakov ("the voice is
the voice of Jacob") - Torah and prayer - which G-d Himself has shown us
to be the first effective action to nullify the power of yedei Eisov
("the hands of Esau") - in whatever shape or form they are raised
against us. Certainly this should find the fullest expression in a day
which the Code of Jewish Law declares to be a day of fasting, one to
which the prophet Isaiah refers as a "chosen fast . . . a fast and time
favored by G-d."

Now, in answer to your inquiry, and since the Fast of Asoro b'Teves is
especially connected with Eretz Yisroel and the Holy City of Jerusalem
(recalling the siege of Jerusalem), my suggestion - in addition to the
regular observances on Fast Days, as set forth at length and in detail
in Poskim and in books of Mussar and Chassidus - is as follows:

During this day - expressly for the sake (Zechus) of the security and
strengthening of Eretz Yisroel, materially and spiritually, and for the
material and spiritual benefit of all Jews wherever they are - in Eretz
Yisroel as well as in the Diaspora and particularly for the benefit of
our brethren behind the "Iron Curtain," a special effort should be made
in the spirit of "Old Israel" - in the areas of Torah [study], Tefilla
(prayer) and Tzedoko (charity). Specifically:

After praying (both in the morning and in the afternoon) to learn (and
where there already are daily study groups, to add) a subject in Torah,
including Halachah pesuka (final ruling),

Immediately following the prayers, even before learning, to say several
chapters of Psalms (in addition to the regular portion);

Before and after praying - to give Tzedoko (in addition to the regular
donation), including Tzedoko for a sacred cause or institution in Eretz
Yisroel, Eretz haChayim ("Land of Living").

Needless to say, one who repeats the above again and again in the course
of the day, is to be praised, and each time - the more one does it (in
quantity and quality), is to be praised all the more. And, as in all
matters of Holiness, it is desirable that all the above be done with a
congregation, (with at least a Minyan).

May G-d accept, and He will accept, the prayers and supplications of
Jews wherever they are, and soon, in our very own days, may the Promise
be fulfilled that "These days will be transformed into days of rejoicing
and gladness,"

With the true and complete Geula (Redemption) through our righteous
Moshiach.

With esteem and blessing,

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                                CUSTOMS
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                   What is the purpose of a fast day?

Rabbi Shneur Zalman, founder of Chabad Chasidism, refers to a fast day
with the term "desirable day." "Fast day" (ta'anit) is related to the
word "inui," suffering, indicating that the theme of the day is to
convert the negative day of suffering into the positive "desirable day."
This transformation produces a "desirable day" of greater quality. The
purpose of the fast day is to stir our hearts and do teshuva -
repentance - for our own deeds and those of our ancestors. A person must
search his soul and repent for any sins that he may have committed. In a
situation where one is not required to fast (e.g. a person who is not
well), one is nevertheless required to do teshuva.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The Tenth of Tevet, which occurs this week on Wednesday, December 19, is
a fast day. It commemorates the beginning of the siege of Jerusalem by
King Nebuchadnezar of Babylon, which ultimately resulted in the
destruction of the First Holy Temple in 422 b.c.e.

The strength - both of the obligation to fast and its positive
influences - of the Tenth of Tevet stems from the fact that it
commemorates the first of the tragedies associated with the destruction
of the Beit HaMikdash (Holy Temple).

Thus this date begins the process of destruction. It is well known that
the beginning of any process contains more power than the subsequent
stages and for this reason, there is added power to the Tenth of Tevet.
The positive influences of the Tenth of Tevet are connected to the fact
that a fast day is a "day of will" when our prayers and teshuva are more
willingly accepted by G-d.

As we are taught that "the beginning is wedged in the end," and the
ultimate "end" purpose of the destruction of the Holy Temples will be
the rebuilding of the Third and Eternal Holy Temple, the Tenth of Tevet
is an auspicious day to hasten t he coming of the Redemption.

Of course, our most fervent prayer is that the Tenth of Tevet not be a
day of mourning but be turned into a day of celebration and joy with the
coming of Moshiach. Thus, by our immediate decision to increase our acts
of goodness and kindness, our performance of mitzvot, study of Torah,
and specifically the giving of charity, which brings the Redemption
closer, we are showing G-d that our actions are in consonance with our
heartfelt prayers. May the realization of those prayers happen in the
immediate future.

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                          THOUGHTS THAT COUNT
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For how shall I go up to my father, and the lad is not with me (Gen.
44:34)

Every Jew must ask himself: How can I go up to my Father in heaven "and
the lad is not with me" - without bringing the days of my youth? A
person must be especially vigilant that he not squander away his younger
years.

                                              (Ma'ayana Shel Torah)

                                *  *  *


And Jacob said to Pharaoh, "The days of the years of my wanderings are
one hundred and thirty years; the days of the years of my life were few
and bad" (Gen. 47:9)

How could Jacob have said this when the average life span after the
generation of the flood was one hundred and twenty years? Jacob was the
third of the Patriarchs and thus most intimately bound up with the third
and eternal Holy Temple, to be built by Moshiach. All his life Jacob
yearned for the everlasting peace and tranquility of the Messianic era.
For as long, then, as the Redemption did not come, Jacob regarded the
years of his life as qualitatively few and meager, because they did not
contain that which is most important of all.

             (The Lubavitcher Rebbe, Shabbat Parshat Mikeitz, 5752)

                                *  *  *


Do not be afraid to go down to Egypt... I will go down with you... and I
will bring you up again (Gen. 46:3-4)

Jacob was not sent into exile alone; G-d descended with him and guarded
him there. Our Patriarch Jacob possessed an all-comprehensive soul which
compounded the souls of all Jews. "Jacob" thus stands for every single
Jew, and his descent into Egypt alludes to Israel's descent into galut
(exile), including the present one. Thus it follows that even now we are
not alone, and that G-d will mercifully hasten the Final Redemption with
Moshiach, as it states, "I will also bring you up again."

                                                   (Torat Menachem)

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                            IT ONCE HAPPENED
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The saintly Rebbe Elimelech of Lizensk once recovered from a
life-threatening illness. When his recovery was complete, his closest
disciples mustered their courage to ask him what he had seen while
hovering between life and death.

The Rebbe said that he would tell one thing he learned:

As I walked in the Garden of Eden, I saw among the most honored souls a
familiar face. He looked very much like Mottel the Bookbinder. To be
sure, Mottel was a G-d-fearing Jew, an honest, hard-working bookbinder,
but he was otherwise an undistinguished ordinary Jew, not even much of a
Torah scholar.

"Is it truly you, Reb Mottel?" I asked the soul as I approached him.

"Yes, it is I," called out Reb Mottel happily.

"But how did you get to this exalted place?" I asked Reb Mottel quite
innocently.

"When I was brought before the Heavenly Court, I was asked the usual
questions. I had to admit that, regrettably, I had studied very little
Torah. I didn't have much of a head for it. Besides, we were very poor,
so I had to find a way of earning money to help my parents support the
family. I was apprenticed, at an early age, to a bookbinder, I explained
to the Court...

"They began the weighing of my mitzvot (commandments) and sins. On the
right side of the scale, angels began putting all my good deeds. Then
they pushed the scale down to make it weightier, saying this was for the
joy and sincerity with which I performed the mitzvot. "But then other
angels came forward and began to load my sins and misdeeds on the left
scale. I watched with horror as my sins were added up. Most of the sins
were truly not serious, and they happened because of my ignorance. But,
though they were small, they were adding up dangerously, till they
tipped the scale.

"As I stood there before the Heavenly Court, trembling and ashamed, an
angel suddenly appeared with a worn-out siddur (prayer book) in his
hand. Behind him was a line of wagons loaded with sacks.

"'I am the angel in charge of stray pages from holy books. I go to every
Jewish home, every shul and every Jewish school. I look to see the
condition of the holy books. Whenever I see a worn out book, with
crumpled pages and loose covers it gives me tremendous pleasure, for
this is a sign that the books are in constant use. But when I see that
some of these books are tattered beyond repair, I am troubled, for every
holy book has a holy soul, and every page has a soul, which must be
treated with care and respect.

"'In the course of my travels I met this man here on trial. Ever since
he was a child, Mottel loved his little siddur and would often caress
and kiss it before closing it.

"'When it came time for Mottel to be apprenticed, he told his father
that there was nothing he would like more than to be a bookbinder.

"'I have never seen a book-binder like Mottel,' continued the angel in
my defense. 'He never got any pages mixed up, never missed a stitch, and
always used the best materials. From time to time, he would go to the
shuls in his town and collect holy books that cried out for attention.
He took them home and worked late into the night to restore them, bind
them and give them new life. He never charged for this and never even
told anyone about it.

"'I respectfully request that the Heavenly Court permit me to unload all
the sacks of worn-out holy books to which Mottel the Bookbinder has
given a second life, and put them on the scale with all his other
mitzvot and good deeds.

"The Heavenly Court agreed. Long before the wagons were half unloaded,
the scale with the mitzvot clearly outweighed the other side.

"Believe me, dear Rebbe," Mottel concluded, "I was as astonished at what
happened before my eyes as you were at seeing me in this place of
honor."

"I wanted to ask Mottel a few more questions," explained Rebbe
Elimelech, "but at just that moment I began to recover. Reb Mottel's
story speaks for itself. But let us also remember," Reb Elimelech
enjoined his disciples, "that G-d never fails to give credit and reward
for any good deed, even for such a seemingly trivial act as smoothing
out a crumpled corner of a well worn page in a holy book.

                                    Reprinted from Talks and Tales.

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                            MOSHIACH MATTERS
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Our preparation for building the Holy Temple should involve building new
houses, and adding to existing houses, so that Torah, prayer and good
deeds penetrate and fill every corner. This idea is contained in the
term, "Bayit Malei Sefarim - a home filled with books." Every home
should contain not just a prayer book and Chumash (Five Books of Moses),
but a large number of holy books. Furthermore, the holy content of the
books should fill and permeate the entire home, even areas empty of
books. The effect of the books should be felt even outside the home."

                               (The Lubavitcher Rebbe, 5748 - 1988)

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               END OF TEXT - L'CHAIM 999 - Vayigash 5768
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