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                         L'CHAIM - ISSUE # 1049
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                           Copyright (c) 2008
                 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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        December 12, 2008      Vayishlach        15 Kislev, 5769
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                          When Are You Coming?
                        by Rabbi Eliyahu Touger

The Baal Shem Tov, founder of Chasidism, writes that he was once granted
a spiritual vision of Moshiach. Unabashed, he asked him: "When are you
coming?" Moshiach answered him: "When the wellsprings of your teachings
spread outward."

Chasidic teachings explains that Moshiach was not giving the Baal Shem
Tov a time frame, he was explaining to him the pattern of spiritual
causation.

When will Moshiach come? When the world is ready to receive him. And
when will the world be ready? When the wellsprings of Chasidut, the Baal
Shem Tov's teachings, spread outward.

Chasidut makes us aware of the G-dly spark within our souls and the
spiritual reality that permeates the world at large. When the awareness
of these factors spreads throughout humanity, the world will be prepared
to accept Moshiach.

Two generations later, Rabbi Shneur Zalman of Liadi, founder of Chabad
Chasidism, was imprisoned by the Czarist authorities. He was sending
money to Chasidim who had settled in Israel, and the Russians thought
that he was conspiring with the Turks (rulers of Israel at that time) to
fight the Czar.

While in prison, Rabbi Shneur Zalman had a vision of the Baal Shem Tov
and asked him what was the real reason for his imprisonment.

The Baal Shem Tov told him that there were spiritual factors involved.
Rabbi Shneur Zalman had been spreading Chasidic teachings without
restraint, and this had aroused negative forces in the spiritual realms.
"The world is not ready," these forces claimed, "for such a great
revelation." And therefore, Rabbi Shneur Zalman was imprisoned.

"If I am released, should I change my approach?" Rabbi Shneur Zalman
asked.

"No," the Baal Shem Tov answered. "If you are released, that will be a
sign that your approach has been vindicated."

On Yud-Tet Kislev, the nineteenth day of the month of Kislev, Rabbi
Shneur Zalman was released from prison. That date is thus celebrated as
a festival. For on it was granted the potential for the wellsprings of
the Baal Shem Tov's teachings to be spread outward and prepare the world
for Moshiach's coming.

The teachings of Chasidut are a foretaste of the wisdom that Moshiach
will reveal. This is the reason why the teachings of Chasidut were
revealed at this juncture of time.

The uniqueness of the era of Moshiach will be the outpouring of the
knowledge of G-d. As the Prophet tells us: "The earth will be filled
with the knowledge of G-d as the waters cover up the ocean bed." Our
existence will be submerged in the awareness of G-d; in every element of
our lives, we will sense His presence.

The foretaste of that revelation is an overflow of spiritual knowledge:
We gain an understanding of the spiritual forces governing our
existence, we learn to appreciate G-d's hand guiding our lives, and we
sense the oneness with Him contributed by every element of the Torah and
its mitzvot. This is granted to us by the teachings of Chasidut.

                         From Keeping in Touch, published by S.I.E.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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As we read in this week's Torah portion, Vayishlach, the sons of Jacob
found idols among the spoils of their encounter with Shechem. But Jacob
told his children to get rid of them. "Put away the strange gods that
are among you, and cleanse yourselves," he instructed them. This verse
is cited by Maimonides as an allusion to our Sages' decree that idol
worship defiles an individual.

At first glance, the very concept of idol worship defies comprehension.
How could anything that negates G-d's absolute unity and dominion over
His creation even exist? Indeed, this same question was asked of the
Seventy Elders by the Greek King Ptolemy, to which they replied that G-d
needn't destroy His world "just because there are fools" who worship the
sun and planets.

But why did G-d create the world in such a way as to give man the option
of worshipping idols? Why didn't He create a universe in which it is
patently obvious that He and He alone is in charge?

The answer lies in the above-cited verse, "Put away the strange gods
that are among you, and cleanse yourselves."  The only reason G-d allows
for the possibility of idolatry is for Jews to refute it. In other
words, G-d wants the Jewish people to demonstrate to the entire world
that idolatry has no meaning.

The prohibition against idol worship is essentially different from all
other prohibitions in the Torah, as idolatry does not really exist. It
is forbidden to eat non-kosher food or chametz (leavened) on Passover;
the non-kosher food and chametz are there, but the Torah forbids us to
eat them or derive benefit from them. Idolatry, by contrast, is only an
illusion. It is simply not possible for anything other than G-d to
control or influence reality. A person who serves idols worships a
fallacy; his thinking is deluded and false. But G-d doesn't want this to
be imposed from Above. He wants man to discover it for himself, and to
prove that idolatry has no true existence.

On a deeper level, not only doesn't idolatry have an independent
existence, but nothing can exist independent of G-d. Seen in this light,
all of creation is part and parcel of His unity, as the concept of
"otherness" doesn't truly exist. The function of the Jewish people is to
reveal this concept to the world at large, through the study of Torah
and performance of mitzvot.

This recognition should serve to encourage us in our Divine service. A
person may sometimes encounter difficulties and obstacles that seem to
require a superhuman effort to overcome. Not so, the Torah reminds us;
they are only an illusion. G-d is the only true existence in the world.
All that is necessary is that we "put away" the "strange gods" among us,
whereupon the underlying G-dly truth is revealed.

                               Adapted from Likutei Sichot, Vol. 30

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                             SLICE OF LIFE
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                            A Map for a Book
                             by Leon Cohen

One needs a map to travel an unknown territory. But how often does one
need a map to travel through a book?

To Rabbi Shais Taub, associate director of adult education for Lubavitch
of Wisconsin, one Jewish book is so rich and complex, so absorbing in
its details and yet whose overall structure is so important, that a
reader or student actually could use a map to navigate it. So he
provided one.

That book is familiarly known as the Tanya for the book's first word, a
Talmud expression for "it has been taught" and that is used to preface
quotations from other Jewish literature.

But its author, Rabbi Shneur Zalman of Liadi, the first Lubavitcher
Rebbe (d. 1812), called it "Likutei Amarin" ("Compilation of Sayings")
or "Safer Shel Beinonim" ("Book of the Intermediate Person" - that is, a
person who is between having no impulse control and attaining the
highest levels of spiritual development).

This book is the "founding text" of the Chabad Lubavitch Chasidism, said
Taub. It develops the fundamental principles and concepts of Chabad
mysticism; and Lubavitch rebbes for seven generations "have spent time
explaining and teaching it."

But Taub, who has been teaching the Tanya for many years in yeshivas and
synagogues, to young students and adults, emphasized that this book is
not only for Chabadniks.

Its author "did not write it to teach you how to become a Chasid," Taub
said. "The point is to teach a person to develop spiritually to a point
where they can master their behavior and find fulfillment in their
divine mission on earth. It is applicable not just to all Jews, but to
all humanity."

But few other books are so demanding of a reader, according to Taub's
description. The author, known as the Alter Rebbe, took some 20 years to
write it; and a story has come down about how the author once told his
brother that before he would add one letter to the work, he would review
the entire book in his mind.

"From that story, I understood the importance of having a cohesive
picture of the Tanya," said Taub. "It was written so every letter is
integrated with every other letter and interconnected. We should aspire
to read it in that fashion."

The problem, however, is that the work "is so textually dense and
introduces so many esoteric and mind-blowing ideas on even a single
page" that by the time readers have gotten through a chapter, they are
likely to have "lost the flow from the overall context."

And the author demands readers who have exceptional memories, Taub
indicated. For example, a question asked in chapter one doesn't get
answered until chapter 14; and a metaphor first introduced in chapter 35
turns out to be "crucial to understand the culmination of the book in
chapter 53," Taub said.

Therefore, about three years ago, Taub concluded from his own
experiences of studying and teaching that "it was important to create a
map that students, while studying in depth, could refer to in order to
get their bearings back, to understand the flow of ideas, how the
chapters flow and lead into each other, how concepts develop over a
series of chapters."

He also believed that readers needed "a visual index of where things
are" in the Tanya, so those seeking answers or advice for their specific
situations can learn what chapter or chapters to consult, Taub said.

So for about six weeks, working "six or seven hours a day," Taub studied
the book and many of the commentaries on it, and sketched a map/chart.
He then brought his sketches to a Lubavitch graphic designer, who
created the publishable "Map of Tanya."

Taub's map was then picked up by the Lubavitch printing firm, Kehot
Publication Society, which began printing it for sale about six weeks
ago, Taub said. It comes in a large poster format, about 37 by 26
inches, with one side in Hebrew and the other in English.

Though the map has been available for a short time, Taub said he has
heard "only good things" about it, and from "everyone from the most
erudite Chasidus experts to just laymen who had dabbled in Tanya."

A smaller folded version of the map has also been published that
students can use as a bookmarker for their copies of the Tanya, Taub
said.

                      Reprinted from the Wisconsin Jewish Chronicle

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                               WHAT'S NEW
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                              All About Us

A preschool child's book about the parts of the body from a Jewish point
of view. It's fun to explore the mitzvot (commandments) that every child
can do... from head to toe! This new release from Hachai Publishing is
written by Dina Rosenfeld and illustrated by Patti Argoff

                      Stories that the Rebbe Told

The second volume in this series, Stories that the Rebbe Told Us
contains stories that the Lubavitcher Rebbe told at public gatherings as
well as the lesson that the Rebbe explained can be derived from the
story.

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                            THE REBBE WRITES
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The Baal Shem Tov, in a famous letter to his brother-in-law, tells of
the time he experienced an elevation of the soul to the celestial
spheres. When he came to The abode of Moshiach, he asked, "When will the
Master come?" Moshiach answered: "When your wellsprings shall spread
forth to the outside."

The Baal Shem Tov was the founder of Chassidus and the Chassidic
movement. Moshiach's answer meant that the world would be ready for his
coming when the wellsprings of Chassidus would reach all Jews. Ever
since, the dissemination of Chassidic doctrines and teachings has
assumed top priority.

Chabad Chassidus, founded by Rabbi Shneur Zalman of Liadi, the Alter
Rebbe, conveys the concepts of Chassidus in an intellectual framework,
enabling them to be understood by man's chochmah (wisdom), binah
(understanding) and daas (knowledge) - ChaBaD. The doctrines of
Chassidus were made comprehensible to all Jews, thereby infusing life
and vitality in every aspect of a person and his service to G-d.

The fundamental text of Chabad Chassidus, its "Written Law," is the
Tanya, authored by the Alter Rebbe. In the title page the Alter Rebbe
sums up the thrust of Chabad Chassidus. He writes that his book is
"based on the verse, 'For the thing is very near to you, in your mouth,
and in your heart, that you may do it' to explain well how it is very
close to you..."

"The thing" in this verse refers to "this mitzvah (commandment)"
mentioned previously - mitzvos in general, the common theme of which is
the bond they effect between G-d and Jew. Chabad Chassidus teaches how
near a Jew is to this - in thought ("in your heart"), speech ("in your
mouth") and deed ("that you may do it"). Some mitzvos are performed with
deed, some with speech (e.g., prayer), and others with thought (e.g.,
love of G-d).

Chassidus must reach all Jews, Chassidus and Chabad Chassidus in
particular, we have said, lays heavy emphasis on the dissemination of
its doctrines to all Jews. This began in earnest after the liberation of
the Alter Rebbe from Czarist imprisonment. He was arrested because of
slanderous accusations brought by opponents to the Chassidic movement,
and his vindication was the signal for increased vigor in spreading
Chassidus.

In describing his release, the Alter Rebbe writes: "G-d did wonders in
the earth," and "all the peoples of the earth" saw the liberation by
G-d. G-d's wonders did not remain unrecognized, but affected this
corporeal world, to the extent that even non-Jews were cognizant of
them. The redemption mirrored the dissemination of Chassidus, the idea
of which is that its doctrines should not remain the privilege of a
select few, but should affect the world, be spread "to the outside," to
all Jews on whichever spiritual level they may be.

Part of the propagation of Chassidus is to ensure that Jews have the
wherewithal to study its teachings. In particular, this means that Jews
should have Tanyas in which to learn the "Written Law" of Chabad
Chassidus.

It is therefore a most worthwhile project to print Tanyas in every place
that has a Jewish population. When a Jew sees that it is an edition that
has been printed in his city, in his town, he will be more enthusiastic
about studying it.

In addition to ensuring that Jews learn Tanya in those places where it
has been printed, a substantial number of copies of those editions
should be left in those places, with the Rabbi, the communal leaders,
etc. This will inspire and encourage them to learn Tanya themselves, and
to study it with others. And because "one mitzvah brings about another,"
those who study Tanya will come to follow its directives.

When the Tanya is printed in a particular place but bound in another,
the unbound editions should be learned immediately where they were
printed. Such was the way Tanya was originally studied. The Alter Rebbe
writes in the introduction to Tanya that it was originally studied in
pamphlet form, and only afterwards were those pamphlets printed and
bound together.

If, for some reason, Tanya was not studied in a place where it was
printed, at least one of those who were involved in its printing should
return to that place and learn from that edition together with the
residents of that place. And, as noted above, a substantial number of
copies of that edition should be left there.

May it be G-d's will that very soon we will merit the true and complete
redemption through our righteous Moshiach, when we, "with our youth and
our elders, with our sons and our daughters," will go together to our
holy land.

Based on an address of the Lubavitcher Rebbe, Parshat Bo, 5744 - 1984

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                                CUSTOMS
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                   Are Chasidic customs for everyone?

The Lubavitcher Rebbe explained: "The Previous Rebbe once said in the
name of Rabbi Shneur Zalman, the founder of Chabad Chasidism, that the
teachings of Chasidut are relevant to all. The same applies to the
customs of Chasidut. It is common knowledge that one ought not grasp at
supplementary observances not in keeping with one's own general
standards. Moreover, there is sometimes a risk that one will regard the
embellishment as if it were the nucleus of the commandment, which in
turn will not be given its rightful attention. Nevertheless, with regard
to those practices which an individual has heard about, since all things
happen by Divine Providence, the issue at hand is a heavenly
instruction, and has relevance to him.14 Kislev, 5714 - 1953

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Tuesday is the 19th of Kislev, the day of liberation of the founder
of Chabad Chasidut, Rabbi Shneur Zalman, from imprisonment on false
charges of anti-government activities.

In a well-known letter written upon his release, Rabbi Shneur Zalman
declared that the happy tidings of his liberation came to him when he
was reading the verse (Ps. 55:19):

"G-d has redeemed my soul in peace from the battle against me, for many
were with me."

That Rabbi Shneur Zalman was informed of his release precisely at that
moment when he was reading that verse is an act of Divine Providence.
And it carries a message for every one of us.

Certainly, everyone is in need of a personal liberation from all of the
difficulties and hindrances one encounters in daily life, especially
since these obstacles often hamper the attainment of both material and
spiritual goals and endeavors.

Jewish teachings explain that on the anniversary of a special day, the
same spiritual energy that was present on that day is once more brought
into the world. Thus, this year, on the 19th of Kislev, the energy that
can bring us the ability to experience personal liberation from
difficulties and hindrances to material and spiritual endeavors is
invested into the world. We can hook into that energy by being aware of
it and by using the day for positive actions and a heightened emphasis
on Torah study and mitzvot observance.

When someone experiences a personal liberation, he helps bring
liberation and redemption to our entire people and to the whole world.
May we all experience personal redemptions this 19th of Kislev
culminating in ultimate and Final Redemption that we are all preparing
for, with the revelation of Moshiach.

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                          THOUGHTS THAT COUNT
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Then Jacob was greatly afraid and distressed, and he divided the people
who were with him (Gen. 32:8)

What caused Jacob to be distressed? The fact that the people who were
with him were "divided." Jacob recognized that when the Jewish people
are united, the forces of Esau can do them no harm. It's only when there
are internal divisions and strife that Jews should worry.

                                               (Maayanot HaNetzach)

                                *  *  *


If you will become as we are, that every male of you be circumcised
(Gen. 34:15)

Why did the sons of Jacob, who were physically strong and powerful,
avenge what happened to their sister Dina in such a "sneaky" way? Why
did they insist that the people of Shechem be circumcised? Had Jacob's
sons attacked them as they were, the world would have reacted with an
uproar. Once the people of Shechem nominally identified themselves as
Jews, however, they could be killed with impunity. For surely no one
would protest the killing of Jews...

                                        (Rabbi Yehonatan Eibeshutz)

                                *  *  *


I am not worthy of all the kindness (Gen. 32:11)

Every kindness G-d shows a person should only serve to increase his
humility. The Tanya explains that "everything that exists is considered
by G-d as nothing." It follows then that the more a person can be said
to "exist," that is, the more he is truly worthy, the greater his
perception of himself as "nothing." Jacob, who was extremely humble due
to all the acts of kindness G-d had already shown him, was therefore
worried that he was not worthy of being saved from Esau.

                                   (The Rebbe, Igrot Kodesh Vol. 2)

                                *  *  *


And Esau ran to meet him, and embraced him (Gen. 33:4)

When a small flame is brought close to a burning torch, the smaller fire
is nullified within the larger one. So too was it with Jacob and Esau.
Jacob was the great light, whereas Esau contained tiny, hidden sparks of
holiness. When Esau spotted Jacob these sparks were aroused, prompting
him to run over and be nullified in the greater holiness.

                                                      (Torat Chaim)

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                            IT ONCE HAPPENED
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Reb Moshe Meisels was a loyal Chasid of the Alter Rebbe, Rabbi Shneur
Zalman, founder of Chabad Chasidism, and was ever ready to undertake any
mission the Rebbe would assign to him.

In the year 1812, when Napoleon invaded Russia, Reb Moshe received a
secret letter from the Alter Rebbe. In the letter, the Rebbe informed
his trusted Chasid that it was most important for the spiritual
well-being of the Jews that Czar Alexander win the war against Napoleon.

When Napoleon's armies reached the gates of Vilna, Reb Moshe "found
himself" in the occupied zone. He became friendly with the French
officers who were impressed with his wide knowledge of languages and
general education. When an interpreter was needed to question captured
soldiers and officers, or to deal with the local populace, or to issue
public notices and proclamations, Reb Moshe was much in demand to help
carry out these tasks. It did not take long before Reb Moshe enjoyed the
fullest confidence of the French general staff.

Thus, Reb Moshe was able to learn many important military secrets, and
through his connection with other Chasidim of the Alter Rebbe, he was
able to transmit important information to the Russian generals on the
battlefront.

Once, when Reb Moshe happened to be in the French Generals Headquarters,
the generals were making plans about their next attack. Huge maps were
spread out on the table, and the generals debated heatedly about the
various possibilities of distributing their military forces on the
battlefront in order to give the Russians an unexpected blow.

Reb Moshe pretended not to hear or see what was going on, and the
generals paid no attention to him.

Suddenly the door burst open and in came Napoleon. The generals sprang
to their feet and stood at attention. With one glance Napoleon took in
the whole scene.

"What is this stranger doing here?" he demanded, pointing to Reb Moshe.
Without waiting for a reply, Napoleon rushed up to him, exclaiming, "You
are a spy!" Saying which, he pressed his hand to Reb Moshe's chest to
feel if his heart was beating rapidly at having been unmasked.

But Reb Moshe's heart was not pounding and his face did not pale, as he
calmly replied in perfect French:

"Your Majesty, your generals appointed me to be their interpreter, and I
await their orders."

His cool manner and calm voice completely disarmed Napoleon, and his
suspicions were immediately dispelled. Reb Moshe was saved from certain
death.

When Reb Moshe related the episode of his encounter with Napoleon, he
declared that the "alef-beit" (most basic teachings) of Chasidut had
saved his life at that particular moment. He explained:

"The Rebbe has taught us that the 'alef' of Chasidut is that a Jew has
to use his natural powers for the service of G-d. One of these natural
powers is that the brain rules the heart. In other words, according to
the nature which G-d created in man, reason is basically stronger than
feeling; a person has the power to control his emotions. However, it is
not enough for a man to know this; he must persistently train himself to
exercise this power in his daily life and conduct, until it becomes a
natural habit with him. In actual practice this simply means that
whenever one feels a strong desire for something, one should say to
oneself, 'I can do without it.' The exercise of such self-control is the
'alef' of Chasidut and having mastered this 'alef' one can steadily
advance further.

"Thus I have schooled myself to achieve absolute self-control, so that
in everything I think, speak, and do, I let my mind rule my heart. And
where it is important for the heart to express its feelings, the mind,
too, must have its say, to make sure that the feelings do not get out of
control.

"And so I trained myself to control my feelings, not to get excited
under any circumstances, and not to be overwhelmed by anyone or anybody.

"And this 'alef' of Chasidut saved my life."

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                            MOSHIACH MATTERS
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We can gain awareness of Moshiach through the study of the Torah's
mystical dimensions, and in particular, through the study of the
subjects of redemption and Moshiach. This process will open the eyes of
our mind, so that as we live our daily lives, we will remain constantly
attuned to the concept of redemption. Furthermore, the increase in our
awareness of the nature of the Redemption will serve as a catalyst, that
will hasten the day when we can actually open our eyes and see that we
are in the Holy Land, and in Jerusalem, and, indeed, in the Holy Temple,
with the coming of the Redemption.

                        (The Lubavitcher Rebbe, 9 Kislev 5752-1991)

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              END OF TEXT - L'CHAIM 1049 - Vayishlach 5769
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