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                                  B"H
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                         L'CHAIM - ISSUE # 1050
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                           Copyright (c) 2008
                 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 19, 2008       Vayeshev         22 Kislev, 5769
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                                 Light!

It's almost Chanuka, the holiday of miracles, the festival of light.

Light!

Can you hear the word being shouted, from deep within. Light! But
shouting does not dispel darkness. Only light dispels darkness.

Light!

"A little physical light banishes a great deal of darkness," teaches
Rabbi Shneur Zalman, founder of Chabad Chasidism (Tanya, ch. 12)

That must be the answer to banishing the darkness. A little light!

So it's not enough to shout "Light!" when surrounded by darkness. We
must do. We must make light. We must be light. How can this be done?
"For a mitzva (commandment) is a candle, and Torah study is light."
(Proverbs 6:23)

In the mystical teachings of the Zohar it states, "The head of the
academy in the palace of Moshiach  said, 'Whoever does not transform
darkness to light and bitterness to sweetness, may not enter here.' "

This is our job, our mission, our task. To transform darkness to light.
Because the mere presence of light forces darkness to retreat.

That a mitzva is a candle, bringing spiritual light into the world and
banishing all kinds of evil and darkness, is surely true. In addition,
Chasidic teachings explain that the mitzvot connected with actual
physical light have the ability to bring more spiritual light into the
world than other mitzvot, i.e., banish more evil and darkness.

So on this upcoming Festival of Lights, when we have the opportunity to
kindle physical candles in our Chanuka menoras (from the first candle on
the evening of December 21 through the eighth candle on the evening of
December 28) let's all make sure that we light the menora.

But let's not leave it at that. For, truly, a little light dispels much
darkness. So let's all try to make sure that a Jewish neighbor, friend,
acquaintance, colleague, relative, who had not planned (or had
forgotten, or didn't know how) to light the Chanuka menora does so this
year.

Together, we can make this world a much brighter place than any of us
could have ever imagined.

                                *  *  *


In 1956, an Arab terrorist broke into a school in Kfar Chabad, Israel,
during the evening prayers. He sprayed the synagogue with bullets,
killing five of the students and their teacher. Utterly broken, the
Chasidim of Kfar Chabad sent a telegram to the Lubavitcher Rebbe. Days
later they received the Rebbe's succinct reply. "Through continued
building you will be comforted." There and then, the Chasidic decided to
build a vocational school where children from disadvantaged backgrounds
would be taught the printing trade. On the very spot where the blood was
spilled, the building would be raised. Light! Additionally, the Rebbe
sent ten new shluchim, emissaries, to Israel, to help bring even more
light into the world, to dispel even more darkness.

Surely "through continued building," through increasing Jewish learning
and living opportunities in our personal lives, in our own communities
and around the world, we will all be comforted.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Vayeishev, speaks of Joseph's two dreams,
both of which share the common theme of bowing down and submission.

In the first dream, the brothers' sheaves place themselves around
Joseph's sheaf and bow down; in the second, the sun, the moon and eleven
stars prostrate themselves before him.

The first dream, in which Joseph and his brothers are "binding sheaves
in the field," is symbolic of the physical world, and alludes to a lower
level of man's service of G-d. The second dream, involving celestial
bodies, symbolizes man's higher faculties and thus a higher level of his
service. Both dreams, however, express the same idea: bowing down and
self-nullification before Joseph.

In a larger sense, man's entire purpose in this world is to "bind
sheaves in the field" - uniting the disparate elements of existence into
a unified whole.

Upon its descent into the physical world, the soul must contend with a
new plane of existence, in which reality appears dissociated from
G-dliness.

Its mission is to utilize its intellectual and emotional powers - and
indeed, all it comes in contact with during its sojourn on earth - and
reunite them with G-d.

How does the soul accomplish this? From Joseph's dream we learn that to
complete our service we need to bind our "sheaves" with that of the
Nasi, a tzadik (righteous person) who is the leader of the generation.
Just as the limbs of the physical body must be connected to the head and
obey its instructions, so too must every Jew connect himself to the Nasi
and follow his directives.

Joseph's second dream alludes to an even higher level of spiritual
service, that which is reached after having perfected all of the above.
For the Jewish soul cannot complete its mission solely through its own
powers; every Jew, no matter what his spiritual achievements, must "bow
down" to Joseph - to the leader of the generation - in order to bring
perfection to the Jewish people as a whole.

Thus we learn from Joseph's dreams two basic principles in our service
of G-d: First, it is necessary for the Jew to show personal initiative,
"binding" our "sheaves" by the sweat of our brow to unite the physical
world with G-dliness. Second, submission to the Nasi of the generation
is required by all Jews, even those who have attained the highest levels
of service through their own efforts.

In such a manner do we form the "vessel" in which the abundant influence
and blessing of the Nasi, the "foundation of the world," can be received
by all.

                   Adapted from Likutei Sichot of the Rebbe, Vol. 3

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                             SLICE OF LIFE
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                                 Light!

    In this first issue of L'Chaim that goes to print since the massacre
    in Mumbai, we share with you a glimpse at the response of the
    indomitable Jewish spirit to news of the unfathomable tragedies,
    from the day that it was clear that there were no survivors at the
    Chabad House, through the end of shiva (week-long mourning period).

                     Shabbat, November 29/Kislev 2


Yaakov and Malky Citrin, of Atlanta, Georgia, name their daughter - who
was born on Friday - at services at Congregation Beth Tefila/Chabad of
Georgia. The baby's name is  Rivka Chaya, in memory of Rivky Holtzberg,
Hy"d. May she grow up to Torah, marriage and good deeds, may she be a
source of pride to her family and the entire Jewish people.


Chabad-Lubavitch of the Virgin Islands, directed by Rabbi Asher and
Henya Federman, is told by one of the congregants that he is pledging an
1,800 sq. ft. property in memory of the Holtzbergs to be used as a
Jewish Welcome Center in the heart of downtown S. Thomas. The center
will open on Monday, December 1, the last day of shiva. It will will
house a shul, internet café, kosher deli, and lounge.


The weekly Torah class for women, organized by Chabad emissary in Afula,
Israel, Chedva Segel, is dedicated to the memory of the Holtzbergs.
Rivky's parents, Rabbi Shimon and Yehudit Rosenberg, who live in Afula,
are still in Mumbai, waiting to accompany the bodies of their children
to Israel for burial.

                      Sunday, November 30/Kislev 3


The Chabad House in Marrakesh, Morocco, under the directorship of Rabbi
Menachem Mendel and Chani Arad, opens a Sunday school dedicated to the
memory of Rabbi Gabi and Rivky Holtzberg, Hy"d. Ten children attend on
this first Sunday and five more sign up to begin the following week.


The website and campaign MitzvotforMumbai.org is born. As of this
writing on December 8, there are 8,297 mitzvot (commandments) pledged in
memory of the six people murdered at the Chabad House of Mumbai. Check
it out and pledge a mitzva, too!

                      Monday, December 1/Kislev 4


Levi and Rivky Wilhelm, of Crown Heights, Brooklyn, name their baby son
at his brit Gavriel Noach Chaim, in memory of Rabbi Gavriel Holtzberg,
Hy"d. May he grow to Torah, marriage and good deeds, and may he be a
source of pride to his family and the entire Jewish people.

                      Tuesday, December 2/Kislev 5


Two teenage students from the Naaleh Ohr Avner project for young Jews
from the former Soviet Union, in Kfar Citrin, Israel, undergo a brit in
memory of the victims of the massacre at the Mumbai Chabad House. They
have chosen this day as it is the day of the funeral.

                     Wednesday, December 3/Kislev 6


Chabad-Lubavitch of Ulster County (New York), under the directorship of
Rabbi Yitzchok and Leah Hecht, begins a kosher food cooperative to
expand the availability of kosher foods locally. The project is in
memory of the Holtzbergs, who made kosher food readily available to Jews
in Mumbai: Rabbi Holtzberg was a shochet, a ritual slaughterer, and he
and Rivky served kosher dinners at the Mumbai Chabad Center on a daily
basis, feeding hundreds of people each week.

                     Thursday, December 4/Kislev 7


A beautiful, state-of-the-art mikva for women that is currently under
construction in Kiryat Ata, Israel, but had run into delays, is being
dedicated to the Holtzbergs with the assurance by Rabbi Chaim Shlomo
Diskind and Rabbi Yitzchak Veisglass that it will be completed in time
for the shloshim (30 days from the funeral).

                      Friday, December 5/Kislev 8


Chabad of France initiates a massive Shabbat candle-lighting campaign
with ads on major radio stations that are heard by millions of people.
Women are urged to help bring light into the world through Shabbat
candles, in memory of the victims of the massacre at Chabad of Mumbai.

                      Shabbat, December 6/Kislev 9


A Shabbat of Unity in Crown Heights, Brooklyn, headquarters of the
Chabad-Lubavitch movement, brings together thousands of residents
throughout the Sabbath for prayer, Torah study, a Shabbat meal, song,
and soulful discussion, in memory of Rabbi Gavriel and Rivky Holtzberg.
The day-long program is organized by Congregation Beis Shmuel of Crown
Heights.

                      Sunday, December 7/Kislev 10


Chabad of Chile  has opened a new Chabad House in memory of the
Holtzbergs. The Chabad House of Pokon, in Southern Chile,  will be under
the direction of Rabbi Elimelech and Goldie Perman.

                      Monday, December 8/Kislev 11


At the end of shiva, a new Torah scroll, dedicated to the memory of
Rabbi Gabi and Rivky Holtzberg, Hy"d, is started in the home of Rivky's
parents, Rabbi Shimon and Yehudit Rosenberg, where the Rosenbergs and
Holtzbergs have been  sitting shiva.


The Jewish community of Mumbai, India, announces that it will rebuild
the city's Nariman House Chabad Center and reopen it in the near future.
Reconstruction will begin as soon as police allow it.

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                               WHAT'S NEW
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                             See You There

Be part of the Chanuka celebrations at the World's Largest Chanuka
Menora at Fifth Ave. and 59th St. in NYC. Sunday, Dec. 21 - Thursday,
Dec. 25 and Sunday, Dec. 28, the menora will be lit at 5:30 p.m. On
Friday, Dec. 26, the menora will be lit at 3:45 p.m. and Saturday night,
Dec. 27 at 8:30 p.m. On Sunday, Dec. 21 there will be live music, free
hot latkes and chocolate Chanuka gelt. For more info call the Lubavitch
Youth Organization at (212) 736-8400. For public menora lightings in
your area call your local Chabad-Lubavitch Center.

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                            THE REBBE WRITES
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                    Rosh Chodesh Kislev, 5736 [1976]

.... I was pleased to be informed of the forthcoming event taking place
in the middle of this month of Kislev, which is highlighted by the
Festival of Chanukah. This makes the occasion particularly timely and
auspicious.

Chanukah commemorates the miraculous victory of our people over the
forces of darkness and assimilation that had threatened to extinguish
the light of the Torah and Mitzvoth [commandments]. It also reminds us
that this victory was achieved through the efforts of a few, but totally
dedicated Jews, and that the victory was celebrated by kindling lights
in the Sanctuary in Jerusalem with pure, undefiled oil, which gave us
the meaningful Mitzvah of the Chanukah Lights.

Of the Chanukah Lights our Sages of blessed memory declared: "These
lights shall endure and shine forever." Unlike the seven-branched
Menorah, the lighting of which had to be discontinued when the Sanctuary
was destroyed nearly 2,000 years ago, the lighting of the eight-branched
Chanukah lamp, which was inaugurated some 200 years prior to the
Destruction, continued uninterruptedly ever since, not only in the Holy
Land but also in the Diaspora, and not only in the Sanctuary, but in
every Jewish home.

What are some of the eternal messages of these eternal lights of
Chanukah?

One basic truth is that the destiny of the Jewish people is not
determined by material and physical criteria, but by its spiritual
strength derived from one G-d-given Torah and Mitzvoth.

The victory of the greatly outnumbered and physically disadvantaged Jews
over the many and mighty forces of the enemy clearly demonstrated that
it is our spiritual strength that really counts - even in areas where
physical superiority is usually decisive.

A further lesson is that Jewish strength begins at home.

A Jewish home is an abode for the Divine Presence, very much as the Beth
HaMikdosh [Holy Temple] in Jerusalem was in a collective sense. Both are
included in the Divine command, "Make Me a sanctuary that I may dwell
within each one of you."

This, too, is reflected in the Chanukah Lights, for they must be lit in
every Jewish home.

The time and location of the Chanukah Lights are also significant:

The lights are kindled "when the sun sets" - when "darkness" falls
outside it is high time to light up our homes with the sacred Chanuka
Lights, symbolizing the eternal light of Torah and Mitzvoth. While the
location - to be visible also outside - further indicates that the Torah
and Mitzvoth not be confined within the walls of the home, but must
shine forth also outside.

Yet another important lesson must be mentioned here, namely, that
however satisfactory the observance of Torah and Mitzvoth may be on one
day, a Jew is expected to do better the next day, and still better the
day after. There is always room for improvement in matters of goodness
and holiness, which are infinite, being derived from The Infinite.

This, too, is underscored by the Chanukah Lights. For, although all that
is required to fulfill the Mitzvah of candle-lighting on the first night
of Chanukah is to light one candle, yet the next night of Chanukah it is
required to light two candles, and when another day passes even the
higher standard of the previous day is no longer adequate, and an
additional light is called for, and so on, to increase the light from
day to day.

The above-mentioned practical lessons which are so basic to Chanukah as
to the Jewish way in general, are also the basic principles that pervade
all Lubavitch activities to spread the light of Torah-Judaism,
particularly through Chinuch, Torah-education.

With esteem and blessings for hatzlocho [success] and good tidings,

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                                CUSTOMS
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                  What can be used for Chanuka lights?

The preferred way to fulfill the commandment of lighting the Chanuka
menora is to use pure olive oil and wicks of cotton, for the resulting
light is pure and clear; it also commemorates the Menora in the Holy
Temple that was lit with olive oil. However, other types of oil and
wicks may be used, provided that they give a steady rather than a
flickering light. One may use candles made of wax or paraffin, as well.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The mitzva of lighting the Chanuka menora contains special comprehensive
instructions for our daily life and conduct.

In this vein, a thought for each night of Chanuka:

 1. Judaism teaches that the main thing is the deed. Thus, the actual
    lighting of the Chanuka menora comes immediately after sunset, as
    soon as the holiday has commenced.

 2. The Chanuka lights, which are placed at the entrance of the home,
    outside, remind us that every one of our actions must contribute
    light to the world.

 3. The candle contributes physical light, but, in the words of the
    Chanuka prayer "HaNeirot Halalu" - these lights are holy. Thus, we
    contribute spiritual light to the world by performing mitzvot.

 4. The first blessing we say, "Who has sanctified us by His
    commandments and commanded us to kindle the Chanuka light," should
    be the guiding principle in our lives - to fulfill G-d's
    commandments.

 5. The second blessing, "Who wrought miracles for our forefathers in
    those days at this season," should also guide us in that if we find
    it difficult, in the natural order of things, to do a mitzva, we
    should not feel discouraged, for G-d performed miracles for our
    ancestors and performs miracles for us.

 6. A third blessing (said only the first time one lights the
    menora), "Who has kept us alive and sustained us and enabled us to
    reach this season," encourages us to fulfill the mitzvot with joy
    and thanksgiving to G-d.

 7. After the Chanuka menora lighting, the evening service containing
    the "Al HaNissim" prayer is recited. This prayer emphasizes that
    although we are "weak" and "few" we are a holy nation; G-d not only
    performs miracles for us but "miracles, deliverance, mighty acts,
    salvations, wonders...a great salvation and deliverance."

 8. "Al HaNissim" further teaches that although we have to do what we
    can in the natural way, we must also have absolute trust in G-d, for
    success is from G-d.

May we merit, this very Chanuka, to rededicate the Holy Temple, with
Moshiach himself lighting the menora there.

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                          THOUGHTS THAT COUNT
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What profit will it be if we kill our brother and conceal his blood?
(Gen. 37:26)

The fact that we will be forced to conceal our deed indicates that it is
wrong. "Wherever secrecy exists - thievery exists."

                                   (Rabbi Menachem Mendel of Kotzk)

                                *  *  *


Joseph was handsome in form and handsome in appearance (39:6)

"Handsome in form" - scrupulous in the performance of positive mitzvot
(commandments). "Handsome in appearance" - equally scrupulous in keeping
the prohibitions.

                                            (The Lubavitcher Rebbe)

                                *  *  *


There has been no harlot here (Gen. 38:21)

No element of impropriety surrounded the birth of Peretz and Zerach; the
entire incident was all part of the Divine plan that would lead to the
birth of Moshiach, who will be a descendant of Judah. The reason for the
circuitous and concealed manner in which this came about was solely to
divert the attention of the Satan.

                                         (Rabbi Meir of Premishlan)

                                *  *  *


And they called his name Peretz... and they called his name Zerach (Gen.
38:29)

Our Sages compare Zerach to the sun and Peretz to the moon. The sun
continuously shines in an unchanging manner; thus it symbolizes the
stable manner in which tzadikim (the righteous) serve G-d. The moon's
appearance keeps changing; it continually waxes and wanes. The moon thus
symbolizes ba'alei teshuva (penitents), who "slipped" and strayed and
then returned and regained their spiritual stature. The royal house of
David, the very source of Moshiach, is precisely from Peretz (the moon),
because Moshiach will bring even tzadikim to do teshuva, to return to
their Divine source.

                                           (Likutei Sichot Vol. 30)

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                            IT ONCE HAPPENED
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Everyone knew of the tzadik (righteous person) from Sassov, Rabbi Moshe
Leib. Thousands of people constantly streamed to him to ask for
blessings and advice on personal and business matters, and he never
refused them his precious time.

Once, when Rabbi Moshe Leib was visiting the town of Brod, a wealthy
woman came to him to ask him to pray for the recovery of her daughter
who was seriously ill. When the woman introduced herself and mentioned
her father's name, Rabbi Moshe Leib realized that he knew of her family,
who were famous for their generosity to the needy.

As the conversation progressed the wealthy woman described her child's
illness, and the tzadik promised to pray for her. As it was customary to
give the tzadik a monetary donation to distribute among the poor or for
a specific urgent cause, the woman removed an envelope from her purse
and placed it on the table, but Rabbi Moshe Leib refused to accept it.
"I don't want money from you!" he said.

"But Rabbi, what do you mean? What is it that you want from me? I will
do anything in the world to help my daughter!"

"I know that you have a very beautiful and precious Chanuka menora. That
is what I want!" Rabbi Moshe Leib said quietly.

"Rabbi, I do have the menora you describe, but it is a family heirloom
and my most precious possession. However, if you want it, I will gladly
give it to you!"

The Rebbe listened carefully, nodding his head. "I am aware that the
menora is very special and precious to your family. If you agree to let
me have it, you must mean this most sincerely; you must give it to me
with no compunctions or inner doubts whatsoever."

"I understand completely, and I agree wholeheartedly. The menora is
yours; I will bring it to you today," the woman said in a strong, firm
voice.

That evening, when she came and presented the menora to Rabbi Moshe
Leib, his students were buzzing with amazement. How had the Rebbe known
about the menora's existence? Why had the Rebbe asked for a gift,
something so far out of character? And why in the world did he want it
anyway, when it was a known fact that he used only the menora he had
received from his teacher and Rebbe, Reb Shmelke of Nicholsburg?

On the first night of Chanuka, as the Rebbe prepared to light the first
wick, Reb Yechiel Tzoref the silversmith stood at his side. He had no
idea why he had been chosen for this great honor, but he was beaming
with happiness. After the light was kindled, the Rebbe beckoned to Reb
Yechiel to enter his study. "I want to tell you a story about your
grandfather, may he rest in peace, for whom you were named.

"When the time came for your grandfather to arrange a match for his
daughter, he was so poor, he couldn't find a suitor. No one would lend
him money, since it was obvious he could never return the loan. After
exhausting all of his acquaintances he decided to approach a certain
very wealthy man. When he asked him to lend him money to arrange a
marriage for his daughter, the wealthy man replied, 'I know you will
never be able to repay me, but I will make a deal with you. I know that
you own a very beautiful menora, the likes of which I have never seen.
If you will give it to me, I will give you 10,000 gulden, enough for the
marriage and even more!'

"When Reb Yechiel heard the demand, he was shocked. It was his most
precious possession. He, himself, had made it from silver coins that his
Rebbe, Reb Zushe of Anipoli, had distributed to his Chasidim each year
as Chanuka 'gelt.' Reb Yechiel had collected the prized coins year by
year. When he had amassed quite a collection, Reb Yechiel melted them
down and formed from them a magnificent menora. It was this menora which
the rich man wanted. No, thought Reb Yechiel, he couldn't even think of
relinquishing it.

"Having refused the rich man's offer, Reb Yechiel went everywhere to try
to borrow the money, but in the end he failed. He had no choice but to
accept the rich man's terms and part with his beloved menora. When the
wealthy man passed away and stood before the Heavenly Court there was
great confusion as to how to rule in his case. On the one hand, the rich
man had certainly performed the mitzva (commandment) of giving money to
help poor brides. But on the other hand, he had coveted the prized
possession of a poor man and caused him great pain.

"Finally, the Court reached a decision. The wealthy man's reward would
be withheld, since the mitzva was intertwined with the sin of coveting
the possession of another.

"That is why I have arranged to return the menora to you, his grandson.
The sin has now been atoned for, and the wealthy benefactor of your
grandfather will rest in peace, enjoying his eternal reward."

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                            MOSHIACH MATTERS
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Our kindling the Chanuka lights embodies more than just the commandment
itself. Kabalists write that the light emanating from our Chanuka lights
is of the stature of the light that was present during the days of
creation, which was removed from this world and is stored away, to once
again be present for the righteous in the days of Moshiach.

                        (Chanuka Selections by Tzvi Akiva Fleisher)

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               END OF TEXT - L'CHAIM 1050 - Vayeshev 5769
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