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                         L'CHAIM - ISSUE # 1052
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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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        January 2, 2009         Vayigash           6 Tevet, 5769
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                   Fresh Air, Fresh Food, Fresh Water

Imagine taking more than a few breaths in a room filled with air made
stale from a party the previous evening. Or consider the taste of a
corned beef on rye (hold the pickle, it has too much sodium) that's been
in the fridge for a whole week. And who would even dream of taking a sip
of water that had been sitting out for a whole month!

Though you might not become ill from breathing stale air for a few
minutes or eating one questionable corned-beef-on-rye, you could become
very sick from constantly breathing old air and eating old food.

Fresh air, fresh food, fresh water.

These commodities are necessary to live not only healthy lives, but to
life in general.

Jewish teachings are collectively assigned the name "Torah" and Torah is
often referred to as Torat Chaim - the Living Torah. Judaism is a living
religion. For us to feel the vibrancy of Judaism, we must live it on a
daily basis.

This means that in order to maintain our Jewish health, yesterday's
"air" and last week's "food" are not enough.

The memories of a family Passover seder of years gone by are great for
reminiscences, but what have I done freshly Jewish TODAY?

Chewing over, for weeks, a thought heard at a Jewish lecture attended
last month is great, but what have I done TODAY that will be like a
breath of fresh air for my soul?

Remembering on Friday night the Sabbath candles Bubby lit and the fresh
challa Zaidy blessed is beautiful and will bring tears to many an eye,
but lighting Sabbath candles this Friday before Shabbat and saying the
blessing over the challa this Friday evening will be a refreshing and
restful way to end a stress-filled and tiresome week.

Our Sages teach that "Every day the Torah should be like new." This does
not mean that we should bend and bow every time a new translation of the
Bible comes out, or fawn over a new "retelling" of the story of the
Creation. It also does not mean that we can change, reshape, or alter
those parts of Torah and Jewish tradition we feel are not conducive to
life, today.

For, by calling Judaism a living religion we do not mean to say that it
can grow and change without restrictions.

The Living G-d gives us a living Torah which is true and relevant for
all times and all places.

Living Judaism means that Judaism is alive and that we are truly alive
when we live it on a daily basis.

Throughout the day, breath deeply the fresh, life-supporting air of
mitzvot (commandments). Savor the fresh taste of daily Torah study.

Experience Living Judaism.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Vayigash, begins with the words "Judah came
near."

Judah approached Joseph and asked that his younger brother, Benjamin, be
released so that he could bring him to their father, Jacob.

Our Sages tell us that Judah was prepared for all possibilities when he
approached Joseph, even the possibility of war. Judah was willing to do
all that was necessary to free Benjamin and return him to his father.

Why did Judah adopt such a strong stance? The answer is that Judah was
personally responsible for Benjamin's welfare, as he explained, "For
your servant became surety for the lad." Judah had promised his father
that he would take care of Benjamin and bring him home; thus he was
willing to do anything, even wage battle, to fulfill his promise.

But how could Judah have even imagined that he could win a confrontation
with Joseph? Joseph and his brothers were few in number. Joseph, by
contrast, was the second highest ruler in all of Egypt, with the entire
populace of the country under his command.

In truth, Judah could never have been victorious in a war conducted
against Joseph. Nonetheless, Judah was ready to take even this drastic
step should it become necessary. He knew he was responsible for
Benjamin, and accepted his role as guardian without question.

True, Jacob had other remaining sons, all of whom were healthy and
sound. But Judah realized that self-sacrifice is required when the life
of even one Jewish child is at stake.

To save Benjamin, Judah was willing to give up his own life. This
contains an important lesson for every Jewish father and mother. When
G-d grants them the blessing of a child, it carries with it a great
responsibility. Sometimes it is even necessary for parents to
demonstrate self-sacrifice, to make sure that nothing untoward ever
happens to even one of their offspring, G-d forbid.

One area in which the greatest efforts must be expended is that of
education. Providing a Torah-true education for Jewish children is so
important that parents must be willing to demonstrate even the highest
levels of self-sacrifice in order to make it possible.

                Adapted for Maayan Chai from Likutei Sichot, vol. 1

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                            THE REBBE WRITES
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                     Freely translated and adapted

                         2 Shevat, 5719 (1959)

With regard to your traits of anger and rage:

Ask your teachers to thoroughly explain to you the concept of individual
Divine pro-vidence, which is a fundament of our faith.

The general substance of this concept is: The Creator and Conductor of
the world oversees with individual providence each and every detail of
your life, that is to say, you are constantly under G-d's supervision
and He observes all your actions.

When you will ponder this matter many times until it is ingrained in
your memory, this will surely diminish your temper and anger.

You should also perform that which the Shulchan Aruch (Code of Jewish
Law) commands, that when one offends another individual, even when done
in a fit of anger, he is to beg his complete forgiveness.

It is difficult to ask forgiveness from another after having caused them
offense. When you force yourself to overcome your natural reluctance to
ask forgiveness and make sure to do so as directed in the Shulchan
Aruch, then every time you are about to become angry you will surely
remember that afterwards you will have to ask that person's forgiveness.

This, too, will assist you in diminishing your character trait of anger
and the like.

                                *  *  *

                         2 Adar II, 5717 (1957)


... Regarding the traits of anger and haughtiness which you write about
and which you would like to master:

Like all matters that are to be accomplished, this matter too can only
be accomplished in an incremental manner. The first step is not to give
voice to the anger or haughtiness; by doing so you reduce the
intensification of this trait - as we verily observe that giving voice
to an emotion heightens its intensity.

Concurrently, when either of these emotions becomes roused within you,
you should meditate on that which is written in the beginning of chapter
41 of Tanya until the end of the second line on p. 56b. It would be
proper for you to review this passage frequently, and better yet, that
you commit it to memory.

In particular it is important to refrain from anger in light of that
which is stated in the writings of the AriZal that anger causes one's
soul to be exchanged. See also in the talk of my father-in-law, the
Rebbe, of blessed memory, of the 19th of Kislev, 5693, in which he
explains the saying of our Sages: "Whoever is in a rage resembles an
idolater."

                                *  *  *

                         29 Sivan, 5717 (1957)


You write about your nerves - that you frequently get very irritated and
so on:

It would be advisable for you to read and also study the appropriate
places where the matter of individual Divine providence is discussed
according to the teachings of the Baal Shem Tov and the teachings of
Chassidus. (Some of these points are found in Iggeres HaKodesh of Rabbi
Shneur Zalman, Epistle 25.)

Engrave these teachings in your memory by studying these teachings many
times, so that you will easily remember the subject matter with all its
details. This will also have an impact on your behavior, for
understandably G-d's providence negates the concept of anger and even
becoming upset (except for matters relating to the fear of G d, as
explained in Iggeres HaKodesh).

The above is eminently accomplishable and doable, for this matter of not
becoming upset or angry is readily understandable on a rational level.
Moreover, with just a bit of contemplation, one sees how this is a
direct result of the simple belief that "there is no place devoid of
Him." ....

                                *  *  *

                      16 Marcheshvan, 5713 (1953)


I received your letter ... in which you write about your disputes with
... regarding the business.

... With regard to this trait of anger, I must add the following:

We veritably observe that anger regarding worldly matters is not only
not beneficial, but actually makes things worse.

This is particularly true with regard to interpersonal relationships,
where when one person becomes angry it causes the other person to become
angry as well and at such times the emotions overwhelm the intellect.
Only later does the person realize that he shouldn't have said that
which he said, but by then it is too late to take back his words....

      From Healthy in Body, Mind and Soul, compiled by Rabbi Sholom
                        B. Wineberg, published by Sichos in English

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                                CUSTOMS
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                 Why do we fast on the tenth of Tevet?

On the 10th of Tevet in the year 425 b.c.e. the city of Jerusalem was
besieged. Two years later, the city walls were breached and on the ninth
of the month of Av, the first Holy Temple was destroyed by the
Babylonians. To commemorate the beginning of the destruction of the Holy
Temple, we refrain from food and drink from daybreak to nightfall on 10
Tevet (January 6 this year). We add special prayers to our regular
prayers as well.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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We are currently in the month of Tevet. The word "Tevet" is related to
the Hebrew word "tov," which means "good." However, in this month, we
commemorate many sad events, including the Tenth of Tevet.

The tenth of Tevet (this year coinciding with January 6) is the day on
which the evil king Nebuchadnezar layd siege upon Jerusalem, which
eventually led to the destruction of the first Holy Temple, and the
Babylonian Exile. The tenth of Tevet is considered an especially solemn
day, because it is the first in a series of events which led to the
present exile. Therefore it is a day to reflect upon all of those events
and the actions that led to them, and to reflect upon which of our own
actions need improving in order hasten the end of exile and prepare for
the imminent Redemption.

And yet, as stated previously, Tevet is connected to good. We see from
this that we have the power to transform bad into good, sorrow into joy,
darkness into light, and exile into redemption. Since Tevet marks the
beginning of the calamitous events which befell our people, our Sages
named this month "Tevet" to inspire the positive, good energy that is
within every one of us.

Tevet has the added significance of being connected to the number ten,
as Tevet is the tenth month of the year counting from Nissan.
Additionally, we commemorate the siege of Jerusalem on the tenth day of
the tenth month.

Ten is a number of great power. Yom Kippur is on the tenth day of
Tishrei. G-d gave us ten commandments. The Torah mentions nine times
that the Jews sang to G-d and the tenth song will be song with the
coming of Moshiach.

We must harness this additional power to fulfill the service of Tevet,
which is to transform the darkness into light.

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                          THOUGHTS THAT COUNT
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For in order to preserve life has G-d sent me before you...to prepare
for you a posterity on the earth, and to save your lives by a great
deliverance (Gen. 45:5,7)

The darkness of the exile makes it hard to perceive G-dliness, or to
arouse the natural, innate love for G-d that is the birthright of every
Jew. But G-d has mercy on His people Israel, and in every generation
sends us one tzadik (righteous person) like Joseph, whose function is to
diffuse light to each individual soul and enable it to contemplate G-d's
greatness.

                                                      (Torat Chaim)

                                *  *  *


Do not be sad, nor be angry with yourselves that you sold me (Gen. 45:5)

Sadness and anger are connected and feed off each other. Joseph told his
brothers not to be sad; once they were in a better frame of mind, their
anger would naturally dissipate.

                                            (Rabbi Chaim Ben Attar)

                                *  *  *


And he sent his brothers away and they departed, and he said to them,
"Do not quarrel by the way" (Gen. 45:24)

There are many true and valid ways of serving G-d within the context of
Judaism, all of which are positive and holy (provided that they do not
contradict the fundamental principles of the Torah). Joseph was
counselling his brothers to avoid quarreling over "the way," meaning
individual "styles," of G-dly service, for they are all "the words of
the living G-d."

                                                   (Divrei Yisrael)

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                            IT ONCE HAPPENED
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In the course of this long and bitter exile the Jews have suffered many
trials and tribulations at the hands of gentile monarchs who sought to
line their treasure chests with Jewish money.

Once, in the kingdom of Bohemia, King Wenzel found himself in a
predicament common to the aristocracy - he needed gold! And as always,
he turned to his Jewish subjects to fill his coffers.

The Jewish community was accustomed to the cruel demands of the king,
but this time the demand was more exorbitant than ever. Reb Shmuel, the
leader of the community, was presented with an ultimatum: "In eight
days, the Jews of Prague must hand over the sum of 20,000 pieces of
silver. If you fail to do so, the king will withdraw his protection from
the Jews of the realm."

Panic spread throughout the community, as word of the royal edict became
known. Not long before, dozens of Jews had been massacred by wild mobs.
If not for the intervention of the king's soldiers, who knows how many
more would have died? The city elders calculated the total worth of the
community. Even if the Jews sold all of their possessions, they could
never hope to meet the king's demands.

Then Reb Shmuel stood up. "I am a descendant of King David and I am sure
that his merit will protect me. I will intercede before the king."

The next day, all the congregation gathered to pray for Reb Shmuel's
success. As for himself, Reb Shmuel had a plan. Together with his
beautiful and intelligent daughter Reb Shmuel headed for the palace, but
first, he had one stop to make.

Many years before, as he traveled through the forest, Reb Shmuel chanced
upon a leather casket. Upon examination he realized it belonged to the
local landowner, and he rode off to return it to its rightful owner. The
grateful nobleman offered a reward, but Reb Shmuel refused, saying, "Our
Torah teaches that we are obliged to return lost objects."

"I will never forget your kindness, and I am at your service if you ever
need a friend," the noble swore.

Now was the time to collect this debt. Reb Shmuel explained the
situation to his noble friend.

"As you are aware, the king does not receive Jews without their being
summoned. However, he is always interested in beautiful women. Perhaps
he will receive your daughter," replied the noble.

This is exactly what Reb Shmuel had expected when he framed his plan.

Days later, all eyes focused on the young Jewish woman as Rachel entered
the king's throne room.

"Ah, so you wish to speak to me. Well, I will hear you, but first, you
must kiss this bridegroom who stands before you," and the king pointed
to a large Christian statue which stood behind his throne.

"Your majesty," Rachel replied, "it is customary for the groom to
approach the bride, and so I will wait for him to come to me."

The king laughed out loud at her clever response. "I see she is not only
beautiful, but very bright. Allow the Jewess to speak!"

"Your Majesty, my father asks permission to say four words to the King."

"Four words! What could he say in only four words?! Very well, admit
him, but if this is a joke this day will be your last!"

Reb Shmuel entered and stood before the throne. "G-d said to Satan!" he
pronounced in a booming voice.

The king waited to see what would follow, but Reb Shmuel said nothing.
"Very clever, Jew. Well, go on now and explain yourself."

"Your Majesty, these words are from the book of Job, when the L-rd
condescended to speak to the lowest of the angels, Satan. Therefore,
Sire, I infer that Your Majesty will deign to speak with me, the lowest
of your subjects."

"Well said. Since you compare G-d and myself, I shall speak with you."

Then Reb Shmuel threw himself at the king's feet, beseeching him to
rescind his onerous demand. When Reb Shmuel had finished, the king
spoke: "I will forgive the Jews this time. But, tell me, what do you
wish for yourself? Every messenger wants something for himself."

"No, Your Majesty, I desire nothing for myself at all." "No, that is not
acceptable. It will not be said that King Wenzel fails to repay any good
deed. From this time forth, you will be admitted to my presence at will,
and you will be the official representative of the Jews in the royal
court."

And then, as an afterthought, the king asked, "What is your name, Jew?"
"My name is Shmuel," he replied.

"Shmuel is your given name. From this day, I decree that your family
name will be that of the angel to whom G-d spoke. You and your
descendants will forevermore be called 'Satan.' "

And so, to this day, descendants of this brave and righteous man who
risked his life and that of his beloved daughter to save the Jews of
Prague bear the strange last name of Satan or "Stein."

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                            MOSHIACH MATTERS
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On the verse, "Remember the Sabbath to sanctify it," Rashi writes: "Take
heed to remember the Sabbath constantly, so that if you encounter
something special [such as a delicacy, in the course of the week], set
it aside for Shabbat." The same applies to the future Redemption,
referred to as "the Day which is entirely Sabbath and repose for life
everlasting." Even when we are still in the weekdays of the exile, we
should constantly keep in mind and prepare for the Redemption.

      (From a talk of the Lubavitcher Rebbe, 11 Sivan, 5744 - 1984)

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               END OF TEXT - L'CHAIM 1052 - Vayigash 5769
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