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                         L'CHAIM - ISSUE # 1093
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                 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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        October 30, 2009       Lech-Lecha      12 Cheshvan, 5770
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                              Self-Esteem

Ask parents, educators and psychologists whether self-esteem is good and
their unanimous answer will be "yes." In fact, in a recent study, when a
group of mothers from diverse backgrounds were asked what they would
most like to impart to their children, they almost all answered "high
self-esteem." Having a positive self-image, the theory goes, is an
important ingredient for successful living.

And yet, look up "self-esteem" in the thesaurus and you will find a list
of words that have negative connotations, words like arrogance,
cockiness, conceit, disdain, egotism, haughtiness, narcissism, vanity.

Without hair-splitting, a more correct way to describe that which
parents hope they will be able to build in their children is self-
assurance, synonymous with aplomb, confidence, poise, and presence.

This little discussion leaves us with two questions:

 1. How do we assure that we and our children have a healthy
    self-image

 2. Is there a way to insure that by building up the self-image we
    won't fall into the trap of egotism, etc.

In Jewish teachings, a positive self-image is established through
re-cognizing one's standing in the world.

It is not for naught that the first person, Adam, was created alone,
unlike the other creatures, which were created in pairs or multiples.
The Mishna explains, "For this reason was Adam created as an individual
in order to teach you that one person equals a whole world."

Chasidic philosophy expounds on this thought saying, "This indicates
emphatically that one single individual has the capacity to bring the
whole of creation to fulfillment, as was the case with the first
person."

The Talmud takes the idea of a person being equal to the whole world a
step further and declares that if one saves the life of another person,
it is considered as if he saved the entire world.

However, concentrating on such eloquent Jewish teachings could possibly
bring one to self-esteem and not self-assurance. Rather, it is important
to temper these teachings, which is exactly what some of the Chasidic
masters did in their own, succinct way.

Rabbi Noach of Lechovitch taught, "A person is, as is known, a small
world. This means that if he is a world in his eyes, he is actually
small. But if he is small in his eyes, then he is a world."

Rabbi Simcha Bunim of Pshischa taught that, "A person should always have
two teachings in his pockets. In one pocket there should be the verse,
'I am but dust and ashes.' In the other pocket should be the verse, 'The
entire world was created for me.' "

Of course, part of building up a positive self-image includes under-
standing who we are and who we are not.

Rabbi Zushe of Anipoli said, "If they will ask me in the World of Truth,
'Why weren't you like Moses?' I will know what to answer. But if they
will ask me, 'Why weren't you Zushe?' I will not have an answer."

The Baal Shem Tov taught that every Jew is a cherished land. Just as the
earth has precious stones and metals hidden within, so does every Jew
have treasures hidden within him.

One of his disciples, Rabbi Pinchas of Koretz expanded on this thought
by adding that within every person there is something precious that is
not found in any other person.

But, nothing could be a greater boost to one's sense of self-worth than
knowing that one's existence in this world is for a purpose - to make
the world a dwelling place for G-d.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The seventh of the Jewish month of Marcheshvan is always in the week of
the Torah portion of Lech Lecha.

On the seventh of Marcheshvan we begin to pray for rain, for it is the
day on which the last pilgrims who had come to the Holy Temple for
Sukkot returned home. We wait until this date to ask G-d for rain so as
not to cause undue hardship for the pilgrims who are still traveling.

The seventh of Marcheshvan is thus symbolic of descent, for it signifies
the Jews' departure from the Temple - the epitome of holiness - and
their return to their own places.

Lech Lecha, by contrast, is symbolic of ascent. In this Torah portion,
Avraham leaves the land of his birth and goes to the land of Israel. It
thus signifies the ascent from Charan to the higher level of holiness of
the land of Israel.

What exactly did the Jews do during their thrice-yearly pilgrimage to
Jerusalem? They basked in the Temple's holiness, witnessed the Ten
Miracles that occurred there regularly, and in general perceived
G-dliness in a revealed manner. The enjoyment that was derived, albeit
of a sublime and spiritual nature, was nonetheless a personal enjoyment.

The Jews' return home marked an end to this exclusive preoccupation with
G-dliness, Torah and mitzvot, and Divine service. Each person had to
resume the more mundane labors of his livelihood, plowing and sowing his
individual plot of land. Yet G-d wants the Jew, through his actions, to
establish a "dwelling place" for Him in the "lower realms" - the
material plane of this physical world.

Thus, in essence, the seventh of Marcheshvan - the "descent" of the Jew
from the holiness of Jerusalem to the more ordinary affairs of his daily
life - is actually a very great "ascent," for it is only upon his return
home that he can begin his task of establishing a "dwelling place" for
G-d in earnest.

It wasn't until Avraham arrived in the land of Israel that his work to
reveal G-dliness within the world commenced on an unprecedented scale.
True, Avraham had strived to foster an awareness of G-d even prior to
this time, but his efforts had been more limited in scope.

The seventh of Marcheshvan always coincides with Lech Lecha to teach us
that the descent it symbolizes is really a step up, providing us with a
lesson we can apply in our lives:

Although the Jewish people are in exile, this should not cause us to be
saddened or despair. On the contrary, it is precisely through the
"descent" of exile that we may effect the greatest "ascent": fulfilling
the will of G-d by serving Him within the context of the physical world,
thereby making a suitable "dwelling place for G-d" in the lower realms.

             Adapted for Maayan Chai from Likutei Sichot, Volume 20

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                             SLICE OF LIFE
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                           The Gardner's Son
                             by Steve Hyatt

Back in the early 1970s money was very tight for my family. To make ends
meet my dad had several jobs. He worked full time at Pfizer Chemical
making Penicillin. When he finished at Pfizer he jumped into his truck
and put up TV antennas on local rooftops or he drove off to one of his
clients where he was a professional gardener.  This was a time before
the invention of the Weed Whacker, so when it was time to clip the grass
around the fence posts of one of the estates I got down on hands and
knees and started to pull. Even though it was over 35 years ago I can't
go by a picket fence without cringing.

I can still remember one particular day when I had what seemed like
miles of fence to weed. Almost in tears I got up and complained that I'd
been doing this same task for hours and I still had a long way to go.
Dad came up to me, turned me around and said, "Instead of looking at how
much you have left to do, turn around and admire how much you've already
accomplished." That one life lesson has stayed with me all these long
years as my life's journey unfolded.

Over the course of the last year I felt like I was constantly bombarded
with bad news. We saw the tragedy in Mumbai, the implosion of the
economy, the building tensions in Iran, Iraq and Afghanistan. For the
first time in many years I found myself in a spiritual depression, a
depression so dark, that I couldn't navigate out of it by myself.

Several days before Rosh Hashana two young "Roving Rabbis," Yossi
Silverstein and Shalom Ber Cunin, came to Reno to meet with Jews
throughout Northern Nevada. This was not the first time I'd met young
rabbis who spent their summers visiting Jews in far off places. However,
I had never felt compelled to invite them to spend time with me. So no
one was more surprised than me when one Shabbat I invited them to come
to my office at the newspaper and "learn."

Moments later I berated myself, "Why did I do that? They are here to
meet with unaffiliated Jews, Jews who need to be inspired. I don't need
help. I have been a member of Chabad for more than a decade. What could
these two young guys possibly teach me?" As it turned out.....quite a
bit!

We arranged to meet on Friday. They entered my office carrying a shofar
and some reading material for us to discuss. Before we started learning
Yossi raised the shofar to his lips and blew.

After he was finished the three of us started to talk. We talked for
more than an hour and never did get to the reading material they'd
brought with them. We spoke of many things over the course of our time
together but at one moment I found myself opening up and discussing my
spiritual depression. Until that moment I had not discussed my feelings
with a single soul, not my wife, not my dad, not my mom nor my rabbi.

For months I had slowly and depressingly drowned in a spiritual morass
that had relentlessly drained my energy and emotions. Yet in less than
an hour these two 20-something rabbis got me to open up about my
feelings, ask questions and probe the depths of my personal despair. In
less than an hour they pushed me to reexamine my entire spiritual
journey from its humble beginnings in New London Connecticut to its many
travels through Palms Springs, Delaware, Oregon, Nevada and beyond. In
less than an hour these two young, passionate men reminded me to stop
looking at how much more I had yet to accomplish and take a moment to
"turn around" spiritually and remember all I had experienced and seen
over the past 20 years. They took time out of their precious day to take
this one, lone Jew by the spiritual hand and remind him that G-d has
always been with him and will never leave his side now or in the future.
These two young men reminded me of the many small but powerful miracles
I had experienced over the years, many of which I have chronicled in
this space. In less than an hour the young rabbis had helped me turn
around and remember the joys of my spiritual garden and the many
miraculous moments it had produced.

I am not sure who was more energized or amazed when they left that day,
Yossi and Shalom Ber or me. It was one of those special moments  that
recharges the personal spiritual batteries and propels the person to
take the next spiritual step of life's journey. It caused me to look
around and thank G-d for the small as well as the large miracles He
provides each day. It was one of those days when the Lubavitcher Rebbe's
vision manifested itself right in front of me: Years ago he sent out
young emissaries just like Yossi and Shalom Ber to find Jews just like
me, a mission that continues today all around the world.

As I sat alone in my office that afternoon tears streamed down my face.
The pain and doubts that had almost consumed me, literally choking my
spirit and causing me extreme heartache, had suddenly and thankfully
disappeared in the blink of an eye.

I breathed a sigh of relief as I contemplated the notion that the end of
one of my most challenging spiritual years was almost at hand and more
importantly the beginning of a fresh, vibrant, hopeful one was just days
away. I had forgotten the lesson I had learned in the garden so many
years before. I had forgotten to reflect on the wonders and miracles
that happen all around us each and every day if we simply just look.

It took two young men of faith and commitment to remind me. It took two
young Rabbis who miraculously appeared out of nowhere one fine day in
Reno, two young Rabbis that had no more of an agenda than to help their
fellow Jews in need, two young Rabbis that embraced me just when I
needed them the most.

Coincidence I think not!

             Read all of Steve's articles at Kugelhead.blogspot.com

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                               WHAT'S NEW
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                          Path to Selflessness

The Chasidic discourse "Yehuda Ata" examines the blessing which Jacob
blessed his fourth son, Judah (Yehuda), as compared to the blessings he
gave his first three sons, Reuben, Shimon and Levi. Jacob's sons embody
distinctive forms of divine service, which correspond to distinct
sections of the prayers of Shema and the Amidah. Using these
distinctions, the discourse further derives lessons about the bond
between the individual Jewish soul and G-d. This 20th release in the
Chasidic Heritage Series was translated by Rabbi Shmuel Simpson and
published by Kehot Publication Society

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                            THE REBBE WRITES
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                       26th of Teves, 5725 [1965]

This is to acknowledge receipt of your letter with the enclosure, in
which you write about your problem of acute anxiety, and ask my advice.

The best and most effective thing to do, in a situation such as yours,
is to study thoroughly those sections and chapters in our sacred books
where the matter of Divine Providence and Bitochon [trust] are
discussed, such as Chovos Halvovos, Shaar Habitochon, and similar. It is
well to keep in mind those chapters and verses in the Tehillim [Psalms]
which speak of these subjects, as well as the Midrashim and
interpretations of our Sages on them.

These things should be studied with such depth that they should become a
part of one's thinking. In this way there will be no room left for any
kind of anxiety or worry, and as King David said in the  Tehillim, "G-d
is with me, I shall not fear. What can man do unto me!"

As you well know the matter of Hashgocho Protis [Divine Providence] is
the basis of true monotheism, a concept which to us means not only that
G-d is one, but also is the Master, continually supervising every detail
of His handiwork. The corollary of this is that there cannot be a single
point in the whole order of the world which is separated from the
Supreme Being, or in any way not subject to His control. At the same
time it is obvious that the Supreme Being is also the Essence of
Perfection and Goodness. And although many things in the world seem
imperfect, and require completion or perfection, there can be no doubt
that there is a perfect order in the world, and even the lowest in the
scale of Creation, namely the inanimate things, display wonderful
perfection and symmetry, as can be seen from the atoms and molecules of
inorganic matter. Hence, the conclusion must be that even those things
which require completion, are also part of the perfect order, and
necessary for the fulfillment of the good, as all this is explained at
length in the teachings of Chassidus. It is explained there that in
order for a man to attain perfection, it is necessary that he should
also have the feeling that he is not only on the receiving end, but also
a contributor, and according to the expression of our Sages of blessed
memory, "A partner in the Creation." This is why many things have been
left in the world for him to improve and perfect.

I also want to make the further observation, and this is also essential,
that there is really no basis for anxiety at any time, and as you
yourself mentioned in your letter, that you find no reason for it. Even
in such cases where you think you know the reason for your anxiety, the
reason is undoubtedly imaginary, or at any rate, not the real cause. For
the real cause is that one's daily life is not in complete harmony with
the true essence of a Jew. In such a case it is impossible not to have
an awkward feeling that things do not seem to fit somehow, and it is
this disharmony which is at the bottom of the anxiety, and it is in
proportion to the discrepancy between his way of life and his true
natural self.

Everybody recognizes that anxiety has to do with the psyche. But in the
case of a Jew, the so-called psyche is really the Neshama [soul]. Some
Jews have a particularly sensitive soul, in which case the above
mentioned disharmony would create a greater anxiety. In such a case even
subtle and "minor" infractions of Dikdukei Mitzvoth [fine points of
com-mandments] would create anxiety.

But even in the case of an ordinary soul for the average Jew, there must
inevitably be created some anxiety if there is a failure to observe the
fundamental Mitzvoth. It is very possible that the above may have a
bearing on your situation. If this is so, then all that is necessary is
to rectify matters, and bring the daily life and conduct into complete
harmony with the essence of the soul, through strict adherence to the
Torah and Mitzvoth. Then the symptoms will disappear of themselves.

It is necessary to mention also that in your case, where your position
gives you a great deal of influence on your environment, your influence
is an integral part of your harmonious life, and it is therefore
essential that your influence, too, should be in harmony with the Torah
and Mitzvoth in the fullest measure.

I suggest that you should also have the Mezuzoth of your home checked,
as also your Tefillin, and before putting on your Tefillin every weekday
morning, to put aside a small coin for Tzedoko [charity].

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                            A CALL TO ACTION
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                        Take a Tip from the Kids

Children have a unique manner of relating to G-d and they understand
that the awareness of G-d has to be connected with physical entities.
Thus they understand the importance of reciting blessings: thanking G-d
for the food that they eat. Similarly, we see that children have a
unique attraction to a mezuza, and kiss it eagerly several times a day.
Also, through having a charity box (pushka) and holy Jewish texts in
their rooms, they transform their room - and the entire house - to a
"sanctuary in microcosm."(The Rebbe, 18 Cheshvan, 5752)

    In memory of Rabbi Gavriel and Rivka Holtzberg and the other
    kedoshim of Mumbai

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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On the eleventh day of Cheshvan (this past Thursday, Oct. 29), the
Matriarch Rachel, Jacob's wife, passed away. She was not buried in the
cave of Machpelah with our other Matriarchs and Patriarchs, but was
buried en route from her father Laban's house. Jacob chose this spot
because he knew in the future that his descendants, the Children of
Israel, would pass on their way into Babylonian Exile. Her grave in
Bethlehem has always been a holy site, where Jews pray for their
individual or communal needs.

When the Jews in fact went into exile, Rachel wept before G-d on behalf
of her children who were crying by her grave. G-d replied to her,
"Refrain your voice from weeping and your eyes from tears, for there is
reward for your labor...and the children shall return to their
boundary."

This is related to this week's Torah portion, in which G-d promises
Abraham that the land he travelled through, the Land of Israel, will
belong to his children, the Jewish people.

Throughout the generations we have had to struggle to claim the land
that has always been ours, as we see in the Torah a Divine "transfer of
ownership" of Israel to our ancestor, which is to be handed down to each
and every one of his descendants. G-d comforts Rachel by telling her
that we will be returned to the land that is rightfully ours.

We carry G-d's promise to Rachel with us today and pray that very soon,
our mother Rachel will rejoice as we, her children, are "returned to our
borders." At that time, when we will be living in the Holy Land in
security and peace, we will be governed by Moshiach and will be
experiencing the wonders and glory of the Third Holy Temple, may this be
speedily in our times.

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                          THOUGHTS THAT COUNT
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The L-rd said to Abram, "Go out of your country...to the land that I
will show you-areka" (Gen. 12:1)

Surprisingly, the Torah does not explicitly tell us that G-d showed
Abraham the Land of Israel, prompting another explanation based on
Hebrew grammar: In this instance, the letter "kaf" in the word "areka"
does not refer to the Land, but to Abraham. In other words, G-d was
telling Abraham that He would show Himself and reveal His true nature to
the world through Abraham's service.

                                                (HaDrash VeHa'iyun)

                                *  *  *


The command to "go out" of one's natural inclinations and become
spiritually elevated is directed toward every person individually. No
one is required to do more than he is able; at the same time, each
person is expected to achieve all that he is capable of. G-d doesn't
require Reb Zushe to be a Baal Shem Tov. He does, however, expect him to
be a Reb Zushe.

                                           (Rabbi Zushe of Anipoli)

                                *  *  *


To a land that I will show you (Gen. 12:1)

On a spiritual level, the "land that I will show you" refers to the
revelation of G-dliness that comes as a reward for Divine service. This
service of "going out" consists of connecting the soul as it is invested
in the physical body with its spiritual source above, which can actually
"see" G-dliness. When the lower soul and its higher source are
connected, the soul within the body benefits from this vision.

                                                      (Ohr Hatorah)

                                *  *  *


When Abram was 99 years old G-d appeared to Abram (Gen. 17:1)

Our forefather Abraham fulfilled all of the Torah's laws even before it
was given. Why, then, did he not circumcise himself until he received an
explicit command from G-d? The answer is that before then, circumcision
was forbidden, as the Torah prohibits the shedding of blood. The
commandment of mila (circumcision) overrode this prohibition.

                                            (The Lubavitcher Rebbe)

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                            IT ONCE HAPPENED
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A young girl approached the rabbi of her village. With tears in her eyes
she described her situation to the kindhearted rabbi. She was engaged,
but her joy in her upcoming wedding was marred by the fact that she was
an impoverished orphan, and her intended was also very poor. There was
no money for a wedding gown or even a proper wedding feast.

The rabbi turned to her and said, "Don't worry, my child. With G-d's
help we'll celebrate a fine wedding." The young girl went home,
comforted by the rabbi's optimistic words.

No sooner had she left when the rabbi immediately donned his coat and
set off to visit some of the wealthier members of the community to
attempt to raise money for the wedding. His first stop was at the home
of a very wealthy and generous man, and the rabbi felt confident that he
would find success there. When he arrived, the wealthy man greeted him
warmly.

"Peace unto you, Rabbi," he said. "I am greatly honored by your visit.
Please allow me to fulfill the mitzva (commandment) of welcoming guests
properly." With that, he offered the rabbi a seat and served him some
fruit.

The rabbi pointed to the fruit and said, "While I enjoy the fruit that
you have so kindly offered me, I want you to enjoy the fruit that I have
brought."

The man looked puzzled, and the rabbi went on to explain:

"As we say in our morning prayers, 'These are the things, the fruits of
which a man enjoys in this world and the remainder is held for him in
the World to Come: Honoring one's father and mother, giving charity,
hospitality, visiting the sick, endowering a bride...'

"You see, my friend, I am collecting money to enable a poor orphaned
girl to get married, and I have come to offer you a chance to partake in
this great mitzva of hachnasat kalla (endowering a bride)."

His host smiled at him and replied, "If you will stay and enjoy some
refreshments, I will take upon myself the full expense of the wedding,
And if your time permits, I would like to tell you a story which will
explain why I'm so eager to fulfill the mitzva of hachnasat kalla."

The rabbi was indeed curious to know what motivated his host to make
such a generous offer, settled himself comfortably and listened intently
to the man's story.

"This happened soon after my own wedding had taken place. It was my
first time heading out to the market to seek my fortune. I had a
substantial amount of money in my pocket, and I was eager to get
involved in the noise and excitement of trading in the marketplace.

"As I was about to get started, I noticed a poor woman standing off to
the side, crying quietly. I was greatly affected by her obvious
distress, and went over to her to uncover the cause of her sorrow. When
I asked what was wrong, she said that her daughter was to be married
shortly, and she had no money to cover the expenses. Both she and her
daughter were heartbroken.

"At that moment, the bundle of money in my pocket began to feel like a
heavy burden. I took it out and handed it to the woman without saying a
word, and then I left quickly before the woman could even thank me.

"I had no choice but to return home, as I had no money to purchase goods
in the marketplace. As I made my way home, a stranger stopped me and
greeted me warmly, and then he offered me some diamonds for sale. As my
father had been a diamond merchant, I was able to examine the stones
competently, and I judged them to be beautiful stones offered at a fair
price. I told the stranger that I would be happy to purchase them, but I
had no money. The stranger didn't seem surprised by that, and he said,
'I knew your father, and I know you to be an honest man. Take them on
credit, and when you resell them you can pay me back. You will be able
to find me in the study hall.'

"I had no problem selling the stones at a substantial profit. At the end
of the day I hurried to the study hall to pay back my debt. I searched
the study hall, but the stranger was nowhere to be found. When I arrived
home, I calculated my earnings, and they were ten times what I had given
that poor woman. I put the money aside, but I have not seen him since.
Since then, I have, thank G-d, been very successful, and I have always
been aware of the importance of this mitzva. Permit me then, rabbi, to
arrange the wedding of the orphaned bride in my home."

With that, the wealthy man handed the rabbi an additional sum of money
to pay for the wedding gown and to cover additional expenses of setting
up a home. The wedding was celebrated amidst great joy and festivity,
and the young couple was able to set up a true Jewish home which was the
pride of the community.

Reprinted from Talks and Tales, published by Merkos L'Inyonei Chinuch

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                            MOSHIACH MATTERS
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We need not worry about how to explain all the Rabbinic sayings
concerning Moshiach's arrival...Moshiach will clarify all the seemingly
unclear statements...Our duty is to believe unconditionally. With the
coming of Moshiach all will be understood and revealed. Our task then is
to believe and eagerly await his imminent arrival. Our main obligation
is to believe totally and anticipate his arrival. If anyone does not
hope for his immediate arrival it is because although he believes in the
general idea of Moshiach he does not believe that he can come at any
moment."

               (Gaonei Brisk,Daat Torah BeInyonei Geulah UMoshiach)

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              END OF TEXT - L'CHAIM 1093 - Lech-Lecha 5770
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