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                         L'CHAIM - ISSUE # 1095
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                           Copyright (c) 2009
                 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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        November 13, 2009     Chayei Sara      26 Cheshvan, 5770
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                            Retirement Funds

What with the economy not yet fully recovered, many people are thinking
about money matters more and more. One of the biggest areas of concern
are retirement funds.

Of course, the economy's recovering, so that's good news; money put
aside for retirement still earns interest, so that's good news.
Investors and individuals are looking for innovative ways to create and
protect retirement funds, so that should help. Some people are delaying
retirement, or foregoing retirement altogether, working into their
seventies and eighties.

When it comes to the "retirement fund," we're finding that we can get
one and build one by many different paths.

What's the purpose of a "retirement fund" anyway?

Simply put, it's a fund - money accumulated over a period of time - that
generates money - funds, income - we can use when we retire, when we're
no longer working. Or working as much. We create and grow the retirement
fund by putting money in it during our working years - regular
contributions, usually monthly, almost always a fixed amount. This money
is invested, earns interest, and hopefully grows enough to provide us
with an income when we can't provide one for ourselves, or don't want to
work quite so hard.

It's an investment of the present for the future, a postponing of
present pleasure for future security. A retirement fund is also a
testimony to a lifetime of hard work, a financial verification of our
successes.

Judaism too has a "retirement fund" - a way of investing for the future.
Instead of money, the Jewish people invest mitzvot (commandments). Every
mitzva yields a great return on the investment - and when you "deposit a
mitzva," its value always goes up. Mitzvot never depreciate, they only
increase, generating more mitzvot in this world, and more spiritual
reward in the World-to-Come.

In Pirkei Avot (Ethics of our Fathers) we are told that "one mitzva
leads to another."

Still, as with any "investment," some have better "yields" than others.
In our case, some of our "mitzva" investments begin "paying dividends"
even in this world, while we collect full value of the "principle" in
the World-to-Come.

There's a mishna in the Talmudic tractate of Shabbat that lists these
"special investment, high yield" mitzvot. The Sages incorporated this
mishna into the daily prayer service, placing it at the very beginning
of the morning blessings.

It goes as follows: "These are the precepts, the fruits of which a
person enjoys in this world, while the principle reward remains in the
World to Come: honoring one's father and mother, performing deeds of
kindness, early attendance at the House of Study morning and evening,
hospitality to strangers, visiting the sick, dowering the bride,
escorting the dead, concentration in prayer, bringing peace between one
person and another, and between husband and wife. And the study of Torah
is equivalent to them all."

Why not check on your "retirement fund," see how your "spiritual
portfolio" is doing by reciting this mishnah in the morning? And it's
probably a good time to make a deposit - no automatic deductions - in
your retirement fund, and increase the value of your "investment," by
doing one of the mitzvot listed - or any mitzva, for that matter.

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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, Chayei Sarah, after Sarah
passed away and Abraham wanted to bury her in the Cave of Machpelah, the
sons of Chet offered to give him the land for free. "A mighty prince you
are among us," they said, "in the choice of our tombs bury your dead."
However, Abraham refused their offer, and insisted on paying "the full
price."

As Rashi comments, "the full price" means "its full value." Abraham was
adamant about paying the full value of the field in order to completely
dissociate it from its former owner, Efron. Had Abraham received it as a
gift, Efron would have still retained a certain claim on the land, even
though it now officially belonged to Abraham. By paying "the full price"
for the Cave of Machpelah, Abraham severed any connection it might have
had to its previous owner.

King David did the same thing many years later after he conquered
Jerusalem. Jerusalem had been already captured and was under his
control, yet David did not wish to receive it as a gift from Aravna.
Like Abraham, David insisted on paying "the full price" for the site, in
order to possess it in the absolute sense.

The spiritual service of every Jew is to refine and elevate his
surroundings, through learning Torah and observing mitzvot, to the point
that he becomes the true "owner" of his particular corner of the world.
Just as Abraham paid "the full price" for the field he bought from
Efron, so too is it necessary for every Jew to pay "the full price" - to
expend real effort and exertion - in his service of G-d.

A Jew must never say to himself, "I have been blessed with a good head
and many talents. Why should I have to work hard if everything comes to
me easily? Even my Evil Inclination isn't so powerful that it has to be
fought all that vigilantly."

In the same way that Abraham and David refused to accept what was easy,
rejected "gifts" and insisted on paying "the full price," so too must we
invest real effort on the spiritual "labor" of Torah and mitzvot. For it
only through hard work and a little "elbow grease" that we will truly
succeed in refining our surroundings and by extension, the entire world.

       Adapted from Likutei Sichot vol. 10 of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                        A Wedding and a Funeral

The following is a letter written by Batya Rotter last year to her
friends when she heard about the terrorist attack in Mumbai and the
murder of Gabi and Rivki Holtzberg. This coming week marks the yartzeit
of these holy Jews, as well as the yartzeits of the other "kedoshim"
("holy ones" who were murdered only because they are Jews: Yocheved
Orpaz, Norma Shvartzblat Rabinovich, Rabbi Aryeh Leibish Teitelbaum,
Rabbi Bentzion Kruman)

I couldn't sleep tonight, in pain from the events of this past week. I
wanted to write to remember Rabbi Gabi and Rivki Holzberg z"l [zichronom
livracha - may their memories be a blessing], who were murdered in
Mumbai; they were two of the finest people I know.

Tonight I dreamed I went to the Beit Chabad  [Chabad House] in Mumbai.
Passing the vendors on the street, and the sounds of the flour mill
across the alleyway, I walked into the main floor and smelled the aromas
of freshly made chumous and matbucha. The Chabad House in Mumbai was a
Jewish oasis where there was always air-conditioning, a smile, and a
freshly cooked meal. It was a beautiful Chabad House, and it was run by
the most beautiful people. I start to think of Rivki - and then, I start
to cry.

I see Rivki's face, and even her thick glasses can't hide the glowing
happiness in her eyes. From the bump on her stomach you can see that she
is expecting, and after losing one child to illness and another to
severe congenital defects, you see her stomach and want to smile too.
She is the embodiment of hope and faith. When you sit on the couch in
the main room, she brings you some chocolate cake and wants to know how
you are doing. And while you vent about your trials from the week, she
has somehow managed to take you away from the streets of Mumbai to
another place entirely.

I remember at first being surprised to learn that Rivki was only three
years older than me. She had a clarity of purpose and a purity of faith
that you do not find often. While there are times when I think of her as
a friend, there are also times when that title seems too commonplace.
She is more than a friend-she is a role model, a vision of fortitude and
courage, and a soul too precious for this world.

I honestly don't know how Gabi and Rivki built the Chabad House from
nothing, and how they brought the taste of a Jewish traditional home to
the crazy streets of Mumbai, putting their own personal pain aside to
build a home for others. They managed to make a wedding for a traveling
couple who suddenly learned they were expecting a child, and court
visits for Israelis stuck in jail for drug trafficking.

Every week, there was a beautiful Shabbat meal for anyone and everyone
to join, and every night at 8 p.m., there was a free kosher dinner for
anyone traveling and in need of soul food. I remember the excitement
Rivki exhibited when she showed me the board on the wall that mapped the
plans and financial progress of their new Chabad House. They had been
operating out of two floors in the building, but had a dream to furnish
and use the other five floors as a guest house, Jewish library, and
child-care center. You see, Gabi and Rivki had dreams - not to live in a
quiet house near their families, but to build where Jews could be Jewish
in India.

I found out that Mumbai was burning on Thursday morning - Thanksgiving
morning - the same morning that I woke up in Israel to go with my sister
to the Kotel, the Western Wall, on her wedding day. I read the
headlines, and then I read about the Chabad House. My sister, the bride,
not knowing that any of this had taken place, had a glowing happiness in
her eyes, while I was feeling something akin to an out-of- body
experience. We made it to the Kotel, where I went off to the side to
call Antony, my boss from India, who confirmed that the situation did
not look good. The home where I was a frequent visitor, where I got my
kosher chickens [that Gabi ritually slaughtered] to make chicken soup,
and where I would eat chocolate cake and talk with Rivki, was being held
by terrorists.

I thought about Gabi, and I thought about Rivki - and that is when I
lost it.

How does one deal with a wedding and a terrorist attack on the same day
- both so close to home? I'm looking back at the last couple of days,
and I still don't believe that any of this is not a dream. While my
sister and her husband began a journey of love and commitment, the
couple who knew a love and a commitment to a calling beyond themselves
were under attack.

And while Yael Rotter and Jon Mosery stood under the Chuppah [wedding
canopy] overlooking the hills of Jerusalem, Rabbi Gavriel Holtzberg
looked at carnage as he covered his beloved Rivka in a tallit, a prayer
shawl, before joining her in, what I must force myself to believe is, a
better place.

I only hope that just as in the heart of their wedding joy, Yael and
John broke a glass to remember destruction and suffering, that somehow,
amidst the pain of shattered dreams, Gabi and Rivki found a way to feel
some joy that their healthy Moishe survived.

    To read more about Gabi and Rivki Holtzberg and their lives of
    devotion and dedication to the Jewish people visit chabadindia.org

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                               WHAT'S NEW
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                A Chanukah Story for Night Number Three

When your birthday falls on Chanukah like Matisyohu Dov Ber Chaim
Tzvi's, something special can happen! Join in the fun as he tries to
celebrate with the biggest birthday latke ever made! This re-release of
a Chanuka classic will delight children of all ages. Written by Dina
Rosenfeld, illustrated by Vasilisa and Vitaliy Romanenko, published by
HaChai Publishing.

                          Let's Go to The Farm

Join a young brother and sister as they pet and feed the farm animals,
pick fruits and vegetables, and discover the wonders of G-d on a visit
to a farm! Written and illustrated by Rikki Benenfeld, published by
HaChai Publishing.

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                            THE REBBE WRITES
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                     22nd of Cheshvan, 5735 (1974)

This is to confirm receipt of your letter of October 10th with
enclosures, which reached me with some delay. I appreciate your
thoughtfulness in sending me the enclosure.

One of the reasons why my acknowledgment was delayed was the fact that
there was reason to believe that Prof. Branover would be visiting the
U.S., although I do not know how definite this is, when there would be
an opportunity to discuss the various matters of your letter personally
with him.

I was particularly gratified to read in your letter that a beginning has
been made in regard to the suggestion which we discussed, namely to
obtain interest-free loans from persons, in order to pay off the debts
and eliminate the high interest rate.

May G-d grant that you should soon be able to complete the list of such
persons, especially as some of the participants in this project have
made it conditional upon the complete list of participants.

I trust that you have been active in the Five Mitzvah [commandment]
Campaigns which I have stressed, and more recently also in the matter of
encouraging young girls from the age of Chinuch [Jewish education], to
light the candles Erev [the eve of] Shabbos and Erev Yom Tov. And while
you are destined for, and are capable of, great things and
accomplishments, and to participate in the above mentioned Mitzvah
Campaigns may seem to you that these things should be done by others, we
have one of the basic teachings of the Torah to the effect that one
should not attempt to weigh the importance of big mitzvos  and small
mitzvos, but do them all as they come along.

It should be noted that the above statement speaks of "big" and "small"
mitzvos but the conclusion is that all mitzvos should be carried out
with the same eagerness and joy and vitality.

One of the explanations which explains the seeming anomaly in the above
statement is that when a person does a good thing, no matter how big or
small, he "pleases G-d" thereby and becomes attached to G-d through the
fulfillment of His commandments. In this way G-d's unity permeates all
these good actions of the person. Hence, bigness or smallness is of no
consequence, since he fulfills G-d's commandments for the sole reason
that G-d commanded him to do them.

At this time, before Shabbos Mevorchim Kislev [the Sabbath on which the
month of Kislev is blessed], the mitzvah of the Shabbos lights is
particularly pertinent inasmuch as we shall soon be observing the
festival of Chanukah with the lighting of the Chanukah candles.

We are told that the Shabbos candles have a priority over the Chanukah
candles (in a case where one cannot afford both), which goes to show how
important the Shabbos candles are.

You do not mention about your own daughters lighting the candles, but I
am certain they do. I only want to express the hope that they are a
shining example to their friends in this and in every other respect.

Wishing you hatzlocha [success] in all the matters about which you
write, and especially that you and your wife should have true Torah
Nachas [pleasure] from each and all of your children.

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                            A CALL TO ACTION
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                          Sing While You Pray

The prayers that we are most familiar with are the ones the congregation
sings together in the synagogue or the ones we learned with a melody as
children. When you take time out each day to communicate with G-d,
accompany your prayers with song, which is certainly in keeping with
Jewish tradition. (The Rebbe, 1992)

    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 this weekend each year since 1984, the Lubavitcher Rebbe's emissaries
convene at World Lubavitch Headquarters. While the first International
Shluchim Convention was attended by 65 emissaries, today over 3,000
emissaries attend the Convention, and the number continues to grow each
year as more and more young couples join the Lubavitcher Rebbe's army.

The convention in 1990 was opened by the Rebbe at a gathering on Shabbat
attended by the emissaries and thousands of other Chasidim.

At that gathering the Rebbe explained the characteristics of an emissary
and his mission:

"First and foremost, each shliach [emissary] should feel strengthened
and reinforced by this meeting. He should realize that no matter how far
away he has been sent, the one who appointed him is with him. Indeed, 'a
person's shliach is considered as he, himself.' This relates to the four
categories of shlichus found in Jewish law:

 1. The deeds of the shliach are considered as having been performed
    by the one who appointed him; the shliach, and his powers, however,
    are considered as separated entities.

 2. The shliach's power to act is considered as given over to the one
    who appointed him; his other powers, his thoughts and his feelings,
    are his own.

 3. All of the shliach's powers, his thoughts, his feelings, his
    will, and his pleasure, are given over to the one who appointed him.

 4. 'A person's shliach is considered as he, himself.'"

The Rebbe then went on to explain the mission of each shliach, near or
far, which is to spread Judaism and the teachings of Chasidism outward.
The Rebbe continued:

"These activities will lead to the realization in deed and action of the
concept that the Hebrew word 'shliach' together with the number ten
(signifying the ten powers of the soul), is numerically equivalent to
'Moshiach.'

"Each Jew has a spark of Moshiach within his soul which can be revealed
through the service described above. The revelation of the spark of
Moshiach on an individual level will lead to the revelation of Moshiach
for the entire world and the coming of the ultimate Redemption. May it
be in the immediate future."

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                          THOUGHTS THAT COUNT
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Hear us, my lord (Gen. 23:6)

As a token of their respect, the sons of Chet addressed Abraham as "my
lord." Abraham, however, refused to reciprocate, even in his business
dealings. Abraham, the first Jew, reserved the term solely for G-d,
despite social convention.

                     (Rabbi Yosef Horowitz, the Alter of Navhardok)

                                *  *  *


And the servant ran to meet her (Gen. 24:17)

According to the commentator Rashi, it was only when Eliezer saw the
well water miraculously rising toward Rebecca that he decided she would
make the perfect wife for Isaac. Yet only the water Rebecca drew for her
own use rose up by itself; the water she drew for Eliezer and his camels
had to be brought up by hand. We learn from this that although G-d may
perform miracles to assist a righteous person, when it comes to doing
mitzvot (commandments), it is preferable to perform them oneself in a
natural manner and not to rely on miracles.

                                (Rabbi Levi Yitzchak of Berditchev)

                                *  *  *


And Abraham gave all that he had to Isaac, but to the sons of the
concubines... he gave gifts (Gen. 25:5-6)

Isaac is symbolic of holiness and the spiritual realm; the "sons of the
concubines" stand for the physical and corporeal world. The Torah
teaches that we must give "all" of ourselves - the lion's share of our
time, energy and talents - to spiritual matters. Worldly matters,
however, can be placated with "gifts."

                                            (The Lubavitcher Rebbe)

                                *  *  *


Then Abraham expired, and died in a good old age (Gen. 25:8)

On the day that Abraham passed away, the greatest of the nations cried,
"Woe to the world that has lost its leader; woe to the ship that has
lost its captain."

                                               (Talmud, Baba Batra)

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                            IT ONCE HAPPENED
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Reb Chaim Ber, the Tzemach Tzedek's shamash (attendant), was suffering
from a serious disease of the lungs. This malady, the doctors all
agreed, was one that was beyond their powers to cure. "The only thing I
can tell you is that you'd better get to Petersburg as soon as
possible," stated the local doctor in the town of Lubavitch. "Maybe they
can do something to help; I, unfortunately, cannot. But time is of the
essence. If you do not leave at once, you'll be signing your own death
sentence.

As the Torah's commandment to "carefully guard your soul" was foremost
in Reb Chaim Ber's mind, he packed his talit (prayer shawl) and tefilin
and some meager belongings and caught the first train that would take
him to the capital.

Reb Chaim Ber arrived at the address the doctor in Lubavitch had given
him. After a wait of several tension-filled hours, the chasid was called
inside. His heart was pounding as he introduced himself to the doctor.
The examination commenced and Reb Chaim Ber waited anxiously for the
prognosis.

Much to the chasid's horror, the doctor merely nodded his head in
confirmation of the first doctor's diagnosis. Reb Chaim Ber's lungs were
too far gone. "I'm very sorry," the doctor stated. "But the most you can
hope to live is another three months."

Reb Chaim Ber, however, was not discouraged. Doesn't it state that a
doctor is given permission to heal, but not to pronounce judgment that
recovery is impossible? For two weeks he visited doctor after doctor,
but each one painted the same gloomy picture. Realizing that salvation
was not to be found within the natural order, Reb Chaim Ber returned to
Lubavitch. He would go to the Rebbe and ask him for his holy blessing.

As soon as Reb Chaim Ber entered the Rebbe's room, the chasid burst into
bitter tears. He was comforted by the Rebbe's shining countenance, and
he found himself capable of relating his entire story. With bated
breath, he waited for the Rebbe's response. When the Tzemach Tzedek
finally spoke, Reb Chaim Ber was sure that he was dreaming. "As the Beit
Yosef is of the more lenient opinion when it comes to lungs [to
ascertain whether or not an animal is kosher], and he is the determining
authority in the Holy Land, it is advisable that you leave here to go
live in the Holy Land."

Reb Chaim Ber was filled at once with conflicting emotions. On the one
hand, the Rebbe was promising him that if he moved to the Holy Land he
would live. But on the other, how could he live so far away from his
Rebbe? He had been the Rebbe's faithful shamash for years. How could he
suddenly cut himself off and go to the other end of the earth, never to
behold the Rebbe's holy face again?

And then a very daring idea occurred to the chasid. "Rebbe," Reb Chaim
Ber cried out. "I accept what you have told me. I will move to the Holy
Land to live out the rest of my life. But Jewish law clearly states that
a master who frees his servant must give him a gift. I've been your
servant for so many years. By moving to the Holy Land, I will no longer
be able to serve you. I only ask that you grant me this one request and
give me a 'gift' before I depart."

"And what do you ask for?" the Tzemach Tzedek said gently.

"Rebbe, 'Our desire is to behold our king.' I would like the Rebbe to
promise me that even in the Holy Land I will be able to see the Rebbe."

Silence filled the room. The Rebbe's face grew serious and Reb Chaim Ber
was suddenly fearful that he had overstepped his bounds. Several minutes
passed until the Rebbe again smiled and said, "So it shall be according
to your words. I hereby fulfill the request you have made of me."

It was with a joyful heart that Reb Chaim Ber left the Rebbe's presence.
He hurried home to tell his wife of the Rebbe's blessing and to prepare
the family for their impending move. One thing, however: Reb Chaim did
not reveal to a soul the special "gift" that the Rebbe had bequeathed to
him.

Years passed and Reb Chaim Ber lived to enjoy nachat (pleasure) from his
children, grandchildren and even great-grandchildren. One day Reb Chaim
informed his descendants that he wanted them to gather at his house.
When his entire family was assembled, Reb Chaim began:

"My dear children, I have gathered you together to deliver my last will
and testament, so that you will know what to do after my death. I know
with certainty that today is my last day on earth..."

Reb Chaim Ber was interrupted by one of his sons, "Tatte (Father)! What
are you talking about. You are perfectly healthy and hale. Why must you
speak about such things now?"

As if anticipating his son's question, Reb Chaim Ber began to relate the
entire story of his illness and the blessing that the Tzemach Tzedek had
given him so long ago. This time, however, he disclosed the secret of
the "gift."

"Last night," Reb Chaim Ber concluded, "I saw the Tzemach Tzedek..."

That very day, the Rebbe's faithful shamash returned his holy soul to
his Maker.

                   Reprinted from the weekly magazine Beis Moshiach

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                            MOSHIACH MATTERS
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When a person dedicates all of his ten soul powers to fulfill his part
of the mission to make this world a dwelling for G-d, he reveals the
spark of Moshiach within his soul. Through revealing the aspect of
Moshiach which relates to him, each individual hastens the actual coming
of Moshiach as alluded to in the Maimonides' statement that with one
mitzva (commandment), each Jew has the potential to tip the balance of
the entire world and bring complete salvation.

                 (The Lubavitcher Rebbe, Shabbat Chayei Sara, 1989)

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             END OF TEXT - L'CHAIM 1095 - Chayei Sara 5770
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