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L'CHAIM - ISSUE # 1150
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Copyright (c) 2010
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 17, 2010 Vayechi 10 Tevet, 5771
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A House Full of Books
What's the first thing you see when you walk into a person's house or
apartment?
That depends, of course, on how the house is decorated as well as their
own personal taste and style.
Sometimes the first thing you'll see are flowers.
Sometimes it's artwork.
Sometimes it's the dining room table, the sofa, a rug or an accent
piece.
And sometimes it's the books.
There's something impressive, even awe-inspiring, about walking into a
house full of books. Not just any set of books. Jewish books. Even if
it's your own home. The mood changes, if only for an instant. Seeing the
books, gives one pause.
You can observe this effect on anyone, no matter who. When they walk
into a Jewish home and see shelves and shelves of Jewish books.
Why is this? What is it about books?
In this age of the computer and the iPad and the e-readers, books still
carry within them a spark of the ancient, the valuable, the enduring.
And they ignite a similar spark in us - a sense that as modern as we
are, we are connected with something quite ancient; as insignificant as
we sometimes feel, we have inherited something priceless; and as finite
as we are, we are yet part of the eternal.
That is what a book, a Jewish book does for us. And for others who enter
our home.
Thirty-five years ago, the Lubavitcher Rebbe started a campaign to
transform Jewish homes, all Jewish homes, into places of holiness. There
was the mezuza campaign, to put mezuzos up on one's doors; the kosher
campaign - transforming the kitchen; and the home-full-of-books
campaign.
Because a home is not the four walls, the roof, the food processor, the
drapes or the garden furniture. The home is who lives there, and how
they live there.
And books live. Especially Jewish books. They create an environment,
provide balance, offer wisdom. They help the home become a place of
tranquility and holiness.
You don't have to start with big expensive sets. Buy one book. A
Chumash: the Five Books of Moses. In English. Then buy another. A Siddur
- prayer book. And another, Tehilim - the Psalms of King David. Buy
another.
Clear off a shelf for them. If you don't have a bookcase, buy one - just
for those three (or five - or even one, to start with). When you see
them sitting there, you'll want to provide them company. You can fill
the empty spaces slowly.
Check online. Join a Jewish bookclub. (See Kehotonline, for example.)
And of course, read the books. Or even better, start a study group, so
others can read them, too.
A house full of books. A house full of holiness. One book at a time. One
spark at a time.
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LIVING WITH THE REBBE - THE WEEKLY TORAH PORTION
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No words in the Torah are chosen arbitrarily, least of all the names of
the weekly Torah portions. The name of a particular Torah portion
expresses the essence of that section and tells us something about its
content. This being the case, why is this week's portion entitled
Vayechi ("and Jacob lived"), when it deals exclusively with the events
which led up to his passing?
The answer to this question lies in understanding the true meaning of
life. Is life our temporal existence in this world, where we are
constantly faced with extinction from numerous forces threatening us at
every turn? Or is true life something even greater?
Only G-d, the source of all life, can rightly be termed "alive," for He
is never changing and exists forever. In this sense, only G-d truly
lives, for His existence does not depend on outside forces. But human
beings may also attain eternal life, by cleaving to that which is
Eternal. G-d is the only entity which lives forever; attaching oneself
to Him enables mere mortals to do the same.
"And you, who cleave unto G-d - all of you therefore live today." This
is the reason that the Jews are called "alive" by our Sages, for they
cleave unto the Eternal Living G-d.
This is demonstrated most clearly when a Jew encounters difficulties and
obstacles lying in his path, which serve to make his passage through
life all the more challenging. Leading a carefree existence unencumbered
by problems is no test of our attachment to G-d; successfully overcoming
life's hurdles is what reveals our true devotion and commitment to
serving G-d. It is only then that we may be considered "alive."
This illustrates why this week's Torah portion is named Vayechi. It was
precisely just prior to Jacob's passing in Egypt that the meaning and
purpose of his life was fully revealed. The years Jacob had spent in the
Holy Land, although fraught with various trials and tribulations, were
insufficient to adequately demonstrate his true devotion to G-d. It was
only on his deathbed, in the lowest and most abominable land on earth at
the time, that Jacob's true "life" could be recognized by all.
The Talmud states that "Jacob did not die...as long as his seed is
alive, he lives too." The continued existence of the Jewish people and
their adherence to G-d and His Torah follows in the footsteps of their
forefather Jacob and ensures his eternal perpetuation.
Furthermore, it is precisely now, at the very end of our long and bitter
exile, that our adherence to Torah and our faith in the imminent coming
of Moshiach demonstrates the attainment of true and eternal life.
Adapted from the works of the Lubavitcher Rebbe
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SLICE OF LIFE
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Reconnecting
by Eddy Levin
From a talk at the Muswell Hill Synagogue in London
I grew up in South Africa, with my long suffering mother from Lithuania
and my armchair Communist, atheist, father from Poland. Although my
father gave us a tough time as we grew up, I loved him dearly: when he
was widowed and in his 90s, I brought him to live with me in London,
until his death at 95.
Suffering from anti-Semitism in Poland, my father fell in love with
Communism and the wonderful promise of "equality for all." Whilst he
taught me a great deal about Communism and atheism, he never said a word
about the religious Judaism of Poland with which he grew up.
My father's greatest disappointment with me was that I had become Torah
observant, and not just that but a "fanatic" affiliated with Lubavitch!
He knew all the traditions and prayers but had never shared them with
me; he didn't want me to be tainted by religion. Nevertheless one
evening at a Malava Malka Saturday night meal at my home, my father
astounded everyone by spontaneously singing the Havdala prayer (marking
the end of Shabbat).
At the age of about 17, my father had been conscripted into the German
army to fight against his beloved Russian communists. As soon as he
could, he deserted and escaped into Lithuania, where he was introduced
to my mother. In 1926 they had my sister and soon after, as the net for
army deserters was closing in, my father escaped to South Africa with a
false passport.
Back in Lithuania my mother waited in vain for his call to join him.
Eventually, together with my sister, she set sail for South Africa,
having little or no idea of where or how to find him. I never did
discover how she found him, but find him she did and I was born in 1932.
Like many other Jewish South Africans, my youth was strongly influenced
by Habonim and the wonderful annual Habonim camps by the seaside. We all
thought that Habonim was just the Jewish version of the Boy Scouts which
included a strong love of Israel. We never thought of Habonim as a
political organisation . Zionism and Judaism seemed synonymous.
I qualified as a dentist in 1954 in South Africa, leaving soon after,
much to the despair of my parents. After a year's practise in London I
made my way to Israel to join Hadassah when they were just starting the
new Dental School. It was very exciting being there at the beginning.
They were very advanced and I learned things there that only years later
did I fully appreciate and understand.
After a year in Israel I came back to London where I was attracted to
the teachings of Gurdjieff and Ouspensky which promised understanding of
myself and my own paradoxes as well as the paradoxes of society. I was
an active member with them for 20 years and met interesting, like-minded
people. During this time I was also initiated into the Maharishi system
of Transcendental Meditation. I then went on to study other esoteric
cultures and other systems of meditation.
The point of telling you all this is to share the magic moment with you,
when I realized, that I knew a fair amount about the esoteric side of
many different religions, but I knew very little about Judaism. I began
to feel a great hunger to be more connected with Judaism and synagogue
life. Unfortunately my annual pilgrimage to the local Orthodox wynagogue
on Yom Kippur and Rosh Hashana had left me very frustrated and
dissatisfied. I also tried Reform, Connservative and the Liberal
synagogues, but became equally frustrated after a few months.
My solution almost came when I saw a poster advertising a lecture on
Jewish Mysticism by Lubavitch. It was interesting enough for me to phone
for more details. I spoke to a charming lady, Mrs. Perla Rader, who
politely answered all my questions and then invited me to join her and
her family for tea to discuss my interest further. It sounded like a
typical insincere English invitation, so I decided to call her bluff and
asked If it was all right if I come this Sunday with my wife at 4 p.m.
"Fine," she answered!
I arrived to a lovely tea and meeting with her and her husband Rabbi
Hershel. I learned that their son-in-law, Dr Bunim Weinbaum, was a
dentist like me. He later became my life-long mentor. But I forgot all
about them until the seed germinated about a year later.
Hunger for Judaism prevailed, thus on one Shabbat morning, with great
trepidation, I ventured into Lubavitch on Kingsley Way in Hampstead
Garden Suburb, London. I was greeted like a long lost brother and by the
end of the service I already had six invitations for lunch.
I began to regularly attend Lubavitch on Shabbat and spoke about my
desire to learn Kabala, because I knew that Lubavitch was somehow
connected. "Of course we will teach you Kabala," they answered, "but
first it might be better to learn to read Hebrew properly and then to
study a little Chumash and a bit of Rashi's commentary and then you'll
be ready to learn Kabala." You know, I'm still studying Chumash!
At that time I was shown the plans for the new Giant Menorah that was to
be put up by Lubavitch, for the first time, at Golders Green station.
"That will fall over in 5 minutes with the first puff of wind," I
stated, and then explained what simple steps to correct the problem.
They were quick to see the value of what I said and even quicker to ask
me to implement the plan. I learned then that in Lubavitch circles, if
you open your mouth you get the job. The taste and passion for building
Jewish constructions continued and was satisfied last year when I built
a large Succa for the Muswell Hill Synagogue, enjoyed by all.
Another major discovery I made after returning to Judaism, is that what
I had learned from the cults, was all in Judaism. My cult experience
made it easier for me to understand the many hidden aspects of Judaism.
I find it quite painful and do my own outreach work to try to make young
people attracted to Eastern cults aware of their rich, ancient heritage
right here at home, in order to stop their exodus to the East.
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WHAT'S NEW
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New Emissaries
Rabbi Zalmi and Esty Katz will be moving to Johannesburg, South Africa,
soon to facilitate programs for youth and young adults at Chabad of
Illovo. Rabbi Sruly and Chaya Kotlarsky have just moved to Lafayette
Hill, Pennsylvania, where they have established a new Chabad House
serving the Jewish community in that area.
First Mikva in Honolulu
The first mikva in Honolulu, the Hawaiian Islands, was recently
completed by Chabad of Hawaii under the directorship of Rabbi Itche and
Pearl Krasnianski. Mikvas Batsheva, named in memory of Mrs.
Krasnianski's mother, was publicized to the Jewish women in the
community through a special introductory party.
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THE REBBE WRITES
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17th of Teves, 5734 (1974)
Greeting and Blessing:
It was good to see you at the recent Farbrengen [gathering], and now I
have received your welcome letter of the 3rd of Teves.
To begin with your good wishes at the conclusion of your letter, the
acknowledgment has already been made in the Torah, when G-d assured
Abraham, "I will bless those who bless you," and G-d's blessings are, of
course, much more generous than those of a human being can be. These
Divine blessings will surely include a special blessing for your wife to
complete her pregnancy and give birth to a healthy offspring in a happy
and auspicious hour, and that together with your wife you should bring
up all your children to a life of Torah, Chuppah [marriage] and Good
Deeds, in good health and ample sustenance.
Needless to say, I was indeed gratified to read about your readiness to
"volunteer," as you express it. The reason for the quotation marks is
not, G-d forbid, to minimize in any way your dedicated resolve to do
your utmost, but rather to emphasize that insofar as a Jew is concerned,
while he is given the opportunity to be a "volunteer" out of his free
volition, and as it is written [in translation] "Before you I have
placed life. . . the blessing. . . Therefore, choose life, so that you
and your descendants will live" (Devarim [Deut.] 30:19) - the Torah
tells us at the same time that every Jew is indeed conscripted into
Tzivos Hashem [G-d's Army]. Clearly, one who has the qualification to
influence others is not to consider himself an ordinary draftee, but
rather a Commanding Officer in G-d's Army, and one who has even greater
qualifications to lead and inspire such "Officers," should consider
himself a General. It is, therefore, in this elite corps that you have
been "drafted," and the fact that you are at the same time a
"volunteer," makes it certain that you will discharge your duties and
privileges with the highest degree of dedication, which also ensures the
utmost Zechus [merit] for you and all yours.
May G-d grant that you should always have good news to report about
yourself and your family, as well as about your good works.
* * *
Free Translation of a letter written by the Rebbe in the
lifetime of the Previous Rebbe
The fourth candle of Chanuka, 5703 (1942)
Greetings and blessings,
...The Gemara states (Shvuos 39a): "All Jews are areivim for one
another." The Rebbe shlita offers three interpretations of the word
areivim:
1. sweet, i.e., every Jew must consider another Jew sweet;
2. intertwined, i.e., every Jew is intertwined with another Jew; and
3. mutually responsible; every Jew is responsible for all other
Jews.
Through our one Torah, the Jews become one nation, connected with G-d,
who is "our L-rd," and who "is One."
It is our hope that you will not content yourself with looking after
your own personal welfare, but will instead become one of those who
bring merit to people at large, and will participate with all your
resources in the broad range of activities promoted by Machne Israel.
As the Rebbe shlita has frequently alerted us, we are in the last phase
of the exile, and Torah and teshuva [repentance] are the only means to
alleviate the birth pangs of Moshiach.
The love which one Jew must feel toward another Jew spurs the heart to
great feelings of mercy for those who do not do teshuva in the present
time.
From the newspaper clipping which accompanies this letter, you will be
able to find the aspect of our activities in which it will be easiest
for you to begin work.
Before beginning any task, it may appear difficult. As one proceeds with
the work, however, one sees that with G-d's help, it is possible to
achieve results.
Awaiting your speedy reply, I conclude with the blessing, "Immediately
to teshuva, immediately to Redemption,"
Rabbi Menachem Schneerson
Chairman of the Executive Committee
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WHAT'S IN A NAME
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YARDENIA means "garden of the L-rd." This is not to be confused with
Yardena, the feminine of Yarden meaning "to flow down, descend" and the
name of a river in Israel (the Jordan River).
YAAKOV is from the word "ekev" meaning "heel." Yaacov was the son of
Yitzchak and Rivka. Yaacov is the only one of the three patriarchs whose
children all followed in his ways.
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A WORD FROM THE DIRECTOR
Rabbi Shmuel M. Butman
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This Friday, December 17, is the Tenth of Tevet, one of the four
commemorative fasts associated with the destruction of the Holy Temple.
On this date Nebuchadnezzar began the siege of Jerusalem, ultimately
leading to the Temple's destruction and the exile of the Jewish people.
The First and Second Holy Temples were constructed without iron. Iron,
with its potential to be forged into weapons, has negative and harmful
connotations. Indeed, the siege of Jerusalem that began on the Tenth of
Tevet is associated with iron, as iron represents the exact opposite of
the Holy Temple.
But iron can also have a positive dimension. The Land of Israel is
described in the Torah as "a land whose stones are iron." Similarly, a
Torah scholar is encouraged by our Sages to have "the strength of iron."
By using iron and the strength it symbolizes in the sphere of holiness,
the negative dimension of iron can be corrected and nullified.
This process will find its culmination in the era of the Redemption,
when not only will the negative aspects of iron be nullified, but
completely transformed into positive factors. Unlike the first two
structures, the Third and eternal Holy Temple will be constructed with
iron, which will be used for reinforcement. (The Book of Chronicles
relates that King David prepared a large amount of iron with which to
build the Temple, yet there is no record of it actually being used. It
is explained that David, the progenitor of Moshiach, prepared the iron
for use in the Third Holy Temple.)
Thus although the Tenth of Tevet commemorates a tragic event, it can
also be seen as the beginning of a positive process of construction, as
the destruction which began on that day was intended to ultimately lead
to the Third Holy Temple.
May we merit to see it materialize immediately.
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THOUGHTS THAT COUNT
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And Jacob lived in the land of Egypt (Gen. 47:28)
Our forefather Jacob is symbolic of the attribute of truth, as it states
in the Book of Mica (7:20), "You will give truth to Jacob." For with the
quality of truth, a person can survive even the worst of times and live
through the direst of circumstances. (The Hebrew name for Egypt,
Mitzrayim, means narrow boundaries and limitations.)
(Chidushei HaRim)
* * *
Gather together and I will tell you what will happen to you at the end
of days (Gen. 49:1)
The Talmud relates that Jacob wished to reveal the end (of the exile)
but it was concealed from him. The literal meaning, however, is that
Jacob wished to "reveal, i.e., manifest and bring about, the end." In
this context there is an important moral for every Jew. We are to follow
in the footsteps of Jacob, and wish and pray for the manifestation of
the ultimate end - the final Redemption. Seeking and contemplating this
will of itself assist our service of G-d, inspiring us to attain our
ultimate goal of Moshiach.
(Likutei Sichot, Vol. XX)
* * *
And when he saw that the resting place was good...he bent his shoulder
to bear (Gen. 49:15)
Issachar recognized that although leisure is a good and pleasant thing,
it can also be dangerous. In times of peace and tranquility the Evil
Inclination intensifies its efforts to lead a person astray, which can
lead to disaster. Issachar therefore "bent his shoulder to bear" the
yoke of Torah, for Torah study is the antidote to this pitfall.
(Likutei Diburim)
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IT ONCE HAPPENED
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It was already the middle of the night when the stranger appeared in the
doorway, a thin figure dressed in rags. Obviously exhausted, the
traveler looked ready to tumble to the ground.
The innkeeper, a warm-hearted, G-d-fearing Jew, immediately invited him
in and sat him down. After bringing the stranger a warm drink to revive
him, he served him an entire meal and sent him off to bed.
The next morning the traveler was much revived from the food and the
good night's sleep. After praying the morning service and eating
breakfast, he packed his meager belongings into his knapsack, thanked
his host for his hospitality and prepared to leave.
The innkeeper, sizing up the man's outward appearance, stuck his hand
into his pocket and offered him a handful of change. To his surprise,
the stranger politely refused. Thinking that perhaps he had offended him
by offering too little, the innkeeper added another few coins, but the
man was adamant. "Thank you anyway," he said, "but I really don't need
it."
The innkeeper was at a loss for words. "What do you mean you don't need
it?" he asked after a few seconds.
"I'm not your usual door to door beggar," the man explained. "You may
not believe it, but I'm actually very wealthy. In my hometown I own many
properties, fine houses, fertile fields and abundant orchards."
By this time the innkeeper was completely confused. He demanded that the
stranger give him a more detailed explanation:
"The whole thing started a little over two years ago," the stranger
began, "when a large sum of money was stolen from my home. After the
initial investigation, suspicion fell on one of the servants, a young
orphan girl who was in my employ. I insisted that she be taken to the
town magistrate, who would soon get to the bottom of the matter. But the
policemen who led her away were very cruel, and they struck her
repeatedly. As a result of the beating, she passed away a few days
later. Till the very end she maintained her innocence.
"A few weeks after this happened, the real thieves were apprehended and
the money was recovered. I became almost insane with remorse. My
conscience would not allow me to live. Not only had I shamed the poor
girl, but I had inadvertently caused her death. How could I ever expiate
my sin? In my sorrow I turned to the tzadik Rabbi Meir of Premishlan for
help.
"The tzadik's face turned grave when he heard my story. He looked deep
into my eyes - into my soul - before speaking. 'You must choose one of
three ways of doing teshuva [repentance],' he said. 'The first choice is
death. This will save your portion in the World to Come. The second
choice is illness, in which case you will need to suffer for three years
as atonement. Or, you can choose to go into exile for three years. This
is the punishment for taking a person's life accidentally.'
"I asked the tzadik for several days to make up my mind. Each one of the
alternatives seemed too much to bear. I just couldn't decide. A few days
later I started to feel terrible pains all over my body. A doctor was
summoned, and he diagnosed me as having an incurable illness. I
understood that the first option - death - had been chosen for me, as I
seemed incapable of making a decision.
"With my last ounce of strength I went back to Rabbi Meir and asked him
to pray for my recovery. I was ready to accept exile.
"The tzadik set several conditions. 'The first stipulation is that you
must leave all your personal belongings with me,' he said. 'From now on
you must only wear clothing that is old and torn. You must never spend
more than one night in the same place. And when you are hungry, you
mustn't ask for food but wait until it is offered. For three years you
are forbidden to return home, but once a year you may stand at the
entrance to your city and send word for your wife to bring you your
accounting books. Come back to me when the three years of exile are
over, and I will return all your possessions.'
"I accepted my fate and set out, and for the past two years I have
obeyed the tzadik's words to the letter. Just recently, however, I
learned that Rabbi Meir of Premishlan passed away, and I don't know what
to do. How can I go back to him if he is no longer alive? I've decided
to go to Rabbi Chaim of Sanz for guidance." With that, the stranger
concluded his tale.
The innkeeper, who was a follower of Rabbi Chaim of Sanz, insisted on
accompanying him. When they entered the tzadik's chamber, Rabbi Chaim
began to speak before they could even state why they had come. "Go
home," he instructed the weary traveler, "but make sure you pass through
Premishlan. Go to Rabbi Meir's grave and tell him that the Rabbi of Sanz
has ruled that two years of exile are enough, for you have fulfilled
them with true self-sacrifice."
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MOSHIACH MATTERS
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In the Torah portion of Vayechi we read, "The scepter shall not depart
from Judah... until Shilo comes (Gen. 49:10) "Shilo" is the numerical
equivalent of "Moses" (345); "until Shilo comes" is the equivalent of
"Moshiach" (358).
(Zohar and Baal HaTurim)
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END OF TEXT - L'CHAIM 1150 - Vayechi 5771
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