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                         L'CHAIM - ISSUE # 1241
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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 12, 2012        Bereshis        26 Tishrei, 5773
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                        Some Things Never Change

All of us, laymen, leaders and politicians alike, would do well to read
and internalize the words of the Lubavitcher Rebbe regarding the Land of
Israel, stated exactly 21 years ago this Shabbat, though just as
pertinent today:

Although the Jews are living under the dominion of the non-Jews and in
such circumstances, the Torah teaches "The law of the land is your
land," "Do not rebel against the nations," and "Do not challenge the
nations," this does not mean that the Jews must fear the nations.

The principle "The law of the land is your law," applies in regard to
certain material matters, e.g., business law, taxes, and the like, but
not in regard to the Torah and its commandments. In regard to the
latter, we have the clear assurance of the Previous Rebbe that "our
souls were not sent into exile." Furthermore, even in regard to material
matters, the dominion the non-Jews have over us is limited in nature and
exists only because this is the order which G-d decreed as punishment
for our sins.

For this reason, the Jews are obligated to be grateful to the non-Jews
for the kindness they receive from them as implied by the verse, "Seek
the welfare of the city.... for its welfare will bring you peace."

When we receive from them kindness and support for our ability to study
Torah and perform mitzvot (commandments), it is G-d's kindness which He
has chosen to grant the Jews through the non-Jews.

An example of this is the Russian Government's granting permission and
assistance for thousands of Jews to emigrate to the Holy Land and other
countries. This reflects a trend towards the appreciation of the Jewish
people that has continued to grow in the world at large.

Throughout the centuries, the Jews have been recognized as "the chosen
people." In the world at large, and in particular, in the United States,
the Jews are allowed to carry out their service of G-d without
persecution, indeed, amidst rest and prosperity.

Based on the above, we can understand how inappropriate are the
statements which certain Rabbis have recently made that the Jews must
comply with the demands of the non-Jewish nations in regard to the Land
of Israel. These statements continue, stating that, heaven forbid, such
compliance is necessary because the existence of the Jews in Israel is
dependent on the kindness of the non-Jewish nations.

The lack of faith shown by these statements is horrifying. They imply
that: The future of the Jewish people is in doubt. This is impossible,
for the Jews are an eternal people as the verse states, "I, G-d, have
not changed, nor have you, O Children of Israel, been destroyed."

Despite the fact that these concepts are obvious, a Jew made such
statements before many other Jews who came to hear him teach Torah. Even
more surprising is that these statements were made in the month of
Tishrei, a month in which there is an emphasis on G-d's choice of the
Jewish people.

The principle, "Do not challenge the nations" is not relevant in this
context, for this principle can never override an explicit teaching of
Torah law. In this instance, we are clearly bound by the decision of the
Code of Jewish Law (Orach Chayim 329) that if non-Jews threaten to
attack a Jewish settlement we must take up arms and defend ourselves
against them. And if that settlement is located on the border, we must
take up arms against them even if they are demanding "straw and hay,"
for by acquiescing to them, we "open the entire land to them."

Since such statements were made, it is obvious that greater emphasis has
to be placed on recognizing the uniqueness of the Jewish people and on
emphasizing their connection to the Land of Israel. And this will lead
to the ultimate wonder, the coming of the Redemption. And then we will
proceed together with the entire Jewish people to Israel, to Jerusalem,
and to the Holy Temple.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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"In the beginning G-d created the heaven and the earth." With these
momentous words the Torah begins the very first chapter of Bereishis,
establishing G-d's Kingship over all of creation.

The Torah, however, is not history book. The Torah is the guide by which
we live our lives, applying its teachings to every aspect of our
existence.

The ancient Sage, Rabbi Yitzchak, raises a pertinent question. "Why does
the Torah open with the story of Creation?" he asks, as quoted by Rashi
in his commentary. "Why didn't G-d begin with the words, 'This month is
to you,' - the first commandment containing practical implications?

"The might of His deeds He told to His nation; to bequeath to them the
heritage of the nations," Rabbi Yitzchak himself answers.

"If the nations of the world will one day accuse the Jewish people of
being thieves, having 'stolen' the land of Israel from the seven nations
who formerly inhabited it, they will counter, 'The entire earth belongs
to G-d! He is the One Who created it and bequeathed it to whom He saw
fit. It was His will to give the land to the nations; it was His will to
take it from them and give it to us."

According to this explanation, the entire order of the Torah's portions
was changed solely to refute the world's complaint that the Jewish
people misappropriated their land. But is their accusation really so
important that G-d would change even one letter in His holy Torah for
its sake? Would not a refutation in the Oral Tradition have been
sufficient to counter whatever complaint Gentiles would one day lodge
against the nation of Israel?

In truth, the Torah's choice of language holds significance not only for
the nations of the world but for Jews themselves.

"In the beginning" contains an important lesson for every Jew to apply
in his daily life. In general, the life of a Jew may be divided into two
realms: the religious and the secular. The Jew willingly observes his
various religious obligations because the Torah requires him to.

When, however, he is asked to also sanctify those mundane aspects of
daily existence that seemingly fall outside the domain of religious
observance, he balks, rejecting this demand as an invasion of privacy.

The secular realm of a person's life, pertaining to the physical and
material domain, metaphorically belong to the "seven nations." Yet it is
precisely this realm that the Jew is called upon to conquer, elevating
his every action by performing it solely for the sake of heaven.

"You are thieves!" the world cries out against the Jew. "How dare you
conquer the domain of the seven nations and blur the distinction between
religious observance and the mundane?!"

To which the Jew replies, "All of creation belongs to G-d." Every realm
of existence is part of Divine plan and can be made holy.

Indeed, such is the mission of every Jew -- to transform wherever he may
be into a spiritual Land of Israel.

Judaism demands that we sanctify even the lowest aspects of the material
world, thereby imbuing all of creation with holiness and demonstrating
the unity of the One Creator.

                  Adapted from Likutei Sichot of the Rebbe, Vol. XX

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                             SLICE OF LIFE
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                          Shabbat in the Gulag
                         by Rabbi Tuvia Bolton


    Ed.'s note: The following story epitomizes the saying "More than the
    Jews kept Shabbat, Shabbat kept the Jew."

I heard the following story directly from Rabbi Yosef Yitzchak Gurevitz
of Migdal HaEmek, Israel

Rabbi Gurevitz lived in Russia during Stalin's regime. He was arrested
for being an anti-revolutionary and a suspected capitalist. His real
crime, though, was that he was a religious Jew. He was sentenced, after
a 10 minute trial, to seven years in Siberia for "correction by forced
labor."

Most people did not last long in these forced labor camps. But from the
moment Rabbi Gurevitz learned that he was being sent to Siberia, he made
up his mind to be positive and happy.

When asked if he had any skills, Rabbi Gurevitz remembered what he had
been told by friends: if you don't say you are skilled they'll put you
to hard labor and you won't survive. So he said he was a tailor.

Now the fact is that Rabbi Gurevtiz was not a tailor but his mother had
had a sewing machine and he had watched her work a few times. Rabbi
Gurevitz thought he would be able to figure out how to sew. He was taken
to a huge factory where they made sacks for the soldiers. He was ordered
to sit down at one of the machines, then he was given several large,
neatly stacked piles of leather cut to various sizes. He was shown the
finished product, directed about how to make it, and then left to work.

There was only one problem: it was Shabbat. And Jews are forbidden to
sew on Shabbat. Rabbi Gurevitz sat in the chair and stared at the sewing
machine. Why, he was even forbidden to touch it on the Sabbath according
to Jewish law. What could he do? He prayed for inspiration. If he didn't
work it could mean... the worst! But breaking the Shabbat was out of the
question! Suddenly it dawned on him that sitting and doing nothing while
everyone else was furiously busy was also out of the question. He stood
up and excused himself to the bathroom, where he holed himself up for a
half an hour.

Upon exiting the bathroom, Rabbi Gurevitz noticed a room filled with
beds. It was the room where everyone took a rest in the afternoon. He
walked straight into the room, got into a bed, pulled the blanket over
him and did not move for the rest of the day.

It was actually the middle of the summer and quite warm, certainly too
warm to be comfortably hiding under a winter-weight blanket. But Rabbi
Gurevitz was happy that he was able to not desecrate Shabbat. At the end
of the work-day, as if nothing had happened, Rabbi Gurevitz emerged from
the room and left like all of the other workers.

Since he was new, his supervisors had not noticed that he was gone the
entire day. However, they did notice that next to his name on the daily
production list was a big zero.

The next day when Rabbi Gurevitz reported to work, he was met by two
huge soldiers who informed him that he was to appear before a board of
judges for sentencing. He stood trembling before the judges. Then, to
his surprise, one of the judges began speaking to him in Yiddish! "What
are you doing such stupid things for? You could get 10 more years for
not working! Why don't you work for mother Russia?"

"It was Shabbat, your honor! I couldn't work on Shabbat!" was his
answer.

"But it was permissible! To save your life it's permissible! I know the
law. You could get killed for refusing to work!"

"You are probably right, your honor, but I will not work on Shabbat. I
am a Jew and Jews don't work on Shabbat."

The judge stared at him for a minute with no expression on his faces.
Then he turned to the other judge and began whispering.

Although Rabbi Gurevitz was expecting the worst, he prayed for a
miracle.

"Okay Gurevitz," said the Jewish judge in Russian. "We have the
storehouse where all the leather is kept. The leather is very valuable
and we have not yet found a way to stop the leather from disappearing.
It would seem that the guards themselves are stealing the leather."

"Well, we see that you are a man of principle Comrade Gurevitz! If you
are willing to risk your life for your principles, we do not think that
you will steal the leather. Do you understand?"

Rabbi Gurevitz nodded in agreement. "I never stole anything in my life."
He said.

The judges were incredulous "Never? Never stole?! Ha, that is what
everyone here in this prison says! That is what all the previous guards
said also! Ha haaa! But you are different, we SAW what you did. Now what
do you say? With this new job you can keep your Shabbat too. Just make
sure you keep the leather safe!"

Sure enough, for his remaining years in Siberia, Rabbi Gurevitz did not
have any problem with keeping Shabbat. In addition, he was able to study
Torah and fulfill many, many mitzvot (commandments) , but was also able
to learn and observe the Torah and even help others to do so as well
from his position as guard of the leather bank.

                                   Reprinted from www.ohrtmimim.org

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                               WHAT'S NEW
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                               New Torahs

New Torah scrolls were written and welcomed into Chabad-Lubavitch
Centers around the world. In East Lansing, Michigan,  a Torah Scroll was
brought to Chabad of Lansing/Michigan State University. The Torah was
written to honor those who survived or perished in the Holocaust.
Nikolayev, Ukraine, was another city where a new Torah scroll was
paraded into the local Jewish Community Center.  The Bais Menachem Youth
Development Program in Wilkes-Barre, Pennsylvania, welcomed a new Torah
scroll. Omaha, Nebraska, welcomed an historic first - a Torah that was
started and completed in Omaha, and will be housed at Chabad-Lubavitch
of Nebraska.

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                            THE REBBE WRITES
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                    6th of Marcheshvan, 5727 [1966]

This is to acknowledge receipt of your letter of October 12th, in which
you also refer to a previous letter you wrote.

As you can well imagine, there is a great deal of correspondence that
reaches me during the period of the month of Tishrei and prior to it, so
that a delay is unavoidable, not only because of the volume of
correspondence, but also of the various matters of the month of Tishrei
and the intervening festivals, as well as the many visitors that come to
spend this month with us here.

With regard to the question of hatzlacha [success] in study and the
gaining of knowledge, surely you know of the promise of our Sages, "Try
hard and you will succeed." Thus, success is largely something which
depends on the student himself.

However, inasmuch as everything requires Divine help, including also
that the "try hard" as well as the "and you will succeed" should be
satisfactory, the way to obtain this is through devotion and diligence
in the study of the Torah and the observance of the mitzvos
[commandments] with hiddur [special beauty]. This is mainly a matter of
will and determination, for nothing stands in the way of the will.

Having just concluded the month of Tishrei, culminating with the joyous
festival of Simchat Torah, you have surely heard the explanation of the
Alter Rebbe [Rabbi Shneur Zalman of Liadi] that the joy of Simchas Torah
is a double one: The Jews rejoicing with the Torah, and the Torah
rejoicing with the Jews, based on the verses, "Israel rejoices with
their Maker" and "G-d rejoices with His works."

And since all the festivals of the month of Tishrei conclude with
Simchas Torah, it means that this mutual rejoicing can be achieved only
through the fulfillment of the Torah and mitzvos, as it is stated in the
Zohar, "Israel, the Torah and the Holy One blessed be He, are all one" -
the Torah placed in the center as the connecting link between Israel and
G-d. We have but one Torah, comprising both Nigle [the "revealed" parts
of the Torah] and Chassidus [the "inner" aspects of the Torah], which
must be studied with a view to fulfillment of the mitzvot with hiddur,
as emphasized by our Sages that the essential thing of the Torah study
is the deed. This brings G-d's blessings for hatzlacha not only
spiritually, but also materially,

Hoping to hear good news from you,

                                *  *  *

                         4 Kislev, 5741 [1980]


...P.S. The following comes in English, in response to your English
letter, and particularly as it comes in reference to your remark that,
"nearly everyone who was in New York during Succos returned with a
Cold."

I was, of course, taken aback by this development. While 770, especially
in the crush of Zman Simchoseinu [the Season of our Rejoicing], could
cause some discomfort, I had not expected that it could be the cause of
a widespread Cold (with a capital C). I am used to receiving reports
about returning from 770 filled with warmth and bursting with enthusiasm
and energy which - if it had any physical effects - no doubt raised the
body temperature (and as it is to be called even in English, "mit hitz")
several degrees. But to return from here with a "Cold"?! Granted that
England's climate is on the cold side all year round, and that
Englishmen are basically conservative, reserved and cool-headed, not
given to a display of exuberance and over-reacting, I had thought that
things had changed a bit in England in recent years.

Of course, your statement implied no fault, certainly not intentionally.
However, the association of a Cold with 770 seems quite incongruous,
especially as Lubavitch here, as well as in Manchester, Great Britain
and elsewhere, has, with G-d's help, succeeded in breaking the ice-age.

Be it as it may, there are certainly no kepeida klal but rather in the
spirit of some pidyonos [requests] that I have seen, expressing the
prayerful wish that "it should have an impact on me and on others." I
pray that what has been said above should have an impact on myself, that
my conduct should leave no room for any possibility of a Cold in others.

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                               WHO'S WHO
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Rabbi Moses ben Nachman, known as the Ramban and Nachmonides (1195 -
1270) was a pre-eminent Torah scholars. He  was a physician,
philosopher, kabbalist, and commentator, authoring commentaries on the
Torah, Talmud and Maimonides' Mishneh Torah. He lived most of his life
in Gerona, Spain. When he was 72, an apostate Jew induced King James I
of Aragon to summon him to a public debate in Barcelona. Although the
Ramban won the debate he was banished from Spain. He moved to Israel in
his final years and helped re-establish a Jewish presence in Jerusalem.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Shabbat is "Shabbat Bereishit," when we read the very first portion
of the Torah. As explained by the Previous Rebbe, Rabbi Yosef Yitzchak
Schneersohn, the way we conduct ourselves on Shabbat Bereishit has an
influence on our conduct of the entire year to come.

This week is also the Shabbat on which we bless the coming month of
Marcheshvan. The name is derived from the Hebrew word meaning "drop," as
it is in Marcheshvan that the rainy season begins in the Holy Land.

Winter is the season for rain; summer, for dew to fall. But what is the
difference between rain and dew?

Rain is dependent on man's Divine service. In the merit of our prayers,
G-d causes the rain to fall. If, G-d forbid, our behavior is lacking, He
withholds His life-giving waters. Dew, by contrast, occurs independent
of our actions. G-d causes the dew to regularly replenish the earth,
without any effort on our part.

The physical phenomena of rain and dew expresses the essential
difference between summer and winter. In the summer, when dew falls, the
world receives G-d's blessings from Above without our exertion. Winter,
when rain falls, is a time when it is more difficult to obtain His
blessings, as we must labor to be worthy of receiving them.

This Shabbat, when we bless the month of Marcheshvan, we imbue the
"month of rain" with the power which will sustain it. It is the last
Shabbat of Tishrei, the "chodesh hashevi'i" (the "seventh month" when
counting from Nisan), that is "musba" ("satiated," from the same root
word as "sheva," meaning "seven") with all that is good. For only a
month that is so full of mitzvot as Tishrei can impart the necessary
strengths to the difficult month that will follow. Indeed, it is from
Tishrei that we draw the ability to perform our G-dly service throughout
the entire winter.

So rain or shine, it's always time to do a mitzva.

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                          THOUGHTS THAT COUNT
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And G-d saw the light that it was good, and He divided (1:4)

Rashi explains that when G-d saw that the light was good, he decided
that it was not fitting for both darkness and light to reign together.
He therefore appointed each its proper time, light during the day and
darkness at night. How can light and darkness possibly get mixed up with
each other? Does not even a small amount of light immediately dispel any
darkness? The original combining of darkness and light was only in the
times allotted for each. Before G-d distinguished between the two, the
light and darkness followed each other in rapid succession and in no
particular order. G-d subsequently gave each of them its own realm.

                                                (Lubavitcher Rebbe)

                                *  *  *


In the beginning G-d created the heaven and the earth (Gen. 1:1)

The first verse in the entire Torah consists of seven Hebrew
words:"Bereishit bara Elokim eit hashamayim ve'eit ha'aretz"  (In the
beginning G-d created the heavens and the earth.) These are symbolic of
the seven days of the week, the seven years of the Sabbatical cycle, the
seven Sabbatical years in a Jubilee, the seven celestial firmaments, the
seven lands, and the seven planets in the sky.

                                                     (Baal HaTurim)

                                *  *  *


And the L-rd, G-d called to Adam and said to him, "Where are you?" (Gen.
3:9)

From this we learn that one should never burst into another person's
home unannounced. Indeed, we derive proper manners from G-d Himself, Who
"stood" at the entrance to the Garden of Eden and initiated a
conversation with Adam before entering.

                                                     (Derech Eretz)

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                            IT ONCE HAPPENED
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The shammes (caretaker) of the Baal Shem Tov's shul (synagogue) had
completed most of his work there and as usual, went to sweep up the
Rebbe's private room. When he entered he was surprised to see the Baal
Shem Tov stretched out in his bed taking a nap. The shammes moved around
the room soundlessly, tidying up, when he came upon the shoes of the
Baal Shem Tov.

He stopped for a moment, as if considering his next move, and then he
said to himself, "Should I move his shoes, or should I just sweep around
them?" After a brief moment of thought he decided to leave them alone
and clean as best he could without touching them.

Shortly after the shammes finished his work the Baal Shem Tov asked him,
"Did you move my shoes?"

"No, Rabbi, I didn't," was his reply.

The Baal Shem Tov nodded and a bright smile appeared on his face. "I
promise you that you will have long and healthy years," he blessed the
shammes.

Many years passed and one day a chasid happened to visit the home of the
shammes. In the main room there were two elderly men. He noticed that
one man was warming himself by the stove while a younger man was busy
cleaning up the house. Suddenly the younger of the two began to scream
at the old man, "Why do lie there all day and do nothing! Get up and
make yourself useful! Do you think I should do all the work around
here?"

The chasid was deeply shocked and offended to see a younger man abuse
someone so much older than himself. He couldn't restrain his anger and
he raised his voice saying: "How do you dare to insult the old man like
that? Haven't you learned to respect your elders?"

The man broke into a hearty laugh. "Elders? Do you think he is my
elder?? Why, he's my son! Many years ago when I was the shammes of the
Baal Shem Tov he gave me a blessing that I would have a long, healthy
life, and here I am as you see me today, as strong as a boy and
younger-looking than my own son!"

                                *  *  *


Reb Zalman was perplexed. Both he and his colleague, Reb Menashe, were
accomplished students of the Gaon of Vilna. Nevertheless, there was a
marked difference in the way people responded to the guidance they
offered.

"Why is it," he asked Reb Menashe, "that people who consult me do not
seem to be satisfied with my advice, while your advice is always
regarded highly?"

"I think I may be able to resolve your difficulty," replied Reb Menashe.
"When a person comes to you with a problem, you delve into your wealth
of knowledge of Talmud Bavli and Yerushalmi, comparing the question to
an example from the text. Often, the comparison is not totally
appropriate because times have changed and the circumstances in which we
live differ from those of the previous years. Since the matter has not
been made totally relevant to him, the person may walk away unsatisfied.

"When a person approaches me, I encourage the person to describe his own
feelings in detail and voice his personal thoughts and observations on
the issue. When I have become aware of his perspective on the matter, I
am able to give him advice which relates to him. Since the person has
taken an active role in solving the problem, he is more satisfied with
the suggestions offered."

                                *  *  *


Once, Rebbe Zeev Wolf from Zitomer was present when the Shpoler Zeide
was dancing. Noticing that the tzadik's belt had fallen on the ground,
he picked it up and tied it around the tzadik's waist.

"This is like tying a band around a Torah scroll," declared Rebbe Zeev
Wolf.

Once when Rabbi Shneur Zalman, founder of Chabad-Lubavitch was planning
to pass through the city of Shpola, the Zeide announced that all the
people should come out with their brooms and sweep the streets. He, too,
took a broom and swept. "The master of Torah is going to pass by," he
explained.

                                *  *  *


Once, while Reb Michal the Elder, one of the mashpi'im [spiritual
tutors] in the yeshiva in Lubavitch, was about to recite the Shema
during his morning prayers, he noticed that one of the students had torn
shoes. He interrupted his prayers and pointed out the torn shoes to the
person who was charged with taking care of the students' material needs.

Later, Reb Michal was asked: "Couldn't the torn shoes have waited until
after you completed your prayers?"

"The Shema proclaims the oneness of G-d," replied Reb Michal. "A student
wearing torn shoes can, G-d forbid, catch cold and be held back from
study and prayer. Being conscious of this is an expression of the
oneness of G-d."

 Reprinted from From My Father's Shabos Table by Rabbi Y. Chitrick.

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                            MOSHIACH MATTERS
*********************************************************************
In Genesis 1:2 we read: "And the spirit of G-d hovered above the
waters." Midrash Rabba explains that this refers to the soul of
Moshiach. In fact, the Hebrew words in the verse "and the spirit of G-d
hovered - V'ruach Elokim m'rachefet" have the same numerical value as
the words, "This is the soul of Moshiach -  Zeh haya rucho shel Melech
HaMoshiach."

                                                (Discover Moshiach)

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               END OF TEXT - L'CHAIM 1241 - Bereshis 5773
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