Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 1299
*********************************************************************
                           Copyright (c) 2013
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
                             --------------
                  Electronic version provided free at:
                          www.LchaimWeekly.org
                          --------------------
                  Palm-Pilot version provided free at:
                www.LchaimWeekly.org/lchaim/5774/1299.prc
                          --------------------
                    To receive the L'CHAIM by e-mail
                  write to: listserv@LchaimWeekly.org
                              Subscribe W1
*********************************************************************
             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
*********************************************************************
        December 6, 2013        Vayigash           3 Tevet, 5774
*********************************************************************

                            Books with Souls

World Book Day is still three months away. But for Jews, who have long
been known as the "People of the Book," it's always the right time to
consider the importance of reading and owning books.

A fundamental mystical Jewish teaching is that in every thing, even in
inanimate material objects, such as stones, earth, water and yes, books,
there is a "soul," or a vital spiritual core.

Of course, there are gradations in this spiritual soul. There is, to
begin with, a plain material object that simply by the fact of being a
created thing, contains a "spark" of the Divine Creative Force that
keeps it in existence. On a higher level, there is a material object
that has served a good purpose. Higher still is an object that is used
in the performance of a mitzva.

Chasidic philosophy explains that when an ordinary material thing is
used for a good purpose, especially in the performance of a mitzva, it
undergoes a "refine-ment" and "spiritualization," to the extent of
becoming literally a holy object, such as a mezuza scroll made from
parchment (animal hide).

Now, imagine Jewish books, inspiring and uplifting books; books written
by Jews whose whole lives were or are dedicated to Jewish teachings and
to the Jewish people. Imagine books that are studied with heart and soul
by hundreds or thousands or hundreds of thousands of people, enriching
and illuminating the way they lead their lives. Certainly, these books'
"material" and "inanimate" aspects are permeated with light and life.
And surely, when we have such Jewish books in our homes their very
presence makes an impact.

Jewish books belong in Jewish homes. When they're sitting in warehouses
waiting to be shipped out or lining the shelves of bookstores, Judaica
stores or synagogue gift shops, they are in "exile" from their natural
environment, from their "home." However well treated, they are
imprisoned, so to speak. Just as a person who is in captivity can never
be fully happy, even if well provided for with material and even
spiritual needs, so too can Jewish books never be happy until they are
home.

When a Jewish home has Jewish books - on the bookshelves in the den and
in the kids' rooms, next to the manuals in the computer room, on the
coffee table or the sofa table or the end table - then that Jewish home
is full of holiness and light. Jewish books set a tone and create an
atmosphere in the home that affects its inhabitants even when they are
far from home. That Jewish home is a link in a chain all the way back to
the first Jewish home of our ancestors Abraham and Sara.

Jewish books are always appropriate gifts for young and old alike.
(Don't be overly cautious about giving Jewish books even to toddlers for
fear of what they might do to the books. A Midrash describes small
children playing with holy texts and the delights this brings Above!) Be
it a birthday, anniversary, or just to say "thanks," a Jewish book is a
gift that comes from the heart and nourishes the soul.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
We read in this week's Torah portion, Vayigash, that when Pharaoh
learned that Joseph's brothers had come to Egypt he instructed Joseph to
give them grain as a gift for their father Jacob. But from a later
verse, "And to his father he sent like this: ten donkeys laden with the
best things of Egypt," we see that Joseph added to these gifts. Joseph
did not ask Pharaoh's permission, but acted on his own initiative. The
opportunity to do the mitzva of honoring his father had arisen, and he
hastened to perform it in the most beautiful manner possible. Not only
would Jacob receive a gift of simple grain, but "the best things of
Egypt."

The lesson is clear: Whenever the opportunity to perform a mitzva comes
our way we must do so as soon as possible, to the best of our ability
and in the finest manner we can.

As Rashi explains, Joseph's gift of "the best things of Egypt" consisted
of "aged wine" and "Egyptian pol," a variety of broad bean. These beans
were the crowning agricultural product of Egypt. Joseph sent his father
the very best that Egypt had to offer.

Joseph knew that when his brothers returned and told their father that
"Joseph is still alive" the news would cause him great pain over the
fact that they had sold him in the first place. Joseph wanted to spare
his father suffering and ease his anguish as much as possible. This
desire was expressed in his choice of pol:

Pol is a legume; each bean is separate from the others. At the same time
it was considered to be a very special type of food. Joseph's gift sent
the message to Jacob that sometimes great benefit is derived precisely
through separation. In truth, Joseph's separation from his family
yielded much good, just as pol was regarded as a great delicacy in the
ancient world.

Joseph also sent his father a quantity of aged wine. Wine is a substance
that brings happiness and pleasure. Joseph and his brothers had
abstained from wine throughout the 22 years of their separation as an
expression of grief, as did Jacob. The wine was intended to bring Jacob
pleasure.

However, regular wine would not do; Joseph sent him wine that was aged
and thus of better quality. Joseph thereby alluded to the fact that
although he had been in Egypt for an extended period of time, he had
never lost faith that they would one day be reunited. For 22 years no
wine had passed his lips, yet he had saved and preserved it in
anticipation of his eventual reunion with his father.

From this we learn that whenever a Jew finds himself in "Egypt," beset
by troubles and adversity, he must never despair. Even in the most
difficult of circumstances he must strengthen his faith in G-d in the
belief and hope that G-d will help him overcome his predicament.

                             Adapted from Likutei Sichot, Volume 10

*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                         Identification Please
                          by Boruch Wahrhaftig

Working in Brooklyn with suppliers in China taught me some basics of
cross-cultural trade, but did not prepare me for life in China.
Alternating every couple of weeks between New York and Shanghai had
unanticipated side effects.

Language was a manageable concern. I got by on translators, hand
signals, and a few important words in Chinese. Over time, with more
exposure to Chinese ways, I began to feel more secure and had time to
look around more. The Chinese have an ancient philosophy emphasizing
family, duty, and honor. The Chinese word for "people" (ren) is used to
describe feelings of empathy, altruism, and striving for excellence. In
Yiddish - being a mensch.

A succession of takeovers from the Mongols to the communists did not
change some basics of Chinese society. The new leaders continued the old
ways, adopting new slogans. Throughout, China went on honoring its
elders, revering its ancestors, and celebrating the ancient holidays. To
the lands where they traveled, the Jews imported their own traditions -
everything from Mosaic Law to the bagel with shmear.

An orthodox Jewish man arriving in the People's Republic, I was more
than a large white foreigner. I was an inscrutable mystery. China hosts
many American and European visitors, but a Caucasian with a yarmulke and
beard was an unfamiliar sight that most resembled a Muslim from China's
western provinces. It did not help that removing my glasses for my
passport photo gave me a wild-eyed zealous look that made border
officials nervous.

Within minutes of reaching China, someone touched my chin and said,
"Nice beard."  Apparently, personal space is measured differently in
China. People asked, "Where from?" but my replies only generated puzzled
expressions. By the second visit, I learned to answer, "I am American,
from New York," in Mandarin. They shook their heads in disbelief and
repeated their question in Chinese. In a cap, I reminded people of Fidel
Castro, and they cheered Cuba in my honor. Nobody had any idea where I
was coming from.

Eventually, I mastered the phrase "wo zai you tai ren", which means "I
am Jewish." In China, it was received as if I had said, "I am a famous
billionaire," or "I am president of the United States."  I went from
interesting to amazing in zero seconds. People understood who I am, and
they had a near-universal encouraging reaction. Pointing to their head,
they would smile enthusiastically and say "hen hao," (very good) with
much enthusiasm. This puzzled me.

The Chinese translation of Jewish is 'you tai ren' (pronounced yo tie
ren) This refers to the people of biblical Israel, but the literal
translation is close to 'people of the truly high place', or 'people of
the genuinely exalted nation'.  This glowing term made being Jewish in
China was an immediate popularity boost. Factories were eager to do
business with a member of such a successful heritage. Who was I to
argue?

In general, Jews are highly regarded in China, with a reputation for
being intelligent and good in business. Early arrivals to Shanghai
created some business and civic landmarks that are active today, such as
the Sassoon housing development and the famed Peace Hotel. They were
Baalei tzedaka, philanthropists, who supported many causes, such as
community health care. Shanghai residents are proud of having provided
as a safe haven for Jews during the Second World War. There may be no
place where an orthodox Jew is more welcome by non-Jewish locals than
Shanghai.

During business meetings, the hosts invariably expected to dine before
starting business. My colleagues explained that I would not be able to
join their meal because Jews have dietary restrictions. People were
distressed when I declined an array of delicacies that stared back at
me, but never ridiculed my convictions or attempted to persuade me. They
had no problem with me needing to fulfill spiritual or religious
obligations.

Returning to the USA, I experienced a reverse culture shock. After weeks
of relatively trim Chinese, the crowd at the airport appeared noticeably
overweight. In the states, almost nobody carried their own bag into the
store to avoid the plastic bag fee.  At coffee shops, people used credit
cards to pay for complex drinks, not cash for juice or water. The waiter
filled my cup with tepid coffee before serving my elderly father-in-law.
I missed attentive service, hot drinks, and deference to age.

In China, I rediscovered the joy of living small and savoring the
moment.  The ever-present tea among people working long hours reminded
me of my grandfather sitting in the room behind his grocery store,
sipping a glass of tea as he perused the Yiddish newspaper. He worked
very hard, but made time for morning Minyan, afternoon tea, and evenings
and Shabbat with the family.

Visiting China made me notice how quality of life and preservation of
older ways go together. The latest technology and popular fads are
present, but not permitted to displace the tried and true balance of
family, community, and heritage. Jews in America and elsewhere with
strong connections to our own history and ways can enjoy the fulfillment
of balanced spiritual and physical life in the modern world. We are
Jews, living our way of life in every time and place.

    Boruch Wahrhaftig's writings on topics of culture, science, and
    personal well-being is published in the USA and globally. He is the
    editor at emesdig.com


*********************************************************************
                               WHAT'S NEW
*********************************************************************
                              I Love You!

Join these two adorable, wide-eyed children as they relish every moment
of their favorite day of the week! The playful rhymes by author Naomi
Lieberman take the reader from Shabbos candles, to Kiddush, from kissing
the Torah to a Shabbos party. Your own little ones will soon be chanting
along with the lively refrain, "Shabbos, Shabbos, I Love You!"The
excitement of each Shabbos activity shines through Avram Zmora's
charming illustrations. The love that this little family has for
Shabbos, and for each other, is apparent on every page. At the very end,
after Havdalah, there's only one thing to do: look forward to the next
Shabbos! Hachai Publishing.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                        Freely translated letter

                        Teves 14th, 5730 (1969)

I received, in a timely fashion, your letter, though circumstances have
delayed my answer - in which you write of the passing of your mother,
a"h (may you, all the children and your father be designated for good,
long life), and your thoughts and feelings in connection to this.

The truth is that "none amongst us knows anything at all" concerning the
ways of G-d, Who created man, directs him, and observes him with a most
specific Providence. But certainly, certainly, He is the very essence of
good, and, as the expression goes, "it is in the nature of the good to
do good." If, at times, what G-d does is not at all understood by the
human mind - little wonder:

What significance does a limited, measured, finite creature have in
relation to the infinite and endless, and especially in relation to the
Absolutely Infinite and Endless?

Nevertheless, G-d chose to reveal a fraction of His wisdom to man, flesh
and blood. This He did with His holy Torah, called "The Torah of Light"
and "The Torah of Life" - that is to say, it illuminates man's path in
life in such a manner that even his limited faculties may comprehend its
light. Thus, also in the case of the above-mentioned occurrence, one can
find an understanding - at least a partial one - in accordance with what
is explained in our (written and oral) Torah.

Actually, this understanding is to be found in two rulings of Torah Law
which address our actual conduct in these circumstances. At first
glance, they seems to stand in contradiction one to the other, though
they appear in the same section of the Code of Jewish Law. The section
(Yoreh  Deah 394) begins: One must not mourn excessively (beyond what
our Sages have instructed us), one who does so in extreme..." Yet, at
the section's end it is brought out that "one who does not mourn as our
Sages have guided us, is a callous and cruel person." Now, if in such a
case it is natural to mourn, what is so terrible about one who mourns
more? Why the harsh rebuke mentioned in the Shulchan Aruch? And if to
mourn excessively is so terrible, why is it cruel to mourn less?

The explanation lies in the concluding words of the Code of Jewish Law
(quoted from the Rambam): "One should fear and worry, search one's deeds
and repent."

It is self understood that the soul is eternal. Obviously, an illness of
the flesh or blood cannot terminate or diminish the life of the soul; it
can only damage the flesh and blood themselves and the bond between them
and the soul. That is to say, it can bring about the cessation of this
bond - death, G-d forbid - and with the severing of what binds the soul
to the flesh, the soul ascends and frees herself of the shackles of the
body, of its limitations and restrictions. Through the good deeds she
has performed during the period she was upon earth and within the body,
she is elevated to a higher, much higher, level than her status prior to
her descent into the body. As our Sages expressed it: The descent of the
soul is a descent for the sake of an ascent, an ascent above and beyond
her prior state.

From this it is understood, that anyone close to this soul, anyone to
whom she was dear, must appreciate that the soul has ascended, even
higher than the level she was at previously; it is only that in our
lives, in our world, it is a loss. And just as the closer one is to the
soul, all the more precious to that person is the soul's elevation - so
is it with the second aspect - the intensity of the pain. For they, all
the more so, feel the loss of her departure from the body and from life
in this world.

Also, it is a loss in the sense that - it seems - the soul could have
ascended even higher by remaining in this world, as our sages taught in
the Mishnah: "One moment of repentance and good deeds in this world is
preferable to the entire World to Come."

Thus, since the occurrence contains these two conflicting facets - on
the one hand, the freeing of the soul from the body's shackles, and her
ascent to a higher world, the world of truth; on the other; the
above-mentioned loss - the result is the two legal rulings. The "Torah
of Truth" mandates that one mourn - for the time-period set by our
sages. At the same time, it is forbidden to mourn excessively (that is,
beyond the set mourning period, and also as regards to the intensity of
the mourning within these days).

                        continued in next issue



*********************************************************************
                               WHO'S WHO
*********************************************************************
Rabbi Shlomo ben Yechiel Luria (Maharshal) was a descendant of the
foremost commentator Rashi. He was born in Brisk in 1510 and died in
Lublin in 1573. He was considered one of the greatest decisors of Jewish
law in the Ashkenazic world during his life. He authored the books Yam
Shel Shlomo,  Chochmat Shlomo and Chidushei Maharshal. An abridged
version of Chochmat Shlomo appears in nearly all editions of the Talmud
today. He was the rabbi of Brisk and head of the famed Lublin Yeshiva
which attracted students from throughout Europe. His yartzeit is 12
Kislev.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Sunday is the Fifth ("Hei") of Tevet, the day on which a
significant ideological victory was declared in court. The extensive
library of Agudat Chasidei Chabad, established in Russia by the Previous
Rebbe, Rabbi Yosef Y. Schneersohn, and brought to the United States with
great self-sacrifice, was declared the communal property of the Chabad
movement, rather than a divisible, personal possession. In spiritual
terms it was a triumph for Chasidut, and a sign from Above to
disseminate its wellsprings outward even further, as preparation for
Moshiach.

As the Rebbe explained at the time, the connection to holy Jewish books
was not incidental, but demonstrated that an increase in Torah study
(done in a way that leads to the actual performance of mitzvot) will
serve to hasten Moshiach's arrival. In 1974 the Rebbe established the
Jewish Holy Book Campaign, urging every Jew to have a Chumash (Five
Books of Moses), Psalms, Tanya, Siddur (prayer book) and Passover
Haggada in the home, at the very minimum. The Rebbe also encouraged
keeping a Siddur, Psalms, Tanya and charity box in the car for safe
travel, and urged that children have their own holy books with their
names on them in their rooms.

Jewish holy books introduce an atmosphere of sanctity into the home. In
addition, as the Rebbe explained on Hei Tevet, "When a new holy text is
obtained, this enhances all the holy texts one had previously...the
knowledge that comes from a new text amplifies the knowledge one
previously received from other texts, and indeed, causes a further
increase when those texts are studied again."

As the Rebbe concluded, "May we merit to proceed 'with our youth and
with our elders...with our sons and with our daughters'...together with
all the holy texts, those that have been returned and those that have
not yet been returned...on the 'clouds of heaven,' to our Holy Land, to
Jerusalem, and to the Holy Temple."

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
Do not be afraid to go down to Egypt... I will go down with you... and I
will bring you up again (Gen. 46:3-4)

Jacob was not sent into exile alone; G-d descended with him and guarded
him there. Our Patriarch Jacob possessed an all-comprehensive soul which
compounded the souls of all Jews. "Jacob" thus stands for every single
Jew, and his descent into Egypt alludes to Israel's descent into galut
(exile), including the present one. Thus it follows that even now we are
not alone, and that G-d will mercifully hasten the Final Redemption with
Moshiach, as it states, "I will also bring you up again."

                                                   (Torat Menachem)

                                *  *  *


He sent Judah before him to Joseph, to direct him to Goshen (Gen. 46:28)

Our Sages explain that Judah was dispatched to Egypt before everyone
else "in order to establish a house of learning...that the tribes be
able to study Torah (Hogim baTorah)." Jacob understood that their
sojourn in as corrupt a place as Egypt would pose a threat to the
spirituality of the Jewish people, and thus prepared the antidote before
their arrival. The word "hogim" implies a study so deep and
comprehensive that the Torah actually becomes part of the person.
Moshiach is therefore described as a "hogeh baTorah," as the power to
redeem the Jewish people from exile can only come from one whose entire
existence is absolutely unified with the Torah itself.

                                               (Sichot Kodesh 5750)

                                *  *  *

                          Our Patriarch Joseph


Our Sages comment that the entire Jewish people is often referred to as
"Joseph" in the merit of his having provided sustenance for them during
the years of famine. "Providing sustenance," however, also has a
spiritual connotation, and refers to Joseph's willingness to help his
brothers even after he was wronged by them. This quality of doing good
rather than taking revenge is the inheritance of all Jews, and is
derived from our Patriarch Jacob.

                                            (Likutei Sichot Vol. 5)

                                *  *  *


And Joseph said to his brothers, Is my father still alive? (Gen. 45:3)

When Joseph revealed himself to his brothers, they doubted his identity.
He therefore repeatedly asked about his father and not his mother (who
had died before he came to Egypt), as if to tell them that only their
true brother would be privy to this information.

                                                        (Our Sages)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
The saintly Rebbe Elimelech of Lizensk once recovered from a
life-threatening illness. When his recovery was complete, his closest
disciples mustered their courage to ask him what he had seen while
hovering between life and death.

The Rebbe said that he would tell one thing he learned:

As I walked in the Garden of Eden, I saw among the most honored souls a
familiar face. He looked very much like Mottel the Bookbinder. To be
sure, Mottel was a G-dfearing Jew, an honest, hard-working bookbinder,
but he was otherwise an undistinguished ordinary Jew, not even much of a
Torah scholar.

"Is it truly you, Reb Mottel?" I asked the soul as I approached him.

"Yes, it is I," called out Reb Mottel happily.

"But how did you get to this exalted place?" I asked Reb Mottel quite
innocently.

"When I was brought before the Heavenly Court, I was asked the usual
questions. I had to admit that, regrettably, I had studied very little
Torah. I didn't have much of a head for it. Besides, we were very poor,
so I had to find a way of earning money to help my parents support the
family. I was apprenticed, at an early age, to a bookbinder, I explained
to the Court...

"They began the weighing of my mitzvot and sins. On the right side of
the scale, angels began putting all my good deeds. Then they pushed the
scale down to make it weightier, saying this was for the joy and
sincerity with which I performed the mitzvot.

"But then other angels came forward and began to load my sins and
misdeeds on the left scale. I watched with horror as my sins were added
up. Most of the sins were truly not serious, and they happened because
of my ignorance. But, though they were small, they were adding up
dangerously, till they tipped the scale.

"As I stood there before the Heavenly Court, trembling and ashamed, an
angel suddenly appeared with a worn-out siddur in his hand. Behind him
was a line of wagons loaded with sacks.

" 'I am the angel in charge of stray pages from holy books. I go to
every Jewish home, every shul and every Jewish school. I look to see the
condition of the holy books. Whenever I see a worn out book, with
crumpled pages and loose covers it gives me tremendous pleasure, for
this is a sign that the books are in constant use. But when I see that
some of these books are tattered beyond repair, I am troubled, for every
holy book has a holy soul, and every page has a soul, which must be
treated with care and respect.

" 'In the course of my travels I met this man here on trial. Ever since
he was a child, Mottele loved his little siddur and would often caress
and kiss it before closing it.

" 'When it came time for Mottel to be apprenticed, he told his father
that there was nothing he would like more than to be a bookbinder.

" 'I have never seen a book-binder like Mottel,' continued the angel in
my defense. 'He never got any pages mixed up, never missed a stitch, and
always used the best materials. From time to time, he would go to the
shuls in his town and collect holy books that cried out for attention.
He took them home  and worked late into the night to restore them, bind
them and give them new life. He never charged for this and never even
told anyone about it.

" 'I respectfully request that the Heavenly Court permit me to unload
all the sacks of worn-out holy books to which Mottel the Bookbinder has
given a second life, and put them on the scale with all his other
mitzvot and good deeds.

"The Heavenly Court agreed. Long before the wagons were half unloaded,
the scale with the mitzvot clearly outweighed the other side.

"Believe me, dear Rebbe," Mottel concluded, "I was as astonished at what
happened before my eyes as you were at seeing me in this place of
honor."

"I wanted to ask Mottel a few more questions," explained Rebbe
Elimelech, "but at just that moment I began to recover. Reb Mottel's
story speaks for itself. But let us also remember," Reb Elimelech
enjoined his disciples, "that G-d never fails to give credit and reward
for any good deed, even for such a seemingly trivial act as smoothing
out a crumpled corner of a well worn page in a holy book.

                                    Reprinted from Talks and Tales.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
Chasidic teachings explain that the difference between Judah and Joseph
is analogous to that between earth and heaven, inanimate objects and
plant life, action and study. Which is higher? This week's Torah portion
begins, "Judah approached Joseph," implying that Joseph is higher than
Judah, since he must be approached. On the other hand, the Haftora
(Ezekiel 37) implies that Judah is higher: "I took the stick of
Joseph...placed on it the stick of Judah...and my servant David [from
the tribe of Judah] will rule over them." In reality both are true, but
in different eras. During the exile, Joseph (heaven, plant life, study)
is higher, but in the Messianic Age, the superiority of Judah (the
earth, inanimate objects, action) will be revealed.

                                         (The Rebbe, 5 Tevet, 5751)

*********************************************************************
               END OF TEXT - L'CHAIM 1299 - Vayigash 5774
*********************************************************************