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                         L'CHAIM - ISSUE # 1302
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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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        December 27, 2013        Vaera            24 Tevet, 5774
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                             Building Boom

Despite the concerns over the economy just about everywhere in the
world, building continues at an astounding rate. Just ask anybody in
Dubai, or at universities across the United States, or at the Brooklyn
Navy Yard, where the tallest prefab building in the world is expected to
spark a modular-housing boom.

The Torah (Deut. 22:8) teaches that when we are building a new home, we
must erect a guard-rail around the roof. The following verse presents
the obvious reason for this commandment: someone can fall from an
unenclosed roof.

According to various commentators, this mitzva applies to a home one
purchases or even rents.

On a deeper level, this mitzva applies not only to someone who is
constructing, purchasing or renting a home, but to every Jew. Whether an
apartment, condo, co-op, or a house, any edifice that we call "home"
must have a guard-rail.

The Hebrew word for guard-rail is "maaka." And it is from this word that
we can learn that a guard-rail applies to each of us.

The first letter of maaka is mem. The mem signifies "malchut" or
royalty. In a Jewish home everyone should be regarded as royalty, not
just guests! Everyone (spouses, siblings, children) should be treated
with respect and dignity.

The second letter of maaka is ayin. Ayin is the first letter of the
Hebrew word "ol," meaning "yoke." Each person must place upon himself or
herself the "yoke" of 100% commitment to the other person, be it spouse,
parent or child.

The next letter is kuf. Kuf stands for kedusha - holiness. Every
activity in the home can and should be endowed with holiness, even such
mundane acts as eating or decoarting the home.

We can understand the intrinsic holy nature of a Jewish home (apartment,
dorm room, etc.) by studying an earlier commandment in the Torah. "You
shall make a Sanctuary for Me and I will dwell in them," G-d commands us
(Ex.25:8). G-d enjoined us to make one Sanctuary but promised to dwell
"in them" - plural - for G-d dwells in every Jewish heart and home where
His presence is welcomed.

The final letter of maaka is "hei." In Hebrew each letter has a
numerical value and hei equals five. This teaches us that in our homes
we must bombard all five senses with good. What we see, touch, taste,
smell and hear should be positive and beneficial.

When we see a mezuza on the doorpost or Shabbat candlesticks in a
prominent place, we know that we are in a home where Jewish observance
is valued. The words that we hear in the home should be worthy of this
"miniature sanctuary." The distinctive aromas - latkas or sufganiyot on
Chanuka, special dishes for Passover, fresh challa baking on Friday
afternoon (straight from your local supermarket freezer) are scents that
literally create memories...

In addition, Judaism involves our senses in practical mitzvot: When
Shabbat ends we recite a blessing over spices and smell them during the
Havdala ceremony. Upon seeing a rainbow, or a long-lost friend, there
are special blessings say. It is a mitzva to hear the shofar on Rosh
Hashana. We are encouraged to taste of the foods of Shabbat on Friday
afternoon, etc.

G-d's purpose in creating the world, according to our Sages, is for us
to make it into His "home." This will be realized in the Messianic Era.
As each of us works on building a maaka for our own homes, we
simultaneously prepare for the Messianic Era, when G-d will comfortably
dwell in this world, may it commence now.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Va'eira begins with a G-d's statement to
Moses: "I appeared to Abraham, Isaac, and Jacob as 'G-d Alm-ghty,' but
My Name 'Y-H-V-H,' I did not make known to them....Therefore say to the
Children of Israel [in My name], "I am Y-H-V-H."

It would seem from these words, that the revelation granted to the
Children of Israel is greater than that received by the Patriarchs. And
yet, the Patriarchs were not only the physical but also the spiritual
progenitors of the Jewish people. The revelation they received was the
ultimate source and cause of the higher revelation granted to their
descendants.

Although the Patriarchs were able to experience a foretaste of the
spiritual effects of commandments, the full ability to bring G-dliness
into the physical world was realized only when the Torah was received by
the Jewish people. It is through the study of Torah that this spiritual
revelation is drawn down into the conscious powers of a Jew's soul and
through the observance of the mitzvot (commandments), it is brought into
his body and further into the world at large.

Although the Patriarch's service tapped the soul's essence, because
their service was mainly spiritual, and not revealed in the world at
large, its unlimited quality was also not revealed. Since the giving of
the Torah the service of the Jewish people has been, to the greatest
extent, to refine this world. Therein lies the difference between their
service and the primarily spiritual service of our the Forefathers.

There is an advantage to the revelation of the essence of the soul at
the giving of the Torah to the service of the Patriarchs. For the fact
that G-dliness is revealed throughout the world at large reveals its
true unbounded and unlimited quality, that it has no limitations.

So, we can understand; the service of the Jewish people in subsequent
generations comes as a result of that of the Patriarchs; and, It is the
service of the Jews of subsequent generations that reveals the essential
potential possessed by the Patriarchs.

These concepts have great relevance to our day, as the ultimate
revelation of G-d's Name Y-H-V-H will occur with the revelation of "the
new dimensions of the Torah that will emerge from Me" in the Era of the
Redemption.

There are parallels between the concepts referring to the service of the
Patriarchs as anticipating and preparing for the giving of the Torah and
our present service which prepares for and anticipates the Final
Redemption. Our service through observance of Torah and mitzvot draws
G-dliness down into the world, however the revelation of our service
will not be seen until the advent of Moshiach. Then, "the glory of G-d
will be revealed and all flesh will see...."

Just as it is the Patriarch's service which led to the revelation of the
giving of the Torah, similarly, it is our service which will lead to the
revelations of the Era of the Redemption. Indeed, our service in the era
of exile taps the essential power of the soul, and this is the quality
that will be revealed in the Era of the Redemption.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                            Your Royal Garb
                       by Rabbi Avraham Berkowitz

It was September 2007 and I was in Monte Carlo for a friend's wedding.

We prayed that Saturday morning at the local synagogue and later walked
to the nearby Hotel de Paris. Entering the lobby, I was surprised at the
large security presence. I soon learned that the legendary former South
African president Nelson Mandela was a guest in the hotel. As it
happened, he was sitting in one of the stately public rooms on the lobby
floor as I passed by.

I instinctively wanted to meet the iconic statesman. The slim chance of
gaining access to meet Mandela did not stop me from asking the security
guard at the door if I could please step in to bless the former
president. Just then, a second member of the security detail approached
and asked what I wanted. The first bodyguard explained that I was a
rabbi who wanted to bless Madiba on the holy Sabbath. They agreed to let
me go over to greet him.

As I approached the former president, he looked up and beamed. I was
dressed in the full Chabad Shabbat attire, the flowing black frock and
black fedora, and since I had just left the synagogue my white and black
tallit was draped over my shoulders.

After we had been introduced, Mandela invited me to sit near him. He
asked me to please bless him and mentioned how touched he was that I had
blessed him on the Sabbath. President Mandela also told me how much he
cherished it when 'his rabbi,' Chief Rabbi Cyril Harris, would bless him
back home.

Looking across at the great man, who had suffered for decades, fought
for freedom, and pulled a splintered nation together, I felt compelled
to ask one question. Had he ever compared his story to that of the
biblical Joseph?

Without pause, Mandela replied that he felt a strong affinity with
Joseph. Joseph had been imprisoned for life, yet he found strength in
his positive outlook and had finally emerged to lead a nation. With
twinkling eyes, Mandela laughed out loud: "But I spent many more years
in prison then Joseph did!"

I then asked him, "Is it in honor of Joseph's coat of many colors that
you wear your trademark colorful "Madiba shirts"?

"No," he replied, "I wear these shirts to represent my people and their
struggle and to represent the beautiful diverse cultures and traditions
of Africa." He tenderly touched the African continent embroidered on his
custom-made silk black shirt.

We chatted easily. He commented on how I was dressed and said, "Seeing
you dressed like this reminds me of that Saturday visit to the
synagogue" a few days after being elected President. On the first
Shabbat after he had been elected president, back in May 1994, he
visited South Africa's largest synagogue, the Green and Sea Point Hebrew
Congregation in Cape Town. "His rabbi," Chief Rabbi Harris had invited
him to attend morning services.

Mandela recounted how he had addressed the packed crowd and had
"appealed to the local Jewish community to implore their South African
family members who had emigrated to return home to help rebuild a new
democratic South Africa." He also reassured the local Jewish community
not to be afraid of a Government of National Unity and promised that
"together we will succeed."

He then recalled, "When I returned to the motorcade, my driver handed me
a gift from a women who had attended synagogue that morning. It was a
beautiful black shirt, with a colorful design of golden fish across it.
I chose to wear that shirt to the opening of parliament of our new
democratic government.

"After I had worn that shirt, this same woman (South African designer
Desre Buirski) would continue to send me shirts. We become good friends,
and she designed hundreds of shirts for me. These shirts help me carry
my message all over the world."

He smiled and added, "And all because I went to synagogue on a Saturday
morning."

I stood up and thanked him for the generosity of his time and the honor
of meeting him. Before I left, Mr. Mandela complimented the traditional
look of my Chasidic dress. "I am happy to see you dressed this way; you
should always be proud to wear the clothing of the Jewish faith as a
mark of honor," he said.

As I shook his hand, he told me, "Remember young rabbi, when you dress
in your royal garb, you represent what the Bible stands for: How all
humans are Gd's children, created in the image of Gd, regardless of
ethnicity, color or faith."

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                               WHAT'S NEW
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                             New Emissaries

Chabad of Carroll County in Skyesville, Maryland, opened recently under
the directorship of Rabbi Sholom Ber and Feige Cohen.

Rabbi Chaim and Leah Hoch have opened Chabad of Borehamwod and Elstree,
England

                              New Centers

Chabad of West Pasco County, Florida, purchased a 4,000 sq. ft. building
that will serve as a community center for Jews throughout West Pasco.

A Chabad-Lubavitch Humanitarian Center, part of the Ten Yad Organization
providing food and social services, has opened in S. Paulo, Brazil. The
six-story high center is 24 hours a day to provide food and social
services for the community. Ten Yad has provided food for the poor since
1992 through soup kitchens, "meals on wheels" programs for the elderly
and disabled, and food collection and distribution programs. More
recently they have begun reaching out to the homeless, orphans and
prisoners.

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                            THE REBBE WRITES
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                       5th of Shevat, 5736 [1976]

...I appreciate the kind sentiments expressed in your letter. But I am
mindful of the dictum of our Sages of the Talmud (B. M. end of p. 84a)
to the effect that compliments and approbations, however justified, do
not help to clarify issues, where-as a question or challenge, requiring
an answer or explanation, can be more helpful to bring out important
practical points and elucidations.

Following this principle and especially in view of the opening lead of
your letter, referring to the well-known question (and challenge) Ayeka
- where are you - in light of the Alter Rebbe's [Rabbi Shneur Zalman,
founder of Chabad Chasidism] explanation of it, which reappears again in
the concluding paragraph of your letter, the course of my response is
already chartered.

There is no need, of course, to point out to you that when the question
Ayeka is posed to a private individual, it is likely to refer to the
individual personally and to his immediate family, while the same
question put to a person of influence and communal responsibility, to
whom many look up for inspiration, Chinuch [Jewish education] and
guidance in their daily life and conduct, the question has much wider
implications. It also calls for an assessment as to where he stands and
what he has accomplished in the public domain. Indeed, perhaps the
latter is the more significant challenge, for it is there that the
person's fullest achievement is expressed, as it comes to light in those
who benefited from his influence, and it is more significant for many
reasons.

Needless to say, the foregoing is not contradicted in the least by the
popular adage - "first correct yourself then correct others." Certainly
in this country, and in these days, it is the duty of everyone who has
any influence in his surrounding to take an active part in promoting
Torah-Chinuch, bearing in mind that even a slight improvement during the
formative years may well result in significant benefits in later years
to the extent of affecting one's whole life and that of one's family,
etc. The prospect is not the same, of course, for the person who is of
the older generation, since he is already a mature person with a defined
course in life, though he, too, is capable of a radical change and
advancement to an incomparable degree.

As you are surely aware, the contemporary young generation, more than at
any other time in the past, is not afraid of a challenge, even if it
should entail radical change and great hardship. It is rather those who
are supposed to present the challenge to them who fail to give our
youngsters credit, thinking that if it is offered in a diluted form, it
will be more appealing and acceptable. Their fear of tafasta miruba [too
much at once] has got them down so much that all that they offer is miut
sheb'miut - very little - not realizing how self-defeating their
approach is.

I should not be at ease with my conscience, both for my sake and yours,
if I were not to put it in plain words. I am confident that you will not
take it amiss. I speak of living Yiddishkeit in the daily life and
conduct in terms of actual observance, what our Sages call maase eikar -
the essential thing is the practice of Mitzvos [commandments]; not the
kind of Judaism that is practiced on certain occasions, or on certain
days of the year, but every day; until the habit becomes second nature -
in this case, actually the essential nature....

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                               WHO'S WHO
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                                Tevet 25

Exodus from Egypt means leaving limitations and bounds, and Chasidic
teachings are to enable man to leave the restrictions of the material
world. There is a difference: The Egyptian Exodus means shattering and
then departure, which is why they went away from Egypt. The Chasidic
exodus means purification and correction, stepping out of worldly
limitations and bounds while remaining in the world. This means, while
functioning within the world we must transcend its limitations. We are
to remove the limitations and bounds, and perceive the truth - that the
world per se is truly good, since, after all, the natural world is what
G-d intended. This is attained through the working on oneself  through
Chasidut.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Our Sages describe the current Jewish month in which we find ourselves,
Tevet, as "the month when the body derives pleasure from the body."
Chasidic teachings explain that this means that in this month, G-d's
essence derives pleasure from the service of the Jewish people within
the physical world. In its most complete sense, this service is revealed
to us by tzadikim-the righteous.

The 24th of Tevet (this year coinciding with Friday, December 27) is the
anniversary of the passing of Rabbi Shneur Zalman of Liadi, founder of
Chabad Chasidism. Rabbi Shneur Zalman opened a new path which allowed
the teaching of the previously hidden aspects of the Torah - Pnimiyut
HaTorah - to be comprehended through the intellect and thus reveal
additional G-dliness within the world.

The number 24 written in Hebrew letters is "kaf-dalet." On the eve of
the 24th of Tevet, 5752 (1992) the Rebbe noted that kaf-dalet relates to
the verse, "I will make your windows shining rubies - kadkod." In
Chasidic thought, kadkod is associated with the expression from the
Midrash, "I will do as this and as this," i.e., that there are two
approaches to G-dly service, one beginning with the revelation from
above, and the other beginning with the elevation of the worldly plane.
The ultimate level of service is to fuse the two.

Rabbi Shneur Zalman was not only a master in the area of Pnimiyut
HaTorah. He was a great scholar of the revealed parts of the Torah as
well.

This quality of Rabbi Shneur Zalman's is alluded to in his name, Shneur,
which can be broken up into two Hebrew words, "shnei" and "ohr," meaning
"two lights." He illuminated the world with his greatness in the two
lights of the Torah.

Thus, it comes as no surprise that Rabbi Shneur Zalman, who illuminated
the world with the revealed and hidden lights of Torah, also fused the
two approaches to G-dly service.

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                          THOUGHTS THAT COUNT
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You shall know that I am the L-rd your G-d, Who brings you out (Ex. 6:7)

G-d promised the Jewish people that not only would He take them out of
Egypt, but also that they would know it was He Who had redeemed them;
the redemption itself would serve to deepen their understanding and
faith in G-d. Indeed, this is the purpose of all redemptions and
salvations: that through them we come to recognize the true Redeemer and
Savior.

                                                       (Sefat Emet)

                                *  *  *


She bore him Aaron and Moses (Ex. 6:20)

The Torah specifically tells us that Moses and Aaron were born like all
children, to "regular" human parents; the fact that they became prophets
and leaders of the Jewish nation was due to their own actions and
choices, not because they descended from on high like celestial angels.
From this we learn that every individual, through his own efforts and
free will, can reach the highest spiritual levels - even as lofty as
Moses and Aaron.

                                              (Ma'ayana Shel Torah)

                                *  *  *


The magicians did likewise with their enchantments, and brought up frogs
upon the land of Egypt (Ex. 8:3)

Unlike the frogs brought forth by Moses and Aaron that jumped into the
Egyptians' homes, beds, kneading troughs and even ovens, the frogs
produced by the magicians merely dispersed throughout the country. For
without a specific G-dly command, there was no need for them to
sacrifice their lives.

                                                (Be'er Mayim Chaim)

                                *  *  *


The L-rd sent thunder and hail, and fire came down upon the earth (Ex.
9:23)

Lightening is perceived before thunder, though they occur
simultaneously. (Our sense of sight is quicker than our sense of
hearing; by the time the sound reaches our ears, our eyes have already
processed the lightening.) However, the laws of nature were altered
during the plague of hail, and the Egyptians saw and heard the
lightening and thunder at the same time. The reason is that Moses had
told the Egyptians beforehand exactly when the plague would begin; had
there been a lapse between the visual and auditory components, the
Egyptians could have claimed that he hadn't been precise.

                                                           (Malbim)

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                            IT ONCE HAPPENED
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The poritz (nobleman) and his son were having a heated argument. The
son, an only child, had asked his father for permission to go hunting
with his friends in the dense forests around the city of Liozhna. The
elderly father, concerned for his son's safety, had refused to grant it.
The father's opposition to what he considered a dangerous venture seemed
immovable.

At the height of the argument, however, the poritz had suddenly stopped
speaking. For a few minutes he was silent, lost in thought. "I will let
you go on one condition," he finally decided. And indeed, it was a very
odd stipulation.

"In the city of Liadi there lives a famous rabbi. He is the spiritual
leader of all the Jews in this area, and every word he utters is
considered holy. Go to this rabbi. If you promise to do this, I will let
you go hunting." The son was very surprised, but gave his word. The next
day he left on the expedition.

In those few moments of silence, the poritz's memory had carried him
back to the time he had served as an interrogator in the main prison in
Petersburg. Although he had interrogated hundreds if not thousands of
prisoners in the course of his career, his experience with the rabbi who
had been charged with rebelling against the government was something he
could never forget. His regal bearing, majestic long beard and deeply
expressive eyes were permanently engraved on the nobleman's heart.

He could remember the rabbi's answers to the interrogators' questions as
if he had heard them just yesterday. The wisdom and truth they contained
had been evident in every word, and the poritz had been extremely
impressed by the rabbi's character. In fact, the rabbi's subsequent
release from jail on the 19th of Kislev and the dropping of all charges
against him were in large part due to the poritz's intervention.

The rabbi, of course, was the Alter Rebbe, Rabbi Shneur Zalman of Liadi,
founder of the Chabad Chasidic movement, whose opponents had slandered
and libeled him to the authorities. But despite the accusations, the
young interrogator had been convinced that the rabbi was a G-dly man.
Now, decades later, the poritz felt that if his only child could see the
holy rabbi for himself, it would somehow set his own mind at ease.

Unfortunately, the poritz's misgivings proved to be well founded. A few
weeks into the expedition the hunting party had been halted by a
blinding rainstorm. The son, who had wandered off from the rest of his
friends, was alone in the middle of the forest. Seeking shelter under a
tree, he had no choice but to wait for the storm to pass. But the
weather did not improve, and only grew worse. It was several days until
the storm abated.

Soaked to the bone, hungry and sick, the poritz's son despaired of ever
leaving the forest. It was truly miraculous when he eventually found a
path through the foliage and succeeded in dragging himself to an inn on
the outskirts of Liozhna.

The next day, burning with fever, he suddenly remembered his promise to
his father and resolved to fulfill it. With his last ounce of strength
he arose from bed and set out for the city to find the famous rabbi.

Once in town he soon learned that Rabbi Shneur Zalman had recently
passed away. The poritz's son felt a pang of conscience until the Jews
informed him that the rabbi had left a successor, his son Rabbi Dovber
(the Mitteler Rebbe), who was also a holy person. But the Mitteler Rebbe
was no longer living in Liozhna, and now resided in Lubavitch.

There was no rational explanation for the urgency he felt to see the son
of the famous rabbi his father had praised so highly. Nonetheless, he
hired a carriage and set out for Lubavitch, despite his weakness from
his recent ordeal.

That night, when the poritz's son arrived in Lubavitch, he was
disappointed to learn that the Rebbe was addressing his Chasidim and
would not be receiving visitors. But the young nobleman would not be
turned back. Undaunted, he insisted on being told the exact location
where the Rebbe was speaking.

The study hall was packed to the rafters, so that no one noticed the
stranger when he entered. In the front of the room the Mitteler Rebbe
was seated at a table saying a Chasidic discourse. The poritz's son was
astounded by the scene. Such a large crowd of people, yet everyone was
silent and focused on the Rebbe. He found himself rooted to the spot.

About an hour later it occurred to him how odd it was that he was
standing, given the state of his health. When he left the study hall he
could actually feel his strength returning, which he had no doubt was in
the merit of the holy rabbi. He was also very grateful that he had
headed - albeit late - his promise to his father.

This story was related many decades later by the poritz's son - by then
a nobleman in his own right - to a Chabad Chasid.

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                            MOSHIACH MATTERS
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In this week's Torah portioin we read: Moses returned to G-d and said,
"L-rd! Why have You mistreated this people? Since I came to Pharaoh to
speak in Your Name, he made things worse... You have not saved this
people at all" (Ex. 5:22-23)From this exchange we learn that we mustn't
resign ourselves to the present exile with the excuse that "such is the
will of G-d." The Redemption is near, yet it is still bitter and
painful. Therefore, even while reaffirming our absolute faith that "the
ways of G-d are just," we are also to express our anguish with the
prayerful outcry "How much longer?" and ask for the immediate coming of
Moshiach.

                                 (The Lubavitcher Rebbe, 5743-1983)

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                END OF TEXT - L'CHAIM 1302 - Vaera 5774
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