Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 1349
*********************************************************************
                           Copyright (c) 2014
                 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/5775/1349.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 5, 2014       Vayishlach        13 Kislev, 5775
*********************************************************************

                            Doing it Jewish

Judaism doesn't believe in asceticism. It does not consider it a lofty
goal to totally separate oneself from the world and its pleasures.
Rather, we are encouraged to enjoy life, but in a uniquely Jewish
fashion.

Maimonides writes in his Mishne Torah: "A person may desire... not to
eat meat, nor to drink wine, live in a pleasant home, or wear fine
clothing... This is a wrong path and it is forbidden to follow it... Our
Sages directed man to abstain only from those things which the Torah
forbids him and not to deny himself those which are permitted."

The bottom line is that we're all going to partake of this world no
matter what, as we should. So we might as well do it Jewishly.

The Talmud states that when one is surrounded by beautiful furnishings
it expands the mind and relaxes the person. One can therefore study
Torah more assiduously. So when you re-decorate or purchase artwork,
consider whether this color paint or that artist's work of art, are mind
expanding or stress reducing.

Don't deny yourself "meat" or "wine" or all of the delicious delicacies
in-between. But do make sure that it's kosher and remember our body is
on loan to us from G-d and we have to return it in as good shape as
possible.

Wear fine clothes and dress for success - if you can afford to. But
while you shop, keep in mind that you want to dress Jewishly, with
dignity. And if you can't afford to dress on fashion's cutting edge,
dress with just as much dignity, but less expensively.

At an international Chanuka gathering - hooking together people on five
continents by satellite (at the time, in 1991, this was considered
"cutting edge" technology) - the Lubavitcher Rebbe expressed the above
concepts and brought them one step further. With an awareness of the
purpose of creation for all material things, we can use them toward
their proper purpose. He said:

"Our involvement with material things should be motivated by more than a
desire for self-gratification. This involvement should be purposeful in
nature and ultimately directed toward serving G-d.

"In this manner, not only does this satellite-link communicate spiritual
truth: it expresses it itself. For satellite communication, like every
other creation brought into being by G-d, exists for a purpose. As our
Sages declare, `Whatever G-d created in His world, He created solely for
His glory.' In this instance, G-d revealed the wisdom for this and other
technological advances that unite different parts of the world so that
we could better appreciate the oneness that pervades all existence.

"But Judaism never allows anything to remain in the theoretical.
Practical application and an orientation toward action are the backbone
of Judaism:

"The oneness achieved through satellite communication allows one person
to share with another not only in the realm of thought, but also in a
tangible way. For example, charitable funds can be transferred from one
account to another regardless of the geographic distance, and in this
manner, a needy person can be promptly given the wherewithal to purchase
his physical necessities," the Rebbe concluded.

The bottom line is that we are physical people in a physical world.
That's the way G-d created it and that's the way He wants it. But He
also "wants" us to reveal the true purpose of everything physical and
use it for its G-dly purpose.

As we approach the Messianic Era, when the Divine purpose for everything
will be fully revealed, it becomes easier to achieve the goal of using
the pleasures of the world to bring pleasure to ourselves and ultimately
to G-d.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
This week's Torah portion, Vayishlach, describes the encounter between
Jacob and his brother Esau, after Esau had sent 400 armed men announcing
his arrival. Their meeting, which threatened to be confrontational,
actually turned out amiable - "Esau ran to meet him, and embraced him,
and fell on his neck and kissed him; and they wept."

Why this change of Esau's intentions? Rashi explains: Esau's mercy was
aroused when he saw Jacob prostrating himself before him so many times.
Rashi continues by quoting Rabbi Shimon Bar Yochai: Despite the fact
that Esau hates Jacob, Esau's compassion was stirred at that time and he
kissed him with his whole heart.

Rabbi Shimon used the word "halacha" to describe the fact that Esau
hates Jacob. Halacha, which means religious law, emphasizes something
about the nature of Esau's hatred toward Jacob: it is as immutable and
timeless as are the practical laws of Torah. Rabbi Shimon wished to
teach us that we should not try to rationalize Esau's hatred of Jacob by
ascribing various reasons or motives to it; it is a hatred rooted in
Esau's very essence. If and when we find an instance of Esau's positive
behavior toward Jacob, we should realize that it is an exception to the
rule - "his compassion was stirred at that time."

This saying of Rabbi Shimon also found its expression in his own
personal life. Rabbi Shimon lived under the yoke of Rome, and suffered
under the harsh decrees issued against the Jewish nation. He, in
particular, suffered greatly because of his own staunch opposition to
the Romans, and was forced to hide in a cave for 13 years, together with
his son. Yet it was precisely this same Rabbi Shimon who traveled to
Rome to have the anti-Jewish decrees rescinded, and was successful!

The story of Rabbi Shimon illustrates both sides of the coin: the
unchangeable nature of Esau's hatred and persecution of the Jews, and
the triumph of one who was particularly renowned for his opposition to
Roman rule.

We learn from this a valuable lesson in how to relate to our oppressors
during this long and bitter Exile:

On the one hand, a Jew must not rely on the mercy of the nations,
because we know that Esau's hatred toward Jacob is a given fact. At the
same time, it is within the power of every Jew to command respect from
the non-Jews by maintaining his pride and adherence to the Jewish way of
life.

When a Jew is unbending in his commitment to Torah and mitzvot, it
positively influences the nations, so that "Esau's compassion was
stirred and he kissed him with his whole heart." Not only does this
command respect, but it brings about Esau's cooperation and even
assistance in helping the Jew to keep his Torah.

                   Adapted from the works of the Lubavitcher Rebbe.

*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                              Transitions
                            by Malka Presti

My name is Malka, though I used to be known as Chloe, and Chloe led
quite a different life than I do now. I grew up in Boca Raton, Florida,
and matzo ball soup was about the extent of my Jewish affiliation. I
always believed in G-d and was proud to be Jewish, but it certainly did
not govern my life or my choices. Thankfully, my mother did enroll me in
Sunday Hebrew school as a child, but after my Bat Mitzva, I graduated
Judaism.

The year after my Bat Mitzva, we moved to Nevada where I felt like the
only Jew in a sea of Mormons. My lack of interest in Judaism, along with
the constant lectures from my friends to "save my soul and convert" were
certainly not conducive to me finding my place in Judaism.

After high school I began Arizona State University. As a freshman, I was
searching for my niche on campus. I joined a sorority where 5 of the 150
girls were Jewish. One of them offered me to come to a "Hookah in the
Sukkah" event at ASU Chabad. I knew what hookah was and I vaguely
remembered what a Sukkah was, so I agreed. The rabbi and rebbetzin whom
I met there, Rabbi Shmuel and Chana Tiechtel, were beyond wonderful and
welcoming. I had a lovely time and their family was very kind to me, but
I just wasn't looking to get involved in Judaism. I did not return to
the Chabad House for an entire year.

A month after that Sukkot event, my grandpa (Hershel Laib ben Avraham of
blessed memory), who was my hero and inspiration in life, passed away.
The following year my grandma (Devorah bas Yaacov of blessed memory)
urged me to find a place to observe my grandpa's yahrtziet. Being that I
was so disconnected, I didn't know what to do or where to go! I then
remembered the warm Chabad House I had gone to the previous year and
decided to go there to honor his day of passing. I entered the Chabad
House that night alone, in total sadness and mourning...but I never felt
alone again. They listened to my stories, embraced me, and toasted my
grandpas memory; from then on Chabad was home.

Soon after, Rabbi Tiechtel encouraged me to become part of the "Sinai
Scholars," Torah study program. I reluctantly agreed, but after the
first class I was hooked. I couldn't ask enough questions or get enough
answers. I was unquenchably thirsty! My shluchim (emissiaries) spent
many hours learning with me which inevitably led me to start keeping
Shabbat and kosher.

The next step for me was more intense Torah study. I attended Mayanot in
Jerusalem for the summer. I absolutely loved yeshiva; I could feel my
soul smiling and dancing that I was finally immerseing her in Torah.

I would have stayed on but I had one more year of college to complete my
degree, which I finished this past May. That last year on campus was
difficult for me; my soul ached to be back in yeshiva. I couldn't wait
for the year to end so I could get back to learning.  But as the months
passed, the fire dimmed. I knew that if I returned to yeshiva for the
year, Torah would become an inseperable part of me. But by March, I had
yet to apply for yeshiva.

A few weeks later, a friend whom I met in Mayanot called me to study
over the phone; she asked if I had applied to yeshiva yet. I admitted
that I was scared to take the step that I knew would help solidify my
commitment to Torah and mitzvot. She encouraged me, rekindled my fire,
and sent me the link to sign up! I spent the next hour applying. .Just
before I clicked submit I paused and pleaded with G-d: "I know this is
pure chutzpa, but I NEED a sign that this is what You want for me. That
you want me to be religious, to be Chabad, and to go to yeshiva!" If I
didn't get a sign, I knew I would still go, but I felt that G-d's
validation and approval would make any challenges that came my way
easier.

Now I must rewind in my story to three months earlier. In December, I
had gone on a "Taste of Yeshiva Shabbat" through Chabad on Campus.
Before I left for the Shabbaton, Rabbi Tiechtel called and told me that
he had a very special gift for me.  He had had it since November when
Chabad at ASU participated in the Chabad on Campus Intercollegiate
Shabbaton in New York, but he felt that now was the time to give it to
me.

I explained to Rabbi Tiechtel that I was on my way to the airport for
the Taste of  Yeshiva Shabbat and simply could not stop but would get it
when I came back to Arizona. For three months, from the time I returned
from the Yeshiva Shabbat until the day in March when I applied to
yeshiva and asked G-d for a sign, the rabbi and I had never managed to
hook up for him to give me the gift. I was the president of Chabad and
the Tiechtel children's babysitter, but the gift never came into my
hands during that time. Either he would leave it at home, or I would
forget to ask him for it, and  and so on.

Finally after a class one evening, on the same day I had asked G-d for a
sign, my rabbi exclaimed, "Malka don't move, I have your present!" He
went into his office and came back with a dollar from the Lubavitcher
Rebbe. When the Lubavitcher Rebbe would give dollars on Sundays for
people to give to charity he would say "blessing and success." Here was
my sign! I felt the Rebbe was telling me I should go to yeshiva with
much blessing and success.

Rabbi Tiechtel told me about the dollar: While we were at the Ohel (the
Rebbe's resting place) during the Chabad on Campus Shabbaton in
November, a woman approached him. She handed him a few dollars from the
Rebbe, saying that he should pass them them on to his students in the
right time. As this transaction was happening, I was in the Ohel begging
the Rebbe for guidance and clarity regarding my connection with the
Rebbe and  whether I should go to yeshiva or not. At the very moment I
was pleading with the Rebbe, this woman was giving my rabbi my answer.

What is even more amazing is that though I saw  Rabbi Tiechtel almost
every day, it had not worked out for him to give me the dollar  until
exactly when I needed it most! The answer couldn't have been more clear
- yeshiva, and the Rebbe's yeshiva!

This is the story of how I transitioned from Chloe to Malka, a Machon
Chana student, and a daughter of the Lubavitcher Rebbe!

    To find out more about Machon Chana call 302-503-0770 or email
    machonchanainfo@gmail.com

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                          Once Upon A Journey

Three hundred years ago, the Jewish community of Eastern Europe was
slowly breaking apart, threatening it's very foundation. Read about a
secret society that set out to repair the rift. Timeless tales to
educate and fascinate today's young readers. Once Upon a Journey
contains true stories of hidden tzaddikim, famous leaders and simple
Jews, based on the Memoirs of the Previous Lubavitcher Rebbe and adapted
for children by Rabbi Zalman Ruderman. Published by BSD Publishers.

              Rambam: The Story of Rabbi Moshe ben Maimon

Brilliant scholar, dedicated physician, prolific author, Torah leader.
Rabbi Moshe ben Maimon was all of these and much more. But what were his
early years like?  What struggles and challenges did he endure? This
newly revised biography tells the story of the Rambam's life in a
well-researched, sometimes fictionalized narrative for independent
readers. Excerpts from the Rambam's extensive writings are seamlessly
incorporated into the action.  Written by Rochel Yaffe, illustrated by
Normal Nodel and published by Hachai Publishing.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                   20th of Elul, 5735 [Aug. 27, 1975]

Blessing and Greeting:

I duly received your letter and regret unavoidable delay to acknowledge
same. You write that you find it difficult to fully understand why the
Jewish people seem to feel so strongly that the Gentiles are not well
disposed toward them, especially since you personally do not feel this
way about the Jews.

May I say, first of all, that I am gratified to hear about your good
feelings and I do hope that you avail yourself of every suitable
opportunity to let people know how you feel in this matter, so they
emulate you.

As for your question, what basis, if any, there may be for Jews to feel
suspicion - or even frightened, as it seems to you - about the Gentiles'
feelings towards them - surely there is an obvious explanation of that
in what happened in our time, and before our own eyes, obvious at any
rate, to those who survived the holocaust in Europe and found a haven in
this country.

Considering that one third of the Jewish people was callously decimated
by a Gentile nation and its collaborators, while the rest of the Gentile
world looked (and sometimes not even as indifferent observers) - a
subject too painful to dwell on, particularly in this letter, in view of
your personal feelings. I mention it only by way of reply to your
question - the explanation is fairly obvious, and it is surprising that
it had eluded you. Moreover, seeing the attitude of the vast majority of
the members of the United Nations toward the remnants of the Jewish
people, it clearly reinforces the suspicion that the attitude of the
Gentiles - generally speaking, for there have always been exceptions -
has not changed radically.

By way of contrast, it is noteworthy that Jews on their part have a duty
to encourage and help every Gentile to abide by the Divine commandments
which have been given to all mankind, namely, the so-called Seven
Precepts Given to the Children of Noah, which are the minimum standards
of universal ethics and morality, law and order, without which no human
society can long survive. This is expected of the Jew regardless of the
Gentiles' attitude toward Jews. Similarly Jews are commanded to practice
charity and benevolence towards Gentiles along with Jews.

No doubt you also know the Jewish contributions to the concepts of
liberty and humanitarianism and others. Even the motto of the United
Nations, "Nation shall not lift up a sword against nation," is an ideal
Divinely inspired to a Jewish prophet for Jews and, through them, for
Gentiles. This too, incidentally, pointedly underscores the contrast
between the said ideal displayed there on the wall with what is going on
there between the walls. Again, there is no need to dwell on this, as
noted earlier.

With blessing,

                              From www.NissenMindelPublications.com

*********************************************************************
                              TODAY IS ...
*********************************************************************
                               13 Kislev

My father said: Chassidus changes what exists, and uncovers the
essence-character. The essence-character of the Jewish person is beyond
estimation and assessment, for he is a part of (G-d's) Essence, and
whoever lays hold of a part of The Essence is as though he lays hold of
it all. Just as The Essence is unlimited, so is the part unlimited. This
is similar to tzitzit being "on the corner" - i.e. "of the same material
as the corner"of the garment. (The existence of the soul as an entity
discrete from G-d's Essence) is only because G-d created the soul to be
a created being; and Chassidus reveals the essence-character (of the
soul).

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
The first Chabad Rebbe, Rabbi Shneur Zalman, was imprisoned on trumped
up charges of anti-government activities. We celebrate his release from
prison on the 19th of Kislev, December 11 this year.

During his imprisonment, one of the Czar's officers - having heard of
Rabbi Shneur Zalman's keen intellect and outstanding genius in all areas
of life - engaged him in a conversation.

The officer had an unsolved question. "It says that Adam 'hid' after he
sinned by eating fruit from the Tree of Knowledge. When G-d wanted to
speak with Adam, He asked him, 'Where are you?' Didn't G-d know where
Adam was?" asked the officer.

Rabbi Shneur Zalman replied, "The Bible is eternal and its message is
for all times. G-d was inquiring of Adam, and of all his descendants for
all time, 'Where are you? Where do you stand in the fulfillment of your
life's mission? How much have you accomplished today and what do you
intend to accomplish tomorrow that will help you fulfill the special
task with which you have been entrusted?' "

The question "Where are you?" is asked every day of each one of us.

The answer has to come from a place that goes beyond names, titles,
affiliations and job descriptions. To be able to properly respond, our
answer has to come from our very essence. For G-d does not direct the
question to Adam or Eve, to Michael or Jennifer. He directs it to you:
"Where are you?"

Being able to answer the question requires understanding who "you" are.
The Chasidic teachings of Rabbi Shneur Zalman - the dissemina-tion of
which was the true cause for his imprisonment - explain that "you" are
comprised of a G-dly soul and a body chosen by G-d at Mount Sinai.

Torah, primarily as elucidated by Chasidic teachings, can help us
understand these components of ourselves. Together with that
understanding comes the ability to begin to answer the question, "Where
are you."

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
And Jacob was left alone (Gen. 32:25)

This concept of "alone," of the absolute unity and Oneness of G-d, was
bequeathed by Jacob to his descendants forever. For whenever the Jewish
people would be forced to do battle with Esau, they would yearn for the
time when G-d's Oneness will be manifested openly, i.e., the era of
Moshiach.

                                        (Rabbi Boruch of Mezhibozh)

                                *  *  *


And Jacob lifted up his eyes, and looked, and behold, Esau came, and
with him four hundred men (Gen. 33:1)

Jacob went to meet with his brother Esau even though he knew that his
life might be endangered by the encounter. But he didn't discuss the
matter with anyone, or think twice about it. He just did it. From this
we learn how important it is to DO things, because DOING is what will
bring Moshiach.

                                            (The Lubavitcher Rebbe)

                                *  *  *


And Esau ran to meet him, and embraced him (Gen. 33:4)

When a small flame is brought close to a burning torch, the smaller fire
is nullified within the larger one. So too was it with Jacob and Esau.
Jacob was the great light, whereas Esau contained tiny, hidden sparks of
holiness. When Esau spotted Jacob these sparks were aroused, prompting
him to run over and be nullified in the greater holiness.

                                                      (Torat Chaim)

                                *  *  *


Thus Rachel died, and was buried on the road to Efrat, which is
Bethlehem (Gen. 35:19)

Why didn't Jacob bury Rachel in the Cave of Machpela where Adam and Eve,
Abraham and Sara, and Isaac and Rebecca were buried? Instead he buried
her at the crossroads of Bethlehem in accordance with a Divine Command.
When Rachel's children would, in the future, be exiled by Nebuchadnezzer
to Babylonia, they would pass Rachel's tomb. She would entreat G-d for
mercy for her children, and G-d would listen to her prayer.

                                                    (P'sikta Ravti)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
Life in Czarist Russia wasn't easy, but in spite of everything, the
couple would have been very happy if only G-d had granted them a child.

They prayed for years and even made the long trip to the Rebbe, Rabbi
Shneur Zalman, founder of Chabad Chasidut, for a blessing. Finally,
their prayers bore fruit, and they became the parents of a charming
little boy. Not only was he an attractive and appealing child; he was
possessed of an intellect that was rare. He learned with true
dedication, and his mind and soul delighted in every word of Torah he
studied.

The boy soon outstripped all his teachers, and so he sat alone every day
in his room at home studying and making great progress in his studies.
His parents were as happy as could be.

One evening the father entered his son's room and gazed down upon the
page he was studying. To his shock and dismay, the boy was reading one
of the books of the "Enlightenment" movement which disparaged Torah and
Jewish tradition. Although his heart was racing, the father spoke to his
son calmly, in a voice filled with warmth and love, "What are you
reading, my son?" he asked.

"Father, don't think that I'm reading this because I'm interested in
their arguments. I just feel that I need to know how to refute them when
they speak." The father patted his son's arm and said nothing.

The next time the father found his son reading similar literature, his
rebuke was stronger. Little by little the parents noticed a change in
their brilliant son. His behavior, his carriage and his dress all
bespoke the influence of the "enlightened." The words of his
broken-hearted parents seemed to make no impression on the boy.

One day the boy entered the kitchen and made an announcement: "I'm going
to the university in Berlin to study." His parents were so shocked and
broken that they could not utter a word.

When he arrived in Berlin, the boy was greeted as a wunderkind, so
brightly did his intellect shine among the other students. He excelled
in his studies, and after several years he had written two original
treatises which were about to the published. In addition to all this
distinction, he found a woman whom he wished to marry.

Suddenly, he remembered his aged-parents, and had an urge to obtain
their blessing on his proposed marriage. He also wanted to show them his
scholarly manuscripts and prove to them that he had indeed succeeded in
his chosen endeavors, despite their disapproval.

But then he reflected: How could his parents, totally uneducated in
secular ways, begin to fathom the depth of his brilliant studies?
Suddenly he had an idea. He would stop in Liozhna on his way home. There
he would show his manuscripts to Rabbi Shneur Zalman, a man of great
erudition who would certainly appreciate the depth and insight of his
works. Then, his parents would hear about him from a source that was
more familiar to their shtetl-world view.

The young man made his way to Liozhna and presented himself at the
Rebbe's court - an unusual sight in his waxed moustache and Berlin garb.

Reb Moshe Meizlish, a well-known Chasid, approached him, inquiring what
the young man was seeking, but he replied that he wanted only a private
audience with the Alter Rebbe. When the request was presented to the
Rebbe, he agreed, and the young scholar was ushered into the Rebbe's
room.

He entered with his two manuscripts clutched tightly in his hands. The
Rebbe and the young man were closeted in the study for several hours.
The scholar finally left the room, his face flushed red, his hands
shaking. He still held the manuscripts, but paced nervously, looking at
one and then the other. Then he took the papers and threw them all into
the fire which burned in the central room.

Reb Moshe had been watching the whole scene, and now he approached the
young man and asked him, "What happened in the Rebbe's chamber?"

"I showed the Rebbe my manuscripts - scholarly concepts which I was on
the verge of publishing. They had been very well received in Berlin. He
looked at the first page of the first manuscript, made some notations,
and quickly flipped through the remaining pages. Then he did the same
with the second work. When he had finished, he looked up at me with his
penetrating eyes and said, `Young man, your book is very well-written,
except that it is fallacious, for your basic premises are wrong.'

"I was shocked to my core. I had spent years perfecting these works. All
of my professors were highly impressed by them. I listened to the Rebbe,
and then I started to argue my point of view. But I was forced to stop.
For try though I may, I simply couldn't refute his conclusions. I left
the room completely embarrassed, and I continued turning over in my mind
the Rebbe's critique. I sorely wished to justify myself, but I realized
that I simply couldn't. That is when I threw my precious manuscripts
into the fire."

The young man remained in the court of the Rebbe, who himself taught
this extraordinary young man. Not too long after, the young man passed
away. The Rebbe explained that his soul was a reincarnation of Rabbi
Elazer ben Durdaya who had lived in the times of the Talmud. Elazer ben
Durdaya had lapsed into a very immoral lifestyle but eventually returned
to G-d with all his heart. His sincere repentance earned him the title
"rabbi." He had had several reincarnations, and this most recent
incarnation completed his repentance. His soul was prepared to enter the
highest realms.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
The Talmud (Berachot 64a) states, "Torah scholars have no rest, neither
in this world, nor in the World to Come, as it says, "They will go from
strength to strength," (Psalms 84:8). The explanation of this according
to Chasidic teachings (Tanya, Igeret Hakodesh, ch. 17) is that the
righteous continue to rise from level to level in their attainment of
Torah secrets even after their passing from this world. However, in the
time of the resurrection of the dead, the souls of the righteous will
return to their bodies to enjoy the ultimate eternal state of spiritual
and physical contentment.

                           (Rabbi Yitzchak Ginsburg, www.inner.org)

*********************************************************************
              END OF TEXT - L'CHAIM 1349 - Vayishlach 5775
*********************************************************************