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                         L'CHAIM - ISSUE # 1353
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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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        January 2, 2015         Vayechi           11 Tevet, 5775
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                             You're Invited

Who doesn't love a wedding? The music, the flowers, the food, the
beautiful bride, the father blessing his daughter, the chupa (marriage
canopy), breaking the glass and shouting "Mazal Tov!"

For the bride, the groom and the immediate family, there is a constant
build-up of excitement, anticipation and preparation. The bride and
groom, in particular, are living with the wedding and the wedding plans:
eating, breathing, and even sleeping, every detail of the awesome event.
For others, the level of involvement is far less intense.

An acquaintance need only be aware of the approaching date of the
wedding. A quick check of the calendar ensures that there are no
conflicting plans. A few days before the wedding you'll go out and buy a
present, and a few hours before you'll get ready to go. But until you
actually arrive at the wedding, the myriad details have little reality
for you. You have to see them to get truly excited.

A close relative or friend gets more involved in the preparations,
perhaps even talking about it to colleagues who don't know the bride or
groom. The excitement is more concrete. Weeks in advance you think about
what you'll wear. You'll go back and forth in your mind over what would
be just the right gift, and maybe you'll be involved in planning pre- or
post-wedding celebrations. The wedding, with all of its details, is much
more real to you than to the acquaintance who shows up at the right
time.

And what if you were the bride or groom, or parents of the couple? Even
months before the wedding it would be very real to you because you would
be busily immersed in every detail of the big event. The excitement,
anticipation and longing for that day would be tangible.

It's not hard to realize that the more one is involved in the actual,
wedding plans, whether you're family, friends, or hired professionals,
the more of a reality the wedding is to you.

This scenario is similar to the revelation of Moshiach and the Final
Redemption. For, certainly, the Redemption has been likened to a
wedding, specifically the consummation of the wedding between G-d and
the Jewish people that took place at Mount Sinai.

The more we are involved in this ultimate wedding - the more we
participate in practical deeds and suitable activities relating to the
Redemption - the more excited we will automatically become and the more
of a reality it will be in our own lives.

The Rebbe teaches that we should study more about Moshiach and the
Redemption as a preparation for the once-in-a-lifetime event. In
addition, we should engage in practical deeds and suitable activities
which will further prepare us for this ultimate wedding, mitzvot that
will help hasten the Redemption and accustom us to what it will be like
living in the Messianic Era.

It can be as simple as another good deed, another kind act, to prepare
us for a world where G-d's goodness and kindness will be clearly evident
and where people's innate positive qualities will shine brightly to
create a peaceful, healthy and benevolent world.


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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Vayechi, we witness a conversation between
the aged patriarch Jacob and his son, Joseph. Joseph brought his two
sons to Jacob for his blessing. He placed Menashe, the first born, near
Jacob's right hand and Efraim, the younger of the two, near Jacob's left
hand. However, when Jacob blessed the youngsters, he crossed his hands
over and placed his right hand on Efraim's head and his left on
Menashe's head.

Joseph explained to Jacob, "It is not so, my father." Moving Jacob's
hands, he continued, "for this is the first-born."

"I know, my son, I know," was Jacob's reply. "Also he [Menashe] will
become a people. He, too, will be great. But his younger brother will be
greater than him."

According to our Sages, neither Jacob nor Joseph made a mistake. Rather,
their priorities were different.

Menashe and Efraim symbolize two distinct aspects of a Jew's G-dly
service. Joseph believed that the G-dly service represented by Menashe
was more advantageous, whereas Jacob felt that Efraim's was higher.

Joseph named his oldest son Menashe - "For G-d has caused me to forget
("nashani") all of my toil and all my father's house." This name
intimates Joseph's anguish over being distanced from his father's home
and his native lifestyle. His younger son, he called Efraim - "For G-d
has caused me to be fruitful ("hifrani") in the land of my affliction."
Here, Joseph thanks G-d for the benefits that he reaped specifically
because he was living in exile.

When Joseph brought his sons for his father's blessing, his feelings of
sorrow over being separated from his family ruled. The spiritual service
this parallels is the desire to cleave to G-d, even in exile. Jacob,
however, viewed the exile differently, represented by the name Efraim.
He saw that there is an "advantage" of exile; in exile, one changes
darkness into light. And the light which follows darkness is much
brighter, much more noticeable.

The paths of Joseph and Jacob should both be manifested in our lives. We
must realize that we are far away from our "father's house"; we are
still in exile and the final Redemption has not yet come. Just as
important, or possibly more important, is to realize that we can
actually light up the darkness of exile. This comes about through
studying Torah and observing the commandments.

When a Jew finds himself in a situation or surroundings which are
uncomfortable, he must not only be troubled by it and think of the day
when he can escape. Rather, he should work to his utmost ability to
change that which is bad to good, the dark to light, for this is the
entire purpose of being in exile.

                    Adapted from the works of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                           The Ripple Effect
                          by Rabbi Meir Kaplan

On a Wednesday evening in late November, I left Victoria, Canada, on my
way to the International Conference of Chabad Rabbis in New York.  My
stopover was at the Toronto airport, where - now that it was morning - I
had my first opportunity to wear my Talis and lay Tefillin.

Seated at the gate, my sons Leibel and Mendel who were joining me on
this trip were by my side. I was used to past experiences of people
being curious when they saw me in the airport in Talis and Tefillin but
this time was different. Hundreds of eyes were directed on me with
amazement.

Wondering why, I looked up at the TV screen at the airport reporting
from Israel.  The reporter was covering a follow-up story to the
terrible massacre in Jerusalem. "A day later - services are back in the
synagogue," the reporter was saying, while images of men wearing Talis
and Tefillin were streamed from the little synagogue in Har Nof that
morning.

I felt a shiver down my spine as I realized that I had become part of
the news story everyone was watching. I felt like I was standing there
with the Jews of Jerusalem and tears started rolling down my cheeks.

We were all shocked to our cores by the terrible massacre that took
place in the capital of Israel, killing Jews who woke up to pray to
their Father in Heaven. Horrifying images of Taleisim and Torah books
soaked in blood, pictures that we hoped we would never see again, became
a reality we needed to face.

I believe that the stirring emotions within us all can be turned into a
constructive reaction. Let us all come to synagogue and stand together
in prayer to show our solidarity with the Jews of Har Nof and unite as
brothers and sisters around the world.

                                *  *  *


On my last day in New York,  I ran to the hardware store to get tape for
the boxes I was packing. While picking up my tape I overheard an
argument between the store owner and a customer.

The customer from Israel had purchased an electronic device at the
store, and he came back to pick up a converter for the plug.  The owner
wanted him to pay $2 for it, but the customer claimed, "You told me that
this will work in Israel - you should just give it to me.  I don't have
two dollars to spare".

Sensing that this argument could escalate, I took $2 out of my pocket
and gave it to the owner, who seemed surprised.  The customer thanked me
and left the store.

One hour later, I was on my way to Newark Airport in New Jersey.  I was
using my phone as a GPS with voice navigation to help direct me to the
airport.  Stuck in heavy traffic, not even out of Brooklyn, the battery
died and I didn't have a car charger for my phone.

At the next traffic light I opened my window and tried to get the
attention of the nearby driver.  "Sorry, my phone just died, I'm trying
to get to the Holland Tunnel, do I take a left after the bridge?"  The
woman in the car managed to say "yes," and then the light changed.

At the next traffic light her car was ahead of mine, and she opened the
window to extend her hand.  I saw she was holding two car chargers for
Apple and for standard smart phones.  "Take what you need!" she shouted.

I jumped out of my car and took the correct charger, thanked her from
the bottom of my heart for her generosity, and jumped right back into
the driver's seat, to the amazement and astonished eyes of my children.

"This was so out of character for New York," I thought to myself.  Then,
my encounter a few hours earlier at the store appeared in my thoughts.
No question this was a more generous act than mine, but kindness has a
ripple effect and the ripples have a way of getting bigger...

I went to the Chabad conference in New York to charge myself, but while
trying to charge my phone, I experienced generosity and care, and that
left a great lasting impression on me.

           Excerpted from Rabbi Kaplan's blog on Chabad of Victoria
                                   Island's website - chabadvi.org.

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                               WHAT'S NEW
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                            Saying Mazel Tov

For centuries, it has been customary for Jewish women to adorn the
birthing room and the cradle with Psalm 121. The Psalm states our
dependence on G-d for our safety and well-being, and His commitment to
guard us at all times. For a color print of the Psalm call LEFJME at
(718) 756-5700, e-mail intocenter@aol.com, or visit
www.LchaimWeekly.org/general/art/shir-lamaalot.jpg.

                             Jewish Museum

The Jewish Museum and Tolerance Center of Moscow, the largest Jewish
Museum in the world, recently opened a new exhibit exploring the revival
of Judaism in our generation. The museum's thoroughly modern in
approach, favoring personal testimony, archival video footage and
interactive displays - all translated into Russian and English. The
exhibitions are divided chronologically, helping visitors understand the
life of Jewish communities as they travelled across medieval Europe,
settling in shtetls before moving to the cities.

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                            THE REBBE WRITES
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                       11th of Adar, 5718 [1958]

Greeeting and Blessing:

I received your letter of February 11th, in which you write that you had
been given to understand that in connection with a Shidduch [match for
marriage], the true approach of the Torah and Jewish way, is not to let
the heart play a decisive part in it, but that the important thing is to
ensure the good qualities, etc., of the party concerned. Therefore, you
write, that my replay, as it was reported to you, seemed inconsistent
with the above.

Now, I do not know how my reply was reported to you. At any rate, my
reply always relates to a particular question, asked by a particular
person, on the basis of a particular set of date, and, needless to say,
my reply is given to the person concerned, who along can reveal the
answer to others. With regard to your particular problem that you write
in your letter, however, let me state that it is true that according to
the ideal of the Torah, "The mind should rule the heart," and when the
mind desires something in accordance with the Torah, the heart should
follow without question. This is theoretically true also of a Shidduch,
where the ideal woman is described as "Grace is deceitful, and beauty is
vain; but a woman that feareth G-d, she shall be praised." Proverbs
31:30. The same is true, of course, of a man.

Undoubtedly, however, in our present-day world, it is not always a case
where the heart follows the mind, but the heart often has an opinion of
its own, not consistent with the above quotation. Therefore, when it
comes to a particular case, and it is necessary to decide whether it is
a suitable Shidduch among two particular person, it is then necessary to
take into consideration the two concerned parties as they are, and not
as they should be, in all perfection. Hence, there is no contradiction
between the idea of the Torah in connection with a Shidduch, and the
practical necessity to advise one, in a particular situation where the
party has not attained the ideal stage, to listen also to the voice of
the heart.

I trust that you know of the three daily Shiurim [lessons, i.e.,
studying daily part of the weekly Torah portion, Tanya, and reciting the
daily allotment of Psalms] and observe them, and may G-d grant that you
find your suitable Shidduch in all details, since G-d's blessing is
necessary in every case, and particularly in the case of a Shidduch.

Wishing you a happy Purim,

With Blessing

                                *  *  *

                         15 Tammuz, 5712 [1952]


Freely translated

I extend my heartfelt wishes to you that your wedding take place in a
fortunate and good hour and with mazal tov. May you construct a Jewish
edifice on the foundations of Torah and mitzvos.

Understandably, it need not be emphasized that on a deeper level
marriage means that chassan [groom] and kallah [bride] jointly embark on
constructing a life - a most joyous life - and an edifice that endures
for many, many long and happy years.

It is self-understood that it is of primary and crucial import that the
foundation of an edifice be constructed of the most durable material
possible, material that is able to withstand the changes and havoc that
can be wrought by changes of temperature and moisture, by an earthquake,
and so on.

The same holds true when chassan and kallah embark on building a life
together [and lay the foundations for that life]. This joint life is to
be founded on the foundations of Torah and mitzvos [commandments], the
strongest materials in existence.

These materials have withstood the test of time, overcoming a multitude
of obstacles during the passage of the approximately three and a half
thousand years since Gd gave us His Torah and mitzvos.

These, then, are the vessels through which a couple receives Gd's
blessings for a truly joyous life. May Gd bless you - as previously
stated - with a mazal tov and [with the ability to construct] an
everlasting edifice on the foundations of Torah and mitzvos.

                                          From Eternal Joy, sie.org

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                              TODAY IS ...
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                                11 Tevet

A person's life is dependent on the air around him. Without air he
cannot live and the quality of life is dependent on the quality of air.
In a Torah atmosphere there is healthy life. In an atmosphere bereft of
Torah, life is diseased. The first general step in healing is to purify
the atmosphere. Purification of the air is the task of every person
familiar with Torah and Torah-literature, and is effected through the
words of Torah. When reciting words of Torah while in the store or
walking in the street or riding the subway, one cleans the air. Everyone
knowledgeable in Torah must have some Torah memorized - Chumash, Psalms,
Mishna, Tanya, etc., so that at all times and in all places he will be
able to think and utter the holy words of Torah

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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In this week's Torah portion, our ancestor Jacob tells all of his
children to gather together so that he can tell them "what will happen
to you at the end of days."

The Talmud relates that Jacob wished to reveal the end of the exile but
it was concealed from him. The literal meaning, however, is that Jacob
wished to "reveal, i.e., bring about, the end."

Jewish teachings explain that the actions of the ancestors are a guiding
light for the Jewish people throughout all the generations. Herein lies
an important lesson for each one of us. We are to follow in the
footsteps of Jacob, and hope and pray for the manifestation of the
ultimate end - the final Redemption. Contemplating this will of itself
assist our service of G-d, inspiring us to attain our ultimate goal of
the revelation of Moshiach.

Hoping and yearning for Moshaich actually hastens Moshiach's coming.
This is clearly seen in the translator/commentator Onkelos' rendering of
the verse in Isaiah (64:3) "G-d will act for him who waits for Him." As
Onkelos paraphrases, "for those who hope and wait for Your Redemption."

How does our yearning hasten the Redemption?

If we hope and pray for the Redemption, sincerely and earnestly, we live
more ethical, moral, G-dly lives. By virture of each individual's good
actions and deeds, the Jewish people as a whole are found to be
increasingly worthy, and the long-awaited Redemtpion is hastened.


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                          THOUGHTS THAT COUNT
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The days of Israel's death drew near, and he called his son Joseph and
said...deal with me kindly and truly (Gen. 47:29)

The mitzva of accompanying the dead is called an "act of true kindness"
("chesed shel emet"), as its motivation can never be the expectation of
reward. Furthermore, the Hebrew word for "truth," "emet," is an acronym
for aron (casket), mita (bier), and tachrichin (shrouds).

                                                     (Baal HaTurim)

                                *  *  *


Israel strengthened himself and sat up in bed (Gen. 48:2)

From where did Jacob derive this extra strength? The Talmud explains
that when someone visits a sick person, 1/60th of the illness is taken
away if the visitor is his "astrological twin." According to our Sages,
Joseph resembled his father in many ways. Thus, when he visited him, a
sixtieth of his father's illness was removed and he was able to sit up
in bed. This is alluded to in the Hebrew word for "bed, " "mita," the
numerical value of which is 59.

                                *  *  *


And Israel stretched out his right hand and laid it upon Efraim's head,
who was the younger (Gen. 48:14)

"The deeds of our forefathers are a sign for their children." Like
Jacob, we should always try to draw the younger generation closer with
our "right hand," symbolic of love and affection, to the light of Torah.

                                                   (Daat Chachamim)

                                *  *  *


And let my name be named on them, and the name of my fathers Abraham and
Isaac (Gen. 48:16)

Jacob was afraid that the younger generation (especially Joseph's
children, who were born and bred in Egypt and accustomed to the wealth
of the royal palace) would assimilate among their Egyptian neighbors. To
prevent this from happening, he insisted that his grandchildren keep
their original Jewish names. Changing one's name is the first step
toward assimilation.

                                                      (Imrei Chein)

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                            IT ONCE HAPPENED
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Once, three men - a poor man, a simpleton, and a bachelor who was both
poor and unlettered - came to Elijah to ask for his blessing.

The first man came to the prophet and said, "I am so poor that I can't
even feed and clothe my family. Please, take pity on me, and give me
your blessing that I may become wealthy."

Elijah agreed to help him, but on one condition: "When you become rich,
and you certainly will, you must promise to give charity and share your
wealth with others." The man promised, and Elijah handed him a coin.
"This coin will make you rich," assured the prophet. "Don't forget your
promise."

The second man came and made his request: "The one thing I desire most
in the world is to become a Torah scholar. Please, help me."

Elijah considered his request worthy, but made one condition: "When you
become a Torah scholar, you must promise to instruct even the simplest
folk who come to you asking to study Torah."

"Of course, I promise," said the man. "It would be my honor and
privilege to teach my fellow Jews."

Elijah took a sheet of parchment on which was written the Hebrew
alphabet and handed it to the man, saying, "If you study from this page
you will certainly become a great scholar. But don't forget your
promise." The man parted from the prophet happily clutching the
parchment to his chest.

Then the third man approached the prophet. "Master, please take pity on
me. I am not wealthy nor am I learned. But worst of all," said the man,
"I'm all alone in the world without a wife. But I won't take just any
wife - I will marry only a woman with good sense."

Elijah took pity on the man. "I have the perfect woman for you. But, you
must promise to listen to your wife in every matter, all the days of
your life." The man agreed and Elijah led him into the depths of the
forest. They entered a small hut in the forest where an old woman and
her daughter were sitting. "This woman is the perfect wife for you,"
said the prophet, nodding towards the daughter. Both parties agreed to
the marriage and it took place soon after.

Two years passed and Elijah returned to see if the three had kept their
promises. First, he visited the opulent home of the formerly poor man.
Approaching the huge door, he saw a sign that read: "Beggars and
Deliveries to the Rear." Elijah went to the back door and was given a
small coin. "I wish to speak with your employer," demanded the prophet.
"Not permitted. You can have a coin and a loaf of bread."

"No," insisted Elijah. "I want to see the master of the house!"

"Take two coins and be off!" was the curt response. Still, Elijah stood
his ground. In fact, he created such a fuss that the servants had to
call the owner.

Elijah asked the man for a more substantial sum, but he just scoffed:
"One coin should be enough for you!" Each time he asked, Elijah was
rebuffed more violently.

"I see that you don't recognize me and you have forgotten your promise,"
Elijah said solemnly. "So, you must return my coin."

"Ha! Do you think that silly coin did anything? You can have it back,
it's worthless." The man returned the coin and in no time he was poor
again.

Next, Elijah went to visit the great yeshiva where the simpleton was now
a renowned Torah scholar and dean of the yeshiva. "Pardon me Rabbi, but
I would like to learn Torah," the prophet said to the great men.

"Have you studied the entire Talmud and all of its commentaries?"

"No, I haven't had the chance to study, but I want to very much."

"I'm sorry, I don't have time to instruct beginner students. You see, I
am the head of the yeshiva, and I have more important things to do!"

Elijah begged the man, but to no avail. Then the prophet said, "I see
you don't recognize me. What is more, you haven't kept your promise. You
must return my parchment!"

"This parchment is worthless!" the scholar laughed. "Take it." No sooner
had the prophet departed, than the head of the yeshiva forgot all of his
learning.

Sadly Elijah trudged to the hut of the couple who had been married two
years. The wife saw Elijah and told her husband, "We have never been
privileged to have a guest, and here is a distinguished looking man
approaching. Let's take our cow to be slaughtered and serve our guest
properly."

The husband could not imagine how they would manage without the cow;
they eked out a bare subsistence from her milk. It did not seem to make
sense, but he agreed all the same. "If you feel that we should, let's
prepare the cow."

Elijah ate and when he finished, he said to the couple, "I see that you
have lived according to your promise, and so I have two more gifts for
you - a coin and a parchment..."

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                            MOSHIACH MATTERS
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Marriage draws down Gd's infinite power, the infinite energy of Ein Sof
into this world. The fully complete and revealed state of Gd's infinite
revelation within this world will take place during the Era of
Redemption. We therefore conclude and bring to a close the marriage
blessings with the blessing, "...there shall speedily be heard in the
cities of Judah and in the streets of Jerusalem, the sound of joy and
the sound of happiness, the sound of a groom and the sound of a bride."
This shall take place in the course of the true and complete Redemption,
through Moshiach.

                            (Hisvaaduyot 5745, Vol. V, pp. 2,883-4)

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               END OF TEXT - L'CHAIM 1353 - Vayechi 5775
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