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                         L'CHAIM - ISSUE # 1396
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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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        November 13, 2015        Toldos           1 Kislev, 5776
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                             Stay Healthy!

Based on the Hebrew and Yiddish languages, it would appear that life and
good health is almost a Jewish preoccupation.

For a start, what is the most familiar Jewish toast? L'Chaim!
(Literally, "To life!")

If someone wants to say, "No worries; keep it and enjoy," how does he
say that in Yiddish? He says, Zol zain tzu gizunt! ("Let it just add to
your health!")

With what words does one farewell a friend? Zai mir gizunt! ("Do me a
favor and stay healthy!").

And if a Yiddish-speaker wants to reassure an anxious friend that the
best thing to do about a passing crisis is to view it in perspective and
ignore it, he simply says, Abi gizunt! ("As long as you have your
health!")

A Jew, then, is constantly concerned about a life of good health - and
rightly so, from both a physical and a spiritual standpoint.

Chasidic teachings indicate that the spiritual and physical health of a
Jew are inexorably intertwined.

The Rebbe's approach to healing is holistic. The Rebbe would take into
consideration the physical, mental and spiritual dimensions of an
ailment or of the ailing individual and would advise accordingly.

At the same time, the Rebbe drew a clear line between the physical and
spiritual aspects of healing. The physical aspect of healing was
invariably dealt with in an entirely medical manner, while the spiritual
aspect - such as checking mezuzot and tefillin - was not intended to
serve as a substitute for what was to be done within the confines of
nature.

An example: In two public talks the Rebbe stated emphatically that in a
choice between two doctors, one of whom is an acknowledged expert but is
not necessarily Gd-fearing, while the other is less expert but more
Gd-fearing, Jewish law directs the patient to the more competent
physician. Healing a patient, the Rebbe explained, is an issue of
pikuach nefesh, a matter of life and death. And what counts here is the
doctor's expertise, not his religiosity.

The Rebbe also stated at a public gathering: "The general response to
the questions many people [ask me] regarding medical matters: Follow the
advice of an expert doctor; better yet, the advice of two expert
doctors. Should they disagree, a third doctor should be consulted and
the majority opinion should be followed."

A few days later, the Rebbe added the following: "On questions of health
and healing, there is the commandment and instruction of the Torah,
'Scrupulously guard your health,' which is accomplished by following the
instructions of the doctor; better yet, a doctor who is also the
patient's friend, for then he is truly interested in his welfare, and so
on.

Ultimately, however, we hope and pray that the healing will come from
G-d Himself and not from  a mortal doctor.

From the forward to the three volume set Healthy in Body, Mind and Soul,
compiled by Rabbi Sholom B. Wineberg, published by Sichos in English.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Toldot, describes the life and times of our
ancestor Isaac. The Talmud states that in the Messianic Era, Isaac will
be referred to as "our father," implying that it is Isaac from among all
our forefathers who has a special connection to the Messianic Era. As we
now stand at the threshold of the coming of Moshiach and the ultimate
Redemption of the Jewish people, it is important to understand what
exactly Isaac's path and service mean for us.

Isaac was the only one of our Patriarchs who lived his entire life
within the boundaries of the land of Israel. Abraham was born outside of
Israel and also left Israel to go to Egypt when a famine threatened.
Jacob, too, went to Charan, where he worked for Laban for many years.
However, when there was another famine in the Land during Isaac's
lifetime, G-d commanded him to stay where he was and not to seek food
elsewhere. "Do not go down to Egypt, but dwell in this land...and I will
bless you." This is because after having shown his willingness to be
sacrificed on the altar by his father Abraham, Isaac was considered a
"perfect offering," too holy to dwell anywhere but in the Holy Land.

Isaac, therefore, symbolizes the Jewish people as they were meant to be,
and as they will exist in the Messianic Era, their rightful place being
in their land and not in exile in the four corners of the earth. During
our present exile, we are like "children who have been banished from
their father's table." We must therefore continue to demand that G-d
send the redeemer now, so that we will be able to emulate Isaac and live
a full life of Torah and mitzvot in our own land, as we were meant to.

Isaac's approach to the service of G-d is also especially applicable to
us today. Even though Isaac continued in his father Abraham's path of
spreading the belief in G-d throughout the world, he did so in a
different manner from his father: Abraham wandered from place to place,
including Egypt, spreading G-dliness wherever he went. Isaac, on the
other hand, always remained in the same place, in Israel, yet others
flocked to him because they were attracted by his holiness. In this way
Isaac was able to influence others.

For the most part, the Jewish people have followed Abraham's example
during their long exile, wandering from country to country and causing
G-d's name to be called on wherever they went. After Moshiach comes,
however, we will follow in Isaac's footsteps, as G-d's holiness and
light will emanate from the Third Holy Temple in Jerusalem. And at that
time, as happened in the days of Isaac, all the nations of the world
will likewise flock to Jerusalem, as it states, "And all nations shall
flow unto it...for the Torah shall go forth out of Zion."

We must, in the meantime, combine aspects of both these approaches,
refining our own personal spirituality, yet at the same time, not
neglecting to spread holiness throughout the world at large.

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                             SLICE OF LIFE
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                           A Change of Heart
                            by Sholom Kramer

Rabbis Shmuel and Sholom Gurevitz are emissaries of the Rebbe in Lyon,
France. At a dinner in support of the schools and humanitarian
organizations they established in Lyon, Mr. Alain Saban told the
following personal story:

We are a happy family, we had whatever we wanted. But then one day my
wife fell ill. I traveled to the Rebbe, and during Sunday "dollars" I
asked for a blessing for my wife. The Rebbe gave me a dollar and then
another dollar, saying, "For the school you will establish."

How did the Rebbe know about the school I was establishing? The Friday
before, my friend Rabbi Sholom Gurevitz told the Rebbe's secretary,
Rabbi Leibel Groner, that I was building a giant hotel that would also
serve as a school for hotel management. The Rebbe gave me a blessing for
the new hotel and then  the Rebbe said, "When you open the hotel, make
sure to place mezuzos on every doorway."

It was a long time before the hotel was completed. But at the opening
ceremony, Rabbis Shmuel and Sholom Gurevitz put mezuzos on every
doorpost.

Years went by. The hotel was deep in debt and had to declare bankruptcy.
The losses were in the millions, much of which had not belonged to me,
but were funds that had been borrowed from various banks and
businessmen.

Government authorities suspected that the business had gone bankrupt
after fraud had been committed. They appointed a special auditor to
ascertain whether the business had legitimately failed due to human
error and bad luck or because of embezzlement of funds. I knew I hadn't
stolen or even taken an extra penny, but I was extremely nervous, for
who knew whether the auditor or the court would be convinced of my
integrity.

As time passed, my fears proved justified. I was called to various
meetings at the auditor's office, and was asked to answer questions
hinting at the direction the auditor was leading - which was bad for me.
The auditor produced a report saying that based on his findings, I had
embezzled money. I had to prove that I hadn't embezzled any money. My
family united with me and did what they could to help. They all prayed
for my health and for a successful conclusion to the matter.

Things got even worse. My house was confiscated and sold. My parents
quickly bought it back so that I wouldn't enter a bottomless depression,
as the doctors warned would happen.

The day of the auditor's decision had arrived. His final decision was
almost certain. That day, I sat in my office and waited for him to come
in order to hear his decision.

When he entered the office I saw him stand and gaze upon the mezuza in
the doorway. He looked at it for a while and then entered. My office
contained many pictures of myself and various senior officials in the
French government, including the president of France. There were also
certificates of appreciation and professional certificates attesting to
my fine reputation in the hotel business. In the center, among all the
pictures and certificates, was a huge picture of me receiving a dollar
from the Rebbe.

The auditor looked at this picture for some time, and only then sat down
in the chair facing me, and began detailing his summation. I sat and
trembled, knowing that it was almost a certainty that I would soon be
officially informed that I had lost my enormous investment.

But as soon as the auditor began speaking, instead of criticizing my
handling of the business, he began speaking in my defense. He said that
a number of odd circumstances and mistakes made by an inexperienced
hotel owner had caused problems which led to a further chain of mishaps.
Furthermore, in a tedious presentation he explained his findings and
concluded that there was still a chance to save the business. He would
request the government to lend me a huge sum of money to start the ball
rolling again.

I was flabbergasted, as were my family and friends. I could only thank
G-d for the unexpected miracle He had done for me. I had only one
question: What made the auditor change his mind? I just had to know, so
I asked him: "Tell me please, since everybody expected a bad report from
you regarding my role in the business, what made you change your mind?"

The auditor looked at me and replied: "This morning, before coming here
to give you my decision, I walked to the different floors of the hotel
and noticed something interesting. I saw a mezuza on every door.

"I am Jewish. Before the war, my wife and I lived in Austria, and by the
skin of our teeth we managed to flee the anti-Semitism and the tragedy
to follow. We somehow made it through the war and then arrived in
France. We decided to change our way of life so that nobody would know
we were Jewish. We hid our being Jewish as much as we could.

"When I saw the mezuzos, I knew what they were. I remembered them though
I thought a mezuza is to be put on the front door and maybe in another
important room or two, and that's it. Here I was seeing a mezuza on
every single door on hundreds of rooms in this hotel, knowing full well
that this wasn't your personal home! I figured that a person so
particular about mezuzos couldn't possibly be a fraud and a thief.

"Then I came to the main office.  I noticed that every doorway in the
office has a mezuza. I also saw a picture of a rabbi, and could see that
he is a holy man. I knew only one thing - I had to return to my Jewish
roots."

From that point on, the path for the auditor and his wife was short.  I
merited two miracles. First, the Rebbe saw the future, foreseeing what
would happen and advising me to put a mezuza on every door of my hotel.
Second, the Rebbe saved a Jewish couple from assimilation and brought
them back to Judaism.

"Another miracle happened, in that since then I have established a chain
of hotels all over Europe, all because of the Lubavitcher Rebbe, of
course!"

                                        From Beis Moshiach Magazine

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                               WHAT'S NEW
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                             A Time to Heal

A Time to Heal is comprised of the Rebbe's response to loss and tragedy.
Current today as when originally provided, the Rebbe's counsel to the
bereaved provides support and solace to individuals and communities
experiencing loss and tragedy, guiding them toward the hope for a
brighter future.  Compiled by Rabbi Mendel Kalmenson, published by Ezra
Press.

                             Back to Basics


Back to Basic is an aid for those wishing to study the original version
of the Lubavitcher Rebbe's Likkutei Sichot. It has been created with the
intention of enhancing the learning experience for students on all
levels, assisting also with the new concepts introduced throughout. In
addition, Back to Basics highlights the personal and practical relevance
of each weekly essay, messages and lessons that are timeless and have
the power to completely transform our lives for the better.  Published
by Back2Basics - b2bsichos.com.

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                            THE REBBE WRITES
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My father-in-law, the Rebbe, of blessed memory, related the statement of
his father, the Rebbe Rashab Nishmaso Eden: "See how precious is the
body of a Jew - for its sake has Gd poured forth so much Torah and
mitzvos (commandments)."

When Gd gives each and every one of us something as precious as the
body, we are to make every effort and truly exert ourselves to insure
that the body be healthy. In so doing, we make it possible to fulfill
Gd's will of performing Torah and mitzvos, which is specifically
performed with the body.

This is as Maimonides states in Hilchos Deos, beginning of ch. 4, that
"maintaining a healthy and whole body is an integral part of one's
Divine service." And then there is the letter of the Maggid of Mezritch
(printed in HaTamim) to his son, the holy "Malach," in which he states:
"A small hole in the body causes a large hole in the soul."

My intent is not to lecture - rather, it is my hope that the above will
hopefully have a positive effect on you, and through you it will also
have an effect upon your husband.

Although the Zohar does state that the "strength of the soul leads to
the weakening of the body," this is to be understood in the context of
the spiritual power and potency of the holy soul weakening the corporeal
demands of the body - not, Heaven forbid, weakening the health of the
body.

Indeed, we readily observe that when a person is healthy he can
accomplish so much more in all areas than when he is unhealthy,
particularly with regard to matters relating to love of Gd, love of
Torah and love of a fellow Jew. ...

                                    (Igros Kodesh, Vol. IV, p. 341)

                                *  *  *


I received your letter and prayer request and will read it at an
auspicious time at the tziyun, the sacred resting place, of my
father-in-law, the Rebbe.

I believe I have already written to you that you need to be more careful
in guarding your physical health. Thus you are to be strict in following
the doctor's orders and not take them lightly, for guarding one's health
is also part of our holy Torah and is a mitzvah similar to all other
mitzvos.

Moreover, there is the well-known saying of the Alter Rebbe (quoted in
HaYom Yom, entry for erev Rosh HaShanah): "We have absolutely no
conception of how precious a Jew's body is to Gd" - and that which is
stated many times in Chassidus needs no further proof of its veracity.

When some people say that they are "mehadrin," [i.e., they observe
mitzvos in the most scrupulous and beautiful manner,] and that is why
they are not careful in guarding their health - in truth, such conduct
is the very opposite of scrupulous observance.

Conduct yourself in the above manner of taking care of your health, and
Gd will grant you material as well as spiritual good health.

                                   (Igros Kodesh, Vol. VII, p. 349)

                                *  *  *


In reply to your question as to whether it is proper to fervently pray
for success in material matters, etc., as well as good health.

Your question, understandably, is astonishing, as we are commanded in
our Torah, the Torah of Life, to "Scrupulously guard your health," and
Maimonides rules in Hilchos Deos, the conclusion of ch. 3 and the
beginning of ch. 4, that a person must see to it that he be healthy and
robust.

There is also a ruling that, in general, a person must guard his health
and all aspects of his being; and to quote Rabbi Shneur Zalman in his
Code of Jewish Law, Hilchos Nizkei Guf v'Nefesh v'Dineihem, para. 4: "A
person has no rights at all over his body ... to torment it with any
sort of pain...." See there as well in the Laws of Guarding One's
Health. I need not elaborate further on something that is already well
known.

Moreover, according to many Rishonim, when a person feels that he is
lacking something; e.g., health, etc., it is a positive commandment of
the Torah to pray to Gd for that which he needs

                                   (Igros Kodesh, Vol. XIX, p. 122)

      From Healthy in Body, Mind and Soul, compiled by Rabbi Sholom
                       Ber Wineberg, published by Sichos in English

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                               TEACHINGS
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The first Hakhel gathering occurred 22 years after the Israelites
entered the land of Israel (in the 13th century BCE). In the presence of
all the Jews gathered in the city of Shiloh, then home to the
Tabernacle, Joshua read the prescribed Hakhel reading. The Torah says
that Hakhel gathering follows the Shemitah year, and the Shemitah cycle
did not begin until after the Jews completely conquered and divided the
land - a process that lasted 14 years.

                                                       (Chabad.org)

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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In Chasidic circles, and particularly Chabad Chasidic circles, the month
of Kislev that we have now entered is known as the "Month of Redemption"
for it contains many events of good news and Redemptive qualities.

The first day of Kislev (this year, this Friday November 13), marks the
anniversary of the Rebbe's first public appearance after suffering a
heart attack in 1977.

The second of Kislev is the anniversary of the actual return of the holy
books to their rightful owner - the library of Agudas Chasidei Chabad -
following their illegal removal from the library. After a prolonged
civil court-case, which decided to whom the library of the previous
Lubavitcher Rebbe belonged, the verdict was rendered on the day when the
Torah reading stated, "I shall return in peace to my father's house."

The ninth of Kislev is the birthday and anniversary of passing of the
second Chabad Rebbe, Rabbi Dov Ber, known as the Mitteler Rebbe. On the
10th of Kislev, one year before his passing, the Mitteler Rebbe was
released from prison where he had been interred on false charges.

On the 19th of Kislev, Rabbi Shneur Zalman, the founder of Chabad, was
released from his Czarist imprisonment. During his interrogation, he
impressed the investigators, including the Czar himself, with his
wisdom, scholarship and piety. Thus, the entire Chasidic movement was
exonerated and its teachings could be spread freely. Ever since, the
19th of Kislev has been celebrated as the "New Year of Chasidut."

Of course, last but not least, the holiday of Chanuka, begins on the
25th of Kislev (this year  beginning Sunday evening, December 6). It,
too, is a holiday of redemption. On Chanuka we thank G-d for the
miracles and for redeeming them from the oppressive rule of the Greeks.

May this month truly be a month of redemption for the entire Jewish
people, with the coming of Moshiach, NOW.

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                          THOUGHTS THAT COUNT
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And the youths grew up, and Esau was a man who understood hunting, a man
of the field, whereas Jacob was an innocent man, dwelling in tents.
(Gen. 25:27)

"Expert at deceiving his father into believing him to be pious and a
scrupulous observer of the commandments," comments Rashi, the great
Torah Sage. Esav's hypocrisy is symbolic of our present Exile, in which
the forces of evil are not as readily identifiable as they were during
previous exiles. It is for this reason that our Exile is termed "Galut
Edom" ("the Exile of Edom"), for the nation of Edom is descended from
Esav. When Moshiach comes, the "Deliverers will go up to Mount Zion to
judge the mount of Esav, and kingship will be the L-rd's."

                                          (The Rebbe, Toldot, 5750)

                                *  *  *


Of all the superior character traits possessed by our ancestor Yaakov,
the Torah chooses "an honest man" as the highest praise, to teach us
that nothing is more worthy of our respect and admiration than a life
lived with honesty and righteous ness.

                                                  (Shaloh HaKadosh)

                                *  *  *


And Jacob cooked a pottage of lentils (Gen. 25:29)

That which Jacob was eager to sell, Esau was eager to buy, and vice
versa. Jacob wished to divest himself of the desire for worldly
pleasures, symbolized by the pottage of lentils. (In the same way that a
lentil is round, so too are all lusts and desires "round" in that they
revolve like a wheel.) This was something that Esau wished to acquire.
At the same time, Esau sought to free himself from the birthright,
symbolic of a higher level of attachment to G-d (the firstborn is
considered "holy unto the L-rd"), which Jacob desired.

                                                  (Rabbeinu Bachya)

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                            IT ONCE HAPPENED
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Many years ago, after the rabbi of Tchentzikov had been married for
eighteen years without having been blessed with children, he travelled
to the Kozhnitzer Maggid to obtain the tzadik's (holy person's)
blessing.

When the Kozhnitzer Maggid listened to the man's request he uttered a
sigh from deep within his being. "The gates of heaven are closed to your
petition!" he cried.

"No, no! Please, you must help me!" the man wept desperately.

"I cannot help you," said the Kozhnitzer. "But I will send you to
someone else who will be able to help. You must go to a certain person
who is called 'Shvartze Volf - Black Wolf,' and he will be the one to
help."

"Yes, I know him," the rabbi said, "He lives in my village, and a more
coarse, miserable person you could never find."

At first the Kozhnitzer Maggid did not respond. The rabbi realized that
if the Kozhnitzer Maggid was sending him to Shvartze Volf, he must have
a good reason. The Kozhnitzer Maggid then quietly revealed, "Shvartze
Volf is head of the 36 hidden saints whose merits sustain the world."

The rabbi sought out Shvartze Volf in the forest hut which was his home.
Though cognizant of Shvartze Volf's true identity, the rabbi was still
frightened to approach him. He devised a ruse by which to gain
admittance to his hut. He would go into the forest just before Shabbat
and when he found Shvartze Volf's house, would pretend that he had lost
his way. He would beg to spend the holy Shabbat there, and under the
circumstances, Black Wolf could hardly refuse a fellow Jew that favor.

Friday afternoon he set out and as planned reached Shvartze Volf's hut.
He knocked on the door and the man's wife answered. Her horrible
appearance marked her as a true equal to her husband, for never had a
more hideous and unpleasant woman been seen. Nevertheless, the rabbi
begged her to allow him to stay over Shabbat.

"Very well," she finally relented. "But if my husband finds you here,
he'll tear you apart with his bare hands. You can't stay in here, but go
into the stable if you want," she croaked.

Soon Shvartze Volf arrived home and entered the stable, his eyes blazing
with hatred. "How dare you come here! If you set foot outside of this
stable, I'll rip you apart with my bare hands!"

The frightened Jew shivered in his boots as he beheld the terrible
visage of Shvartze Volf.

Suddenly the thought came to the rabbi that a tzadik is so pure that he
acts as a mirror, reflecting the image of the person who is looking upon
him.

Thus, what he saw in the appearance of Shvartze Volf was nothing more or
less than a picture of his own spiritual impurity. With that, he
searched into his soul, and prayed from the deepest part of his being.
He poured out his soul and in those few moments returned wholeheartedly
to his Maker. He felt himself suffused with a warm, peaceful feeling.

Suddenly he was shaken from his reverie by the unexpected sensation of a
soft hand being laid on his shoulder. He looked up, not quite sure what
he would see, a shiver of fear passing through him. There stood Shvartze
Volf, but instead of his accustomed fierce exterior, he had a refined
and peaceful visage.

The visitor was ushered into the hut, which no longer appeared rough and
tumble-down, but warm and inviting. Shvartze Volf's wife entered with
her children, and their appearance, too, was beautiful and serene.

Shvartze Volf turned to his guest and said in a quiet voice, "I know why
you have come here. I know, I know. You and your wife will rejoice in
the birth of a boy. But you must name him Schvartze Volf."

The rabbi wondered to himself, "How can I name my son after him? It is
not our custom to name after the living," but he remained silent.

The following morning Shvartze Volf passed away.

After Shabbat, the rabbi of Tchentzikov returned home. In time, he
revealed to his congregation the hidden identity of the hated Shvartze
Volf.

True to his word, a baby boy was born and he was given the strange name
"Shvartze Volf."

In the year 1945 Jews who had survived the horrors of the Holocaust
began streaming into the Land of Israel. When the Belzer Rebbe held his
first Melave Malka (Saturday night meal taking leave of the Sabbath
Queen) in the Holy Land many Chasidim came and introduced themselves to
the Rebbe.

This story was one of those related at that first Melave Malka of the
Belzer Rebbe. And at that memorable occasion one man stood before the
assembled and said, "My name is Shvartze Volf ben Chana, and I am a
descendant of that child who is spoken about in the story."

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                            MOSHIACH MATTERS
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"He moved on from there and dug another well, and they did not fight
over it. He called it 'rechovot' (lit. 'spacious') saying, 'Now G-d has
made room for us' (Gen. 26:22)  The three wells Isaac dug are symbolic
of the three Holy Temples. These are the wells of "living waters" which
give us our spiritual life. The first well Isaac dug proved to be a
source of strife, just as the first Temple was destroyed in the days of
Nebuchadnezzar. The second Holy Temple, like Isaac's second well, was
also eventually destroyed, by Titus and his armies. But the third well
remained, just as the Third Holy Temple which we eagerly await, will be
eternal.

                                                      (Nachmonides)

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                END OF TEXT - L'CHAIM 1396 - Toldos 5776
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