Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 1457
*********************************************************************
                           Copyright (c) 2017
                 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/5777/1457.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.
*********************************************************************
        January 27, 2017         Vaera            29 Tevet, 5777
*********************************************************************

                          Super Bowl Mysticism

                           by Mordechai Siev

In 1997, I watched the Super Bowl with a group of students at Tel-Aviv
University. As the Packers advanced on the Patriots, I racked my brain
to think of some words of Torah I could present at half-time to inspire
the students and turn the affair into a holy gathering.

The ending horn sounded. After some refreshments, I opened my remarks by
saying that the most important thing on a football team is unity and a
support system. The many individuals have to make sacrifices for the
good of the whole team. As an ex-offensive tackle, I can attest to that
strongly! Similarly, Chasidut demands of us the same kind of
self-sacrifice and humility, even for a Jew you have never met before,
and tells us that ahavat Yisrael (love for every Jew) is the basis of
the whole Torah.

Here is another parallel. Chasidut teaches us about diminishing our
bodily needs as a way to get closer to our spiritual potential. In
football too, you sometimes have to "give up your body" to break the
wedge or throw a down-field block, which is a kind of self-sacrifice for
the cause.

There is also an idea in football that in order to advance the ball, you
may have to take a step back or go on an end-around in order to run a
long distance just to get back to cross the line of scrimmage where you
started, and hopefully gain some yardage. Chasidic doctrine explains
that the soul has to make a descent into a body in order to accomplish
an ascent after 120 years in this world. Although you may take one step
back by failing a test in Judaism, you can then go two steps forward. We
should always be in the process of moving even if it temporarily knocks
us down, rather than just remaining at the same level.

Finally there is the idea in football (and in all sports) of a comeback,
the "cardiac kids" who never give up or ever think that all hope is
lost. Chasidut tells us that a Jew is never lost no matter how far away
from the Torah "team" he or she seems to be. The soul-spark inside
always remains pure and holy, and is never disconnected from its source.

This also applies for any level of teshuva (return); it is never too
late.

All the times I've watched football I could never really understand why
it captivated me so totally. Now, after putting together a parallel
between football and Chasidut that the kids at Tel-Aviv University could
understand and relate to, it all comes together.

I realize that we have to learn to see how all aspects of our lives are
interconnected, and how G-d is part of every one of these aspects, even
the most mundane. We need to integrate, harmoniously and in a practical
manner, the spiritual and physical in our lives. Moshiach NOW!

Mordechai Siev, a.k.a. "Big Mo," is the outreach director of
Ascent-of-Safed in the north of Israel. A Long Island native and a Univ.
of Buffalo graduate, he is a diehard fan of at least one New York team
in every professional sport. Reprinted with permission from The Ascent
Quarterly, Safed, Israel.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
In last week's Torah portion, G-d had sent Moses to tell the Jewish
people that He would soon redeem them. Moses did as he was told, and the
suffering under Pharoah only got worse.

Moses cried out to G-d: "Why have You mistreated this people?"

In this week's Torah portion, Va'eira, G-d answers Moses' question. G-d
reveals Himself to Moses in a way that He did not reveal Himself to the
Patriarchs and Matriarchs.

G-d states, "I am Havaya," a name signifying the very essence of the
Divine.

How does G-d's revelation of His name Havaya answer Moses' outcry?

Great revelation comes through great effort, sometimes even suffering.
The greater the toil, the greater the accomplishment.

We are here to reveal G-d's essence in the world. Essence is revealed
only under enormous pressure. Like diamonds that are formed at high
temperature and pressure, our time in Egypt was the "smelting pot" and
"pressure cooker" that enabled us, when we left Egypt, to become
diamond-like and to acquire an exquisitely precious connection to G-d.

This is G-d's reply to Moses. "I'm honing out a deeper connection with
you, and that comes through suffering."

But that was just the beginning. Because after the Exodus from Egypt we
served G-d "in the wilderness," receiving the Torah at Mount Sinai - the
marriage of the Jewish people to G-d.

At the beginning of marriage, there is a powerful connection. However,
over years of struggle and hardship, the couple forges a connection
which is infinitely deeper than it was to start.

So it is with our relationship to G-d. When we left Egypt, our bond was
powerful. However, now that we have endured at times unimaginable
hardship and suffering in this exile, 2,000 years worth, think how
incredible our connection has become.

Soon, when Moshiach will come, we will experience the fruit of our
labor. G-d will reveal His essence, and we will be one.

           Adapted by Rabbi Yitzi Hurwitz from the teachings of the
            Rebbe, yitzihurwitz.blogspot.com. Rabbi Hurwitz, who is
       battling ALS, and his wife Dina, are emissaries of the Rebbe
                                                   in Temecula, Ca.

*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                     Out of the Box and In the Air
                            by Lieba Rudolph

People used to comfort my aging father, of blessed memory, telling him
that getting old isn't great, but "it beats the alternative." To this,
he answered, "Yes...but not by much."

Two of my biggest fears as a teen-ager were dying young and getting old.
Now that I have successfully beaten the first rap of dying young, I am
working on the art of staying young.

I have already researched and written about the Jewish antidote to
aging.* The trick is to live with childlike enthusiasm about life,
especially about life in the present moment-which is also experienced as
"G-d."  New activities facilitate this mindset, so when my cousin Rochel
asked me to help her with the weekly pre-Shabbos program at Weinberg
Terrace, a nearby assisted living facility, I agreed to try.

The first few weeks were difficult. My own mother had passed away in
February, and many white-haired ladies with walkers reminded me of her.
I couldn't help wondering if her last few years would have been more
enjoyable had she lived in a facility like this.

There was also the challenge of getting ready for Shabbos an hour
earlier. Theoretically, I could do the math (subtract one hour) and plan
accordingly, but whether Shabbos starts at 4:30 in winter or 8:30 in
summer, I'm always rushing at the last minute. So far, I've been able to
get to Weinberg Terrace on time (well, almost), and I enjoy an
unexpected benefit before I even arrive: in the ten minutes it takes to
drive there, my whole body sighs with relief. I've got one whole hour
before candle lighting (well, almost) and all I need to do is bring
Shabbos to my new friends.

The residents probably don't notice that I'm wearing the same black
dress I wore the week before. (I haven't managed to leave enough time to
look for something else to wear.) And if they do notice, they certainly
don't care. This is the gift of wisdom that comes with years. (In
Hebrew, the word for "old" when applied to people is zaken. It's defined
as, "one who has acquired wisdom," a contraction of the phrase zeh
shekanah chochmah.)

It's also what makes this program so powerful for me. How many years
worth of Shabbos blessings have these women said? How much joy and pain
have they shared with G-d? I don't need to use my imagination; I can
hear the songs of their lives come through their blessings. In the hour
we spend lighting candles together in the chapel (fire laws prohibit
residents from lighting candles in their rooms), we transcend time,
space, and of course, age. In our essence, each one of us is our
matriarch, Sarah.

The residents are easy to please. We reminisce. Sometimes we sing songs.
And we make Torah relevant. Last week we established that if we're still
alive, it means that G-d wants something from us here in this world.
(They liked that.) We discussed how G-d especially appreciates the
efforts of someone who is not naturally virtuous but becomes virtuous.
(A few of us then shared our challenges in trying to do the right thing,
after which I assured everyone, "What happens at Weinberg, stays at
Weinberg.") But when all is said and done, the residents probably get
the greatest joy from seeing the young girls who come from our community
to help with the program,.

You don't have to be Jewish to know that when you give to others, you're
the one who gains. This is true for me every time I rush home to light
my Shabbos candles after being at Weinberg Terrace: I feel my own heart
somehow fuller and I feel my own flame somehow burning brighter.

                                *  *  *


My husband Zev and I arrived at the airport gate for our morning flight
to California. He typically goes to shul to pray, but our flight was too
early. He decided he had enough time before boarding to "daven
Shachris," pray the morning prayers while we waited to board. It's times
like these that I admire his commitment to praying three times a
day-morning, afternoon and evening- no matter what he's doing or where
he is.

He was standing with his huge prayer shawl, his tallis, draped over his
head, with his tefillin strapped to his head and arm when a sweet-faced
little girl skipped up to him and asked plainly, "What are you doing?"

"That's a good question," he answered in a teacher voice I've never
heard him use before. "We're Jewish, and this is how we pray." He told
her how the tefillin are special boxes he wears every day. ("Except on
our Sabbath," I chimed in.) She seemed to be satisfied with that answer,
and after we both praised her for her curiosity and boldness, she
skipped back to her father to share her lesson.

Tefillin are known in English as "phylacteries," but few people know
what that word means either, and certainly not a six-year-old. But they
make a strong visual statement, especially when worn with the prayer
shawl, and especially to the uninitiated.

Like every mitzva in Judaism, tefillin are packed with spiritual energy,
purpose, and meaning. Inside the boxes are written parchments with
passages from the Torah; a Jewish man wears tefillin daily to remind him
that, in everything he does, his head, his heart, and his actions should
work harmoniously and with proper intent.  (In a nod to the power of
Jewish women, G-d knows we don't need to be reminded of this.)

The little girl wasn't the only person who noticed my husband praying.
Traveling home, Zev stood up on the plane to "daven Mincha," say the
afternoon prayer. When we landed in Pittsburgh, a stranger from across
the aisle smiled and said, "thank you for your work." (If I didn't know
better, I would have thought he knew I was sharing this.) Zev and I both
laughed demurely as I answered, "we try." We laughed even more demurely
when he called us "G-d's messengers." The stranger was just reminding me
of what I should already know, that G-d wants me, as a Jew, to be a
light unto the nations-in everything I do.

Some days this work is harder than others, but I try.

                    From Lieba Rudolph's blog: www.PonderingJew.org

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                             Released Time

The Released Time program made winter vacation days even more exciting
for public school children in the New York Metro this year. Three
Release Time winter day camps were attended by 200 children who had fun
on daily trips, made arts and crafts, sang Jewish songs, and enjoyed
hands-on learning about Jewish rituals. The camps took place in
Brooklyn, Queens and Saten Island.

                        National Jewish Retreat


The National Jewish Retreat will take place once again this year in Palm
Springs, California. The Retreat brings together leading Rabbis,
academics, community leaders and artists to lead more than 150 seminars,
workshops and lectures for five days of stimulating Jewish learning.
Sessions include Jewish philosophy, law, ethics, mysticism and history.
The Retreat will take place August 8-13, 2017 / 16-21, Av 5777 For more
information visit www.jretreat.com or email info@jretreat.com


*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                       26th of Teves, 5725 [1965]

This is to acknowledge receipt of your letter with the enclosure, in
which you write about your problem of acute anxiety, and ask my advice.

The best and most effective thing to do, in a situation such as yours,
is to study thoroughly those sections and chapters in our sacred books
where the matter of Divine Providence and Bitochon [trust] are
discussed, such as Chovos Halvovos, Shaar Habitochon, and similar. It is
well to keep in mind those chapters and verses in the Tehillim [Psalms]
which speak of these subjects, as well as the Midrashim and
interpretations of our Sages on them. These things should be studied
with such depth that they should become a part of one's thinking. In
this way there will be no room left for any kind of anxiety or worry,
and as King David said in the Tehillim , "G-d is with me, I shall not
fear. What can man do unto me!"

As you well know the matter of Hashgocho Protis [Divine Providence] is
the basis of true monotheism, a concept which to us means not only that
G-d is one, but also is the Master, continually supervising every detail
of His handiwork. The corollary of this is that there cannot be a single
point in the whole order of the world which is separated from the
Supreme Being, or in any way not subject to His control. At the same
time it is obvious that the Supreme Being is also the Essence of
Perfection and Goodness. And although many things in the world seem
imperfect, and require completion or perfection, there can be no doubt
that there is a perfect order in the world, and even the lowest in the
scale of Creation, namely the inanimate things, display wonderful
perfection and symmetry, as can be seen from the atoms and molecules of
inorganic matter. Hence, the conclusion must be that even those things
which require completion, are also part of the perfect order, and
necessary for the fulfillment of the good, as all this is explained at
length in the teachings of Chassidus. It is explained there that in
order for a man to attain perfection, it is necessary that he should
also have the feeling that he is not only on the receiving end, but also
a contributor, and according to the expression of our Sages of blessed
memory, "A partner in the Creation." This is why many things have been
left in the world for him to improve and perfect.

I also want to make the further observation, and this is also essential,
that there is really no basis for anxiety at any time, and as you
yourself mentioned in your letter, that you find no reason for it. Even
in such cases where you think you know the reason for your anxiety, the
reason is undoubtedly imaginary, or at any rate, not the real cause. For
the real cause is that one's daily life is not in complete harmony with
the true essence of a Jew. In such a case it is impossible not to have
an awkward feeling that things do not seem to fit somehow, and it is
this disharmony which is at the bottom of the anxiety, and it is in
proportion to the discrepancy between his way of life and his true
natural self.

Everybody recognizes that anxiety has to do with the psyche. But in the
case of a Jew, the so-called psyche is really the Neshama [soul]. Some
Jews have a particularly sensitive soul, in which case the above
mentioned disharmony would create a greater anxiety. In such a case even
subtle and "minor" infractions of Dikdukei Mitzvoth [fine points of
commandments] would create anxiety. But even in the case of an ordinary
soul for the average Jew, there must inevitably be created some anxiety
if there is a failure to observe the fundamental Mitzvoth. It is very
possible that the above may have a bearing on your situation. If this is
so, then all that is necessary is to rectify matters, and bring the
daily life and conduct into complete harmony with the essence of the
soul, through strict adherence to the Torah and Mitzvoth. Then the
symptoms will disappear of themselves.

It is necessary to mention also that in your case, where your position
gives you a great deal of influence on your environment, your influence
is an integral part of your harmonious life, and it is therefore
essential that your influence, too, should be in harmony with the Torah
and Mitzvoth in the fullest measure.

I suggest that you should also have the Mezuzoth of your home checked,
as also your Tefillin, and before putting on your Tefillin every weekday
morning, to put aside a small coin for Tzedoko [charity].

*********************************************************************
                              ALL TOGETHER
*********************************************************************
                           What is Gematria?

In Hebrew, each letter possesses a numerical value. Gematria is the
calculation of the numerical equivalence of letters, words, or phrases,
and, on that basis, gaining insight into interrelation of different
concepts. The assumption behind this technique is that since the world
was created through G-d's "speech," each letter represents a different
creative force. Thus, the numerical equivalence of two words reveals an
internal connection between the creative potentials of each one.
inner.org

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This past Thursday, the 28th of Tevet, was the birthday of Rebbetzin
Chana Schneerson, mother of the Rebbe.

There is a famous story told about Rebbetzin Chana's selfless dedication
for the dissemination of Torah. Rebbetzin Chana followed her husband,
Rabbi Levi Yitzchak Schneerson, when sent into internal exile by the
Stalinist government. Rabbi Levi Yitzchak was deterred from recording
the unique expositions on the mystical, kabalistic parts of the Torah
because of the lack of such simple provisions as paper and ink. Instead
of paper, he wrote in the margins of books. But ink? He could hardly
reuse old ink.

Rebbetzin Chana used to go out into the woods and gather wild plants.
From these she managed to make her own ink so that her illustrious
husband could continue writing.

After Rabbi Levi Yitzchak's passing, Rebbetzin Chana was finally allowed
to leave Russia. With total devotion and complete disregard for her own
personal safety, Rebbetzin Chana smuggled out her husband's manuscripts.
These manuscripts were later edited and published by her son, the Rebbe.

As the Rebbe himself explained at a gathering commemorating his mother's
yartzeit, a great lesson can be learned from her courage and
self-sacrifice. And surely this is an important lesson that we can
meditate upon as the awesome day of Yom Kippur approaches.

When faced with an obstacle, one must not be concerned or overwhelmed by
the fact that it seems insurmountable. One cannot become weighted down
by the difficulties. Rather, we must work to overcome the obstacle
without pre-conceived notions or calculations of the impossibility of
the situation. We must do our part-what must be done. Ultimately,
because we are doing what G-d expects of us, we will be successful.

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
The L-rd ... gave them a charge to the Children of Israel (Ex. 6:13)

Despite the fact that the Jewish people hadn't listened "because of
their anguished spirit and the cruel slavery," G-d commanded Moses and
Aaron to keep on talking. For the word of G-d always makes an impression
and has an effect: if not immediately, then sometime later. Holy words
are never wasted, and are always ultimately heard.

                                                       (Sefat Emet)

                                *  *  *


And Moses was 80 years old, and Aaron 83 years old, when they spoke to
Pharaoh (Ex. 7:7)

Why does the Torah need to tell us the ages of Moses and Aaron? To
refute the common misconception that only young people can carry the
banner of liberation and redemption. Older people, too, can be
"revolutionaries," if G-d determines it is necessary and the proper
time.

                                             (Shaarei Yerushalayim)

                                *  *  *


And the frogs died in the houses, in the villages, and in the fields
(Ex. 8:9)

When the plague of frogs was over, the frogs died. By contrast, after
the plague of "various wild beasts" the animals did not die, but went
back to wherever they had come from. The reason is that no "new" animals
were created for the plague of "various wild beasts"; at G-d's command
they left their natural habitat and converged on Egypt. When the plague
ended, they were still necessary for the world's ecosystem. The frogs,
however, were created especially for the plague; when it was over, there
was no need for so many.

                                                 (Kehilat Yitzchak)

                                *  *  *


It is not proper to do so...shall we sacrifice what is an abomination to
the Egyptians before their eyes, and will they not stone us (Ex. 8:22)

The Egyptians were extremely careful to avoid hurting animals; according
to the Ibn Ezra, they did not eat meat and would not even use any animal
products. It is therefore "not proper" when such "humanitarians," who
are so filled with pity for four-legged creatures, think nothing about
enslaving Jews and throwing their babies into the river.

                                                      (Imrei Chein)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
It happened once that some Chasidim of the Baal Shem Tov were sitting
and farbrenging together. The longer they shared their stories and
insights and sang their Chasidic melodies, the stronger their desire to
be with the Baal Shem Tov grew, till they impulsively decided to hire a
horse and wagon and set out for the Baal Shem Tov's town of Mezhibozh.

Their own shtetl was actually quite a distance from Mezhibozh; even if
they traveled non-stop for several days, there was only a small chance
they might make it before Shabbat. The wagon driver was less than
enthusiastic; as far as he was concerned there was no need to hurry, and
in his opinion, it was simply not possible to cover that many miles
before sundown on Friday. The roads were very bad, he pointed out, and
there were always unexpected obstacles and delays while traveling.

But the Chasidim could not be deterred. Logical considerations could not
compete with their intense longing to see their Rebbe. Without further
ado they were on their way.

The wagon driver soon had the horses at a gallop, running as fast as
they could under the circumstances. The roads were very narrow, wide
enough for only one vehicle. They were so narrow, in fact, that if
another vehicle were to appear, passing it on either side would be
impossible.

As the Chasidim reached a fork in the road, at an intersection where
another path joined the main thoroughfare, an elegant carriage suddenly
pulled out in front of them. It was the carriage of the local poritz
(landowner), and he was clearly in no hurry to go anywhere. At a
leisurely pace his carriage ambled down the road, blocking all traffic.
The Chasidim were now stuck behind it, reduced to a crawl.

The wagon driver gritted his teeth; even the Chasidim were becoming
angry. The tiny chance they had to make it to Mezhibozh in time for
Shabbat was rapidly evaporating before their eyes.

One Chasid was more upset than the others. "I can't believe it!" he
complained. "After all our efforts, how can something so ridiculous
spoil our plans? Just because of this slowpoke we're going to miss out
on spending Shabbat with the Baal Shem Tov!"

Another Chasid, however, hastened to calm him down. "My dear brother,
how can you say such a thing? Why are you worried? Have you forgotten
what our master the Baal Shem Tov has taught us, that the Holy One,
Blessed Be He, directly supervises every minute detail in the world, and
that a leaf doesn't turn in the wind without Divine Providence? Does it
not state in the Torah, 'From Him no evil will descend'? Nothing bad can
come from on High, and indeed, everything is for the good. Whatever G-d
does is only good and for the best. The more we accustom ourselves to
thinking and acting accordingly, the more we will merit to see the good
that exists in everything openly revealed. How can it be that this basic
principle should be forgotten when it comes to actually implementing it
in our own lives? I tell you friend, this is only a trial..."

The Chasid's fervent plea entered the hearts of the others, and their
impatience disappeared. Their wagon could still only proceed at a
sluggish pace, but they were filled with renewed faith and confidence
that the unexpected delay was for the best.

The wagon continued over the next few miles until suddenly, another
potential problem appeared on the horizon. All the way up ahead, at the
next intersection, they could see a group of drunken peasants waiting to
pounce on the first wagon that passed by...

There was no doubt what the drunken peasants would have done to the
Chasidim if they had been alone on the road, or traveling ahead of the
poritz's carriage. No one would have stood up for the Jews or sought
justice for them after the fact. They would have simply received the
"usual" treatment drunken peasants knew so well how to mete out. The
Chasidim would have been grateful to have escaped with their lives, let
alone continue on their journey.

As it turned out, however, because the poritz's carriage was hogging the
right of way, the hooligans simply dispersed once they saw whom it
contained. By the time the Chasidim reached the intersection they had
all slunk away and the danger was over.

A few minutes later the poritz's carriage turned off onto a side road,
and the main thoroughfare was suddenly clear. With a crack of the whip
the horses were again at a gallop, and the Chasidim made it to Mezhibozh
before Shabbat - with plenty of time to spare. From here we learn that
even something that doesn't appear to be good at first, may in fact be
so in reality.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
"I will take you out...and I will release you...and I will redeem
you...and I will take you...and I will bring you into the land" (Ex.
6:6-8) The first four expressions of redemption in this week's Torah
portion allude to our redemption from Egypt, whereas the fifth
expression, "I will bring you," alludes to the future redemption, the
final one which we are now awaiting. Why is this mentioned, then, when
foretelling our departure from Egypt? To teach us that ever since the
time that we left Egypt, we have been slowly but surely approaching the
Final Redemption.

                                                        (The Rebbe)

*********************************************************************
                END OF TEXT - L'CHAIM 1457 - Vaera 5777
*********************************************************************