****************************************************************** L'CHAIM ISSUE # 281 PART 1 OF 8 ****************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson, N.E. ****************************************************************** August 20, 1993 Parshas - Shoftim Elul 3, 5753 ****************************************************************** IT'S NOT FAIR Growing up in the U.S. of A., most of us have been imbued with the belief that life is somehow supposed to be fair. If things aren't going the way we think they should, then the really fair thing would be for things to change. If things don't change, then life isn't fair and we can spend our time grumbling about it. Hand in hand with the concept of life being fair is the belief that everyone is equal and should be treated equally. If people aren't treated equally, well, that's not fair. But, equality is hard, if not impossible to achieve. All you have to do is look around you and see that people are not created equal. Intelligence, height, looks, creativity, athletic ability--in these and many more areas people are not equal. In character traits, too, people are not equal. Kindness, loudness, sincerity, business acumen, energy levels. There are vast differences in these areas, too. We can always attempt to better ourselves and often, we will be successful if we try hard enough. But, certain things will never change. A short person can appear taller by wearing higher heels and the right clothes. A low energy person can eat properly, take vitamins, etc., to bolster his energy. A person of average intelligence can learn good study habits so he can acquire and retain more knowledge. But in essence, the person doesn't change. A short person doesn't become tall, a low energy person still can't function on five hours of sleep, and a person of average intelligence, despite his additional knowledge, does not become a genius. We are not and never will be equal. In spiritual areas, too, all men are not created equal. In the Holy Temple in Jerusalem, for instance, there were certain areas that an Israelite could venture into and no further. A more holy area was allowed to be entered by a Levite. An even holier area was off-limits to all but Kohanim--Priests. And there was one area, the *Kodesh* ("Holy") into which only the *Kohain Gadol* --High Priest could enter. The Holy of Holies he could enter only once each year on Yom Kippur. The King, being an Israelite, was not allowed to proceed beyond the court of the Israelites! The greatest Jewish scholars, even the leader of the generation (if he was an Israelite), were not allowed to proceed past the court of the Israelites! That's not fair, right? Not all the Jewish people could go into the Holy Temple and see the miracles that occurred there daily. Because they were Israelites, and not Levites or Kohanim, they couldn't go into the inner areas of the Temple. How unfair! Aren't we all Jews. Aren't we all holy? Aren't we all G-d's children? But, just as we are not equal in intellect, physical appearance and emotional attributes, we are also not equal in spiritual stature. A kohain, by reason of birth, is on a higher spiritual plane than a Levite or an Israelite. Nevertheless, the modern-day search for equality has a point. No person has a right to limit the growth of any other. Nor do we have a right to limit ourselves. It's not a matter of fairness or lack of fairness, equality or inequality. We can't control whether someone has an I.Q. of 110 or 160, is 5'3" or 5'11", or have kinky hair or pin straight hair. But we can learn the value of each individual, including ourselves, and use our strengths to their greatest potential. ****************************************************************** L'CHAIM ISSUE # 281 PART 2 OF 8 ****************************************************************** LIVING WITH THE TIMES THE WEEKLY TORAH PORTION ****************************************************************** This week's Torah portion, *Shoftim* speaks about the cities of refuge whence a person would flee if he accidentally killed someone. There, the unintentional killer would dwell, protected from the wrath of the victim's relatives, until the High Priest who served in the Holy Temple passed away. But not only unintentional killers sought refuge in these cities; even someone who committed murder intentionally was expected to flee there as well. The court would then convene and issue its ruling on the death. The cities of refuge offered protection, if only temporarily in some cases, to anyone who had caused a loss of life. After the destruction of the Holy Temple and the dispersion of the Jewish people, the cities of refuge ceased to exist in the physical sense. Yet the Torah is eternal, and its lessons apply in every generation. In our times, therefore, the concept of cities of refuge finds expression in the spiritual dimension. Our Sages taught that "the words of Torah absorb." In other words, the Torah itself is the refuge in which all may seek asylum. In the spiritual sense, "killing" symbolizes the act of committing a sin, causing a spiritual death to the G-dly soul, for the Torah's 613 mitzvot are the "ropes" that bind the soul to G-d. Transgress- ing the Torah's commandments damages those ties, and threatens to cut the soul off from its G-dly source. We learn from this week's Torah portion that it is never too late to repent, no matter how grave a transgression has been committed. Even the person who deliberately sinned can do *teshuva* and seek protection in the refuge of Torah. In one sense, nowadays we have a distinct advantage over our forefathers who lived during the times of the Holy Temple. In those days, repentance alone was not enough to atone for a sin. The unintentional killer had to remain exiled in the city of refuge until the death of the High Priest, and the intentional murderer (as defined by the Torah) received capital punishment. Yet after the destruction of the Temple, teshuva alone can atone for even the gravest sin. Years ago, when Jewish courts had ultimate authority, a judge could only rule on what he himself had seen. G-d, however, can look into the heart of man and judge whether or not his repentance is sincere. In the same way, the month of Elul, during which we take account of our actions of the previous year, is a "city of refuge" in time, offering us the same opportunity to clear the slate and merit a good and sweet year to come. Adapted from the works of the Lubavitcher Rebbe. ****************************************************************** L'CHAIM ISSUE # 281 PART 3 OF 8 ****************************************************************** SLICE OF LIFE ****************************************************************** KOSHER MARKS AND CHARACTER BUILDING by Michael Medved A few weeks ago, my six-year-old daughter did something that greatly upset one of my professional colleagues. At the same time, it made her father enormously proud. It happened when I took her to a television taping. While I answered questions, my daughter chatted with the show's associate producer, a bright, capable TV veteran I've known for nearly a decade. This producer seemed specially delighted; she fussed and cooed over Sarah's hair, ribbons and frilly dress, then brought her colored pens, blank paper and glasses of orange juice. When I finished my interview, I saw that my daughter had also received a large, imported chocolate bar in a gold foil wrapping. "Daddy, look what Cindy gave to me!" she said proudly. "But I didn't open it because maybe I think it's not kosher. Will you look and see and check if it's okay?" Our children have lived all their lives in a kosher home and they know that unfamiliar products should be checked for the recognized insignia that certifies that all ingredients conform to Jewish dietary law. ****************************************************************** L'CHAIM ISSUE # 281 PART 4 OF 8 ****************************************************************** WHAT'S NEWS ****************************************************************** NEW TORAH SCROLL Earlier this month, a new Torah scroll for the Chabad House of Canarsie was completed. Amidst singing and dancing the Torah was brought to the Chabad House on East 82nd St. in Brooklyn from the hall a few blocks away where the last few letters of the Torah were written in by a scribe. For more information about activities at the Chabad House, call (718) 209-0707 RALLY IN RED SQUARE A rally in Red Square in Moscow took place recently. The participants were the thousands of children who are currently attending day and overnight camps throughout the former U.S.S.R. under the auspices of Chabad-Lubavitch. The rally was one part of an entire day devoted to emphasizing and encouraging belief in the coming of Moshiach. DEDICATIONS What better way to honor a loved one or remember a special occasion than by dedicating an issue of L'Chaim. For info, call our office at (718) 778-6000. LEARN MORE ABOUT MOSHIACH Call weekly 1-800-4-MOSHIACH in the U.S. (718-2-MOSHIACH in NY), 1-800-2-MASHIACH in Canada. Or for more extensive options, call (718) 953-6168. ***************************************************************** L'CHAIM ISSUE # 281 PART 5 OF 8 ***************************************************************** INSIGHTS ***************************************************************** CHANGE OF LIFE A letter from the Lubavitcher Rebbe Rosh Chodesh Elul, 5735 (1975) I received the letter about your son Moshe, and was subse- quently pleased to receive the report that the medical treatment was successful. May G-d grant that he should have a complete and speedy recovery, and that together with your wife, you should bring him and all your children up to a life of Torah, *chupa* and good deeds. Everything is by *hashgacha pratit* (Divine Providence), and it is significant that this reply is written on Rosh Chodesh Elul, a time of special opportunity for every Jew, as you know. I only mention it in compliance with the suggestion of our Sages, "He who has 100, desires 200, and having attained 200, desires 400." In other words, your accomplishments in the past should be a constant source of stimulation for greater achievements in the future, par- ticularly as this is for the benefit of the many. Moreover, in the area of *chinuch* (Jewish education) every effort is eventually greatly rewarded and multiplied in the form of a chain reaction. And the *zechut harabim* (merit of the many) also helps. May G-d grant that you should do this in peace of mind and happy circumstances. I take this opportunity also to express my appreciation of the help which you have shown to our workers in the Miami area. No doubt here too, you will continue your good efforts in an ever growing measure. In this context, I would also like to mention a point to which I had occasion to call attention last night, in connection with Rosh Chodesh Elul, a most propitious time. I refer particularly to the campaign which has been urged recently to strengthen *taharat hamishpacha* (laws governing Jewish marriage). I pointed out that a special effort should be made in reference to women who have reached the age of the so-called "change of life." It should be explained to them that by proper preparation and going to the mikva this one time and undergoing *tevila* (immersion) in the proper manner, it would purify them for the rest of their lives. In view of this, surely the effort involved (even if this be an effort) is infinitesimal by comparison to the results which can be achieved. It would be easily accepted in many, if not most, cases. In addition to the merit of this thing in itself, it would also have the effect of "one mitzva bringing another mitzva in its train," namely, having done this themselves, these women could be enlisted to use their influence with younger women to spread the idea of taharat hamishpacha. All the more so that it often happens that mothers and grandmothers who have become observant of the mitzvot in many areas, and would like to influence their daughters and granddaughters in the area of taharat hamishpacha, hesitate to do so in case they are asked, "When is it that you went to the mikva the last time?" P.S.: The letter has been written in English, so that if you desire, you could use it for the benefit of those for whom English is the easiest language to communicate with. ***************************************************************** L'CHAIM ISSUE # 281 PART 6 OF 8 ***************************************************************** WHO'S WHO? ***************************************************************** YAEL lived at the time of the prophetess Devorah. She was the wife of Heber, a descendant of Jethro, Moses' father-in-law. When the Canaanite general, Sisera, was fleeing from Barak's army, he sought refuge in Yael's home. Instead of protection, he found death at the hands of the brave Yael, who drove a stake through his temple as he slept. When the Jewish general, Barak, arrived at her door she announced, "I will show you the man you seek," and led him to the dead general. She is praised in the Song of Devorah, "Blessed above women shall Yael be...." ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** A commonly asked question about the Messianic Era is, "Will there still be evil in the world?" The Prophet Zechariah said, "The spirit of impurity will pass from the earth." There will no longer be evil, there will also no longer even be the desire to do evil. As it says in the Talmud, "In the future, G-d will take the influence toward evil and destroy it." The elimination of evil means a major change every aspect of our lives. Evil and war, which affect us so much in our lives, will no longer exist. It will be a world without robbers and murderers, without punishment, without hatred, without jealousy and competition, children won't fight with their parents, people won't fight with themselves. The world will be all good. However, the total disappearance of evil from the world will not take place at the beginning of the Messianic Era. It will occur only later, at the time of the Resurrection of the Dead. In the first phase of the Messianic Era, evil will simply be relegated to its own dominion, it will no longer be mixed and jumbled up together with the good. In the second, more miraculous and eternal stage of the Messianic Era, evil will be totally eradicated from the world. The concept of two stages, however, applies only if the Messianic Era is inaugurated in the time predestined by G-d for it to begin. If, however, through our additional good deeds, study about the Redemption, and belief in Moshiach, we hasten the Redemption, the entire first stage can be circumvented and we will proceed directly into an eternal, miraculous era. May that time happen IMMEDIATELY! Shmuel Butman ****************************************************************** L'CHAIM ISSUE # 281 PART 7 OF 8 ****************************************************************** IT HAPPENED ONCE ****************************************************************** Reb Zusha was one of the greatest disciples of Rabbi Dov Ber, the Maggid of Mezeritch. For many years he used to travel around towns and villages spreading love of G-d and His Torah. Reb Zusha was very poor and was always dressed in tatters. To call his garments clothing was stretching the definition of that word, for the poorest beggar was clothed better that the *ctzadik* Zusha. Once, in the course of his travels, he came to the town of Shinova where his brother Elimelech was engaged in Torah studies under the guidance of the *tzadik*, Reb Shmelke. Reb Elimelech was very happy to see his dear brother, but when he noticed the rags that passed for his brother's clothing he felt embarrassed. He didn't want his brother to lodge with him, and so, he arranged for room and board with the family of the town baker. Reb Zusha was, as usual, satisfied with the arrangement. He had a bite to eat and retired early to rest from his exhausting journey. Everything was fine and good until midnight, for it was then that Reb Zusha arose as always to pray the special prayers in mourning for the destruction of the Holy Temple. Reb Zusha was moved to the depths of his holy soul, and he prayed with great weeping and deep sighs and loud groans. He was transported in his emotions and thoughts to that long-ago tragedy, and he prayed for several hours in that fashion. Then he returned to a peaceful sleep. Unknown to him, the other occupants of the house, namely, the baker and his wife, were not fortunate enough to return to sleep after Reb Zusha's midnight prayers. The loud moans and groans had frightened them out of a deep sleep and even after they figured out the origin of the terrible noises, they couldn't fall back to sleep. The next morning, the baker's wife made it known in no uncer- tain terms that the guest was no longer welcome in their home. Under the circumstances, Reb Elimelech invited his brother to join him at his lodgings. Always content with whatever G-d sent him, Reb Zusha accepted this new turn of events happily. "Everything is fine, Elimelech, thank you so much; there's only one small detail. Before I eat any meat here, I would like to question the *shochet* about his knife." Knowing his brother as he did, Reb Elimelech was only slightly surprised by his request. He summoned the *shochet* and introduced him to Reb Zusha. The *shochet* was very proud of his fine knife, which he kept honed to the highest specifications. He was shocked when Reb Zusha said in a strong voice, "You have to sharpen your knife!" The *shochet* hurried to do as Reb Zusha had told him, anxious to please this man, who was known to be a *tzadik*. He showed Reb Zusha his gleaming knife, but the only comment he received was the command, "Sharpen it again!" Beads of sweat popped out on the *shochet*'s forehead as he pulled the knife back and forth on the sharpening stone. Reb Elimelech glanced at his brother. Reb Zusha must be up to some- thing, he thought. He knew, and he was aware that his brother also knew, that the knife was perfectly kosher. So what was Zusha up to? When the flustered *shochet* showed his knife to Reb Zusha after the fourth sharpening, his hands were shaking with dread and tears trembled in the corners of his eyes. What could the *tzadik* possibly be finding wrong with the knife? he wondered. At last, Reb Zusha smiled and nodded his approval, and the *shochet* quickly retreated, happy that he had passed the ordeal. Reb Elimelech waited expectantly to hear his brother's expla- nation, for it was obvious to him, that there was much more to Zusha's behavior than some doubt about the knife. "Tell, me, my brother, both of us know quite well that the knife was perfectly kosher to begin with, so what was that all about? "Yes, of course the knife was kosher. I knew that. But when the *shochet* first showed it to me, he was filled with pride. After I implied that there was some problem with his knife, he became much more humble. After the second time he even prayed to G-d that his knife be found kosher. After the third time he was a truly humble man, and was purged of his arrogance." Reb Elimelech listened carefully to what his brother told him. He stared into Zusha's eyes and he saw that through his attachment to Chasidut his brother had risen to great spiritual heights. Eli- melech wanted that achievement for himself, too. At that moment he decided that he would also go to Mezeritch to the great Maggid, the Rebbe, Dov Ber. Reb Elimelech and Reb Zusha were among the fore- most disciples of the Maggid and became legends of piety and goodness in their own time. ****************************************************************** L'CHAIM ISSUE # 281 PART 8 OF 8 ****************************************************************** THOUGHTS THAT COUNT ****************************************************************** "Be of the disciples of Aaron, loving peace and pursuing peace, loving people and drawing them near to the Torah" (Ethics 1:12). The Hebrew word used for people here is *briyot*--literally, "creatures." The term "human being" (*ben adam*) is used to stress a person's humanity and his relationship to Adam, father of all mankind. The term "Children of Israel" is used to emphasize the significance of being a Jew. The term "creatures," as explained by Rabbi Shneur Zalman of Liadi, refers to those who have absolutely no other virtues to recommend them. Their only merit, as it were, is to have been created by G-d. Yet even these Jews are worthy of our love. (Lubavitcher Rebbe, *shlita*) *** "Hillel used to say: If I am not for myself, who will be for me? And if I am only for myself, what am I? And if not now, when?" (Ethics 1:14). It is up to the individual to better himself and improve his behavior through his own hard work. No one else can do this for him; only he can achieve his own perfection. Yet no matter how high a level is reached, a person must never become too self- satisfied. "What am I" one should ask, "How may I further improve?" Finally, the observance of mitzvot should never be postponed until a later date. If negative character flaws are not corrected in one's youth, it is far more difficult to change in later years, when bad habits have already become ingrained. (*Mili D'Chasiduta*) *** "Hillel used to say...nor can an ignorant person be pious" (Ethics 2:5). Just as a fire will not burn unless it has the proper channel--wick and oil--so too, will love of G-d not take hold unless it is contained in the proper vessel. The mitzvot a Jew observes and the Torah he learns define his capacity to love and fear G-d, and form the vessel with which this is accomplished. An ignorant person has not spent sufficient time creating that vessel, and thus cannot be truly pious. (*Torah Ohr; Sefer Hamaamarim*) ****************************************************************** MOSHIACH MATTERS ****************************************************************** G-d said to Moshiach, "The Jews who are protected by you--their sins will one day bring about your imprisonment in an iron yoke...through their sins your tongue will cleave to your palate--is this your will?" Moshiach asked, "Will that suffering last many years?" "I have decreed seven years of suffering for you..." Moshiach said, "With rejoicing I accept on condition that not one Jew will perish...and that those who are hidden in the dust shall also be saved...." (Yalkut Shimoni) ****************************************************************** Published by the Lubavitch Youth Organization, 770 Eastern Parkway, Brooklyn, NY 11213, (718) 953-1000, 778-6000. Rabbi Dovid Raskin - Chairman. Rabbi Shmuel Butman - Director. Rabbi Kasriel Kastel - Program Director. Rabbi Shlomo Friedman - Administrator. Yehudis Cohen - Editor. Mordechai Staiman - Copy Editor. Esther Altmann, Basha Majerczyk - Contributing Editors. Rabbi Nissen Mangel - Chairman Editorial Committee. Rabbi Zalman I. Posner - Consultant. All contents (c) 1993 by L.Y.O. ISSN 1050-0480. ****************************************************************** Permission is granted for BBS distribution, provided no changes are made and that it be complete with all credits to L.Y.O. and L'Chaim BBS. The name of this publication is an acronym for "L'zecher Chaya Mushka." ******************************************************************* This BBS version of the L'Chaim publication, was prepared for BBS distribution by Reuven Blau, Sysop of L'Chaim BBS, KESHERnet N.Y. 718-756-7201. Please address all questions or comments via the Chassidus echo via the KESHERnet G L O B A L Jewish BBS network or netmail directly to the Sysop of L'Chaim BBS (FidoNet. 278/610).