**************************************************************************** L'CHAIM ISSUE # 283 PART 1 OF 8 **************************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. **************************************************************************** Sept 3, 1993 Parshas - Ki-Tavo 17 Elul 5753 **************************************************************************** Doesn't it feel great to be back from all of your traipsing around this summer? Of course, it's exciting to see new sights and visit new places or get reacquainted with old ones. It's a nice change of pace and scenery to go away, whether "away" means you're touring Scandanavia or renting a little cottage in Nantucket. But, let's be honest. Now that you're back home, doesn't it feel, well, like home? It's comfortable to sleep in your own bed, to have all of those little conveniences that you've grown used to and took for granted until you went away, and heartwarming to get "hellos" and "welcome backs" from your neighbors, the mailperson, even the garbage men. If you've stayed in a little cottage or in a hotel room, you'll also appreciate being back in your more spacious living quarters. No more squishing everything into a tiny closet and a few drawers and not having your own private space. Imagine what it would be like if the whole year 'round you were crowded into the room(s) you lived in for those days or weeks this summer. It wouldn't be too pleasant, would it? When G-d created the world, His whole purpose and intent was to make a "dwelling place" for Himself in our physical world. "The purpose of the creation of this world is that the Holy One, blessed be He, desired to have an abode in the lower worlds," our Sages have taught. Why would G-d ever want a dwelling place in this physical world? To this question, there is only one quasi-answer, a reply offered by even the greatest Jewish philosophers. Actually, it sounds more like a jest than an explanation: "One cannot challenge desires and cravings." Whatever G-d's ultimate and Omniscient reason might be for having desired a comfy home in this world--and that we will only possibly know in the Messianic Era--it is our responsibility to make this world a fitting dwelling place for Him. We accomplish this by doing mitzvot--those between us and our fellowman and those between us and G-d. When we relegate mitzvot to a certain time (Jewish holidays for example) or a certain place (just in the synagogue, where else?), we are squishing G-d, so to speak, into a tiny space. We're forcing G-d to dwell in a little hotel room or a small cottage. But, when we fill our homes with mitzvot--mezuzot on our doors, a charity box in the kitchen, Jewish books on the shelves, guests at our table--ahhh, now that's giving G-d some living space. And when we perform mitzvot even at work--conducting our business transactions ethically, eating kosher food during the lunch hour, saying "hello" to someone first (yup, that's a teaching of our Sages)--we're giving G-d even more space. We like being home. We like being in our own living quarters, which we've made comfortable and livable with all of the creature comforts, conveniences, little knick-knacks, and personal touches we've added over the years. And each time we do a mitzva, whether at home, at work, in the street, or even in the synagogue, we're making the world a more comfortable home for G-d. The ultimate dwelling place for G-d in this world will not be realized until the Messianic Era, when the entire world will be G-d's space, the physical world will be filled with the knowledge of and an understanding of G-d. At that time, G-d will look at the world and say, "It's just right, exactly the way I always wanted it." G-d doesn't need expensive interior decorators, antiques or the latest color scheme. Each time we do another mitzva, we're adding the finishing touches and helping to get that dream-house ready. **************************************************************************** L'CHAIM ISSUE # 283 PART 2 OF 8 **************************************************************************** LIVING WITH THE TIMES THE WEEKLY TORAH PORTION **************************************************************************** General commandments, such as "You shall be holy," or "You shall keep My laws," are not, as a rule, considered mitzvot in their own right according to Maimonides' enumeration of the Torah's 613 mitzvot. Rather, these are considered broad directives encompassing all of Judaism. Yet Maimonides classifies the commandment which appears in this week's Torah portion, Ki Tavo--"You shall walk in His ways"--to be a positive mitzva, requiring the Jew "to emulate the One Above." "Just as the Holy One, Blessed be He, is gracious, so shall you be gracious. Just as G-d is merciful, so shall you be merciful. Just as G-d is pious, so shall you be pious," he writes. Why is this commandment different from all other general statements in the Torah, to the point that it is characterized as a separate mitzva? What does the verse, "You shall walk in His ways" entail that other similar commandments do not? Chasidic philosophy offers an explanation: One of the differences between the soul of a Jew and an angel is that angels are stationary beings, fixed in their spiritual position, whereas the Jewish soul constantly ascends from one spiritual level to the next. The Jew is perpetually in motion, reaching higher and higher spiritual heights by virtue of his/her actions. It is this perpetual movement upward of the Jew that is implied in "You shall walk in His ways." But how are we to accomplish this? By performing the Torah's mitzvot solely because they are "His ways"--because of our desire "to emulate the One Above." When a person performs a mitzva out of habit or with an eye toward the reward he will receive, it is much harder to perceive the elevation and personal refinement his action brings. "You shall walk in His ways" teaches us that when our goal is to emulating G-d, Himself, our spiritual ascent to higher and higher levels of G-dliness is assured. G-d has given the Jew the ability to overcome all physical obstacles and to transcend his physical limitations. When a Jew emulates G-d's attributes by observing His commandments, he likewise partakes of G-d's infinite and unlimited powers as well. One way in which we are told do this appears in the end of the same verse: "You shall cleave unto Him." "Unto Torah Sages and their students," comments Maimonides. Emulating the tzadik, the sage who has already paved the way and attained a higher level of spirituality, makes it easier for us to overcome our own personal challenges and to perfect our own service of G-d. Adapted from the works of the Lubavitcher Rebbe **************************************************************************** L'CHAIM ISSUE # 283 PART 3 OF 8 **************************************************************************** SLICE OF LIFE **************************************************************************** A recent picture of the Rebbe by Gabriel Erem On the Sunday before the Rebbe fell ill, I was invited to observe a typical day in the life of the revered leader of the Chabad movement. Standing just an arm's length away from the interaction with all those who came to see him, the following account is compiled from my notes of what transpired on that day. Among those waiting patiently on the broad boulevard outside of 770 Eastern Parkway are captains of industry and miserable beggars, rock stars and poets, scientists and soldiers, billionaires and petty peddlers. The first surprise to the observer is that for each visibly religious person, there are at least two dozen others who obviously are not. Curiously enough, among those patiently waiting their turn to enter are scores of non-Jews. Standing next to the Rebbe, I am allowed to observe the steady stream of visitors as they file into the room, one by one. The Rebbe--standing for eight to 10 hours in a small foyer-like room that can hardly accommodate more than a handful of people--makes immediate eye contact with each and every visitor. His eyes are piercing, clear and blue. For a brief moment after their eyes meet, the visitor enters a virtual time-warp of peacefulness, and then, in a fraction of a second, is enveloped in a near-hypnotic state. When the Rebbe speaks, the listener is overcome by a genuine feeling of timelessness. The bustle of the outside world, the blare of horns and sirens from the busy thoroughfare on the other side of the heavy wooden doors all seem to fade away in a magical moment. I stand there in awe, curiously witnessing this incredible phenomenon again and again, as each new guest steps into the room. It is truly remarkable to observe the transformation of people's facial expressions the moment that eye contact is made. Many try to avoid looking straight at the Rebbe, but their efforts always prove futile--it is impossible to escape his penetrating eyes. The feeling in the room is unusual--there is something definitely unearthly about it, and even the seemingly uninvolved observer has the sense of standing stark naked behind an invisible X-ray machine with one's mind and soul being closely examined. Some people in the queue carry small babies, and it is easy to notice that the Rebbe has a special affinity with children. His smile has an interesting effect on the infants, who just moments before were screaming at the top of their lungs: in an amazing instant they grow calm and quickly return his smiles. The Rebbe possesses a multitude of unusual qualities; but in addition to his sheer vitality in dealing with thousands of daily visitors, it is the brilliance of his mind that is legendary. Remember, this is a man who, at the age of 11, finished his basic yeshiva education because there was nothing more his instructors could teach him. His university education and, of all things, his engineering degree from the Sorbonne certainly add color to his multi-faceted persona. One of my own personal experiences with the Rebbe dates back to a few months ago, when I had an unexpected opportunity to visit the Rebbe. The encounter began while I was attending a memorial service at Manhattan's Park East Synagogue, commemorating the 50th anniversary of the infamous Babi Yar massacre. The event was attended by a number of the Ukraine's new political leads and many major U.S. Jewish community leaders. After the service, I was invited, along with Shoshana Cardin, chairman of the Conference of Presidents of Major Jewish Organizations, and Anti-Defamation League national director Abraham Foxman, to visit Crown Heights. We were only a few blocks away from Lubavitch World Headquarters, so we asked if we could visit the Rebbe. Just before we entered "770" (as his headquarters are often referred to by Lubavitchers), Shoshana Cardin turned to me and said with a smile: "You know, I was here four years ago. At that time I asked the Rebbe a question, and he told me that he would write to me with the answer. I guess he hasn't had a chance to get around to it yet..." A few minutes later we were standing in front of the Rebbe. As he looked up at Shoshana, his face broke into a broad smile and he declared: "You know, I have not forgotten that you were here fours years ago, and that I promised to write you a letter..." Frankly, I don't know who was more shocked, Shoshana or I. It's not only uncanny, but utterly remarkable, that a person in his nineties would recall with such precision the contents of a 10-second conversation that occurred 48 months before, amidst the tens of thousands of visitors he receives every month. Reprinted with permission from Lifestyles Magazine. Ed. note: Though the Rebbe is not yet receiving people on a regular basis, numerous times over the past few months the Rebbe has held private audiences with thousands of individuals. In addition, the Rebbe is answering hundreds of letters and inquiries each day requesting his advice and blessings. **************************************************************************** L'CHAIM ISSUE # 283 PART 4 OF 8 **************************************************************************** WHAT'S NEW **************************************************************************** JEWISH RENAISSANCE FAIR Don't miss this year's 15th annual Jewish Renaissance Fair to be held this Sunday, Sept. 5, on the beautiful grounds of the Rabbinical College of America at 226 Sussex Ave. in Morristown, NJ. You'll be able to walk down the streets of an old world shtetle complete with street musicians, Jewish jesters, cobblers, butchers, candlemakers, and more. Especially for kids there's a Fantasyland with great rides, petting zoo, arts and crafts village and a Living Judaism Museum. For more information call (201) 267-9404. JEWS FOR JUDAISM A special Jews for Judaism program was recently co-sponsored by North County Chabad and other major Jewish organizations in the Los Angeles area. One thousands people heard Ellen Kametsky, who had worked as a staff missionary for a Hebrew Christian cult and appeared in a full page "holiday" ad in Newsweek magazine for that organization, speak about the tactics and manipulation of the Hebrew Christian groups. Ellen recently wrote a book describing her eye-witness account and expose of "Jews for J" to warn others of her harrowing experience. **************************************************************************** L'CHAIM ISSUE # 283 PART 5 OF 8 **************************************************************************** INSIGHTS **************************************************************************** THE ESSENTIAL THING IS DEED From a letter of the Lubavitcher Rebbe for the New Year addressed to "All Jews" Chai (18) Elul, 5750 (1989) It is customary to begin with a blessing, and this custom is particularly pertinent in these days of the month of Elul, especially coming from the auspicious day of Chai Elul, birthday of the two great luminaries, the Baal Shem Tov and Rabbi Shneur Zalman, founder of Chabad Chasidut and author of the Tanya. It is certainly a propitious time and a Jewish custom to extend to each and everyone among the Jewish People the traditional blessing for a good sweet year, materially and spiritually. This is especially in view of the connection between Chai (the 18th of) Elul and Rosh Hashana; while the entire month of Elul is a time of preparation for the New Year, the last twelve days of the month of Elul correspond to the twelve months of the outgoing year. Thus, the 18th of Elul, being the first of these twelve days, corresponds to the month of Tishrei and links the Rosh Hashana of this past year with Rosh Hashana of the incoming year. Our Torah, called Torat Chaim--the instruction in life--repeatedly emphasizes that the essential thing is the deed. Therefore, however important and necessary is one's self-introspection, the essential end-purpose of such honest self-appraisal is its actual impact on the individual's life, in terms of concrete deeds. This is specifically in fulfilling mitzvot with joy and in an enhanced manner, in all the days of the new year. Apropos of preparing for the new year, it is well to reflect on the dual contents of every year: There is the general significance common to each and all incoming years; and there is the special significance connected with certain specific features of a particular year, whereby the year differs from other years. One such noteworthy feature of the incoming new year is that the two days of Rosh Hashana occur on the 5th and 6th days of the week (Thursday and Friday--the eve of Shabbat) leading directly into the holy Shabbat, thus emphasizing and affirming the mutual character of Rosh Hashana and Shabbat. Rosh Hashana--the Awe Inspiring Days--fill every Jewish heart with a holy trepidation that permeates one's whole being. The elevated perception of holiness is experienced not merely during the preparation and performance of the Day's specific mitzva, namely, sounding the Shofar; or the special prayers and supplications of Rosh Hashana, and the like; but it is a continuous experience throughout the entire duration of the two-day period of Rosh Hashanah that permeates a Jew with the holy Rosh Hashana spirit. Similar to it is the holiness of Shabbat: "You shall keep the Shabbat, because it is holy." The G-dly holiness of Shabbat pervades every Jew, through and through, so that one feels different and inspired throughout the twenty-four hours of Shabbat in all one's activities. There is a well-known principle in our Holy Torah: "What is repeated three times acquires the force of chazaka (permanence). The term is derived from the word chozek-- strength--and carries an assured presumption that having occurred three times, it will take hold and continue the same way. If this principle applies in regard to non-obligatory matters, it is certainly true in regard to matters of holiness that already have the quality of everlasting Torah endurance, where each action has a lasting and perpetual impact. How much more so in the case of Rosh Hashana which is designated, literally, the "head"--Rosh--of the year, not just "beginning" of the year. This means that in addition to being the beginning of the year it is also, and essentially the "head of the year." Just as the head directs all the organs of the body, and it is only in this way that each organ carries out its purpose in the fullest measure, also as an organ per se--so Rosh Hashana directs and animates each and every day of the year in all particulars of the daily life. Hence it is understandable that since there is a chazaka in the state of holiness mentioned above, it exercises a very strong influence on the entire year, so that all one's activities, in each and all days of the year, are carried out under the strong influence of the sublime holiness of the first three days of the year. **************************************************************************** L'CHAIM ISSUE # 283 PART 6 OF 8 **************************************************************************** WHO'S WHO? **************************************************************************** The prophetess Devora lived during a time when idol worship was widespread, and the Jews were sorely oppressed by the Canaanites. Devora, a "mother in Israel" who prophesied under a palm tree, was recognized by the entire Jewish people as the supreme authority of her time. Devora encouraged Barak to assemble an army of Jews to overthrow the enemy, General Sisera. At his insistence she accompanied him, and the Canaanites were routed. Devora is remembered also for the beautiful song she composed praising G-d and recounting the miraculous victory. **************************************************************************** A WORD FROM THE DIRECTOR **************************************************************************** In Isaiah's prophetic descriptions about what life will be like in the Messianic Era, the prophet describes what changes will take place in the animal kingdom: "The wolf will live with the sheep and the leopard with a goat." How, then, will the wild beasts nourish themselves in the Messianic Era if they don't prey on tame animals? We find the answer in Isaiah's very next statement when he says, "The lion, like cattle, will eat straw." The lion and leopard will eat grasses and hay, just like the cow and sheep! We see then, that in the animal kingdom, the changes will not be in behavior alone, but that the actual nature of the wild animals will change and they will no longer be predators. They will become tame and herbivors. Maimonides comments that Isaiah's words are allegorical and mean that the Jews, commonly associated with sheep, will dwell peacefully with their enemies. In this spirit, Maimonides states, "Don't let it enter your mind that in the Messianic Era anything from the regular way of the world will stop, or that there will be any changes in the creation, but the world will continue according to its nature." However, in a letter to the Jews of Yemen, Maimonides adds that since G-d did not declare that these words are allegorical, they could come into being exactly as Isaiah prophesied. How can we bring these two diverse opinions together? According to our Sages, a wolf and a leopard living peacefully with a lamb and a goat are not really a miraculous change in the laws of nature. Rather, it is going "back to Eden"--back to life as it was in the Garden of Eden before Adam's and Eve's sin! When creating the world, G-d created animals in pairs, one male and one female of each kind. Had animals been predatory when first created, some species would have been wiped out entirely! It was only after the Sin of the Tree of Knowledge, when evil came into the world, that animal nature changed and some animals became predatory. In the Messianic Era, we will live in a true Garden of Eden, as the world was and was always meant to be. May each one of us use our G-d-given talents to hasten the advent of that fulfilling, unique and eternal era, NOW. Shmuel Butman **************************************************************************** L'CHAIM ISSUE # 283 PART 7 OF 8 **************************************************************************** IT HAPPENED ONCE **************************************************************************** The eighteenth of Elul is the birthday of Rabbi Shneur Zalman, founder of Chabad Chasidic philosophy and Rabbi Yisrael Baal Shem Tov, founder of the Chasidic movement in general. The following story, from the book Rabbi Shneur Zalman of Liadi, describes how Rabbi Shneur Zalman became involved in the fledgling Chasidic movement. At the age of twenty, Rabbi Shneur Zalman, decided to leave home for a period of time in search of a teacher and guide. Two centers of learning beckoned his attention. One was Vilna, the Lithuanian capital, the center of the Talmudic scholarship, with the famed "Vilna Gaon," Rabbi Eliyahu at its head. The other was Mezritch, the seat of Rabbi Dov Ber, t he "Maggid of Mezritch, heir to Rabbi Yisrael Baal Shem Tov, the leader of the still young Chasidic movement. For Rabbi Shneur Zalman, Mezritch was both geographically and intellectually the more distant place, but he had heard about the great scholarship of Rabbi Dov Ber, and the new way of Divine service which he was teaching. Rabbi Shneur Zalman had to make a momentous choice. He thought, "I have already been exposed to Talmudic discipline; I have yet to learn the discipline of prayer," and he decided in favor of Mezritch. The decision was, of course, the turning point of his life. Rabbi Shneur Zalman's decision to go to Mezritch aroused his father-in-law's vehement opposition, to the extent of depriving his daughter and son-in-law of any further financial support. But Rabbi Shneur Zalman's wife stood by him, and agreed to his going there on condition that if he decided to stay, he would not extent his stay beyond 18 months. His first impressions were not encouraging. Shneur Zalman closely observed the Maggid and his senior disciples. He discovered that they devoted considerable time to the daily prayers, and in preparation before the prayers, inevitably reducing the time left for Torah study. To the intellectual that he was, this emphasis on prayer seemed extravagant. He decided that Mezritch was not for him. The Maggid made no attempt to detain him. As Shneur Zalman left Mezritch, he remembered that he had forgotten one of his belongings in the synagogue of the Maggid. Returning there, he found the Maggid engaged in the examination of a Halalchic question. The brilliant analysis by the Maggid of all aspects of the question, which displayed his extraordinary erudition in the realm of Halacha, made a profound impression on Shneur Zalman, and he decided to stay a while longer in Mezritch. Thereupon, the Maggid told Shneur Zalman that his saintly master, the Baal Shem Tov, had revealed to him that one day the son of Rabbi Baruch would come to him, would leave him, and then return again. Then he--the Maggid--was to tell him about the great destiny that was linked to Shneur Zalman's soul. The Baal Shem Tov further predicted that Shneur Zalman's path in life would be hazardous, but that he, the Baal Shem Tov, would intercede in his behalf, and in behalf of his followers, so that "his end would be exceedingly great. Shneur Zalman was deeply moved by what he heard, and he decided to cast in his lot with the new Chasidic movement. When Rabbi Shneur Zalman returned home after 18 months had elapsed, he was asked by his erstwhile colleagues in Vitebsk whether he had found it worth while to go so far away while Vilna was so much nearer. Rabbi Shneur Zalman answered, "In Vilna you are taught how to master the Torah, in Mezritch you are taught how to let the Torah master you." Excerpted from The Philosophy of Chabad, Kehot Publication Society. **************************************************************************** L'CHAIM ISSUE # 283 PART 8 OF 8 **************************************************************************** THOUGHTS THAT COUNT **************************************************************************** Ten miracles were wrought for our forefathers in Egypt...ten plagues did the Holy One, Blessed be He bring upon the Egyptians (Ethics of the Fathers 5:4) The miracles which G-d performed for the Jewish people were only recognized after the plagues were visited upon the Egyptians. Why, then, does the Mishna mention the miracles first? Our Sages wanted to emphasize the fact that the main objective of the plagues was the sanctification of G-d's name. Had G-d wanted to merely punish the Egyptians, He could have simply killed them without a long drawn-out series of punishments. (Midrash Shmuel) --- Ten miracles were wrought for our forefathers in the Holy Temple...the people stood pressed close together, yet they bowed down and prostrated themselves amid ample room (Ethics 5:5) --- Our Sages said, "The salvation of G-d can come in the blink of an eye." Pain and suffering can be turned into "ample room" in an instant. All that is necessary is the desire to return to G-d, and salvation is at hand. (Mili D'Chasiduta) --- Greater is Torah than the kohen's realm and than royalty...for the Torah is acquired by...cheerfulness (Ethics 6:6) "The Divine Presence will abide about a person amid neither melancholy, indolence, nor frivolous laughter--but only amid good cheer in doing a mitzva." (Talmud Shabbat) --- Then the moon shall be confounded and the sun ashamed; for the L-rd of hosts shall reign (Ethics 6:8) The sun is an all-important source of energy, growth and nourishment; the moon has profound effects on the ocean tides. Yet the Torah states that the righteous can overrule both the sun and moon. When Moshiach comes, the sun and moon will be eclipsed and put to shame. It will then be realized that the world is nourished and maintained not through solar energy or lunar influence, but by the Divine spiritual energy which underlies and controls the physical forces of nature. The righteous already know this, and point the way to a higher level of existence, where spiritual values and spiritual power are preeminent. (Ethics From Sinai) **************************************************************************** MOSHIACH MATTERS **************************************************************************** It is a mitzva to call upon G-d firmly and with severity that He should hasten the Redemption. (Avkat Rachel 2:9) *************************************************************************** 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) (Internet: reuven@corner.wpb.fl.us)