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                         L'CHAIM - ISSUE # 854
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                           Copyright (c) 2005
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        January 21, 2005       Beshalach         11 Shevat, 5765
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                        Actualize the Potential

Tu B'Shevat - the fifteenth day of the Jewish month of Shevat - is the
New Year  for trees. In practical terms, this means any fruit produced
before that day counts towards the tithes of the previous year. Any
fruit produced after that date counts towards the tithes of the coming
year.

But our purpose here is not to go into all the details of Jewish law
that apply to trees or to their "New Year" - although it's a fascinating
subject. Rather, we want to look a little deeper at what lesson a New
Year for Trees can contain for us. If we don't live in Israel, if we
don't own trees, does this date have a spiritual significance to us?

Granted that there must be a New Year for trees, since we need to know
what to tithe when, but why does it have to be on the fifteenth of
Shevat? Why can't it be on the first? For that matter, why does it have
to be in the month of Shevat altogether?

For trees, the main source of nourishment is water. So, to determine the
New Year for trees, we have to determine when the water of the new year
begins to nourish the trees. According to our Sages, the new waters
begin to reach, affect and nourish the trees four months after the Day
of Judgment for the world - Rosh Hashana.

The High Holiday of Rosh Hashana, celebrated on the first day of the
Jewish month of Tishrei, is the time of general renewal. Tu B'Shevat
four months later is when the trees actually experience  a new growth -
by receiving nourishment from the renewal that occurs on Rosh Hashana.

But then, shouldn't the New Year for trees be the first of Shevat, four
full months (not 4 1/2!) after Rosh Hashana itself?

In fact, that's the opinion of the "school" of Shammai of Talmudic fame.
But we follow the ruling of the "school" of Hillel, which declares the
New Year for trees should be on the fifteenth, four full months after
the festival of Sukkot. While Rosh Hashana serves as the general day of
judgment, Sukkot is when the judgment for water is actualized and
revealed.

Whereas Shammai looks at potential, Hillel rules that we judge - and
enact into law - according to the actual. The trees actually begin to
grow anew on the fifteenth of Shevat, linked to the actualization of the
blessing on Sukkot.

The lesson for each of us is that we should not rely on our potential.
We have an obligation to actualize it. Specifically, a person resembles
a tree in that he, like the tree, must produce fruit. The "fruit" we
produce is our influence on our environment, our ability to transform
our homes, our workplaces, our everyday encounters, to make them
fruitful.

It is not sufficient to draw within ourselves the new waters, to grow
Jewishly ourselves, any more than a tree exists only to grow more
branches and more leaves. We must not be satisfied with the potential to
be fruitful in Jewish knowledge and observance. We must actualize that
potential, practically applying our Jewish feelings toward doing more
mitzvot (commandments) and acquiring more Jewish knowledge.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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At the end of this week's Torah portion, B'shalach, we read of the war
between Amalek and the Jewish people. The battle which Amalek initiated
against the Jews had such impact that each day, after the morning
prayers we read, "Remember what Amalek did to you on the way as you came
out of Egypt; how he met you on the way, and cut down all the weak who
straggled behind you, when you were weary and exhausted...you shall blot
out the memory of Amalek from under Heaven. Do not forget!" (Deut.
25:17-19)

Amalek is more than just an ancient Biblical people. The commentator
Rashi explains that Amalek cooled off the warmth and enthusiasm that the
Jews felt after leaving Egypt and experiencing G-d's miracles,
especially the tangible revelation of G-dliness at the Red Sea.

Amalek represents negative traits that can manifest themselves within
every Jew. Amalek fought against the Jews, hardening them and making an
opening for coldness toward Judaism to seep in. Amalek, then, is
symbolic of a Jew's spiritless, unenthusiastic, passionless attitude
toward the observance of Torah and mitzvot. We are enjoined to remember
every day what Amalek did to us so that we can constantly be on the
look-out for and fight against any personal negativity toward Judaism or
our spiritual service.

Amalek was the first to attempt to fight against the Jewish people, for
all the nations of the world feared the Jews, having heard about the
miracles with which G-d brought them out of Egypt, and about the
splitting of the Sea. Amalek could not stand the greatness of the Jewish
people and the miracle G-d had wrought for them. Amalek, therefore, is
also symbolic of brashness and arrogance; only such a nation would have
the audacity to fight against those who were so obviously chosen by G-d.

"Amalek" can manifest itself within every person - rudeness, ego, and
haughtiness - finding it intolerable that there are others greater than
oneself.

When the war against Amalek became inevitable, Moses commanded his
disciple Joshua, "Choose us men and go out and fight Amalek." Moses told
Joshua that in this war, Joshua had to choose us, men like Moses, who
was the epitome of humility and modesty. In order to rid oneself of the
egotism and haughtiness of Amalek, one must work on becoming like Moses
- humble, modest, and nullified before G-d.

There is a Moses in every generation. And the "men of Moses" are those
people who fight against the Amalek who attempt to cool down the fire,
warmth and enthusiasm one has toward Judaism.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                     A Lofty Experience in Chelsea
                          by Naftali Friedman

Imagine an eclectic group of Manhattanites gathered one evening in a
spacious downtown loft. The chatter in the room, a cacophony of accents,
languages and stories, reflects the urban diversity that attracts
artists, musicians, photographers, filmmakers and other bohemian types
to trendy neighborhoods like Chelsea. A long table is artfully set with
a potpourri of dishes and bowls filled with multi-colored organic salads
and other healthy looking foods.

Now imagine that the group of several dozen people - some sporting
trendy oval eyeglasses, some dressed like they're cast members of The
Apprentice and others decked mostly in black - abruptly end their
spirited conversations for a moment of group meditation and personal
mind clearing.

Are you at the opening of a new gallery show at a gallery? Is it a new
age literary salon? Maybe a private Kabala class? Not exactly.

Hint: some in black wore matching hats and the meal began with a
blessing on a cup of wine. And the gathering was, in fact, one of the
weekly organic Shabbat dinners hosted by Yosefa and Yakov Bankhalter
who, with the help of friends and a few Japanese screens, transform
their loft on 17th street into a synagogue and party space. Rabbi
Bankhalter together with Rabbi Dov Yonah Korn, who first met his wife
Sarah at a Grateful Dead concert in Las Vegas, directs Chabad activities
in the areas around Union Square and Washington Square and at NYU.

It was on Simchat Torah, when the Rabbis and friends in the community
were dancing the hora in Washington Square Park, that another "deadhead"
(and Phish follower), a curious Mathew Miller, joined the circle.
Miller, now known as Matisyahu, is a Hasidic Reggae singer, beatboxer
and rising star who sells out at rooms like New York's hip Mercury
Lounge, the Knitting Factory and Southpaw. With the recent release of
his debut album, Shake Off The Dust...Arise, he's appeared several times
on network TV and will be touring nationally. Interestingly, while
studying at the New School before he ever connected with the Rabbis,
Matisyahu foretold his future with a play he wrote entitled Echad (One)
about a boy who becomes a better Jew through his relationship with a
Hasidic rabbi that he first meets in Washington Square Park. Life
imitated art, in a strange twist of faith, and the real Rabbis (Yakov
and Dov Yonah) introduced Matisyahu to his wife, Thalia, who was then a
student at NYU.

Rabbi Yakov's wife, Yosefa, who spent summers in Santa Barbara,
California, growing vegetables and cooking with her aunt Dianne, a
professional organic gardener, directs the preparation of the Shabbat
dinners, which are generally organic, and range from Ashkenazic
delicacies, to Middle Eastern dips to themed evenings, like a planned
Japanese dinner. Yosefa had a typical Long Island upbringing, but after
graduating from Amherst, where she majored in dance therapy, she wanted
to returned to her Jewish roots and spent some time in a women's Yeshiva
Crown Heights, the center of the Chabad Lubavitch movement. Her interest
in food and cooking led to a job at Ithaca College where she undertook
the roles of caterer, chef and masgicha (the female form of the Hebrew
mashgiach, or kashrut (kosher) supervisor).

Rabbi Yakov, who also grew up in Long Island and graduated from Ohio
State where he first began his journey to traditional Judaism at the
Chabad house, and he and Yosefa were married in 1995. After several
years at the Chabad yeshiva in Morristown New Jersey they came to the
Village, and eventually moved with their four children to Chelsea.

Beyond the culinary talents in display, the melodious Kabbalat Shabbat
Tefillah (welcoming Shabbat prayer) preceding the dinner and the warmth,
Zemirot (songs) and open discussion during the evening were a testimony
to a dynamic couple and the vibrant Jewish community that is emerging
downtown that they are helping to build.

    For more info about Chabad on Washington Square, visit
    chabadwashingtonsquare.com or call (212) 674-1950. Reprinted with
    permission from nyblueprint.com

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                               WHAT'S NEW
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                           The Great Mission

Who was the Baal Shem Tov? Who was the spiritual mystic of the
Carpathian Mountains, hidden tzadik, humble kindergarten assistant who
revolutionized and revitalized Jewish life? Collected in one volume is
the epic story of Rabbi Yisrael Baal Shem Tov, founder of the Chasidic
movement over 250 years ago. His Torah teachings, life lessons and
documented accounts of the wonders that occurred in his name make The
Great Mission more than a biography, but a helpful companion to all
those wishing to understand the roots of Chasidic philosophy. This
latest release from Kehot Publication Society, was complied by Rabbi Eli
Friedman and translated by Rabbi Elchonon Lesches.

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                            THE REBBE WRITES
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                      16th of Shevat, 5723 [1963]
                       New England Convention of
                         N'shei u'Bnois Chabad
                             Boston, Mass.

Blessing and Greeting:

I trust that all of you - delegates and members of the various branches
convening today - come imbued with a goodly measure of in spiration
drawn from the two very recent auspicious days of this month, the
Yahrzeit-Hilulo [anniversary of the passing] of my father-in-law, the
Rebbe, of saintly memory - on the 10th, and of the New Year for Trees -
yesterday.

Among the topics discussed at the Farbrengens [Chasidic fatherings] on
both these occasions, occurring within one week, was the affinity
between these two notable days, and how their instructive messages are
related.

The Torah likens a human being to a tree, and the Tzaddik [righteous
person] to a flourishing date palm. In a remarkable statement in the
Talmud our Sages declare, moreover, that a Tzaddik lives on forever,
"for just as his seed is alive, so is he alive." It is noteworthy that
the word "seed" is used here, rather than "descendants" or "children,"
or "disciples," though all these are included in the word "seed." In
choosing the word "seed" in this connection, our Sages conveyed to us
the specific images and ideas which this word brings to our minds:

The wonderful process of growth, which transforms a tiny seed into a
multiple reproduction of the same, be it an earful of grains or, in the
case of a fruit seed, a fruit-bearing tree; the care which the growth
process requires, and how a little extra care at an early stage is
multiplied in the final product; the fact that the more advanced and
more highly developed the fruit, the longer it takes to grow and ripen,
so that grain, for example, takes but a few months to reproduce itself,
while it takes a fruit-bearing many years to mature, etc.

All these principles apply in a very practical way in the performance of
our daily service to G-d, which, of course, embraces our whole daily
life, since it is our duty to serve G-d in all our ways.

The New England Convention of the N'shei u'Bnois Chabad will surely give
full expression to the spirit of the Yahrzeit-Hilulo of the Rebbe and to
the feeling that it is a branch of his planting.

I hope and pray that each and every one of you will endeavor to emulate
his dedicated work, and to live up to the high esteem and great
expectations which he so often and so earnestly expressed in regard to
the Jewish woman in general, and the Chabad woman in particular.

Wishing you the utmost success,

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                            RAMBAM THIS WEEK
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17 Shevat, 5765 - January 27, 2005

Prohibition 217: It is forbidden to breed two types of animals together

This mitzva is based on the verse (Lev. 19:19) "You shall not let your
cattle breed with a different kind" We are not allowed to breed one type
of animal with another animal of a different species. This is also known
as Kelayim.

Prohibition 218: It is fobidden to work with two different kinds of
animals together

This mitzva is based on the verse (Deut. 22:10) "You shall not plow with
an ox and donkey together" This is another type of "forbidden mixture"
or Kelayim, concerning animals. We are not allowed to do any work while
harnessing two different kinds of animals together.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The New Year for trees takes place this coming Tuesday, the 15th of
Shevat (January 25).

Our Sages tell us that man is likened to a tree of the field. Rabbi
Elazar ben Azarya said: Anyone whose wisdom exceeds his good deeds...is
like a tree whose branches are numerous but whose roots are few, and the
wind comes and uproots it and turns it upside down...But anyone whose
good deeds exceed his wisdom...is like a tree whose branches are few but
whose roots are numerous, so that even if all the winds in the world
were to come and blow against it, they could not move it from its
place...in the year of drought it shall not worry, nor shall it cease
from yielding fruit (Avot 3:17).

Our mitzvot are like roots that go deeper and deeper in to the earth,
truly giving us not only stability but nourishment, as well. But, what,
we might ask, is the "fruit" that a person bears? When he is involved
with good deeds, his family, friends, co-workers, see the beauty of what
he is doing and want to follow in his footsteps. They begin to act
similarly and they, too, perform good deeds and establish strong roots
with which to nourish their souls and bodies.

Let us hope that, by our own example, we can, indeed, influence our
family and friends to perform deeds of great worth.

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                          THOUGHTS THAT COUNT
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                             Shabbat Shira

The Maharal of Prague (Rabbi Yehuda Lowe) had a special custom for the
Shabbat B'shalach, also known as "Shabbat Shira."  He asked all of the
teachers and parents to bring their children to the synagogue courtyard
to retell the story of the Splitting of the Red Sea. The teachers
related how the birds sang and danced with Moses and the Jews during the
"Song of the Sea," and how the little children plucked fruits from the
trees which grew in the sea-bed and gave them to the birds. After this,
the Maharal instructed the children to give groats to the birds in the
courtyard in remembrance of the fruits that the children gave the birds
at the sea. At the end of the gathering, the Maharal blessed the
children, and wished the parents success in meriting to raise their
children "to Torah, to Marriage and to good deeds."

                                *  *  *


And behold the Egyptians were marching after them... and the Children of
Israel cried out to G-d. (Ex. 14:10)

If, G-d forbid, a person is suffering from an illness, and he tries to
escape his sickness by running to another place, what will he
accomplish? Certainly his aches and pains will travel with him wherever
he goes! His preferred course of action is rather to cry out to G-d and
ask that He heal him and make him well. So it was with the Jews. Even
though they had finally left Egypt, they had not yet rid themselves of
the threat of the Egyptians. Therefore, "the Children of Israel cried
out to G-d."

                                                    (Baal Shem Tov)

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                            IT ONCE HAPPENED
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Many years ago, when the Jews of Spain were suffering from the
Inquisition, a famous doctor by the name of Avitar Ibn Karashkash lived
in Madrid. To escape the wrath of the Inquisition, he left his beautiful
and his prestigious job as a skilled surgeon, and exiled himself to a
small town. There, he hoped he would be left to live out his life in
peace.

Avitar had a young son, Avraham. Avraham was delighted with his new life
in the small town where Avitar was able to devote many hours of
attention to Avraham and personally supervise his Torah studies. In
addition, Avitar carefully instructed Avraham about the special garden
he had planted, discussing with Avraham each plant growing there.

One day Avitar called his son into the garden and said, "Today is Tu
B'Shevat, the New Year for Trees. On this day it is decided in the
Heavenly Courts which trees will bear fruit and which trees will dry up.
What is within our power is to plant trees, to care for them and to hope
that they will grow and bear fruit. However, this is not dependent on
us."

Avraham would never forget that special Tu B'Shevat when his father
permitted him, for the first time, to plant saplings. And he would never
forget his father's serious words. "Avraham, promise me that you will
always try to be a good Jew, to grow upright and faithful to our
people."

Twelve saplings Avraham planted that day, according to the years of his
life. Then, Avitar took Avraham to a part of the garden where no one
else was permitted; Avitar was experimenting with certain plants there.
"Avraham," Avitar said quietly to his son, "Remember what I am telling
you. If ever you need to leave here and I am not with you, come here
first. Take out this sapling and you will find something underneath that
will have a tremendous influence on you in the future."

A few months later, in the middle of the night, the hoof-beats of a
horse were heard near the Karashkash house. There was a sharp knock on
the door.

"What do you want?" asked Avitar.

"Are you Avitar Ibn Karashkash, the man to whom G-d has given the
strength to heal the sick?" asked the stranger.

"That is my name," answered Avitar. "But I am no longer permitted to
work in my profession."

"I am Duke Fransicso Alba. My dear wife, the Duchess, is very sick and
needs an operation urgently. You must come and operate on her or else
she'll die. You cannot let her die," begged the Duke in a plaintive
voice.

"Certainly you have access to great doctors in Madrid, Toledo,
Barcelona," said Avitar. "Why me? You surely know that I am forbidden to
practice my profession. Doing so could only endanger my life."

"I have been everywhere and have approached everyone. No one will
perform the dangerous operation. I beg of you, help me," the Duke cried.
"I will make sure no one harms you. I will bring a ship to take you and
your family to safety if necessary. My wife is suffering. Please, help."

The Duke broke out in uncontrollable tears. "I will do what you ask of
me," said Avitar. "But one thing you must promise. If anything happens
to me, you must take my son to safety." The Duke agreed readily.

Avitar hadn't lost his skill as an expert surgeon. The operation went
well and the Duchess's life was saved. But when he returned home, he
found the officers of the Inquisition awaiting him.

Avraham broke out in a bitter cry as his father was taken away. Soon,
though, the Duke's men arrived; they had heard what happened to the
faithful doctor and would take Avraham to a safe haven. They promised
him that the Duke would do everything in his power to save Avitar.

Avraham didn't want to go with the Duke's men, but he had no choice. He
asked them to wait a moment until he got his things together. Avraham
quickly made his way to the special part of the garden. He carefully dug
up the sapling and uncovered a box. Opening the waterproof box he found
a pair of tefilin and a note. "These tefilin will give you strength and
encourage you in Judaism so that you not, G-d forbid, fall into despair
and dejection. In addition, carefully take the sapling you have
uprooted, and plant it in new earth. Guard it and care for it
painstakingly, and it will be the source of great livelihood for you.
For this sapling is from a far-off land. It provides food for the
special silkworms that produce the valuable silk material purchased from
abroad. Remain a good Jew, my dear son, and the good L-rd will bless you
and help you like the blessing of your father who loves you - Avitar Ibn
Karashkash."

Avraham wiped away his tears and went to join the Duke's men. He
wondered if he would ever see his father alive again.

Months later, while Avraham was living on the island of Majorca, he
turned thirteen. Precisely at the moment when he first put on his
tefilin he saw a small boat coming closer to the port. As it got closer
he couldn't believe what he saw. His father was getting out of the boat!

After an emotional meeting, Avraham found out that the Duke had finally
been able to save Avitar from the Inquisition. Avitar explained that he
had not come earlier because he had been sick. He did not, however,
explain that his "sickness" was due to the terrible torture he had
suffered at the hands of the inquisitors.

In due time, Avitar and Avraham gathered around themselves a group of
Jews and set up a Jewish settlement on the island. And each year, on Tu
B'Shevat, they planted saplings according to Avraham's years.

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                            MOSHIACH MATTERS
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On "Shabbat Shira - the Sabbath of Song," we read in the Torah the song
that the Children of Israel sang at the splitting of the Red Sea. The
song begins, "Az yashir Moshe - then Moses sang." The Baal HaTurim
explains: The word "yashir" is composed of the letter "yud" (the
numerical equivalent of ten) and the word "shir" ("sing"). This alludes
to the ten songs sung by the Jews in praise of G-d:the song at the Sea;
the song at the well; the song "Give ear, O ye heavens"; the song of
Joshua; the song of Deborah; the song of Chana; the song of King David;
the song of King Solomon; the song of Hezekiah; and the song that will
be sung in the Messianic era.

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               END OF TEXT - L'CHAIM 854 - Beshalach 5765
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