Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 934
*********************************************************************
                           Copyright (c) 2006
                 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/5766/934.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.
*********************************************************************
        August 25, 2006         Shoftim             1 Elul, 5766
*********************************************************************

                           In the Name Of...

Anyone who's been in school knows the dangers of plagiarism and the
severity of its consequences. We can readily understand the legal
importance of such accuracy and such honesty. But would it ever occur to
you that accurate quotation could change the world, for good?

In the sixth chapter of the Mishne known as Ethics of the Fathers, in
the midst of a discussion about how one acquires Torah, a curious
statement is made about quotations and transmission of learning. It
says: "...whoever says a thing in the name of its author brings
Redemption to the world, as it is stated, 'And Esther told the king in
the name of Mordechai'."  (As a result, Haman's plot was foiled and the
Jewish people were saved.)

Why is saying something in the name of its author so powerful that it
brings the Redemption?

To answer this, we have to understand something about the nature of
teaching and scholarly invention. Now clearly if the teacher says to the
student directly, "I'm telling you this," then the student should say,
"I heard this from my teacher," or "my teacher told me this," or
something similar.

And this sensitivity to faithful transmission stretches back, all the
way back to the giving of the Torah. Maimonides, in the beginning of his
Mishne Torah, lists the chain of tradition, from Moses to his own day.
In a different context, even scholars in secular fields are very careful
about their bibliographies, citing sources to set the context of their
work.

So as long as we're in the reception-transmittal phase of learning,
then, we have to identify the source, explicitly.

However, there is one exception: when the source is so obvious it
doesn't have to be named. When Joshua taught Torah, for instance, it was
clear to all who he learned from. Joshua didn't have to say, "I heard
this from Moses," because it was obvious.

That obviousness applies not just to a well-known teacher-student
relationship, but to a style. When the style itself obviously belongs to
a certain school of thought, we automatically know its origin.

This explains how quoting something in the name of its author brings the
Redemption. Because when a teaching is internalized, we don't need to
quote the author. That is, when we have absorbed a teaching, made it our
own, then, when we transmit it, even if the style belongs to us,
everyone knows where it came from.

In practical terms, this is why the declaration "whoever says a thing in
the name of its author brings Redemption to the world" occurs in the
middle of a passage that talks about how to acquire Torah.

Who, after all, is the Author of Torah? G-d. And what is one way,
indeed, the last and perhaps most important way, to acquire Torah? Quote
it in the name of its Author.

But here, "quote it" doesn't mean simply declaring, "G-d said." It means
absorbing Torah, making it our own, so that we become living Torahs
ourselves, and living transmitters of Torah, so that all who see us will
see that it's obvious who we learned from, who our Teacher is.

And by becoming living examples and living transmitters, we bring
Redemption to the world.

           Based on an explanation by Rabbi Levi Garelik of Likutei
                                                 Sichot 36:180-186.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
In the Torah portion Shoftim we find the verse, "For man is the tree of
the field." What, though, is the connection between human beings and
trees?

At first glance, there seems to be little in common between the two. Man
is the crown of creation, the only being with the capacity of speech,
whereas a tree is on a much lower level, even lower than an animal. Why,
then, does the Torah equate us with mere trees?

The unique characteristic of a plant is its intimate connection with the
ground, its source of life and sustenance. Although both animals and
people also receive their sustenance from the earth (and indeed were
even created from it), the relationship is less direct. Humans and
animals are not bound to the earth by their roots and are free to move
about. A plant, on the other hand, must always be connected to the
ground; if it is uprooted, it will wither and die.

A tree expresses this concept even more. Bound to the earth, it must
suffer the harsh punishment of the elements throughout the four seasons
of the year, yet annually bears its fruit (unlike annuals, which live
for only one season). A tree has such a strong connection to its source
that even the changes in season do it no harm.

It is in this respect that man resembles the tree of the field. He, too,
is unable to exist if cut off from his source of life. His soul requires
a constant and continuous bond with the source of his existence. This
intimate connection and relationship with G-d is the trait which man may
learn from the trees and adopt and strengthen for himself.

The source of life for the Jew is the Torah, and he draws his strength
and vitality from it. It is true that most Jews cannot spend their
entire day engrossed in Torah study and must venture out into the world
to "make a dwelling place for G-d down here below." Nevertheless, when a
busy businessman dedicates a small amount of time in the morning and
evening to learning Torah, the influence is felt throughout the day. We
derive meaning and inspiration for the rest of the day from the time
that was actually spent learning Torah.

One must always bear in mind that "man is the tree of the field" - he is
always bound by his roots to his source of life. Even as one actively
pursues a life of commerce, or whatever one's profession may be, he must
strive to feel that intimate bond with his Creator. The Torah that is
learned during those few moments will permeate one's entire life and
create a Torah-true atmosphere.

                   Adapted from the works of the Lubavitcher Rebbe.

*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                   Following the Rabbi's Prescription
                             by Steve Hyatt

Several years ago, as I sat in a soggy Suka in Wilmington, Delaware, I
asked Rabbi Chuni Vogel if we could finish our meal inside his warm,
dry, inviting home. As if it were yesterday, I remember him looking at
me with a knowing smile and saying, "Shloma Yakov, no one ever said a
mitzva had to be easy."  Throughout the years, some easy and some more
challenging, his words have echoed in my ears, giving me both solace and
guidance as the adventure of my life has unfolded.

Recently, I went to see my personal physician about a persistent pain in
my abdomen. After extensive tests we learned that I had a failing
gallbladder and it needed to come out as soon as possible.

On the Saturday before the operation I sat around a table with many of
my friends at Chabad of Northern Nevada. We had just finished making
Kiddush and were discussing the weekly Torah portion with a visiting
Yeshiva student, Yisroel Cutler of Houston, Texas. Yisroel was in Reno
helping Rabbi Mendel Cunnin with a summer Bar Mitzva camp for several
local residents.

During the course of the afternoon I asked the rabbi what my obligations
were regarding reciting the three daily prayers after the operation. I
wanted to make sure it would be okay if I kept the davening (praying) to
a minimum until I recovered.

I had figured that Rabbi Cunin would open up an ancient book of Jewish
law and show me the paragraph that dealt with illness and that I would
be relieved of the responsibilities of reciting all of the prayers until
I felt strong enough to fulfill the obligation.

As soon as the question left my lips I saw the same knowing smile appear
on Rabbi Cunin's face that I had first seen on Rabbi Vogel's face in the
soggy Suka. He waited a moment and then said "Steve, you could lie in
bed two or three days and do as much davening as you feel up to, or you
could wrap yourself in talit and tefilin and let the power and personal
pleasure of davening help speed up your recovery!" Rabbi Cunin paused
and then said, "By pushing yourself to do more than you think, you will
recovery faster than you ever imagined. Never do more than you should
but try and do more than you think you can." Translation: no one ever
said a mitzva had to be easy but no one ever said it should hurt either.

The big day came and my doctors did a magnificent job. I went into the
hospital that afternoon at 2:00 pm and I was home, snug in my own bed by
7:00 pm. I felt pretty good considering everything. Shortly after I got
home I picked up my prayerbook and recited Maariv, the evening prayer. I
was little light-headed but all in all it was a piece of kugel. I went
to sleep with a contented smile on my face.

The next morning I felt very different. Everything hurt; I even thought
that what little hair I still had on the top of my head ached. After
several minutes it was apparent that the wonderful painkillers they had
given me at the hospital had worn off. The last thing I wanted to do was
get out of bed, put on my talis and tefilin and daven. So I just lay
there. As I dozed in an out of consciousness, the words of both Rabbis
Vogel and Cunin kept jarring me back to consciousness. "No one ever said
a mitzva had to be easy. Wrap yourself in your talis and tefilin and let
the power of davening speed up your recovery." Oy veh, even in your
dreams these Chabad Rabbis are nothing if not persistent.

After another hour or so of struggling with my physical need to lie in
bed like a stone, and my compelling desire to say the morning prayers, I
slowly, ever so slowly, moved my legs to the side of the bed. It took a
long time to get washed up and dressed and an even longer time to
complete the davening. But when I was done, I had to admit I felt
better. Later that day I said the afternoon and then the evening
prayers. Every time I davened, I felt just a little bit better.

As the days went by, the davening got easier and my health improved.
Wednesday morning I received a telephone call from my new friend Yisroel
Cutler. He inquired about my health and then asked if I wanted to get
together and study some Talmud. Considering I had never studied a single
word of Talmud in my life, I was surprised when I heard myself say,
"Sure, how does 2:30 p.m. tomorrow sound?"

We met at the Chabad House and settled down for what I thought would be
an easy hour or so of discussion. Of course that comes from a guy who
never studied Talmud before. The entire discussion revolved around not
more than four sentences concerning what one can and cannot do when one
finds abandoned grains left behind by the owner. Yisroel and I
discussed, debated and argued about the myriad commentaries for almost
two hours. Forgotten was the pain in my abdomen. Forgotten was the fuzzy
vision. Forgotten was the continuing nausea. All were replaced by the
joy and satisfaction of this stimulating discussion.

When I left the Chabad House I was a new person. I was reenergized. The
Rabbis were right, no one ever said the effort had to be easy and
sometimes the more demanding way produces the bigger reward.

By the time Shabbos rolled around I was almost my old self. As we sat
around the table at the Kiddush, eating delicious cholent, I couldn't
help but marvel at how lucky I was to find Chabad (or was it the other
way around), oh so many years ago in Palm Springs, California.
Coincidence, I think not!

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                             New Emissaries

Rabbi Chaim Ozer and Racheli Metal are moving to Las Vegas, Nevada where
they will be doing youth programming at Chabad of Summerlin. Rabbi
Menachem and Chana Shayna Gansburg are starting a new Chabad-Lubavitch
Center in Toronto, Canada. Rabbi Elazar and Rivkah Bloom are moving to
Milwaukee, Wisconsin, where they will be involved in the Hillel Academy,
under the auspices of Lubavitch of Wisconsin. Rabbi and Mrs. Yossi
Mandel are moving to  Everett, Washington where they will be opening a
new Chabad-Lubavitch Center serving the Jewish communities of Snohomish
County. Rabbi and Mrs. Mendy and Lewis are establishing a new Center in
Old Tappan, New Jersey that will serve the Jewish communities of Old
Tappan, Rockleigh, Northvale and Harrington Park. (As reported by
shmais.com)

The Lewis' were appointed by Rabbi Mordechai Shain of Lubavitch on the
Palisades.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
         The following letter is freely translated and adapted

                             22 Elul, 5703

... To conclude with a matter of immediate relevance: Our Sages noted
that in the verse  ohbuhctk ,ub,nu uvgrk aht [Ish L're-ayhu Umatanot
L'evyonim - (as the Scroll of Esther states) a person gives food gifts
to his friend and charity to the poor] "charity to the poor" serves as
an acronym for the name Elul (kukt) indicating that in Elul, we should
eagerly give to tzedakah [charity]. The Rambam writes (Mishneh Torah,
Hilchos Teshuvah 3:4) that "It is customary for the entire House of
Israel to give profusely to charity from Rosh HaShanah until Yom Kippur
more than throughout the year." If this applies to charity that endows a
person with life in this world, it certainly applies to charity that
endows a person with life in the World to Come, as reflected in the
Mishnah (Bava Metzia 33a).

It is possible to explain that there is an added advantage to [giving]
tzedakah that has spiritual intents over tzedakah which endows a person
with life in this material world. With regard to the latter, at times,
there may be drawbacks, because [at times], the poor who [receive the
charity] are not worthy. As our Sages commented (Bava Basra 9b): "They
were caused to blunder, because of people who were unfit, so that they
would not receive reward." Certainly, this applies if the charity is
used to sway young children away from the [Jewish] faith.

When, by contrast, the charity is used to endow people with the life of
the World to Come, there are no possibilities of such shortcomings. How
much more so does this apply when [the tzedakah is being used] for the
education of children and the strengthening of the observance of the
Torah and its mitzvos by adults?! In such instances, there is no
suspicion that one will be teaching a student who possesses an unrefined
character (Chullin 133a; in particular, it is possible to explain that
this prohibition applies only when there is an alternative, as the Alter
Rebbe writes in his Shulchan Aruch, Hilchos Talmud Torah, Kuntres
Acharon, ch. 4, note 1).

May it be G-d's will that through "G-d, tzedakah is Yours,"  we - and
the entire Jewish people - be inscribed for a good and sweet year.

                                *  *  *

                             Dear Children:


I was happy to receive your drawings together with the letter from your
kindergarten teacher...

In your drawings I saw little boys and girls, and trees and
flowers...and I want to take this opportunity to tell you of the great
love and affection that my father-in-law, the Rebbe, possessed towards
all Jewish boys and girls, young and old - but especially towards the
young. The Rebbe was concerned about their education and their
well-being wherever they were, and in every boy and girl he saw a
sapling that would one day grow to be a beautiful fruit-tree with
delicious fruits.

However, this growth all depends on whether the boy or girl wants it and
works for it - just as we see with a tree: When you plant a seed or a
tender sapling, you have to protect it from weeds and from all kinds of
damage, you have to water it etc., until it grows and becomes a tree,
bearing good fruits.

It is the same with every boy and girl; G-d has said (through his
prophet) that you are "...the branch of My planting, the work of My
hands, in which I take pride," The Creator - may He be blessed - has
planted within you a holy Neshama, a soul, which is actually a part of
G-d above. You must protect this G-dly "seed" from weeds and from
damage, which means from bad influences. You must supply it with
life-giving water, and the only water is the life-giving Torah and its
mitzvoth [commandments] which bring life to those who observe them.

If you do this, dear children, G-d will give you His blessing over and
over, so that you will succeed in becoming "trees" bearing good and
praiseworthy fruits, bringing joy to your parents and teachers, and
bringing pride and glory to our people, the people of the Children of
Israel...


*********************************************************************
                                CUSTOMS
*********************************************************************
Why is it customary to have our mezuzot and tefillin checked to see if
they are still "kosher" in the month of Elul?

During Elul, the month preceding the Day of Judgement of Rosh Hashana,
we examine all our mitzvot and rectify those with "defects." Thus,
concerning tefilin and mezuzot, we have them examined and, if there are
defects, have them corrected.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
In keeping with the Rebbe's encouragement to fulfill the custom of
studying Pirkei Avot - Ethics of the Fathers - on Shabbat afternoons
throughout the summer months, I would like to present to you an
explanation of the last teaching in the last chapter, which we study
this week. The Rebbe  explained this "mishne" at a talk he gave
specially for graduates of Beth Rivkah girls' school and summer camp
counselors.

"All that the Holy One, blessed be He, created in His world, He created
solely for His glory..." Everything in this world was created by G-d,
therefore it is connected to Him - it is intrinsically G-dly. It is our
responsibility to reveal the G-dliness within all of creation.

How is it possible, though, for us to see the connection between worldly
objects and G-dliness? The answer is found in the above mishna itself.

Everything that exists was created by G-d, and He created it for His
glory - with the ability to attest to and reveal its innate G-dliness.
For, otherwise, why would G-d have even "given the time or energy"
necessary to create it? And certainly, this is even more true
considering that, as taught in Chasidut, G-d is constantly renewing the
life-force of everything He created. He created the world in this
manner, so that every creature feels it within his power to add to
creation by revealing the G-dliness which is constantly reinvested into
the world.

There is a beautiful, practical lesson that we can take from the above
teaching. Everything that every Jew does must be in a manner of "He
created solely for His glory," i.e., revealing and acknowledging the
G-dliness in every aspect of the world. How do we do this? Through
studying the Torah and performing mitzvot, and also, by seeing the
"natural" miracles and miraculous miracles that we have all witnessed
throughout our lives.

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
Judges and officers you must appoint for yourself in all your gates
(Deut. 16:18)

"In each and every city," comments Rashi. The Talmud goes even further,
explaining that "city" may also be understood to mean the individual
person, who is called the "small city." In order for a person's Good
Inclination to be victorious and to rule, one must have the assistance
of "judges and officers." The "judge" part of a person's spiritual
make-up first looks into the Code of Jewish Law to see if a certain act
is permissible or not according to the Torah. If the Evil Inclination
afterwards balks at fulfilling G-d's command, the "officers" come to the
rescue to force the individual into compliance. "Man's Good Inclination
must always be in a state of anger against the Evil Inclination," states
the Talmud.

                                            (The Lubavitcher Rebbe)

                                *  *  *


You shall set a king over yourself (Deut. 17:15)

If appointing a king over the Jewish People is a mitzva (commandment) in
the Torah, why then did Samuel the Prophet take the Jews to task when
they demanded that he do so? The answer is that the Jews did not want an
earthly king because G-d had so commanded; they clamored for a king out
of a desire to imitate the nations around them.

                                                       (Ktav-Sofer)

                                *  *  *


According to two witnesses...a case shall be established (Deut. 19:15)

The word which the Torah uses here for "case" is "davar," which alludes
to the "dibbur" (speech) of prayer. The "two witnesses" likewise stand
for our love and awe of the Alm-ghty. The Torah teaches that our prayers
must be uttered with this love and awe in order for them to be worthy
and contain substance.

                                                      (Ohr Hatorah)

                                *  *  *


You shall be perfect with the L-rd your G-d (Deut. 18:12)

It is not all that difficult to appear to be perfect and whole to other
people. That is why "with the L-rd your G-d" is specified - your
uprightness and honesty should be genuine and not just for show.

                                                   (Rebbe R. Bunim)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
On one of the Skuler Rebbe's visits to Reb Boruch of Medzibuzh, he told
Reb Boruch the following story:

"Once I was sitting together with the Baal Shem Tov when two strangers
entered the room. The more distinguished-looking of the two men
approached the Besht and spoke: 'We have come to ask the advice of the
tzadik,' he said. Then he continued with his story: 'I am the rabbi of a
small town in this district and I have come to ask the Baal Shem Tov if
I should make a match between my daughter and this man's son.'

"The Baal Shem Tov looked closely for a full minute at the speaker and
then shifted his penetrating glance to the other man. Then he replied
without hesitation, 'Why not?'

"The rabbi looked surprised at the response and began speaking rapidly
and nervously, explaining his situation. 'You see, Rebbe, this man is a
simple person, not at all learned - in fact, he had been water carrier
when fortune smiled on him and he became a wealthy man. Then, he got it
into his head that he wanted to make a match between his son and my
daughter. Of course, he realized I would never entertain such a
proposition so he approached my children's teacher with an offer: He
would pay the teacher fifty rubles in advance if he would come to me
every day and ask me to arrange the marriage between my daughter and the
water carrier's son.'

"The Besht turned to the rich man and asked, 'Is all this true?'

"'Yes, Rabbi,' he replied. 'I knew that he wouldn't go for the idea
right away, but I figured if he were asked every day for a few weeks, he
would begin to think about it more seriously, and it might go through.'

"'Yes,' chimed in the rav, 'I can't get rid of this pest. Every day the
teacher comes to me with the same story about the rich man's son, until
I really can't stand it any more. Nothing will dissuade him, and so I
finally agreed to come to you and accept whatever verdict that you give.
If you say I should arrange the match, it's as good as done; if you say
to forget it, he has agreed to leave me alone.'

"'All right, then,' replied the Besht, 'tell me, is this man a
G-d-fearing person? Is the family known to be engaged in good deeds and
charity? Are they honest, good people?'

"The rabbi could only answer in the affirmative to all the Besht's
questions, for the rich man and his family were known to be fine,
upstanding people and no one had ever had a bad word to say against
them. 'If that's the case,' said the Besht, 'let's arrange the marriage
now. There's no reason to delay.' They  sealed the agreement and happy
mazal-tovs were exchanged all around. The two men shook hands and seemed
to be satisfied.

"When the men departed, the Besht turned to me, and said,"  'That man
would make a good matchmaker in the world of clowns.' He chuckled to
himself and seemed to be amused at something I couldn't understand.

"I had no idea what he meant by that odd remark, but I intended to find
out, so I left and followed the two men to the local inn where I knew
they were staying. When I found the rabbi I related the Besht's
statement to him in hopes of receiving some explanation which would
illuminate the mysterious remark of the Besht.

"The rabbi listened incredulously and then with great excitement, cried
out, 'Now I understand where I was in my dream! Let me explain. You see,
not long ago I dreamed that I was traveling around in my district to
receive payment from my congregants as I usually did, in the form of all
sorts of farm produce. I arrived in one village and entered the study
hall where I overheard a discussion which was taking place between the
men seated around a long table. They were having a heated argument about
some scholarly topic which, to me, seemed an easy question to resolve. I
ventured to explain it in a simple fashion when suddenly I heard a loud
voice from the back of the shul saying, "How dare this man offer an
opinion in such matters? Why he's nothing but an ignoramus!"'

"'In the next part of my dream, I was in a different village where the
same scene repeated itself. Then, I went to another village where it
happened yet again. In each town I entered a study hall, overheard a
learned dispute, and ventured my opinion, only to be derided and shamed.

"'In the last part of my dream, which was similar to all the others, an
elderly rabbi approached me and said, "This ignoramus still doesn't want
to marry his daughter to the son of the rich man?" I woke up completely
upset and confused.

"'Now that you have told me the words of the Baal Shem Tov, I understand
the meaning of these dreams. In the world of dreams I had been made
sport of so that my pride would be broken and I would agree to the match
between my daughter and the rich man's son. Now I understand that the
marriage has been ordained in Heaven.'"

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
Regarding Moshiach, though the spirit of G-d will rest upon him and he
will teach Torah to the Patriarchs and to Moses - he will have the
ultimate humility and will study with simple people.

To bring about his arrival, a commensurate activity is required: the
teaching of Torah to all, even the ignorant and simple. In addition,
this must be done in a humble and selfless way - not for the gains to be
had from teaching, but for the sake of the recipient. This brings closer
the day when "my servant David will rule over them," may it be now.

                  (Lubavitcher Rebbe, Sefer Ma'amarim Melukat 6:84)

*********************************************************************
                END OF TEXT - L'CHAIM 934 - Shoftim 5766
*********************************************************************