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                         L'CHAIM - ISSUE # 1101
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                           Copyright (c) 2009
                 Lubavitch Youth Organization - L.Y.O.
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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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        December 25, 2009       Vayigash           8 Tevet, 5770
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                         Hardwired for Goodness

If you search through the Jewish teachings you will find many examples
of the power of a mitzva (commandment). "One mitzva leads to another,"
declares the Mishna in Avot. "Israel will be redeemed through tzedaka
(charity)" is another such saying.

Judaism also teaches about the mitzvot of non-Jews - their
responsibility to transform and civilize the world, by fulfilling the
seven Laws of Noah. (Don't worship idols, don't blaspheme, don't murder,
don't steal, don't be sexually immoral, set up a system of justice, and,
by extension, take care of the world.)

Indeed, the Lubavitcher Rebbe often emphasized the importance of every
act of goodness and kindness, declaring that the imminent Redemption
will be hastened through such actions. "Moshiach is ready to come now.
Our part is only to increase in acts of goodness and kindness," the
Rebbe responded when asked by a CNN reporter what is his message to the
world.

One may ask, though, how hard do we have to work to perform an act of
loving-kindness - to visit the sick - more, to make sure those who can't
afford to pay a doctor or hospital nevertheless receive the health care
they need, to give tzedeka to the poor - more, to follow the Talmud's
dictum and be concerned for the dignity of indigent and oppressed, to
say a kind word -  more, to do whatever may be classified as increasing
the goodness in the world?

In other words, do acts of goodness go against the grain? Do we have to
train ourselves to be kind? Or, should we just follow our instincts and
let the "kindness gene" take over?

Recent experiments by neuroscientists confirm the saying that "while the
recipient benefits from tzedeka or from an act of kindness, even more
does the giver benefit."

One experiment, conducted at the National Institutes of Health, involved
asking volunteers to think about having a large sum of money, and
keeping it for themselves. Another set of volunteers were asked to think
about having a large sum of money, but donating it to a charity. During
the experiment the neuroscientists scanned the brains of both sets of
volunteers. Those thinking about helping others showed increase activity
in the neural pathway for positive emotions involving the limbic system
- the system that generates the sense of pleasure, associated with the
production of the neurotransmitter dopamine.

Other experiments confirm the result. It goes against our nature to be
cruel. Our neuron pathways reinforce the "goodness impulse."

The Chasidic masters teach us that a mitzva, an act of kindness, affects
not only the individuals involved, but reaches to the Heavenly Spheres.
We can understand why: human beings are a template of creation. We
mirror the structure of the spiritual realms, and our actions
reverberate there.

In short, when we do good, we feel good. Or, in other words, we become
good when we do good, and we're hardwired to do good.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In the Torah portion of Vayigash we read about the reunion of Joseph and
Benjamin: "And he fell upon his brother Benjamin's neck and wept, and
Benjamin wept upon his neck."

Our Sages tell us that each brother wept over the destruction that would
occur in the other brother's portion of Israel. Joseph wept over the
destruction of the two Holy Temples in Jerusalem, in Benjamin's portion,
and Benjamin wept over the Sanctuary in Shilo, in Joseph's portion.

Symbolically, every Jew can build a "personal" Holy Temple in his heart,
a place where the Divine Presence dwells. A Jew who conducts himself
according to Torah causes G-d's Presence to dwell within him, thereby
building a "Sanctuary." Doing the opposite prevents the Divine Presence
from entering.

The destruction of the Temple is cause for grief. When Joseph
prophetically saw that the two Holy Temples would be destroyed he burst
into tears. When Benjamin saw that the Sanctuary would be destroyed, he
was also overcome. So too it is with a Jew's inner Temple: When a person
sees his friend's Temple being destroyed by his actions, it is painful
to witness. He cries, for he is taking part in his friend's sorrow.

Yet we find something very strange. Joseph wept over the destruction
that would occur in Benjamin's portion, but not over the destruction in
his own territory. Similarly, Benjamin wept over the destruction of the
Sanctuary in Joseph's portion, but did not grieve over the two Temples
in Jerusalem. Why didn't each one weep over his own misfortune?

A similar reaction occurs when we witness the destruction of a fellow
Jew's personal Holy Temple. A Jew weeps when he sees his brother
destroying his inner Sanctuary, yet he does not weep when he destroys
his own. Why is that?

The answer is that crying cannot rebuild. Crying lessens the pain, but
cannot fix what was destroyed.

When a person destroys his own inner Temple, no amount of weeping can
ever rebuild it. Instead, he should perform actual deeds, for "one
positive action is worth a thousand sighs." Only mitzvot can reconstruct
the ruined Sanctuary.

When a person sees another Jew's Temple lying in ruins it makes him sad.
But he cannot help the other individual, as rectifying the situation is
not in his hands. He may empathize and offer practical suggestions, but
the other person has to do the actual work; only he can correct his
misdeeds.

Joseph and Benjamin realized that lamenting their own sorrows would
yield no practical benefit. Each brother would have to exert his own
efforts to rebuild, by observing mitzvot and performing acts of
goodness.

Let each of us rebuild the Sanctuary in our hearts, and together we will
merit the rebuilding of the Holy Temple in Jerusalem, that will never be
destroyed.

   Adapted from Likutei Sichot, Volume 10, of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                              Mendel Says:
                           by Mendel Goldman


    Ed.'s note: Although the second half of this article is about a
    Torah portion from last month, we thought our readers would enjoy
    reading this delightful piece.

My name is Mendel Goldman. I have been hired by The Bulletin to write a
column about the Torah and the lessons we can learn from it, for today's
times.

I am in 4th grade and nine years old (although I will be ten on January
11th).

I am the oldest of five children.  My eight-year-old sister is named
Moussia.  I have a six-year-old brother named Eli. I have a
four-year-old brother named Levi. I have a four-month-old baby brother
named Yudi, who was, by the way, born in South Africa, while we were
there for the summer.

My father comes from South Africa, where my grandfather is a rabbi. My
father's name is Rabbi Yochonon Goldman. He is the rabbi of Congregation
B'nai Abraham, the oldest Synagogue in Philadelphia.  He speaks to me in
Yiddish.

My mother, Rebbetzin Leah Goldman, comes from Israel and speaks to me in
Hebrew. So I know three  languages: English, Yiddish and Hebrew.

I go to school on a yellow school bus. It takes me one hour to get to
school. Sometimes I listen to music or stories on my iPod during the bus
ride.

On Sundays, I have keyboard lessons.

My family and I are part of a Jewish movement called Chabad Lubavitch,
and we are followers of Rabbi M.M. Schneerson, the Lubavitcher Rebbe.
He has sent many rabbis to communities around the world to teach Torah.
He sent my parents to Philadelphia.

Once a year, all the rabbis from all over the world meet in Crown
Heights, Brooklyn, New York. They also have a program for the rabbis'
children. I went to it two weekends ago. It was inspiring and fun. I got
to meet many other kids my age. In my group, I had two second cousins:
one from Cleveland and one from Atlanta. During the weekend, I sang,
talked and studied. We got to go rollerblading and play laser tag and
other games.

Even though I am only nine years old, my goal is to share some of my
life experiences with you, together with the Torah lessons that I study.
The stories of the Torah can inspire us all today, as long as we are
open to its messages.

So here is a quick lesson from this week's Torah reading:

Jacob wanted to return to the land of Canaan, but he was afraid his
older twin brother Esau might try to kill him because Jacob had tricked
him twice to get two meaningful things which Esau thought he, as the
older brother, deserved: the birthright and their father Isaac's
blessings.

So Jacob did a few things to prepare for a battle with his brother and
his brother's 400-person army.

 1) Jacob sent a few angels as messengers, disguised as people, to
    Esau.  These "messengers" brought gifts of sheep, cattle, goats and
    servants to Esau.

 2) He divided his own family members and his servants into two
    groups, so at least some of them would survive.  If one group got
    attacked, the other group could flee.

 3) Jacob got knives and swords and made other preparations for war.

 4) He prayed.

What we can learn from this is that G-d helps, but we are supposed to do
material things to protect our lives too.  And this goes not just for
war, but for all things.  So if, for example, you are having a hard time
finding a job right now, you should certainly pray, but you should also
try to do everything you can on your own to find a job.

I hope you enjoyed my article. Stay tuned for more!

         Reprinted with permission from The Bulletin-Philadelphia's
                                                   Family Newspaper

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                               WHAT'S NEW
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                        The Big Barrell of Wine

The king is coming to visit Grapetown. The wine-makers excitedly build a
gigantic barrel to be filled with wine in his honor. But something goes
wrong and the great welcome turns instead into a great embarrassment.
The people of Grapetown learn about personal responsibility. This new
children's book, adapted from a story by beloved storyteller and teacher
Rabbi ("Uncle Yossi") Yoesph Goldstein, is illustrated by Joseph Maya
and published by the Jewish Learning Group.

                             The Two Kings


There are two kings that each one of us has inside. The Bad King, is our
selfish impulsive side, the yetzer hara. The Good King is our rationale,
good side, the yetzer tov. The concept is based in Ecclesiastes (9:14).
The idea that the body is compared to a small city, over which two
internal kings - the yetzer tov and the yetzer hara - fight to gain
control forms the central theme of Tanya, by Rabbi Shneur Zalman of
Liadi, founder of Chabad chasidism. The Two Kings (vol. 1 and 2) is
Rabbi Jacbos first foray into children's books. Published by Israel Book
Shop.

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                            THE REBBE WRITES
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                 Erev Rosh Chodesh Kislev, 5738 [1977]

Blessing and Greeting:

After the interval, I received your (undated) letter.

As you surely know, the questions you ask regarding G-d's ways, etc. are
already found in the Torah shebiksav [Written Torah] and Torah
shebe'al-peh [Oral Torah], for they are natural in time of stress.

One general answer, which is really self-evident, though hard to accept
in a state of emotional upset, is that it is surely illogical to limit
the Creator in His designs and actions to conform to the understanding
of a created human being.

I have often had occasion to cite a simple illustration to the effect
that no one can expect an infant to understand the ideas and actions of
a learned professor, although the professor was once an infant himself,
and the present infant may have the potential even to surpass the
professor in due course. How much more so, and incomparably, when it
comes to the Infinite Intelligence of the Creator vis-à-vis the finite
and limited intelligence of a created human being. This will, of course,
not be a revelation to you; only, as the Torah says, it is difficult for
a person to accept consolation in time of grief.

However, with all due respect, I must say that I was quite, and very
much indeed, astonished at your remark, "Where is my father?" Knowing
your family background, as well as your husband's and yours, it is
surely unnecessary to remind you that the soul is eternal, and,
moreover, its survival after the death of the body is not something that
has to be believed, but it is plain common sense. For, obviously,
physical illness that affects the body cannot affect the soul which is
spiritual; it can only affect and terminate the union of body and soul,
but not the soul itself.

The above would be superfluous to mention to you, except that it has a
direct consequence and bearing on what should be your attitude and
conduct. For, inasmuch as the soul is eternal and, indeed, is now in a
state where it is not limited by the body's limitations, it is fully
aware of what is happening in the family. When it sees that it is the
cause of grief over and beyond the bounds of mourning set by the Torah,
Toras Chaim [the Torah of Life] - it is obviously distressed by it, and
this is no way of contributing to the soul's peace and blissfulness.

I have also had occasion to mention that even during the soul's sojourn
in this life when clothed in a physical body, the real bond between
people and members of a family is not a physical one but a spiritual
one, for what makes the real person is not his flesh and bones, but his
character and spiritual qualities. Hence, this bond remains, and all
those who loved the person dearly should try all the more to bring
gratification to his eternal soul and continuous spiritual elevation
(aliyas haneshomoh) through greater adherence to the Torah, Toras Emes
[the Torah of Truth], in general, and particularly in the realm directly
related to the soul's passing - to observe what is prescribed for the
period of Shiva [the seven days of mourning], but not extend it, and
similarly in regard to the period of Shloshim [30 days of lessened
mourning], but not beyond, and then, and always, serve G-d through the
fulfillment of His Mitzvos [commandments] as such service should be -
with joy and gladness of heart.

Let me add one other point, and briefly. You should bear in mind that
you and all your family are privileged to be in a position of leadership
and influence - by both example and precept. Your exemplary conduct and
every additional Hiddur [enhancement] is reflected and multiplied in all
those who observe you and are inspired by you. Therefore, even if it
entails a special effort, it is surely of no consequence in relation to
the benefits that accrue to all those around you. Not to mention how
careful one has to be not to give a wrong impression, especially being
in Chinuch [Jewish education], as also your husband, on whom your
conduct is bound to have an impact, too.

I trust you will accept all that has been said above in the spirit that
it has been given. The important thing is to go about the daily life and
conduct in accordance with the Torah, which is both Toras Chaim and
Toras Emes, inasmuch as its teachings reflect the truth at its truest.

And G-d will surely recompense you for all the grief, though at this
time it is still incomprehensible how it will be recompensed.

With blessing,

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                            A CALL TO ACTION
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                             Tenth of Tevet

The Tenth of Tevet, December 27 this year, is a fast day commemorating
the beginning of the siege of Jerusalem which ultimately ended in the
destruction of the First Holy Temple. The Rebbe advises, "Before and
after prayers give charity (in addition to the regular donation),
including charity for a sacred cause or institution in the Land of
Israel, Eretz HaChaim - the 'Land of the Living.' "

    In memory of Rabbi Gavriel and Rivka Holtzberg and the other
    kedoshim of Mumbai

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Sunday is the Tenth of Tevet. It commemorates the day when
Jerusalem came under siege, which marked the beginning of the
destruction of the holy city of Jerusalem and of the Holy Temple.

We fast on this day, not only to express our sorrow, but, more
importantly, to be urgently reminded that we must increase our efforts
to rectify the cause of the destruction and exile, namely, in the words
of our familiar prayer, "Because of our sins (neglect of Torah and
mitzvot) we have been exiled from our land."

One of the basic lessons of the Tenth of Tevet is that had our ancestors
in those days been truly moved by the siege to change their complacent
attitude towards the threatening danger (even if it were slow in
coming), the whole destruction could have been averted from the start.

In a published letter, the Rebbe pointed to an additional and more
pressing lesson that we must learn from the Tenth of Tevet.

"There is surely no need to point out that Jewish people everywhere are
spiritually besieged on all sides. But nothing is more threatened than
the future of our young generation - the future of our Jewish people.
The only answer to it is Torah-true education. It must begin at the
earliest age, and continue consistently in every aspect, without
compromise. Sometimes it may appear that a particular detail is not all
that important to insist on it strongly, or that there is time to deal
with it later on. But the truth is that the slightest neglect at an
early stage becomes a serious problem later, and conversely on the
positive side: every little extra care and benefit in the early years is
multiplied manifold later in life."

As we commemorate the beginning of the destruction of the Holy Temple,
let us not become discouraged. For, in these days, surely we can
appreciate the strengthening and invigoration of the Jewish people which
is taking place as so many young people return to their Jewish roots.
And certainly, in the very near future, the Rebbe's prophecy of the
imminent Redemption will be fulfilled and we will truly celebrate with
the rebuilding of the Holy Temple in Jerusalem.

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                          THOUGHTS THAT COUNT
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But now, do not be sad (Gen. 45:5)

A person must do whatever is necessary to avoid sadness and depression.
This is the meaning of the verse, "My sin I will declare; I am worried
about my transgression" - "worrying" about one's sins is harmful, and
sinful in itself. Rabbi Mordechai Malkowitz used to say: The only worry
a person is permitted to dwell upon is the worry that he is worried!

                                *  *  *


You shall tell my father of all my glory ("kevodi") in Egypt (Gen.
45:13)

The literal meaning of "kavod" is heaviness, weight or gravity. In other
words, Joseph was asking his brothers to tell their father Jacob that
despite his being in the spiritually unclean land of Egypt, he had
managed to remain strong and connected to G-d.

                                                 (Butzina D'nehora)

                                *  *  *


I will go down with you to Egypt; and I will also surely bring you up
again (Gen. 46:4)

The Jewish people can rest assured they will eventually go out of exile,
as the time must ultimately come for G-d to be revealed in the world.
The only way this revelation can happen is for the Jewish people to be
redeemed and their true advantage revealed in the world.

                                                      (Beit HaLevi)

                                *  *  *


And Joseph gathered up all the money that was found...for the grain
("shever") that they bought ("shovrim") (Gen. 47:14)

The Midrash relates that the coins of ancient Egypt bore the likeness of
an idol. How, then, could Joseph have had anything to do with an object
that was tainted by idolatry? The answer lies in an alternate
interpretation of the word "shever," which can also mean "to break."
Before giving the coins to Joseph the Egyptians broke them up in pieces,
thereby nullifying their idolatrous quality.

                                           (The Rabbi of Zidatchov)

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                            IT ONCE HAPPENED
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It was already the middle of the night when the stranger appeared in the
doorway, a thin figure dressed in rags. Obviously exhausted, the
traveler looked ready to tumble to the ground.

The innkeeper, a warm-hearted, G-d-fearing Jew, immediately invited him
in and sat him down. After bringing the stranger a warm drink to revive
him, he served him an entire meal and sent him off to bed.

The next morning the traveler was much revived from the food and the
good night's sleep. After praying the morning service and eating
breakfast, he packed his meager belongings into his knapsack, thanked
his host for his hospitality and prepared to leave.

The innkeeper, sizing up the man's outward appearance, stuck his hand
into his pocket and offered him a handful of change. To his surprise,
the stranger politely refused. Thinking that perhaps he had offended him
by offering too little, the innkeeper added another few coins, but the
man was adamant. "Thank you anyway," he said, "but I really don't need
it."

The innkeeper was at a loss for words. "What do you mean you don't need
it?" he asked after a few seconds.

"I'm not your usual door to door beggar," the man explained. "You may
not believe it, but I'm actually very wealthy. In my hometown I own many
properties, fine houses, fertile fields and abundant orchards."

By this time the innkeeper was completely confused. He demanded that the
stranger give him a more detailed explanation:

"The whole thing started a little over two years ago," the stranger
began, "when a large sum of money was stolen from my home. After the
initial investigation, suspicion fell on one of the servants, a young
orphan girl who was in my employ. I insisted that she be taken to the
town magistrate, who would soon get to the bottom of the matter. But the
policemen who led her away were very cruel, and they struck her
repeatedly. As a result of the beating, she passed away a few days
later. Till the very end she maintained her innocence.

"A few weeks after this happened, the real thieves were apprehended and
the money was recovered. I became almost insane with remorse. My
conscience would not allow me to live. Not only had I shamed the poor
girl, but I had inadvertently caused her death. How could I ever expiate
my sin? In my sorrow I turned to the tzadik (righteous person) Rabbi
Meir of Premishlan for help.

"The tzadik's face turned grave when he heard my story. He looked deep
into my eyes - into my soul - before speaking. 'You must choose one of
three ways of doing teshuva [repentance],' he said. 'The first choice is
death. This will save your portion in the World to Come. The second
choice is illness, in which case you will need to suffer for three years
as atonement. Or, you can choose to go into exile for three years. This
is the punishment for taking a person's life accidentally.'

"I asked the tzadik for several days to make up my mind. Each one of the
alternatives seemed too much to bear. I just couldn't decide. A few days
later I started to feel terrible pains all over my body. A doctor was
summoned, and he diagnosed me as having an incurable illness. I
understood that the tzadik had chosen the first option - death - for me,
as I seemed incapable of making a decision.

"With my last ounce of strength I went back to Rabbi Meir and asked him
to pray for my recovery. I was ready to accept exile.

"The tzadik set several conditions. 'The first stipulation is that you
must leave all your personal belongings with me,' he said. 'From now on
you must only wear clothing that is old and torn. You must never spend
more than one night in the same place. And when you are hungry, you
mustn't ask for food but wait until it is offered. For three years you
are forbidden to return home, but once a year you may stand at the
entrance to your city and send word for your wife to bring you your
accounting books. Come back to me when the three years of exile are
over, and I will return all your possessions.'

"I accepted my fate and set out, and for the past two years I have
obeyed the tzadik's words to the letter. Just recently, however, I
learned that Rabbi Meir of Premishlan passed away, and I don't know what
to do. How can I go back to him if he is no longer alive? I've decided
to go to Rabbi Chaim of Szanz for guidance." With that, the stranger
concluded his tale.

The innkeeper, who was a follower of Rabbi Chaim of Szanz, insisted on
accompanying him. When they entered the tzadik's chamber, Rabbi Chaim
began to speak before they could even state why they had come. "Go
home," he instructed the weary traveler, "but make sure you pass through
Premishlan. Go to Rabbi Meir's grave and tell him that the Rabbi of
Szanz has ruled that two years of exile are enough, for you have
fulfilled them with true self-sacrifice."

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                            MOSHIACH MATTERS
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Maimonides relates that ultimately all the fast days will be transformed
into festivals and days of celebration, implying that their inner
message is positive. Indeed, as Rabbi Shneur Zalman mentions in Iggeret
HaTeshuva, a fast day is a "day of will." Among the positive dimensions
of fast days are that they are days of teshuva (repentance, return).
Teshuva has the power to end the exile and bring the Redemption, for
"Israel will be redeemed only through teshuvah." "The Torah has promised
that ultimately, Israel will turn [to G-d] in teshuva,... and
immediately, she will be redeemed."

                       (The Lubavitcher Rebbe, 10 Tevet, 5752-1991)

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               END OF TEXT - L'CHAIM 1101 - Vayigash 5770
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