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                         L'CHAIM - ISSUE # 735
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                           Copyright (c) 2002
                 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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        September 6, 2002     Rosh Hashana         29 Elul, 5762
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                            The Focal Point

When it comes to a political debate, a loquacious lecturer, a 900-page
novel, we often lose interest or get bored and ask, "What's the point?
Where is this heading? Is there a focus here?"

During the upcoming two-day holiday of Rosh Hashana-the Jewish New
Year-as we peruse the timetable of services or flip through the prayer
book pages, we might have similar queries.

The Zohar, the basic book of Jewish mystical teachings, as well as the
more pragmatic Mishna both teach that "action is the main thing." The
main action, the prime mitzva (commandment) of the Jewish New Year, is
to listen to the shofar. So, somewhere in between the hours of prayers
and the thousands of calories of festive foods, there will be a few
moments directed and focused on listening to the sounding of the shofar.

This year, the first day of Rosh Hashana occurs on Shabbat when it is
prohibited to sound the shofar. Our focus on this mitzva, then, becomes
even more pronounced on the second day of Rosh Hashana. For we have only
one opportunity to hear the blasts of this simple, ancient horn and to
contemplate its message for our complicated, modern lives:

An analogy is given by the Baal Shem Tov, founder of Chasidism, to
explain the sounding of the shofar on Rosh Hashana: There was once a
king who sent his only son to a distant land to learn about its peoples
and customs.

As time passed, the prince's royal garb became faded and torn, and he
even forgot how to speak his native tongue. One day the prince heard
that his father, the king, would be visiting the region. "How will I be
able to approach him?" he thought.

"My clothes are torn, and I cannot speak the language." The son decided
that he would simply call out to his father in a cry without words,
emanating from the heart, which the king would surely recognize. This is
the call of the shofar, it appeals to the King's very Essence.

"From the constraints I call to You and You respond to me from Your most
expansive place." We read these and other verses from Psalms seven times
as a way of preparing ourselves for the momentous moment of listening to
the shofar. The constraint, the place of limitation, is like the
mouthpiece of the shofar. That's where we are coming from when we
communicate with G-d. But G-d, in His great kindness, responds to us in
an expansive, open way, likened to the open end of the shofar whence the
sound bursts forth. The words "From the constrains..." are at once a
recognition of where we are and a resolution to go beyond our comfort
zone or boundaries.

The shofar is also a wake-up call. The shofar is sounded on Rosh Hashana
because it is an explicit commandment in the Torah. Nonetheless,
according to Maimonides, it seems to convey a hidden message: "Wake up
from your slumber!" it arouses us. "Return to G-d and remember your
Creator! To those who forget the truth and waste most of the year in
frivolity and foolishness, look into your soul, improve your behavior,
and correct your negative ways."

Maimonides states in his Laws of Repentance that every person should
view the entire world as if it were perfectly balanced between good and
evil. Any one person's positive action can tip the scale and can bring
not only personal redemption to that individual but also global
redemption to the entire world. No one knows whose mitzva it will be.
Perhaps by one of us listening to the sound of the shofar on Rosh
Hashana we will facilitate the sounding of the great shofar that will
herald the coming of Moshiach, may it be NOW!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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Our holy Torah designates the first day of the Hebrew month of Tishrei
as the date on which we celebrate Rosh Hashana, the New Year. However,
this is not the anniversary of the beginning of creation, for the Talmud
teaches that the first day of creation was actually five days earlier on
the 25th of Elul.

Nevertheless, we celebrate the new year on the sixth day of creation
which is actually the day on which Adam, the first person, was created.

The reason for this is that it wasn't until Adam was created that the
Creator Himself was recognized. In fact, it was man who instilled an
awareness of G-d into all of creation.

One of the primary characteristics by which man is distinguished from
all other creatures is the free will with which he has been endowed by
G-d. This "gift" must be properly utilized, for it allows him to rise
above all of creation and achieve the very highest of spiritual levels.

G-d revealed His holy Torah to help man achieve perfection and find the
right way in life. G-d's Torah is eternal, and its directives apply in
every time and in every place.

On Rosh Hashana man is not only judged by G-d but must render judgment
upon himself. As soon as Adam was created, he declared, "O come, let us
worship and bow down; let us kneel before the L-rd our Maker."

Thus, each year on Rosh Hashana, we follow his example and accept G-d's
sovereignty upon ourselves anew.

On Rosh Hashana we resolve to live our daily lives in accordance with
the Torah's laws, and to do so in the very finest manner of which we are
capable.

Of course, a lot of inner strength is necessary in order to live up to
our resolution. But is it really possible to experience the same sense
of G-d's Kingship as our ancestor Adam?

The answer is a resounding "yes!"

G-d grants each and every one of us immense powers - a tremendous
capacity for choosing the right path. Indeed, when we uncover these
inner strengths, nothing is beyond our reach, and on Rosh Hashana we can
surely attain the same perception and recognition of G-d in our daily
lives as did Adam, and extend that recognition to those around us.

Thus, on Rosh Hashana we declare: "And every creature shall know that
You have created it...and every soul shall say, 'The L-rd G-d of Israel
is King, and His sovereignty reigns over all.' "

                 Adapted from Likutei Sichot of the Rebbe, volume 9

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                             SLICE OF LIFE
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                       A New Rabbi For A New Year
                           by Joshua Lipowsky

A loud piercing blast permeates through the Hetzel Union Building at
Penn State University a few days before Rosh Hashana. A tall, thin man
wearing a black coat and hat, glasses and a thick beard stands behind a
table off to the side of the elevators on the ground floor. He raises
the ram's horn to his mouth and releases a sound that attracts the
attention of every student nearby.

"Have you heard the shofar today," Rabbi Nosson Meretsky asks a random
student who stops by his table. The student shakes his head no.

Meretsky lifts the ram's horn to his lips for the third time that day.
"It is a mitzva (commandment) to hear the shofar blown before Rosh
HaShanah. Here, take some honey. May you have a sweet new year."

The rabbi hands the student a small bottle that looks like it should
contain medicine. "Take on Rosh Hashana at night before meal. Dip
Challah in honey - Dip apple in honey. Say as prescribed - 'May it be
Your will to renew for us a good and sweet New Year.' Physician: A.L.
Mighty. Keep within reach of children"

"How's it going, Rabbi?" Scott Horowitz asks as he approaches the table.

"All right. A few people have stopped by. Tell me, have you wrapped
tefilin today?" The rabbi holds up the leather straps that make up the
Jewish phylacteries. "Come, roll up your sleeve."

Meretsky places a small box on Horowitz's upper left arm and then
proceeds to wrap the leather straps around it. He secures a similar box
on top of Horowitz's head and then hands him a pamphlet.

Horowitz begins reading the prayer. After he finishes, the rabbi removes
the tefilin.

"Is there a big turnout expected?"

Meretsky shows him the list of people who said they would be at the Rosh
Hashana dinner.

Josh Laikin and Nomi Deutsch walk into the lobby of Marion Place
apartment complex on the eve of Rosh Hashana.

About twenty people crowd into the Meretskys' apartment. A
Japanese-style folding wall had been placed in the middle of the room to
separate the men and women. The separation of the sexes comes from a
traditional teaching in Judaism that all distractions should be removed
while praying. By separating men and women there will not be any
fraternization to draw anybody's attention away from G-d. Six rows of
chairs on each side quickly fill up.

"Welcome to ChaBaD," says Rabbi Meretsky from the front of the room.
"I'm glad you all could make it for this important holiday."

After a short evening service to usher in the beginning of the new year,
the group of 20 people sit down at a long table in the Meretskys' living
room.

Rabbi Meretsky holds up a glass of wine and begins chanting the prayer
over it. At the end the rest of the group hold up their glasses of wine
or juice, proclaim "amen" and drink.

"If you'd like to wash you may do so now."

Mrs. Sarah Meretsky leads several people to the sink. One by one they
fill a plastic cup with water and pour it over their hands after which
they utter a prayer. Three times on each hand, starting with the hand
most frequently used.

On the way back to the table Michael Weinstein begins humming a
traditional tune. Others join in. Between the washing of the hands and
the blessing over the bread, no words may be spoken. Holding together
two round loaves of bread (challah) Rabbi Meretsky recites the blessing.

One week later, Rabbi Meretsky is once again on the ground floor of the
Hub. This time instead of blowing shofar he is handing out honey cake.

"It is important to eat something sweet before Yom Kippur so that you
will be sealed in the Book of Life for a sweet year." He cuts a piece of
honey cake for a student but withholds it. "You should ask for honey
cake before Yom Kippur. By asking for the piece of cake now, you won't
have to ask for anything else in the upcoming year."

Later that evening about 30 students show up at his door for a dinner
before the onset of Yom Kippur and then a service to begin the holiday.

On Friday night Mike Weinstein and Scott Horowitz meet in West Halls'
commons. Weinstein and Horowitz have led the orthodox service for two
and a half years. Recently, the orthodox service moved to the Meretskys'
apartment.

"It just doesn't make sense to have two orthodox services going at the
same time when both would be better served by combining," Weinstein
said.

Every Friday night now ChaBaD holds the evening service. Like after the
High Holiday services, a festive meal follows.

"I've been getting more and more interested in religion," said Jarret
Cohen. "Meeting Rabbi Meretsky further sparked that interest and allowed
me to participate first hand in the traditional Judaism that I was never
familiar with."

But Rabbi Meretsky and his wife are not the first people from ChaBaD to
come to Penn State. For the past four years Rabbi Mendel Hurwitz has
been driving up from his home in Baltimore. Hurwitz is employed at the
Empire Chicken factory in Mifflintown and spends most of his week there.
On Wednesdays he makes the drive to State College to visit the
fraternities and dorms.

"Rabbi Hurwitz is great," according to Scott Horowitz. "When he first
went to the frats he wanted them to wrap tefilin. They said they would
only do it if he chugged a beer first. So he did."

"If I get just one person to fulfill the mitzva of wrapping tefilin then
it is all worth it," Hurwitz says.

"The purpose of creation is to reveal the essence of G-d in this world,"
Meretsky says while walking home from the HUB. "Each person's soul has a
spark of Moshiach and ChaBaD's mission is to reveal that spark thereby
bringing Moshiach. A ChaBaD House provides anything students need to
activate that spark, whether a yarmulke, a prayer book, chicken soup..."

After his explanation Meretsky runs home, for it is Friday morning and
in just a few hours his apartment will be full of students for the
weekly Shabbat service.

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                               WHAT'S NEW
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                      A Touch of the High Holidays

Conceived and written by Devorah Glazer, and illustrated by Seva, A
Touch of the High Holidays is a  brightly colored board book features
textured areas on each page that encourage children to encounter the
feel of Jewish life by touching the bumpy etrog, or the soft velvet of a
Torah cover. The "touch and feel" book is published by Merkos
Publications.

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                            THE REBBE WRITES
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                     Freely Translated and Adapted
                     Chai (18th) Elul, 5732 [1972]

      To the Sons and Daughters of Our People Israel, Everywhere,
                           G-d bless you all!

Greeting and Blessing:

The present period of preparation for Rosh Hashanah-the day on which G-d
concluded the creation of the world with the creation of man, is also a
day of reflection.

In accordance with the will of the Creator to create a world with a
multitude of diverse creations,  the world consists of innumerable,
distinct and different things. At the same time, however, all things
have certain underlying features that unite them, and some that unify
them into one entity:

This is to be expected, considering that all things have been created by
the one and the same Creator, the One G-d. Consequently, an inner and
true unity pervades all creation, from an inanimate object to a human
being.

The said concept was brought out by our Sages of blessed memory
especially in connection with the human species. Observed our Sages: The
Creator formed all mankind in the same "stamp," in the image of the
first man, Adam; yet every human being is different, no two humans
anywhere in the world are alike in all respects.

                                *  *  *


The principle of diversity coupled with unity embracing all things in
the world applies also to time. Time is divided into day and night,
weekdays, Sabbath, holidays, etc., each season having its own inherent
quality and significance in general, and for man in particular. Yet
there are elements that unite all time-sectors into one continuity.

This is true also of Rosh Hashanah: All Rosh Hashanahs have many aspects
in common, for as has often been mentioned, Rosh Hashanah is the "head"
(Rosh) of the year. At the same time, however, each Rosh Hashanah is
unique - each inaugurates specific and new forces and qualities.

Particularly unique is a Rosh Hashanah when it coincides with Shabbat,
as this year. In this event, the holiness of Rosh Hashanah becomes one
with the holiness of Shabbat, giving this Rosh Hashanah a new dimension
and content, which-in view of Rosh Hashanah being the "head" of the
year, as mentioned above-must influence the daily life throughout the
year.

                                *  *  *


The general difference between the weekdays and Shabbat, particularly in
so far as man is concerned, is that the weekdays are work days ("Six
days shall you labor and do all your work"), whereas Shabbat is a day of
abstention from work ("you shall do no work"), a day of rest.

At first glance this leads to an anomaly: From birth a man's destiny is
linked to work, as the Torah declares, "A man is born to toil" (with
intervals of rest, sleep, etc., in order to recuperate for further
toil). Yet, when Rosh Hashanah occurs on Shabbat, this emphasis would be
on the idea of abstention from work. How is this to be reconciled with
the principle of "man is born to toil"?

One of the explanations, which removes the contradiction, is as follows:
A human being is a composite, he consists of body and soul.
Consequently, all his activities likewise contain the elements of "body"
and "soul" - the material and spiritual. It follows that also in the
human destiny of "man is born to toil" both elements are present,
physical toil and spiritual toil. Our Sages express it as the toil of
work and the toil of Torah. More specifically: The material-spiritual
composition is to be found in both kinds of toil: In the "toil of work"
(as also in the "toil of Torah") there is the physical as well as the
spiritual toil, for in each of them there is a spiritual side and a
material side.

On Shabbat a Jew fulfills his destiny of a "man is born to toil" by
dedicating the day to the "toil of Torah." In this sense, Rosh Hashanah
that occurs on Shabbat conveys also the message that in all the coming
days of this year, a special emphasis should be put on the "toil of
Torah (and Mitzvos)" and that also in the realm of "toil of work"
(mundane affairs) one should bring out and accentuate the spiritual side
of it.

By way of a simple illustration: A person holding a job is generally
motivated by the income and desire to earn a living. Yet the underlying
spiritual aspect, the "soul" of these mundane affairs, must be the
recognition that "all your actions should be for the sake of heaven."
Instead of being motivated solely or mainly by material gains, a Jew
should be motivated by higher incentives: to be able to give charity
generously, to be able to study the Torah without worry about
livelihood, to be able to pay tuition for the children's Torah
education, and so forth. And it is to attain these higher goals in life
that he engages in the "toil of work."

To repeat and in other words: It is expected of every Jew that he or she
bring the spirit of Shabbat into all his toil, including also the
mundane activities; to bring in spirituality and holiness also in the
ordinary activities of daily life, until they are thoroughly permeated
with the spirit of Shabbat.

And when a person is permeated with spiritual motivations, his toil will
obviously not interfere with his learning Torah, the fulfillment of a
mitzva, giving charity generously and wholeheartedly, etc.

With the blessing of "may you be written and sealed for good" for a good
and sweet year-

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                            RAMBAM THIS WEEK
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29 Elul, 5762 - September 6, 2002

Positive Mitzva 245: Conducting Business

Based on the verse in Leviticus 25:14 "If you sell something to your
neighbor, or buy something from your neighbor" This commandment
establishes guidelines for our business dealings and governs the way we
buy, sell, and transfer ownership of property. These guidelines include
writing business contracts, paying for goods with money, or exchanging
one item for another.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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                           May this year be:

We would like to wish the entire Jewish people our sincerest blessings
for a k'siva vachasima tova, l'shana tova u'msuka - to be inscribed and
sealed for a good, sweet year, with blessings from every letter of the
Hebrew alef-beit.

A year of "Arise and have mercy on Zion,"... uplifted in matters of
Moshiach and the Redemption... faith in G-d and Moses His servant...
traveling with the Heavenly clouds... Revealed Wonders; Wonders in
Everything... the building of the Holy Temple... trust; Great wonders...
the true and complete Redemption; Dignified Wonders... victory... the
seventh generation is the generation of Redemption...King David lives
and is eternal; "Those who rest in the dust will arise and sing and he
will lead them"... Moshiach is coming and he has already come... the
revelation of Moshiach; "He will redeem us"... "And they believed in G-d
and in Moses His servant"; "This one will comfort us"; the wonders of
true freedom... a new song; an abundance of good (Rambam); the king
shall live; inscribed and sealed for a good year... the harp of
Moshiach; learning Moshiach's teachings; the coming of Menachem who will
comfort us... the King Moshiach; wonders... revealed miracles... a
double portion; treasures... the completion and end of exile... the
revelation of the Infinite Divine Light; "Humble ones, the time of your
Redemption has arrived"; "Jerusalem will dwell in open space"; Your
servant David will go forth; the ingathering of the exiles... acceptance
of his sovereignty by the people; Rebbe - Rosh B'nei Yisrael; peace... a
new song... Moshiach's shofar... unity of the Torah, unity of the Jewish
people, unity of the land of Israel; Resurrection of the Dead... "A new
Torah will come from Me"

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                          THOUGHTS THAT COUNT
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Dipping an apple in honey on the eve of Rosh Hashana

In the Talmud (Shabbat 88) the Jewish people is likened to an apple:
"Just as the apple is formed before the tree's leaves, so too did Israel
declare 'We will do' before 'We will learn' [at Mt. Sinai]." Another
reason for this custom is that Isaac gave his blessings to Jacob on Rosh
Hashana. As explained in Kabbala, when Jacob said "Behold, my son's
scent is the scent of the field," he was referring to a field of apple
trees.

                                                  (Divrei Tzadikim)

                                *  *  *


Covering the shofar (ram's horn) while the blessing is recited

On Rosh Hashana, the shofar is sounded to recall the Binding of Isaac.
When Abraham built the altar on which to sacrifice his son, he hid Isaac
until the very last second, lest the Satan throw a rock or a knife at
him and render him unfit as an offering. For this reason the shofar is
also covered until the very last minute.

                                                   (Kadmut HaZohar)

                                *  *  *


Acceptance of the yoke heaven (kabalat ol)

Throughout the year, when a Jew accepts upon himself the yoke of heaven
(especially by reciting the Shema), he establishes the foundation and
starting point for his conduct the rest of the day. However, when we
accept G-d's sovereignty on Rosh Hashana, it not only forms the
foundation of our Divine service but is the essence of the day itself.

                                                   (Likutei Sichot)

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                            IT ONCE HAPPENED
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                             By E. Lesches

In the little town of Lubavitch, the month of Elul was drawing to a
close. The wind of teshuva (repentance) had blown through the village
for thirty days, aiding everyone in perfecting their spiritual service.
More Tehilim (Psalms), more charity, more Torah study. The frenzied
preparation reached its climax.

The setting sun signaled the beginning of a new year. Many thousands of
Chasidim poured into the town, eager to spend Rosh Hashana with the
Tzemach Tzedek, Rabbi Menachem Mendel, the third Rebbe of
Chabad-Lubavitch. They crammed into the Rebbe's shul. A hush fell on the
room as the Tzemach Tzedek entered. A path miraculously appeared, the
Rebbe made his way to his place, and Maariv, the evening service, began.

It was an unusual Maariv. The Tzemach Tzedek appeared drawn, worried.
His prayers were imbued with extraordinary fervor, as though - if it
were possible - they were more fervent than an ordinary Rosh Hashana.
Fear and dread gripped every heart. This is the time when "the angels
tremble, terror seizes them, and they exclaim: 'the Day of Judgment is
here.' " The Chasidim redoubled their concentration, desperately trying
to arouse Divine mercy. Everyone felt that something unusual was in the
air.

That night after the prayers, the Rebbe joined his family in the holiday
meal. Though the Rebbes generally minimized all talk on Rosh Hashana,
the Tzemach Tzedek made it a point to speak during the meal. He
discussed current events in the capital, the names and ranks of
different ministers and the political situation in general. Reb Yehuda
Leib, one of the Rebbe's sons, would remark, "He is performing wonders
in Petersburg right now."

This year was no different. The Tzemach Tzedek related all the goings-on
in the capital and focused on certain ministers and their roles. In
fact, he seemed more detailed than in other years.

The day of Rosh Hashana dawned and throngs of Chasidim streamed to the
Rebbe's shul. Again the Rebbe's prayers were permeated with emotion.
After the morning prayer was completed and the Torah reading was
finished, everyone prepared themselves for the mitzva (commandment) of
shofar.

A feeling of awe enveloped the large shul as the sons of the Tzemach
Tzedek took their places around the bima, each in his designated place.
The Tzemach Tzedek himself finished his preparations, readying himself
to blow the tekiyos. His face burned brightly as he sang softly to
himself, his eyes closed in deep concentration. Suddenly his voice
resonated throughout the shul, "Woe! My heart! A Psalm..."

Panic gripped the congregation and tears flowed freely. Some evil decree
prompted the Rebbe's unusual outburst, no doubt, and a great wailing
filled the shul. Everyone's heart was open, raw and receptive. The
congregation recited the Psalm seven times as required and the Rebbe
began the shofar blasts...

                                *  *  *


Minister Suvorin, minister of Petersburg, the capital, studied his
reflection in the mirror gracing the walls of the czar's antechamber. He
was waiting for his scheduled appointment with His Majesty. In his hand
was the document in which he had invested so much work. It concerned the
great rabbi, the one they called the "Tzemach Tzedek."

It was intolerable that a rabbi should have all that power, what with
all his followers spread across White Russia. His power lay in his
choice of residence, a small village far away from prying eyes and
government informers.

No more. The rabbi would now be forced to move to either Petersburg or
Kiev. His followers would think twice before visiting their rabbi in
such a large city. They would be too easily followed, easily questioned,
easily inspected. He had the official document in his hand now: all it
needed was the czar's signature.

Suvorin stared out the window. There had been some trouble lately -
anger was brewing among the populace, and he was mostly to blame. Two
new decrees had raised the ire of Petersburg's residents, but they were
just a mob of common folk anyway. After all, his intentions had been
pure.

He turned from the window and paced the room, smiling as he recalled the
new decrees. No smoking was allowed on city streets; it was untidy. No
more meat would be sold within the city; no longer would the beautiful
capital carry the smell of rotting flesh. He, Minister Suvorin, would
make Petersburg the most beautiful capital in the world.

A liveried servant entered the antechamber and bowed. "Minister
Suvorin," he said. "His Majesty will see you now."

Suvorin followed the servant, beads of perspiration forming on his
forehead. He entered the dazzling audience chamber and bowed low before
the czar.

The czar was in a foul mood. "You passed two decrees banning the sale of
meat and use of cigarettes. The population is angry; the decrees are
unbearable."

The czar tore the document out of the minister's hand and hurled it
angrily on the floor. Suvorin turned white, bowed low and quickly left.

The minister stood once again in the antechamber, his mind whirling. His
dream had been shattered. Gone was his goal of restraining the great
rabbi. For such was the accepted law: any document that had been thrown
away by the czar was automatically negated and it was illegal to present
the request again. The rabbi would stay in the village of Lubavitch
after all.

                                *  *  *


Far away in the town of Lubavitch, the Tzemach Tzedek finished sounding
the shofar. He returned to his place and the congregation resumed their
prayers.

                              Reprinted from Beis Moshiach Magazine

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                            MOSHIACH MATTERS
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Man is a synthesis of spiritual and material, a Divine soul in a
physical body, granted free will but bound by nature. Moshiach will
epitomize this synthesis, for he will be flesh and blood, but "The
spirit of G-d shall rest upon  him..." He will perfect the world not by
miracles but by combining human action and the tremendous Divine force
within him. Only Moshiach can redeem the world as G-d desires.

                        (The Days  of Moshiach by Menachem M. Brod)

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             END OF TEXT - L'CHAIM 735 - Rosh Hashana 5763
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