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                         L'CHAIM - ISSUE # 852
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                           Copyright (c) 2005
                 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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        January 7, 2005          Vaera            26 Tevet, 5765
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                         Searching For So Long

A boy came running to his father in tears. He had been playing
hide-and-seek with his friends and the boy who had been chosen to be
"it" had played a trick on them. They had all hidden, but instead of
going to find them, "it" simply went home. For a while, the children
hiding felt very successful. After all, they had remained in hiding a
long time without being found. But afterwards, they began to feel lonely
and betrayed.

As the son was talking, he saw his father - the Maggid of Mezeritch -
also break out in tears.

"Why are you crying?" the child asked his father.

"Because G-d has the same complaint that you do."

When He hides Himself, He is waiting for us to search for Him.

If you were G-d and You wanted people to be conscious of Your existence,
what would You do?

Most of us would answer: Just say "Hello." Afterall, we aren't
interested in games. If we want something, we go for it.

Why doesn't G-d do that? One of the reasons is that if He were to reveal
Himself as He is, nothing else could exist. It would be like looking
directly at the sun; the light would be too powerful. Were He not to
withdraw and conceal Himself, we could not exist.

But if concealment is necessary to maintain our existence, how can He
make Himself known? If it is necessary for Him to withdraw to create the
world, how can He enter it again?

These questions lie at the core of the spiritual history of the world.
The concealment of G-dliness creates the framework of our existence. On
the other hand, the progress of civilization is directed towards one
goal: that He make Himself known.

One of the tools that He uses to make Himself known is nature itself.
The natural makeup of the world conceals G-dliness, creating the
impression that the world exists independently with its own rules and on
its own power. On the other hand, when a person probes more deeply, he
or she comes to the awareness that nature cannot exist on its own. There
is too deep and encompassing a harmony. The ongoing, inner rhythm is too
powerful to ignore. This is one way that man comes to appreciate G-d.

This way is, however, problematic. First of all, it requires
contemplation and deeper thought. As such, not everyone will come to
that awareness. Secondly, even when a person is capable of reaching such
an understanding, it will not be his inherent reaction. Ingrained in his
nature is the idea that the world exists for itself. The awareness of
G-d always comes second, as a learned - and therefore a weaker -
conception.

For this reason, from time to time, G-d performs revealed miracles, for
example, the Ten Plagues visited upon the Egyptians, seven of which are
described in this week's Torah reading.

Why did G-d bring the plagues? His purpose was not only to motivate
Pharaoh to release the Jews.

The intent of the plagues is clearly stated in the Torah: "So that you
tell... your son and your grandson that I made sport of Egypt... so that
you may know that I am G-d."

The miracles of the Exodus made it plainly obvious that G-d exists.
After all, water does not ordinarily turn to blood and frogs do not
swarm over the land. Seeing these miracles, one after the other, made
everyone - the Egyptians and the Jews - conscious of G-d.

On the other hand, miracles are not ordinary. Were that true, the
concealment mentioned above would be broken. There would be too much
revelation for this world. Also, there would be little point in man's
service, for when G-dliness is obvious, is it a challenge to serve Him?

Our lives contain a fusion of the two. The prevailing paradigm is that
of the natural order. Yet, from time to time, we are granted an
appreciation of G-dliness that transcends nature to inspire us to deeper
and more committed service.

        From Keeping In Touch by Rabbi Eliyahu Touger, published by
                                                  Sichos In English

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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We read in this week's Torah portion, Va'eira, of the specific
instructions given to Moses by G-d prior to Moses' and Aaron's
appearance before Pharaoh: When Pharaoh asked them for a sign to prove
that the One who sent them was mighty, Aaron was to throw down his staff
and it would turn into a serpent. When Aaron, in fact, threw down his
staff, Pharaoh immediately called in his wise men and magicians,
demanding that they duplicate the trick with their own staffs. They
easily performed this feat. However, their staffs were all swallowed up
by Aaron's staff.

The miracle which took place here was not that Aaron's staff turned into
a serpent, for Pharaoh's magicians were also able to perform this feat.
Rather, it was the fact that Aaron's staff (after having changed from a
serpent back into a staff) swallowed the magicians' staffs.

The wonders and plagues that occurred in Egypt did not come about for
the sole purpose of punishing the Egyptians, but rather to break down
the resistance and opposition of the Egyptian people to G-d. Egyptian
philosophy claimed that G-d has no power or influence in the world.
According to them, after Creation the world was given over to the laws
of nature and G-d relinquished any day-to-day supervision or attention.

The Ten Plagues served to disprove this ideology, each one of them
illustrating a different error in their way of thinking. The miracle of
the swallowing of the staffs was an introduction and precursor to the
miracles that would follow. The general prelude to this refutation was
the swallowing of the staffs.

The meeting between Aaron and Pharaoh was a confrontation between the
forces of good and evil. Aaron's staff symbolized the G-dly force which
comes from holiness. The serpent symbolized Egypt, as it says, "Egypt is
a great serpent stretched out within its rivers." By turning the staff
into a serpent, Aaron showed Pharaoh that Egypt itself owes its
life-force to G-d. When Pharaoh's magicians were also able to turn their
staffs into serpents, they were insisting that they have their own
power. When their staffs were swallowed up by that of Aaron, it proved
that the power of impurity and uncleanliness is nothing in the face of
the power and force of holiness, and can have no existence or duration.

Through this miracle, G-d showed Pharaoh and his wise men that they,
too, were under His dominion, and that Pharaoh truly had no power of his
own. This underscored the lesson that was to be learned by all of Egypt,
and foreshadowed the Ten Plagues that were to come.

From this discussion about the confrontation between Pharaoh and Aaron,
we can learn a general lesson in our treatment of and relationship with
others. Aaron was described as one who "loved peace and pursued peace,
loved all creatures and brought them closer to Torah." When we meet
someone who behaves improperly or with offensive character flaws, we
must approach him with the staff of Aaron - with true love, and we must
remember that we are using the staff of Aaron, not the serpent; our
interaction should be without anger or ill-feelings, without involving
our own emotions, rather like a dry stick.

                    Adapted from the works of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                          Z, My Name Is Zalman
                            by Zalman Velvel

They chose the last speaker at this dinner honoring Chabad of Southwest
Florida for his wisdom and humor. Unfortunately, he got sick. Now you're
stuck with me.

Tonight, I want to talk about names. One of the interesting things about
Judaism is our Hebrew names - they tell a story about our families. My
American name is Stu Silver, no big deal. But my Hebrew name is Zalman
Velvel ben Israel Yaakov, and there is a story there.

The Velvel comes from my great-grandfather. He was born in Russia, and
was an Orthodox rabbi. Velvel left Russia 100 years ago. He traveled to
America with his three sons and wife.

At Ellis Island the Immigration official asked my great Gampa his last
name. "Yussalovitch," Velvel replied. "Sounds like Silver," the official
concluded. The logic? Who knows.

Next stop - the shtetl. Brooklyn. Life in Brooklyn wasn't so easy,
either. Everyone had to work. When it was the middle son's turn to go
out into the business world, Daveed ben Velvel, my grandfather, moved to
the real America - Astoria, Queens. He opened a ladies' sportswear
store.

Daveed had a problem right away. There were Blue Laws that prohibited
working on Sunday, and in the real America, a merchant did a whole
week's business on Saturday, our Sabbath. Daveed maintained he was still
an Orthodox Jew. He just cheated a little, he worked on Shabbos, to make
a living for his family.

My father, Israel Yaakov ben Daveed, didn't follow in his father's
footsteps, either. He became a dentist. And Israel Yaakov did what other
successful men did - he moved to the suburbs. He joined a temple and he
also worked on Shabbos. The difference was, he didn't feel guilty like
his father.

The Zalman in my name came from my mother's father, my maternal
grandfather. He is remembered for his lousy jokes, and eating too much.
As you can see, I inherited his personality

Which bring us to me. I went to Gallus High School on Long Island. My
Jewish education consisted solely of memorizing the phonetic words to my
bar mitzva haftorah. What I remember most was how uncomfortable I was
sitting through three incredibly long services every year - Rosh
Hashana, Yom Kippur, and Passover. When I grew up, I stopped going to
temple.

That is the story of my name, Zalman Velvel ben Israel Yaakov. It
represents four generations, from Rabbi Velvel, F.F.B., Frum from Birth,
to me, B.A.B.J. - Born American, Barely Jewish. I used my Hebrew name at
my bar mitzva and then never again.

Though my name is not a typical name, the results are typical of what is
happening to secular American Jews.

Now, my story took a sharp and interesting turn three years ago. I met
Yitzhok Yaakov ben Lema, Rabbi Minkowicz, the Hasidic messenger from
Crown Heights. Rabbi Minkowicz began calling me by my Hebrew name, even
when not in temple. He made me realize that even with the material
success my family achieved in America, I had a spiritual longing that
was not being fulfilled. It was the call of Velvel, telling me, "Zalman,
come home! Shabbos is starting and your dinner is getting cold!"

So with the Rabbi leading, I began my chuvah, my return, to my Jewish
roots. I began reading the Bible, our Torah. The women in my family
light candles on Friday night. My family started spending Shabbos
together. I stopped working Saturdays. I grew a beard. I wore a yarmulka
outside temple.

And then came the most difficult adjustment - I stopped eating spare
ribs, shrimp, and lobster.

I want to close with an amazing revelation I had recently. A gentile
friend whom I hadn't seen in years, saw me in the supermarket. He said
he almost didn't recognize me, what with my yarmulka and beard. We
engaged in some small talk, and then he asked me, "Are you happier being
more Jewish?"

I said "yes," and he left shortly after that. But the question stayed
with me, haunted me. "Am I happier being more Jewish?"

My first thought was, "What a silly question ! What does happiness have
to do with being Jewish?" A Jew suffers. Your mother teaches you guilt,
your father, fear, and then there's the indigestion.

But the more I thought about it, the more I became convinced it was a
great question. I decided that the truest answer would come from the
people closest to me. And I also decided I wasn't going to beg the
answer, but make the question more general.

I started with my wife. I said, "Honey, since I've become more Jewish,
have I changed?"

She looked at me, and answered, "To tell you the truth, you have become
a little better husband, maybe a touch more considerate." And then she
added, "But you still have a long way to go."

Then I went to my son and asked, "Since I've become more Jewish, have I
changed?"

David studied me, and then answered, "Dad, to tell you the truth, I
think you are a little better father now, a little more generous. Maybe,
it's only with your time, but that's still something." And then he
added, "But you still have a long way to go."

I finished with Rabbi Minkowicz. "Rabbi, since I've become more Jewish,
have I changed?"

The Rabbi stroked his beard, and then answered. "Zalman, you're becoming
a real mensch, a human being, but ..." No, he didn't say it. He's too
nice to say it. What he did say was, "We shouldn't stop studying
together just yet."

Now I am forced to the conclusion that since I've become more Jewish,
I'm on the road to becoming a better person, but I still have long way
to go.

I want to thank Rabbi Minkowicz, Nechami, and their children for coming
to Fort Myers and creating Chabad of Southwest Florida. I want to thank
them for teaching us B.A.B.Js that at the heart and soul of Judaism is
becoming better people, and making other people's lives better in the
process. Thank you, and good night.

                Reprinted with permission from www.zalmanvelvel.com

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                               WHAT'S NEW
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                           Give it With Love

For generations Psalm 121, known as Shir LaMaalot, customarily adorned
the labor and delivery room and afterward the bassinet. The Lubavitcher
Rebbe called for the reintroduction of this ancient custom. The Shir
LaMaalot states our "declaration of dependence" upon G-d for our
well-being and His commitment to guard us. If you are expecting a child
or know someone who is, you can get a beautiful full-color Shir LaMaalot
card by contacting LFJME at (718) 756-5700 or e-mail mikvah@mikvah.org,
or www.LchaimWeekly.org/general/art/shir-lamaalot.jpg

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                            THE REBBE WRITES
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                        16 Cheshvan 5734 [1974]

Blessings and Greetings:

This is to confirm receipt of your correspondence. In the meantime, you
no doubt received my previous letter.

With reference to you writing about the idea of settling in Eretz
Yisroel [the Land of Israel] in the near future, about which you ask my
opinion.

I have often emphasized, as you may be aware, that a Jew considering
emigration from any part of the world to any other, must not take a
narrow view, but should consider it in broader terms. What I mean is
that Jews are, of course, a minority in terms of the nations of the
world, and must therefore always think in terms of self- preservation.
Wherever Jews are they must consider themselves in a state of perpetual
mobilization to protect their independence, not only insofar as they
themselves are concerned, but also insofar as the Jewish people as a
whole is concerned. This applies to all places, but the situation
varies, for there are some places where the percentage of Jews is
relatively smaller, and hence more vulnerable. And among the Jews
themselves, there are places where those who are active in the
strengthening of Torah and Mitzvoth [commandments], the very foundation
of Jewish existence, are very few. This increases their responsibility
all the more, especially those who have been active and successful,
whose departure would leave an irreparable void.

And as already mentioned, this is a question of survival not only for
the local communities, but for the Jewish people in general. Clearly,
one's first responsibility is toward the community where one has been
brought up, and to which one can contribute effectively.

Now, let us consider South Africa, where Jews originally came mostly
from Lithuania and similar places, where Jewish life was flourishing. I
do not have to tell you what the situation is in the Republic of S. A.
in terms of true Yiddishkeit [Judaism], even in Johannesburg, which has
the largest Jewish community in S. A.

Consequently, you and your husband occupy a very special place in the
community, and must consider yourselves in the forefront of a
far-reaching endeavor to strengthen the true religious foundation of
Jewish life in your community and in the country at large.

One can well understand the motivation and desire to help Eretz Yisroel.
But it is sometimes overlooked that such help can often be more
effective when those who are responsible for their posts on the local
front remain at their posts. If in the past this point might have been
debatable, recent events have shown how important has been the help of
the Jews in the Diaspora, through their contacts in the world's
capitals, and otherwise, although it is premature to reveal the full
extent of such help. Obviously it is such Jews who are deeply concerned
for the survival of the Jewish people who have provided this vital help.

I am sure there is no need to elaborate to you further on the above.

With blessing,

                                *  *  *

                        16 Cheshvan, 5734 [1974]


Blessing and Greeting:

Thank you very much for your recent correspondence about all the family.
May G-d grant that you and your esteemed husband should have true
Yiddish Nachas [Jewish pride] from each and all of them in every
respect.

I was particularly glad to receive the good news about your youngest
married daughter. May G-d grant that she should have a normal and
complete pregnancy, and normal and easy delivery of a healthy offspring,
in a good and auspicious hour.

The Zechus [merit] of your and your husband's activities in spreading
Yiddishkeit, and particularly helping our brethren from behind the Iron
Curtain, will additionally stand you all in good stead for Hatslocho
[success] in a growing measure....

With blessing,

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                            RAMBAM THIS WEEK
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28 Tevet, 5765 - January 9, 2005

Prohibition 306: It is forbidden to take a mother bird with her young
from the nest

This mitzva is based on the verse (Deut. 22:6) "You shall not take the
mother bird together with her young" This mitzva teaches us the proper
way of taking eggs or young birds from a nest. We must first send the
mother bird away because we are not allowed to take the young while the
mother bird is still in its nest. We are also not allowed to take the
mother bird at the same time we take the young.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat we bless the new (lunar) month of Shevat.

The Jewish people are likened to the moon. Just as the moon temporarily
wanes from her glory, but is restored and renewed again, so will the
Jewish people be restored from the present darkness of exile to a bright
and shining luminary.

However, the comparison of the fate of the Jews to the phases of the
moon seems, at first glance, faulty. The Jews in exile really are small
and "diminished." But the phases of the moon are only apparent. There
really is no change in shape or size or brightness. The only distinction
between the new moon and the dark phase just prior to the new moon is
how it is viewed on the earth. The moon itself never really changes.

The comparison of the Jews to the moon, however, really is quite
accurate. In describing the creation of the sun and the moon, the Torah
says "...let them be for lights...to illuminate the earth." Thus, the
true purpose of the moon is to illuminate the earth. Even when the moon
is "full," if it does not fulfill its mission of illuminating the earth,
it is, according to Torah, non-existent.

If the moon illuminates with one-quarter of its potential, it is called
a quarter  moon; if it illuminates fully, it is called a full moon. When
the moon does not shine at all, in essence it isn't there. It is
essentially in a state of preparation for renewal and for fulfillment of
its real purpose - to illuminate the earth.

Physically speaking, the Jewish people always exist. Jews are eternal
because they are a portion of their Creator who is eternal. But as long
as they are in exile they cannot properly fulfill their essential
function - to serve their Creator. In exile, Jews are like the
"invisible" moon which though existing materially, is not fulfilling its
mission of illuminating the earth. In the era of the Redemption, we will
be able to fulfill our mission completely, like the moon after it is
renewed - when it achieves its destiny and illuminates the world.

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                          THOUGHTS THAT COUNT
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And I appeared (va'eira) to Abraham, Isaac, and Jacob (Ex. 6:3)

The word va'eira means both "And I appeared" and "And I will appear."
This shows us that the G-dly revelation to the Patriarchs can be found,
now, within every Jew. For, within the soul of every Jew there is
Abraham (who epitomized love of G-d), Isaac (awe of G-d) and Jacob
(mercy and compassion). When these traits are revealed, it is similar to
G-d's revelation to the Patriarchs.

                                                      (Ohr HaTorah)

                                *  *  *


I will take you out...and I will release you...and I will redeem
you...and I will take you...and I will bring you into the land (Ex.
6:6-8)

The first four expressions of redemption allude to our redemption from
Egypt, whereas the fifth expression, "I will bring you," alludes to the
future redemption, the final one which we are now awaiting. Why is this
mentioned, then, when foretelling our departure from Egypt? To teach us
that ever since the time that we left Egypt, we have been slowly but
surely approaching the Final Redemption.

                                            (The Lubavitcher Rebbe)

                                *  *  *


These are Aaron and Moses...These are Moses and Aaron (Ex. 6:26, 27)

Aaron, the first priest, embodied the proper worship of G-d, and by
extension, symbolizes prayer in general. The job of the priests was to
offer the sacrifices in the Holy Temple; in our days, prayer takes the
place of these sacrifices. Moses symbolized Torah study. The repetition
of the two names in the reverse order teaches us that there are times in
our daily lives when one aspect takes precedence over the other.
Sometimes we stress prayer as a preparation for performing mitzvot and
Torah study, and sometimes we study first in order to pray more
effectively.

                                            (The Lubavitcher Rebbe)

                                *  *  *


And G-d said..."Behold I will smite... the waters which are in the river
and they shall be turned into blood." (Ex. 7:17)

The icy waters of a river are a symbol of coldness. Blood is symbolic of
warmth and vitality. The first plague with which G-d smote the Egyptians
- the preface to the Exodus from Egypt - was changing water to blood.
This is similar to a Jew's spiritual service. A Jew asks G-d to take him
out of his own Egypt - physical or spiritual limitations. But first it
is necessary to turn the water - coldness toward Torah and mitzvot, into
blood - warmth and excitement toward holy things.

                                                   (Likutei Sichot)

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                            IT ONCE HAPPENED
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The saintly Rebbe Elimelech of Lizensk once recovered from a
life-threatening illness. When his recovery was complete, his closest
disciples mustered their courage to ask him what he had seen while
hovering between life and death.

The Rebbe said that he would tell one thing he learned:

As I walked in the Garden of Eden, I saw among the most honored souls a
familiar face. He looked very much like Mottel the Bookbinder. To be
sure, Mottel was a G-d-fearing Jew, an honest, hard-working bookbinder,
but he was otherwise an undistinguished ordinary Jew, not even much of a
Torah scholar.

"Is it truly you, Reb Mottel?" I asked the soul as I approached him.

"Yes, it is I," called out Reb Mottel happily.

"But how did you get to this exalted place?" I asked Reb Mottel quite
innocently.

"When I was brought before the Heavenly Court, I was asked the usual
questions. I had to admit that, regrettably, I had studied very little
Torah. I didn't have much of a head for it. Besides, we were very poor,
so I had to find a way of earning money to help my parents support the
family. I was apprenticed, at an early age, to a bookbinder, I explained
to the Court...

"They began the weighing of my mitzvot and sins. On the right side of
the scale, angels began putting all my good deeds. Then they pushed the
scale down to make it weightier, saying this was for the joy and
sincerity with which I performed the mitzvot.

"But then other angels came forward and began to load my sins and
misdeeds on the left scale. I watched with horror as my sins were added
up. Most of the sins were truly not serious, and they happened because
of my ignorance. But, though they were small, they were adding up
dangerously, till they tipped the scale.

"As I stood there before the Heavenly Court, trembling and ashamed, an
angel suddenly appeared with a worn-out prayer book in his hand. Behind
him was a line of wagons loaded with sacks.

"'I am the angel in charge of stray pages from holy books. I go to every
Jewish home, every shul and every Jewish school. I look to see the
condition of the holy books. Whenever I see a worn out book, with
crumpled pages and loose covers it gives me tremendous pleasure, for
this is a sign that the books are in constant use. But when I see that
some of these books are tattered beyond repair, I am troubled, for every
holy book has a holy soul, and every page has a soul, which must be
treated with care and respect.

"'In the course of my travels I met this man here on trial. Ever since
he was a child, Mottel loved his little prayer book and would often
caress and kiss it before closing it.

"'When it came time for Mottel to be apprenticed, he told his father
that there was nothing he would like more than to be a bookbinder.

"'I have never seen a book-binder like Mottel,' continued the angel in
my defense. 'He never got any pages mixed up, never missed a stitch, and
always used the best materials. From time to time, he would go to the
shuls in his town and collect holy books that cried out for attention.
He took them home  and worked late into the night to restore them, bind
them and give them new life. He never charged for this and never even
told anyone about it.

"'I respectfully request that the Heavenly Court permit me to unload all
the sacks of worn-out holy books to which Mottel the Bookbinder has
given a second life, and put them on the scale with all his other
mitzvot and good deeds.

"The Heavenly Court agreed. Long before the wagons were half unloaded,
the scale with the mitzvot clearly outweighed the other side.

"Believe me, dear Rebbe," Mottel concluded, "I was as astonished at what
happened before my eyes as you were at seeing me in this place of
honor."

"I wanted to ask Mottel a few more questions," explained Rebbe
Elimelech, "but at just that moment I began to recover. Reb Mottel's
story speaks for itself. But let us also remember," Reb Elimelech
enjoined his disciples, "that G-d never fails to give credit and reward
for any good deed, even for such a seemingly trivial act as smoothing
out a crumpled corner of a well worn page in a holy book.

                                    Reprinted from Talks and Tales.

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                            MOSHIACH MATTERS
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It is far easier to physically take the Jews out of galut  (exile) than
it is to remove the inner galut from within every Jew.

                               (Rabbi Yaakov Shimshon of Shpitovka)

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                 END OF TEXT - L'CHAIM 852 - Vaera 5765
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