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                         L'CHAIM - ISSUE # 1051
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                           Copyright (c) 2008
                 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 26, 2008        Miketz          29 Kislev, 5769
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                        When Two Worlds Collide

Planets. Meteors. Stars. Every once in a while we hear astronomers
predict, and usually pretty accurately, that bodies in space will
collide and crash.

Sometimes this has an effect on us earthlings, other times it has no
repercussions for us whatsoever.

What happens when it's not two stars or planets, but two worlds that
collide? That's exactly what happened over 2,000 years ago. The result
of this collision is celebrated each year on Chanuka.

Chanuka recalls the clash of two worlds: on the one hand, the Jewish
world of faith and Torah, based on pure monotheism, with its concept of
holiness permeating daily life down to the minutest detail; on the other
hand the Gentile Hellenistic culture, with its polytheistic and largely
materialistic concept of life.

By force of arms the Greeks attempted to impose their culture on others.
However, their aim was not to eradicate indigenous cultures, but rather
to Hellenize and assimilate them.

Thus, the Greeks were willing to recognize the Torah, or even accept it,
as a beautiful literary creation, a work of poetry, wisdom and profound
philosophy, provided it was considered a human creation, something like
their own mythology.

As such the Torah could be, nay, ought to be, changed and modified from
time to time, so as to harmonize with the novel ideas and mores of the
period, which, of course, would do away with the permanence and
immutability of commandments such as Shabbat, the laws of kosher,
circumcision, etc.

Thus it was not the suppression of Torah they aimed at, but its
acceptance as G-d-given word, as G-d's Torah.

Similarly, they were not averse to the moral and ethical values
contained therein, but they prohibited the Divine statutes - the
so-called "supra-rational" precepts - which more than any others
distinguish the Jewish way of life.

Moreover - and this was the greatest danger posed by the Greek
penetration of the Sanctuary - they favored, and even endeavored to
bring about, the rekindling of the menora (in its hallowed place in the
Sanctuary, whence it should spread its light everywhere as before),
except that its light should come from oil that had the Greek "touch."

The menora, which was kindled with pure and consecrated oil, was the
visible symbol of the purity of the Jewish way of life; its Perpetual
Light flashed this message from the Holy Temple to every Jew wherever he
might be. The Greeks were resolved to change this.

Indeed, there were Jewish Hellenists who felt that a "touch" of the more
"modern" and "sophisticated" Greek culture ought to be applied to
Judaism and Torah.

But a handful of Hasmoneans recognized that this "touch" is the fatal
blow that strikes at the inner sanctum of Jewish life.

Divine Providence saw to it that a cruse of oil, pure and
uncontaminated, should be found with which to rekindle the menora, and
that it should not only hold its own, but grow and spread and keep the
Perpetual Light burning.

What was true in those days is true in this season, in our day and age;
what is true of the Jewish people as a whole is also true for every
individual Jew.

Under the assault of environmental influences, a Jew may find his
"Sanctuary" - his attachment to and identification with G-d, Torah and
mitzvot - invaded and contaminated by ideas and mores which are alien to
the Jewish way of life, incompatible and inimical to it.

But in the inner sanctum of his soul there is always a "cruse of oil"
that remains pure and holy, a spark of G-d-liness that is his Divine
soul, indestruc-tible and beyond reach of defilement.

The Jew has but to kindle it; although it may seem like a tiny light at
first and of brief duration, it is sufficient to light up one's whole
being until it becomes a Perpetual Light.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's portion, Mikeitz, the Torah describes how Joseph
carefully amassed a great quantity of grain during Egypt's seven years
of plenty, later sustaining the entire nation during its seven years of
famine.

This grain was stored in a very special way to make sure it did not
spoil: "The food of the field, which was round about every city, he laid
up within it," the Torah relates.

Rashi, the great Torah commentator, explains that Joseph took some earth
from each place the grain was cultivated and mixed it in together with
that grain, preserving it and preventing it from rotting.

"The deeds of the Forefathers are a sign for their children."

Joseph's actions comprise an eternal lesson for us, his grandchildren,
to apply in our lives. For like our illustrious ancestor, every Jew must
accumulate "sustenance" in order to satiate the spiritual "hunger" of
his surroundings. How? With the very same admixture of earth that Joseph
utilized.

The true sustenance of every Jew is the Torah; it constitutes our very
lives. The Torah is called sustenance because, like food, it penetrates
one's entire being and becomes an actual part of it. The duty of the Jew
is to "accumulate" this vital substance by learning as much Torah as he
possibly can.

To continue the analogy, we must be careful that the Torah knowledge we
accumulate does not "spoil" and decay. Our Sages have said that Torah
study, if not done in the proper manner, can lead to negative
consequences. In order to prevent this, a Jew needs to add some "earth"
to his Torah learning.

"Earth" is symbolic of humility and nullification before G-d, as it
states, "May my soul be like dust to all." A truly humble person is
assured that the Torah he learns will last forever.

Furthermore, as we learn from Joseph, this "earth" must be from the very
"dust of that place" - the Jew's humility must come from the Torah
learning itself. Not all humility is positive and productive. A Jew must
never feel humbled in the face of the outside world, which scoffs at his
beliefs and his Torah lifestyle. The Jew must take pride in his Judaism
and hold his head high, never "apologizing" to those he fears might be
offended by the Torah's principles and teachings.

Authentic humility, attained when the Jew studies Torah with the
realization that he is partaking of G-d's eternal wisdom, is the key to
preserving what he has learned. Just as G-d is infinite and eternal, so
too is His Torah.

The greatest scholar's knowledge is but a drop in the vast ocean of
G-d's immeasurable and endless wisdom. Pondering this truth will lead
the Jew to true humility, yet instill an enduring pride that enables him
to effectively spread Torah and Judaism to those who hunger for
spiritual sustenance.

                  Adapted from Likutei Sichot of the Rebbe Vol. XXV

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                             SLICE OF LIFE
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                           A Chanuka Miracle

One of our readers in Montreal, Yaakov Russ, shared the following story
that one of his colleagues wrote up and gave him after Chanuka last
year:

Soon after his Bar Mitzva, my younger brother, decided to renounce all
practice of Jewish traditions. In the years that followed, he was
totally disinterested and disengaged from any customs or rituals of the
Jewish holidays and his identity as a Jew was utterly non-existent.

After my brother got married, he and his family moved to the St.
Dorothy, Laval, neighborhood of Montreal, a couple of streets away from
my parents' home.

For a number of years, Christian missionaries had been regularly
visiting my brother's home. Most of us know the importance of simply
closing the door on these people the very first time they appear at our
homes. Wanting to be courteous, my brother innocently gave them a
listening ear each time they appeared. The missionaries' visits became
frequent and regular. Eventually, they invited him to join them for an
evening at their house of worship, "...for you to better understand the
Word, and for your daughter to interact with other children...," they
told him. My brother had every intention of accepting their personal
invitation.

The same evening that my brother was receiving this invitation from the
missionaries, a totally different scene was taking place in my parents'
home. A Chabad rabbi, Rabbi Zalman Stiefel of the Young Israel of
Chomedey, Laval, had organized a Chanuka party at the home of a family
with whom he had become friendly in the St. Dorothy neighborhood. Not
knowing who would attend the party, one week before Chanuka Rabbi
Stiefel decided to personally visit 10 homes that had a mezuza on the
front door post and invite these Jewish neighbors to the Chanuka party.
One of his first stops was my parents' home, as they live directly
across the street from where the Chanuka party was taking place.

My parents were delighted with the invitation and happily accepted. My
mother then asked the Rabbi if he would do them a favor. "Would you mind
going to our son's home? There is no mezuza on his front door. Here is
the address. Can you please invite him to the Chanuka party as well? He
lives a few blocks away. He is estranged from Judaism, but perhaps a
personal invitation...," she ended hopefully.

Now, back to my brother's house. He was having an animated discussion
with his wife, his brother-in-law, and his brother-in-law's fiancé about
the upcoming missionary event. "I married a Jew and you're staying a
Jew!" my sister-in-law was telling my brother. "You're not going to this
event!" she told him strongly. My brother's brother-in-law picked up the
phone and jokingly threatened, "I'm going to call your father and tell
him to come over here to make sure that you don't go to this event." He
then picked up the phone and pretended as if he was having a
conversation with my father, explaining what was going on and insisting
that my father come over to prevent him from going to the missionary
event.

My brother was becoming more and more upset as everyone in the house
seemed to be turning on him.

My brother began to shout, "The missionaries show an interest in me.
They come to my door and visit me in my home. They spend time with me.
They came to personally invite me to this event. When has a rabbi ever
shown an interest in me? When has a rabbi ever knocked on my door and
personally invited me to any kind of event?

My brother paused for a moment from his emotional outburst and at that
instant, the doorbell rang.

Half-jokingly, my brother's brother-in-law said, "It's probably your
father..."

The shock and disbelief on everyone's face was apparent when they opened
the door and saw a young smiling rabbi standing there. Rabbi Stiefel was
holding a menora and Chanuka candles in his hand. It took a few seconds
for everyone to collect themselves and think to ask the rabbi to come in
out of the cold. "I'd like to invite you to a Chanuka party that is
taking place a few blocks away," Rabbi Stiefel began.

Try to imagine the scene, my brother was busy trying to hold back his
excited dog in one hand as he attempted to explain to the rabbi how
shocked he was to have the rabbi visit his home to deliver the message
of Chanuka. It took my brother this one encounter to change his mind
completely.

The next week, Rabbi Zalman and Aida Stiefel and their five children,
together with the party's host and family waited to see who would turn
up for the party. Low and behold in a wonderful display of Divine
Providence, the only family to show up at the Chanuka party was my
brother together with his daughter and our parents. Together they lit
the menora, sang some Chanuka songs, enjoyed potato latkes and jelly
donuts, all of which created wonderful memories for everyone. A few days
later my brother attended the much larger menora lighting celebration at
the synagogue.

That evening, my brother attended his first Jewish celebration as an
adult. More recently, he was invited with his family to join for a
Shabbat meal at the Stiefel home, an invitation he graciously accepted
and enjoyed.

I know that my brother and our whole family have been touched by this
Chanuka miracle. G-d is great and omnipresent in our lives. I hope and
pray that we all experience miracles "in these days at this time."

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                               WHAT'S NEW
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                        World's Largest Dreidel!

The largest Chanuka Dreidel in the world was once again erected in front
of the Chabad Jewish Center in Basking Ridge, New Jersey.  The Dreidel
has become a local landmark during the holiday season, rising over 18
feet.

                           Chanuka at Macy's

Macy's Department Store, Herald Square location in New York city, hosted
a Chanuka workshop in conjunction with Tzivos Hashem/The Jewish
Children's Museum of Brooklyn. Children learned how to make olive oil
and use it to help light the Chanuka menora. In addition, shoppers were
also able to listen to the story of Chanuka, as well as decorate Chanuka
Jewel Lights.

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                            THE REBBE WRITES
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                         15 Kislev, 5738 (1977)

In connection with the forthcoming days of Chanuka, I extend to each and
every one of you my heartfelt wishes for a bright and inspiring Chanuka,
coupled with the fulfillment of your hearts' desires for good in every
respect.

Chanuka brings a message of encouragement, in keeping with all the
festivals and commemorative days in our Jewish calendar, which are meant
to be observed not just for the sake of remembrance, but also for the
practical lessons they provide in our daily life. One of the practical
teachings of Chanuka follows:

The special Mitzvah [commandment] pertaining to Chanuka is, of course,
the kindling of the Chanuka lights, which must be lit after sunset -
unlike the Sabbath candles, which must be lit before sunset, and unlike
the lights of the Menorah in the Holy Temple, which were kindled even
earlier in the day.

This emphasis on kindling the Chanuka lights after sunset teaches that,
if a person finds himself in a situation akin to "after sunset," when
the light of day has given way to gloom and darkness - as was the case
in those ancient days under the oppressive Greek rule - one must not,
G-d forbid, despair. On the contrary, it is necessary to fortify oneself
with complete trust in G-d, the Essence of Goodness, and take heart in
the firm belief that the darkness is only temporary, soon to be
superseded by a bright light which will be seen and felt all the more
strongly by the intensity of the contrast.

This, then, is the meaning of the kindling of the Chanuka lights, done
in a manner which calls for lighting an additional candle each
successive day of Chanuka - demonstrating plainly to oneself and to
others passing by in the street that light dispels darkness, and that
even a little light dispels a great deal of darkness - how much more so
a light that grows steadily in intensity! And if physical light has such
power, how much more so eternal spiritual light.

All of this pertains to the Jewish people as a whole, as well as to each
individual Jew, man or woman, in particular. Although the Jewish people
is still in a state of Exile, and "darkness covers the earth," a time
when "nations rage and people speak vain things," etc., there is no
reason to be overwhelmed; we have only to strengthen our trust in G-d,
the "Guardian of His people Israel, Who slumbers not, nor sleeps," and
be confident that He will protect His people wherever they are, and will
bless them with success in all things, and in a growing measure; and
that He will hasten the coming of our Righteous Moshiach to bring us the
true and complete Redemption which is fast approaching.

Similarly, in regard to individuals who find themselves in a state of
personal Exile - there is no cause for discouragement and despondency.
On the contrary, one must have complete trust in the Creator and Master
of the Universe, that personal deliverance from distress and confinement
is speedily on the way.

Furthermore, one will draw increasing strength when this trust is
expressed in a growing commitment to the fulfillment of G-d's will in
daily life and conduct in accordance with His Torah and Mitzvoth - of
which the Mitzvah of kindling the Chanuka lights is particularly
significant in that it symbolizes the illumination of the soul, the
"lamp of G-d," with the light of the Torah and Mitzvoth, "for a Mitzvah
is a lamp and the Torah is light" - illuminating it in increasing
measure from day to day, to bring about the fulfillment of the prophecy:
"The people walking in the darkness of Exile will see a great light" -
the light of the Redemption.

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                                CUSTOMS
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         How do we fulfill the commandment of "Pirsumei Nisa -
                       Publicizing the Miracle"?


According to the Talmud, an essential part of lighting the Chanuka
lights is to publicize the miracle that took place "in those days at
this time." Our Sages instituted that we should light the Chanuka menora
in public view, outside the entrance of our homes and at a time that
people are still passing by in the streets. Customs vary by community,
but many fulfill this requirement  at home by lighting the menora near
the door or window. In recent times, public lightings of large menoras
were initiated by the Lubavitcher Rebbe. Chabad-Lubavitch centers around
the world sponsor such events.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The mitzva of lighting the Chanuka menora is derived from the menora
that stood in the Holy Temple in Jerusalem. However, there is one
important difference between that menora and the one we light in our
homes: the menora in the Holy Temple consisted of seven branches,
whereas the Chanuka menora has eight.

In order to understand why, let's put the miracle of Chanuka in
historical context:

The miracle of Chanuka took place after an extended period of time in
which the menora was not lit. It was impossible to do so, as the Greeks
had issued harsh decrees forbidding the Jews to learn Torah and observe
its commandments.

When G-d granted the Jewish people the strength to prevail over their
enemies, it became necessary to perform an act that would bring an
additional measure of light to make up for the deficit the darkness had
caused. The Chanuka menora would thus consist of eight lights instead of
seven.

This teaches an important point:

Above and beyond the fact that every Jew can transform his home into a
"Holy Temple" by lighting the Chanuka menora in commemoration of the
ancient miracle, by lighting eight candles he causes an even greater
light to shine than existed in the Holy Temple!

In exile, the Jewish people is "weak" and "few in number," while the
nations of the world are "strong" and "many." Yet the miracle of Chanuka
shows that even in a time of great darkness it is possible to overcome
all impediments - even meriting a greater measure of light than existed
before.

In the merit of observing the mitzva of the Chanuka menora may we very
soon see the "lights of Zion" in the Third and eternal Holy Temple, with
the coming of Moshiach.

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                          THOUGHTS THAT COUNT
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And he woke up...and behold, it was a dream (Gen. 41:7)

There are two kinds of dreamers: those who know that they are only
dreaming but enjoy the dream anyway, and those who do not realize that
they are dreaming and mistake it for reality. The first type of person
is able to distinguish between truth and falsehood, and realizes that
his dream is deceptive. But the second kind cannot make this
distinction, and holds his delusion to be true.

      (From a letter of the Previous Lubavitcher Rebbe, Rabbi Yosef
                                              Yitzchak Schneersohn)

                                *  *  *


And Pharaoh called Joseph's name Tzafnat Panei'ach (Gen. 41:45)

As Rashi explains, Tzafnat means "hidden things," and Panei'ach means
"he reveals" - i.e., Joseph was able to explain things that were hidden.
Why, then, didn't Pharaoh call Joseph Panei'ach Tzafnat, which would
have been more logical? To teach us that the real reason Joseph was able
to interpret dreams was as a reward for concealing his righteousness.
Because Joseph conducted himself in a humble and unassuming manner,
"Tzafnat," he merited the gift of "Panei'ach."

                                *  *  *


And the name of the second he called Ephraim: for G-d has caused me to
be fruitful in the land of my affliction (Gen. 41:52)

With these words Joseph alluded to the very purpose of the exile - "the
advantage of light that arises from the midst of darkness." For it was
precisely through the descent into Egypt that the Jewish people attained
the greatest advantage - an ascent that would have been impossible if
not for their sojourn in the "land of affliction."

                                                   (Likutei Sichot)

                                *  *  *


And he sought to weep, and he entered his room and he wept there...and
he restrained himself (Gen. 43:30-31)

The soul "weeps" because it does not want to be imprisoned in a body; it
abhors its fleshly confinement and longs to be reunited with G-d.
Nonetheless, it "restrains" itself and overcomes its inclination,
recognizing that G-d wants the body and soul to work in tandem to
observe His mitzvot.

                                                      (Ohr HaTorah)

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                            IT ONCE HAPPENED
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                          by Gershon Kranzler

The brightness of the first Chanuka lights had dwindled down, but the
holy fire on the altar burned again in the Holy Temple, from morning to
morning, as prescribed by the Torah. The priests were once again busily
officiating in the old customary ways. Day in and day out they prepared
the offerings. Order and peace seemed established.

The Jewish farmer longed to return to his land after two years of
hardship, privation and danger in the victorious Jewish army led by the
Maccabees. It was high time to break the ground and to till the soil, if
the barley was to grow and ripen in time for the "omer offering" on
Passover. The Jewish farmers had left their ploughs to rally about the
heroic Hasmoneans. The first victories had drawn even the hesitant into
the ranks of the enthusiastic Jewish rebels, led by the sons of
Matathias. Farmers had forsaken their land, and merchants and tradesmen
their stores and shops. Torah students had emerged from the four walls
of the yeshiva to join the fight against the oppressors.

But the songs of victory which had filled the reclaimed Holy Temple with
praise and gratitude to the merciful G-d had ceased. The goal of the
battle seemed to have been attained, and Torah was again supreme in
Israel.

One man, though, realized that the time for the return to normal living
had not yet come. Israel could not yet afford to relax; it would have to
stand ready and prepare to carry on the fight against the overwhelming
odds of the enemy. This man was Judah Maccabee, a man whose name was
upon everyone's lips and in every Jewish heart. He was admired as a
hero, as a man with the heart of a lion and the simple piety of a child;
as the one whose mighty armies fought and conquered, yet who never
failed to pray to G-d, the Master of all battles, before he entered the
fray.

It was not the spirited warrior's joy that made Judah Maccabee stay in
camp. His heart, too, longed to return to his former peaceful life, to
Modiin, the quiet town of priests, which held the grave of his adored
father. Bloodshed and battle were a hard and unwanted profession for the
men of Judea, who preferred peace to strife. Yet this was no time to
relent. Not only must he stay, he must also convince his comrades at
arms to do so as well, with all the persuasion of his magnetic
personality. Only the first phase of this war of liberation had passed;
hard and desperate times were yet to come. Clever enemies could seize an
extended lull to prepare new assaults with more troops and better
equipment. And there was no shortage of enemies all around Judea,
besides the defeated Syrians. The Idumeans, the Ammonites, the
Philistines and Phoenicians all revived their ancient jealousies.

Messengers arrived from Gilead. The pagan peoples had joined forces to
destroy Judea. From Galilee came the bad news of similar evil intentions
and active preparations for war in Ptolomais, Tyre and Sidon. The
messengers found Judah Maccabee already at work. Fortifications had to
be built around Zion. Towers, walls, battlements and moats had to be
constructed opposite the fort still held by their worst enemies, the
Hellenist Jews, under the leadership of Menelaos, the false priest.
These Jews hated everything Jewish, and lived hoping for the return of
the Syrian masters. Judah Maccabee prepared Jerusalem for imminent
assault by the troops of Antiochus. Under his supervision, the Jewish
people worked feverishly to refill their arsenals and transform the
whole country into a stronghold.

Once this most important task was accomplished, Judah Maccabee led his
freshly trained troops to the aid of the regions and villages harassed
by the spiteful neighbors of Judea. He drove the Idumeans from Hebron,
which they had annexed, and punished those people who had acted
hostilely towards the Jewish settlers. Then he led his army across the
Jordan River against the Ammonites. Their capital fell before the
furious onslaught of the Jewish troops, and so did their fortress
Yaeser. Judah's brother Simon led an army north to help the beleaguered
Jews of Galilee. He defeated the enemy and cleared the Jewish land. At
his urging, a great many of the Jewish settlers who had fled to
Jerusalem returned to rebuild in safety what had been destroyed during
the years of turmoil. Judah Maccabee and Jonathan joined forces and
marched against Gilead, where they were met with the toughest
resistance. By Shavuot their campaign was successfully concluded.

Judea was again free, and all parts of the land captured by the
neighboring nations was recovered. Celebrations and festivities
transformed Jerusalem and the Holy Temple, barely half a year after the
victory over the Syrian armies celebrated each year on Chanuka. The
Jewish people expressed their joy and gratitude in the form of alms and
offerings, for G-d had once again restored glory and liberty to the
Jewish land.

              From The Jewish Companion, Kehot Publication Society.

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                            MOSHIACH MATTERS
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The fifth night of Chanuka never occurs on the Sabbath; it always occurs
on a week night. This gives the fifth candle the unique status of
shedding light on a night that is intrinsically dark as it is never
illuminated by the light of Shabbat. The concept of light coming from
the depths of darkness is the same as Moshiach appearing at the end of
our long exile. The fifth - "chamishi" - light is especially connected
to Moshiach, as they both contain the same letters.

                        (Chanuka Selections by Tzvi Akiva Fleisher)

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                END OF TEXT - L'CHAIM 1051 - Miketz 5769
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