Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 1084
*********************************************************************
                           Copyright (c) 2009
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
                             --------------
                  Electronic version provided free at:
                          www.LchaimWeekly.org
                          --------------------
                  Palm-Pilot version provided free at:
                www.LchaimWeekly.org/lchaim/5769/1084.prc
                          --------------------
                    To receive the L'CHAIM by e-mail
                  write to: listserv@LchaimWeekly.org
                              Subscribe W1
*********************************************************************
             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
*********************************************************************
        August 21, 2009         Shoftim             1 Elul, 5769
*********************************************************************

                              Differential

If you drive a car, you know that making turns smoothly is an acquired
skill. It's certainly harder than just aiming the car down the road.

The task is made easier by a device called a differential. The
differential allows the wheels to rotate at different speeds while
supplying equal torque.

Torque is the engineering term for rotational force - how powerfully
does something rotate. We'll see in a moment why that's important when
making turns.

When turning corners, or taking a curve, the wheels rotate at different
speeds. The inner wheel has a shorter distance to travel than the outer
wheel. (Think of a race track - the drivers or jockeys want the inside
lane because it's a shorter distance around.)

Without a differential, the inner wheel spins and the outer wheel drags.
This can make handling the car difficult, can damage the tires and
eventually the car.

The differential uses gears to compensate for the difference in wheel
speed. It gives them equal torque so that the faster inner wheel and the
slower outer wheel are getting the same torque, the same force. In that
way, despite the different rotation speed of each wheel, they're moving
together with the same force.

There's a lesson here in our Divine service. When the road of life is
smooth and straight, we tend to move at the same speed. It doesn't take
much to drive at a steady pace or to stay focused on our destination.

But when life throws us curves, we tend to move at different speeds. We
handle the twists and turns differently. Some of us are able to cope
with a difficulty or a problem with a minimum of extra effort. When
there's a job loss or, G-d forbid an illness, or any setback, some of us
are the "inner wheel," moving at a faster speed, able to handle or
maneuver around the bumps.

Some of us, though, are the "outer wheel," moving slower, having a more
difficult time, finding it harder to keep going, and especially to keep
going with the same force.

And so it may be that those of us who are "inner wheels" - who can
handle the sudden turns of life more easily - may have a difficult time
understanding what's so hard for the "outer wheels" - those of us who
have a rougher time getting through it all. And those of us who are
"outer wheels" may view the "inner wheels" as callous or superficial -
going forward because they don't really feel the true nature of the
problem.

That's why Judaism provides us with a differential - a system that
regulates our speed, our drive, giving equal force to each of us.

Just as an automotive differential is a set of gears that redistributes
force, so the Jewish differential is a set of actions that
redistributes, or equalizes force. What are the "gears" that make up the
"Jewish differential"? Charity, prayer, acts of loving-kindness such as
visiting the sick. These "gears" even out the spiritual force driving
the Jewish people forward, driving us toward our destination - the
coming of Moshiach. These "gears" distribute that spiritual force
proportionately, as needed, to each of the wheels, that is, to every
Jew.

But the "Jewish differential," the set of "gears" known as mitzvot
(commandments) does more than enable us to navigate life's sudden turns
individually; they are a system for working together, for helping each
other. The "Jewish differential" in effect unifies us. Despite our
different speeds, it gets us to reach the destination - the era of
Redemption - in the best way possible - through Jewish unity.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
Our Torah portion, Shoftim, opens with the command, "Judges and officers
you shall place at all your gates."

The wording is reminiscent of, but differs from, the one that we say
three times daily in the silent "Amida" prayer, taken from the prophet
of Redemption, Isaiah, "Return your judges as of old and your advisors
as in the beginning."

We can well understand why the word "officers" is not part of the
promise of the Redemption, for officers enforce the law and will
therefore not be necessary at a time when the very existence of evil
will be banished from the earth.

Here we see the difference between the times of exile and the times of
Redemption. In our portion, the Torah links the judges to officers
indicating that their rulership is by decree and dependent on
enforcement. In the Redemption, soon to come, the judges will be seen
more as advisors since the people will be convinced more of the personal
benefit that is derived from following the Torah's ways.

This feeling develops the closeness between judge and judged which is
implied in the wording of Isaiah, "your judges" in the second person.

The way this concept is worded in the Torah is associated with the
nature of the Torah itself, it being a direct revelation of the will and
wisdom of the Almighty, a decree from Above, as it were.

On the other hand the words of the Prophets, though also emanating from
G-d, are more clearly associated with the human mind which transmits
them and thus are more similar to the judge as advisor mentioned before.

Indeed part of the role assumed by the prophets of each generation has
been to care for the spiritual and even material needs of the people.

Our current portion is also the source of Maimonides ruling that the
belief in human prophets is a fundamental of Judaism.

In his epistle to Yemen, Maimonides describes "Prophecy returns to
Israel" as a preparation to the Redemption particularly in the personage
of Moshiach who is to be "close in prophecy to Moshe."

It is therefore essential to convey to the world that there are human
beings in our times who have been endowed with prophecy, that we have a
positive commandment to obey them once established as such.

Particularly in the major prophecy that all required conditions for the
coming of Moshiach have been met and that we should prepare to greet the
Redemption which is immediately to unfold.

     Adapted from a talk of the Lubavitcher Rebbe, Parshat Shoftim,
                                                       5751 - 1991.

*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                             by Tzvi Jacobs

Before I came to Yeshiva Tiferes Bachurim in Morristown, New Jersey, I
was warned that this might happen, that I might not want to leave
yeshiva and return to South Carolina to finish graduate school. So I
promised myself that I would leave after 30 days.

On August 1, 1982, I entered the doors of the yeshiva trying to have the
cool detachment of a forensic doctor. My plan was to examine the body of
Jewish knowledge, the Torah, looking for clues and proofs of its source.
The conclusion that I reached was that the "body," the Torah, was not
only an authentic relic of Divine revelation, but a living revelation of
G-d, still being revealed and taught by Moses, the Moses of our
generation. I wanted to stay and enjoy the pleasure that comes when one
emerges from a jungle of darkness into a garden of peace and light.

The month of learning and honest introspection ended. My parents had
driven from South Carolina to New York City to visit my younger sister,
and were passing through New Jersey. The timing was perfect and my
parents gladly picked me up.

Half way home, we spent the night at Aunt Doris's in Richmond, Virginia.
Aunt Doris's new husband knew how to argue against my new-found
religiosity better than I knew how to explain my proofs of Divinity.
Leaving Aunt Doris's, I felt uncomfortable with a yarmulke on my head. I
bought a baseball cap in one of the stores that we stopped at. By the
time we crossed the border into South Carolina, the heat was unbearable.
My wool tzitzit and the embarrassment that I felt added to the
perspiration. I tucked in the strings that dangled from under my shirt.

There was one thing that I could not hide: my untrimmed beard. According
to some opinions within Jewish law, I could trim my beard, even to the
point of a shave. But the authorities that Lubavitchers follow rule that
shaving is forbidden and I knew the Rebbe wanted the beard to grow
untrimmed. Why? Something to do with the Kabala about the 13 attributes
of mercy coming through the beard. I really didn't understand it, but
that's what the Rebbe wanted.

At the University of South Carolina, I was the one yarmulke on a campus
of 40,000 "normal" students. No Chabad House or orthodox group in all of
Columbia. Every morning after putting on tefillin in the apartment that
I shared with my non-Jewish roomate and saying a few prayers, I
reinforced my thoughts by reading or re-reading a chapter of
hard-hitting Chasidic thought called "Kuntres Umayon" and a paragraph or
two of the abridged Code of Jewish Law.

The beard looked like that of a young rabbi. What was the point of
hiding my yarmulke under a cap as I sat in class? I felt quite
self-conscious at first. With a beard and a yarmulke exposed, what's the
big deal of letting some strings hang over my belt? The yarmulke
reminded me of the One Above, and the tzitzit reminded me to keep the
mitzvot (commandments). Believe me, many times I needed those reminders,
especially on campus, sitting in the cafeteria eating my cold lunch or
socializing in the evening. Somehow I mustered the strength for the next
10 months.

One night in July I sat on a friend's porch. I set my camera on a
5-second delay and took a picture of us. After developing the
photograph, I saw what others were seeing. Now, I knew what my great
Aunt Sadie meant when she said, "Just tone it down." The next morning, I
borrowed my roommate's scissors.

I spent the day at the School of Public Health, working on my thesis and
the next edition of the school's magazine. No one said anything about my
new "toned down" secular look, no one seemed to notice.

I certainly felt different. Something inside me was different, like
Samson after his hair was cut. For sure, I felt weaker spiritually. I
wrote to the Rebbe and recorded what I had done and what I was up to.

Eight days after writing the letter, the Rebbe wrote back. "As
requested, I will remember you in prayer for the fulfillment of your
heart's desires for good."

The heart, as I surely knew, has many desires. Some desires are for good
things, the Rebbe focused on those. Focus on the good desires, the Rebbe
was teaching me, and pray for those. (Don't even try to fight those
other desires.)

In the next paragraph, the Rebbe taught me about the significance of the
approaching month of Elul, when the parable of "a king in the field" may
be applied to our relationship with G-d.  During the month of Elul, the
Rebbe wrote, "the King is particularly accessible to everyone, and is
also especially gracious and benevolent."

That parable made me feel closer to G-d and more hopeful that that I
could approach G-d and be received graciously.

The Rebbe concludes, "May G-d grant that this should be so also in your
case, and that your increased efforts in matters of Yiddishkeit
[Judaism], Torah and Mitzvos - which are a must in any case - will bring
you increased blessings in all needs, materially and spiritually."

Once I admitted that the Torah was authentic, I knew that studying Torah
and observing the commandments are a must, but now I saw from the
Rebbe's words a different way at looking at these obligations - that
through learning Torah and doing mitzvot, one brings down increased
material blessings and spiritual blessings, feeling closer to G-d.

But what are the "matters of Yiddishkeit" that the Rebbe put before the
Torah and mitzvot? For me, the beard was clearly a matter of
Yiddishkeit. Without it, who knows what may have happened to my mitzva
observance.

A month later, with my beard growing and my graduate work completed, I
returned to the yeshiva, this time to stay until I was ready to leave.

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

Rabbi Berel and Esther Gurary recently moved to Baltimore, Maryland,
where Rabbi Gurary will be the director of the Lubavitcher Yeshiva in
that city.

Rabbi Mendel and Shaina Fine will be arriving soon in Montreal, Quebec,
where they will be directing programs for adults, children and teens in
the Queen Mary area of Montreal.

                            New Torah Scroll

Jews in Porto Alegre, Brazil, welcomed a new Torah scroll to their
community. The event was held in the Chabad House of Porto Alegre. Rabbi
Mendel Liberow, director of Chabad-Lubavitch of Rio Grande do Sul,
explained the importance of this event in continuing the chain of
tradition of the Jewish people.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                     Freely translated and adapted

                       28 Menachem Av, 5720-1960

It saddened me to learn that your health is not as it should be. Surely
a large part is merely nerves and imagination, as well as the fact of
not serving G d with joy, which according to the ruling of Maimonides -
quoted in the Tur and Shulchan Aruch, Orach Chayim, ch. 231, and in many
other places - includes all aspects of a Jew's life, including eating,
drinking, etc.

Frankly, I am surprised ... for proper faith in G-d compels one to
conclude, "a camel is only loaded according to its ability to bear [the
load]";  i.e., G-d does not demand of a person Divine service that is
beyond his capacity. Since "maintaining a healthy and robust body is an
integral part of Divine service," surely this service does not in and of
itself diminish the person's health.

The fact is that at times there are obstacles and difficulties, and at
times it seems - and possibly it is quite true - that the obstacles and
difficulties are abundant.

Nevertheless of that which is explained in Tanya  on the verse ["And
make me] delicacies [such as I love],"  it is known that the term
"delicacies" is written in the plural, for there are two forms of
"delicacies" and "delights" that one can give G-d - spiritual service
that does not require battling evil and service that does require a
battle.

However, even in the latter instance, one goes to battle with a joyous
march, as known from the sichah of my father-in-law, the [Previous]
Rebbe.

Thus regarding spiritual service that requires a battle - [it is to be
done with joy] and it should not affect one's health, although it should
be a matter of concern.

                                *  *  *


... In answer to your question concerning the [tragic] events that
recently occurred in your family; that you find them incomprehensible
and inexplicable [and they are distressing and unsettling you]:

As already mentioned on a number of occasions, it is not at all
surprising when man cannot comprehend the conduct of G-d; to the
contrary, it would be truly astonishing if we could understand G-d's
conduct.

Concerning this matter there is the familiar analogy of a child who is
in kindergarten and is unable to comprehend the rules and principles by
which the country is governed, or the rulings of the Supreme Court. Even
if the kindergartener were to be a true child genius, his limited
comprehension would make him incapable of understanding the above rules
and principles.

This is so notwithstanding the fact that the leaders of the land and the
members of the court were also once of kindergarten age, and with time
this child may attain a degree of knowledge that will surpass these
leaders and jurists.

How then can we possibly compare a human's comprehension with G-d's,
that man's intellect be capable of understanding the conduct of the
Creator of the world, the Supreme Ruler over everyone and everything. I
trust that I need not add anything more to the above.

There are only a small number of matters that G-d wanted [to be known]
and revealed, and those matters were presented by Him in a manner that
human intellect would be fully capable of discerning and comprehending.

Another point needs to be stated: The more a person relies on his pure
faith and bitachon in G-d, the more he will see and logically comprehend
the events that transpire in the world as a whole and in one's private
life in particular.

May G-d bless you in all matters that you require, and among the most
important of them: true serenity and peace of mind. May He bless you
that your life be such that matters will be good for you in all aspects,
including goodness that is overtly revealed and intellectually
comprehensible.

Your daily conduct in accordance with our holy Torah, which is called
"Toras Chayim," a living Torah that shows how to live, is the manner and
vessel to receive these blessings from G-d.


        From Healthy in Body, Mind and Spirit, Vol III, compiled by
           Rabbi Sholom B. Wineberg, published by Sichos in English

*********************************************************************
                            A CALL TO ACTION
*********************************************************************
                    Thirty Days Before the Holidays

Jewish law teaches us that thirty days before the commencement of a
holiday we are to learn the laws of the holiday. In addition, we should
begin thinking - and DOING something - about the holiday needs of other
Jews so that they will be able to celebrate Rosh Hashana and the days
that follow in the manner stated in the Torah: "Eat sumptuous foods and
drink sweet beverages and send portions to those who do not have
prepared."

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

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Friday, we enter into the month of Elul, the month of preparation
for the holy days of Rosh Hashana and Yom Kippur. It is a time of making
an account of the previous year, and resolving to do better in the
coming year. The Rebbe explains how the service of the month of Elul
gives us the opportunity to reveal the greatness of the unity of the
Jewish nation in numerous different ways:

While each individual Jew has to make an account of his own actions, all
Jews are working toward the same goal of improving in the coming year.

During Elul, there is an emphasis on prayer. When it comes to prayer,
the service of the heart, all Jews are equal. Even something as
important as Torah knowledge does not effect the simple, heartfelt
outpouring of a sincere heart.

Another area which shows Jewish unity is the increase in charity during
Elul. When we give tzedaka we are acknowledging the fact that we are all
one, that every Jew has a responsibility to his fellow Jews. Moreover,
the commandment to give tzedaka has been placed upon all of us equally.

Just as in the month of Elul we are preparing ourselves to be judged by
the Heavenly Court, in this week's Torah portion, Shoftim, we read about
the importance of appointing earthly judges. The Torah states that the
judges must be positioned "at the gates of the city," to ensure that the
people will follow the laws of the Torah both inside the city and out.
This is a lesson for us in our time as well.

The Torah's laws do not merely exist in a synagogue, a home or even just
within a Jewish community. They are a part of us no matter where we go.
Even if we happen to find ourselves outside of our "city," we are still
required to act in accordance with the Torah.

During this month of Elul, as we prepare ourselves for Rosh Hashana by
increasing in prayer, charity, and acts of kindness, let us add a
prayer, a supplication, for G-d to send us Moshiach now, so that we may
once again serve Him as we were meant to, in the Holy Temple.

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
Judges and officers shall you place for yourselves at all your gates
(Deut. 16:18)

The Midrash clarifies: "Judges and officers who are [good] for
yourselves... and not for the nations of the world." In the olden days,
when a Jewish community appointed a judge or rabbi, the most important
criterion was his piety: fear of G-d, Torah scholarship, moral
character, etc. Nowadays, it seems that the only qualification is that
he look good to the gentiles: he must be "cultured," polished, a good
speaker, etc. The Midrash reminds us that our judges and rabbis must be
"good for us," and it is irrelevant how they appear to the outside
world.

                                              (Rabbi Naftali Sofer)

                                *  *  *


On the wall of Rabbi Shmelke of Nicholsburg's beit din (Jewish court)
hung a knapsack and staff as a hint to litigants: this rabbi is beholden
to no one. Should I lose this position I will pack my bag, take up my
staff and move elsewhere, rather than compromise my impartiality.

                                *  *  *


For a bribe blinds the eyes of the wise (chachamim) (Deut. 16:19)

The Torah offers a slightly different version in Ex. 23:8: "For a bribe
blinds the wise (pikchim)." The difference is in the two types of wisdom
under discussion, chachma and pikchut. Chachma is the Torah, G-d's
Divine wisdom, whereas pikchut refers to worldly knowledge. Bribery
causes a person to forfeit both kinds of enlightenment.

                                                (The Gaon of Vilna)

                                *  *  *


Justice, justice shall you pursue (Deut. 16:20)

Not only must righteousness be actively pursued, but the path to
achieving it must also be virtuous and honorable. This is in
contradiction to the commonly held notion that "the end justifies the
means."

                                                        (Reb Bunim)

                                *  *  *


But as for you, the L-rd your G-d has not allowed you (lo chein) to do
so (Deut. 18:14)

The literal meaning of "lo chein" is "it is not so," for the tzadik, the
righteous person, has the ability to alter G-d's decree. "The tzadik
decrees, and G-d fulfills it." The tzadik has been given the power to
say yes or no, and G-d will obey him.

                                                 (Heichal HaBracha)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
During the time of Rabbi Shneur Zalman, the founder of Chabad (known as
the Alter Rebbe), a group of his chasidim in a certain town were being
severely oppressed by the misnagdim (opponents of the Chasidic movement)
there. Some of the chasidim were even arrested, due to the slander and
false accusations presented to the local authorities. G-d was merciful,
however, and the innocent victims were released. They immediately sat
down together to write a letter to the Rebbe, informing him of the good
news of their deliverance.

Among this group was a poor tinsmith named Shimon, who was only average
in knowledge and understanding, but was strongly bonded to the Rebbe
with love and dedication. He was often heard to spontaneously cry out,
"Oy Rebbe!" This Shimon took it upon himself to arrange the delivery of
the letter to the Rebbe. Instead of sending it by regular mail, he
decided to hire a private messenger in order that their letter get to
the Rebbe "express," absolutely as soon as possible. He arranged to pay
for the extra costs out of his own pocket.

In those days, every Chabad-Chasidic community had its own council,
which would direct all chasidic matters. The council members were all
well-acquainted with the dire economic situation of Shimon how he
sometimes had to trek from village to village to find more work, how he
barely managed to support his family at the most minimal level, how his
wife and children were sick. When he said he intended to pay the
expensive fees for the express messenger out of his own meager funds,
they refused to hear of it. They told him he shouldn't do it.

Shimon, however, refused to accept their decision. He said that the good
news of their release would give the Rebbe relief and happiness, and if
such news could reach the Rebbe even just one hour earlier, it was worth
more to him then all the wealth in the world.

As part of the council, one Chasidic elder in each community was
responsible for matters of education and guidance, and he would report
on a regular basis directly to the Alter Rebbe. When the matter of the
messenger was brought before the elder chasid in this position in R.
Shimon's town, who also oversaw the fundraising campaigns for the Rabbi
Meir Baal HaNess fund (to support the Chasidic commuinity in the Holy
Land) and for maimad [to support the Rebbe's household], he counteracted
the council and endorsed the tinsmith's choice.

Eventually, the report of what R. Shimon had done became known to the
Maharil (Rabbi Yehuda Leib, brother of Rabbi Shneur Zalman and a
righteous person in his own right), who had been appointed by the Rebbe
to be the overall supervisor in Chabad communal matters of tzedaka
(charity).

After some time had passed, one of the leading Chasidim, Rabbi Yaakov of
Semillian, arrived in the town as an emissary of the Rebbe. He had been
sent to collect the money for the above-mentioned campaigns from all the
chasidic communities in that area of Russia. Much to the astonishment of
the chasidim who had all gathered to meet with Rabbi Yaakov, he
delivered a letter to Shimon the tinsmith written entirely in the
personal handwriting of the Alter Rebbe himself. In it the Rebbe thanked
him for arranging a special messenger to deliver the good tidings of the
release speedily. The Rebbe concluded by blessing Shimon that G-d
Al-mighty should bless him to be always a bearer of good news.

Not long after that, Shimon's situation started to improve. His wife and
children became healthy, and he himself began to prosper greatly. The
Rebbe's blessing was fulfilled. Because Shimon the tinsmith exherted
himself to make another Jew happy, and especially a great tzadik, and at
great personal sacrifice, he merited to become a bearer of happy news:
of himself and his family, and of the chasidic brotherhood of his town.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
The soul of Moshiach comprises the souls of all Jews. This is what
enables him to redeem all Jews from exile. Moshiach is the all-embracing
yechida of the Jewish people. [There are five levels of every soul; the
yechida is its innermost essence. To consider these five levels:] King
David was the nefesh of the Jewish people; Elijah was the ruach; Moses
was the neshama; Adam was the chaya; and the yechida will be bestowed
upon Moshiach. At the same time, within every Jew there is a spark of
the soul of Moshiach. This spark is the yechida within him, which is a
spark of the comprehensive yechida.

                                  (Likutei Sichos, Vol. XX, p. 522)

*********************************************************************
               END OF TEXT - L'CHAIM 1084 - Shoftim 5769
*********************************************************************