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                         L'CHAIM - ISSUE # 1262
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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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        March 8, 2013       Vayakhel-Pekudei       26 Adar, 5773
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                            A Rose is a Rose

"A rose by any other name would smell as sweet." "A rose is a rose is a
rose." These two quotes are basically true, except when it comes to a
rose, for instance, that somehow grows in the middle of a cornfield. For
then, at least to the farmer, it's not a rose but a weed. And if it has
lots of sharp, prickly thorns, it might be even worse than that!

The idea that something can be good, or positive, or appreciated in one
situation but considered bad, or negative, or not respected in another
is not only applicable to roses.

For instance, the Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok
Schneersohn, made the following powerful statement: "In material matters
one should always look at one whose situation is lower than one's own,
and thank G-d for His kindness. In spiritual matters one should always
look at one who is higher than oneself, and plead with G-d to grant him
the intelligence to learn from the other, and the ability and strength
to rise higher."

Sounds like something your mother told you when you were a kid and
wanted everything you saw in the toy store, or at least the same bike
your next-door-neighbor had: "You can look up or you can look down," she
might have told you. Her admonition and the Previous Rebbe's advice are
sane counsel for these days of consumerism and
kids-who-have-everythingism, aren't they?

It's important, however, to notice the Rebbe's emphasis on when you look
up and when you look down. In material matters you should look at those
who have less, and then you will be satisfied with what you have. But in
spiritual matters you should look for guidance and direction toward
those who have managed to develop and refine themselves and their
relationship with the Divine more than yourself.

These thoughts are echoed in the response of Rabbi Shneur Zalman - the
founder of Chabad-Lubavitch philosophy - to a young genius, famed for
his intellectual gifts. But he takes them one step further: "Spiritual
and physical are antithetical in their very essence," he told the
student. "A superior quality in the physical is a deficiency in the
spiritual. In material matters, one who is "satisfied with his lot" is
an individual of the highest quality. A person possessing this trait can
attain the highest levels. In spiritual matters, however, to be
satisfied with one's lot is the worst deficiency, and leads, G-d forbid,
to descent and falling."

A rose is a rose is a rose, except when it's a weed.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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There are 39 categories of "work" prohibited on Shabbat, derived from
the 39 different types of labor that were required to build the
Sanctuary. As every Jew is enjoined to erect a "Sanctuary" to G-d in the
spiritual sense, these laws reveal many important lessons for our Divine
service.

As we read in the first of this week's two Torah portions, Vayakhel,
setting a fire is one of these prohibited labors, as it states, "You
shall kindle no fire throughout your habitations on the Sabbath day."
The strict definition of "setting a fire" for which a Jew is culpable
requires that some sort of benefit be derived from the act: either
illumination, heat, or for the purpose of producing ashes. Without the
element of benefit, it is not considered "setting a fire." (However, by
Rabbinic decree it is forbidden to set any kind of fire or engage in
related activities on Shabbat.)

In spiritual terms, this means that "fire," in and of itself, is not
considered an actual component of our Divine service unless it produces
practical benefit. To explain:

"Fire" refers to the innate flame within the Jewish soul, as it states,
"The candle of G-d is the soul of man." A Jew is required to kindle and
encourage this inner fire, until his whole being is suffused with
longing to reunite with its G-dly Source.

In Judaism, however, spiritual elevation is not an end it itself. The
objective is not to feel elevated and close to G-d, to the extent that
the physical, mundane world becomes unimportant.

On the contrary, the Torah teaches that this is not a true "fire," for
although it is pure it is devoid of purpose. In order to build a genuine
"Sanctuary," a Jew's fiery love for G-d must result in actual
consequences and actions.

This is reflected in the physical phenomenon of ashes. Ashes are
symbolic of the most intense level of corporeality, which is why they
remain after other matter is completely burned and consumed. Indeed, the
whole purpose of a Jew's "fire," i.e., spiritual arousal, is to produce
"ashes" - permeate the very lowest levels of existence with Torah and
mitzvot.

The refinement of the physical plane through Torah and mitzvot is the
underlying objective of the world's creation. When a Jew utilizes
physical objects for the sake of Heaven he attains the most elevated of
spiritual heights and fulfills G-d's will, according to the dictum
"Action is the main thing."

The service of every individual Jew elevating his own corner of the
world will in turn lead to the ultimate elevation of creation: the
coming of Moshiach and the Final Redemption.

                             Adapted from Vol. 36 of Likutei Sichot


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                             SLICE OF LIFE
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                           And When You Walk
                            by Baila Olidort

He's the good looking, buoyant 12 year old Nepalese boy who greets
visitors to Katmandu's Chabad House with a huge smile: "Hi I'm Bim, the
boy from Beit Chabad," he offers. He's also quick to provide unsolicited
bits of useful information, like candle-lighting time on Friday, or that
Shabbat is not out until three stars are spotted in the sky.

Bim arrived at the Chabad House last year, naked but for a plastic bag
that he used for some cover. One of hundreds of children exploited for
profit on Kathmandu's dangerous streets, he fixed his eyes on a Chabad
rabbinical student, and asked for help. He wouldn't leave go until the
student brought him back to the Chabad House.

Chezki and Chani Lifshitz, Chabad representatives here have become
beloved figures in Kathmandu, especially to thousands of Israeli
backpackers who flock to the Himalayas after completing their service in
the IDF. (The Lifshitzs were the inspiration for Kathmandu, a popular
Israeli TV series based on their day-to-day lives as Chabad Shluchim
(emissaries) in this third-world backwater.)

After 13 years of living here, the Lifshitzs have not become hardened to
the poverty and the human suffering that are everywhere in this slum
city. "My grandmother is a Holocaust survivor," Chani says. "I learned
from her not to ignore the pleading eyes of a child in need. Bim was not
going to survive-that much was obvious," she says.

The boy screamed in pain as Chani and Chezki gently washed his
lacerated, severely malnourished body. Scars and bruises - from beatings
by his traffickers disappointed in his take home after a day on the
streets - were raw. They brought a doctor in to administer first aid.
They cut his long, matted hair and uncovered a beautiful face. They fed
him, clothed him and made him comfortable.

What made Bim know to ask for the Chabad House?

"He had heard of the Chabad House, the Jewish place where people find
help," Chani explained in a phone conversation.

Bim had no normal socialization. "He was not raised as normal children
are, and he had to learn basic behaviors." He also needed psychological
therapy and professional help to wean him from a substance dependency
(inhaling glue) that many of the street children cultivate in Kathmandu.
Then his traffickers, unwilling to give Bim up as a source of income,
began to harass and intimidate the Lifshitzs.

With five of their own young children, Chani and Chezki's days were
already filled anticipating and answering the needs of an endless stream
of visitors to their Chabad House. The go-to people for every exigency
arising among young and restless Israelis traveling dangerously, and for
their families abroad who depend on the Lifshitzs to help in
emergencies, were Chezki and Chani getting in deeper than they meant to?

It was a question that surely crossed their minds during those first
days with Bim. Adopting a Nepalese child is not exactly what they
expected to be doing as Chabad Shluchim. "But we asked ourselves what
the Rebbe would advise us to do," Chani says. "There's no question he'd
tell us to do whatever we can to save his life."

Chezki and Chani paid Bim's handlers for his release, and gave him a new
life in the bosom of their family. The Lifshitz children surrounded him
with warmth and acceptance, and he integrated quickly. "My children have
been amazing, full of love and appreciation for Bim. They've learned so
much from him-gratitude for the things in life they never had to think
about before . . . like having parents."

"Ima Chani" and "Abba Chezki" as Bim likes to call his adoptive parents,
enrolled Bim in a private school where he is proving to be a fast
learner and a high achiever. "Last year he did not know how to read or
write. Now he's reading and writing in three languages. He's skipped two
grades since he started formal schooling," says Chani, kvelling like any
good Jewish mother. "He's incredibly bright."

Bim is not Jewish, but that's not relevant, Chani says, and converting
him is not on the agenda. "We did not adopt him to make him Jewish. We
adopted him to save his life, to give him the opportunity to grow
intelligently, with happiness and love."

But Bim has something more in mind. Precocious and very proud of his
adoptive Jewish family, he tells visitors that he'll be having a bar
mitzvah next year just like his "older brother" did. He insists that his
Jewish name is Binyamin. And he's learning Hebrew.

The Passover Seder in Kathmandu - with about 2,000 guests - is one of
the largest and most popular worldwide. Chezki and Chani invest weeks of
preparation. Speaking from Israel where she is adding Passover
provisions to a shipping container that will arrive in Kathmandu for
Passover, Chani is clearly the skilled multi-tasker. Back home, her
husband is taking care of logistics at the Chabad House. Reservations
for the legendary Seder are quickly filling up, and Bim and his siblings
are pitching in as well.

The Lifshitzs never sought to publicize Bim's story. "Bim's been with us
for a year and a half now," says Chani, and we never thought about
bringing this to anyone's attention." But with so many visitors making
their way to the Chabad House, the story about the Nepalese boy who
seems to know more about Judaism than many of the Israeli travelers who
come there, finally made Israeli news.

The story then garnered attention in Nepal as well. "We've had
representatives of various agencies and organizations, most recently
from the UN who come to our Chabad House wanting to learn more."

"I hope this will raise awareness of the plight of Nepal's street
children," Chani says. "Imagine if more children like Bim would be
saved."

     Reprinted from Lubavitch.com. Baila Olidort is editor-in-chief
                           of lubavitch.com/Lubavitch News Service.

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                               WHAT'S NEW
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                           Massive Shabbaton

Nine hundred people attended the fourth annual International Russian
Shabbaton in at the Stamford Plaza Hotel in Connecticut this past month.
The event was hosted and organized by Chamah International and the
Lubavitch Youth Organization. Guests came from across the United States,
Canada, and Ukraine; a group of 50 students from Moscow joined as well.
Throughout the Shabbaton, lectures, panels and workshops simultaneously
took place in Russian and English.

                         Torah Scrolls Welcomed


A restored Eastern European Torah scroll that was written in the 1860s
was completed and welcomed to Chabad of South Palm Beach, Florida. The
Torah is from the white Russian region of Smolensk. A new Torah scroll
was welcomed to the Oholei Yosef Yitzchok synagogue in Natzeret Illit,
Israel. A new Torah scroll was welcomed at the official opening of the
new $5 million two-building campus facility on 10 Mile in Oak Park,
Michigan.

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                            THE REBBE WRITES
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                     Freely translated and adapted

                          25 Adar, 5742 [1982]
            To the Sons and Daughters of Our People Israel,
                     Everywhere, G-d bless you all!


Greeting and Blessing:

After Purim, we turn our attention to the preparations for Pesach
[Passover]...

Our Sages of blessed memory connect the redemption of Purim with the
redemption of Pesach (Passover), although the two deliverances were
quite different. Yet the two also have certain features in common. One
of them is the emphatic imperative to remember and observe these days to
all posterity. Thus, in regard to Pesach the Torah declares (in Parshas
HaChodesh): "And this day shall be unto you for a remembrance... unto
your generations." Similarly, in regard to Purim it is written: "And
these days shall be remembered and done in every generation and
generation. "

It has often been emphasized that a remembrance in Torah, as in Jewish
life in general, is not meant for the purpose of merely recalling an
important event that happened in the past. Rather, the real purpose is
to derive specific practical lessons for today and tomorrow.

We will focus here on one of the important points, common to Pesach and
Purim.

The Passover sacrifice required that every man individually take a lamb
(or kid) for an offering, for himself and his household. In complying
with this Mitzva (commandment), each person, each family, each chavurah
(group) acted as a separate entity, distinct from the whole Jewish
people - each a world in itself. But at the same time they were all
unified within "the whole congregation of Israel" which had received the
same Divine commandment, to carry out the same Mitzva, at the same time,
in the same manner, as emphasized in the verse: "The whole assembly of
the congregation of Israel," all unified in the performance of a Mitzva
that is connected with the Exodus from Egypt, when all Jews came out
together triumphantly as one nation from the first exile, which is also
the harbinger of the ultimate and complete redemption from the present
and last exile.

Similarly it is underscored in the Megilah [Scroll of Esther], which
tells the story of the Miracle and redemption of Purim, that even when
Jews are in exile, "scattered and dispersed among the nations," - every
Jew a world unto himself - they remain, nevertheless, "one people" and
"their laws (of the Torah, their way of life) are different from those
of all other nations."

And also in the observance of Purim there is a similarity to the
Passover sacrifice, as noted above, requiring that every Jew,
individually, hear the reading of the Megilah, send portions (mishlo'ach
monos) "a man to his friend", and give "gifts to the poor",  etc. But
the intent (soul) of these Mitzvoth is to bring closer and unify all
these individuals ("a man," and "his friend," "the poor") as well as -
"young and old, infants and women" - so that everyone can see that they
are one people, whose unity is emphasized also earlier in the Megilah,
as the first step toward the Redemption: "Go assemble together all the
Jews."

It is in this way that we achieve (while still in exile) the position
that "For the Jews there is light, joy, gladness, and honor."[...]

There is a practical instruction that follows from the above that should
permeate every detail of the daily life of every Jew, man and woman:

Every Jew is a complete world in himself and has a G-d given task from
the Creator-of-man; a task that has to be carried out in the fullest
measure according to the capacities that have been given him. This task
has to be carried out by each person himself, individually, without
relying on someone else, or on the community, to carry out his task for
him.

On the other hand, he must know that he is a part of the one people,
composed of millions and millions of Jews (may their numbers increase),
a nation blessed "as the stars of heaven for multitude."

In a deeper sense, moreover, it is a "one people" that is composed of
all generations of Jews, from the time the Torah was given to the end of
time.

It is clear, therefore, that every individual's task is an integral part
of the whole community of Israel; and the good of the community
outweighs personal considerations and personal interests.

It also follows that when a Jew acts for the benefit of the community,
for the good of the one people that embraces all generations, he draws
strength from the inexhaustible wellspring of the eternal people, and he
is bound to succeed in this effort, and thereby also in all in his
personal affairs, both material and spiritual...

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                               WHO'S WHO
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Rabbi Sholom DovBer of Lubavitch, who was known as the Rebbe Rashab, was
born in 1860 and passed away on the second of Nissan, in 1920. He was
the son and successor of Rabbi Shmuel, the Rebbe Maharash, and was
himself the fifth Lubavitcher Rebbe. Because of his systematic,
intellectual approach to the teaching of Chasidut, he became known as
"the Rambam of Chasidut." He was the founder of the Lubavitcher Yeshiva,
Tomchei Temimim.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat we read a special Torah portion, Parshat HaChodesh, that
speaks about the month of Nisan (which begins on Tuesday).

Our Sages argued over when the Final Redemption with Moshiach will
occur. Some held that "In Nisan [our ancestors] were redeemed [from
Egypt]; in Nisan [the Jewish people] will be redeemed in the future."
Others insisted that the Final Redemption will take place in the month
of Tishrei.

There are two reasons why Moshiach has to come. One is by virtue of the
Jewish people's cumulative service of G-d over the last few thousand
years. The other is simply G-d's promise to bring Moshiach.

According to Chasidic philosophy, the month of Nisan symbolizes the
level of G-dliness that transcends our service. G-d took our forefathers
out of Egypt on Passover despite the fact that they were spiritually
degraded and unworthy. By contrast, Tishrei (Rosh Hashana and Yom
Kippur), is a time for returning to G-d in repentance and prayer.

The Rabbis' disagreement over the most appropriate month for Redemption
was based on whichever factor each considered more decisive. Those who
believed that spiritual status is more important held that it will occur
in Tishrei, insisting that the Jewish people must be aroused to
increased observance of Torah and mitzvot in order for Moshiach to come.
Those who believed that G-d's promise is the determining factor held it
will occur in Nisan.

So how was it resolved? Actual halacha (Jewish law) rules that "in Nisan
they will be redeemed" - that the overriding consideration is simply
G-d's promise. But both sides had a valid point, for by the time
Moshiach comes, the world will have already been transformed by our
service into an appropriate vessel for G-dliness. Yet the revelation of
holiness that will occur will far surpass any level man could have
attained by his own efforts.

May it happen immediately.

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                          THOUGHTS THAT COUNT
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And Moses gathered together all the Congregation of the Children of
Israel and said to them: "These are the things which G-d has commanded
that you should do" (Ex. 35:1)

Every Jew approaches a mitzva (commandment) with his own personal
thoughts and intentions, according to his intellect and level of
understanding. Yet the physical performance of the mitzva is carried out
in the same manner by all. Moses was able to assemble all the Jews
together in true unity because the performance of mitzvot is common to
all Jews, no matter what their other differences may be.

                                               (Rebbe of Tshortkov)

                                *  *  *


On the seventh day there shall be to you a holy day (Ex. 35:2)

Rabbi Bunim once said: "There is no other mitzva as all-encompassing as
that of the Sukka. A person actually enters the mitzva with his whole
body, his clothes, and even his shoes."  Rabbi Shlomo Leib of Lentashna
responded: "The mitzva of Shabbat is even greater. One need not lift a
finger to bring it on; Shabbat arrives by itself. And, the holiness of
Shabbat totally encompasses everyone and everything for more than 24
hours."

                                *  *  *


All the wise-hearted among you shall come, and make all that G-d has
commanded. (35:10)

When a person decides to do a mitzva, it is preferable to do it
immediately, as the opportunity presents itself, and not procrastinate.
Doing a mitzva with diligence and alacrity prevents all kinds of
obstacles from arising to prevent the performance of the mitzva at a
later time. That is why the verse says, "All the wise-hearted among you
shall come" - one who is truly wise - "shall come"- without delay.

                                                 (HaDrash Vehaiyun)

                                *  *  *


And they beat the gold into thin plates, and cut it into wires, to work
it into the blue and into the purple (Ex. 39:3)

Rashi explains how this was done: "They used to spin the gold together
with the threads...making them intertwined with every kind of
material...the threads of all the kinds were six-fold, and the gold was
the seventh thread." This teaches that people whom G-d has blessed with
gold and riches should not hold themselves apart from their poorer
brethren. Rather, they should act humbly and freely "mix" themselves
with the more common threads.

                                                    (Siftei Tzadik)

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                            IT ONCE HAPPENED
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1918. Civil war raged between the Reds and the Whites in Russia. After a
few months of bitter street fighting, the Reds finally took the upper
hand. That is when the Communists began forcibly ruling over the
millions of Russian citizens.

In order to firmly establish their position, the Communists compiled a
long list of rules to regulate the lives of the citizens. They couldn't
congregate in the evening, and even during the daytime no more than a
few people were allowed to gather, lest they attempt to conspire against
the government.

Beginning in 1919, the government cracked down harder and harder. They
established laws limiting the activities and authority of religious
institutions. They began to dog the footsteps of rabbanim and often
conducted searches in their homes for possible proof of rebellion.

One day they came to the home of Rabbi Sholom Dovber of Lubavitch, the
Rebbe Rashab, in Rostov. A group of soldiers armed with rifles broke
into the Rebbe's home to search for anti-revolutionary material. The
members of the household were ordered not to move from their places. The
sight of the armed soldiers was terribly frightening, and the Rebbe
remarked to those standing around him that it would only be right if the
soldiers at least removed the bayonets from their rifles.

Those who had come to the house stood in terror, watching silently as
the soldiers turned the house over in their search. None of them dared
repeat to the soldiers what the Rebbe said. Another moment went by, and
then Rabbi Yaakov Landau, the young rabbi who was a household member in
the Rebbe's home, courageously spoke to the commanding officer and asked
him to consider the Rebbe's honor and remove the bayonets.

The officer could have easily ordered that the young man be beaten for
his nerve, yet amazingly, the officer told his soldiers to respect the
Rebbe's wishes.

But the search was not over. The soldiers continued looking, and one of
them found a box of tobacco the Rebbe used on Passover. The soldier
wanted the box and put it in his pocket. The Rebbe observed the theft
and moaned, telling those around him that the box was precious to him,
and that he was willing to redeem the Passover snuff box, which was made
of tin, for a different one made of silver.

The household members standing around thought it wasn't an auspicious
time to get into an argument with soldiers over something so
insignificant. Again it was Rabbi Yaakov Landau who put his life on the
line, and as a loyal Chasid he acceded to the Rebbe's request. He turned
to the officer again and asked him to tell the soldier to return the
box.

Again those present were certain that the officer, a wicked man whose
hatred for the Jews burned in his eyes, would order Rabbi Landau's
arrest, but incredibly, he turned to the soldiers, red-faced with anger,
and said that whoever stole the box had to remove it from his pocket at
once and put it on the table, otherwise he would be sorry. Within
seconds one of the soldiers grudgingly removed the box from his pocket
and placed it on the table.

The Rebbe looked pleased until he noticed that the box cover had been
opened. His face was downcast again and he said that since the box had
been opened he didn't need it anymore, since the soldier might possibly
have had a drop of chametz in his pocket.

King David said in Psalms, "You recompense a man according to his
deeds." As the soldiers left the house, a bullet from one of the
soldier's rifles accidentally shot the soldier who had stolen the box,
and killed him on the spot!

This difficult episode left its mark on the Rebbe Rashab, who said that
he could not continue to live with the Communists. Shortly thereafter,
on the second of Nissan, 1920, the Rebbe Rashab passed away.

                                        From Beis Moshiach Magazine


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                            MOSHIACH MATTERS
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The Talmud (Sanhedrin 92b) states: "This world exists for 6,000 years,
and then one of desolation."  Rabbi Sholom Dovber of Lubavitch, the
Rebbe Rashab, explains: '"One of desolation' means that in the 7th
millennium it will be desolate and empty from physicality." The physical
aspect of the world will pass away, but the Divine  vitality within it
will continue to exist and in fact be elevated: "In truth what is stated
'one [millennium] of desolation' is not really disappearance, but rather
elevation to a higher level, and all that will be lost is the
physicality. This does not mean that they will be nullified
completely...[for the Divine vitality which] keeps them in existence now
is unchanging," for the truth of the world endures eternally.

                                    (Moshiachindepth.wordpress.com)

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           END OF TEXT - L'CHAIM 1262 - Vayakhel-Pekudei 5773
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