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                                  B"H
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                         L'CHAIM - ISSUE # 701
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                           Copyright (c) 2002
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        January 4, 2002          Shemos           20 Tevet, 5762
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                       Are You Computer Literate?

Are you computer literate? Can you define DVD and CD-ROM? Do you know
how to use an internet search engine? Can you get a virus from a
giga-byte? If you're beginning to feel like you are one of the few
people left who is techno-logically challenged, it would have to be that
a) you are not interested in computers; b) you are afraid of computers;
c) you are ashamed to admit your ignorance  and become educated about
computers.

If you fall in category "c," take note of the words of the great Sage
Rabbi Gamliel who said, "A bashful person cannot learn." Since Rabbi
Gamliel lived over fifteen hundred years ago, it's obvious that the
great rabbi wasn't referring to computers. He was pointing out that a
person who is too embarrassed to ask a question - whether because he
does not want others to know that he doesn't know or that he's by nature
shy - can never study the Torah properly.

Today, there are probably many more Jews who are computer literate than
Jewish literate. Yet, Jewish illiteratacy stems from the same reasons as
computer illiteracy: We have: a) we're not interested in Judaism; b)
we're afraid of Judaism; c) we're ashamed to admit our ignorance and and
become educated.

Many of us are Jewishly challenged; we don't know the difference between
kaddish and kiddush, what's inside the mezuza case and those black boxes
called tefilin, or how to wash our hands before eating bread.

The only way to overcome our illiteracy is by overcoming our hang-ups
with Judaism. For some, it might mean overcoming the embarrassment of
our lack of knowledge and simply asking questions. For others it means
unlearning some things which turned us off to Judaism as young people.
And yet others, it means overcoming the apathy and indifference that
pervades so much of our lives.

One aspect of computers that often puts people off of even attempting to
become knowledgeable about them is that every time you turn around
there's something new on the market. Just when you get used to the new
Windows they upgrade it. Months after you've spent a thousand dollars
buying a faster, more powerful computer the company comes out with
something even faster and more powerful. Then, the software you buy has
a bug, or you need more memory to run the new program you just bought.
The list goes on and on.

Thank G-d (literally speaking) there are no such problems in Judaism. No
need to upgradeyour equipment - just yourself and your performance of
mitzvot. Nothing faster or more powerful than authentic Torah study will
be developed. If you have a problem with the "program," well, the
preferred way to study Torah involves solving problems and answering
questions.

And, don't worry if you don't think you can afford to "buy it" all at
once - take your time, and do your upgrade one mitzva at a time. Before
you know it you'll be "Judaism literate."

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week we commence the Book of Exodus (Shemot), which begins: "These
are the names of the Children of Israel who came to Egypt."

This is not the first time the Torah enumerates the names of the
Children of Israel. The sons of Jacob have already been tallied several
times in previous chapters. Why, then, does the Torah list their names
again?

The Midrash offers two explanations:

Even though they were in exile, the Jewish people did not change their
names for Egyptian ones.

The Jewish people are likened to the stars, about which it states, "He
[G-d] counts the number of stars; each one He calls by name." Aside from
denoting preciousness and value, once something has been counted it can
never afterward be nullified.

Chasidic philosophy explains that a person's name relates to his most
external aspects rather than his innermost being. (The reason a person
has a name is so that others can call him by it; he himself, however,
does not really need a name.)

To a certain extent, this describes the Jewish soul after it descends
into the physical world and is invested in a body. However, not all of
the soul comes down into the physical world: its essence always remains
above, united with G-d, while only its external reflection descends to
the physical plane.

This is alluded to in the verse "And these are the names of the Children
of Israel who came to Egypt." The Hebrew name for Egypt, Mitzrayim,
comes from the word meaning constriction and limitation. Only the "name"
of the Jewish soul, its outermost reflection, is subjected to the
limitations of the physical world and the difficulties of the exile. The
soul itself, however, remains unaffected and in full possession of all
its powers.

The Jewish soul has never gone into exile. It is not contained or
restricted in any way by the physical world, and its essence is always
"free." Thus it is a perpetual source of strength for its reflection
down below, enabling a Jew to overcome spiritual obstacles and cleave to
G-d in all circumstances and situations.

It was this strength that empowered the Jewish people throughout their
years in Egyptian exile, allowing them to remain faithful to their
beliefs and retain their original Jewish names. Indeed, this is the
connection between the two explanations in the Midrash: the Children of
Israel were able to "stay Jewish" in Egypt precisely because the essence
of the soul never goes into exile - a lesson that applies to our day as
well.

                            Adapted from Volume 3 of Likutei Sichot

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                             SLICE OF LIFE
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                     Some Things are Worth the Wait
                             by Steve Hyatt

It seemed like a good idea at the time! Due to my extremely poor study
habits when I was a boy, I had never learned my Bar Mitzva haftorah. So
when Rabbi Choni Vogel of Chabad of Delaware "suggested" I learn the
haftorah I should have chanted in 1967, I figured I could master it. I
was now older, wiser, more studious and much more dedicated than I had
been at 13. I would return to Delaware and chant my haftorah in the
beginning of the summer.

I had thought, "How hard can it be?" I'd learn the words, memorize the
tune and quicker than I could say, "More kugel please!" I'd be ready.

Suddenly a day that had seemed an eternity away was now a mere eight
days away. Eight days! Although I put on a brave face, telling people I
was ready for the big day, my insides were like mush. I had learned the
words pretty well but not the tunes. Despite my best efforts I simply
could not remember the tunes for the haftorah and the accompanying
blessings. Every time I practiced, I was mortified to hear a new version
of the melodies come out of my mouth.  I was fine as long as I followed
along with the tape cassette Rabbi Vogel had prepared for me. In my mind
I sounded like a practiced yeshiva student. But as soon as I turned off
the tape player I was in trouble.

In the months leading up to the big week, I had practiced at work during
my lunch break, on airplanes and in my backyard as I mowed the lawn. I
had even practiced during my weekly Sunday morning golf game. But I
still couldn't master the tunes.

I kept telling Rabbi Vogel, "I don't think I can do this." He'd tell me
to relax and would assure me I'd do just fine. He told me he had helped
lots of Bar Mitzva boys through their haftorah and he'd help me, too.

Several days before the big event, my wife Linda and I traveled to my
parents in Connecticut. I was determined that there, in the confines of
my boyhood home, I would finally get it right. I sat out on their
redwood deck, headphones in place, chanting my haftorah over and over
again. My parents were very supportive. I kept whining that I was fine
until I took the headphones off and then I was lost. My Dad chuckled.

Finally the big day arrived. During the entire five-hour journey from
Connecticut to Delaware on Amtrak, I chanted the haftorah. Perhaps it
was my imagination, but in the last hour or so before I arrived in
Delaware, I thought I was actually starting to get it right.  I arrived
at the Chabad House about three hours before the start of Shabbat and
immediately sat down to practice. At 7:00 p.m. I walked over to the
Vogel's for Shabbat. After davening and eating more kugel than one human
should ever attempt to eat, I walked back to the Chabad House to get in
a little more practice. To my chagrin, without my headphones I was
awful. Panic set in. What was I going to do?

That night I laid in bed staring at the ceiling listening to crickets
chirp outside my window for what seemed like forever. As the sun rose
above the horizon I found myself having a mental conversation with my
departed great- grandfather Charles Cooper. I told him I had been
practicing my haftorah for months but wasn't very confident in my
abilities. I asked him if he could take a few moments to send his
great-grandson a little assistance.

Finally, it was time to go to shul. When I walked through the door all
of my Delaware friends were there. Although I was nervous, I realized I
was among friends and I'd be all right even if my chanting was a little
off key.  Before I knew it, Rabbi Vogel was finished reading from the
Torah and it was time. I said a little prayer asking G-d for help, gave
a little wink in Great-grandpa Charlie's direction and anxiously walked
to the lecturn.

Rabbi Vogel gave me the book containing the haftorah. I cleared my
throat and began with the first blessing. As I chanted the first few
words I heard an almost imperceptible humming coming from my left. For a
few startling seconds I actually thought Great-grandpa Charlie was
singing in my ear. Then I realized Rabbi Vogel was acting as my human
cassette player, keeping me on track as I chanted my haftorah. Gaining
confidence, my voice started to get stronger and I heard the melody I
had been practicing for months flow out of my mouth! Before I knew it I
was half way through  and then, I was finished! What had seemed
impossible only hours before was now history. The rest of Shabbos was
one of the most joyous experiences of my life. When I left the shul that
day I walked through the neighborhood with a huge smile on my face, my
feet barely touching the sidewalk.

A dream 34 years in the making had now become a reality. Thanks to
Chabad I had overcome my fears, doubts and lack of confidence to
accomplish something I thought was beyond my abilities. Between smiles I
kept thinking, "If I could do this, what else could I accomplish if I
just dared to try?" As Shabbos drew to a close I felt empowered to take
on the world. And I knew somewhere, someplace Great-grandpa Charlie was
dancing with pride to a divine tune!

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                               WHAT'S NEW
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                             New to Estonia

Rabbi Shmuel Kot was installed as the official Rabbi of the Estonian
Jewish community.  Rabbi Kot and his wife, Chana, serve as the Rebbe's
emissaries to this Baltic state. Among the many programs established by
the Kots in the short time since they arrived are a Bar Mitzva Club and
a Bat Mitzva Club, a presence on campus for Tallinn's Jewish students,
holiday programs, a summer camp and arrangements for brissim
(circumcisions) of Jewish boys and men who did not fulfill this mitzva
under Communist rule.



                       Center Opens in Knoxville

Rabbi Yossi and Miriam Esther Wilhelm received a warm welcome from the
small but active Jewish community of Knoxville, Tennessee. Since their
arrival, the Chabad-Lubavitch Center has offered Shabbat and holiday
programs, campus outreach, Kosher Week seminars and hands-on Jewish
experiences like a shofar factory for Rosh Hashana. The Wilhelms are
also reaching out to the Jewish community of nearby Gatlinburg.

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                            THE REBBE WRITES
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                             Free Rendition
                       7th of Teveth, 5717 [1957]

To All Participants in the
Annual Dinner Celebration of the
United Lubavitcher Yeshivoth
Tomche Tmimim in America,
G-d bless you all

Greeting and Blessing:

I send my greetings and blessing to all participants in the annual
Torah-celebration of the United Lubavitcher Yeshivoth in America this
coming Sunday.

Recalling the well-known dictum of Rabbi Schneur Zalman, the author of
the Tanya and Shulchan Aruch and the founder of Chabad Chasidism, to the
effect that "a Jew should live with the times," i.e. according to the
time and spirit of the weekly Sidrah [portion] of the Torah, I wish to
dwell briefly on the first portion of the Sidrah Shemoth (in the book of
Exodus), which is the "Torah-time" when the celebration is taking place.

We are told in this first portion of the Book of Exodus how a handful of
Jews - seventy souls - managed to survive on the foreign soil of Egypt,
in the midst of an overwhelmingly powerful and hostile people.

They survived not by imitating their non-Jewish neighbors and trying to
hide their identity, but, on the contrary, by realizing that they were
different and by guarding, most zealously and uncompromisingly, their
identity and spiritual independence. Our Sages pointed out this secret
of survival in their commentary on the first verse of the Sidrah: "And
these are the names of the children of Israel who came to Egypt."
"Because they did not change their names and their customs, they were
redeemed from Egypt."

Moreover, not only did they manage to survive in such adverse
circumstances, but they multiplied in number and grew strong in spirit,
until they received the Torah at Sinai bringing light to the entire
world and accomplishing the purpose of Creation.

This portion of the Torah, giving us the story of the first Jews in the
first Golus (exile), contains the secret of Jewish survival in all
dispersions and in all generations. The lesson should, especially, be
remembered in our own day, when the Golus has become so tragically
devastating both physically and spiritually. Jews dispersed throughout
the world are everywhere surrounded by a demoralized and hostile world,
a world in which basic principles of humanity and justice are trampled
upon, a world so confused that darkness is mistaken for light, and light
for darkness, a world living in fear of atomic self-destruction, G-d
forbid.

In this dark Golus, we Jews must realize more than ever before, the
teaching of our Torah, Toras Chaim (the Law of Life), that only through
the preservation of our identity and spiritual independence, based on
the solid foundations of our Torah and Mitzvos and nurtured through an
uncompromising Torah-true education of our children, can we ensure the
survival of our people, spiritually and physically, and, moreover, grow
and prosper.

In the light of the above it is clear why the existence and continued
growth of the Lubavitcher Yeshivoth is of vital importance to every Jew,
and to our people as a whole. For in these institutions, permeated as
they are with the spirit of their founder, my father-in-law of saintly
memory, the spirit of non-compromise in Torah education, the spirit of
self-sacrifice, of love and loyalty to our people, our Torah and our G-d
- in these institutions and in this spirit thousands of students (may
their number grow) are brought up and educated. Here is the home of
Tmimim - whole Jews, Jews with a feeling of responsibility for their
fellow-Jew and for the community in which they live.

Everyone must therefore consider it his personal duty... to support the
Yeshivoth Tomche Tmimim with the utmost generosity, and to further its
continued growth.

In the merit of this, everyone individually and our people as a whole,
will earn the fulfillment of G-d's blessing kein yirbeh v'chein yifrotz,
the blessing of growth and prosperity despite adverse circumstances, and
we shall merit the true and complete Redemption through our Righteous
Messiah, speedily in our time.

With esteem and blessing,

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                            RAMBAM THIS WEEK
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21 Tevet 5762

Positive mitzva 10: reading the "Shema"

By this injunction we are commanded to read the "Shema" ("Hear O Israel,
etc.") daily, in the evening and in the morning. It is expressed in the
Torah's words (Deut. 6:7): "And you shall talk of them." The commandment
is not obligatory on women.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This coming Tuesday is the 24th of Tevet, coinciding with January 8th
this year. The date marks the anniversary of the passing of Rabbi Shneur
Zalman of Liadi, founder of Chabad Chasidism and a foremost disciple of
the Maggid of Mezeritch, successor of the Baal Shem Tov.

Rabbi Shneur Zalman, known by generations of Chasidim as "the Alter
Rebbe" (the "Elder Rebbe") was a rationalist and a mystic, a Kabbalist
and a Talmudist, a person utterly not of this world and at the very same
time very much a man of the world. All of these qualities and more were
harmoniously blended together in the Alter Rebbe.

At the tender age of five, Rabbi Shneur Zalman was accepted into the
"Chevra Kadisha," or Holy Society of his community. When he was only
nine years old he was considered accomplished in geometry and astronomy.
He was so proficient in the complicated laws of the Jewish calendar that
he was able to compose a 15-year calendar when he was only ten years
old. At the age of 12, still a year short of his Bar Mitzva, he lectured
publicly on Maimonides' intricate Laws of the Sanctification of the New
Moon and the pre-eminent Torah-scholars of that time were utterly
overwhelmed.

And yet, together with all of this great scholarship, erudition and
wisdom was the ability to relate to every Jew, young or old, unlettered
or scholarly, pious or in need of spiritual guidance.

A story is told of how devoted the Alter Rebbe was to every single Jew.
It was on the Sabbath, or perhaps even on Yom Kippur. Despite his total
preoccupation with his own prayers, the Alter Rebbe sensed that there
was a Jew in need of assistance. He removed his prayer shawl and walked
to a hut on the outskirts of town. There in bed was a woman who had
recently given birth; there was no one at home to attend to her. The
Alter Rebbe  chopped wood, made a fire and fixed a hot meal for the new
mother. When he was sure that she was taken care of, he returned to the
synagoguge and his prayers.

It might be hard for us to glean a lesson for our own lives from the
Alter Rebbe's attributes of piety, spirituality, scholarship, genius.
But surely each one of  us can take a lesson from this story and emulate
the Alter Rebbe in his trait of Ahavat Yisrael-love of our fellow Jew.

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                          THOUGHTS THAT COUNT
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But the more they afflicted them, the more they multiplied and grew (Ex.
1:12)

The literal translation of the Hebrew is actually in the future tense
rather than the past: "But the more they will afflict them, the more
they will multiply and grow." Indeed, the Torah promises that whenever
the enemies of the Jewish people will seek to harm them, their actions
will always have the opposite effect. And the greater the persecution
and suffering, the more the Jews will ultimately be strengthened and
empowered.

                                                      (Orach Chaim)

                                *  *  *


But the midwives feared G-d, and did not do as the king of Egypt
commanded them (Ex. 1:17)

According to the dictum of "dina d'malchuta dina" ("the law of the land
is binding"), a Jew is obligated to abide by the civil laws of whatever
society he lives in. However, this is only when the law applies to all
citizens equally; it does not pertain to strictures and decrees directed
solely against Jews.

                                                (Ketzot HaShulchan)

                                *  *  *


And when she saw the ark among the reeds, she sent her maid ("amata") to
fetch it (Ex. 2:5)

As Rashi notes, an alternate meaning of "amata" is "her hand": When
Pharaoh's daughter stretched out her hand to reach Moses' cradle, her
arm was miraculously increased in length many cubits ("amot"). A
question is asked: Pharaoh's daughter could not possibly have known that
a miracle would occur. Why, then, did she attempt to rescue Moses in the
first place? The answer is that when a person sincerely wishes to help
another, he shouldn't stop to think if it "pays" or if it is even
feasible. Rather, he must immediately do his part and "extend his hand"
to his fellow man.

                                            (Rabbi Yitzchak Vorker)

                                *  *  *


And he spied an Egyptian beating a Hebrew (Ex. 2:11)

Moses could not tolerate injustice against any human being, whether
non-Jew against Jew ("an Egyptian beating a Hebrew"), Jew against Jew
("two Hebrew men struggled together"), or non-Jew against non-Jew ("and
the shepherds came and drove them away.")

                                                  (Toldot Yitzchak)

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                            IT ONCE HAPPENED
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The events of this story took place in Poland before the establishment
of the great universities there. In those times, various aristocrats
supported private schools of science called academies.

In the province of Lithuania there were three such academies, each
supported by different princes. One, located near Vilna, was owned by
Prince Radziwill, another, near Vitebsk, was owned by Prince Sheksinski,
and the third, located on the shores of the Dnieper, between Dobrovna
and Liadi, was owned by Prince Decrit. In those days, the Polish people
were not very accomplished in the sciences, and the actual instructors
at these academies were brought in from France.

On the property of Prince Sheksinski there was a big palace, and in its
courtyard was a sundial. For two years the sundial had not functioned
properly, and would not tell the correct time between the hours of two
and five in the afternoon. The prince had already consulted many leading
experts, scientists, and professors about this problem, but no one could
figure it out. When the prince learned that there was a very wise Jew
who was well known for his problem-solving, he sent for the Alter Rebbe
(Rabbi Shneur Zalman of Liadi, founder of Chabad Chasidut) to come to
his property and help him discover the cause of the sundial's
malfunction.

At first, the Alter Rebbe refused to go, heeding the advice of our Sages
not to get involved in political matters, but after he was reassured
that no precious time devoted to Torah learning would be wasted, he
agreed, and traveled to the palace.

Even though the Alter Rebbe spoke Polish well, he preferred to speak
Yiddish, and so, his father-in-law served as translator. After examining
the sundial several times during the problematic hours, he said, "It is
brought down in the Talmud that the sun is directly overhead in the
middle of the day, and that nothing can intercede between the sun and
the earth during this time except for clouds. However, after noon, when
the sun starts to go down, it is possible for various objects to
interfere with the sun's rays. It is my opinion that there is a mountain
to the south of us, at a distance of 12 to 15 parasangs. It seems as if
the trees growing on its peak have grown too tall and are obstructing
the sun's rays between the hours of 2 and 5, preventing them from
reaching the sundial. When the sun sinks a little further, the trees are
no longer in the way, and the sundial works properly after this time."

The prince was amazed at the Alter Rebbe's reasoning, and sent a special
emissary to find the area described to see if indeed it was so.

Upon hearing this, the head of the prince's academy, a leading engineer
by the name of Professor Marseilles, ridiculed the opinion of the Alter
Rebbe. He laughingly said, "The Jews imagine that all wisdom is
contained in their Talmud. Zelig the doctor learns his medicine from it,
Boruch the gardener learns how to prepare the soil for planting, and
Zanvil the merchant learns how to cheat the landowners from this
Talmud... Now, this character imagines that the sun's rays only reach
the earth according to the Talmud!"

The Alter Rebbe replied to his criticism, saying: "Empirical evidence is
the axe which fells those who are arrogant in their belief in science."

"Is that also a saying found in your Talmud?" asked the professor.

"No," answered the Alter Rebbe, "it is attributed to the great Galinus,
who also had to suffer with those who were arrogant."

Word leaked out about the Alter Rebbe's diagnosis of the problem, and
before the prince could find the exact spot, a group of troublemakers
found the trees which were obstructing the light and chopped them down
without telling anyone. In this way they hoped to discredit the Alter
Rebbe.

A few days later, when the grounds-keeper on the prince's estate
reported that the sundial was in perfect working order, the prince was
very surprised, but it was simply thought that the clock had
spontaneously fixed itself.

Eventually, the Alter Rebbe's father-in-law heard the rumor that the
trees had been chopped down in secret, and he found those responsible
and brought them before the prince, demanding that they tell him what
they had done. Admitting their guilt, the truth of the Alter Rebbe's
wisdom was confirmed, and his fame soon spread among the ranks of the
scientific community in Poland.

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                            MOSHIACH MATTERS
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The Midrash (Vayikra Rabba) states, "In the Time to Come... all prayers
will be annulled, but (that of) thanksgiving will not be annulled." In
Messianic times prayers of petition will be discontinued, for G-d will
provide us with all our requirements. However, prayers of  thanksgiving
and  praise will  still be  recited in  recognition of  the Alm-ghty's
kindness. Similarly, in the Messianic era "all forms of sacrifice are
destined to be annulled with the exception of the 'thank-offering' "
(ibid). Since men will be righteous, no sacrifice will be required to
atone for their sins (Radak).

                                (From Insights by Rabbi Saul Weiss)

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                END OF TEXT - L'CHAIM 701 - Shemos 5762
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