Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 1258
*********************************************************************
                           Copyright (c) 2013
                 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/5773/1258.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.
*********************************************************************
        February 8, 2013       Mishpatim         28 Shevat, 5773
*********************************************************************

                              What a Joy!

Two enemies face each other on the battlefield. One hums a merry tune as
he takes a few practice sweeps with his sword before engaging his foe.

The other is clearly down-hearted, barely placing one foot before the
other as he approaches the opponent.

Who will win?

One does not need to know the record or the weight of each participant.
The one whose spirit is high will carry the day.

What is true in battle is true in sports and in our spiritual lives as
well.

Chasidic teachings place major emphasis on the importance of joy. And
especially now that we are entering the month of Adar, when we are
enjoined to "increase in joy" this topic, behavior, mindset, approach,
is of worth considering.

Based on the Biblical verse, "Since you did not serve G-d with joy and
gladness of heart... you shall serve your enemies," it is explained that
depression and sadness are the root of all evil.

Often, "serving G-d with joy" is merely a question of counting our
blessings, of acknowledging the benevolence of our Creator in providing
for all His creations.

At other times, however, happiness does not come easily.

The secret to joy, when things are not going so well, is faith. Faith
means the conviction that "the Source of all good can only do good,"
that everything that happens is part of a Divine plan.

The Talmud describes several personalities throughout history who saw
the good in everything.

Rabbi Akiva, for example, saw a fox run across the Temple Mount after
the destruction, and laughed while his companions cried.

He was able to comfort the other Sages by explaining that once the
prophecy of destruction had been fulfilled, the prophecy of the
rebuilding of the Third Temple would certainly also occur.

A Chasidic motto is: "Think good and it will be good."

This is not a guidebook for ostriches on how to bury one's head in the
sand. Much more than blind optimism, it is the belief that a trusting
and positive approach actually creates a brighter future.

If a doctor tells a patient's family, "Only two months left," the belief
of the family, and the patient, that things will get better can be
eroded and actually decrease the patient's life. Conversely, a positive
attitude has been shown to add years to the life of a person.

In fact, the Torah frowns on doctors who predict the years allotted
their patients. To quote the Talmud, "The doctor has been given license
to heal" - and only to heal.

Not only as regards the specifics of one individual's life, but in the
life span of the world itself, this forward-looking and optimistic sense
prevails.

Judaism teaches that in the end, all will be well. Death and evil will
be eliminated; war, jealousy, and hatred will cease; and the knowledge
of G-d will fill the entire world. This long-awaited time is indeed
imminent.

This knowledge should inspire joy. After all, our joy is an expression
of our faith. And the faith this joy represents will make that reality
even a bit closer.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
One of the commandments contained in this week's Torah portion,
Mishpatim, is "If you will lend money to any of My people." Lending
money to a poor person is considered a mitzva (commandment).

According to our Sages, G-d performs all of the same mitzvot He commands
the Jewish people to observe. "He declares His word to Jacob, His
statutes and His judgments to Israel." The Torah's "statutes" and
"judgments" are G-d's statutes and judgments! Thus, G-d too observes the
mitzva of "lending money to the poor," as it were.

Let us examine exactly what is involved in the transaction of a loan:

A loan consists of one person giving money to another, even though he is
not obligated to do so. The money is a gift; the borrower does not give
anything in exchange. Nonetheless, the person on the receiving end of
the transaction is obliged to eventually repay the giver.

The Holy One, Blessed Be He, observes all of the Torah's commandments.
G-d's "loan" to us, however, consists of the strengths and abilities He
endows us with to succeed in our daily lives.

These gifts are not measured, nor does G-d grant them only to the
deserving, just as monetary loans are not made solely to those in dire
need. And yet, they are still "loans" and must therefore be repaid. But
how do we repay our debt? By utilizing our strengths and abilities to
carry out our Divinely-appointed mission in life, observing G-d's
"statutes" and "judgments" in fulfillment of His will.

The second half of the above commandment reads "You shall not be a
creditor to him, nor shall you lay upon him interest." It is forbidden
for a lender to pressure the borrower into repaying his loan. He may
neither ask for his money nor cause him distress. If the loan has not
yet been repaid it is obvious that the borrower does not have the money
to do so. In fact, the lender may not even show himself to the borrower,
that he not be made to feel any embarrassment or shame.

G-d also observes the prohibition against being a creditor. G-d could
easily demand payment by punishing His children and inflicting pain and
suffering, but He does not. For it is forbidden for a creditor to cause
sorrow to those who are in his debt. Instead, G-d acts toward the Jewish
people with kindness and mercy, granting them all manner of revealed and
open goodness.

                              Adapted from Likutei Sichot, Volume 1


*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                         From Darkness to Light
                        by Rabbi Aaron L. Raskin

I'll never forget the day I was sitting in class at United Lubavitch
Yeshiva. I must have been 14, 15 years old and my English teacher,
George Landberg, put down his chalk and interrupted the lecture. He was
a fine teacher; usually he liked to talk to us about all sorts of
linguistic things, like onomatopoeia in poems or characters in fiction.
That day, however, he told us an amazing story that was not fiction, but
pure fact. A real miracle had occurred to real people himself and his
tragically blind son, Daniel.

This story began in 1973 in New York, when Daniel Landberg was born with
normal eyesight. According to state law, however, all newborns must have
their eyes treated with a one-percent silver nitrate solution while
still in the hospital, as a prophylactic against eye infection. A
nurse's assistant who was inexperienced and incompetent came on duty,
and a tragic mix-up occurred. She reached for a stick of silver nitrite
of the sort intended for cleaning the umbilical cord. This solution is
70 times stronger than the 1% intended for opthalmological use and is
highly corrosive. Both of Daniel's eyes were burned by the chemical, his
skin scarred, and his eyelashes gone. Worst of all, he was blinded.

For three weeks, Daniel's parents kept him in the hospital, receiving
antibiotic treatments and getting tests from one specialist after
another in an attempt to cure him. None of them believed that Daniel's
sight could return. To make matters worse, each was more callous than
the next in their treatment of the Landbergs themselves. Why was this
couple even bothering? It was clear the child would forever be blind.

A window of hope opened when one Dr. Hornblass took up their case but
not quite in the way the Landbergs had expected. Dr. Hornblass was an
opthamologist who two years prior had returned from Vietnam, was an
expert in chemical burns and, what's more, an observant Jew. Dr.
Hornblass applied himself to Daniel's case with a prognosis for healing
that others had ignored. He wrote to the Center for Disease Control in
Washington and obtained their permission to use steroids on Daniel that
had not yet been approved. He also took a more personal interest in
Daniel's healing, suggesting Jewish channels of healing. In particular,
he shared with the couple how a healing from G-d had occurred for him,
personally. His own father had suffered a heart attack, and the
prognosis was very bad. A religious man, he wrote to the Lubavitcher
Rebbe and asked for a blessing. He received one, and within a week, his
father was cured. "Might not the Landbergs do the same?" urged the
doctor.

The means to implement Dr. Hornblass's suggestion were actually close at
hand. George already had a connection to Lubavitch, having worked at ULY
for ten years; what's more, his principal, Rabbi Mendel Tenenbaum, had
access to the Rebbe. Mr. Landberg asked Rabbi Tenenbaum to approach the
Rebbe. In no time he was face-to-face with the Rebbe in private
audience, beseeching him on Daniel's behalf. The Rebbe gave his
blessing.

One week later, the Landbergs got a call from Dr. Hornblass in the
hospital, "I'm witnessing a miracle," he told them, "I'm watching all
the conjunctiva and stain ooze out of his eyes. I dare say I'm confident
that his vision will return!" Indeed, within a short time, Daniel was no
longer blind.

The Rebbe didn't exact any payment or thanks, but Rabbi Tenenbaum
pursued Mr. Landberg. "You owe us," he asserted. "Now you must put on
tefilin every day!"

At first, Mr. Landberg was a bit stunned; he didn't have the mitzva
(commandment) of tefilin anywhere on his personal spiritual radar; it
was completely unfamiliar to him. But he was a good father, and he saw
an inkling of what Rabbi Tenenbaum was after. No matter how skeptical he
was, he observed. The road to medically ensure Daniel's newfound sight
was a long and often hard one, but through it all, every day, George
Landberg laid tefilin.

When Daniel was only six months old, he developed cysts on his cornea.
Daniel was scheduled for surgery, but Dr. Hornblass had strong feelings
against it. The child had so many steroids in his system, he felt
anesthesia would be risky. He delayed the surgery. Then one night,
Daniel rubbed his eyes in his sleep and broke the cysts. No surgery was
necessary.

When Daniel was ten, a different sort of cyst developed on his eyelid.
It would affect the shape of his cornea and hence required surgery. When
the surgeons went in to remove the cyst, they also removed a great deal
of scar tissue on the underside of his eyelid, further relieving the
pressure on his cornea and improving his vision.

Years and years have passed. Today Daniel is in his forties. Daniel's
vision isn't perfect, but it is amazingly good, and all he has remaining
is a scar on the cornea of his right eye. He drives a car, coaches high
school football, and has a child of his own. What's more, Daniel himself
lays tefilin every day and is passing his connection to the mitzva on to
his young son. He knows, without question, that health and tefilin go
together.

"We do feel it was all miraculous," Rita Landberg, Daniel's mom,
concludes. "There was this special blessing. It was miraculous that we
found Dr. Hornblass and that we had a connection to Rabbi Tenenbaum, and
that he, in turn, got a private audience with the Rebbe. Tefilin will
always be intertwined with Daniel's wellbeing. There is no doubt that
his health is directly connected to the mitzva."

Thus, it was my English fiction teacher who taught me a Torah fact. When
we observe the mitzvot assiduously, carefully, and without fail, we
ourselves bring down enough power to transform darkness, quite
literally, into light.

                From the forthcoming book by Rabbi Aaron L. Raskin.

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                             Tanyas Printed

This past month marked 200 years since the passing of Rabbi Shneur
Zalman, founder of Chabad Chasidism and author of the basic book of
Chabad Chasidic philosophy - Tanya. In honor of this occasion,  special
editions of Tanya were printed world-wide. Some of the locations
included: Goodyear, Arizona; Kiryat Gat, Israel; Gippsland, Australia;
Weston, Florida; Lubavitch World Headquarters at 770 Eastern Parkway;
Augusta, Georgia; Ariel, Israel. In 1984, the Lubavitcher Rebbe
initiated a campaign to print the Tanya in locations throughout the
world, stating: "As part of the dissemination of Chasidic teachings,
editions of Tanya should be printed in every place that has a Jewish
population. This will lend extra enthusiasm to the study of Tanya by all
Jews, the preparation to the Messianic era." To date the Tanya has been
printed in over 6,000 locations.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                           Freely translated

              Erev Shabbos Kodesh, Yud Shevat, 5734 [1974]

Blessing and Greeting:

I was pleased to be informed of the forthcoming Twelfth Annual Midwinter
Convention, which is to take place during the weekend of Shabbos Parshas
Mishpotim.

In accordance with the well-known adage of the Alter Rebbe [Rabbi Shneur
Zalman], founder of Chabad Chasidism] to the effect that "a Jew should
live with the time," that is to say, in the spirit of the current weekly
Torah portion, and also on the basis of the Baal Shem Tov's [founder of
general Chasidism] teaching about the significance of a name being
related to the inner essence and vitality of a person or thing,

One can, upon reflection, discover a profound message in the portion of
Mishpotim and in its very name; a message which is pertinent to the
convention and its main theme.

The highlight of Mishpotim is to be found in its concluding keynote,
which summarizes the proper approach to all G-d's commandments on the
principles of Naaseh v'Nishmah [we will do and (then) we will
understand], namely that Naaseh - the actual doing and fulfillment of
the Mitzvoth [commandments] - must come before v'Nishma - intellectual
comprehension.

In light of the above, the contents of the Sidra coming under the
heading Mishpotim, seem to be in contradiction to the principle of
Naaseh v'Nishma, as will be seen from the following:

It is well know that the Mitzvoth are generally classified into three
categories: Chukkim, Eidos and Mishpotim.

Chukkim [statutes] are the Mitzvoth which are purely religion in the
sense that they have not been given a "rational" explanation.

Eidos [testimonials] are the Mitzvoth which are "testimonies," recalling
and testifying to certain events, such as Yetzias Mitzraim [the exodus
from Egypt], etc.

Mishpotim [judgments] are those Mitzvoth which are "understandable" by
human reason, such as laws of social justice, ethics and morality.

Thus, according to the principle of Naaseh v'Nishma, mentioned above,
one would have expected that the first Torah portion that follows Mattan
Torah [the giving of the Torah on Mount Sinai] would deal with statutes,
rather than judgments, and should have been named accordingly.

The explanation, however, is that a Jew is expected to attain such a
high degree of perfection, where his entire life is based on an absolute
obedience to G-d's Will, so that his fulfillment even for the so-called
"rational" Mitzvoth, the Mishpotim, is motivated solely by his desire to
fulfill G-d's Will, and not by his own "approval" or consent. In other
words, the highest expression of Naaseh v'Nishma is to be found
precisely in the Mishpotim, the validity of which is not in human
reason, but in the fact that they have been ordained by G-d, from Sinai,
just like all other Mitzvoth of the Torah.

If there may have been a time in the past, when the need of the Divine
origin of the laws of morality and ethics (Mishpotim) in the Torah had
to be explained, no such proof is necessary in our day and age,
especially after we have seen the total bankruptcy of man-invented
ideologies and systems, and when the Prophetic outcry against those who
"misrepresent darkness for light and bitterness for sweet" is so much in
place.

It is for this reason also that the Ten Commandments, including such
"understandable" laws as "thou shalt not steal," etc., are preceded by
"I am G-d, thy G-d."

At the same time, though, the principle of Naaseh v'Nishmah must apply
to all Mitzvoth, it does not, of course, exclude the human intellect
from participating in Torah and Mitzvoth. On the contrary, the human
intellect and its thinking powers must be engaged in Torah and permeated
with Torah.

It must not, however, be the arbiter in matters of Torah and Mitvoth.
Indeed, it must recognize its limitations and subordinate itself to
Naaseh, and in this way the intellect itself is refined and deepened,
and can play its full role.

In all this, the Jewish woman has a dominant place in Jewish life. The
Jewish housewife and mother is the Akeres Habayis, the foundation of the
Jewish home and a pillar of Chinuch [Jewish education], the basis of the
Jewish family, as has often been emphasized before....

With blessing,

*********************************************************************
                               WHO'S WHO
*********************************************************************
The Ibn Ezra, Rabbi Abraham ben Meir Ibn Ezra, surpassed all of his
contemporaries in Torah scholarship, art and secular knowledge. His
influence upon Torah study in Italy, Southern France and England was
greater than that of any other Jewish figure. Born in Toledo, Spain, in
approximately 1092, he travelled throughout Europe, Africa and Asia but
returned to Spain before his passing at the age of 75. Although he wrote
important works on Hebrew grammar, philosophy and poetry, his most
significant contribution was his commentary on most of the books of the
Bible.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Shabbat is "Shabbat Shekalim," when we read about the mitzva of the
"half-shekel" the Jews were commanded to give as atonement for the sin
of the Golden Calf. The half-shekalim were used to bring the communal
offerings on behalf of the entire Jewish people. Every person had to
give the same amount, "ten gera," which was the equivalent of half of "a
holy shekel."

It didn't matter if a Jew was rich or poor - everyone was required to
give a half-shekel, and in fact, it was forbidden to give more. For the
Jewish people and G-d are one entity; without G-d, they are only half of
a single whole.

According to Chasidic philosophy, the "ten gera" are an allusion to the
ten powers of the soul. The mitzva teaches that our ten soul powers are
only "half a shekel," and that in order to be a complete entity, one
must join together with another Jew.

The half-shekels were used to conduct a census of the Jewish people. A
census emphasizes the unique importance of every individual. At the same
time, it also underscores the fact that every Jew's true existence is
bound up with his fellow man's. It is only when a Jew fulfills the
commandment to "Love your fellow man as yourself" that he can reach his
own individual fulfillment and potential.

This is one of the reasons Rabbi Shneur Zalman, founder of Chabad
Chasidic philosophy, placed the declaration, "Behold, I accept upon
myself the fulfillment of the mitzva, 'Love your fellow man as
yourself,' " at the very beginning of the prayer book. Indeed, this
principle should be the foundation of all our daily activities.

When Moshiach comes, the communal sacrifices will again be purchased
from the half-shekels we will give. Yet even now we can still perform a
service representative of the half-shekel - giving to tzedaka (charity).
When we recognize the fundamental unity we share with others, it prompts
us to increase our donations to tzedaka and give generously.

May all our efforts hasten the rebuilding of the Holy Temple with
Moshiach, immediately and at once.


*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
They gazed at G-d and they ate and drank (Exod. 24:11)

There is a connection between the spiritual delight of seeing G-d and
the physical acts of eating and drinking. The Torah is telling us that
before eating and drinking at home or outside of the home, we should
make sure that we are in a G-dly environment, and that the establishment
is a truly kosher one.

                                                     (Pardes Yosef)

                                *  *  *


When you lend money to My people, the poor among you (Exod. 22:24)

The words "among you" seem to be superfluous. The Hebrew word for "among
you" is "imach", which also means "with you." Sometimes a person might
establish an amount of money that he will give to a particular charity,
and even if his wealth increases, the amount he gives remains the same.
The Torah is telling us that when we are enriched, the poor should be
enriched with us.

                                        (Reb Shmelke of Nikolsburg)

                                *  *  *


He who strikes a man, so that he dies (Ex. 21:11)

The numerical value of the Hebrew letters of the words "he who strikes a
man" and "a man who strikes" (Lev. 24:17) is the same as the letters of
the name "Esau." Violence and murder are the attributes of Esau, and not
Jacob.

                                                (Nachalat Chamisha)

                                *  *  *


If you lend money to My people, to the poor with you, you shall not be
demanding (Ex. 22:24)

A group of Chasidim once came to the Rebbe the Tzemach Tzedek and heard
him explain how great a mitzva it is to lend money to another Jew. The
Chasidim, who were not very educated but were extremely pious, decided
to lend money to each other just to fulfill the mitzva, even though none
of them was particularly needy. On their next visit to Lubavitch the
Rebbe remarked that he could hardly recognize them, as their faces were
illuminated by a great light. The "mystery" was solved when they related
what they had done...

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
By the year 1843 word of the disputes in the Jewish community had
reached the Czar's court. An order was issued that representatives be
chosen to appear in Petersburg, where a commission, headed by the
minister Count Uvarov would meet to decide which "brand" of Judaism was
correct.

Each group selected a representative: The Chasidim of White Russia chose
Rabbi Menachem Mendel of Lubavitch; the Polish Chasidim, Reb Israel
Halperin of Berdichev; the Mitnagdim chose Rabbi Yitzchak of Volozhin;
the Maskilim chose to represent their viewpoint, Bezalel Stern, who was
the director of the Jewish school in Odessa. Other Jewish dignitaries
had been invited, but declined. Every delegate was permitted to bring an
advisor; the Lubavitcher Rebbe brought his son, Reb Yehuda Leib.

When the meeting had convened, Count Uvarov explained that it was not
the intention of the Czar to overturn or annul any Jewish law or custom,
merely to elucidate and clarify matters.

Rabbi Menachem Mendel was accorded due respect by the ministers, and he
successfully answered all the questions that were put to him, which
devolved mainly on matters of Chasidut and Kabala.

One of the questions asked of all of the representatives was, "What is
the purpose of studying Chasidut and Kabala?"

Bezalel Stern replied that the study was totally unnecessary. Rabbi
Yitzchak of Volozhin made no reply at all. When it came the turn of
Rabbi Menachem Mendel and Reb Yisroel Halperin, they answered that this
study is indispensable to all Jews.

On Friday afternoon, Count Uvarov made an announcement: "The question of
the study of Kabala and Chasidut will be decided according to Torah,
that is, according to the majority opinion. Since Stern and I hold that
it is not necessary and Yitzchak holds his peace, which indicates that
he is also against it, and only Schneersohn and Halperin are in favor, I
rule that this study be abolished!"

Rabbi Menachem Mendel stood up and with a bitter cry emanating from his
heart declared, "Whatever may happen, the study of Kabala and Chasidut
cannot be abolished!"

Count Uvarov was beside himself with fury. "Arrest him!" he barked at
his guards, and they immediately led the Rebbe from the room. Count
Uvarov paced like an enraged tiger, while the other members of the
commission looked on in horror.

The time came to recite the afternoon service, and Rabbi Menachem Mendel
began chanting the Mincha service aloud, to the melody composed by Rabbi
Shneur Zalman, the first Chabad Rebbe. Count Uvarov stopped pacing,
transfixed by the beautiful tune.

"What is it he's saying?" he inquired of the members of the commission.

"He is praying the afternoon service," was the reply. And they explained
that he was reciting a most profound passage taken from the Kabala, the
very thing on which the dispute centered. Count Uvarov listened intently
to the entire service. When the Rebbe had finished praying, Uvarov
opened the door and said, "Schneersohn, you are freed !"

The Rebbe then reentered the room and joined his fellow delegates. Then
Uvarov turned to the Rebbe and said: "Perhaps we can figure out another
way of deciding the outcome of this question. Let us say that since
Yitzchak remains silent, that means he favors the study of Kabala and
Chasidut. In that case, you have the majority."

With that, the holy Sabbath was ushered in and passed in peace. The
final session of the commission was scheduled to convene after the
Sabbath.

That day arrived and everyone sat waiting for the meeting to begin - all
except Rabbi Menachem Mendel. Bezalel Stern grew impatient and decided
to take a walk in the park until the Rebbe arrived. On the way to the
meeting the Rebbe suddenly turned to his son and said, "Let's walk
through the park."

There, of course, they met Stern. The Rebbe approached him and took him
by the hand. "It is written in the holy Talmud, 'Rabbi Judah the Prince
wept and said, that there are those who can attain the World to Come in
an hour.' Now the time has come that you have been given by Divine
Providence, the chance to gain the World to Come. You only need to tell
the commission that the study of Kabbala and Chasidut is indispensable."

The words of the Rebbe hit their mark in the heart of Stern, and when it
came time for him to speak, he spoke in favor of the study of Kabbala
and Chasidut. Hearing him, Rabbi Yitzchak also agreed. And so, with a
majority vote, the commission decided in favor of the Chasidim, and with
that decision, closed its session.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
According to Maimonides, we learn the positive mitzva of praying to G-d
from the verse in this week's portion, "You shall serve G-d" (Ex.
23:25)."Service" refers to "the service of the heart," i.e., prayer.
During the exile our prayers take the place of the sacrifices that were
offered in the Holy Temple. However, when the Temple stood, only kohanim
(priests) were allowed to actually bring the sacrifices; Levites and
Israelites were prohibited from doing so. Thus the exile has a certain
advantage over the time when the Holy Temple is in existence, for at
that time every Jew can fulfill the role of the greatest kohen just by
calling upon our Father in heaven.

                                                    (Peninei Geula)

*********************************************************************
              END OF TEXT - L'CHAIM 1258 - Mishpatim 5773
*********************************************************************