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                         L'CHAIM - ISSUE # 1406
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                 Lubavitch Youth Organization - L.Y.O.
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        January 22, 2016       Beshalach         12 Shevat, 5776
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                           Produce Potential

The Torah teaches, "A person ("adam") is like a tree of the field." The
use of the Hebrew word "adam" implies that the reference is to the
Jewish people. Adam is related to the word "adameh" (I resemble), as in
the phrase, "Adameh L'Elyon -  I resemble the One Above."

The Torah describes the Land of Israel as "a land of wheat, barley,
vines, figs and pomegranates, a land of olives that produce oil and
honey (dates)." (Deut. 8:8) Every Jew has seven spiritual potentials
that parallel these seven species of produce. On Tu BeShevat, the
fifteenth day of the Hebrew month of Shevat (this year Monday, January
25) these seven potentials are brought to the forefront. Let's take a
few moments to briefly discuss these seven types of produce and how they
connect with our lives as Jews:

Wheat: Our Sages described wheat as "food for humans," an allusion to
that aspect of our existence that makes us human - the G-dly soul. Like
actual food, our G-dly soul's mission must be assimilated into the
totality of our being.

Barley: Barley is described as "food for animals." It refers to the
elevation of the animal soul.

Grapes: Grapes are used to produce wine, which "gladdens G-d and
people."

Figs: The Torah relates that figs were used to make the first garments
worn by Adam and Eve. Later, G-d gave man "garments of leather" ("ohr"
spelled with the letter "ayin"), which Rabbi Meir in the Talmud refers
to as "garments of light" (spelled with an "alef"). From this we learn
that a Jew's service must involve spreading G-dly light.

Pomegranates: We must always remember that every Jew is "as filled with
mitzvot (commandments and good deeds) as a pomegranate is filled with
seeds."

Olives: Olives are bitter. A Jew's life should be characterized by
sweetness, but in times of introspection he must come to a state of
bitterness when evaluating his spiritual achievements. This should be
bitterness that leads to action, not sadness that leads to despondency
and inactivity.

Dates: Dates refer to the Torah's mystical dimensions, the study of
which strengthens the inner dimensions of the Jewish soul.

Through developing our spiritual potential that relates to all these
qualities, and spreading these concepts to others, we will merit to
proceed to the Land of Israel with Moshiach, where we will "partake of
its produce and be sated with its goodness."

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Torah portion, Beshalach is highlighted by the dramatic account of
the splitting of the Red Sea. At this momentous moment in Jewish
history, two songs receive mention - the Song of Moses with the men, and
the song of Miriam with the women.

The Haftora is the special weekly reading from the Prophets and
Writings, and was selected to reflect a main theme of the weekly
Torah-reading. There are two portions that would have been suitable for
this week's Haftora reading, following the reading of Moses' song and
Miriam's song. One is the Song of David, a man, and the other is the
Song of Devora (Deborah the Judge and Prophetess), a woman. It is the
Song of Devora (recorded in the book of Judges) that was chosen to be
read as the Haftora.

The choice of this Haftora underlines the fact that there are certain
areas in Jewish life in which the Jewish woman has a particularly
crucial role and responsibility. One such area is to lead and ensure
that the home is a Jewish home, in the very fullest sense, a home
permeated with the light and warmth of Judaism.

When we examine the historical background of the songs of Moses, Miriam
and Devora, an interesting and important distinction comes to light. The
Torah portion we read this week, in which Moses' and Miriam's songs
appear, is describing a period in which the Jews were in the desert on
their way to conquer the land of Israel, to gain a home for themselves.
In such a time, the men led; it is the Song of Moses that receives the
most prominent and detailed mention.

The Haftora however, describes events taking place when the Jews were
already in Israel. It was necessary to defend our homeland - and
maintain the "Jewish home." It is Devora's song that is most significant
here. And it is Devora, a Prophetess and Judge, who leads the Jewish
army into battle to fight for the Jewish home. Barak, the general of her
army, is secondary and insignificant to her!

And so it is in all generations. In maintaining, supporting and
defending the basic fundamentals of the Jewish home, the woman - "The
foundation of the home" - leads the way.

      From "A Thought for the Week" Detroit. Adapted by Rabbi Y. M.
                                                       Kagan o.b.m.

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                             SLICE OF LIFE
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                         Worlds From Sosnowiec
                            by Steve Lipman

Nearly 74 years ago, a pair of young Jewish women left their hometown in
southwest Poland, on a transport to a Nazi concentration camp. Both
survived the Holocaust, but went their separate ways after World War II.

A random conversation on Long Island last month led to their unplanned
reunion.

Shanie Ellerton, a member of Chabad of West Hempstead, brought her
mother, Roz Speiser, to one of the synagogue's Sunday morning social
programs for seniors for the first time a few weeks ago. Mother and
daughter sat at a table next to a stranger, Ann Welner, a 90-year-old
West Hempstead resident who regularly attends the events.

Ellerton detected an accent.

"Where are you from?" she asked.

"Poland."

"Where in Poland?"

"Sosnowiec," Welner answered.

"My mother-in-law is from Sosnowiec," Ellerton said. "Maybe you knew
her."

Ellerton's mother-in-law, Bella - maiden name, Baila Steiglitz - was at
home that Sunday morning, but Welner remembered the name Baila Steiglitz
from Sosnowiec. "You have to bring her," Welner told Ellerton. She did,
the next week.

While they hadn't known each other growing up in their hometown, Welner
(née Hanka Jerzy) and Steiglitz were together later.

"We were together on the transport, we were together in the camps,"
Welner said.

Welner and Bella were on the first major deportation of Jews from
Sosnowiec in May 1942. The pair of teenagers was sent to Waldenburg, a
labor camp in what is now southwest Poland. They remained together until
liberation came in early 1945.

The two women eventually found husbands, immigrated to the United
States, had children and made careers. Several years ago they both moved
to West Hempstead to be near their children. Although they live about a
half-mile from each other, they never crossed paths.

Until Ellerton brought her mother-in-law to the Chabad seniors program.

When Bella was introduced to Welner, she "lit up," Ellerton said. They
started talking in Polish.

"I was just shocked. I didn't think this was possible," Welner said.

They've since gone back each Sunday, renewing their long-interrupted
friendship.

What do they talk about?

They're not telling. And since the conversations are in Polish, Ellerton
doesn't know. Probably not the war years. Bella never talks about that
time, Ellerton said. She said her mother-in-law was born in 1922 or
1923. "No one knows."

Bella's memory about details of that time is fuzzy. "I don't want to
remember," she said.

Ellerton has managed over the years to put together scraps of
information about what happened to her mother-in-law during the war - a
series of concentration camps and escape from a death march, a story
that parallels Welner's. Both women lost their parents in the Shoah.

Sosnowiec had a Jewish population of 28,000 in September 1939, at the
start of the war. About 700 returned after, but most quickly left for
the United States or Israel. Today, only a handful of Jews live there.

Both women enjoy the weekly reunion.

Watching the two women get together after all these decades is "an
incredible feeling," said Rabbi Yossi Lieberman, who has served as the
Chabad emissary in West Hempstead for the past 14 years. If you do
something to bring people together, sometimes they come together in
surprising ways, he said.

Welner believes the reunion was not random.

"There are no coincidences," she said. "Everything is being made above."

                            Reprinted from the New York Jewish Week

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                               WHAT'S NEW
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                           A Baby of Our Own

Using simple text and basic concepts, A Baby of Our Own shows young
children what's involved in welcoming and caring for a newborn... and
how exiting a time it is for the entire family! The big brother in this
story is only three, but he quickly learns to wash his hands before
holding his new sibling, practices using a soft and gentle touch, and
marvels at how small she is! He really enjoys the extra mitzvos all big
brothers and sisters can do, like bringing diapers or the pacifier. The
baby's loud cries are startling, but he soon learns they have an
important purpose. Most of all, this big boy realizes that when Hashem
sends a new baby, there's plenty of love to go around! The heartwarming
illustrations are filled with wonder and curiosity as the new baby
settles in and becomes part of the family. A perfect book for preparing
young children for the birth or adoption of a new baby! Written by Sara
Blau, illustrated by Tova Leff and published by HaChai Publications.

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                            THE REBBE WRITES
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                             1st of Shevat

...Apropos of our last personal conversation concerning the question of
good and evil, namely that G-d who is essentially good created a
universe which is likewise good in essence, but that it is the purpose
of man to bring forth the latent forces of good both within him and in
the world that surrounds him, from the potential into the factual.

For this purpose man was given reason and intellect, so that by his
powers of understanding and deduction he can see, even in the most
ordinary things in life, a lesson and moral encouragement in his duties
and conduct both with regard to his Creator and to his fellow man.

Take for example the tree - an example I choose here because of the New
Year for Trees which we marked last Wednesday [the New Year for Trees is
January 25, 2016 this year] What can be more common and usual a sight
than an ordinary tree? There seems at first glance, nothing in it to
arouse in us any special meditation. Yet we Jews have a New Year for
Trees (on the 15th of Shevat), and besides the appertaining reasons for
such an occasion, we can, if we stop to ponder, learn quite a few useful
lessons from it.

Let me just point out one: Most of the plants, and especially trees,
consist of several component parts which are classified into three main
groups: the root, the axis or main shaft (which bears the branches and
leaves) and the fruit (the shell, the fruit and seed).

These three main parts have their own functions. The root is the means
of obtaining the nourishing substances necessary to the plant's life
from the earth. It also provides a firm entrenchment for the plant
against the wind. It is by far the most important life-giving agent of
the plant, though the leaves also contribute towards the living plasma
of the plant by obtaining from the air and from the sun rays essential
substances for the plant's existence.

The stem provides the main body of the tree, and clearly marks the
growth and development of the tree.

But the tree obtains perfection only upon producing fruit, for in it
lies the seed for the procreation of its kind, generation after
generation.

Now, man is likened to a tree (Deut. 20:19). This likeness is
particularly marked in the spiritual sense:

The root is his faith which links the Jew with his origin, and which
constantly obtains for him his spiritual nourishment.

The stem - the Torah and Mitzvoth [commandments]; these must grow even
as the age of a tree increases its stem and branches.

But the fruit, which more than anything else justifies the existence of
the tree-is the good deeds of man, those Mitzvoth which benefit others
as well as self, and which have within them the seed that produce
similar good deeds.

To sum up. The roots of the Jew and his very link with the origin of his
life lie in his true faith in G-d and in all the fundamental principles
of our religion.

Unless the roots are firm, branches and leaves will not withstand the
strong wind. The development and advancement and in fact the entire
stature of the Jew can be seen through his good deeds, in the practice
of the Torah and Mitzvoth.

Finally, his perfection comes through the fruit, by benefiting others,
and helping to perpetuate our great national heritage. "Before the sin
of the Etz Hadaas [Tree of Knowledge] all trees were fruit bearing, and
in the future all trees will bear fruit," and as our sages told us: The
first command in the Torah is that of procreation-a Jew must, must see
that there be another Jew.

"And this is the meaning of "He who benefits the many the virtue of the
many is credited to him" which I quote in my last letter to you, for
this is the highest form of virtue.

With kindest personal regards,

Very sincerely yours

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                               TEACHINGS
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At the Hakhel assembly, the king reads from the Torah in Hebrew. Among
those required to be present are converts who may not even understand
Hebrew. Also, in an assembly of this size, it is inevitable that many
who are present won't be able to hear the king's reading. How are they
to participate? Maimonides explains that the objective of this assembly
is to strengthen our commitment to the Torah. We are to attend in awe
and as if we are reliving the Revelation at Sinai. Serious, attentive
participation in the event is an end in itself. The experience of this
participation is achieved regardless of whether the participant can
fully understand, or even hear, the reading.

                                     (Rabbi Bernie Fox, www.ou.org)

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Tu B'Shvat, the New Year of the Trees, is upon us. This year Tu B'Shvat
falls on Monday, January 25. But what does that have to do with us,
other than eating some extra fruit, etc?

Let's take a moment to consider the fruit for which the Land of Israel
is blessed as enumerated by the Torah:

Two of them, wheat and barley, are grains. The other five, grapes,
pomegranates, figs, olives, and dates, are fruits.

One difference between grain and fruit is that grain is a staple food,
necessary for the maintenance of our well-being. Fruits are delicacies,
eaten for pleasure.

Tu B'Shvat gives us the potential to carry out our service, not only
according to the very minimum necessary to maintain our existence, but
rather in a manner that leads to pleasure - our own and our Creator's.

There is another area in which grains and fruits differ. When grain is
harvested, though there is an abundant increase in quantity, the grain
is of the same nature as the kernals which were originally planted. In
contrast, the seed of a fruit tree is of an entirely different nature
than the fruit that is later harvested.

Similarly, in regard to our service of G-d, the metaphor of fruit trees
alludes to a service which is not limited to the basic necessities, but
rather generates pleasure. It reveals the potential for growth, not only
a quantitative increase, but also, a leap to a higher level, a new
framework of reference altogether.

Since Tu B'Shvat is the "New Year of the Trees," it generates new life
energy for those dimensions of a Jew's service which are compared to
trees.

May we all truly avail ourselves of this new life energy to fulfill our
potential in making this world a fitting home for G-d and G-dliness.

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                          THOUGHTS THAT COUNT
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And G-d led them not by the way of the land (Ex. 13:17)

The manner in which G-d led His people through the desert was above the
limitations of the laws of nature. The natural way of the world is for
rain to fall from the sky and bread to be sown from the earth, but for
forty years, the opposite held true for the Jews: their bread fell from
the sky, and their drinking water was provided by a well that traveled
with them.

                                                           (Yalkut)

                                *  *  *


And they were very fearful, and the Children of Israel cried out (Ex.
14:10)

The reason the Children of Israel cried out was the fact that "they were
fearful." It disturbed them greatly that they were afraid of the mortal
Egyptians, rather than only of G-d.

                                                  (Ma'or VaShemesh)

                                *  *  *


And you shall hold your peace (Ex. 14:14)

This command was directed against those Jews who wished to engage in
prayer instead of actually proceeding into the sea. We learn from this
that there are times when a Jew must close his prayer book, remove his
tefilin, fold his talit and leave the synagogue -- in order to save the
thousands of Jews who are in danger of drowning in the sea of
assimilation, "splitting the sea" and uncovering the light of the Jewish
soul that exists within.

                                                        (The Rebbe)

                                *  *  *


And the waters were a wall unto them (Ex. 14:22)

When a Jew observes Torah and mitzvot faithfully to the extent that he
is willing to jump into the sea, not only does the "sea" disperse, but
it is transformed into a protective wall that safeguards him.

                                                   (Likutei Sichot)

                                *  *  *


On the sixth day, they will prepare what they bring in, and it will be
twice as much as they gather daily. (Ex. 16:5)

On every weekday during their sojourn in the desert, the Children of
Israel were commanded to collect just one portion of the manna. But on
the sixth day, they were told to collect two portions: one for Friday
and one for Shabbat. It is for this reason that we say the blessing
"hamotzi" over two loaves of bread on Shabbat.

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                            IT ONCE HAPPENED
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During one of the Roman Emperor Hadrian's tours through Israel, he
happened upon an elderly Jew, digging holes in the soil, about to plant
young saplings.

Looking at the grey hairs of the old man, the Emperor exclaimed, "Hey,
Greybeard. Surely you did not work in your youthful days that you have
to work in your old age!"

"Nay, sir," replied the old man, "I have worked both in my youth, and am
not loath to work in my old age, as long as G-d will grant me strength."

"But surely you do not expect to eat of the fruit of your labor! Where
will you be by the time these saplings bring forth their fruit?"

"If it be G-d's will," answered the old man, "I might yet enjoy the
fruits of these young trees."

"You are very hopeful, old man. How old are you?"

"This is my hundredth birthday today."

"You are a hundred years old, and yet hope to eat the fruit of these
trees? Why work so hard for so slim a chance?"

"Even should G-d not spare me long, I will not have worked in vain. Just
as my grandfathers planted for me, so do I plant for my grandchildren."

"Upon your life, sage," exclaimed the Emperor, "if you live long enough
to eat this fruit, please let me know."

Years went by, and the young fig trees brought forth their fruit. The
old man remembered his conversation with Hadrian and decided it was time
to keep his appointment with the Emperor. He selected a basketful of
choice figs, and off he went. When the guards finally admitted him, the
Emperor did not recognize him.

"What brings you here, old man?" Hadrian asked impatiently.

"I am the man you saw planting saplings near Tiberias, a few years ago.
You requested me to let you know should I live long enough to enjoy
their fruits. Well, here I am, and here is a basket of figs for the
Emperor's pleasure."

Hadrian opened his eyes wide in astonishment. He ordered that a golden
chair be placed before the old man, and begged him to be seated. The
Emperor ordered his servants to empty out the basketful of figs and
replace them with gold coins. Hadrian's ministers were shocked at his
respectful treatment of the old Jew. But when they voiced their
displeasure, he reprimanded them, saying, "If the Creator of the World
has so honored this man, granting him so many years, surely he is
deserving that I honor him as well!"

When the old man returned home, with gold and glory, his neighbors came
out to congratulate him.

One couple, however, became very envious. The wife suggested to her
husband, "It seems that the Emperor loves figs! Why don't you take some
figs to him, and fetch home their weight in gold also! And don't be
foolish, bringing only a small basketful! Make sure you take a big sack,
and you'll bring home a veritable treasure!"

The man did as his wife suggested. When he arrived at the Emperor's
gates, he said to the guard, "I heard that the Emperor is very fond of
figs and exchanges them for gold coins. I brought a sack full of juicy
figs. Won't you let me bring them in to the Emperor?"

"Wait here," said the Captain of the guards.

"Have that silly man stand by the gates of the palace," the Emperor
commanded, angrily. "Place the sack of figs that he brought at the
entrance, and let everyone entering and leaving the palace throw a fig
at him!"

The Emperor's orders were carried out to the letter. Towards evening,
when the 'ammunition' was exhausted, the man was released and sent home.

Upon seeing him bruised and disheveled, his wife exclaimed, "What
happened to you? Where's the gold?"

"I wish you had been there to share my wealth," the husband said, and
related to her all that had happened.

                                               From Talks and Tales

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                            MOSHIACH MATTERS
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Many miracles are predicted in the Messianic era, such as "grapes as
large as hen's eggs, and grains of wheat as big as a fist" (Ketubot l l
lb). All this can be possible with a technology not far removed from
that of today. Indeed, when Rabban Gamaliel spoke of these predicted
miracles, he stated that they would not involve any change in the laws
of nature; they are allusions to a highly advanced technology. Thus, so
little labor will be needed to process agricultural products that
clothing and loaves of bread will seem to grow on trees.

                                                (beta.moshiach.com)

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              END OF TEXT - L'CHAIM 1406 - Beshalach 5776
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