Current Shareware 1994 January/SHAR194.ISO/textfile/lhaim281.zip/LHAIM281.TXT

Text File | 1993-08-15 | 26KB | 514 lines

******************************************************************
                             L'CHAIM       ISSUE # 281 PART 1 OF 8
******************************************************************
         THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson, N.E.
******************************************************************
August 20, 1993        Parshas -  Shoftim             Elul 3, 5753
******************************************************************

                          IT'S NOT FAIR

     Growing up in the U.S. of A., most of us have been imbued with
the belief that life is somehow supposed to be fair.  If things
aren't going the way we think they should, then the really fair
thing would be for things to change.  If things don't change, then
life isn't fair and we can spend our time grumbling about it.

     Hand in hand with the concept of life being fair is the belief
that everyone is equal and should be treated equally.  If people
aren't treated equally, well, that's not fair.

     But, equality is hard, if not impossible to achieve.

     All you have to do is look around you and see that people are
not created equal.  Intelligence, height, looks, creativity,
athletic ability--in these and many more areas people are not
equal.

     In character traits, too, people are not equal.  Kindness,
loudness, sincerity, business acumen, energy levels.  There are
vast differences in these areas, too.

     We can always attempt to better ourselves and often, we will
be successful if we try hard enough.  But, certain things will
never change.

     A short person can appear taller by wearing higher heels and
the right clothes.  A low energy person can eat properly, take
vitamins, etc., to bolster his energy.  A person of average
intelligence can learn good study habits so he can acquire and
retain more knowledge.  But in essence, the person doesn't change.
A short person doesn't become tall, a low energy person still can't
function on five hours of sleep, and a person of average
intelligence, despite his additional knowledge, does not become a
genius.  We are not and never will be equal.

     In spiritual areas, too, all men are not created equal.  In
the Holy Temple in Jerusalem, for instance, there were certain
areas that an Israelite could venture into and no further.  A more
holy area was allowed to be entered by a Levite.  An even holier
area was off-limits to all but Kohanim--Priests.  And there was one
area, the *Kodesh* ("Holy") into which only the *Kohain Gadol*
--High Priest could enter.  The Holy of Holies he could enter only
once each year on Yom Kippur.

     The King, being an Israelite, was not allowed to proceed
beyond the court of the Israelites!  The greatest Jewish scholars,
even the leader of the generation (if he was an Israelite), were
not allowed to proceed past the court of the Israelites!

     That's not fair, right?  Not all the Jewish people could go
into the Holy Temple and see the miracles that occurred there
daily.  Because they were Israelites, and not Levites or Kohanim,
they couldn't go into the inner areas of the Temple.  How unfair!
Aren't we all Jews.  Aren't we all holy?  Aren't we all G-d's
children?

     But, just as we are not equal in intellect, physical
appearance and emotional attributes, we are also not equal in
spiritual stature.  A kohain, by reason of birth, is on a higher
spiritual plane than a Levite or an Israelite.

     Nevertheless, the modern-day search for equality has a point.
No person has a right to limit the growth of any other.  Nor do we
have a right to limit ourselves.  It's not a matter of fairness or
lack of fairness, equality or inequality.  We can't control whether
someone has an I.Q. of 110 or 160, is 5'3" or 5'11", or have kinky
hair or pin straight hair.  But we can learn the value of each
individual, including ourselves, and use our strengths to their
greatest potential.

******************************************************************
                           L'CHAIM         ISSUE # 281 PART 2 OF 8
******************************************************************
                      LIVING WITH THE TIMES
                     THE WEEKLY TORAH PORTION
******************************************************************

     This week's Torah portion, *Shoftim* speaks about the cities
of refuge whence a person would flee if he accidentally killed
someone.  There, the unintentional killer would dwell, protected
from the wrath of the victim's relatives, until the High Priest who
served in the Holy Temple passed away.

     But not only unintentional killers sought refuge in these
cities; even someone who committed murder intentionally was
expected to flee there as well.  The court would then convene and
issue its ruling on the death.  The cities of refuge offered
protection, if only temporarily in some cases, to anyone who had
caused a loss of life.

     After the destruction of the Holy Temple and the dispersion of
the Jewish people, the cities of refuge ceased to exist in the
physical sense.  Yet the Torah is eternal, and its lessons apply in
every generation.  In our times, therefore, the concept of cities
of refuge finds expression in the spiritual dimension.

     Our Sages taught that "the words of Torah absorb."  In other
words, the Torah itself is the refuge in which all may seek asylum.
In the spiritual sense, "killing" symbolizes the act of committing
a sin, causing a spiritual death to the G-dly soul, for the Torah's
613 mitzvot are the "ropes" that bind the soul to G-d.  Transgress-
ing the Torah's commandments damages those ties, and threatens to
cut the soul off from its G-dly source.

     We learn from this week's Torah portion that it is never too
late to repent, no matter how grave a transgression has been
committed.  Even the person who deliberately sinned can do
*teshuva* and seek protection in the refuge of Torah.

     In one sense, nowadays we have a distinct advantage over our
forefathers who lived during the times of the Holy Temple.  In
those days, repentance alone was not enough to atone for a sin.
The unintentional killer had to remain exiled in the city of refuge
until the death of the High Priest, and the intentional murderer
(as defined by the Torah) received capital punishment.  Yet after
the destruction of the Temple, teshuva alone can atone for even the
gravest sin.

     Years ago, when Jewish courts had ultimate authority, a judge
could only rule on what he himself had seen.  G-d, however, can
look into the heart of man and judge whether or not his repentance
is sincere.

     In the same way, the month of Elul, during which we take
account of our actions of the previous year, is a "city of refuge"
in time, offering us the same opportunity to clear the slate and
merit a good and sweet year to come.

Adapted from the works of the Lubavitcher Rebbe.

******************************************************************
                             L'CHAIM       ISSUE # 281 PART 3 OF 8
******************************************************************
                          SLICE OF LIFE
******************************************************************

                KOSHER MARKS AND CHARACTER BUILDING

                         by Michael Medved

     A few weeks ago, my six-year-old daughter did something that
greatly upset one of my professional colleagues.  At the same time,
it made her father enormously proud.

     It happened when I took her to a television taping.  While I
answered questions, my daughter chatted with the show's associate
producer, a bright, capable TV veteran I've known for nearly a
decade.  This producer seemed specially delighted; she fussed and
cooed over Sarah's hair, ribbons and frilly dress, then brought her
colored pens, blank paper and glasses of orange juice.

     When I finished my interview, I saw that my daughter had also
received a large, imported chocolate bar in a gold foil wrapping.
"Daddy, look what Cindy gave to me!" she said proudly.  "But I
didn't open it because maybe I think it's not kosher.  Will you
look and see and check if it's okay?"

     Our children have lived all their lives in a kosher home and
they know that unfamiliar products should be checked for the
recognized insignia that certifies that all ingredients conform to
Jewish dietary law.

******************************************************************
                            L'CHAIM        ISSUE # 281 PART 4 OF 8
******************************************************************
                          WHAT'S NEWS
******************************************************************

NEW TORAH SCROLL

     Earlier this month, a new Torah scroll for the Chabad House of
Canarsie was completed.  Amidst singing and dancing the Torah was
brought to the Chabad House on East 82nd St. in Brooklyn from the
hall a few blocks away where the last few letters of the Torah were
written in by a scribe.  For more information about activities at
the Chabad House, call [phone]

RALLY IN RED SQUARE

     A rally in Red Square in Moscow took place recently.  The
participants were the thousands of children who are currently
attending day and overnight camps throughout the former U.S.S.R.
under the auspices of Chabad-Lubavitch.  The rally was one part of
an entire day devoted to emphasizing and encouraging belief in the
coming of Moshiach.

DEDICATIONS

     What better way to honor a loved one or remember a special
occasion than by dedicating an issue of L'Chaim.  For info, call
our office at [phone].

LEARN MORE ABOUT MOSHIACH

     Call weekly 1-800-4-MOSHIACH in the U.S. (718-2-MOSHIACH in
NY), 1-800-2-MASHIACH in Canada.  Or for more extensive options,
call [phone].

*****************************************************************
                           L'CHAIM        ISSUE # 281 PART 5 OF 8
*****************************************************************
                          INSIGHTS
*****************************************************************

                        CHANGE OF LIFE
                              A letter from the Lubavitcher Rebbe
                                   Rosh Chodesh Elul, 5735 (1975)

     I received the letter about your son Moshe, and was subse-
quently pleased to receive the report that the medical treatment
was successful.  May G-d grant that he should have a complete and
speedy recovery, and that together with your wife, you should bring
him and all your children up to a life of Torah, *chupa* and good
deeds.

     Everything is by *hashgacha pratit* (Divine Providence), and
it is significant that this reply is written on Rosh Chodesh Elul,
a time of special opportunity for every Jew, as you know.  I only
mention it in compliance with the suggestion of our Sages, "He who
has 100, desires 200, and having attained 200, desires 400."  In
other words, your accomplishments in the past should be a constant
source of stimulation for greater achievements in the future, par-
ticularly as this is for the benefit of the many.  Moreover, in the
area of *chinuch* (Jewish education) every effort is eventually
greatly rewarded and multiplied in the form of a chain reaction.
And the *zechut harabim* (merit of the many) also helps.  May G-d
grant that you should do this in peace of mind and happy
circumstances.

     I take this opportunity also to express my appreciation of the
help which you have shown to our workers in the Miami area.  No
doubt here too, you will continue your good efforts in an ever
growing measure.

     In this context, I would also like to mention a point to which
I had occasion to call attention last night, in connection with
Rosh Chodesh Elul, a most propitious time.  I refer particularly to
the campaign which has been urged recently to strengthen *taharat
hamishpacha* (laws governing Jewish marriage).  I pointed out that
a special effort should be made in reference to women who have
reached the age of the so-called "change of life."  It should be
explained to them that by proper preparation and going to the mikva
this one time and undergoing *tevila* (immersion) in the proper
manner, it would purify them for the rest of their lives.  In view
of this, surely the effort involved (even if this be an effort) is
infinitesimal by comparison to the results which can be achieved.
It would be easily accepted in many, if not most, cases.

     In addition to the merit of this thing in itself, it would
also have the effect of "one mitzva bringing another mitzva in its
train," namely, having done this themselves, these women could be
enlisted to use their influence with younger women to spread the
idea of taharat hamishpacha.  All the more so that it often happens
that mothers and grandmothers who have become observant of the
mitzvot in many areas, and would like to influence their daughters
and granddaughters in the area of taharat hamishpacha, hesitate to
do so in case they are asked, "When is it that you went to the
mikva the last time?"

     P.S.:  The letter has been written in English, so that if you
desire, you could use it for the benefit of those for whom English
is the easiest language to communicate with.

*****************************************************************
                            L'CHAIM       ISSUE # 281 PART 6 OF 8
*****************************************************************
                           WHO'S WHO?
*****************************************************************

     YAEL lived at the time of the prophetess Devorah.  She was the
wife of Heber, a descendant of Jethro, Moses' father-in-law.  When
the Canaanite general, Sisera, was fleeing from Barak's army, he
sought refuge in Yael's home.  Instead of protection, he found
death at the hands of the brave Yael, who drove a stake through his
temple as he slept.  When the Jewish general, Barak, arrived at her
door she announced, "I will show you the man you seek," and led him
to the dead general.  She is praised in the Song of Devorah,
"Blessed above women shall Yael be...."

*****************************************************************
                      A WORD FROM THE DIRECTOR
*****************************************************************

     A commonly asked question about the Messianic Era is, "Will
there still be evil in the world?"

     The Prophet Zechariah said, "The spirit of impurity will pass
from the earth."  There will no longer be evil, there will also no
longer even be the desire to do evil.  As it says in the Talmud,
"In the future, G-d will take the influence toward evil and destroy
it."

     The elimination of evil means a major change every aspect of
our lives.  Evil and war, which affect us so much in our lives,
will no longer exist.  It will be a world without robbers and
murderers, without punishment, without hatred, without jealousy and
competition, children won't fight with their parents, people won't
fight with themselves.  The world will be all good.

     However, the total disappearance of evil from the world will
not take place at the beginning of the Messianic Era.  It will
occur only later, at the time of the Resurrection of the Dead.  In
the first phase of the Messianic Era, evil will simply be relegated
to its own dominion, it will no longer be mixed and jumbled up
together with the good.  In the second, more miraculous and eternal
stage of the Messianic Era, evil will be totally eradicated from
the world.

     The concept of two stages, however, applies only if the
Messianic Era is inaugurated in the time predestined by G-d for it
to begin.  If, however, through our additional good deeds, study
about the Redemption, and belief in Moshiach, we hasten the
Redemption, the entire first stage can be circumvented and we will
proceed directly into an eternal, miraculous era.  May that time
happen IMMEDIATELY!

                                         Shmuel Butman

******************************************************************
                           L'CHAIM         ISSUE # 281 PART 7 OF 8
******************************************************************
                       IT HAPPENED ONCE
******************************************************************

     Reb Zusha was one of the greatest disciples of Rabbi Dov Ber,
the Maggid of Mezeritch.  For many years he used to travel around
towns and villages spreading love of G-d and His Torah.  Reb Zusha
was very poor and was always dressed in tatters.  To call his
garments clothing was stretching the definition of that word, for
the poorest beggar was clothed better that the *ctzadik* Zusha.
Once, in the course of his travels, he came to the town of Shinova
where his brother Elimelech was engaged in Torah studies under the
guidance of the *tzadik*, Reb Shmelke.

     Reb Elimelech was very happy to see his dear brother, but when
he noticed the rags that passed for his brother's clothing he felt
embarrassed.  He didn't want his brother to lodge with him, and so,
he arranged for room and board with the family of the town baker.

     Reb Zusha was, as usual, satisfied with the arrangement.  He
had a bite to eat and retired early to rest from his exhausting
journey.  Everything was fine and good until midnight, for it was
then that Reb Zusha arose as always to pray the special prayers in
mourning for the destruction of the Holy Temple.  Reb Zusha was
moved to the depths of his holy soul, and he prayed with great
weeping and deep sighs and loud groans.  He was transported in his
emotions and thoughts to that long-ago tragedy, and he prayed for
several hours in that fashion.  Then he returned to a peaceful
sleep.

     Unknown to him, the other occupants of the house, namely, the
baker and his wife, were not fortunate enough to return to sleep
after Reb Zusha's midnight prayers.  The loud moans and groans had
frightened them out of a deep sleep and even after they figured out
the origin of the terrible noises, they couldn't fall back to
sleep.

     The next morning, the baker's wife made it known in no uncer-
tain terms that the guest was no longer welcome in their home.

     Under the circumstances, Reb Elimelech invited his brother to
join him at his lodgings.  Always content with whatever G-d sent
him, Reb Zusha accepted this new turn of events happily.

     "Everything is fine, Elimelech, thank you so much; there's
only one small detail.  Before I eat any meat here, I would like to
question the *shochet* about his knife."

     Knowing his brother as he did, Reb Elimelech was only slightly
surprised by his request.  He summoned the *shochet* and introduced
him to Reb Zusha.  The *shochet* was very proud of his fine knife,
which he kept honed to the highest specifications.  He was shocked
when Reb Zusha said in a strong voice, "You have to sharpen your
knife!"

     The *shochet* hurried to do as Reb Zusha had told him, anxious
to please this man, who was known to be a *tzadik*.  He showed Reb
Zusha his gleaming knife, but the only comment he received was the
command, "Sharpen it again!"

     Beads of sweat popped out on the *shochet*'s forehead as he
pulled the knife back and forth on the sharpening stone.  Reb
Elimelech glanced at his brother.  Reb Zusha must be up to some-
thing, he thought.  He knew, and he was aware that his brother also
knew, that the knife was perfectly kosher.  So what was Zusha up
to?

     When the flustered *shochet* showed his knife to Reb Zusha
after the fourth sharpening, his hands were shaking with dread and
tears trembled in the corners of his eyes.  What could the *tzadik*
possibly be finding wrong with the knife? he wondered.  At last,
Reb Zusha smiled and nodded his approval, and the *shochet* quickly
retreated, happy that he had passed the ordeal.

     Reb Elimelech waited expectantly to hear his brother's expla-
nation, for it was obvious to him, that there was much more to
Zusha's behavior than some doubt about the knife.  "Tell, me, my
brother, both of us know quite well that the knife was perfectly
kosher to begin with, so what was that all about?

     "Yes, of course the knife was kosher.  I knew that.  But when
the *shochet* first showed it to me, he was filled with pride.
After I implied that there was some problem with his knife, he
became much more humble.  After the second time he even prayed to
G-d that his knife be found kosher.  After the third time he was a
truly humble man, and was purged of his arrogance."

     Reb Elimelech listened carefully to what his brother told him.
He stared into Zusha's eyes and he saw that through his attachment
to Chasidut his brother had risen to great spiritual heights.  Eli-
melech wanted that achievement for himself, too.  At that moment he
decided that he would also go to Mezeritch to the great Maggid, the
Rebbe, Dov Ber.  Reb Elimelech and Reb Zusha were among the fore-
most disciples of the Maggid and became legends of piety and
goodness in their own time.

******************************************************************
                             L'CHAIM       ISSUE # 281 PART 8 OF 8
******************************************************************
                       THOUGHTS THAT COUNT
******************************************************************

"Be of the disciples of Aaron, loving peace and pursuing peace,
loving people and drawing them near to the Torah" (Ethics 1:12).

     The Hebrew word used for people here is *briyot*--literally,
"creatures."  The term "human being" (*ben adam*) is used to stress
a person's humanity and his relationship to Adam, father of all
mankind.  The term "Children of Israel" is used to emphasize the
significance of being a Jew.  The term "creatures," as explained by
Rabbi Shneur Zalman of Liadi, refers to those who have absolutely
no other virtues to recommend them.  Their only merit, as it were,
is to have been created by G-d.  Yet even these Jews are worthy of
our love.  (Lubavitcher Rebbe, *shlita*)

                                    ***

"Hillel used to say:  If I am not for myself, who will be for me?
And if I am only for myself, what am I?  And if not now, when?"
(Ethics 1:14).

     It is up to the individual to better himself and improve his
behavior through his own hard work.  No one else can do this for
him; only he can achieve his own perfection.  Yet no matter how
high a level is reached, a person must never become too self-
satisfied.  "What am I" one should ask, "How may I further
improve?"  Finally, the observance of mitzvot should never be
postponed until a later date.  If negative character flaws are not
corrected in one's youth, it is far more difficult to change in
later years, when bad habits have already become ingrained.  (*Mili
D'Chasiduta*)

                                    ***

"Hillel used to say...nor can an ignorant person be pious"
(Ethics 2:5).

     Just as a fire will not burn unless it has the proper
channel--wick and oil--so too, will love of G-d not take hold
unless it is contained in the proper vessel.  The mitzvot a Jew
observes and the Torah he learns define his capacity to love and
fear G-d, and form the vessel with which this is accomplished.  An
ignorant person has not spent sufficient time creating that vessel,
and thus cannot be truly pious.  (*Torah Ohr; Sefer Hamaamarim*)

******************************************************************
                        MOSHIACH MATTERS
******************************************************************

     G-d said to Moshiach, "The Jews who are protected by
you--their sins will one day bring about your imprisonment in an
iron yoke...through their sins your tongue will cleave to your
palate--is this your will?"

     Moshiach asked, "Will that suffering last many years?"

     "I have decreed seven years of suffering for you..."

     Moshiach said, "With rejoicing I accept on condition that not
one Jew will perish...and that those who are hidden in the dust
shall also be saved...."  (Yalkut Shimoni)

******************************************************************
Published by the Lubavitch Youth Organization, 770 Eastern Parkway,
Brooklyn, NY 11213, [phone], 778-6000.  Rabbi Dovid Raskin
- Chairman.  Rabbi Shmuel Butman - Director.  Rabbi Kasriel Kastel
- Program Director.  Rabbi Shlomo Friedman - Administrator.
Yehudis Cohen - Editor.  Mordechai Staiman - Copy Editor.  Esther
Altmann, Basha Majerczyk - Contributing Editors.  Rabbi Nissen
Mangel - Chairman Editorial Committee.  Rabbi Zalman I. Posner
- Consultant.  All contents (c) 1993 by L.Y.O. ISSN 1050-0480.
******************************************************************
Permission is granted for BBS distribution, provided no changes are
made and that it be complete with all credits to L.Y.O. and L'Chaim
BBS.  The name of this publication is an acronym for "L'zecher
Chaya Mushka."
*******************************************************************
This BBS version of the L'Chaim publication, was prepared for BBS
distribution by Reuven Blau, Sysop of L'Chaim BBS, KESHERnet N.Y.
718-756-7201.  Please address all questions or comments via the
Chassidus echo via the KESHERnet G L O B A L Jewish BBS network
or netmail directly to the Sysop of L'Chaim BBS (FidoNet. 278/610).