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                             L'CHAIM       ISSUE # 282 PART 1 OF 8
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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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August 27, 1993        Parshas -  Ki Teitzei         Elul 10, 5753
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                          CELEBRITY STATUS

     Your favorite (fill in one depending on what you're into)
actor, musician, entertainer, politician, author, philosopher, is
coming to town, and as a devoted fan you have been given the honor
of taking him/her around.

     The honor, the thrill, the excitement, the unique privilege of
being able to spend time in this celebrity's presence will be
yours. Also yours is the knowledge that by accompanying him/her for
a day you will be helping that celebrity further enhance his career
or spread his message.

     When the day is over and you are offered payment, you balk. At
least accept reimbursement for your expenses, you are told.

     In complete sincerity, you explain that the reward for your
services is to have been of assistance to your favorite celebrity.
Your payment is that you were able, in a small way, to become
closer to your hero during this day together.

     Later, you get a thank-you note in the mail and a small gift
as a token of his appreciation. But you will always consider the
true reward to be the day that you spent in the celebrity's
presence.

     "The reward for a mitzva is the mitzva," Judaism teaches.

     Each time we do a mitzva, another notation is made in G-d's
Great Ledger. We bring more blessings and goodness into our lives
and the lives of those we love through doing mitzvot.

     But, according to our Sages, the true reward for the mitzva is
simply that we have had this unique opportunity and privilege to
become closer to G-d, to strengthen our bond with our Infinite
Creator.

     A rock, a tree, an ant, a horse, are all G-d's creatures. But
none of them have been given the privilege of performing mitzvot,
of connecting to their source through choosing to do G-d's will.

     For that finite moment in G-d's infinite existence that we are
performing the mitzva, we have assisted G-d, so to speak, in
helping to perfect the world, in spreading His message and
enhancing His career.

     Never mind the notation in the Heavenly Ledger that you know
is being inscribed. Never mind the thank-you that comes in the way
of additional blessings and goodness for you and your family. The
reward of the mitzva is the mitzva, itself. The reward is the
opportunity of having the privilege of becoming closer to G-d
through these simple mundane acts--to be a Jew, and not a rock or
a tree or an ant or a horse--a Jew who can perform mitzvot and
create a stronger bond with the Ultimate Celebrity.

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                           L'CHAIM         ISSUE # 282 PART 2 OF 8
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                      LIVING WITH THE TIMES
                     THE WEEKLY TORAH PORTION
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     The first verse of this week's Torah portion, *Ki Teitzei*,
seems to contain a grammatical error. "When you go forth to war
against your enemies," it begins, "and the L-rd your G-d will
deliver him into your hands."  Why does the Torah begin the verse
with the plural--enemies--and continue in the singular?

     Every word in the Torah is exact, every letter conveying a
multitude of nuances and meanings which teach countless lessons.
This verse, which seemingly deals with the subject of conven-tional
warfare, alludes to a different type of war, a spiritual war which
is waged by every individual.

     A Jew may face two types of enemies:  one which threatens his
physical existence, and one which threatens his special holiness as
a member of the Jewish people--his Jewish soul. The Torah uses the
word "enemies" to refer to both these threats, for the body and
soul of the Jew work in tandem, united in their service of G-d.
Whatever imperils one's physical well-being threatens one's
spiritual equilibrium, and vice versa.

     The Torah tells us how to emerge victorious over both types of
enemy: "When you will go forth." A person must gird himself with
the strength that comes from absolute faith in G-d, even before
encountering the enemy. Next, one's approach must be that of
ascendancy--"against (literally, 'over') your enemies." Know that
G-d Himself stands beside you and assists you in your struggle.

     Armed in such a manner, victory is assured, not only against
conventional enemies, but against the root of all evil--the Evil
Inclination, equated in the Gemara with "the Satan (enemy of the
soul), and the angel of death (enemy of the physical body)."

     When a Jew goes out to "war" fortified with the knowledge that
there is no force in the world able to stand in the face of
goodness and holiness, not only are external manifestations of evil
vanquished, but its spiritual source is defeated as well. The Torah
therefore uses the singular--enemy--to allude to the Evil
Inclination, the origin and prototype of all misfortune.

     The verse concludes with the words "and you shall take
captives of them." If a Jew is not careful and falls prey to the
Evil Inclination, all of his higher faculties, given to him by G-d
to be utilized for good, also fall into its snare. The Torah
teaches that sincere repentance has the power to redeem these
captive prisoners, elevating them until even "willful transgres-
sions are considered as merits."

     Such warfare brings Moshiach and the Final Redemption closer,
when the Evil Inclination will be totally vanquished and the
victory over sin will be permanent.

Adapted from the works of the Lubavitcher Rebbe

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                             L'CHAIM       ISSUE # 282 PART 3 OF 8
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                          SLICE OF LIFE
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                           DAY SCHOOLS

by Anne Gottleib

     "Please give it a try," he had said. "I think it's important."

     I was not sold--either on the importance or the trying. Day
schools, private religious day schools in particular were outside
my realm of experience. I am a public school graduate. But, I was
in love, newly married, wanting to please.

     And, somewhere within the reaches of my conscience, I could
recognize a certain truth in what my spouse was telling me.

     He and I, each married for the second time, have had to rely
heavily on truth and maturity this time 'round. Although he has no
children of his own, he has taken on my son and daughter with the
warmth and caring of a dedicated parent.

     So I said I would look at the Day School. I said I would
consider it because I love my husband, because I believed he had
the children's best interests at heart. I said I would look at the
Day School because I sensed beneath our surface conversation about
Judaism and faith, a depth of understanding which I envied.

     My husband has a strong background in our religion. He
attended yeshivot from kindergarten through college. He read,
studied, argued, rejected, accepted. My husband was reared in an
Orthodox home where being Jewish meant, simply, to be.

     I, on the other hand, while labeling myself a proud Jew, am
perhaps more honestly, an assimilated American Jew. I hesitated at
the thought of a day school for the liberated identity I thought my
children would lose.

     I wanted my son and daughter to mix with other youngsters--to
know there are black people, yellow people, tan people. I want my
son and daughter to feel strong and secure in a world of many races
and faiths.

     And my husband said, "They will. They will," he said, "because
they will be strong and secure in the knowledge of who they are.
They will be proud and their pride will allow them to accept other
people's individuality."

     "But what about the indoctrination?" I asked. "Will the Day
School teach my children that Jews who eat McDonald's hamburgers
are bad? That Jewish people who drive on Shabbat are not Jews?"

     In my attempt to protect my offspring and through the fear of
the unknown, I wavered. "Too much," I said. "Perhaps a day school
will be too much."

     I cried. At 1 a.m. on a weekday night three days before the
start of school six years ago, I agonized at the change in
direction my life might take. I cried until my daughter, age eight
at the time, tiptoed out of her bedroom to comfort me.

     "Mommy," she said, "are you worried about the school, Mommy,"
she said, "Don't worry so much. Maybe the Day School is an
opportunity we shouldn't pass up."

     She was right, of course.

     The Day School... it has added songs and prayers and a sense
of security to my life. It has given my son and daughter an
understanding of who they are. They tell me stories about their
ancestors, my ancestors--brave, powerful, real, men and women.

     The Day School has taught my children to accept differences
among people, to see the good in others. They climb on the bus each
morning, smiling. They come home singing, laughing, spilling their
tales of math and social studies, science, literature, the
prophets, the holidays.

     They love no one more or less for his level of Jewish
observance. They are growing quickly in their range of
understanding. And, they are teaching me.

     They continue to play softball and baseball, to take dancing
lessons and piano lessons, to play with children of all ages and
races. They have lost nothing by attending the day school. They
have gained everything.

     And so have I.

Anne Gottleib is a free-lance writer and the author of a newly
published book who lives in Rockland County, New York with her
husband and children.

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                            L'CHAIM        ISSUE # 282 PART 4 OF 8
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                          WHAT'S NEWS
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A WORLD OF PEACE

     The 32nd annual regional convention of the Chabad-Lubavitch
Women's Organization will take place in Cleveland, Ohio, from
November 19 through 21.  The woman's role in Jewish life, hastening
the Redemption and in the Messianic Era will be among the topics
discussed.  For more information contact Chabad House Women in
Cleveland at [phone] or the Lubavitch Women's Organization
headquarters in Brooklyn at [phone].

TOMORROW'S WORLD

     The Chabad House of Beer Sheva, in the south of Israel, has
opened an exhibition entitled, "The World of Tomorrow."  All of the
exhibits portray life in the Messianic Era.  Models of the Third
Holy Temple, peace between the nations of the world, the
ingathering of the exiles and even what our daily lives will be
like in the Messianic Era, are included.  A similar exhibition,
produced by Rabbi Y. Gansburg, was open this past spring in the New
York metro area and is expected to tour the United States in the
early fall.  Stay tuned.

REACHING OUT

     Reaching Out is a Jewish Educational Bulletin published by the
Prisons Department of the Lubavitch Youth Organization.  It is sent
out, free of charge, to Jewish inmates throughout the  U.S.  If you
know someone who would benefit from receiving this publication
write to Reaching Out/LYO, 770 Eastern Pkwy, Bklyn, NY 11213

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].

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                           L'CHAIM        ISSUE # 282 PART 5 OF 8
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                           INSIGHTS
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                        THE BALANCE SHEET

                    A letter from the Lubavitcher Rebbe
                                           25 Elul, 5719 (1959)

     These days at the end of the outgoing year, and on the eve of
the new year, may it bring blessings to us all, call for
self-evaluation in respect to the year about to end, and--in the
light of this self-appraisal--for making the necessary resolutions
for the coming year.

     Such a "balance sheet" can be valid only if the evaluation of
the full extent of one's powers and opportunities was a correct
one. Only then can one truly regret, in a commensurate degree, the
missed opportunities, and resolve to utilize one's capacities to
the fullest extent from now on.

     The period of time before and during Rosh Hashana is not only
the occasion which demands spiritual stock-taking in general, but
it also begs for a profound inner appreciation of the tremendous
capacities which one possesses as a man, the crown of Creation, and
as a Jew whom the Creator has given His Divine Law of Life (Torat
Chaim). For Rosh Hashana is the day when Man was created.

     When Adam was created, the Creator immediately apprised him of
his powers and told him what his purpose in life would be:

     "Replenish the earth, and conquer it; and have dominion over
the fish of the sea, and over the fowl of the air, and over every
living thing that moves upon the earth." (Gen. 1:28)

     Man was given the power to conquer the whole world and to rule
over it, on land, sea and in the air, and he was enjoined to so do;
this was his task.

     How was this "world conquest" to be attained, and what is the
purpose and true meaning of it? This is what our Sages tell us and
teach us in this regard:

     When G-d created Adam, his soul--his Divine image--permeated
and irradiated his whole being, by virtue of which he became the
ruler over the entire creation. All the creatures gathered to serve
him and to crown him as their creator. But Adam, pointing out their
error, said to them: "Let us all come and worship G-d, our Maker!"

     The "world conquest" which was given to man as his task and
mission in life, is to elevate the whole of nature, including the
beasts and animals, to the service of true humanity, humanity
permeated and illuminated by the Divine image, by the soul which is
veritably a part of G-d above, so that the whole of Creation will
realize that G-d is our Maker.

     Needless to say, before a man sets out to conquer the world,
he must first conquer himself, through the subjugation of the
"earthly" and "beastly" in his own nature. This is attained through
actions which strictly accord with the directives of the Torah, the
Law of Life--the practical guide in everyday living, so that the
material becomes permeated and illuminated with the light of the
One G-d, our G-d.

     G-d created one person and on this single person on earth He
imposed the said duty and task. Herein lies the profound, yet
clear, directive, namely, that one person--each and every
person--is potentially capable of "conquering the world."

     If a person does not fulfill his task, and does not utilize
his inestimable divine powers--it is not merely a personal loss and
failure, but something that affects the destiny of the whole world.

     In these days of introspection, we are duty-bound to reflect
that each and every one of us--through carrying out the
instructions of the Creator of the World which are contained in His
Torah--has the capacity of conquering worlds. Everyone must
therefore, ask himself, how much has he accomplished in this
direction, and to what extent has he failed, so that he can make
the proper resolutions for the coming year.

     G-d, Who looks into the heart, on seeing the determination
behind these good resolutions, will send His blessing for their
realization in the fullest measure--in joy and gladness of heart
and affluence, materially and spiritually.

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                            L'CHAIM       ISSUE # 282 PART 6 OF 8
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                           WHO'S WHO?
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     The MAHARAM, Rabbi Meir of Rothenburg (1215-1293), was the
greatest halachic authority of his time.  Born in Worms, Germany to
a distinguished rabbinical family, he headed a yeshiva which
produced Jewish leaders for all the surrounding lands. A spiritual
giant, he was widely consulted on an enormous range of questions
whose halachic responsa have formed the basis of Ashkenazic
practice to our day.  While at the head of a large group of Jews
attempting to flee German persecution by going to Eretz Israel, he
was recognized by an informer.  He was imprisoned and held for a
huge ransom.   He refused to allow the extortionate sum to be paid,
for fear that the practice of imprisoning rabbis would be repeated.
He died in prison.

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                           L'CHAIM        ISSUE # 282 PART 7 OF 8
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                    A WORD FROM THE DIRECTOR
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     People often ask and wonder what will happen to "free choice"
when Moshiach comes.  "We will be like puppets, like robots," they
suggest.

     If the world is all good, and evil and the desire to do evil
no longer exist, then where is a person's free choice?

     As with everything else, our outlook toward free choice is
clouded by our long exile. We think that right now we have free
choice. After all, we can choose to observe mitzvot or not to
observe mitzvot, to be nice to others or to be nasty. To be honest
and ethical in business or to lie, cheat and swindle. But this is
not free choice!

     Free choice in its most complete sense will only be
experienced in the Messianic Era:

     Imagine having to choose between two suits. If one of the
suits is brand new and an up-to-date style, but the other suits is
old, torn and dirty, there is not much free choice involved. Of
course one would, or should, choose the new suit as opposed to the
other suit.

     However, if both of the suits are new, stylish and a perfect
fit, that's where free choice comes in. One only experiences true
free choice when choosing between two items that are equal. In
exile, most of our choices are between good and bad. Only in the
Messianic Era, when bad and evil will no longer exist, will we
experience true freedom of choice in its most perfect sense.

                                         Shmuel Butman

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                        IT HAPPENED ONCE
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     It is known that the Prophet Eliyahu is sometimes permitted to
descend to this world to help Jews in need. Once three men--a poor
man, a simpleton, and an old bachelor who was both poor and simple
came to Eliyahu to ask for his blessing.

     The first man came to the prophet and said, "I am so poor that
I am can't even feed and clothe my family. Please, take pity on me,
and give me your blessing that I may become wealthy."

     Eliyahu agreed to help him, but on one condition: "When you
become rich, and you certainly will, you must promise to give
tzedaka and share your wealth with others." The man promised, and
Eliyahu handed him a coin. "This coin will make you rich," assured
the prophet. "Don't forget your promise."

     The second man came and made his request: "Eliyahu, the one
thing I desire in the world is to become a Torah scholar. Please,
help me."

     Eliyahu considered his request worthy, but made one condition:
"When you become a Torah scholar, and you will, you must promise to
instruct simple folk who want to learn Torah."

     "Of course, I promise," said the man. "It would be my honor
and privilege to teach my fellow Jews."

     Eliyahu took a sheet of paper on which was written the
"aleph-beit" and handed it to the man, saying, "If you study from
this piece of paper, you will certainly become a great scholar.
Don't forget your promise." The man parted from the prophet happily
clutching the paper to his chest.

     Then the third man approached the prophet. "Eliyahu, please
take pity on me. I am no longer young; I'm very poor and not so
bright; and worst of all I'm all alone in the world without a wife.
But I won't take just any wife--I will marry only a woman with good
sense."

     Eliyahu took pity on the man. "I have the perfect girl for
you. But, you must promise to listen to your wife in every matter,
all the days of your life." The man agreed and Eliyahu led him into
the depths of the forest. They entered a small hut in the forest
where an old woman and her daughter were sitting. "This woman is
the perfect wife for you," said the prophet, nodding towards the
daughter. Both parties agreed to the marriage which was held
without delay.

     Two years passed and Eliyahu returned to earth to see if the
three had kept their promises. First, he visited the opulent home
of the formerly poor man. Approaching the huge oak door, he saw a
sign which said in large letters: "Beggars and Deliveries to the
Rear." Eliyahu went to the back door and was given a dollar bill.
"I wish to speak with your employer," demanded the prophet. "Not
permitted. You can have a dollar and a loaf of bread."

     "No," insisted Eliyahu. "I want to see the owner of this
house!"

     "Take two dollars, and be off with you!" Still, Eliyahu stood
his ground. In fact, he created such a fuss, that the servants had
to call the wealthy owner.

     Eliyahu asked the man for a more substantial sum, but he just
scoffed: "A dollar should be enough for you!" Each time he asked,
Eliyahu was rebuffed more violently.

     "I see that you don't recognize me and you have forgotten your
promise. So, you must return my coin."

     "Ha!" do you think that silly coin did anything for me? You
can gladly have it back, it's worthless!" He returned the coin,
laughing. Needless to say, in no time the man was poor again.

     Next, Eliyahu visited the great yeshiva where the would-be
scholar was now a famous Head of the Academy. "Pardon me Rabbi, but
I would like to learn Torah," the prophet said to the great man.

     "Have you studies the entire Talmud and all of its
commentaries?"

     "No, I haven't had the chance to learn; but I want to very
much."

     "I'm sorry, I don't have time to instruct low level students.
You see, I am the Head of the Yeshiva, and I have  more important
things to do!"

     Eliyahu begged three times, but to no avail. Then he said, "I
see you don't recognize me and you haven't kept your promise. You
must return my paper!"

     "This paper is worthless!" the scholar laughed. "Here, take
it." No sooner had the prophet departed, than the Head of the
Academy forgot all of his learning and was an ignoramus again.

     Eliyahu trudged to the poor hut of the newlyweds. The wife saw
Eliyahu from afar, and said to her husband: "We have never been
privileged to have a guest, and here is a distinguished-looking man
approaching. Let's slaughter our cow and serve him properly."

     The husband couldn't imagine life without the cow, from which
they eked out a bare subsistence, but he agreed. "If you feel that
we should, let's prepare the cow."

     Eliyahu ate and when he finished, he said to the couple, "I
see that you have lived according to your promise, and so, I have
two more gifts for you--a coin and a paper."

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                             L'CHAIM       ISSUE # 282 PART 8 OF 8
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                       THOUGHTS THAT COUNT
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"Rabbi Chanina ben Dosa used to say:  Anyone whose deeds are more
than his wisdom, his wisdom will endure; but anyone whose wisdom
exceeds his deeds, his wisdom will not endure" (Ethics 3:12).

     The Jewish view of wisdom is essentially different from that
of the classical Greeks.  For Aristotle, the function of man, his
highest virtue and his ultimate purpose are the attainment of the
contemplative life, the exercise of reason.  But for the Jew,
wisdom and knowledge are only means to an end.  "Great is study
because it leads to action," states the Talmud.  No one in the
throes of hunger has ever benefitted from another's high thoughts
alone. Jewish thought requires "fruit"--tangible accomplishment in
the world of reality, practical achievements in reforming the heart
of man.  (Ethics From Sinai)

                                  ***

"Rabbi Akiva used to say:  Beloved is man, for he was created in
the image of G-d; but it is by a special love that he was informed
that he was created in the image of G-d" (Ethics 3:14).

     G-d created man in His image, charging him, by virtue of his
intellect, with dominance over the rest of creation.  This is
reflected in the fact that human beings walk erect with head held
high, whereas all other creatures, whose source is earthly, walk on
all fours looking down.  (Midrash Shmuel)

                                  ***

"Where there is no flour, there is no Torah; where there is no
Torah, there is no flour" (Ethics 3:17).

     Flour (bread) is food for the body, Torah is sustenance for
the soul; both are necessary to sustain the Jew properly.  Each
type of nourishment complements the other, for when one is lacking,
the other suffers as well.  (Maharal of Prague)

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                        MOSHIACH MATTERS
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     The custom of eating meat and fish and drinking wine on
Shabbat is to remind us the Festive Meal of which we will
participate in the Messianic Era.  At that time we will all partake
of the wild ox, giant fish (*livyatan*), and guarded wine that has
been set aside since the beginning of Creation. (Taa'mei
Haminhagim)

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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.
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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."
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