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                                  B"H
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                         L'CHAIM - ISSUE # 658
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                           Copyright (c) 2001
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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                  Electronic version provided free at:
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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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        February 23, 2001      Mishpatim         30 Shevat, 5761
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                           Send In the Clowns

Once, when Rabbi Beruka met the prophet Elijah in the market-place,
Rabbi Beruka asked him, "Can you show me someone who is assured of a
place in the World to Come?"

Elijah pointed to two ordinary looking people, whereupon Rabbi Beruka
approached them and asked what their occupation was.

"We are jesters who make people laugh when they are sad," they replied.

What exactly is a jester and how did these particular jesters make
people laugh when they were depressed? The word "jesters" is defined by
Rashi as "one who is joyful and causes others to rejoice."

This word can also be read as "I have given joy to others; consequently,
I have also rejoiced." One experiences personal joy only after he
dispenses it to others.

The nature of joy is that it permeates a person's entire being. When a
person is happy, he lives joyfully. This happiness affects the way he
conducts his life and influences everyone with whom he comes in contact.
He shares happiness with those around him and his happiness brings him
success in all matters.

At the conclusion of a passage in the Torah describing a series of
curses to be visited upon the Jewish people, the Torah explains:
"Because you did not serve the L-rd your G-d with joyfulness and with
gladness of heart..."

This idea is somehow foreign to the customary notion of happiness. When
do we consider ourselves happy? Well, for most of us, happiness connotes
some pleasurable situation or occurrence.

Jewish teachings define happiness not only as the feeling of joy that
results from pleasure. For the Jew, happiness is itself a form of
devotion, of Divine service to the Creator. It is a self-imposed state
of mind, which denotes our faith and belief in G-d. We are joyous
because we are sure that everything He does is in our very best
interest; we are joyous because we are living in accord with G-d's
Divine blueprint for universal life, the Torah.

Our joyous state of mind exists regardless of externals, it defines our
being Jews. And happiness is also a great mitzva, for it is an
affirmation in the truest fashion, of our faith in an omniscient and
benevolent G-d, whose plan for us may be unfathomable, but Whom we
trust, as a child trusts his mother and father.

Rabbi Yitzchak Luria comments: "Simcha [joy] is fundamental to the
service of G-d. Even if our service was lacking in other aspects, if we
had been happy while serving G-d, we never would have been exiled."

Of course, the mega-simcha we are all awaiting is the imminent
commencement of the Messianic Era. And we can each hasten its arrival by
maintaining an attitude of joy, which will most certainly have a ripple
effect through our relationships with everyone we encounter on our
meandering paths through this world.

This Shabbat is the beginning of the month of Adar, about which the
Talmud states, "When Adar begins we increase our joy."

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In last week's Torah portion, Yitro, we read about how the Torah was
given "amidst thunder and lightening." This week, in the Torah portion
of Mishpatim, we begin learning the commandments that were given at
Mount Sinai. In contrast to what one might expect after such an
extraordinary event, the mitzvot enumerated in Mishpatim involve simple,
straightforward matters between man and man, the kind of laws logic
would dictate even without specific commands in the Torah.

At first glance, the two portions seem to symbolize opposite extremes:
Yitro describes the supernatural revelation of G-dliness on Mount Sinai,
whereas in Mishpatim, the Torah deals with the mundane details of daily
life.

On a deeper level, however, these two portions represent two necessary
stages in the transformation of the world that was initiated at Mount
Sinai: The Torah was given to man for the purpose of bridging the gap
between the spiritual plane of existence and physical reality. With the
revelation of the Torah, holiness could be introduced into the material
world, thereby uniting the spiritual with the physical.

The objective was not for holiness to nullify or negate the physical
world. Rather, G-d wanted it to continue to function as before, albeit
suffused and permeated with a higher sanctity.

The first stage in the fusion of the spiritual and physical is described
in Yitro: "And G-d descended on Mount Sinai." All of creation held its
collective breath when the Torah was revealed, as the Midrash relates:
"Not one bird screeched, not one fowl flew, not one ox bellowed...the
whole world was silent and soundless." The Jewish people were so
nullified by the intense revelation of G-dliness that they fled several
miles and had to be brought back.

Such a state of nullification, however, was not the ultimate goal, as
G-d wants the world to exist as a "regular" physical entity.
Accordingly, the second stage is described in Mishpatim, which deals
with monetary regulations and the laws of damages, i.e., how a Jew is
supposed to observe G-d's commandments within the framework of his day
to day life. In fact, it is precisely through observing these "simple"
mitzvot that holiness is brought into the world and becomes part and
parcel of it.

Being holy does not mean being disconnected from the world or having to
transcend it. On the contrary, holiness can also be expressed in
compensation for damages, respecting deposits and pledges, paying
employees on time, etc. - mundane, concrete actions carried out
according to Torah that make the world holy.

With faith in G-d as his foundation, every Jew has the power to sanctify
all aspects of his life.

                           Adapted from Volume 16 of Likutei Sichot

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                             SLICE OF LIFE
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                    Thoughts on Spring YeshivaCation

                           By Tzvi Tannenbaum

What can someone say about a place with 14- or 15-hour days of learning
and praying, and, yet, at the end of the day, you felt energetic and
refreshed rather than exhausted?  What can someone say about the
opportunity to be Jewishly challenged, to rise to a higher level of
thought and understanding, and also of feeling?  A chance to have
spiritual batteries recharged?  The chance to spend ten days in a
loving, magical neighborhood?  A chance to learn from learned rabbis,
true Torah-sages, very wise and kind men, with whom every moment was
precious?  Ten days that felt like three, but were equal to 30 or 60.  A
chance to spend time with full-time students who were extraordinarily
friendly and welcoming.

I can honestly say that I've never learned so much in such a short
period of time.  Not a moment was wasted.  From 8:00 in the morning till
10:30 at night - and later, when there was a farbrengen! - not a moment
was lost, not a minute was wasted.  Whether it was learning Chasidic
thought, Talmud, Chumash (Five Books of Moses), or Shulchan Aruch (Code
of Jewish Law), in a class, with a study-partner, or in tutorial
sessions, the atmosphere was saturated with Yiddishkeit. Even during
mealtimes, conversation usually centered on the lessons of that day.

As a college professor, I was truly in awe of the quality of the
teaching.  Rabbi Goldberg, Rabbi Wircberg, and Rabbi DeHay are truly
masters of educational method.  They brought a passion to their teaching
that allowed them to engage each student at his own level of ability,
always with the greatest respect.  They were able to make the Torah
concepts vivid and lively, and through patient and gentle, but firm,
guidance implant those concepts in their students' minds and hearts.  I
have rarely seen such a wonderful combination of passion and love
brought so effectively to the classroom.  I truly hope that some of
their energy, love, and respect comes to my own teaching.  They were
wonderful examples of how to teach with energy, passion and love, as
well as respect for both the subject and their students.

And then, the neighborhood of Crown Heights.  What a pleasure it was to
be able to experience a vibrant, magical neighborhood.  What a treat it
was, coming, as I did, from a small town with a small and scattered
Jewish population, to be able to walk down streets on which almost every
home and business had mezuzot on their doors and gates. To see so many
men with yarmulkes or hats.  To see almost all of the businesses closed
on Shabbat.  To hear the siren for candle-lighting as Shabbat was about
to begin.

And of course, the warmth and hospitality that I enjoyed, from my host
family to the neighbors who hosted me for Shabbat dinners and others who
invited me to visit even during the week.

I can honestly say that the YeshivaCation was one of the most wonderful,
intense and refreshing Jewish experiences I have had (and I've had some
very good ones).  Each day was like a 14-hour feast for the mind and
soul.  Being able to spend each day, almost every waking hour, learning
Torah or davening (praying) or simply being immersed in a total Jewish
environment, made every day of the YeshivaCation almost like a
mini-Shabbat.  This was a rare opportunity that was indescribably
special to someone who lives in an area with a small Jewish population
and where so many of the things needed for a full Jewish life are only
available by traveling long distances.

        Professor Zvi Tannenbaum teaches at Missouri Southern State
        College, Joplin, Missouri, where he lives with his wife and
                                                            family.

          For info about this year's YeshivaCation call (718)
                 735-0250 or visit www.hadarhatorah.org


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                               WHAT'S NEW
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                          Rabbi Riddle Speaks

Rabbi Riddle Speaks is a delight-fully entertaining book for children.
It is based on the popular "Rabbi Riddle" (www.RabbiRiddle.org) study
sheets, published for the National Committee for the Furtherance of
Jewish Education. Rabbi (and Rebbe-tzin) Riddle's goal is to teach Torah
values to Jewish children of all backgrounds. The creative team of
writer Leibel Estrin, illustrator Dovid Sears and project director
Schneer Zalman Kalman Zirkind, of the original Mendy and the Golem
Comics, have joined together once again to publish this phenomenal first
volume that teaches about Loving Others, Charity, Honoring Parents,
Hospitality and the Messianic Era. Published by Shazak Unlimited,
available in Judaica stores or through Feldheim Publishers,
www.feldheim.com



                           The Moshiach Times

The Moshiach Times, a bi-monthly magazine for children published by
Tzivos Hashem, is full of exciting stories, car-toons, and great games
that make learning fun. There's a whole new world of Jewish exper-ience
in every issue! Order a subscription on their website at
www.tzivos-hashem.org or send a check ($10 - one year, $18 - two years
in the U.S.; call (718) 467-6630 for international rates) to The
Moshiach Times, 332 Kingston Ave., Bklyn., NY 11213

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                            THE REBBE WRITES
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               Erev Shabbos Parshas Shekolim, 5726 [1966]


                       To All Participants in the

                      "Evening With Lubavitch" in

                           Philadelphia, Pa.

                            G-d bless you -

Greeting and Blessing:

It is significant that the "Evening With Lubavitch" is taking place on
Rosh Chodesh [the new month of] Adar. In olden days, when the Beis
Hamikdosh [Holy Temple] was in existence, the first day of Adar was
noted for the "Shekolim Call" which went out on that day, whereupon
every Jew contributed a half-shekel [coin] to the Sanctuary chest which
provided the public sacrifices on behalf of all the Jewish people.

The saintly Rebbe the "Tzemach Tzedek" (so named after his monumental
Halachic [Jewish legal] work) - and this year marks the 100th
anniversary of his demise - in discussing the Mitzvah [commandment] of
Machtzis haShekel [contributing half a shekel] in one of his renowned
Chassidic-philosophical works, offers some insights into this Mitzvah
requiring no more and no less than half a shekel.

It indicates, he explains, that when a Jew makes a contribution toward a
sacred cause, it is immediately matched by a similar benevolence from
G-d to him, in accordance with the principle that human initiative acts
like an impulse which calls forth a corresponding impulse from On High.
The two, together, constitute the complete Shekel haKodesh ("holy
shekel").

Moreover, though human endeavor must be voluntary and spontaneous, the
assurance has been given that where there is a resolute intention, the
person receives aid from On High to carry it to fruition in the fullest
measure.

To be sure, the physical Sanctuary in Jerusalem was destroyed and the
sacrificial service has since been interrupted. Nevertheless, in a
spiritual sense the Sanctuary and all that was connected with it have
never ceased; they exist in our daily experience and practice of the
Torah teachings and Mitzvos. This is one of the aspects of our infinite
Torah, which is in no way subject to the limitations of time and place.

The Mitzvah of the Half Shekel teaches us, among other things, that
human effort, provided it is sincere and resolute, is "met halfway" by
Divine Grace.

Thus, though the goal may, at first glance, seem too ambitious or even
beyond reach, we are not limited to our own human resources, since our
initial effort evokes a reciprocal "impulse" from On High which assures
the attainment of even the "unattainable."

The Mitzvah of the Half-Shekel was originally related to the Beis
Hamikdosh, where simple material objects were trans- formed into things
of holiness, through dedication and sacrifice. Such is the unlimited
power which the Creator vested in the Jew by means of the Torah and
Mitzvos originating in the En Sof (Infinite).

Every Jew has the power to transform small and ordinary things of nature
into values and categories which transcend nature - through living his
daily life in accord with the will and command of G-d.

In this way the Jew fulfills his purpose in life and the ultimate
destiny of Creation, namely, to make an abode for the Holy One here on
earth, in fulfillment of the Divine command, "Let them make Me a
Sanctuary that I may dwell among them" (Exod. 25:8).

To the realization of this destiny of the individual Jew and of the
Jewish people as a whole, the Lubavitch activities in all parts of the
world are dedicated.

I take this opportunity to extend prayerful wishes to each and all
participants in the "Evening With Lubavitch." May it be a source of
lasting inspiration to you all, and an abiding influence towards the
experience of a fuller, nobler, and, indeed, holier daily life, where
the material "half-shekel" is balanced by its heavenly counterpart "in
the scale of holiness" (b'Shekel haKodesh), ensuring a harmonious and
truly happy life, materially and spiritually.

With blessing,

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                        A WORD FROM THE DIRECTOR
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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 gerah," 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 Chasidut, the "ten gerah" 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
Chasidut, 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.

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                          THOUGHTS THAT COUNT
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If a man digs a pit... the owner of the pit shall make it good, and
return money (kesef) to the owner (Ex. 21:34)

Every person "digs a pit" with his sins into which other people fall and
get hurt. The way to correct this situation and "make it good" is by
"returning kesef (related to the word kisuf - longing and yearning) to
the owner" - with a sincere desire to return to the "Owner" of the world
in repentance.

                                               (Likutei Sefat Emet)


If fire breaks out and finds thorns, and shocks of corn are consumed, or
the standing corn, or the field (Ex. 22:5)

It states in the Talmud: "Punishment comes to the world only on account
of the wicked, yet begins with the righteous." When G-d brings
punishment ("fire") into the world, it is directed primarily against the
wicked ("thorns"). However, as long as righteous people exist, their
merit protects everyone. Therefore, if G-d determines that punishment is
absolutely necessary, the righteous are often the first to be stricken,
so that their merit can no longer shield others.

                                                     (Pardes Yosef)


If you afflict them in any way, and they cry out to Me, I will surely
hear their cry (Ex. 22:22)

It is forbidden to chastise anyone too harshly, even if one's intentions
are good. Because Penina inadvertently caused pain to Hannah (the mother
of Samuel) in trying to influence her to pray to G-d for children, we
find that she was punished. One must be very careful not to cause
someone to "cry out" to G-d, for He will "surely hear their cry."

                                                   (The Vilna Gaon)


And holy men you shall be to Me (Ex. 22:30)

G-d wants us to sanctify that aspect of us that makes us human, and to
perform holy, "humanitarian" actions. G-d desires good and holy people,
as He already has plenty of angels to do His bidding.

                                               (The Rabbi of Kotzk)

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                            IT ONCE HAPPENED
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In the olden days, the Jews of Germany were known for their highly
organized social and community structure. Being chosen for a post in one
of these communities was a badge of honor, as it signified having been
approved by several screening committees. And once a candidate was
selected, his authority and influence over communal life was
considerable.

The selection process for religious leaders was equally stringent. Being
the Rabbi of a German Jewish community was a prestigious position, and
there was much competition.

Rabbi Refael Cohen, the Rav of Pinsk, was one of the leading Torah
authorities of his generation. At the age of ten he had been accepted
into the famous yeshiva of the "She'agat Aryeh," and at 19 he already
headed the yeshiva. Before Pinsk, he had served as Rav in Posna and
Minsk. It was therefore not surprising when he was asked to serve as
Rabbi of Hamburg, one of the most important Jewish communities in
Germany. The Rabbi set off for Hamburg to meet with its leaders and
begin the official process of appointment.

By that time, the winds of the Enlightenment had already begun to blow
across Germany. The stated aim of its proponents was the "modernization"
of Judaism, while retaining its age-old traditions. In fact, however,
its underlying goal was the removal of all barriers separating Jew and
non-Jew, and the ultimate assimilation of the Jewish people into the
family of nations. Rabbi Refael, who hailed from the "backwaters" of
Lithuania, had never met any Maskilim, as they were called, and the
whole idea was foreign to him.

Moses Mendelssohn was one of the main proponents of the Enlightenment
then living in Berlin. To many German Jews, he was a visionary whose
opinions and "Weltanschauung" greatly influenced their own. Among those
who regarded him in this light were several of the community leaders of
Hamburg, who were now in charge of appointing a Rabbi. Their ideal
candidate would be knowledgeable in Torah, yet "progressive" enough to
keep up with current fashions and trends.

When Rabbi Refael appeared before the selection committee they were
impressed by his obvious scholarship and wisdom. His personal views and
beliefs, however, remained unknown. The board decided that the best
person to judge Rabbi Refael's character would be Moses Mendelssohn
himself.

Rabbi Refael was told only that if he wished to conclude the appointment
process as quickly as possible, he must travel to Berlin to meet with
one of the greatest Jewish thinkers of all time, Rabbi Moses
Mendelssohn. If he received his recommendation, the position of Rabbi
was his.

Rabbi Refael, in his naïveté, assumed that he was going to meet a Torah
sage, and set off for Berlin. In the meantime, the board sent an urgent
letter to Moses Mendelssohn explaining the situation and asking him to
assess the moral fiber of the Lithuanian Rabbi. Was he truly qualified
to be Rav of the "progressive" community of Hamburg?

Rabbi Refael walked into Moses Mendelssohn's home and saw the "Torah
sage" sitting at his desk with his head uncovered, rifling though a
Hebrew Bible. He was so astonished that he was momentarily speechless.
In addition to his shock, he also felt as if he had been deliberately
deceived and misled.

When Mendelssohn looked up and greeted his visitor with "Shalom," Rabbi
Refael responded with a quote from Isaiah, " 'There is no peace, says
the L-rd.' How could they have sent me to a heretic?" he thundered. "I
would rather be reduced to begging than have to obtain the
recommendation of someone who sits and learns our holy Torah with an
uncovered head!" With that, he turned on his heels and left.

Before he got back to Hamburg, however, a letter arrived from Moses
Mendelssohn apprising the board of his findings: "I did not have time to
assess the character of the Lithuanian Rabbi," he wrote, "for as soon as
he saw me he called me a heretic and stormed out. Why? Because my head
was uncovered as I was looking into a Bible. He refused to accept any
recommendation from me, and declared that he'd rather be a beggar than
need my approval."

The members of the board assumed that Moses Mendelssohn was telling them
that Rabbi Refael was obviously unqualified for the position. But no!
The end of the letter contained a surprise: "I therefore recommend that
you appoint him as Rav, for he is a man of truth. I am sure that such a
person would never be anything less than completely impartial, even if a
sword were suspended over his throat..."

In the end Rabbi Refael was appointed as Rav of Hamburg, and served in
that capacity for many years. Throughout his life he continued to be a
staunch opponent of the Enlightenment and of Mendelssohn himself, whose
recommendation secured his job in the first place.

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                            MOSHIACH MATTERS
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It states in the Zohar: "During exile the Jewish people are like a bride
standing in a butchers' market. Because of her Bridegroom's great love
for her, its foul odor does not deter Him from visiting her where she
is; indeed, in His imagination she is standing in a bazaar of
perfumers." This relationship refers to the time of exile. But the time
has now come that there should be an end to the exile, and we have to
get ready for the Redemption. And surely it is obvious that we cannot
accompany G-d to the chupa wearing the same "garments" (i.e., our
thoughts, speech and actions) that were good enough for the butchers'
market...

                                   (Likutei Sichos Vol. 20, p. 178)

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               END OF TEXT - L'CHAIM 658 - Mishpatim 5761
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