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                         L'CHAIM - ISSUE # 791
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                           Copyright (c) 2003
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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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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        October 24, 2003        Bereshis        28 Tishrei, 5764
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                                Fake It!

Retro kitchen appliances, faux fur, milk substitutes, microsuede,
knock-offs, botax. Let's face it, a lot of what we come in contact with
these days is trying to be something that it's not.

So what's wrong with fake?

Nothing! In fact, faking it can bring unexpectedly positive results.

A group of disciples of Rabbi Shneur Zalman, founder of Chabad
Chasidism, were annoyed to note that one of their colleagues seemed to
be an adept faker. When he prayed, oh how he swayed and intoned and
reflected. But the disciples knew that it was all an act. And when he
studied, oh how he shtieged and concentrated and delved and probed. But
the disciples knew that it was all a sham.

Annoyed that they had an imposter in their midst and wondering how the
situation could be remedied, the disciples went to Rabbi Shneur Zalman
to ask the Rebbe's advice.

Rabbi Shneur Zalman thought for a moment and then declared, "His end has
already been predicted!"

The disciples trembled. They had meant their fellow chasid no harm. They
had hoped to gain some insight into how to aid their fellow chasid. But
Rabbi Shneur Zalman's sentence sounded ominous.

And then, the Rebbe continued. "The Talmud states (Ketubot, 68a) that
one who pretends to be afflicted with a condition will not pass from
this world until he is afflicted with that condition. If one accepts
charity and is not in need of it, he will not pass from this world until
he comes to such a condition.  So, too, with this young man. If he
feigns to pray properly and he makes believe that he is studying
assiduously, he will eventually do both!"

But we don't have to take an example from a wannabe Torah scholar. We
can look to G-d, Himself, as the ultimate Being to copy. For Jewish
teachings bid us, "Just as He is gracious so shall you be gracious, just
as He is compassionate, so shall you be compassionate, just as He is
called holy, so shall you be called holy." (Maimonides, Laws of
Knowledge)

The High holidays have passed. Hopefully, we were all inspired to make
good resolutions for the upcoming year. How about starting this coming
Shabbat, when we read the very first portion of the entire Torah,
Breishit. Concerning Shabbat Breishit, Jewish teachings explain that the
attitude that we have on this Shabbat affects the entire upcoming year.

On this Shabbat, take some time to be happy and you'll have a happy
year. You're not happy? Fake it!

On this Shabbat, take some time to be grateful and you'll have a year to
be grateful for. You're not grateful? Fake it!

On this Shabbat, be inspired, be holy, be overtly Jewish, be gracious,
be kind, be loving (loving others and yourself), be wise, be judicious,
be G-dly, be helpful, be funny, be peaceful and peaceable. Or at least
pretend to be.

And may G-d do His part to assure that the Talmud's prediction be
fulfilled and that we are all truly inspired, holy, gracious, kind,
loving, wise, judicious, G-dly, helpful, funny, peaceful and peaceable,
for real!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah reading, Breishit, recounts the narrative of creation;
how G-d brought the world into being from absolute nothingness. This is
not merely a story of the past. Firstly, on an mystic level, creation is
a continuous process. Since the world was brought into being from
absolute nothingness, nothingness is its true nature. The fact that it
exists comes only as a result of G-d's kindness. He brings the entire
cosmos into being every moment, and every moment of existence is a
reenactment of the very first moment of creation.

But beyond the abstract, this concept provides a practical lesson in the
personal world of every individual. The Torah portion of Bereishit is an
experience of renewal. Every person has the chance to recreate himself
anew, to establish a new outlook on the way he approaches life
experience. In that vein, our Rabbis said: "The stance which a person
adopts on Shabbat Bereishit determines the manner in which he will
proceed throughout the coming year."

Our Sages teach: "G-d looked into the Torah and created the world. Man
looks into the Torah and maintains the world." The Torah serves as the
blueprint for creation; it is the treasure store for the principles and
patterns on which our existence is based. Similarly, in the personal
sense, the Torah can provide us with guidelines for our individual
process of renewal. Each one of us can use the Torah to help us redefine
our existence and develop a new means of relating to our environment.

When we study a portion of the Torah's wisdom, be it a law, a story, or
a philosophical or ethical concept, we are not just collecting
information. Instead, we are uniting our minds with G-d's wisdom. He is
the author of those laws, stories, and concepts. Through this study, we
are aligning our minds - and through them, our entire personalities - to
function in accordance with G-d's wisdom and desires.

For learning brings about, and on a deeper level, is itself a change in
behavior. Just as learning to talk gives a child new tools for
self-expression, learning such wisdom gives a person new tools for
appreciating the nature of the world we live in and relating to the
people and situations around him.

In this manner, studying the Torah gives a person the means to go beyond
his individual subjectivity. He becomes less concerned with what he
wants and what he thinks is correct, and instead, focuses on what is
true. He begins defining the way he responds to others according to the
objective standards that G-d has laid down. Our own horizons of growth
are limited, for on his own, a person is capable of seeing only so far.
The study of the Torah opens us up to new vistas beyond our own
conceptions and enables us to internalize these levels within our
personalities.

Moreover, this study grants a person new vitality and energy that
extends far beyond the intellect. G-d has invested Himself in the Torah;
therefore, when a person is studying the Torah, he is not merely
establishing a connection with G-d's wisdom, he is establishing a bond
with G-d Himself. This taps an unlimited fountain of energy that
enriches all of his activities and pursuits.

     From Keeping in Touch by Rabbi Eliyahu Touger, inspired by the
                                 teachings of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                           People of the Book
                            by Yehudis Cohen

A little over a decade ago, had you walked past Rabbi Meyer and Shaindy
Gutnick's home on Montgomery Street in the Crown Heights section of
Brooklyn, New York, you would have seen the Hebrew letters spelling out
the word "sofer" (scribe) boldly adorning his garage. Although today he
has entered the world of corporate America and he no longer practices
the ancient art of writing mezuzot, tefilin and Torah scrolls (he wrote
four complete Torah scrolls during his tenure as a scribe), Rabbi
Gutnick is still very much involved with holy Jewish writings.

"The final commandment of the 613 mitzvot, according to the numbering of
Rabbi Moses Maimonides, is to write a Torah scroll. There are opinions
in the Code of Jewish Law," explains Rabbi Gutnick, "that being involved
in the printing of Jewish books is considered like writing a Torah
scroll." As publisher of the Gutnick Edition of the Chumash (Pentatuch)
by Rabbi Chaim Miller, Rabbi Gutnick has covered all of his bases.

Just ask Rabbi Gutnick how he got involved in the Chumash project and
you hear the excitement and enthusiasm mount in his voice. "Rabbi Miller
approached me with the project when he was about 75% through with the
manuscript for the book of Exodus. I agreed to be involved in financing
it," says Rabbi Gutnick.

Until becoming involved with the Kol Menachem Chumash, Rabbi Gutnick
divided his time between his business and charitable pursuits, helping
to establish Chabad Houses throughout Israel from Metullah in the north
to Beer Sheva down south and all points in between. In addition, Rabbi
Gutnick has supported the building of mikvaot in remote locations around
the world.

The transition from silent supporter to publisher - "It's basically
taken over my life; I haven't been into my office in months" - came soon
after Rabbi Gutnick received overwhelmingly positive responses from
anyone and everyone to whom he showed Rabbi Miller's manuscript.

"It appeals to everybody," says Rabbi Gutnick.

Nigel Grizzard of London, contrasted the Gutnick Edition with the genre
of Chumashim he grew up with in the traditional "United Synagogue"
congregations he attended as a child. "My late father was a Fleet Street
journalist who came from the era of 'Hot Metal' when banner headlines,
street corner news vendors and placard boards sold newspapers, a long
time before today's 24/7 news access.

"He used to complain to me about the quality of religious publishing -
that it was always second rate, that it did nothing to inspire or excite
the reader. He would have been happy to have the Gutnick Edition in his
library. It is a book printed with the reader in mind, a book to be read
and used. It arrives like a whirlwind, with commentaries, insights,
explanations, thoughts from the Rebbe, which give a new deeper meaning
to the study of Torah."

Rabbi Gutnick has received correspondence from all corners of the world
showing appreciation, awe and wonder at the Chumash.

"There are Jews right here in Brooklyn who have told me that they never
knew that the Rebbe's teachings included insights into the Chumash.
Others were surprised that the Rebbe's teachings on the Chumash are so
extensive and inclusive. I have gotten responses from teachers in
communities where the Rebbe's teachings or Chasidism in general is not
so warmly received, and they are "secretly" using the Chumash to prepare
their lessons.

Rabbi Dr. Jonathan Sacks, Chief Rabbi of the British Commonwealth
commented, "Beautifully produced and lovingly edited, this work is an
invaluable addition to the library of Jewish scholarship and one which
reminds us, yet again, of the towering stature of the Lubavitcher Rebbe
as a teacher and exponent of Torah."

Rabbi Tzvi Freeman, author of 365 Meditations and Bringing Heaven Down
to Earth writes, "I am very impressed by Rabbi Miller's terse and
communicative style. [It contains] none of the long sentences,
redundancies, passive verbs and obtuse vocabulary that plague so much of
Torah literature today."

In this monumental work, Rabbi Miller skillfully adapts the Rebbe's
concepts in a format that can be appreciated by both the scholar and
layperson. Rabbi Pinchas Stolper of Lakewood, New Jersey, describes the
Chumash as "original, authentic, fascinating and enlightening."

Perhaps the unsolicited heartfelt words of Aaron from Maryland say it
best: "I am a college student at the University of Maryland. Just wanted
to let everyone who has worked on this Chumash know that I have never
been more impressed, and that everyone who sees me with it is hooked
after reading only a few pages."

Torah Chadasha - a "new Torah," G-d foretells us, will emerge in the
Messianic Era. The Kol Menachem Chumash-Gutnick Edition is paving the
way for an appreciation of the Torah Chadasha that we will merit to
study very, very soon.

Yashar Koach to Rabbis Miller and Gutnick.

  For more information about the Chumash, visit www.kolmenachem.com

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                               WHAT'S NEW
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                        A Splinter In Your Mind

Some call it Jewish guilt, others the Jewish soul. Yet all know that
there is something deep within, something distinguishing, something
unique. But not everyone knows what it is or how to access it. Living in
a multicultural melting pot, it's not politically correct to focus on
differences. But, Judaism is the celebration of difference. A Special
Shabbaton weekend with participants from around the world is being
hosted by the Lubavitch community of Crown Heights, Brooklyn. Subtitled,
"The Re-Integration of Jewish Identity," the weekend features Rabbi
Asher and Sara Esther Crispe and Rabbi Shmuel Posner. It will take place
Nov. 7-9. For more info or to register call the Lubavitch Youth
Organization at (718) 774-6187 or visit www.shabbaton.org

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                            THE REBBE WRITES
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                        28 Tishrei, 5737  [1976]

Sholom Ubrocho [Peace and Blessing]:

I am in receipt of your letter of 20 Tishrei.

To begin with the good news towards the end of your letter, may G-d
grant that your wife should have a normal and complete pregnancy and an
easy delivery of a healthy offspring, and, in accordance with the
traditional blessing, you should bring up all of your children to a life
of Torah, Chup-pah [marriage canopy], and good deeds.

With regard to the general topic of your letter, namely that you are a
Chaplain [in the United States Marine Corps] and endeavoring to fulfill
your duties to the best of your ability, but you now find that it would
be difficult to carry out the task of a Jewish Chaplain as you now
conceive of its responsibility in light of your greater commitment to
Yiddishkeit [Judaism] than before. You ask therefore whether you ought
to relinquish your post:-

Perhaps you have heard of my general view in similar situations, but I
will outline it briefly.

Every Jew is always a "soldier" in the service of G-d, including the
duty of spreading G-dliness among fellow Jews, with emphasis on the
actual deed, namely, fulfillment of G-d's commands, the Mitzvos
[commandments], in the daily life.

Certainly, in our age of confusion and perplexity, the call to duty is
more urgent then ever. On the other hand there is also a very favorable
circumstance in the wide-spread search for truth and real values on the
part of the new generation, even among young people whose parents and
grand-parents had placed a priority on the pursuit of material
well-being, through professions and careers, almost to the exclusion of
Yiddishkeit in their personal lives.

If every Jew is in the service of G-d, as noted above, how much more so
one whom the Supreme Hashgocho Protis [Divine providence] has placed in
the chaplaincy, and has, moreover, given him the Zechus [privilege] of
gaining deeper insights into Yiddishkeit to the extent of reassessing
his position. It is clear what the response to the said call of duty
should be, especially of one who is not just a "private" but a ranking
officer.

Of course, the new assessment presents new challenges. But, as in the
case of a military outpost facing increased pressure, the answer is not
to abandon the front, but to call on reserves and reinforcements, so
also in the case of facing a personal challenge. It is certain that the
inner forces are there, for G-d would not give one a task which is
beyond one's capacity to carry out. In the case of the military, there
can sometimes be a miscalculation; but nor so with Hashgocho Protis.
Thus it is only necessary to bring out these forces from potential to
actuality. Even if the ultimate success is in some doubt, the Torah,
Toras Chaim [the Torah of Life], does not permit one to abandon his
responsible position; how much more so when there is the assurance of
yogaato umotzoso ["if you try hard, you will succeed"].

Add to this several encouraging aspects, which I have often emphasized
in similar situations:

The whole military establishment is based on discipline and obedience to
orders. A soldier receiving an order from his commanding officer, must
carry it out promptly, even if it seems irrational to him. No soldier
can claim that his personal conduct is his personal affair, and he is
prepared to take the consequences, for the consequences would not be
confined to him, but to the entire sector, with far-reaching
consequences in a time of emergency for the entire front and the
country. A further point is that it is quite irrelevant if in civilian
life the private was superior to his commanding officer in other areas,
in physics, astronomy and the like; in the military, he must bow to the
superiority of his commander, who is the expert.

All these points and the whole military training and environment make
the Jewish serviceman particularly responsive to Yiddishkeit, which is
based on the principle of naaseh [we will do] before v'nishma [we will
understand] and to the influence of his Jewish chaplain who is permeated
with true spirit of the Torah and present a living example of it to his
charges. There is no need to elaborate to you on all above.

To conclude me'inyono d'yoma [with a matter connected to these days],
now that we are coming from the festival of Simchas Torah, which is the
conclusion and culmination of all the festival and religious experiences
of the month of Tishrei that ushered in the new year, may G-d grant you
and all yours, in the midst of all our people, true rejoicing throughout
the year in all respects, materially and spiritually,

With blessing,

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                            RAMBAM THIS WEEK
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29 Tishrei, 5764 - October 25, 2003

Positive Mitzva 214: A Newly Married Couple

This mitzva is based on the verse (Deut. 24:5) "He shall be free at home
one year and shall cheer his wife whom he has taken"

The Torah commands that the husband remain at home during the first year
of marriage. He should not set out on long journeys. He is excused from
certain military service. He should not take upon himself
responsibilities that will call him away from home for lengthy periods.
He is to spend much time at home, sharing his wife's company. In this
way, he will bring joy to his home.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The holiday season has come to an end.  We are slowly returning to a
more regular schedule.

There is a beautiful parable about this return to day-to-day life.  In
olden times, people went to Leibtzik, Germany, once each year for the
annual fair, the precursor to today's "global village" tradeshow.
Merchants gathered from all over the area.  Once there, each merchant
bought goods which he sold back in his own town.

During the month in Leibtzik the merchants bought their wares.  When
they came back home, they started unpacking.  Little by little they
unloaded and sold the merchandise they had purchased in Leibtzik.

Merchants and Leibtzik are similar to a Jew during the holiday month of
Tishrei.  During the holidays, a Jew acquires inspiration, enthusiasm,
goodwill, proper resolutions, a stronger connection to G-d and to his
fellow Jews.

Then, as the month of Cheshvan begins and throughout the rest of the
year, he unpacks what he acquired over the holidays.  He takes
everything and applies it to his day-to-day life.

May we all "unpack our bags" in the appropriate spirit, channeling all
of our newfound inspiration into increased involvement in Judaism and
our regular schedule of activities.

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                          THOUGHTS THAT COUNT
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In the beginning G-d created... (Genesis 1:1)

Rabbi Yitzchak said that it was not necessary to begin the Torah with
this verse.  However, He did it so that if any of the nations would come
to the Jewish people later and claim that they had stolen the land of
Canaan, the Jewish people could say, "The entire world belongs to the
Holy One, Blessed Be He, He created it and gave it to whomever it was
right in His eyes."

                                                            (Rashi)

                                *  *  *


And G-d created the man: (1:27)

G-d created one person, singly, individually, to teach us that if anyone
who saves a Jewish soul, it is as if he saved the entire world.

                                                (Talmud, Sanhedrin)

                                *  *  *


Why doesn't the Torah state after the creation of man, "and it was
good," as it does after all the other things created during the six
days? Every other creature was created complete, with its nature and
instincts ready to be applied to the world. Man, however, was created
incomplete, and it is his purpose in life to perfect himself. Human
beings are given free will and the responsibility for their own
development and improvement. That is why it doesn't immediately state,
"and it was good"-we must wait and see how man behaves before passing
judgement.

                                                       (Klai Yakar)

                                *  *  *


And He put him into the Garden of Eden to till it and to keep it (2:15)

In the "Seven Blessings" of the marriage ceremony, the bride and groom
are blessed with the following: "Happy and joyous may you be, O loving
companions, like the joy of your progenitors in the Garden of Eden many
years ago." May the young couple, just embarking on a life together, be
as true and faithful to each other as Adam and Eve were in the Garden of
Eden, when they were as yet the only two people in the world.

                                                (Otzarenu Hayashan)

                                *  *  *


I have gained a man with G-d (Gen. 4:1).

Eve commented that when G-d created Adam and herself, He alone created
them. However, concerning the creation of their child, Cain, they were
partners with G-d.

                                                            (Rashi)

                                *  *  *


Thus, the Talmud states teaches that there are three partners in the
creation of man:  the Holy One, blessed be He, the father, and the
mother. The father and mother supply the bodily characteristics while
G-d gives life and intelligence. When one's time comes to depart from
the world, G-d takes away His share and leaves the share of the father
and mother.

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                            IT ONCE HAPPENED
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Long ago in Babylonia there were two wise men - Shmuel, a famous Jewish
scholar who knew the entire Torah, and Avlet, a wise gentile who could
predict the future by looking at the stars. He knew what would happen
the next day, the next week, or even the next year.

One day, Shmuel and Avlet sat by a roadside near a lake. As they were
talking, a group of laborers walked towards the lake. They came to cut
the reeds that grew in the shallow waters and along the shore. They sold
them to the townspeople for carving flutes, weaving mats and making
vessels.

As the workers were passing, Avlet pointed to one of them and said to
Shmuel, "Do you see that man? He is going to the lake but I know that he
will not return alive. I saw in the stars that he will be in a serious
accident."

"If he is Jewish," answered Shmuel, "He will return in peace. He will
pray to G-d, or do some other mitzva, and the G-d of Israel will protect
him from misfortune."

Meanwhile, the laborers reached the lake and began to cut and tie the
reeds. They worked for several hours. When they were hungry and tired,
they stopped to eat their lunch in the shade of a tree. Now these
workers had a wonderful custom. They put all their food into one basket
and divided it evenly among themselves so that everyone had an equal
portion, and no one would go hungry or be jealous of another.

That day, the worker whom Avlet had pointed to noticed that one of his
friends was sad and depressed. He saw that the man's lunch bag was
empty. Obviously, he had no money to buy bread and he would be
embarrassed to ask the others for some of their food. The worker wanted
to help his friend.

So he took the bread-basket and said, "Today is my turn to collect the
bread and divide it."

His friends agreed, and he went around to each of them, collecting their
food as he passed. When he came to the poor man with no bread, the
worker put his own food in the basket, pretending to take it from the
poor fellow. Then he divided the portions equally among the workers, but
he took a very small portion for himself so that there was enough for
everyone. Thus no one realized that the poor man had nothing to give.

When they finished their meal, the men continued their work. In the
evening, they bundled the reeds and carried them to town on their backs.

Meanwhile, Shmuel and Avlet came back to the roadside to watch the
workmen on their way home. They wanted to see if the worker Avlet had
pointed to was missing. They saw that all the men who had left town in
the morning were coming back. They all seemed well and happy; Avlet's
prophecy had not come true.

Avlet was surprised. Had he made a mistake? He went to the workman and
said, "Please let me see the reeds you cut today."

The worker was surprised, but set down his bundle and opened it. Avlet
examined the reeds and found a poisonous snake which the workman had
apparently killed by mistake and unknowingly placed in the bag! Avlet
turned triumphantly to Shmuel and said, "You see, my prophecy was
correct. If the snake had bitten the workman, he would not have returned
alive, just as I predicted. But I do not understand how his life was
spared."

Shmuel turned to the worker and asked, "Did you do something special
today? Try to remember."

The worker told Shmuel how he had divided the bread without embarrassing
his poor friend.

"You have fulfilled the mitzva from the Torah of 'You shall love your
neighbor as yourself,' " said Shmuel. "Because of this mitzva you were
saved from death."

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                            MOSHIACH MATTERS
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Before the world was created, G-d created the soul of Moshiach. It shone
very brightly, as hinted to in the verse: "And G-d saw the light, that
it was good." The forces of evil also saw this light, and asked G-d,
"Whose light is this?" G-d answered, "This is the king who will defeat
all of you in the End of Days."

                                    (Yalkut Shimoni, Yeshayahu 499)

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               END OF TEXT - L'CHAIM 791 - Bereshis 5764
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