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                         L'CHAIM - ISSUE # 1098
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                 Lubavitch Youth Organization - L.Y.O.
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        December 4, 2009       Vayishlach        17 Kislev, 5770
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                             Chew Your Food

One admonition we've probably all heard is "chew your food." Our parents
told it to us so often that we subconsciously tell it to ourselves when
we notice that we're "wolfing" down the food.

Chewing your food, and chewing it well, contributes to good health. How
so? First, digestion begins in the mouth. And good digestion is an
important component of good stomach and intestinal health.

Chewing breaks down clumps of food into smaller particles. This does
three things: it reduces stress on the esophagus (it's easier to swallow
smaller than larger), it it makes the stomach's job easier (smaller bits
digest easier) and it keeps the the food exposed to saliva longer.

Saliva contains enzymes that begin the chemical process of digestion.
There are carbohydrate digesting enzymes in saliva, and fat-digesting
enzymes, as well. And chewing protein-rich foods accelerates their
digestion as well.

There are other effects if we don't chew our food. If we don't chew
properly, and the food fragments give the stomach and intestines
problems, not only do we not get the nutrients we need, but we create a
"petri dish" for bacteria. And that "petri dish" inside us can produce
indigestion, in addition to other ailments.

But chewing well has two other health benefits: it relaxes the lower
stomach muscle, so the stomach can finish its job; indeed, chewing
starts the whole digestive process.

Enough of all that, though. The main reason to chew your food is because
if you don't, you can't taste it! Chewing your food allows you to
appreciate the flavors and texture and even the smell of your food.

The concept "chew your food" applies in a spiritual context, as well.
Our Sages make the analogy that Torah is the food of the soul: "Your
Torah is in my inner parts" (Psalms 40:9).

Rabbi Shneur Zalman, founder of Chabad Chasidism, in the Tanya, explains
the verse: When one knows Torah, the Torah is absorbed in the soul and
intellect. (Just like, when you "know" a subject you've internalized it,
intellectually; it's within you, part of your intellectual being.) So,
by analogy, Torah is called the "bread" or "food" of the soul: just like
physical bread nourishes the body when it's eaten and digested,
transformed into one's flesh and blood, so too knowledge of Torah, once
the person has studied it well and deeply, becomes food for the soul.

So, the concept of "chew your food" exists in a spiritual sense, as
well: It's not enough to study Torah in a way of "I get it" - listening
and getting the ideas in a general sense. Rather one has to "chew" a
Torah concept - to think about it, contemplate it, test it, argue over
it - in short, to extend the metaphor, one has to "chew it over" to make
sure the Torah learned is thoroughly examined and properly understood.

So if we really want to "taste" our food - to appreciate the richness,
textures and subtleties in a Talmudic discussion or Chasidic discourse,
we have to delve deeply and slowly. That's the only way to truly
understand, to get the full flavor of Torah, G-d's wisdom.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Vayishlach, opens with the words "Jacob sent
malachim before him to Esau his brother."

Although the word "malachim" is usually translated in this verse as
"messengers," Rashi, the foremost Torah commentator, tells us that Jacob
sent "malachim" in the literal sense: "angels" - actual celestial
beings.

Why did Jacob find it necessary to send the angels? Furthermore, in
light of the principle that "one angel cannot perform two missions at
the same time," by dispatching angels to Esau, Jacob was seemingly
diverting them from their Divinely-appointed missions in the heavens.

Chasidic philosophy provides us with the answer by explaining the inner
meaning of the angels' mission.

Jacob understood that the entire purpose of creation is the separation
of good from evil and the restoration of the "sparks of holiness" to
their G-dly source; indeed, this was his sole intention when he set out
for the spiritually impure Charan.

Jacob also understood that his service alone was insufficient to achieve
his goal; the participation of his brother Esau was also necessary.

Esau, described as "a man of the field," is symbolic of the highest
G-dly light fallen to the lowest depths; thus, the ultimate Redemption
with Moshiach will only come about when gentiles as well as Jews have
reached a state of perfection.

After 20 years of service in Charan, Jacob was ready for the Redemption;
he hoped that in the interim Esau had sufficiently refined himself and
was ready as well. This is alluded to in Jacob's reference to "a donkey"
upon greeting his brother - symbolic, as our Sages tell us, of King
Moshiach, who is described as "riding on a donkey."

For such an important mission - indeed, the most important mission of
all, the fulfillment of the ultimate goal of creation -- only the finest
emissaries would do: celestial angels. For them, this was not an
inconvenience at all; on the contrary, it was a very great merit, as
they too joyously anticipated the Redemption.

Unfortunately, Esau had not yet completed his service. "We came to your
brother," the angels told Jacob on their return, "to Esau." In other
words, Esau is still the same person as he was 20 years ago, he hasn't
changed. Hearing this, Jacob realized that the road to Redemption would
be long and hard, as he told his brother, "I will go ahead slowly."

This, however, was long ago; today, after thousands of years of service,
most particularly after the revelation of Chasidut, the preparation for
Moshiach, the entire world is ready for the Redemption. All that is left
is for it to become manifest in the physical world; may this occur at
once.

             Adapted from Sefer HaSichot of the Rebbe, 5752, Vol. I

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                             SLICE OF LIFE
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           From a speech by Zalman Velvel to college students

For the last 12 years, I have trained more than 5,000 people how to make
a good living. I gave the money I earned from this training to my local
Chabad, so they could teach people how to live good. Think about it ...
there is a difference.

When I was 19 year old, something happened that changed me forever. I
woke up the day after July 4th and this voice inside my head said, "Life
is an adventure. Go out and see the world."  So I hitchhiked around the
country, 20,000 miles of it. That trip taught me, after meeting
hundreds, maybe thousands, of people, about the infinite possibilities
contained in our lives.

When I graduated college, I wanted to succeed in the business world.
There was a recession in 1970, so I took the only job college prepared
me for in the "real world" - I drove a taxicab in NYC.

I started handing out resumes to my fares. I eventually got a job from
one of my fares as a data input clerk, another accident. I had a degree
in physics, I could program in four computer languages, and I was doing
a job that required the IQ of a carrot. I felt like I was the victim of
some cruel joke, and I swore I would get real world skills so that would
never happen again.

I acquired those skills, learned about business, and then met my wife,
the best part of me. We created a family and I learned that having a
family was a greater adventure than hitchhiking or business, with
greater risks, and greater rewards. For four decades, I tried to get my
fathering, grandfathering, and husbanding right, but I'm still making
mistakes.  Then, after 40 years, I woke up and the voice returned. It
said, "Life is an adventure! Go out and see the world."

I was training a college student over the Internet. He was using my
training to create a part time business that he would turn into a full
time business after he graduated. Instead of worrying about getting a
job in this economy, he decided to make his own job. I wondered if there
were more like him, and in my travels I discovered there are thousands
like him. So now I am on a mission to help college students acquire
today's real world skills. But I have another mission as well.

I'm here because a few months ago, when I contracted to teach in LA, I
went to the University of Southern California to see my friend, Dov
Wagner, who has a successful Chabad House there. Dov and I have been
friends since he was in the Miami rabbinical yeshiva. Dov is now Rabbi
Wagner, and he teaches Torah to college guys, while his wife Runya
teaches Torah to college girls with one hand, while holding a baby in
the other, while their kids argue over the computer in Dov's office. Dov
invited me to speak to his students. I came over and met some of them.
One in particular, a brilliant engineering student, discussed with me
why he would NOT wear a yarmulke. He said, "It's not worth the
aggravation."

He and I went a few rounds, and unbeknownst to me, Rabbi Dov was
listening to the conversation. When the student walked away, he said
"Zalman Velvel, you should say those things to these students. They need
to hear it."

I went next to the University of Florida at Gainesville. I went because
I was told by many Chabad rabbis that a very special campus shaliach
(emissary) resided there, Rabbi Beryl Goldman.

When I arrived, his wife Chani was holding a baby in one hand, fixing
dinner for a hundred with the other, while their children were arguing
over her computer. While we were chatting, her husband entered. Each
Shabbat, he fills a huge white tent in his backyard with his boundless
energy, along with 300 - 400 students.

Well, this amazing rabbi asked me to speak. I told him I really just
wanted to listen to the   students, but he wouldn't hear of it. He gave
me great advice: "Just talk straight with them," he said. I realized
what I most wanted to "talk straight" about is this yarmulke I'm
wearing.

It was very difficult for me to begin wearing this yarmulke. However,
once I decided to wear it, I did not have any problems and it became
easier.

People come up to me at gas stations, airports, shopping centers,
walking on the street, everywhere, and say "hello," and strike up a
conversation. They say things like, "Where is the local synagogue?" or
"I didn't know there were many Jews here." or "Where can you get kosher
food?" The expression on their faces is one of  relief. I think this
yarmulke is like one of those road signs that says "Last rest area for
30 miles," only the yarmy says, "Last Jew for 100 miles."

And that gets to me!  That is why I wear my yarmy. To make other Jews
feel they are not alone. But I didn't always wear one. For 45 years I
ran away from my Jewishness, hid from it. And then a Chabad rabbi,
Yitzchak Minkowitz,  entered my life. I started learning about our
history, and our religion. Through that study, I saw with fresh eyes and
newfound appreciation the profound effect Jews have made upon the world,
for the better. Jews brought the world one G-d and a system of laws for
men to live by, and the Jewish people have been improving the world for
4,000 years.

The rabbi gave me back my Jewish soul. For 45 years, my life was a
materialistic swamp. I wasn't happy, and I didn't sleep well at night,
but I didn't know any better. When I learned better, wearing a yarmy
outside shul was proof to myself, and my friends and community that I
had changed, and that now I was proud of our heritage.

Am I comfortable with all the obligations of a yarmy? Am I worried about
looking like a hypocrite? Yes and no. Yes, I have lots of character
defects. Each morning I look in the mirror and a very imperfect  Jew
stares back at me. So yes, I have many bad habits that are hard to
break, and no, I'm not the finest specimen of Judaism.

If you think there are better Jews to be wearing this yarmy, I agree. I
think some of you are better examples of mentchlichkite - good human
beings - than I am. But if I take off this yarmulke while I work on
myself, then who is going to be around to make all those Jews feel not
so alone? So no, I cannot stop wearing it. I mean, who else is going to?

                               To read more, visit zalmanvelvel.com

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                               WHAT'S NEW
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                             New Emissaries

Two new emissary couples have arrived in Johannesburg, South Africa, to
work in the Yeshiva Gedolah Lubavitch there. Rabbi Pini and Rochie Pink
and Rabbi Moshe and Toby Benshimon moved from New York to take up their
posts in South Africa.

Rabbi Mendy and Chaya Sara Blachman will be arriving soon in Edmonton,
Alberta, Canada. They will be focusing on adult education.

Rabbi Mendy and Rochele Junik have moved to Geneva, Switzerland, where
they will be joining the five other couples who live in the city and
serve the Jewish community of Geneva and its environs.

*********************************************************************
                            THE REBBE WRITES
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                         13 Kislev, 5723 [1962]

I was pleased to receive the news of your forthcoming Dinner on the 20th
of Kislev, the day after the historic Day of Liberation of the Alter
Rebbe, Rabbi Shneur Zalman, author of the Tanya and Shulchan Aruch and
founder of Chabad.

It is both timely and meaningful to recall the following episode from
his life and teachings:

The Alter Rebbe shared his house with his oldest married son, Rabbi Dov
Ber (who later succeeded him as the Mitteler Rebbe). Rabbi Dov Ber was
known for his unusual power of concentration. Once, when Rabbi Dov Ber
was engrossed in learning, his baby, sleeping in its cradle nearby, fell
out and began to cry. The infant's father did not hear the baby's cries.
But the infant's grandfather, the Alter Rebbe, also engrossed in his
studies in his room on the upper floor at the time, most certainly did.
He interrupted his studies, went downstairs, picked the baby up, soothed
it and replaced it in its cradle. Through all this Rabbi Dov Ber
remained quite oblivious.

Subsequently, the Alter Rebbe admonished his son: "No matter how
engrossed one may be in the most lofty occupation, one must never remain
insensitive to the cry of a child."

This story has been transmitted to us from generation to generation; I
heard it from my father-in-law of saintly memory. It was handed down
because of the lasting message it conveys, one which is particularly
pertinent to our time. It characterizes one of the basic tenets of the
Chabad-Lubavitch movement - to hearken to the cry of our distressed
Jewish children.

The "child" may be an infant in years, a Jewish boy or girl of school
age, fallen from the "cradle" of Torah-true Jewish education, or it may
be someone who is chronologically an adult yet an "infant" insofar as
Jewish life is concerned, an infant in knowledge and experience of the
Jewish religion, heritage and way of life.

The souls of these Jewish "children" cry out in anguish, for they live
in a spiritual void, whether they are conscious of this or feel it only
subconsciously. Every Jew, no matter how preoccupied he may be with any
lofty cause, must hear the cries of these Jewish children. Bringing
these Jewish children back to their Jewish cradle has priority over all
else.

                                *  *  *

                 The Eve of Yud Tes Kislev, 5724 [1963]


...In one of his well-known letters, the Alter Rebbe declares that the
happy tidings of his liberation reached him when he was reading the
verse (Psalms 55:19): "[G-d] has redeemed my soul in peace from the
battle against me, for many were with me."

This Providential coincidence surely carries a message for every one of
us. Indeed, every individual is in need of a personal liberation from
all the difficulties and hindrances encountered in daily life which
hamper the attainment of the goals which should be achieved every day,
in both material and spiritual endeavors.

Thus, our Sages make the following meaningful commentary on the verse:
"Said the Holy One, Blessed Be He: He who engages in Torah, and in acts
of loving-kindness, and prays with the congregation, is regarded by Me
as if he redeemed Me and My children from among the nations of the
world" (Talmud, Berachot 8a).

In this way, our Sages emphasize that the personal redemption of every
Jew, as well as of the entire Jewish people, together with G-d (so to
speak), is directly linked with the dissemination of Torah, acts of
benevolence ("duties toward fellow-Jews"), and prayer ("duties toward
G-d").

Thus, every man or woman who is involved in these three things brings
liberation and redemption to himself as well as to our people as a
whole.

                                *  *  *

                   The Eve of 19 Kislev, 5730 [1969]


The Festival of Liberation of the Alter Rebbe on Yud Tes (the 19th)
Kislev, and the festival of Chanuka, though widely apart in historic
perspective, have much in common in spirit and significance. It is
therefore no accident that Divine Providence has brought both of them
together in the same auspicious month of Kislev, within a week of each
other.

The Alter Rebbe sought to illuminate Jewish life, even Torah life, with
the inner light of the Torah and mitzvoth [commandments], giving a new
dimension of vitality and meaning to each and every Jew in his daily
life. However, the light of Chabad Chasidus was threatened with
extinction just as the light of the Torah and mitzvoth was in danger in
the time of Matathias. Thus, Yud Tes Kislev, the day on which the Alter
Rebbe and Chabad were completely vindicated, may be considered a
"festival of lights" much in the same way as Chanuka.

Similarly, both Yud Tes Kislev and Chanuka stress the importance of
Jewish education in all its Torah purity, permeated with the spirit of
self-sacrifice. It is no exaggeration to say that the dedicated workers
of Chabad-Lubavitch are true heirs of the Hasmoneans of old. They render
a most vital service in forming Torah outposts and strongholds in many
parts of the world, in order to preserve and spread the light of the
Torah and mitzvoth, and to strengthen the foundation of Torah-true
education.

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                            A CALL TO ACTION
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                             Get Together!

Get together in honor of 19 Kislev, the "New Year" of Chasidut and
anniversary of the liberation of Rabbi Shneur Zalman, the first Chabad
Rebbe. Start by gathering yourself (i.e. gathering your own strengths
and powers for good). Use these gatherings as an opportunity to inspire
others or to be inspired to add in Torah study, prayer and acts of
kindness. (From a talk of the Rebbe, 16 Kislev, 5752-1991)

    In memory of Rabbi Gavriel and Rivka Holtzberg and the other
    kedoshim of Mumbai

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Sunday, Jews the world over will celebrate Yud Tet (the 19th of)
Kislev, the Chasidic "New Year." On this date over 200 years ago the
Alter Rebbe, Rabbi Shneur Zalman, founder of Chabad Chasidut, was
liberated from the infamous Spalerno prison in Russia.

Not merely a personal event, his redemption was an ideological victory
for the revelation of the inner aspect of Torah, and a significant
milestone in preparing the world for Moshiach.

Before 19 Kislev, the inner, esoteric part of the Torah - the Torah's
"soul," as it were - was in a concealed state. Only its outer aspect -
the "body" - was revealed to the majority of the Jewish people.

Human beings are also composed of a physical body and a spiritual soul.
Unlike the body, however, the soul cannot be perceived by the senses,
nor can the human intellect fully comprehend its essence. The soul's
existence can only be determined by deduction - i.e., if the body is
alive, there must a soul that is animating it.

With the redemption of Yud Tet Kislev, the Torah's "soul" became
revealed and apparent. Anyone can now learn its inner wisdom, and
understand it on an intellectual level.

Furthermore, as the Jewish people and the Torah are one entity, the
innovation of 19 Kislev affected all Jewish individuals on a personal
level as well. The advent of Chabad Chasidut enabled the Jewish soul to
illuminate the body to an unprecedented degree, making it easier for
every Jew to serve as a dwelling place for G-d's Divine Presence and
fulfill his mission in the world.

On such an auspicious day, when the same spiritual energy that was
originally present comes down into the world, it is appropriate to
rededicate ourselves to ensuring that all our deeds and actions help
hasten Moshiach's revelation - the underlying purpose of the
dissemination of Chasidut.

May everyone be inscribed and sealed for a good year in the study and
ways of Chasidut.

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                          THOUGHTS THAT COUNT
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And Jacob sent messengers to Esau his brother (Gen. 32:4)

At that time, Jacob was fully ready for the Redemption. He had studied a
great deal of Torah, served G-d with all his heart, and had observed the
613 commandments despite the many obstacles in Laban's house. For his
part, he was prepared. Jacob sent messengers to check out the spiritual
status of his brother Esau, to see if he was also ready for Moshiach.
Unfortunately, they found that he had not repented of his evil ways. The
Redemption was therefore delayed for thousands of years until our
generation, when the nations of the world are now finally ready.

                                  (Sichot Kodesh, Vayishlach, 5752)

                                *  *  *


"I have sojourned with Laban... and I have an ox, a donkey, flocks,
servants and maids..."(Gen. 32:4,5)

In order to frighten Esau, Jacob told him that he had "an ox and a
donkey." Why would Esau be afraid of a donkey? Jacob was referring to
the donkey upon which Moshiach will ride. Moshiach will ride on a donkey
because of his humility. He will also overcome all the nations of the
world in a quiet way, without war, just as Jacob overcame Esau.

                                                   (Breishit Rabah)

                                *  *  *


These are the generations of Esau, who is Edom...these are the names of
Esau's chieftains...chief Magdiel, chief Iram (Gen. 36:1, 40, 43)

The present exile is referred to as the exile of Edom for the Romans,
who destroyed the Holy Temple marking the commencement of exile,
descended from Edom. This exile is divided into two eras, governed by
the above two kinds of leaders. Magdiel (lit., "he magnifies himself
above every god"): In this first era, the Roman empire expanded
throughout the world, seeking to overpower Judaism and make it difficult
for Jews to observe Torah. Iram (from the Hebrew "to amass [treasures
for the royal Moshiach]": This second era is the one close to the
Messianic Era, when Rome will no longer oppress the Jewish people but
will submit to holiness and even assist Moshiach. Rome will then realize
the literal meaning of its name, related to the word "hitromemut" -
exaltation.

                          (The Lubavitcher Rebbe, Vayishlach, 5751)

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                            IT ONCE HAPPENED
*********************************************************************
In the early years of his leadership, the founder of Chabad Chasidism,
Rabbi Shneur Zalman, would expound his teachings in the form of short,
homiletic sayings. One of these early "short discourses" was based on
the Talmudic passage, "All bearers of collars go out with a collar and
are drawn by a collar." The Talmud is discussing the laws of Shabbat, on
which it is forbidden for a Jew to allow his animal to carry anything
out from a private domain to a public domain; however, it is permitted
to allow one's animal to go out with its collar around its neck, and
even to draw it along by means of its collar. But the Hebrew word the
Talmud uses for "collar," shir, also means "song." Thus Rabbi Shneur
Zalman interpreted the Talmud's words to say that, "The masters of song
- the souls and the angels - go out in song and are drawn by song. Their
`going out' in yearning for G-d, and their drawing back into their own
existence in order to fulfill the purpose of their creation, are by
means of song and melody."

This latest teaching by Rabbi Shneur Zalman, which quickly spread among
his followers throughout White Russia and Lithuania, elicited a strong
reaction from his opponents, who complained that the chasidim have, yet
again, employed homiletic word play and outright distortion of the holy
Torah to support innovations to Jewish tradition. The Talmud, said they,
is talking about collars worn by animals, not about the singing of souls
and angels!

Rabbi Shneur Zalman's words caused a particular uproar in the city of
Shklov. Shklov was a town full of Torah scholars and a bastion of
opposition to chasidism. There were chasidim in Shklov, but they were a
small and much persecuted minority, and this latest controversy inflamed
the ardor of their detractors. While the chasidim of Shklov did not
doubt the Rebbe's words, they were hard-pressed to defend them in the
face of the onslaught of outrage and ridicule this latest saying had
evoked.

A while later, Rabbi Shneur Zalman passed through Shklov on one of his
journeys. Among those who visited the Rebbe at his lodgings were many of
the town's greatest scholars, who presented him with the questions and
difficulties they had accumulated in the course of their studies. For
even the Rebbe's most vehement opponents acknowledged his genius and
greatness in Torah. The Rebbe listened attentively to all the questions
put to him but did not reply to any of them. However, when the scholars
of Shklov invited him to lecture in the central study hall, the Rebbe
accepted the invitation.

When Rabbi Shneur Zalman ascended the podium at the central study hall
of Shklov, the large room was filled to overflowing. Virtually all the
town's scholars were there. Some had come to hear the Rebbe speak, but
most were there for what was to follow the lecture, when the town's
scholars would have the opportunity to pose their questions to the
visiting scholar. All had heard of Rabbi Shneur Zalman's strange
behavior earlier that day, when all the questions put to him were met
with silence. Many hoped to humiliate the chasidic leader by publicly
demonstrating his inability to answer their questions. In the
background, of course, loomed the recent controversy over the Rebbe's
unconventional interpretation of the Talmudic passage about animals'
collars on Shabbat.

Rabbi Shneur Zalman began to speak. "All those of shir go out with shir
and are drawn by shir. The masters of song," explained the Rebbe, "the
souls and the angels, all go out in song and are drawn by song. Their
yearning for G-d, and their drawing back to fulfill the purpose of their
creation, are by means of song and melody." And the Rebbe began to sing.

The room fell utterly silent as the Rebbe's melodious voice enveloped
the scholars of Shklov. All were caught in the thrall of the melody, a
melody of yearning and resolve, of ascent and retreat. As the Rebbe
sang, every man in the room felt himself transported from the crowded
hall to the innermost recesses of his own mind, where a person is alone
with the confusion of his thoughts, alone with his questions and doubts.
Only the confusion was gradually being dispelled, the doubts resolved.
By the time the Rebbe finished singing, all the questions in the room
had been answered.

Among those present in the Shklov study hall that day was one of town's
foremost prodigies, Rabbi Yosef Kolbo. Many years later, Rabbi Yosef
related his experience to the chasid, Rabbi Avraham Sheines. "I came to
the study hall that day with four extremely difficult questions -
questions I had put forth to the leading scholars of Vilna and Slutzk,
to no avail. When the Rebbe began to sing, the knots in my  mind began
to unravel, the concepts began to crystalize and fall into place. One by
one, my questions fell away. When the Rebbe finished singing, everything
was clear. I felt like a newly born child beholding the world for the
first time.

"That was the day I became a chasid," concluded Rabbi Yosef.

             Reprinted from The Week in Review, published by V.H.H.

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                            MOSHIACH MATTERS
*********************************************************************
In these last moments before the Redemption, our Jewish souls are
hearing a "wake-up" call on the alarm clock of life. But this awakening
has to actualize something practical as well. The awakening of the core
of our being must be reflected in a concern for the fundamental
existence of every Jew.

                                   (The Rebbe, 2 Kislev, 5752-1992)

*********************************************************************
              END OF TEXT - L'CHAIM 1098 - Vayishlach 5770
*********************************************************************