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                         L'CHAIM - ISSUE # 1204
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                           Copyright (c) 2012
                 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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        January 13, 2012         Shemos           18 Tevet, 5772
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                           Optical Illusions

We've all seen pictures of optical illusions: which line is longer? Is
it a vase or two faces? Which dots are darker? But did you realize that
every instant you are encountering optical illusions?

Just days before his passing, Rebbe Shneur Zalman, the founder of Chabad
Chasidut, was discussing this very topic with his son, Rabbi Dov Ber.
"Do you see that ceiling beam," the Rebbe asked his son. "It is pure
G-dliness," he declared.

Touching the beam, Rabbi Dov Ber objected, "But father, all I feel is
material wood."

"That is because you are touching it with physical hands," his father
explained.

Does it seem hard to imagine that everything in this world is, as Rebbe
Shneur Zalman proclaimed, pure G-dliness? Try considering the following
and it might be easier.

Every part of matter is made up of atoms and even smaller particles.
These atoms and all of their particles are constantly in motion. Yet,
when we look at a ceiling beam for instance, what we see is a very
solid, stationary object.

Now, rather than discussing particles of matter, consider pure
G-dliness. According to Jewish philosophy, G-d is very much in touch
with the world He created. He did not simply create the world and then
leave it to its own devices. In fact, the world continues to exist
because, and only because, G-d is constantly reinvesting His life-force
in it. This means that every object, from the largest building to the
smallest particle, from the squirmiest jello to the most solid ceiling
beam, exists only because it is constantly being reinvested with
G-dliness. It is pure G-dliness!

When Rebbe Shneur Zalman explained to his son that he was feeling
physicality because he was using his physical hand, it's like the 3-D
glasses that let you see everything three dimensionally, or rose colored
glasses that make everything seem rosy. The fact that everything looks
3-D or seems rosy doesn't mean that either of those conditions are true.
Similarly, because we look at or touch things with physical limbs
doesn't mean that they lack G-dliness.

The Lubavitcher Rebbe has been saying for some time now that Moshiach is
already here; if we only open our eyes we will see him. Most people
don't go through life with their eyes closed. So what does "open your
eyes" mean? Perhaps the Rebbe is not talking about physical eyes but
spiritual eyes.

How do we open our spiritual eyes? How about trying to see the positive
points in others. Or, each time something happens "coincidentally,"
realizing that Divine Providence orchestrated the event. Or, thanking
G-d for all the good you have in your life (if this seems difficult,
spend just a few moments with the less fortunate and you'll understand
that there's a lot to be thankful for).

Looking at everything with spiritual eyes is unlike using rose-colored
or 3-D glasses, though. For, with spiritual eyes, we see the true
essence of everything; as Rebbe Shneur Zalman declared, everything is
pure G-dliness. And once we have exercised our spiritual eyes in this
manner, they will be healthy and fit enough to see Moshiach, who is
already here.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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One of Pharaoh's harshest decrees against the Jews was his order to
throw every newborn boy into the Nile, as related in this week's Torah
portion, Shemot. The Passover Hagada, read each year at the seder, adds
the following insight: " 'And our burden' - this recalls the drowning of
the male children, as it is said, 'Every son that is born you shall cast
into the river, but every daughter you shall keep alive.' "

Our Sages explain that the word "burden" is equated with the raising and
educating of children, implying the preeminent responsibility resting on
Jewish parents. Our Sages understood that great effort must be expended
in order to rear Jewish children properly. Parents and teachers must
share involvement in this holy task, investing time and energy to ensure
a younger generation that will continue the Jewish way of life.

And yet, together with the recognition that raising Jewish children is
hard work, the Torah promises that the rewards we reap will be well
worth the effort. In fact, the more self-sacrifice a parent has on
behalf of his children's Jewish education, the more he is assured that
his children will be strong in their Judaism and untouched by Pharaoh's
evil decree, whether thousands of years ago or today. It was precisely
those children born under the threat of extinction in Egypt who were the
first to recognize G-d at the splitting of the Red Sea, declaring, "This
is my G-d and I will extol Him."

Why should raising Jewish children require so much effort? Because our
children are the foundation upon which the entire Jewish nation rests.
This secret has long been known to our enemies. It was for this very
reason that in communist Russia the authorities tried especially hard to
suppress Torah learning in schools attended by the youngest of Jewish
children. "They have plenty of time to learn Torah when they grow up,"
the communists claimed, knowing full well that the Jewish child's
formative years spent in a Jewish atmosphere posed the greatest threat
to the atheistic regime.

In the Talmud, Rabbi Yehoshua ben Gamla is remembered because of his
educational innovation - the institution of publicly funded Torah
classes for children, commencing at the age of five or six, in all
locations where Jews dwelled. Thousands of years later his name is still
revered because of this accomplishment.

Parents must therefore do all in their power - physically, spiritually
and monetarily - to ensure that their children attend schools where they
will be instilled with our timeless Jewish values. For the education of
our children is indeed our "burden"; at times, personal sacrifice may be
required. In the merit of this, we will raise a generation who will
again be the first to recognize G-d, in the Final Redemption with the
coming of Moshiach, speedily in our day.

            Adapted from the talks of the Lubavitcher Rebbe, Vol. 1

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                             SLICE OF LIFE
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                           Coming Full Circle
                           by Hillel Schrier

I was born in Crown Heights, Brooklyn, in the late 50s. When I reached
school age, we moved to a suburb in Long Island. I attended Hebrew
school classes and services at the local Jewish center where I became a
Bar Mitzva. We returned to Crown Heights often to visit family who
continued to live there for the next 20 years.

During those visits, I had the desire, but not the right words, to speak
with the Lubavitcher boys my age, who wore yarmulkes, white shirts and
tzitzit. I was both curious and drawn to them for some reason. I wanted
them to know I was a proud Jew too, though dressed like Jews in my
neighborhood.

Fast forward four decades to the spring of 2005. A newlywed Chinese
woman was patiently awaiting her American husband's retirement and move
across the globe from the United States to China. Sadly, her husband, a
professor at California State University in San Bernardino, passed away
before he could return to China to spend the rest of his life with the
woman he met and married while on Sabbatical leave the year before. The
only family the late professor had was his new wife. Thus, to have his
body released for a proper Jewish burial required that the wife travel
from China to the U.S. For three weeks the university tried
unsuccessfully to use their influence to acquire a visa for the widow's
travel. That's when Rabbi Sholom Harlig, emissary of the Rebbe in
Inland, California, was contacted by another Jewish professor for help.
Rabbi Harlig contacted Rabbi Shimon Freundlich, the Rebbe's emissary in
Beijing, China, to see if he could assist. Fortunately, Rabbi Freundlich
had worked closely with the U.S. Ambassador in China, and was able to
obtain a travel visa for the grief stricken widow in just three days.
Rabbi Freundlich had no idea how far reaching this mitzva would be.

While the widow was in transit, an e-mail was sent out to members of a
Southern California Conservative congregation that I belonged to, in an
attempt to secure a minyan for the funeral to be held at a local
cemetery. Despite not knowing the deceased, I answered the e-mail to say
I was available to be counted as one of the ten men. It was then that I
learned the funeral was in Los Angeles, a little more than an hour from
my home. I didn't get into Los Angeles more than a couple times a year,
and frankly I was not very excited about this trip. However, half way
into my drive I recall reflecting deeply about the purpose of my trip. I
had a sense, that what was about to transpire would have a lasting
effect on my life. I finally arrived at the quaint strip of green
cemetery. I saw the one person I knew driving off in a car, destination
unknown as my uneasiness increased. The sun was hot that day as I
noticed a group of Yeshiva students trying to stay cool, shirt tails and
tzitzit dangling down their legs, under the shade of a few small trees.
For a moment I felt like I was back in Crown Heights. This sight was a
comfort to me as I stood in a foreign place with people I didn't know. I
thought about approaching the young men, but while the desire was there,
the right words were still not.

The people I knew from my shul returned with the distraught widow, and
the graveside service began. Rabbi Harlig began speaking about the
deceased and then the traditions of Jewish burial for the benefit of the
college personnel in attendance. He then spoke about the Jewish soul and
I learned some things as well. We all looked on as the yeshiva students
began to shovel earth over the casket. As the perspiration flowed down
their faces, I stepped in and took over for one of them. When we were
done, Rabbi Harlig asked my name and where I was from. As I traced back
all the places I had lived from the East to West Coast, the rabbi was
shocked to learn that I lived my early years of life in Crown Heights.
He said we were practically neighbors. He was also very familiar with
the "Empire Shteibel," just across the street from our apartment that my
Orthodox Zeyde (grandfather), of blessed memory, had prayed in more than
50 years ago.

Rabbi Harlig then asked about the family I had on the West Coast. When I
told him it was just me and my three sons, he replied, "And now you have
us!" I asked who he meant by us. He replied, "Me and my family!" I was
naturally a bit skeptical at first hearing this. How could this man I
just met minutes ago make the claim that he, his wife and eight children
had all of a sudden become my family? I had not even met them yet to
find out if they liked me or me them. Little did I know that the Rabbi
was not restricting this claim to his immediate family, but he was
including all his siblings and parents, as well.

I accepted the invitation to come for Friday night dinner at his home. I
tried to prepare my 8-year-old twins, Zach adn Alex, for what they were
about to experience based on my internet research on Chabad, which I
only previously knew by the name Lubavitch. My boys asked if the rabbi's
children were normal kids. I told them they would have to wait and
decide for themselves. We stayed late after dinner that Friday night, as
we enjoyed the Lubavitch hospitality. My children played with the
rabbi's children well beyond their normal bedtimes developing lasting
friendships.

On the drive home, my twins asked when we would see those kids again.
When I told them we would be going back for Shabbat services the next
morning, I received an excited "Yes!" from the back of the car. I asked
them if they thought the rabbi's children were normal. To which one of
them answered, "Oh yeah, they're normal. But while playing basketball
with them, every time their fringes bounced in front of my face, I would
think about G-d." I replied, "Good, cause that's what they're for!"

We spent three consecutive days with our new friends, and were made to
feel very much like family. Since that first Shabbat meal together, my
sons and I have continued to attain a deeper understanding of our Torah
and our purpose in this world.

                        Reprinted from the N'Shei Chabad Newsletter

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                               WHAT'S NEW
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                            Spice and Spirit

Spice and Spirit: The Complete Kosher Jewish Cookbook is back in print!
Known by many simply as "The Purple Cookbook," it contains 800 recipes,
a comprehensive guide to Jewish living and the kosher experience, and
describes the significance of each holiday and highlights the meaning
and symbolism of related customs. They range from traditional favorites
such as blintzes and chicken soup to Szechuan chicken, aduki-squash soup
and many other international, gourmet and natural specialties. Purchase
it at your local Judaic store or at www.spiceandspirit.com

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                            THE REBBE WRITES
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                           Teves, 5718 [1958]

... Since the Torah and Mitzvos [commandments] and the Jewish way of
life comes from G-d and his infinite wisdom, they are not subject to
man's approval and selection. Human reason is necessarily limited and
imperfect. Its deficiencies are obvious, since with time and study it
improves and gains knowledge, and personal opinions change. To confine
G-d to human judgment would do violence even to common sense.

In our long history we have had the greatest human minds possible, who
nevertheless realized their limitations when it came to the knowledge of
G-d and His laws and precepts. We have had great thinkers and
philosophers, who not only fully accepted the Torah and Mitzvos, but
have been our guiding lights to this day, while the dissident groups and
individuals (whose number are very few) were cut from our people and
either disappeared completely, or, worse still, continued as painful
thorns in the flesh of our people and humanity at large. Anyone who is
familiar with our history requires no illustrations or proofs of the
aforesaid.

I trust you will reflect on the above and you will cherish the great and
sacred knowledge which has been handed down to each and every one of us,
in the midst of our people, generation after generation, from the
revelation at Mount Sinai to the present day.

Accepting this sacred tradition unconditionally and without questions
does not mean that there is no room for any intellectual understanding.

Within our limitations there is a great deal which we can understand,
and which we can further enrich, provided the approach is right. For G-d
in His infinite grace has given us insight into various aspects of His
commandments, an insight which grows deeper with our practicing them in
our daily life and making them our daily experience. In this way the Jew
attains true peace of mind and a harmonious and happy life, not only
spiritually but also physically and fully realizes how happy one is to
be son or daughter of this great and holy nation, our Jewish people.

Hoping to hear good news from you, and

With blessing,

                                *  *  *

                         24 Teves, 5729 [1969]


One of the basic principles of the Chabad philosophy and way of life, is
that the head and the heart (the intellect and emotions) should govern
and inspire the daily life of the individual in complete mutual harmony,
and in a way that the mind should rule the heart. Where this inner
harmony between the intellect and emotions prevails, then all the varied
activities of the person, in all details of the daily life, both the
mundane and the sacred, the material and the spiritual, are carried out
properly, without conflicts, without contradictions, and without
vacillations.

There can be no doubt that the fearful confusion and insecurity
besetting the young generation of today, in this country and elsewhere,
frequently erupting in defiance and open revolt against the very
elementary laws of human society, is the result of the inner split and
disharmony between reason and emotions, often giving way to unrestrained
misconduct. It is also a sad fact that these symptoms have affected some
segments of our Jewish youth.

In these critical times there is especially a vital need to strengthen
among our Jewish youth their spiritual equilibrium, and the only way to
attain this is through Torah and Mitzvos, with unity and harmony between
the intellect and emotions, and the mastery of the mind over the heart.

For us Jews, the said inner unity is more than the secret and foundation
of a satisfactory personal life. This subject is treated in depth and
breadth in the teachings of Chabad.

The said unity is the key to unity in the world at large, and is
intimately correlated with the concept of G-d's Unity (monotheism), the
realization of which in actual life is the special task of every Jew and
the Jewish people as a whole. This is alluded to in the words, "A people
One on earth," which the Alter Rebbe explains (Iggeres Hakodesh, 9):
"The Jewish people which is one brings into reality the Oneness of G-d,
to achieve oneness (in life) on earth."

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                            WHAT'S IN A NAME
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                          Who was Rabbi Akiva?

Rabbi Akiva ben Joseph, who lived from about 40 c.e. to 125 c.e., was a
descendant of righteous converts. Unlearned until the age of 40, he was
encouraged by his wife Rachel, to study Torah in the Academy at Yavneh.
Eventually considered one of our greatest rabbis, he 22,000 students,
mainly at his academy in Bnei Brak. He was an outstanding interpreter of
Written Torah, and arranged the entire Oral Torah according to subjects,
forming a basis for the Mishna. He was martyred by the Romans for
teaching Torah in disregard of their ban.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The 20th of Tevet, this coming Sunday, is the yartzeit (anniversary of
the passing) of Rabbi Moses Maimonides, otherwise known as the Rambam.

In his major work, the Mishne Torah, the Rambam enumerates and details
all the 613 laws of the Torah. He places the laws relating to the Jewish
king, and Moshiach, at the very end of his work. The Rambam defines
Moshiach as a king, who will not only redeem the Jews from exile, but
also restore the observance of the Torah and the mitzvot to its complete
state.

For many, this would seem a rather novel approach. Yet, the Talmud
states that "the world was created solely for Moshiach." This being the
case, we certainly must do everything in our power to hasten his
arrival.

The 24th of Tevet (Thursday, January 19 this year) is the yartzeit of
Rabbi Shneur Zalman, founder of Chabad Chasidism.

Rabbi Shneur Zalman opened a new path which allowed the teaching of the
previously hidden aspects of the Torah - Pnimiyut HaTorah - to be
comprehended through the intellect and thus reveal additional G-dliness
within the world.

In Rabbi Shneur Zalman's magnum opus, Tanya, he writes: "The Messianic
Era... is the fulfillment and culmination of the creation of the world,
for which purpose it was originally created." This means that our
spiritual service will reach its full completion only with the arrival
of Moshiach. Thus, the fulfillment and culmination of the entire
creation will take place when Moshiach is revealed.

The entire purpose, in fact, of the revelation of Chasidic philosophy
was to hasten and prepare the world for the Messianic Era.

In the merit of these two great luminaries and in our own merit as well,
may we be privileged to greet Moshiach NOW!

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                          THOUGHTS THAT COUNT
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And he returned to the land of Egypt; and Moses took the staff of G-d in
his hand (Ex. 4:20)

While Moses certainly demonstrated to Pharaoh the proper honor due a
king, he nonetheless "took the staff of G-d in his hand" in all his
dealings with him - prideful in his Jewish heritage, imbued with an
attitude of G-dly assurance, and without any feelings of inferiority.

                                                   (Likutei Sichot)

                                *  *  *


And all the soul(s) that came out of the loins of Jacob were seventy
soul(s) (Ex. 1:5)

The Children of Israel are referred to in the collective singular,
"soul," whereas Esau's descendents are described in the plural, "souls."
The sphere of holiness is characterized by awe of G-d,
self-nullification and unity. (Think of two royal ministers, who,
despite their disagreements, become totally nullified and of one mind in
the presence of the king.) The opposite of holiness, however, is
characterized by disunity and plurality.

                                      (Siddur, with Chasidic notes)

                                *  *  *


And these are the names of the children of Israel coming [to Egypt]
(V'eileh shemot b'nei Yisrael habaim) (Ex. 1:1)

The final letters of these Hebrew words, rearranged slightly, spell out
"Tehilim," Psalms. From this we learn that reciting Tehilim, sincerely
and from the depths of the Jewish heart, is the surest way to overcome
all difficulties and troubles, may G-d protect us.

                                                    (Yikahen Pe'er)

                                *  *  *


And they made their lives bitter with hard labor (Ex. 1:14)

The Egyptians embittered the Jews' spiritual existence (the true meaning
of the word "lives") by making it difficult for them to observe mitzvot,
which was why it was later manifested in physical subjugation. Had the
Jewish people resisted the Egyptians' spiritual pressure, they would
never have become enslaved in the literal sense.

                                                   (Likutei Sichot)

                                *  *  *


And behold, his hand was leprous, white as snow...and behold, it was
turned again as his other flesh (Ex. 4:6,7)

Moses' leprosy was symbolic of exile; the healthy flesh, of redemption.
(The underlying cause of both exile and leprous afflictions is a
withdrawal of the light of holiness.) With this miracle, G-d was
alluding to Moses that not only would the Jewish people's exile be
transformed into redemption, but that ultimately, all "flesh" will come
to bow down before the one true G-d, in a transformation that can be
equally instantaneous.

                                                      (Ohr HaTorah)

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                            IT ONCE HAPPENED
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In a village near Liozna lived a widow with her son and two daughters.
The children helped their mother manage the family inn. By and by, the
eldest daughter married a young man, Velvel, who was very learned in
Torah, but also very conceited.

One of the frequent callers at the inn was the parish priest. He spent
many hours in religious debate with Velvel. The young scholar always
won, which only served to feed his haughtiness. Even when the priest
brought along two of his colleagues to verbally spar with him, Velvel
held his own.

After one of their debates, the priest mentioned that the bishop of
Vitebsk wanted to meet the young scholar. Velvel was persuaded to go to
Vitebsk.

The honor accorded Velvel in the Vitebsk was beyond his wildest dreams.
He met with the bishop and out-argued him point by point. One of the
senior clerics convinced Velvel to remain for a few days in Vitebsk and
help other members of the clergy sharpen their debating skills. Velvel
never dreamed that he could be shown so much honor. The innumerable
compliments fed his ego even further.

Velvel returned to the inn, with no one the wiser of how he had spent
the past few days. Some weeks later, a group of prominent Torah scholars
stopped at the inn. They became involved in a learned discussion and the
over-confident Velvel gave his opinions, though never once asked. An
elderly scholar smiled at Velvel and said, "A young man should learn to
listen to what his elders have to say, and to regard Torah scholars with
respect."

Velvel took great offense at these words. He thought, "Who are these men
who are not showing me due honor? I have even bettered the bishop in
religious debate!"

Several weeks later, Velvel disappeared. His family received a letter
from him saying that he was living in Vitebsk where honors were being
heaped upon him by the bishop of the city. The bishop had assured him
that he would become a great dignitary if he would join them.

The family was thrown into turmoil. They set out immediately to Rabbi
Shneur Zalman (founder of Chabad Chasidism) in Liozna. They burst into
the synagogue and cried out, "Rebbe, help us! Velvel wants to
apostatize!"

The Rebbe simply said, "I cannot help you. But I will tell you a story
that took place while I was in Mezritch.

"In the winter of 1769, a young man was overcome with the desire to be
baptized. He went to the local priest who began arranging everything.
The young man's father ran to my Rebbe, the Maggid of Mezritch and
cried: 'Rebbe, rescue my son from baptism!'

"The Maggid listened to the story that the broken-hearted father told
and then, after a few minutes, began to expound on the verse, 'If a
person should sin and commit a trespass against G-d'" And then, Reb
Shneur Zalman repeated the discourse as he had heard it from the Maggid.

Then, Rabbi Shneur Zalman continued to recount the incident: "When the
Maggid was finished, he told ten of his Chasidim to stay awake all
night, reciting Psalms until dawn. I was one of the ten. At noon, the
young man wandered into our synagogue. No one asked him what had
happened. He stayed with us for a few days, spoke privately with the
Rebbe, then went home." Reb Shneur Zalman completed the story and went
back into his study.

The Rebbe's Chasidim immediately chose a quorum of ten men and spent the
whole night awake, saying Psalms. The widow and her daughter returned
home and soon after that a young man appeared in the synagogue. He sat
down with the others, and with tears, recited Psalms. The Chasidim knew
who the young man was, but no one breathed a word.

The young man spent the entire week in Liozna, and the following week,
after speaking privately with the Rebbe, he returned home. A few weeks
later, he and his family moved to another town. He remained close with
Rabbi Shneur Zalman and became one of his worthy Chasidim.

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                            MOSHIACH MATTERS
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When G-d called out to Moses from the burning bush, why did He say
Moses' name twice - "Moses, Moses"? G-d hinted to Moses that he will
teach Torah twice - once in his lifetime and once in the days of
Moshiach.

                               (Shmos Rabba 2:6. Midrash Chachamim)

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                END OF TEXT - L'CHAIM 1204 - Shemos 5772
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