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                         L'CHAIM - ISSUE # 1300
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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 13, 2013       Vayechi           10 Tevet, 5774
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                       One for All and All for...

Can you imagine listening to the Vienna BOY Choir, or reading about the
adventures of the ONE Musketeer? Or what if computer hardware and
software weren't compatible? So many examples abound of teamwork,
cooperation and compatibility that we take many of them for granted.

It shouldn't seem unusual, then, to expect the similar modes of behavior
from our fellow Jews. When we're around our brethren, whether at a
social or religious function, it's easy to notice the dissimilarities,
to get carried away with the differences. He's so tall, she's so skinny.
He's dressed rather conservatively, everything she's wearing is
designer. She's a lawyer and he's a doctor. He does this mitzva, she
doesn't do that one. The list can go on forever.

But once we get past the non-essential components of a person and
uncover who he really "is," we come to realize that being Jewish is an
integral part of his or her life. We share a common past and a common
destiny that binds us together.

Teamwork and cooperation among Jews can produce astonishing results.
There is a Chasidic aphorism which declares: What a Chasidic farbrengen
(a gathering permeated with love of one's fellow Jew) can accomplish,
even the angel Michael cannot accomplish." Now, the angel Michael is
responsible for bestowing upon us the blessings of children, health and
wealth. That's a pretty impressive resume! But the aforementioned dictum
is teaching us that together, united, we have the power to do even more
than what the angel Michael is empowered by G-d to do.

Rabbi Shneur Zalman, founder of Chabad Chasidism, explained this concept
with an analogy: Children are naturally possessive of their own
belongings. They defend their own property from other children or horde
their possessions in a display of poor character traits. They do not
care about others and worry only about themselves and their own things.
This greatly distresses their parents and so, their parents put much
effort into training the children to share, to be kind and generous, and
to have other positive traits and form good habits. Time passes and the
parents watch their children and see that they care for others and are
not as concerned about their own "stuff" or "space." This gives the
parents tremendous pleasure and now they are more likely to grant
requests that the children may have.

This is how G-d reacts to us when He sees that we are united and
cooperative, and behave in a respectful and dignified manner toward one
another. When we act lovingly toward each other, G-d is more likely to
grant our requests for health, wealth and children, and our prayers for
peace for Israel and the entire world.

In an orchestra, there are dozens of musicians playing tens of different
instruments. Each musician has his own personality, temperament, goals.
Every instrument has a shape, sound, quality of its own. Somehow, all of
these disparities unite to bring music to our ears. If even one
instrument is out of tune, or one musician out of synch, the discord is
obvious and irritating to the listener. How much more so when we're
talking about an entire people.

We Jews often, maybe even always, have differences of opinion. Certainly
we look, talk, act and think differently. But the important thing to
remember is that we cannot let our numerous differences cause
disharmony, dissonance and discord. After all, where would we be without
teamwork? The cry of "One for One, and One for One" wouldn't have made
the Three Musketeers very famous.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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When the Tzemach Tzedek (Rabbi Menachem Mendel, the fourth Rebbe of
Chabad-Lubavitch) was a young boy he learned the verse in this week's
Torah portion, Vayechi: "And Jacob lived in the land of Egypt seventeen
years." His teacher explained that these years were the best of Jacob's
entire life.

When the Tzemach Tzedek came home from cheder he asked his grandfather,
the Alter Rebbe, how this was possible. How could those years be the
best of Jacob's life? He wanted to know. Wasn't Egypt the most corrupt
and immoral place on earth?

In response, the Alter Rebbe quoted another verse: "And Judah he sent
before him to Joseph, to direct him to Goshen." The Midrash relates that
Jacob sent Judah to Egypt to establish a yeshiva. Throughout the time
they spent in Egypt, the Twelve Tribes devoted themselves to the study
of Torah. By learning Torah, a Jew draws near to G-d; thus it was
possible for Jacob to "live," even in as base a country as Egypt.

The finest years of Jacob's life were the 17 he spent with Joseph in
Egypt. When Jacob saw that his son was alive, and that despite the
intervening years he had continued to conduct himself in a manner
befitting the son of a Patriarch, it brought him great joy.

This joy was even more pronounced because it came after many years
during which Jacob could not see his son, and did not know if he was
still a tzadik (a righteous person). This joy is likened to a light that
follows the darkness.

Obviously, light is always preferable to darkness, but the advantage it
has is much more striking when it comes in the wake of total darkness.
The more intense the darkness, the brighter the light appears when it
finally arrives.

Furthermore, the advantage is that much greater when the light not only
dispels the gloom, but actually transforms the former darkness into
light. In this instance, the darkness itself becomes illuminated.

This helps to explain Jacob's joy upon being reunited with Joseph, and
indeed describes the nature of the Tribes' Divine service in Egypt.
Egypt was a place of darkness, to which Jacob and his sons brought
light. But not only did they illuminate their surroundings, they caused
Egypt itself to become a source of light through their devotion to
Torah.

Thus the years Jacob spent in Egypt were the best of his life, even
better than the ones he had spent in the land of Canaan. For a light
that follows the most intense darkness is the very brightest light of
all.

                             Adapted from Likutei Sichot, Volume 10

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                             SLICE OF LIFE
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                      In Those Days, at this Time

Chabad-Lubavitch had more than 15,000 public menoras in cities
throughout the world this Chanuka. Nearly 1,000,000 menora kits and 2.5
million holiday guides in 13 languages were distributed globally. There
were also over 5,000 menoras on top of vehicles parading in cities as
diverse as Philadephia, Moscow, London and Migdal Haemek.

Photos on this page, top to bottom, first column: Birobidzhan, Russian;
Westville, Connecticut, food menora for the needy; Menorah Parade in
Mariupol, Ukraine. Second column: Doughnut menora in Clearwater Beach,
Florida; Kiryat Shemonah, Israel Soccer Stadium; World's Largest Menora
in Manhattan; Paris, France at the Eiffel Tower; Menora on elephant in
Bangkok, Thailand.. Third column: WWII  vet lights menora at the Shaarei
Tzedek Chesed Center in Moscow; Menora at Kennedy Space Center, Florida;
White House Menora; at Brandenburg Gate in Berlin, Germany;  Machpela
Cave in Hebron, Israel.

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                            THE REBBE WRITES
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                     continued from previous issue

                        Freely translated letter

                        Teves 14th, 5730 (1969)

As said, the primary cause for mourning such an occurrence is the loss
on the part of the living. This is the object of mourning: the living
need to understand why it is that they deserved this loss. This is why
"one should fear and worry, search one's deeds, and repent."

Through this, something else is attained: the bond between the living
and the ascending soul endures. For the soul is enduring and eternal,
and sees and observes what is taking place with those connected with her
and close to her. Every good deed they do causes her nachas,
specifically, the accomplishments of those she has educated and raised
with the chinuch that bring the said good deeds; that is to say, she has
a part in those deeds resulting from the chinuch which she provided her
children and mushpo'im (pupils).

Since all of the above constitutes directives of our Torah, the wisdom
and will of Hashem-the fulfillment of these directives is part and
parcel of our service of Hashem ("Avodas Hashem"), of which it is said:
"serve Hashem with joy." A directive of Torah also serves as the source
of strength which provides the abilities to carry it out. Consequently,
since the Torah addresses these instructions to each and every
individual, it is within the capacity of each individual to carry it
out-and moreover, to carry it out in a manner of "serving Hashem with
joy."

All of this applies to the entire family, but even more so, and with yet
a greater supply of fortitude-as well as with a greater degree of
responsibility-in regard to those who are in a position to affect the
other family members, who will emulate their example. Therefore, the
responsibility to implement all of the above falls first and foremost
upon the head of the family and the senior child. In this case, I am
referring to you and your father (may he live and be well). The
guarantee if "You have toiled, you will find" applies here as well.

In all the above also lies the answer to your question as to how you can
lighten the load, etc. - through a behavior consistent with the above
verse, with a strong faith in Hashem that you will succeed in this
endeavor.

May it be the will of Hashem that you have good tidings concerning all
of the above, in open and revealed good.

With blessings for success in all your endeavors and good tidings,

                                *  *  *

                      29th of Teveth, 5736 [1976]


Greeting and Blessing:

I was saddened by the news of the passing of your mother, peace to her
soul. I extend to you and all the bereaved family my sincere sympathy
and the traditional expression of condolence: "Hamakom Yenachem Esschem
Besoch Sh'ar Aveilei Tziyon Vee'Yrushalayim." May G-d comfort you in the
midst of the mourners for Zion and Jerusalem.

As has been explained on other similar occasions, the traditional
blessing of condolence - linking the personal bereavement of a Jew with
the destruction of the Beis Hamikdosh and Jerusalem of old - is
significant in many ways, like all matters of Torah. Only several points
will be mentioned here briefly.

Firstly, the personal bereavement of a Jew is shared by the Jewish
people as a whole; as the loss of the ancient Sanctuary and glory of
Jerusalem is shared by all Jews.

Secondly, just as it is certain that G-d will comfort all mourners for
Zion and Jerusalem, in accordance with the many prophecies of our
Prophets, so will the personal consolation be complete at the time of
the Resurrection of the Dead (T'chiyas Hameisim).

Thirdly, just as the complete and final Redemption of our people is
linked with the growing commitment of all Jews to order their daily life
in accordance with the directives of the Comforter of Zion and
Jerusalem, the Giver of our Torah and Mitzvos, so it is expected of a
Jew that the sad bereavement will be recompensed by greater adherence to
the Torah and Mitzvos in the daily life.

May G-d grant that all the above be with Hatz-locho (success),
especially that your position in the community gives you the
responsibility and privilege to serve as an example to be emulated by
others.

With blessing,

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                               WHO'S WHO
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                    No whats in a name in this issue

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Today, Friday, is the Fast of the Tenth of Tevet, the strictest of the
"minor fasts" on the Jewish calendar. According to one opinion, if the
Tenth of Tevet were to fall on a Shabbat the fast would not be postponed
until Sunday, as are other minor fasts. Likewise, when it occurs on a
Friday, the fast is extended until it gets dark, even if a person has
already prayed the Shabbat evening service.

Why does the Tenth of Tevet have the power to void the mitzva of eating
on Shabbat? Because it commemorates the initial event that ultimately
led to the destruction of the Holy Temple and the Jewish people's exile.

When Moshiach comes we will understand the immeasurable good that was
hidden within the suffering of the exile, and will even thank G-d for
it, as it states, "On that day, it will be said: I thank you O G-d, for
having poured out Your wrath," but this is something that will only
occur at a future time, in the Days to Come. G-d conceals the positive
advantages of the exile because He wants us to cry out and pray to Him
to end it. Nevertheless, there is one positive aspect we can perceive
even now:

In the days of the Holy Temple, when the Jewish people were like "sons
who supped at their Father's table," G-dliness was open and revealed.
Without barriers or obstacles to the relationship, the essential
connection that exists between the Jew and G-d was not that prominent.
After the Jews went into exile they were aroused and motivated to
strengthen their bond with G-d, thus revealing that nothing in the world
can damage the Jew's fundamental connection to the Infinite.

Ultimately, however, as the Rebbe has declared, "The concept of exile is
completely foreign to the Jewish people, as the true place of the Jew is
'at his Father's table' - 'before the L-rd your G-d' in the Holy
Temple."

May we all be immediately restored to our proper place with Moshiach's
arrival.

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                          THOUGHTS THAT COUNT
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And let them grow into a multitude (v'yidgu) in the midst of the earth
(Gen. 48:16)

This blessing alludes to the fact that the existence of the Jewish
people is not dependent on the forces of nature, but is a supernatural
phenomenon. The word "v'yidgu" is derived from the Hebrew word for fish
("dag"), the intent being that there should be as many Jews as there are
millions of fish. Fish, however, cannot live "in the midst of the
earth"; Jacob's blessing therefore intimates that his children will
survive even under conditions that would annihilate another nation.

                                                     (Chatam Sofer)

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Gather yourselves together that I may tell you what will befall you in
the end of days (Gen. 49:1)

As Rashi explains, Jacob wished to tell his children when Moshiach would
arrive, but "the Divine Presence departed" and he was thus unable to do
so. But why was it necessary to take away the Divine Presence? Why
didn't G-d just tell him that he was forbidden to reveal this
information? What happened, however, was that Jacob foresaw all the
suffering his children would be forced to endure throughout the exile,
and became saddened. As "the Divine Presence only rests on a joyful
person," it departed as a natural consequence of his mood.

                                     (Rabbi Chanoch Tzvi of Bendin)

                                *  *  *


And Joseph went up to bury his father (Gen. 50:7)

A person is judged with the same yardstick he uses to judge others.
Joseph, the most respected of the brothers, involved himself personally
in the burial of his father. He thereby merited that none other than
Moses himself would later carry his bones back to the land of Israel.

                                                       (Sotah, 9:4)

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                            IT ONCE HAPPENED
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The following story was related by the Bluzhover Rebbe, Rabbi Yisrael
Spira, o.b.m.:

Every morning the Germans, may their name be erased, would bring us from
the concentration camp to the factory, where we worked until late at
night. The food they gave us was inadequate and barely edible. Many
people became malnourished and found it difficult to stand. But the
Germans were only interested in production, and woe to anyone who
couldn't keep up.

Our lives were so irrational and absurd that they did not leave room for
contemplation. Everyone just concentrated on surviving another day. In
the mornings we wished it were the previous evening, and in the evenings
we pined for the morning.

One day at work a woman, a forced laborer like myself, came over to
where I stood. She walked very slowly and carefully so as not to draw
the Germans' attention. I could see she was young, but in dreadful
physical condition. The woman glanced around to make sure no one was
watching; shirking off for even a moment was reason enough to be shot.

"Rebbe!" she whispered in my ear. The woman was clearly desperate. "Do
you have a knife?"

I grasped her meaning and understood the great responsibility that had
been entrusted to me. "My daughter," I said to her, "do not harm
yourself. I know that your life is harder to bear than death, but it is
forbidden to abandon hope. Every moment we must pray to G-d for a better
future."

The woman gave me a piercing look. "A knife, Rebbe," she said. "I need a
knife and I need it quickly, before it's too late."

I could see that she was determined, yet I hoped to dissuade her.
"Listen to me," I said more severely. "We are not allowed to take a
life, even our own." With every word the woman's face grew more
despairing. "G-d gives us life, and only He can take it from us."

"A knife!" the woman insisted. "That's all I ask of you - a knife!" She
kept repeating the word as if it were a magical incantation.

At that moment a German soldier noticed us. The woman paled, and I
feared for both our lives.

"What are you doing there, you cursed Jew?" the Nazi shouted at her.
When she did not answer he turned to me. "What did she want from you?"
he yelled. I, too, remained silent.

The woman suddenly spoke up. "I asked him for a knife."

The German seemed to find this very funny. He had seen many people put
an end to their lives in the camp, but their suicides were usually
accomplished by flinging themselves on the electrified fence. The
thought of an inmate using a knife was a novel idea, and he burst out
laughing.

"You want a knife?" he said maliciously, his face bright red from
laughter. "No problem, I'll get you one."

I prayed that he would leave her alone and forget the whole thing, but
the pleasure he anticipated was apparently too great to pass up. The
soldier walked away, and a few minutes later returned with a
medium-sized knife. Its blade looked very sharp.

My whole body trembled as the German handed her the knife. He was
looking at her in amusement, as if waiting for the entertainment to
begin. "Thank you," the woman said, and walked away.

Both of us followed her, albeit for different reasons. With every fiber
of my being I dreaded what was coming next, whereas the German could
hardly wait. The woman kept on walking till she reached a dim corner of
the factory.

The woman bent down and picked up a small bundle covered with rags. At
that moment I literally stopped breathing. The German was also watching
her every move. Inside the bundle was a tiny baby. After tying a rag
around his legs, she picked up the knife in her right hand and performed
the rite that every mohel (ritual circumciser) carries out on every
Jewish baby boy.

When she had finished she wrapped the baby back up as best she could,
but I could see that her hands were shaking. Clutching the baby to her
chest she cried out, "Master of the Universe! Eight days ago You gave me
a son, and today is the day of his brit mila. I know that neither of us
will live very long in this accursed place. But at least I want him to
return to You, whenever You will decide, as a circumcised Jew..."

The woman then placed the baby back in the corner. Her eyes were filled
with tears, but she looked much calmer, a lot less agitated. In fact,
there was something in her expression that suggested joy, perhaps even
triumph...

"Here is your knife. I thank you," she said, handing it back to the
German. The soldier merely took it and walked away.

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                            MOSHIACH MATTERS
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In this week's Torah portion Vayechi we read the verse, "The scepter
shall not depart from Judah, nor the student of the law from between his
feet, until Shiloh will come, and to him will be a gathering of peoples.
(Gen. 49:10) The letters of the word "Shiloh" have the same gematria
(numerology) as "Moshe" (Moses) - 345 while "Shiloh will come" has the
same gematria as "Moshiach" - 358.

                                           (Zohar and Baal HaTurim)

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               END OF TEXT - L'CHAIM 1300 - Vayechi 5774
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