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                         L'CHAIM - ISSUE # 1308
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        February 7, 2014        Tetzaveh          7 Adar I, 5774
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                         When is it Happening?
                         by Rabbi Uriel Vigler

I turned on my phone in the morning only to see multiple messages
reading "Nu, any news?" and "Anything happen overnight?" In fact, for
the past two weeks I had been getting daily messages, emails and phone
calls like these from friends and family in anticipation of the big day.

My wife and I were expecting our fourth child, and her due date had come
and gone. For some reason, this pregnancy was lasting longer than
expected, and our friends and family were waiting on the good news. "Is
there a mazal tov, yet?" they wanted to know.

But the message that took the cake was from my sister-in-law in Israel.
She had been WhatsApping me every day for two weeks, at which point she
wrote, "THIS IS NOT NORMAL! WHAT'S TAKING SO LONG?!"

Thank G-d, our beautiful, healthy princess was born in good time, when
she was ready, and not a minute sooner. We named her Shterna Sara.

The Chassidic masters compare exile to pregnancy and redemption to
birth. The suffering and persecution we experience in exile is called
the "birth pangs of Moshiach," and is likened to the pain and discomfort
a mother feels during pregnancy and labor.

In the Talmud we read about Yosef, the son of Rabbi Yehoshua, who fell
ill, lost consciousness and came very near to death. Today, we would
call it a near death experience.

When he regained consciousness, his father asked him, "What did you see
'on the other side'?"

He responded, "I saw an upside down world. Those who are prestigious and
superior and honored in this world are looked down upon the in the true
world. But those appear lowly in this world are honored and respected in
the true world."

His father acknowledged, "You have seen a clear world."

Exile is the upside down world. Pregnancy is likened to exile, which is
why the fetus lies upside down in the mother's womb.

We are the ones who see an upside down world. In our world, all you need
to do is check out Facebook, Twitter or any magazine to see which people
are glorified and why. In the true world, these people are not the
honored and admired role models; not at all! And the reasons we look up
to them are completely meaningless.

We worship and glorify the dollar bill, we idolize celebrities, we
respect the wrong things. Things that are worthless in the world to
come.

In truth, we have to ask ourselves every day, "Nu, when it is happening?
What's going on? Has anything changed?" We need to experience that same
anticipation that my wife and I, and all our friends and family, felt
about our upcoming birth. This is how we should feel about Moshiach and
the redemption!

Like my sister-in-law texted me, "This is not normal!" Our state of
exile is not normal. When will we finally give birth? When will the
redemption come? When will everything be right side up instead of upside
down?

The Jews in Egypt waited 210 years for their redemption. We have been
waiting close to 2,000 years and we want it to end now.

So, nu, when will it happen? And what can you do to hasten it?

    Rabbi Vigler and his wife Shevy direct Chabad Israel Center of the
    Upper East Side in New York.

                       From Rabbi Vigler's blog at www.chabadic.com

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Torah portion of Tetzaveh contains the commandment to make a special
altar for burning incense: "And you shall make an altar to burn incense
upon." Our Sages explain that the Sanctuary and Holy Temple are symbolic
of the Jewish soul; all of its components have a parallel in the
spiritual make-up of the Jew, and reveal important lessons to be applied
in our daily lives.

There were two different altars in the Sanctuary: an outer altar made of
bronze, for animal sacrifices and meal-offerings, and an inner altar
made of gold for burning incense. It was forbidden to offer anything
except incense on the inner altar, and the person burning the incense
had to do so alone, without anyone else present in the chamber.

In general, the altar is symbolic of the heart and the Jew's innate,
burning love for G-d. More specifically, however, the outer and inner
altars of the Sanctuary symbolize two different levels of this love,
i.e., its external and internal aspects, as well as two different ways
of approaching our Divine service.

For example, there are many things a Jew must do which require only the
"outer" aspect of the heart. Other pursuits, however, should be
approached with the utmost enthusiasm and full inner powers of the soul.

To illustrate: A Jew is obligated to eat, drink, sleep and attend to the
physical health of the body. These activities, however, should not be
done for personal pleasure, but in a manner of "All of your deeds should
be for the sake of Heaven," and even the higher level of "Know Him in
all your ways."

In the same way the Sanctuary's outer altar was reserved for offering
"limbs" and "fats," a Jew should approach the fulfillment of his
physical needs with only the "external" aspects of his heart, i.e.,
without undue enthusiasm, as if fulfilling an obligation.

By contrast, the "internal" aspects of the heart should be reserved for
the pure service of G-d, for learning Torah and prayer. A Jew's true
enthusiasm and inner vitality should be channeled into holy pursuits, in
the same way the incense on the inner altar rose completely upward to
G-d, without leaving a residue or remain.

When offering the incense, the kohen (priest) had to be alone in the
chamber. Symbolically, this means that when it comes to matters of
holiness a Jew must act solely for the sake of G-d, humbly and without
trying to attract attention: only the individual and G-d need to know
about it. When a Jew serves G-d with pure intention, he merits that the
Divine Presence will rest of the work of his hands.

                     Adapted from Volumes 1 and 6 of Likutei Sichot

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                             SLICE OF LIFE
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                          Joy Breaks Barriers
                            by Malka Touger

Everyone loves Teddy, a big man with a big heart, whose outgoing
personality and generosity endear him to others. So when Teddy first met
Rabbi Chaim and Charna Mentz, of Chabad of Bel Air, California, they
naturally struck up a friendship. Teddy enjoyed the lively spirit at
Chabad House, and he and his wife Michelle became frequent attendees at
Chabad events.

One Thursday, on a trip with his three young daughters to the East
Coast, Teddy phoned Rabbi Mentz. "Rabbi, you're always talking about the
Rebbe and we were in Queens so I decided to go with my kids to his grave
site and say a prayer. I asked for a blessing for health and
prosperity," Teddy continued, "so that I can continue to support all the
good work you and the others are doing. It was really an uplifting
experience."

"Great, Teddy!" Rabbi Mentz responded. "How about connecting the
inspiration to a mitzva (commandment)?"

"You're right, Rabbi. Why don't you get tefilin for me? You'll teach me
how to put them on when I get back."

That Saturday night, Teddy's wife Michelle called, frantic. "Rabbi,
Teddy's in the hospital. The doctors don't know what it is. He's really
sick. Please pray for him."

Early Sunday, Rabbi Mentz went to the hospital. "It's my leg, Rabbi," he
mumbled. Someone in the room said, "It's a staph infection from a small
cut that got infected."

Rabbi Mentz unzipped a velvet bag.  "Teddy, let's put on tefilin." Teddy
put the tefilin on, and after him, all the men in the hospital room did
so as well.

On his way out after the visit, Michelle introduced Rabbi Mentz to the
chief physician in residence, one of Teddy's childhood friends, Dr.
Michael Chaiken.

The doctor said grimly, "The last few people who had this infection in
the States didn't make it."

On Monday, Teddy's condition worsened. He was given strong medication,
causing him to sleep a lot. When Rabbi Mentz came to visit on Tuesday,
Teddy had been sleeping the entire day. The rabbi stayed at the bedside,
hoping for a wake moment to put on Teddy's new tefilin. But nothing had
changed by evening and Rabbi Mentz had to leave to give a class.

In the middle of the class, Michelle called. "Rabbi, you really have to
pray now. All of the top doctors from S. Joseph, Kaiser and Sinai are
here to study Teddy's case. They may learn something for others, but
they say it's too late for Teddy."

When Rabbi Mentz came to the hospital the next morning, Teddy wasn't in
his room. "He's been transferred to the intensive care unit," a nurse
informed him.

Michelle, who was at the entrance to the ICU, looked desperate. "You
must have faith," Rabbi Mentz told her. "You husband has always been a
robust man. A perfectly healthy man goes to the Rebbe's grave site and
gets sick? Stay positive and have trust."

On Thursday 60 people were assembled in a room adjoining the ICU. The
atmosphere was somber when Rabbi Mentz arrived. Dr. Chaiken hastily
approached him.

"Go on in and see him," he said. Dr. Chaiken accompanied Rabbi Mentz
into the isolation room. The infection had spread mercilessly. "It will
enter his lungs in 10-12 hours," he said sadly. "We've done all we can."

Rabbi Mentz said softly, "There is something else you can do. You can
put on tefilin."

"Rabbi, I'm a non-believer."

"Do it for the sake of Teddy's recovery!"

"Look, Rabbi, I do my thing for him and you do yours. If you want to
stay here and pray, I'll make sure the attendant doesn't interfere."

Rabbi Mentz stayed in the room and recited Psalms. When he came out into
the lobby where the others were assembled, the atmosphere was heavy;
people were talking about  death as an inevitable part of life. Rabbi
Mentz told Michelle that he would be back soon.

Once out of the hospital, Rabbi Mentz struggled for clarity. "What is
this?" he thought. "Doctors are given permission to heal not to depress.
The Rebbe said many times that positive thinking is powerful and can
bring about positive results, that a person who makes a step toward
Jewish practice has great merit, that joy breaks through all barriers. I
will make a conscious decision to break through this barrier with
positivity and joy."

A short while later, Rabbi Mentz returned with 18 boys from the Ohr
Elchonon Chabad Yeshiva. They filed into the room where the depression
was tangible.

Rabbi Mentz passed around a tzedaka (charity) box. "I propose an
alternative to this negative atmosphere. Let's give charity, which our
Sages say averts calamity. Let's generate positive energy in Teddy's
direction, and focus on recuperation and health. Let's heal ourselves of
our own negativity, and we may have an impact on Teddy's condition as
well. Let's think good thoughts of miraculous outcomes and joyful
thanksgiving. I'll go into Teddy's room with these yeshiva boys and
pray, and you do your part in praying and positive thinking."

Rabbi Mentz fervently led the boys in prayer and Psalms. Then he told
them: "We are taught never to give up hope, and to use positive energy
and joy to overcome hurdles. Joy penetrates barriers, and we want to
break through barriers. Join me in song and joy, here and  now!"

The boys sang - hesitantly at first, and then strongly enough to bring a
nurse running. Rabbi Mentz gestured to the boys to follow him down the
hospital corridor, still singing. The astonished staff looked on as the
strange procession returned to the room with the assembled crowd.

Rabbi Mentz addressed them. "We don't need to wait until we see the
miracle. Let's celebrate Teddy's recovery now!" The rabbi's words fell
upon ready ears. Rabbi Mentz led everyone in lively prayer and Psalms
and shared a Torah thought. "May I suggest that we all go home with
hopeful hearts and uplifted spirits, and may we meet again tomorrow to
share good news."

Friday morning, Rabbi Mentz went straight to the familiar room next to
the ICU. It was empty. Rabbi Mentz spotted Dr. Chaiken. "How's Teddy?"
he asked anxiously.

"Before I answer you, I have a question," snapped Dr. Chaiken. "I know
that rabbis make use of all kinds of kabbalistic formulas. What did you
do here last night?"

Rabbi Mentz answered, "Nothing of the sort. I just tried to generate
positive energy to affect a morbid situation."

"Teddy's condition took an unexpected turn; his body is fighting the
infection. It looks like he's going to make it!"

"Is this a miracle?" inquired Rabbi Mentz.

"Yes! I must admit there is a supernatural force up there and it's not
modern medicine. A sheer miracle."

Rabbi Mentz smiled, "Miraculous enough for you to put on tefilin?" The
doctor paused, then  nodded and rolled up his sleeve.

Two weeks later Teddy returned home. And five of his friends and
relatives purchased tefilin and committed to putting them on regularly.

    Reprinted with permission from Excuse Me Are You Jewish

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                               WHAT'S NEW
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                               New Torah

Chabad of The Woodlands, Texas, welcomed a new Torah scroll amidst great
rejoicing.  This is the first time that the Chabad House has a Torah of
its own. Until now they were borrowing a Torah scroll.

                                EnerJew

A new exciting youth movement, "EnerJew" has been established by the
Federation of Jewish Communities of CIS for Jewish teens in Russia and
Ukraine. The new initiative began with five groups in various cities and
expects to expand to a dozen in the next few months.

                          New Chabad on Campus

Rabbi Yossi and Mushka Greenberg have moved to Oxford, Ohio, where they
have opened a Chabad on Campus serving Miami University.

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                            THE REBBE WRITES
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                           Freely translated

                         29 Shvat, 5711 (1951)

Greetings and blessings,

In response to your letter of the 17th of Shvat in which you ask for
help in preparing speeches so that you will be able to speak in front of
your congregation.

It is difficult to give instructions regarding the content to deliver to
your congregation since you do not describe their character (are they
businessmen, intellectuals, youth, in their elder years, etc.?) or what
they seek - what they are searching for in the Rabbi's speech.
Nevertheless, by and large, you can find enough material in HaKeriah
VeHakedushah for a variety of types of American Jews; for example,
kashrus (there is an article in English as well), the role of women (in
the urgent message addressed to women), the concepts of exile and
redemption, etc. There is an ongoing column on all the Torah readings
and the Haftorahs that, at the very least, can be used as a basis and
material with which to construct your talks.

If you have a particular subject in mind that you wish to speak about
and are seeking relevant sources and references, please notify me and I
will make an effort to find them.

It is surprising that you do not mention anything about the religious
life of your community and your activities to strengthen Judaism and
even to spread the wellsprings of Chassidus. Ultimately, this is also
incumbent on you. Certainly, you have been given the potentials to
fulfill this mission. And when you begin, you will succeed.

With blessing, awaiting good news,

                                *  *  *

                         2 Adar I, 5711 (1951)


Greetings and blessings,

...Of course I remember you and I would like to emphasize to you that
you should carry out what my revered father-in-law, the Rebbe, told you
and repeated to you: that one should be happy at all times.

Surely you remember our conversation where it was emphasized that the
world is not without an owner. Instead, just as Gd created it, so too,
He controls it at present, in every time and at every moment. Nothing
happens without Divine providence. This is the simple faith of every
Jew, a believer, the son of believers.

We all also believe that Gd is the ultimate of good. Therefore
everything He does is for the good.

Remembering this and contemplating it from time to time makes it easier
to understand many events in life. Of primary importance - and this
gives a person true security in his day-to-day life - is that, in the
words of King David: "Gd is my shepherd." As a result, "I shall not
lack... because You are with me."

I would be happy if you would find time to write me a few words
describing how you are feeling. I wish you good health and hope that you
will be able to share good tidings concerning it.

With blessings for all types of good,

                                *  *  *

                         2 Adar I, 5711 (1951)


Greetings and blessings,

I heard different tidings concerning your uncle ... from our emissaries
who visit Switzerland from time to time and from your relatives here.

I also had the opportunity to become personally acquainted with ... and
to see how necessary friendship and warm personal attention are to
someone of his character.

It is certainly superfluous to call your attention to this matter and to
emphasize how important it is both from the standpoint of ordinary human
values and from the standpoint of the Torah. Nevertheless, I will take
the liberty of emphasizing the great mitzvah (commandment) that you and
your wife will have by relating to your uncle with a degree of warm
personal attention and friendship that exceeds the norm.

There is an adage from my revered father-in-law, the Rebbe: "Gd never
remains in debt." I am certain that Gd will repay you with much success
and a life of good fortune and much satisfaction from your son.

With blessings for blessing and success; also for the members of your
household,

      From I Will Write it in Their Hearts, translated by Rabbi Eli
                             Touger, published by Sichos in English

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                              TODAY IS ...
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                                7 Adar I

It is imperative that every Jew know that he is an emissary of the
Master of all, charged with the mission - wherever he may be of bringing
into reality G-d's will and intention in creating the universe, namely,
to illuminate the world with the light of Torah and avoda (prayer). This
is done through performing practical mitzvot (commandments) and
implanting in oneself fine character traits.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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"V'ata Tetzaveh - and you shall command" are the words that begin this
week's Torah portion. A Chasidic discourse based on this verse was
issued by the Lubavitcher Rebbe and personally distributed to thousands
of men, woman, and children on "Purim Katan - the Minor Purim," 14 Adar
I, 1992. This Chasidic discourse was the last discourse edited
personally and distributed personally by the Rebbe.

The discourse was based on a discourse of the Previous Lubavitcher
Rebbe. When the Previous Rebbe delivered his discourse, it was with true
self-sacrifice: Hundreds of Chasidim were risking their lives and
defying the Communist government to gather in a small Lubavitch
synagogue in Moscow in order to hear the Rebbe deliver the discourse.
They knew that KGB agents were there. They knew that the Rebbe had been
warned to cease his activities that maintained and bolstered Judaism in
Russia. Indeed, only four months later the Previous Rebbe was arrested
on capital charges. Moreover, the discourse encouraged them to defy the
regime and to risk their lives for Judaism and Jewish education.

The discourse emphasizes the inspiration generated by Moses and the
"extensions of Moses in every generation," the Torah leaders of the
Jewish people. It is the Moses of the generation who stirs our people's
desire for Redemption and prevents them from being lulled into
complacency by the exile. Even when a person is blessed with success and
prosperity, Moses' influence causes him to feel a hungering want for
Redemption because of the very fact that he is in exile.

The discourse concludes by emphasizing how Moses' inspiration enables
each individual to continue their divine service on their own
initiative, shining as "a constant light" without change or variation.

      (To read the discourse in English translation in its entirety
                                                              visit
    www.sichosinenglish.org/books/anticipating-redemption-1/07.htm)


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                          THOUGHTS THAT COUNT
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And you shall command the Children of Israel, that they bring to you
pure olive oil (Ex. 27:20)

Why was olive oil chosen as the substance with which the menora in the
Holy Temple was lit each day? Olive oil can only be extracted from the
olive by crushing the fruit. This contains a practical lesson for every
Jew: Torah knowledge and fine character traits are not automatically
acquired; a person must invest hard work and much effort to attain them.

                                                 (Parparot LaTorah)

                                *  *  *


Aaron shall bear the judgment of the Children of Israel upon his heart,
before the L-rd continually (Ex. 28:30)

Aaron, the High Priest, was the "heart" of the Jewish people, keenly
sensing the pain and suffering of each individual, and constantly
praying to G-d that He alleviate it.

                                                 (Beer Mayim Chaim)

                                *  *  *


And I will dwell among the Children of Israel, and I will be their G-d
(Elokim) (Ex. 29:45)

Why does the Torah use the Divine Name "Elokim," which indicates G-d's
attribute of judgment? When a father loves his child, he expresses that
love by protecting him from harm and judging anyone who attempts to hurt
him. Similarly, our Father in Heaven uses His attribute of judgment when
dealing with the enemies of the Jewish people.

                                           (The Magid of Mezeritch)

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                            IT ONCE HAPPENED
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The Jewish community of Frankfurt was in mourning for their beloved
Chief Rabbi. The rabbi had no heir, but he hadn't left his flock
entirely without recourse. A few days before he died he had called the
Jewish leaders together and instructed them on finding a replacement.
The potential candidate would have to pass a test consisting of three
complicated and difficult questions, involving very deep Torah concepts.
"Whoever answers these questions," the rabbi had stipulated, "should be
appointed the Rabbi of Frankfurt."

The search began after the funeral. A delegation was chosen of three of
the most distinguished leaders of the community, and they set out to
find their candidate. As a major Jewish center, Frankfurt required a
very special personage; only a scholar with the highest level of piety
and erudition would do.

The first city the delegation arrived at was Cracow, which boasted many
Torah scholars. Surely it wouldn't be too difficult to find someone
there who could answer the three questions.

On the day they arrived they learned that a great celebration would be
taking place later that evening. The son of one of the wealthiest Jews
in Cracow was becoming Bar Mitzva, and the entire community was invited.
The members of the delegation from Frankfurt were also invited to
attend.

In the middle of the festivities the Bar Mitzva boy stood up to deliver
a speech, as is customary. The hall fell silent as everyone listened
attentively.

The boy's sermon was very deep, revealing an unusual mastership of Torah
knowledge and proficiency. It was, in short, the most impressive Bar
Mitzva speech that anyone had ever heard. The boy began by postulating
three difficult problems; when the members of the delegation realized
that they were the same three questions the rabbi had raised, they
looked at one another in amazement. They could hardly believe it when
the boy proceeded to answer them skillfully one by one.

All of the guests were impressed, but the members of the delegation
could barely contain their excitement. Clearly, the hand of G-d had
steered them in the right direction. All they had to do was find the
tutor who had prepared the boy for his Bar Mitzva; whoever he was, it
was obvious that he must serve as the next Rabbi of Frankfurt. They
thanked G-d for having led them to a suitable candidate so quickly.

Indeed, it wasn't difficult to locate the boy's teacher. As they learned
from the boy's father, his name was Reb Yosef Shmuel the Teacher.

They found Reb Yosef Shmuel in a corner of the study hall surrounded by
little boys. The teacher was dressed simply and rather poorly, but they
didn't hesitate to approach him.

"We'd like to speak to you about an urgent matter," they said, but Reb
Yosef Shmuel was busy. "Not now," he replied. "I am an employee, and it
wouldn't be right to shirk my duties." Reb Yosef Shmuel resumed his
teaching.

If anything, the teacher's answer made the members of the delegation
even more hopeful. This was obviously a man of ethics, G-d-fearing and
devoted to his job. They agreed to speak with him later that day.

When they came back they got quickly to the point. They told him about
the passing of their rabbi, and the three questions he had established
as a test for his successor. "So now you're going to be our rabbi!" they
concluded.

They were shocked, however, when Reb Yosef Shmuel declined their offer
most adamantly. He wasn't looking for honor or glory, he explained, and
he already had a job as a teacher from which he derived great
satisfaction. Politely but firmly he turned them down. All their pleas
fell on deaf ears. They begged and implored the teacher, and even
promised him an impressive salary, but to no avail. Reb Yosef Shmuel
could not be budged.

The members of the delegation prepared to leave Cracow, dejected and
forlorn. Who knew if they would be able find another qualified
candidate? They had just left the outskirts of the city when their
carriage broke down, and for several hours they had no choice but to sit
by the side of the road until it was repaired. All of a sudden a
messenger caught up with them; he had come directly from Reb Yosef
Shmuel on a special mission.

The messenger revealed that the teacher had suddenly taken ill, and
seemingly overnight had arrived at death's door. Indeed, the doctor who
was summoned asserted that he had no more than a few days left to live.
When Reb Yosef Shmuel heard this pronouncement he had cried out, "Master
of the Universe! If You really want me to serve as Rabbi of Frankfurt,
I'll do it!"

No sooner had he uttered these words than the mysterious illness began
to dissipate. A messenger was immediately dispatched to intercept the
delegation from Frankfurt and inform them of his decision.

The joy of the Jewish community of Frankfurt knew no bounds. Divine
Providence had clearly demonstrated that Reb Yosef Shmuel was meant to
be their leader, and he was formally appointed Chief Rabbi of the city a
short time later. And everyone marveled at the prophetic vision of their
previous Chief Rabbi, who had provided his flock with such a worthy
successor.


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                            MOSHIACH MATTERS
*********************************************************************
The rulership of Moshiach will be more elevated than that of Moses. For
the Talmud teaches that Moshiach will "judge by his sense of smell,"
whereas a king may judge only based on the testimony of witnesses. This
observation throws light on the two views cited by the Sages on the
verse, "Behold My servant will prosper; he shall be uplifted and
exalted, and held very high." According to one view, Moshiach will be
"more exalted than Isaac"; according to the other view, Moshiach will be
"more exalted than Moses." The first view speaks of his gift of
prophecy, and in this he will not be greater than Moses; the second view
speaks of his sovereignty, and in this he will be greater even than
Moses.

                                    (Igrot Kodesh, Vol. IV, p. 181)

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               END OF TEXT - L'CHAIM 1308 - Tetzaveh 5774
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