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                         L'CHAIM - ISSUE # 895
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                           Copyright (c) 2005
                 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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        November 18, 2005        Vayera        16 Cheshvan, 5766
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                          Functional Fixedness

Here's a brain game. Tie two strings from the ceiling of an empty room.
Tie the strings so far apart that if you hold one end, you can't reach
the other. Now, tie the two ends together using just a pair of scissors.
Did you figure it out? (Trying to swing like a monkey on jungle vines
won't work.) Give up?

Here's another. You and a friend stand on a sheet of newspaper in such a
way that you can't touch each other. Not that you don't, but that you
can't. Was that easier?

And now, for the answers please: In the first example, tie the scissors
to one end of a string, and set it swinging like a pendulum. Pull the
end of the other string as close as possible and catch the scissors when
they swing toward you. You then have the two strings in reach and can
tie them.

In the second, put the sheet of newspaper under an open door. Stand on
one side, close the door and have a friend stand on the other. The door
prevents you from touching.

To solve these problems, you had to think "outside the box," to think of
using a familiar device in an unaccustomed or unusual way. Thinking "in
the box," according to psychologists, is called "functional fixedness,"
i.e., when we assume that if something is designed for a particular
task, that's the only task it can do. Progress - scientific, personal
and spiritual - occurs when we become "functionally flexible" - when we
think outside the box.

The laws of Shabbat made use of the concept of "functional flexibility,"
long before logicians and psychologists came up with puzzles and
terminology. On Shabbat, certain objects are designated as muktza.
Muktza means limited, set aside, not available for use. Basically, if
the object has no Shabbat function, you can't use it or even move it.
Money, for instance, is muktza as we are not permitted to buy or sell on
Shabbat. Can't use it or touch it. Leave it alone.

What are some examples of "functional flexibility" in the laws of
muktza? A hammer, for instance, would normally be muktza. We don't build
on Shabbat, so there's no need for a hammer.  But if we need the hammer
for something else, for a Shabbat purpose, like cracking nuts to put in
a salad, then we can use the hammer.

The needs of Shabbat determine if an object is "functionally fixed" or
"functionally flexible."

When it comes to doing everything we can to bring about the long-awaited
Redemption, a time of peace, prosperity, health and divine knowledge, we
can respond in a "functionally flexible" manner.

We can "open our eyes," as the Lubavitcher Rebbe says, to the events
around us, to see them as part of the process of Redemption. Even more,
we can act, as the Rebbe teaches, in a way that makes it real; our
conversations can reveal a "functionally flexible" perspective, a sense
of the reality of Moshiach. And in our interactions, too, we can "think
outside the box," finding innovative ways to increase the small acts of
goodness and kindness that will make the prophetic vision of Redemption
an obvious reality.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Vayeira, hints at a spiritual yet mundane
aspect of Abraham and Sara's relationship.

Our Sages of the Talmud teach: "How does a woman help a man?...If a man
brings wheat, does he chew the wheat? If he brings flax, does he wear
the flax? It follows, then, that she brings light to his eyes and puts
him on his feet!"

A person's mission in life is to elevate and refine the material aspects
of the world, imbuing them with spiritual content. But man brings only
wheat and flax, he is concerned with raw materials, with generalities.
He is somewhat removed from the down-to-earth realities, the details. It
is woman who transforms the wheat into food and the flax into clothing,
who tangibly implements our lifetime mission.

Abraham and Sara. Man and woman. When Abraham found out that his wife,
Sarah, was to bear a child, he prayed. From the lofty, detached
viewpoint of his great saintliness he asked, "Would that Ishmael might
live before You!" He hoped that Ishmael would continue to live in fear
of and worship G-d. Abraham saw in Ishmael, future father of the Arab
nations, the potential for living a G-d-fearing life.

But Sara saw reality. She saw Ishmael's devastating influence in the
home, particularly over her son Isaac. She demanded that Abraham remove
the harmful influence of Ishmael from the home.

Abraham could not find peace with the idea of sending his oldest son
away. Although G-d had already informed Abraham that He would fulfill
His covenant specifically and exclusively through Isaac, from Abraham's
perspective it seemed that Ishmael should stay in the house. Only in his
own home could Abraham hope to influence Ishmael in a positive manner.

But G-d declared to Abraham, "In all that Sara says to you, listen to
her voice, for in Isaac shall descendants be called to you." The
commentator Rashi explains that this statement indicates that Sara's
power of prophecy was superior to Abraham's. It was Sara, the
down-to-earth woman, the foundation of the home, who recognized the
harmful influence.

     From "A Thought for the Week," Detroit. Adapted from the works
                                          of the Lubavitcher Rebbe.


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                             SLICE OF LIFE
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                       A Spur of the Moment Visit
                             by Marc Wilson

I make no apologies for my devotion to Chasidism, particularly to the
Chabad-Lubavitch movement, with its tireless outreach and nonjudgmental
welcome to Jews of all callings and backgrounds. Moreover, it asks
nothing in return.

Do I agree with every point of the movement's theology and lifestyle?
No, but enough to make me an adherent. In fact, we often joke about how
a rabbi so seemingly atypical, in a decidedly un-Chabad town like
Greenville, is so devoted to the work of Chabad. Hence my title, "Closet
Lubavitcher"!

Their most recent Rebbe, Rabbi Menachem Schneerson, is understood by all
Lubavitchers as irreplaceable. Do they consider him a miracle-worker?
Perhaps, or at least a great cosmic influence. Is he the Messiah? This
is the subject of tremendous controversy, even condemnation, in the
secular media and other Jewish movements. Let's simply say that many
Lubavitchers openly declare him the Messiah, while for others the idea
hovers as a distinct possibility.

Two years before his passing, the Rebbe became my "savior." In a scant
30 seconds, he stroked my arm and offered me guidance at the most dismal
time of my life. Those few words, I now realize, marked the beginning of
my emotional and spiritual restoration and intervened in my imminent
suicide.

That was then. Now, let me tell you about my recent transcendent
experience - or spooky experience, depending how you look at it - with
the Rebbe: A few months ago, I spent a week in New York working on a
project. By serendipity, my driver to the airport was a young
Lubavitcher. At the sight of my yarmulke, he asked whether I had ever
visited the Ohel (Rebbe's tomb). I told him I had not, but if we had
time, I would certainly like to pay my respects. Knowing that people
flock to the Ohel to ask for the Rebbe's intercession, and remembering
his life-saving advice for me 13 years earlier, it was the least I could
do.

Arriving at the Ohel, my driver recommended that I write a "pan," an
acronym for pidyon nefesh, a "redemption of the soul," to place on the
Rebbe's tomb. What could it hurt, I thought. So, I prayed for universal
peace and for the safety of my family.

Then, I asked for something out of the ordinary: Three years earlier, I
had departed my congregation in Greenville under acrimonious
circumstances. Many congregants were left angry and estranged. Little by
little, some had forgiven me, and our relationships had slowly resumed.
For others, the anger still burned.

But, the Goldbergs (name changed), with whom we were particularly close
and whose friendship we cherished, stopped talking to us and refused all
pleas of forgiveness - would not even answer calls, notes, e-mails,
coming to the door or responding to mediators.

So, I prayed in my pan that there would be reconciliation with
congregants who were still estranged and particularly for forgiveness
from the Goldbergs. I dropped the shredded pan, as is the custom, on the
Rebbe's tomb and noted that it was 6:00, time to leave for the airport.
Shortly thereafter, I called Linda to tell her that the plane was
departing on time.

"You'll never guess who called," my wife Linda announced. "The
Goldbergs."

Astonished, I asked her if there had been any particular reason.

"No. An incredible surprise. They just wanted to say hello."

"And do you remember about what time they called?"

"It must have been around 6:05."

Please understand my purpose. My personal feelings aside, relating this
wonder-story is not to convince anyone to believe in miracles, nor to
believe that the Rebbe is the Messiah, nor that I was at all worthy of
Divine intercession.

I have only one purpose: It is to tell people smug or doubting that we
never know. We expect, and we never know. We are so often thwarted. Life
wearies us, and we never know. The sun may yet shine from the abyss.

A serendipitous ride to the Ohel? I think not.

    Marc Wilson is a rabbi, syndicated columnist and organizational
    design consultant in Greenville, SC. A collection of his essays may
    be found at www.MarcMusing.com, and he may be reached at
    marcwilson1216@aol.com. This column first appeared in the Charlotte
    (NC) Observer.

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                               WHAT'S NEW
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                              New Centers

A new Chabad Center is opening in Vientiane, capital of the southeast
Asian country of Laos. Many Jews visit Laos either as tourists or for
business purposes. The Chabad Center will include a kosher restaurant
and is under the auspices of Chabad of Thailand.

Chabad of California recently purchased a breathtaking property in
Running Springs on the edge of the S. Bernardino National Forest. The
site currently has 18 buildings including classrooms, dormitories and
offices as well as an Olympic-sized pool and outdoor sports facilities.
The property offers opportunities for a wide range of programs and
eventually will host an overnight Gan Israel summer camp, a variety of
children's activities, retreats, regional Chabad conferences, and
seminars.

                             New Emissaries

Rabbi Yitzchok and Dena Dubov will be arriving soon in Houston, Texas,
to join the existing cadre of emissaries of the Rebbe there.  The
holiday programs, Jewish educational outreach, youth activities, and
other projects of Chabad of Houston will be enhanced by the Dubovs'
presence.

Rabbi Mendel and Rochel Edelman arrived in Luxembourg to establish a
Chabad-Lubavitch Center there. Luxembourg was, until recently, the only
country in Europe without a Chabad-Lubavitch representative.

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                            THE REBBE WRITES
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                           6th of Shevat 5731

Blessing and Greeting:

I received your letter with some delay. In it you write about the
uncertainty you feel regarding commitment to Yiddishkeit [Judaism],
inasmuch as you think that life in accordance with the Torah and Mitzvos
[commandments] is restrictive, and limits the individual in personal
creativeness, particularly in the area of thinking and choosing for
himself, etc., so that it is hard to reconcile such commitment with the
idea of personal freedom.

Frankly, this attitude is somewhat surprising, coming from a thinking
person. I suppose the difficulty here is due to the superficial
understanding of the meaning of the "acceptance of the yoke of the Torah
and Mitzvos," because the word "yoke" suggest restrictiveness.

In truth, however, there are many things in the daily life which a
person accepts and follows without question, even if it be a highly
gifted intellectual, with a searching bent of mind. Since you attend
college, and have no doubt studied science, etc., you surely know that
one does not go about starting everything in physics and technology from
the beginning, by verifying everything through personal research and
experimentation. For example, a person will board a plane without first
having researched into aerodynamics, etc., to verify that it is safe to
fly in it, and that it will bring one to one's destination at
approximately the scheduled time.

Or take an example from the area of physical health. There are
well-established things which are useful or harmful to one's health. A
person will not go about trying to verify the utility or harmfulness of
a particular drug though personal experimentation. Even if a person has
a very strong inclination to do some research and experimentation, he
will surely choose such areas which have not previously been researched.

This generally accepted attitude is quite understandable and logical.
For inasmuch as experts have amply researched into these areas and have
determined what is good and what is harmful for physical health, or have
established the methods as to further technological advancement - it
would be at best a waste of time to try to go over all those experiments
from the beginning. On the other hand, there is no assurance that he may
not make some error, and arrive at wrong conclusions, with disastrous
effects, as experience has shown in some cases.

What has been said above in regard to physical health is also true in
regard to spiritual health, and how the Neshomo [soul] can attain
perfection and fulfillment. All the more so since spiritual health is
generally related to physical health, particularly insofar as a Jew is
concerned.

Now the Creator of man, Who is also the Creator and Master of the whole
world, surely has the best qualifications that might be expected of any
authority, to know what is good for man and for the world in which he
lives. In His goodness, G-d has already provided us with complete and
final results, having put us on notice that if a person will conduct his
daily life in a certain way, then he will have a healthy Neshomo in a
healthy body, and it will be good for him in this world as well as in
the world to come. He has also left some areas where a person can carry
on his own experimentation's in other matters which do not interfere
with the rules laid down by Him.

In other words, it is quite certain that if a human being would live
long enough, and would have the necessary capacities to make all sorts
of experimentation's, without distraction and interference and without
error, he would undoubtedly arrive at the very same conclusions which we
already find in the Torah which G-d has given us, namely the need to
observe Shabbos, eat Kosher, etc., etc. But, as mentioned above, G-d in
His infinite goodness - and it is in the nature of the Good to do good -
wished to spare us all the trouble, as well as the possibility of error,
and has already given us the results beforehand, for the benefit of both
the person who has the inclination and capacity to search, as well as
for those who do not.
                        Continued in next issue


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                            RAMBAM THIS WEEK
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21 Cheshvan, 5766 - November 23, 2005

Positive Mitzva 216: "Yibum"

This mitzva is based on the verse (Deut. 25:5) "Her husband's brother
shall marry her" If a man dies childless, one of his brothers is
obligated to marry his wife..

22 Cheshvan, 5766 - November 24, 2005

Positive Mitzva 217: Allowing a Childless Widow to Remarry

This mitzva is based on the verse (Deut. 25:9) "And she shall remove his
shoe off his foot" If a person does not wish to marry his late brother's
childless widow, he must follow a special procedure in court to allow
her to remarry. This procedure is called chalitza and includes removing
the man's shoe.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The twentieth of Cheshvan (this year November 22) is the birthday of
Rabbi Sholom Dov Ber (1860 - 1920) known as the Rebbe Rashab.

There is a beautiful story concerning the Rebbe Rashab illustrating the
high esteem in which he held every Jew.

One of the Rebbe Rashab's followers, Reb Monye Monissohn, was a wealthy
gem dealer. Once, when they were sitting together, the Rebbe spoke very
highly about some simple, unlearned Jews.

"Why do you make such a fuss about them?" Reb Monye asked the Rebbe.

"Each one of them has many special and noble qualities," explained the
Rebbe.

"I can't see any of these qualities," said Reb Monye.

The Rebbe remained quiet. A while later, he asked Reb Monye if he had
brought his package of diamonds with him. Indeed, Reb Monye had brought
the diamonds but asked the Rebbe if he could display them later, when
they could be seen to their best advantage.

Later, Reb Monye took the Rebbe into a different room and arranged the
diamonds for him to see. Reb Monye pointed to one gem in particular,
extolling its beautiful color and quality.

"I can't see anything special in it," the Rebbe said.

"That is because you have to be a "maven" to know how to look at
diamonds!" explained Reb Monye.

"Every Jew, too, is something beautiful and extra-ordinary," the Rebbe
said. "But you have to be a maven to know how to look at him."


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                          THOUGHTS THAT COUNT
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G-d appeared to him [Abraham] in the plains of Mamre (Gen. 18:1)

When Rabbi Sholom Ber, the fifth Chabad Rebbe, was a young boy of four
or five he went to his grandfather, Rabbi Menachem Mendel, the Rebbe at
that time.  He began to cry as he asked, "Why did G-d show Himself to
our father Abraham, but He does not show Himself to us?"      Reb
Menachem Mendel answered him:  "When a tzadik (righteous person) decides
at the age of ninety-nine years that he should be circumcised, he
deserves that G-d appear to him.

                                *  *  *


And the two angels came to Sodom (Gen. 19:1)

When Abraham was paid a visit by angels, they appeared as human beings.
Why, when they presented themselves to Lot, did they appear in their
form as angels? Abraham, known as he was for his hospitality, treated
everyone he came into contact with in the same equal manner; simple
people were honored as much as those more "important." Had Lot, however,
seen mere humans at his door, he would have never allowed them to cross
the threshold of his home.

                                               (Rabbi Leib Sarah's)

                                *  *  *


Let a little water, I pray, be fetched. (Gen. 18:4)

At the wedding reception of his daughter, Rabbi Dov Ber, the second
Chabad Rebbe, delivered a very lengthy Chasidic discourse explaining
many deep issues of Chasidic philosophy. When he finished speaking, the
father of the groom said, "Does it not state in the Torah, 'Let a little
water, I pray you, be fetched' " He emphasized "a little water," meaning
that one should not reveal at length so much Chasidut. One guest present
at the wedding, a renowned scholar and chasid, answered him, saying:
"Those words were said when the angels came to Abraham in the guise of
pagans. To them, one gives only a little water, but to Jewish souls, one
must give a lot of water!"

                                *  *  *


In all that Sara may say to you - hearken unto her voice (Gen. 21:12)

The Talmud states: Three tzadikim were given a taste of the World to
Come in this world - Abraham, Isaac and Jacob. In the World to Come, the
prophecy "the female will surround and encompass the male," and "a woman
of valor is the crown of her husband" (Proverbs) will be fulfilled.
Abraham was given a glimpse of this when G-d told him to heed the words
of Sara, who was an even greater prophet than he.

                                                    (Likutei Torah)

                                *  *  *


But his wife looked back ...and she became a pillar of salt (Gen. 19:26)

Lot's wife sinned through salt and was therefore punished through salt.
When Lot asked her to bring salt for guests she replied, "Do you wish to
institute this evil custom of hospitality, also, in our city?"

                                                            (Rashi)

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                            IT ONCE HAPPENED
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One winter, Reb Shalom Dov Ber (known as the Rebbe Rashab), the fifth
Chabad Rebbe, spent several months in Vienna for medical treatment. With
him was his son, Reb Yosef Yitzchak (later to become the sixth Rebbe).

Every once in a while, Reb Shalom Ber and his son would go out for a
walk and visit one of the small shuls (known as "shtib'lach") in the
area. There, they would sit quietly, listening to the gems of wisdom or
bones from these Polish chasidim.

On one such evening, they went to a little shtible and found a group of
old chasidim trading bones about Reb Meir of Premishlan. One old chasid
related that the mikva for ritual immersion was located on the top of a
steep hill on the outskirts of Premishlan. When the road up the hill was
slippery from rain or snow, people had to take the long way around; to
walk directly up the hill was dangerous.

One winter day, when snow and cold temperatures had made the icy paths
extremely dangerous, Reb Meir walked straight uphill to the mikva as was
his usual custom.

The local inhabitants were not surprised in the least. They had
witnessed this "mini miracle" many times. However, there were two guests
staying nearby, sons of rich men under the influence of the
"Enlightenment" movement. These young men, of course, did not believe in
miracles or supernatural acts. So, when they saw Reb Meir walking up the
steep hill with sure steps, they were certain that it was, in fact,
perfectly safe. They convinced themselves, and wished to convince
others, that the path was not in the least bit dangerous.

After Reb Meir had entered the building which housed the mikva, the two
young men started their climb. Without going more than a few steps, both
young men fell on the slippery path and needed medical attention for
their bruises.

One of the young men was the son of one of Reb Meir's closest chasidim.
After he was all healed, he mustered up his courage and approached Reb
Meir.

"Why is it, Rebbe," he asked with utmost respect, "that no one can
negotiate that slippery path, yet the Rebbe walks with such sure steps?"

Answered Reb Meir, "If a man is tied on 'high, he doesn't fall down
below. Meir is tied on "high" and for this reason he can walk up even a
slippery hill."

                                *  *  *


Sometime later, on one of his daily "constitutional" walks ordered by
his doctors, Reb Shalom Ber and his son were walking through the
municipal gardens.

While they walked side by side, the Rebbe became deeply engrossed in his
thoughts. Without realizing it, he drew the attention of many
passers-by. He continued walking thus for a long time and his son became
more and more uncomfortable. Every minute seemed to take an hour.
Finally, he could contain himself no longer, and he sighed.

Reb Shalom Ber paused in his walk, distressed to think that something
had caused his son to become morose or depressed. He said, "Why do you
sigh? If a man is tied up on high, he doesn't fall down below!"

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                            MOSHIACH MATTERS
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The future Redemption will follow in the wake of our service of G-d
through the study of Torah and the observance of mitzvos. This service
refines the world and transforms it into a vessel for Divinity. For, as
is explained in Chasidic philosophy, the Giving of the Torah at Mount
Sinai heralded a new world order, whereby the loftiest of spiritual
revelations, even those of the future Redemption, are intimately
integrated into this world.

                                  (Likkutei Sichos, Vol. I, p. 235)

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                END OF TEXT - L'CHAIM 895 - Vayera 5766
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