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                         L'CHAIM - ISSUE # 896
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                           Copyright (c) 2005
                 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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        November 25, 2005     Chayei Sara      23 Cheshvan, 5766
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                           It's Cold Outside

In many parts of the Northern Hemisphere, it's getting cold outside.
Time to rearrange your closets, pull out your sweaters and make sure
there are no buttons missing on your winter coat.

For some people, just thinking about the cold makes them want to find a
nice, warm fireplace to park themselves in front of for the whole
winter.

Cold and warm are not just terms that define the seasons or the weather.
They are often words used to describe emotions and personalities, too.
And, they have frequently been used to express the Jewish people's
relationship with G-d, Judaism, and the Torah.

When the Jews were in the desert about to receive the Torah, they were
likened to a fiery flame. One nation, the nation of Amalek, waged war
against the Jewish people in the desert. Although it was an actual
physical battle, it had great spiritual repercussions. For, of Amalek it
is said, "he made you cool" - he cooled down the Children of Israel from
their fervor and enthusiasm after having received the Torah.

Moses and Joshua led the nation in battle against Amalek. Wouldn't a
peace treaty or some concessions have been better? Afterall, at this
point, the Jewish people were a tiny, fledgling nation, not at all
equipt to begin a major armed campaign against a militarisitic people
like Amalek. A war hardly seems the optimal way to try and overcome
their differences.

But Amalek hoped to do much more than physical damage to the Jews. He
wanted to cool them off from Judaism, to lessen the warmth they felt
toward the Torah. Therefore, any and all measures had to be employed to
assure victory over Amalek.

Our Sages explain that the Hebrew word "Amalek" has the same numerical
value as "sofek," which means doubt or uncertainty. Part of Amalek's
weaponry in it's battle to cool off the Jewish people is to make us have
doubts about living Jewishly, to confuse us about what our real
priorities must be, to cause us to feel uncertain about what, where,
when (and if!) to observe mitzvot (commandments).

If we feel ourselves getting cold, and not because of winter weather, we
too, should utilize whatever methods are available to us in order to
triumph over those feelings. When we feel someone or something making us
cold or distant toward Judaism, we can't make concessions or peace
treaties. Because once something like Amalek gets an inch, he's going to
want a foot and then a mile. Cold might be all right for the Eskimos,
but most of us prefer the Bahamas.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah reading, Chayei Sara,  describes Abraham as being
"old, advanced in years." The Midrash explains that there are some who
are old, but do not appear advanced in years, and others who appear
advanced in years, but are not old. Abraham's advancement in years
paralleled his age.

On a simple level, the Midrash is speaking about physical appearance.
But there is a deeper point to the teaching of the Midrash: often people
function on a level of maturity far below their chronological age. What
it says on the person's birth certificate is one thing, but the degree
of intellectual and emotional development he shows may be something else
entirely. Abraham, the Midrash teaches, grew as he aged. His personal
and spiritual development went hand in hand with the passage of time.

Chasidic philosophy develops this concept further. Abraham "advanced"
into "his years." He put himself into the days that he lived; each of
his days was filled with a deepening of his connection to G-d.

To explain: Any one of us who has to take tests knows what it is to
cram. You try to cover an entire course in two weeks. Or in business,
you know the end of the month is coming and you try to push in a few
more sales to improve the bottom line.

There is something unnatural in such an approach. Try cramming the
growth cycle of a crop on a farm: not working for most of the season and
then plowing, sowing, and harvesting in a month. That wouldn't be very
successful.

Well neither - in the long term - is cramming for anything else. What
was remembered for the test is forgotten two weeks later. For a business
to be maintained, sales must be steady.

The same thing applies spiritually. Too often, we cram. On Rosh Hashana
and Yom Kippur, suddenly we get very involved. We like to focus on peak
experiences. What Abraham teaches us is to take each day one day at a
time, and to live it to the ultimate. Not to have occasional spiritual
heights, but to relate to G-d earnestly each day, to take that day
seriously and use it in the most complete way possible.

There may be some who think that living such a life is drab; they are
afraid of consistency lest it become monotonous. But those who emulate
Abraham's example appreciate the energy and vitality it brings. For in
truth every day is filled with a variety of different experiences. When
a person focuses his attention and relates to each of the events and
every person he encounters thoughtfully, his life becomes filled with
genuine color and variety. Each day contributes something different and
new.

      From Keeping in Touch by Rabbi E. Touger, published by Sichos
          In English. Adapted from the teachings of the Lubavitcher
                                                              Rebbe

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                             SLICE OF LIFE
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                        A Unique Conference Call
                        by Rabbi Zushe Greenberg

Just a while ago, I took part in a telephone conference call involving
29 people. It was not a business venture, but a personal matter. Lines
from the Ukraine, France, Alaska, Texas, New York and Solon, Ohio,
buzzed to Israel to congratulate my mother on a milestone birthday.

What made this call so special was that it symbolized the profound
blessings of a large family. All of the callers were my mother's
children: - sons and daughters plus sons and daughters-in-law. Everyone
had the opportunity to extend words of good wishes.

After this 25 minute congratulatory roll call, one of my sisters asked,
"What's the secret of your success ? How did you manage to not only
survive raising such a large family, thank G-d,  but also raise such
stable, happy, accomplished and self confident kids like us!?"

My mother chuckled at her "self-confidence," and in her non-assuming and
practical manner, she insisted that it was no great feat. "You just take
one day at a time," she stated, "and one child at a time, then do what
needs to be done!"

We all demanded a better explanation. "How was it that you didn't worry
about finances, space, and simply providing the basic needs like
clothing and food?" another brother asked.

At this point my father entered the conversation "You're forgetting the
full picture," he said, sharing a synopsis of his life story.

When my father was 12 years old, he was fleeing from Hitler in Rumania,
and ended up in Communist Russia. There he suffered constant persecution
for his religious beliefs, while at the same time was denied exit visas.

At age 19 he finally tried to cross the border to Poland. He was
double-crossed as his "guide" delivered him straight to the Russian
Police. He was sentenced to 25 years hard labor in the Siberian Prison
Camps. When Stalin mercifully died seven years later, my father, and all
the political prisoners were set free.

He never dreamed that he would survive these events, but he did. He also
never dreamed that he would find a Jewish girl who shared his religions
beliefs and was ready for the self-sacrifice necessary to raise an
observant family in Communist Russia, but then he found my mother. In
1967, my family, myself included, received permission to leave the USSR,
way before the Iron Curtain fell. We traveled to and settled in Israel.

"After all these miracles," my father concluded, "we should worry about
a few pieces of bread? If G-d gave us the strength to survive all the
hardships, surely He could give us the strength to provide the needs of
our family." We all fell silent and thought about his philosophy.

Judaism teaches that children are the most cherished Divine blessing
known to mankind. Not only are they a blessing, but tradition teaches us
that every additional child brings a new flow of blessings to a family.
Each child does not decrease from the material, financial and spiritual
stability of the home, the family members actually benefit from the
Divine blessings that each child brings.

The Lubavitcher Rebbe once said that it is unnecessary for us to take
over G-d's bookkeeping and accounting to figure out how many children He
is able to care for. "He who feeds and sustains the whole world," he
said, "is able to take care of the children as well as the parents." And
the matter of food supply in the world? What the food supply will be
like tomorrow morning I cannot say. What I can say is that any
starvation in this world today is not a matter of supply but of
distribution. The solution lies in political decisions. One less child
in suburban America will not help a single starving Somalian child.

Now that I have a wife and children of my own, I can truly appreciate
the amazing dedication and self-sacrifice of my parents, as well as all
those who are blessed with large families. I know that it takes
laughter, tears, and long nights to raise each child; and I know the
nachas, the pride, joy and happiness that each child brings. I truly
admire those who willingly set aside the best years of their lives, and
dedicate them to raising a generation of active, giving adults. Each of
these future adults, will make their own unique contribution to the
Jewish nation as well as to all of humanity. Each child is infinite in
potential, absolutely beyond prediction. Every child has his or her own
unduplicated gift to present to the world, and those that bring him or
her into existence, are enriching humankind.

A Jewish woman, expecting her fifth child, was walking in her garden
when her neighbor looked over, and called out, " What - another one ??
How many children are you planning to have?"

She had heard this question many times before. She smiled, and
immediately replied, "Six Million!"

    Rabbi Greenberg is the spiritual leader of Chabad of Solon, Ohio

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                               WHAT'S NEW
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                             What Do I Say?

In this "life the flap" book by Malky Goldberg, boys and girls open the
flaps and discover exactly what to say throughout the day! Illustrated
by Patti Argoff, published by HaChai.

                              Shadow Play

During a terrible drought in the Land of Israel, two messengers are sent
to the great Abba Chilkiya to ask him to pray for rain. What are the
reasons for the wise man's unusual behavior? Most importantly, what is
the secret of powerful prayer? Written by Leah Shollar, illustrated by
Pesach Gerber, published by HaChai.

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                            THE REBBE WRITES
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         Continued from previous issue, from a letter dated 6th
                         of Shevat 5731 [1971]


The expression of "yoke" in relation to accepting the Torah and Mitzvos
[commandments] in the daily life is to be understood in the sense that
human nature makes it necessary to act on imperatives. For, human
nature, and the Yetzer Horah [inclination toward evil], are such that an
individual might easily succumb to temptation. Temptation is sweet at
the beginning but bitter at the end. But human nature is such that an
individual may disregard the bitter consequences because of the initial
gratification.

We see, for example, that children, and very often also adults, may be
warned that overindulgence in certain foods would be harmful to them,
and make them sick later on so that for a period of time they might not
be able to eat anything at all, yet they may nevertheless reject all
restraint to gratify their immediate appetite or passion. In a like
manner, G-d has given us the "yoke" of Torah and Mitzvos, telling us
that whether one understands them or not, or whatever the temptation may
be, one must carry out G-d's commandments unquestioningly.

There is a further point, and this is the most essential aspect of the
concept of "yoke" of the Torah and Mitzvos. It is that although, as
mentioned before, the Torah and Mitzvos have been given for the benefit
of man, both in this life and in Eternal Life, there is an infinitely
greater quality with which G-d has endowed the Torah and Mitzvos, namely
the quality of uniting man with G-d, that is, the created with the
Creator, who would otherwise have nothing in common. For, by giving man
a set of Mitzvos to carry out in his daily life, G-d has made it
possible for man thereby to attach himself to his Creator, and transcend
the limitations of a limited being, living in a limited world.

The Torah and Mitzvos constitute the bridge which spans over the abyss
separating the Creator from the created, enabling the human being to
rise and attach himself to G-dliness. Of course this quality can be
attained if the person observes the Torah and Mitzvos not because of the
reward that goes with it for the body, or for the soul, or for both, but
purely because they are the Will and Command of the Holy One blessed be
He. For this reason also, the text of the Berocho [blessing] which a Jew
makes before fulfilling a Mitzvah does not mention the utility of the
Mitzvah, but rather the fact that "He has sanctified us with His
commandments and commanded us."

Much more can be said in connection with such a profound subject, but I
trust that the above lines, though limited in quantity, have sufficient
content to illuminate the true aspects of the matter. Besides, should
you wish to discuss these matters further, you surely have friends among
Anash [Lubavitcher Chasidim] in London who will be glad to enlighten
you.

Finally, I would like to say that the fact that you have had some doubts
and uncertainties, should not discourage you at all. Indeed, the Torah
desires a person to utilize all his capacities, including his mind and
intelligence, in the service of G-d as long as the approach is right,
namely accepting the Torah and Mitzvos first. It is quite natural and
even desirable that one should understand everything that is within
one's mental grasp. In your case this is of additional significance,
because you have an opportunity to influence and benefit other people
who have the same bent of mind as you.

In the light of the above, you will also understand my answer in the
matter of the Shidduch [marriage match], that in my opinion, as has been
said before, namely that it is a suitable Shidduch, and may it be in a
happy and auspicious hour, for a Binyan Adei Ad [eternal edifice], on
the foundation of the Torah and the Mitzvos with complete commitment to
the Torah and Mitzvos in the spirit of the Berocho "Who has sanctified
us with His commandments and commanded us."

This will, as a matter of course, also be the channel for good health,
both for the Neshomo [soul] and the body, and all desirable benefits -
though of what value are all rewards by comparison to the achievement of
"Israel and the Holy One blessed be He, through the Torah, are all one."

With blessing,

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                            RAMBAM THIS WEEK
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24 Cheshvan, 5766 - November 26, 2005

Positive Mitzva 219: Staying married to a defamed wife

This mitzva is based on the verse (Deut. 22:19) "And she shall be his
wife" If a man accuses his wife of not conducting herself properly and,
therefore, wants to divorce her, the court must investigate his claim.
If his complaint is proven false, he is commanded to remain married to
her for the rest of their lives. It is hoped that he will appease her
and that she will forgive him. They will then put effort into recreating
a pleasant marriage together.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The Torah portion is Chayei Sara - the Life of Sara. Generally, the name
of the Torah portion is taken from the first few words of that portion,
and it reveals much about the content of the portion.

This week's portion, however, at first glance seems to be different. It
speaks of Sara's death and Abraham's purchase of a proper burial spot
for her. It also discusses that Abraham sent his trusted disciple
Eliezer on the mission of finding a wife for Isaac, and the subsequent
marriage of Isaac to Rebecca. Why, then, is this portion, which deals
not one iota with Sara's life here on earth, called the Life of Sara?

To this question the Rebbe brings the most exquisite answer. When
speaking about life, life in its truest sense, and certainly the life of
the first Matriarch of our people, we speak not of the transitory life
of this world. We are, rather, indicating eternal life.

When a child continues in the righteous ways of his parents, the
spiritual influence of the parents continues and endures forever, as the
Talmud teaches: "As long as the offspring are alive, he is alive." As
long as the offspring continue in the path of their parents, the parents
are alive.

Since Isaac and his wife Rebecca followed in the footsteps of Sara, Sara
truly remained "alive" in the most accurate sense.

May we all merit to have our children follow in the path of our
righteous Matriarch Sara, thus assuring eternal life for ourselves and
for them.

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                          THOUGHTS THAT COUNT
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And Sara died in Kiryat Arba, the same is Hebron" (Gen. 23:2)

It was called Kiryat Arba, the City of Four, because of the four pairs
that were buried there; Adam and Eve, Abraham and Sarah, Isaac and
Rebecca and Jacob and Leah.

                                                 (Bereishit Rabbah)

                                *  *  *


Four hundred shekels of silver, in negotiable currency (Gen. 23:16)

The Torah foresaw the future difficulties Jews would have defending
their rights to their holy sites. The Torah therefore devotes much time
detailing the transaction by which Abraham acquired the Cave of
Machpela, and the exact sum he spent to purchase it.

                                                   (Drashot El-Ami)

                                *  *  *


Who ruled over all that he had (Gen. 24:2)

These words refer to Abraham and indicate just how great a person he
was. Though Abraham amassed wealth, he did not become like some other
wealthy people for whom money becomes the only motivating factor in
their lives. Abraham ruled over his possessions, and not the other way
around.

                                                       (Klai Yakar)

                                *  *  *


And Abraham was old, well on in days (Gen. 24:1)

In Hebrew, the phrase "well on in days" is "ba bayamim" - literally, "he
had come with his days." Abraham's life was full, and he utilized every
day to the fullest; he did not waste even one day. A hint as to how we
can achieve this ourselves is found in the letters of the word "bayamim"
- "ba" and "yamim." "Ba" (spelled with a bait in Hebrew) means two.
Abraham always had the image of two distinct days in his mind - the day
of birth and the day of death. We must keep in mind why we are born and
the fact that we will ultimately be accountable for our deeds after we
die.

                                                  (Divrei Tzadikim)

                                *  *  *


The man took a gold earring, weighing a half-shekel and two bracelets.
(Gen. 24:22)

The commentator Rashi explains that the half-shekel alludes to the
half-shekel that the Jews donated for each person, while the two
bracelets allude to the two Tablets containing the Ten Commandments.
With these gifts, Eliezer implied that when establishing a Jewish home,
Torah and the performance of mitzvot form its pillars. The half-shekel
illustrates the mitzva of charity, while the two bracelets, symbolizing
the two Tablets, allude to the Torah itself, which is included in the
Ten Commandments.

                                                   (Likutei Sichot)

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                            IT ONCE HAPPENED
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Rabbi Menachem Nochum of Chernobyl and his family lived in dire poverty.
One day, a chasid who came to have an audience with this great Rebbe,
brought him a gift of three hundred bank-note rubles.

The Rebbe's assistant and family were delighted at the gift; at long
last they would be able to pay off some of the immense debts.

Another twenty or thirty chasidim entered the Rebbe's room after this
generous chasid left. Reb Nochum locked himself in his room after the
evening prayers. Some time later, he opened the door and asked to see
one of the chasidim who had had an audience earlier.

Finally, when all visitors had left, the assistant came in to ask for
money to pay the household expenses. Knowing of the three hundred
rubles, he was sure that he would be able to pay off some of the
outstanding debts.

Rabbi Nochum kept one drawer for money that was donated towards the
upkeep of his family and a separate drawer for donations to charity that
people gave when they asked the Rebbe to pray for them. The Rebbe opened
up the first drawer, and the assistant was amazed to see that there were
no bank notes in the drawer at all-only a few coins! Rabbi Nochum gave
him all the coins, including three golden coins he found underneath.
Yet, there was less than one hundred bank note rubles!

The Rebbe noticed the distress in the assistant's face and asked, "Why
are you so sad? The Almighty, who provides sustenance to all living
creatures has been so kind to us; many of our Jewish brothers from
various places have labored and toiled, and have brought us all this
money." The assistant could contain himself no longer. The heavy debts
and the terrible poverty rampant in Rabbi Nochum's house seared his
heart. Almost as if by themselves the words tumbled from his lips. "But
where are the 300 rubles? With that money we could pay at least part of
the debts!"

Rabbi Menachem Nochum replied: "When I first received to 300 rubles, I
wondered, why I deserved such a large sum. Then I became happy, thinking
I had found favor in G-d's eyes. However, as I began to think more
deeply about it, it occurred to me that perhaps this material affluence
would be in place of some spiritual affluence.

"Among the chasidim who came to see me today was one who poured out his
heart to me. He had not paid tuition for his children for almost a year.
In addition, he owed eight months rent and would be evicted if he did
not pay. And, his oldest daughter had become engaged and he no money
with which to make the wedding.

"When I heard all these woes it occurred to me that perhaps G-d had
given me the merit to be in charge of distributing charity, and that the
large sum was given to me to participate in these three great mitzvot -
Torah-study, saving a family from eviction, and dowering a bride. I
asked the chasid how much all his debts came to, including the cost of
the wedding, and I saw that the sum was indeed exactly the same - 300
rubles! No sooner had I decided to give the whole sum to the chasid,
than the thought came to mind: Is it right to give such a large sum to
one individual? Six families could live on this money; would it not be
fairer to divide it amongst them?!

"Then I had the idea, to divide the money amongst six families, one of
those families being my own. Now, which thought was correct? I decided
that if the second thought had been the correct one, it would have come
to me immediately. But, since it came later, it was the advice of my
Evil inclination.

"So I took the advice of the Good Inclination; I sent for the chasid and
gave him the 300 rubles."

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                            MOSHIACH MATTERS
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The Talmud (Suka, 52a) states: "In the time to come, G-d will bring the
Evil Inclination and slaughter it" This shechita - slaughtering for
kosher consumption - implies the removal of the evil within the Evil
Inclination, so that what is left is a holy angel. In this way, the
"scoundrel" is transposed and transformed into "a white one".

                                         (Keser Shem Tov, sec. 265)

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              END OF TEXT - L'CHAIM 896 - Chayei Sara 5766
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