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                         L'CHAIM - ISSUE # 995
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                           Copyright (c) 2007
                 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 16, 2007       Vayetzei          6 Kislev, 5768
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                       Opening and Closing Doors

There's much that can be learned about a person from the moment that he
or she walks through the door. In fact, how the person walks through the
door, even how he opens and closes the door, can teach us a lot, as
well.

What mood is the person in? If the door slams, we know the person's
angry; when the door is shut cautiously, we know the person doesn't want
to be noticed or heard; when the door opening is accompanied by a
declaration of "I'm here," we know that the person is happy to be
"here."

The same applies to the opening of doors in our lives as Jews. As we
move around in our Jewish living and learning, we are figuratively
speaking entering "new rooms." We have an opportunity to open new doors,
to enter new spaces, to look around and feel the ambiance in a different
setting.

How will we open doors to new Jewish experiences?

We can peek through the keyhole or we can boldly open the door and
stride in confidently. We can be concerned that the squeaky hinge might
disturb someone (a little WD40 anyone?) or we can brashly swing the door
wide open, come what may.

It doesn't really matter what room we enter when we open the door. For
every room can be a place where spiritual growth is nurtured and each
space can offer  opportunities to express ourselves Jewishly.

The kitchen door? Walk into a room that nourishes the body and soul with
kosher food. Take in the tastes and aromas that remind you of special
holiday delicacies or of your grandmother's cooking. And make sure to
have a tzedaka (charity) box in the kitchen so that when you are
enjoying G-d's bountiful blessings, you remember those less fortunate.

The den or family room door? Leave your tenseness and edginess (and your
blackberry!) at the door, and spend quality-time with family and
friends. Study some Torah together. Plan how you can help a fellow Jew.
Empower yourself and others, to make a good resolution for the future.

The living room or library door? Fill your bookshelves with Jewish
selections; Jewish bookstores and Jewish libraries have tens of
thousands of books to choose from in English, Russian, Spanish, French
and, of course, Hebrew.

The bedroom door? Pursue shalom bayit - peace in the home. And if you're
married, learn about the laws of Jewish marriage and about how to add
holiness to your relationship with your spouse.

Ultimately, it's all about opening doors, embracing new opportunities.
Sometimes the doors are opened reluctantly, at other times eagerly.
Sometimes doors are opened with joy, yet at other times they are opened
angrily. There are times the doors are opened by others, or are "forced"
open, and there are time when we are the sole door-opener. And
sometimes, just sometimes, we open the door as if it's the most natural
thing in the world.

May our opening of "Jewish" doors in our lives hasten the opening of the
door to the long-awaited Redemption, the era of peace, prosperity,
health and knowledge that we all truly desire.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Vayeitzei, Jacob sets out from Israel and
journeys toward Charan. Reaching Mount Moriah, the place where the Holy
Temple would one day stand, he decides to spend the night. "And he
reached a certain place, and tarried there all night, because the sun
had set."

Our Sages tell us that this was the first time in 14 years that Jacob
had slept, having spent his nights as well as his days studying Torah
with Shem and Eber.

This raises a very important question. Why, having not slept in such a
long time, did Jacob choose the holiest site in the world to finally
allow himself to sleep?

In order to understand, we need to examine the phenomenon of sleep and
its spiritual significance.

Man's unique advantage over all other creatures is most openly expressed
by his upright stature when he is awake. At such times, his head
(representing the intellect), is clearly superior to his heart
(representing the emotions). At the very bottom are his feet, symbolic
of man's capability to perform concrete actions. However, when a person
lies down to sleep, his head, heart and feet are all on the same level.

The upper body symbolizes man's spirituality; the lower part, his
physical nature. When one is awake, the superior, spiritual component is
dominant (and thus physically on a higher level); sleep, therefore,
represents a great descent, for the spiritual and the physical are on
the same level.

Paradoxically, the phenomenon of sleep also expresses a much higher
concept, one which transcends the limitations of the physical world. For
from G-d's perspective, there is no difference at all between the
spiritual and physical realms; both are identical when compared with
Him.

Thus, when Jacob went to sleep on the holiest site on earth, the place
where the light of the Infinite G-d illuminates most strongly, the
limitations of the physical world (and indeed, the concept of "higher"
and "lower" realms), were negated entirely.

This, then, is the inner meaning of Jacob's decision to sleep when he
reached the site of the Holy Temple.

This same theme is also expressed in his dream of "a ladder set upon
earth, and its head reached the heavens" - linking and uniting both the
physical and spiritual planes of existence.

The power to effect this connection was given to Jacob precisely during
his journey to Charan, where he would marry and establish the Jewish
people. For in truth, establishing a dwelling place for G-d in this
physical world is the essence of the mission of the Jewish people, a
mission that will reach its ultimate fulfillment in the Messianic era,
"when all flesh shall see that the mouth of G-d has spoken."

             Adapted from Sefer HaSichot of the Rebbe, 5752, Vol. I

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                             SLICE OF LIFE
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                         Little Stevie Grows Up
                             by Steve Hyatt

As I walked up to the front of the Chabad House shul (synagogue) in
Reno, Nevada, my mind drifted back to June of 1967. Back in the days of
the Boston Celtics dynasty and the Beatles, I had been studying for
months for my Bar Mitzva. But, despite my continuous effort to master
the Hebrew, I was without a doubt the worst student in the history of my
synagogue. My poor teacher Rabbi Lepidus made the decision to save me
from embarrassment in front of friends and family and limited my
participation to leading the Mincha (afternoon) service.

While the Mincha service takes less than 20 minutes, under my
stewardship it took a mind-numbing 45 minutes. Terrified, humiliated and
exhausted, I left the synaogue and vowed never ever to lead any sort of
prayer service again. Of course, that pledge was made at the age of 13
and I had not yet met my first Chabad rabbi.

Fifteen years later, I was living in Palm Springs, California. It was in
the hot, dry, desert community of Palm Springs that the seeds of my
spiritual journey were planted. The "farmers"  were the Lubavitcher
Rebbe's emissaries Rabbi Yonasan and Rebbetzin  Sussy Denebeim.

Year after year I received invitations to Shabbat dinners. While I would
accept an occasional invitation, I just wasn't into it, my spiritual
"field" just wasn't ready yet.

In 1995 I moved to Wilmington, Delaware. Unbeknownst to me, Rabbi
Denenbeim had handed the spiritual baton to the local Chabad rabbi,
Chuni Vogel. Rabbi Vogel would call me and invite me to Shabbat dinner.
In typical fashion I made up an excuse and politely declined.

Two years went by and one day, when I returned from a business trip,
what I thought was a box of pizza was sitting on my desk. When I opened
it I discovered the toastiest looking matza I'd seen in my life. It was
a box of hand-baked "shmura" matza for Passover. Attached to the box was
a note from the rabbi inviting me to join him for services on Passover.

A lot had changed over that two year period and something inside me said
to call the rabbi. Following the instructions of that inner voice I
picked up the phone and called the rabbi. That Friday I went to his home
for Shabbat dinner and quite frankly, I never left. The spiritual field
that had been fallow was now quite fertile. Every time the rabbi showed
me something new, I wanted to know more. And in typical Chabad fashion
he was ready to show me as much as I could handle.

Time went on and one day I found myself transferred to Portland, Oregon,
where I met another Chabad rabbi, Rabbi Moshe Wilhelm. A few years
later, I moved to Reno and discovered Chabad of Northern Nevada and
Rabbi Mendel and Rebbetzin Sara Cunin. I committed myself to the pursuit
of learning how to read Hebrew well enough so I could keep up in the
daily, Shabbat and holiday services. I dedicated a period of time each
day to read part of the weekly Torah portion. But never in my wildest
dreams did I ever think about getting back up in front of a congregation
and leading the services.

In my mind I was still little 13-year-old Stevie Hyatt who was
traumatized at his Bar Mitzva. In my mind I was once again going to
bumble my way through the prayer book, horribly embarrassing myself in
front of friends and family. Of course that is not what Rabbi Cunin had
in mind.

It was a typical Shabbat afternoon as my Dad and I walked down the
mountain to attend services at Chabad of Northern Nevada. As Dad and I
walked in, Rabbi Cunin was talking with a couple of our buddies when he
turned to me and said, "Steve, Paul (the gentleman who usually leads the
services) isn't here today. Why don't you take over for him?"

In one fell swoop I was 13 and terrified. Every fiber of my being
screamed out "no"! But I heard myself saying, "Sure rabbi, no problem."

"Great," Rabbi Cunin said, "Let's get started."

I began a little shaky, picked up some steam during the Shema and then
felt much more comfortable during the repetition of the "Amida" prayer.
All the while a little voice inside was saying, "Little Stevie simply
wasn't ready 40 years ago. It took a long time for his spiritual field
to be nurtured and become fertile." In reality it took a whole team of
"gardeners" to cultivate this fertile soil so the seeds of Torah could
grow. But these Chabad "farmers," these wonderful rabbis and rebbetzins
so love their fellow Jews that they are willing to patiently wait as
long as necessary to see their fellow Jews grow and flourish in a safe,
nurturing, nonjudgmental environment.

As I held the Torah in my arms and chanted the Shema, I couldn't help
but thank and admire my team of rabbis and rebbetzins and wonder at
their patience, love and commitment.

I'd be lying if I said it was "a piece of kugel," to lead the services
that day, but it was much easier than I thought. At least this time I
was fast enough so the rabbi could give his Shabbat sermon to the
congregation. And if all of this wasn't enough, seven-year-old Rochel
Cunin told my mother that I was "...pretty good, a little slow, but
pretty good."

Armed with that knowledge I went home and started practicing for the
next time business would take Paul out of town and Rabbi Cunin would ask
me to help lead the services. As you read this I am working hard to
improve my reading speed. I am bound and determined to hear Rochel Cunin
say, "Good job Steve, much faster this time!"

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                               WHAT'S NEW
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                          It's All About You!

In just a few weeks, L'Chaim will be publishing its 1000th issue. We'd
like to pay tribute to you, our readers, by printing YOUR stories! If
you have a story that is connectd to L'Chaim, whether a special
friendship you've established with the person who brings L'Chaim to you
each week, the way a particular article touched you, or a memorable
incident that occured in connection with L'Chaim, please email it to us
at lchaimoffice@gmail.com, or fax it to (718) 778-2000, or mail it to
L'Chaim, 1408 President Street, Brooklyn, New York, 11213.  Include your
name and a phone number or email address. All submissions must be
received by November 26.

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                            THE REBBE WRITES
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                           12 Av, 5737 [1977]

I received some information about the relationship at home, but I do not
know to what extent it reflects the actual situation. Hence I want to
convey to you some thoughts in light of what the relationship should be
according to the Shulchan Aruch [Code of Jewish Law] - the Jew's
practical guide in life. If the relationship is, indeed, in keeping with
it, the purpose of this letter will be to strengthen and deepen it, as
there is always room for improvement in all matters of goodness and
holiness, Torah and mitzvoth [commandments]. On the other hand, if it is
not quite what it should be, I trust that, since the Torah is surely "a
lamp unto your feet," you will bring it up to the desired level, and you
will do it with joy and gladness of heart.

The central aspect in the manner of conducting a Jewish home and family
life is that it has to be based on the way of the Torah, "whose ways are
ways of pleasantness and all its paths are peace." If this rule applies
to all activities of a Jew, even outside the home, how much more so does
it apply within the home itself!

Of course, since G-d has created human beings with minds and feelings of
their own and these are not uniform in all people, peace and harmony can
be achieved only on the basis of "give and take," that is, meeting each
other half way. For a husband and wife to make concessions to each other
is not, and should not be considered, a sacrifice, G-d forbid. On the
contrary, this is what the Torah teaches and expects, for we are talking
about concessions that do not involve compromise in regard to the
fulfillment of mitzvoth, and both of you are of the same mind that the
laws of the Shulchan Aruch must not be compromised.

Furthermore, to achieve true peace and harmony calls for making such
concessions willingly and graciously - not grudgingly, as if it were a
sacrifice, as mentioned above, but in the realization that it is for the
benefit of one's self and one's partner in life, and for one's self
perhaps even more, since it is made in fulfillment of G-d's Will. And if
our Sages exhort every Jew "to receive every person with a friendly
face," certainly it applies to one's wife or husband.

There are many sayings of our Sages, as well as those of our Rebbes,
urging husband and wife always to discuss matters of mutual concern, and
to give patient attention to the opinion of the other and then act in
mutual agreement. It is also very desirable that they should have at
least one regular study period in a section of Torah which is of
interest to both, such as the weekly Torah portion, or a timely subject
connected with a particular season or festival.

While the major obligation to study Torah is incumbent on men, it has
been emphasized that women, too, have to fulfill the mitzvah
[commandment] of Torah study in areas where they are directly involved,
as explained in the laws of Torah study. All the more so in the present
day and age when women have the possibility - hence the obligation  - to
do their share of spreading Judaism no less than men.

It may sometimes appear difficult for the husband to take time out from
his preoccupations in order to discuss mutual problems with his wife, or
study Torah with her, but he should not look at it as a sacrifice. On
the contrary, he should do it eagerly in fulfillment of a most important
mitzvah - sholom bayis - peace in the home. And if any mitzvah has to be
carried out with joy, how much more so such a fundamental mitzvah.

Finally, I would like to add that of the mitzvah campaigns which have
been emphasized in recent years, special attention has been focused on
the mitzvah of ahavas Yisroel [the love of a fellow Jew], which embraces
every Jew, even a stranger; how much more so a near and dear one.

I hope and pray that each of you will make every effort in the direction
outlined above and will do so with real joy and gladness of heart, and
may G-d grant that you should have true nachas [joy] - which is Torah
nachas, from each other and jointly from your offspring, in happy
circumstances materially and spiritually.

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                                CUSTOMS
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            Why do we light a special candle on the yartzeit
              (anniversary of the passing) of a relative?


The basis for this custom is the verses from Proverbs, "The soul of a
man is the lamp of G-d" and "For the commandment is a lamp and the law
is light." Just as a flame always rises upward in an attempt to return
to its source, so, too, does the Jewish soul attempt to reconnect with
G-d through the performance of mitzvot (commandments). And ultimately
when the soul leaves the body it does return to its Divine source.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This coming Monday is the ninth of Kislev, the birthday and yartzeit
(anniversary of the passing) of Rabbi Dov Ber (known as the Miteler, or
"middle" Rebbe), the second Rebbe of Chabad-Lubavitch. Tuesday is the
anniversary of the Miteler Rebbe's release from imprisonment on false
charges by the Russian Czarist government.

The Miteler Rebbe was the embodiment of Chasidic philosophy. It was said
about the Miteler Rebbe that if his veins were opened, it would not be
blood that flowed out but Chasidic teachings.

The Miteler Rebbe expanded on the ideas expounded upon by his father,
Rabbi Shneur Zalman, the founder of Chabad Chasidism. Expand on it he
truly did. His mind literally gushed forth the wellsprings of Chasidism
like a rushing river. "When the Miteler Rebbe would deliver Chasidic
discourses," explained his great-grandson, Rebbe Sholom Ber, "there was
a perfect hush. Still he would intersperse the Chasidic teachings with
'Shah, shah.' This was to still the gushing of his mind."

When the Miteler Rebbe would write a Chasidic discourse, the ink wasn't
even dry on one page before he started the next page. His thoughts
flowed so quickly that he would often continue writing off of the page
and onto his writing table!

When the Miteler Rebbe was imprisoned on false charges, the prison
authorities agreed that 50 Chasidim could visit the Mitteler Rebbe on a
regular basis so that he could teach Chasidism to them. The doctors of
that time told the government authorities that just as a person needs
food and water in order to stay alive the Miteler Rebbe needed to be
able to share the brilliant Chasidic thoughts that were pouring from him
in order to stay alive. Just as the prison was required to give food and
water to a regular prisoner,  they were required to allow the Miteler
Rebbe to share Chasidut!

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                          THOUGHTS THAT COUNT
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And he took one of the stones of the place, and put it under his head
(Gen. 28:11)

Why didn't Jacob choose something softer to use as a pillow? Said he: "A
stone of the Land of Israel is more precious than all the pillows and
cushions I will ever use in the Diaspora."

                                                      (Otzar Chaim)

                                *  *  *


Ufaratzta (you shall break through; spread out) to the west and to the
east, to the north and to the south (Gen. 28:14)

At present, we must serve G-d in a manner of "ufaratzta," that is,
without any restrictions or limitations. Thus we shall hasten the coming
of Moshiach, of whom it is written in the Book of Micha, "The poretz
(the one who breaks through, i.e., the one who clears all obstacles and
barriers) is gone up before them."

                                             (Living With Moshiach)

                                *  *  *


Surely G-d is present in this place, and I knew it not (Gen. 28:16)

How could Jacob not have known that G-d was present? We need to
understand this statement in the context it was uttered. Jacob was
coming directly from the Holy Land, where he had spent 14 years studying
Torah with Shem and Eber. As a result, he had mistakenly concluded that
a Jew can serve G-d only through Torah study. Now, however, he realized
that a Jew can serve G-d even while he is sleeping, provided it is done
for the sake of Heaven.

                                                      (Otzar Chaim)

                                *  *  *


Lo, the day is yet long; it is not the time to gather the cattle (Gen.
29:7)

"The day is yet long" - the great and powerful Day of the L-rd is
approaching; "it is not the time to gather the cattle" - there's no time
to waste accumulating possessions in this temporal world, as every
moment is precious.

                                              (Ma'ayanot HaNetzach)

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                            IT ONCE HAPPENED
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Many years ago, after the rabbi of Tchentzikov had been married for
eighteen years without having been blessed with children, he travelled
to the Kozhnitzer Maggid to obtain the tzadik's (holy person's)
blessing.

When the Kozhnitzer Maggid listened to the man's request he uttered a
sigh from deep within his being. "The gates of heaven are closed to your
petition!" he cried.

"No, no! Please, you must help me!" the man wept desperately.

"I cannot help you," said the Kozhnitzer. "But I will send you to
someone else who will be able to help. You must go to a certain person
who is called 'Shvartze Volf - Black Wolf,' and he will be the one to
help."

"Yes, I know him," the rabbi said, "He lives in my village, and a more
coarse, miserable person you could never find."

At first the Kozhnitzer Maggid did not respond. The rabbi realized that
if the Kozhnitzer Maggid was sending him to Shvartze Volf, he must have
a good reason.

The Kozhnitzer Maggid then quietly revealed, "Shvartze Volf is head of
the 36 hidden saints whose merits sustain the world."

The rabbi sought out Shvartze Volf in the forest hut which was his home.
Though cognizant of Shvartze Volf's true identity, the rabbi was still
frightened to approach him.

He devised a ruse by which to gain admittance to his hut.

He would go into the forest just before Shabbat and when he found
Shvartze Volf's house, would pretend that he had lost his way. He would
beg to spend the holy Shabbat there, and under the circumstances, Black
Wolf could hardly refuse a fellow Jew that favor.

Friday afternoon he set out and as planned reached Shvartze Volf's hut.
He knocked on the door and the man's wife answered.

Her horrible appearance marked her as a true equal to her husband, for
never had a more hideous and unpleasant woman been seen.

Nevertheless, the rabbi begged her to allow him to stay over Shabbat.

"Very well," she finally relented. "But if my husband finds you here,
he'll tear you apart with his bare hands. You can't stay in here, but go
into the stable if you want," she croaked.

Soon Shvartze Volf arrived home and entered the stable, his eyes blazing
with hatred. "How dare you come here! If you set foot outside of this
stable, I'll rip you apart with my bare hands!"

The frightened Jew shivered in his boots as he beheld the terrible
visage of Shvartze Volf.

Suddenly the thought came to the rabbi that a tzadik is so pure that he
acts as a mirror, reflecting the image of the person who is looking upon
him.

Thus, what he saw in the appearance of Shvartze Volf was nothing more or
less than a picture of his own spiritual impurity. With that, he
searched into his soul, and prayed from the deepest part of his being.
He poured out his soul and in those few moments returned wholeheartedly
to his Maker. He felt himself suffused with a warm, peaceful feeling.

Suddenly he was shaken from his reverie by the unexpected sensation of a
soft hand being laid on his shoulder. He looked up, not quite sure what
he would see, a shiver of fear passing through him. There stood Shvartze
Volf, but instead of his accustomed fierce exterior, he had a refined
and peaceful visage.

The visitor was ushered into the hut, which no longer appeared rough and
tumble-down, but warm and inviting. Shvartze Volf's wife entered with
her children, and their appearance, too, was beautiful and serene.

Shvartze Volf turned to his guest and said in a quiet voice, "I know why
you have come here. I know, I know. You and your wife will rejoice in
the birth of a boy. But you must name him Schvartze Volf."

The rabbi wondered to himself, "How can I name my son after him? It is
not our custom to name after the living," but he remained silent.

The following morning Shvartze Volf passed away.

After Shabbat, the rabbi of Tchentzikov returned home. In time, he
revealed to his congregation the hidden identity of the hated Shvartze
Volf.

True to his word, a baby boy was born and he was given the strange name
"Shvartze Volf."

In the year 1945 Jews who had survived the horrors of the Holocaust
began streaming into the Land of Israel. When the Belzer Rebbe held his
first Melave Malka (Saturday night meal taking leave of the Sabbath
Queen) in the Holy Land many Chasidim came and introduced themselves to
the Rebbe.

This story was one of those related at that first Melave Malka of the
Belzer Rebbe.

And at that memorable occasion one man stood before the assembled and
said, "My name is Shvartze Volf ben Chana, and I am a descendant of that
child who is spoken about in the story."

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                            MOSHIACH MATTERS
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Belief sometimes remains remote, instead of being integrated into the
self. This is illustrated in the observation of our Sages that "a
burglar ... calls out to G-d [to make his endeavors prosper!]." To be
consistent, surely he should either steal or pray. But both?! Chasidism
explains that his simultaneous self-contradiction doesn't mean that he
doesn't believe: the problem is only that his belief remains distant and
academic, instead of being integrated into his consciousness.
Accordingly, in addition to believing in Moshiach, every Jew is obliged
to await his imminent coming, in a manner that is internalized within
himself.

                                       (Sefer HaSichot 5749 - 1989)

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               END OF TEXT - L'CHAIM 995 - Vayetzei 5768
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