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                         L'CHAIM - ISSUE # 1061
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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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        March 6, 2009           Tetzaveh           10 Adar, 5769
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                        Experiencing Purim Today
                          by Rabbi Eli Touger

The Purim saga centers around two people: Mordechai and Esther.
Certainly, it was a series of Divine miracles, but the people who set
the example and provided the catalysts to call forth those miracles were
these two.

What was so unique about their conduct? When the Megila describes the
way Mordechai informed Esther of Haman's decree, it states: "And
Mordechai told her of all that had happened to him."

But the decree was against the Jewish people as a whole. As the king's
counselor and as the uncle of the queen, it is very likely that
Mordechai could have avoided being included in it! However, he had no
thought of that. The decree "happened to him." This is also the tone
with which he approached Esther when at first she hesitated to join him:
"Do not imagine... that you will be able to escape in the king's palace
any more than the rest of the Jews."

Esther heard the message and risked her life for her people.

These weren't absentee leaders, people who sat in the back and gave
advice on how to deal with difficulties; they felt their lives were on
the line and behaved accordingly. Why? Because the most important things
in their lives were their people, and their people's mission in the
world.

Once the Baal Shem Tov had a spiritual vision of a calamity that was to
be visited on an outlying Jewish community. He traveled there with his
students and for several days and nights engaged in spiritual activities
that were able to arouse G-d's mercies and avert the decree.

Afterwards, his students asked him: "Why did you have to travel to that
community? You could have carried out the same spiritual activities in
your home town."

The Baal Shem Tov answered: "If I could not save them, then I would
share their lot."

For a true Jewish leader, there is no difference between the fate of his
people and his own personal fate. On the contrary, he has no thought of
himself at all and thinks of destiny only in terms of his people.

This has an effect on the people, jarring them out of their self-concern
and their involvement in their petty private affairs and pointing their
attention to their national mission.

When a person sees a Mordechai or a Baal Shem Tov giving up all his
personal concerns for the people, that person realizes that he too can
and should focus on a goal in life that is greater than his individual
self.

And as that aspiration spreads within the Jewish people, G-d creates an
environment that allows it to happen, even bending the natural order -
if that is what is needed be - for that to happen. This is the core of
the Purim story.

            From Highlights, a publication of the Moshiach Resource
                                           Center, www.mashiach.org

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah reading, Tetzaveh, is the only portion in the entire
Torah following Moses' birth, in which Moses' name does not appear. (It
is also, incidentally, the portion usually read during the week in which
the anniversary of the Moses' passing, the seventh of Adar, falls.)

Our Sages explain that the reason for this omission was Moses' own
request, made of G-d after the Children of Israel sinned with the Golden
Calf: "And if not (if You will not forgive them), blot me out, I pray
you, from Your book which You have written." The words of a tzadik, a
holy and righteous person, are always fulfilled, even if spoken
conditionally. Thus, we find that Moses' wish was granted in this week's
Torah portion, for his name never appears in the entire portion.

However, when we delve into the text itself, we find an interesting
phenomenon: This chapter, which specifically does not mention Moses,
begins with a direct address to the very person whose name it omits!
"And you shall command (ve'ata tetzave)."

A name is of lesser importance than a person's essential nature. It is a
means of identification and a way of being known to others. But one does
not really need a name in order to live. A newborn baby exists as an
independent being from the moment it is born, and only receives its name
after several days. From this we learn that the use of the grammatical
second person, "you," expresses an even higher level of relationship
than calling a person by his given name, which was only bestowed on him
secondarily. If such is the case, then it follows that the omission of
Moses' name only serves to underscore the very special essence of Moses,
which was even higher than the mention of his name could express.

Moses' whole life was Torah, to the extent that we refer to the Torah as
"The Five Books of Moses." But his greatness was best illustrated when
the lowest elements among the Children of Israel sinned with the Golden
Calf, explicitly expressing their desire to separate themselves from the
Torah. Yet, Moses was willing to sacrifice that which he held most dear
on their behalf. "Blot out my name from Your book," Moses pleaded with
G-d, if You will not forgive them even this grave sin.

Moses and the Jews formed one entity, each of whose existence was
dependent upon the other. The commentator Rashi explains; "Moses is
Israel, and Israel is Moses." When even some Jews sinned, Moses suffered
a spiritual blow. Even though Moses was up on Mount Sinai when the
Golden Calf was actually made, he was still affected by the actions of
the others.

It was Moses' self-sacrifice and his desire to forgo that which was most
important to him that express a unity that is beyond mere names. It is
therefore precisely the portion Tetzave, in which Moses is not
mentioned, that reveals his strength and his greatness. The willingness
to sacrifice oneself for every fellow Jew, even one who sins, is the
mark of every true leader of the Jewish People.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                         Dachau's Purim Shpiel
                             By Solly Ganor

Arriving from Auschwitz in groups of 20, they looked like walking
skeletons; triangular faces with pointed chins and sunken cheeks, lips
shrunken to thin blue lines, large eyes with a strange luminous sheen.
They were known in concentration camp slang as "Musselman," usually the
last stage before death.

Their Yiddish accent sounded strange to us Lithuanian Jews. They came
from the ghetto of Lodz through Auschwitz, before they were sent to our
camp. Our camp was known as the "Outer camp of Dachau, #10," situated
near the picturesque town of Utting by Lake Amersee, in a small forest
surrounded by green meadows and beautiful landscapes.

I remember the day we were brought there, I thought to myself, "Can
anything bad happen amid all this beauty?" But the beauty was in the
landscape only; the Germans were sadistic murderers.

The Lodz people fell into the same deceptive trap. After Auschwitz, our
camp looked like paradise. Most of them died soon after arriving, from
hard labor, beatings and starvation, but they preferred to die here than
in Auschwitz's gas chambers.

It was from them that we heard the horrors of gas chambers and
crematoriums, where thousands of our people were killed every day. Some
told us that they were standing naked before the gas chambers when they
were suddenly ordered to dress and were sent to our camp. The Germans
must've been desperate for workers to send these walking skeletons all
the way from Poland.

Around March 1945, only a few remained alive. One of them was known as
"Chaim the Rabbi." We never found out whether he was actually a rabbi,
but he always washed his hands and made a blessing before eating. He
knew the Jewish calendar dates, and also knew the prayers by heart. At
times when the Germans weren't looking, he would invite us to
participate in the evening prayers.

Our Jewish camp commander, Burgin, tried to get him easier jobs. Most
people died when they had to carry 100 pound cement sacks on their
backs, or other chores of heavy labor. He wouldn't have lasted a day on
a job like this. He once told me that if he survived, he would get
married and have at least a dozen children.

Around the middle of March, we were given a day off. It was a Sunday.
The camp was covered with snow, but Spring was in the air. We heard
rumors of the American breakthrough into Germany and a glimmer of hope
was kindled in our hearts.

After breakfast of a slice of moldy bread, a tiny piece of margarine,
and brown water known as "Ersatz Coffee," we returned to our barrack to
get some sleep.

Suddenly we saw "Chaim the Rabbi" standing in the snow and shouting,
"Haman to the gallows! Haman to the gallows!"

He had on his head a paper crown made out of a cement sack, and he was
draped in a blanket that had cut out stars from the same paper attached
to it.

Petrified, we watched this strange apparition, barely able to trust our
eyes, as he danced in the snow, singing: "I am Ahasuerus, Ahasuerus, the
king of Persia!"

Then he stood still, straightened himself up, chin pointed to the sky,
his right arm extended in an imperial gesture and shouted: "Haman to the
gallows! Haman to the gallows! And we all know which Haman we are
talking about!"

We were sure that he had lost his wits, like others in those times.
About 50 of us were gaping at the "rabbi," when he said: "Yidden vos iz
mit aich! Jews, what's the matter with you?! Today is Purim! Let's make
a Purim Shpiel (play)!"

Back home, a million years ago, this was the time of the year when
children dressed up for Purim, playing and eating hamantashen. The
"rabbi" remembered the exact date on the Jewish calendar. We hardly knew
what day it was.

Chaim then divided the roles of Queen Esther, Mordechai, Vashti and
Haman among the onlookers. I received the role of Mordechai, and we all
danced in the snow in our Purim Shpiel in Dachau.

But that was not the end of the story. The "rabbi" said that we will get
"Mishloach Manot," our Purim food gifts. That was hardly likely to
happen.

But, miracle of miracles, that afternoon, an International Red Cross
delegation came to our camp. It was the first time that they bothered
about us. Still, we welcomed them, because they brought us the
"Mishloach Manot" the "rabbi" had promised.

Each of us received a parcel containing a tin of condensed milk, a bar
of chocolate, a box of sugar cubes, and a pack of cigarettes. It is
impossible to describe our joy! Here we were starving to death, and
suddenly on Purim, we received these heavenly gifts. Since then, we
never doubted the "rabbi."

His prediction also came true. Two months later Haman/Hitler went to the
gallows and shot himself in Berlin, while those of us still alive were
rescued by the American army on May 2, 1945.

I lost track of "Chaim the Rabbi" on our Death March from Dachau to
Tyrol, but I hope he survived and had many children as he always wanted.

I recall his Shpiel whenever Purim comes around.

    Solly Ganor solganor@netvision.net.il went to fight in Israel's War
    for Independence, was honorably discharged in 1949, joined the
    Merchant Marine, and fulfilled his desire to see the world. After 12
    years at sea, he married his wife, Pola. They now divide their time
    between La Jolla, California and Herzlia, Israel.

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Ber and Esti Rosenblat arrived recently in Palo Alto, California,
where Rabbi Rosenblat will serve as Camp and Program Director for Chabad
of Greater South Bay and Mrs. Rosenblat will serve as Education Director
for the Torah Academy Pre-school. Rabbi Adam and Esther Haston have
moved to Orange, Connecticut, to head programming and development of
Chabad of Orange/Woodbridge

                            New Mitzva Tank

Moscow, Russia, now has its own "Mitzva Tank" - a mobile outreach
center, familiar on the streets of New York city since the Rebbe
initiated them in 1974.

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                            THE REBBE WRITES
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                     Freely adapted and translated

... I am in receipt of your letter. I trust it is un-necessary to
emphasize to you at length that one of the foundations of our faith and
way of life is the firm conviction that G-d's providence extends to
everyone individually, and that He is the Essence of Goodness and does
only good, as the Torah states, "G-d saw all that He had done and behold
it was very good."

And while G-d gave man freedom of choice to choose his way in life and
his daily conduct, He has, in His goodness, given us His Torah, which
teaches us what the right way of life is and how to accurately pursue
it.

Therefore, writing that you find life "a burden," and the general mood
of your letter, are completely out of harmony with the Jewish way of
life.

I can, of course, understand that such a mood is possible in light of
the events and occurrences that you describe in your letter. However,
this is possible only if you do not take into account the fact that
everything is by Divine providence, and therefore you think that you are
alone in the world and quite for-saken, having only yourself to rely
upon, and so on.

On the other hand, if you bear in mind that everything that happens
occurs through G-d's provi-dence which affects every single individual,
and that the only freedom a person has is freedom in those matters with
which he personally is concerned but he has no control over events
relating to others, then you will view matters in a different light.

Though you may still not understand why such seeming untoward events
occur, it will no longer surprise you, knowing the limitations of the
human mind and how impossible it is for a human mind to grasp and
understand the infinite wisdom of G-d, who is called Ein Sof (Infinite).

Consequently, seeing that G-d provided you with the gift of life and
other blessings, and at the same time provides you the opportunity to
fulfill His will, not because He needs the satisfaction and pleasure of
having His will fulfilled, but simply because this is how He makes it
possible for a Jew to spread G-d's light in the world at large, and
especially in his own family and immediate environment, surely it is out
of place to refer to these blessings of G-d as "a burden," G-d forbid.

Nor is it right to consider as burdensome the fact that it is difficult
to see the good clearly for, as our Sages declare, "The reward matches
the effort."  The better and more worthy the object, the harder it is to
obtain, and while the difficulties may be imaginary or real, the effort
to overcome these difficulties will be truly rewarding, and the reward
will infinitely surpass the effort. It is surely unnecessary to
elaborate further on this subject.

I suggest that you have the mezuzos of your home checked, as well as
your tefillin, if they have not been checked within the past twelve
months, and every weekday morning before putting on tefillin you should
set aside a coin for tzedakah (charity).

No doubt your wife observes the good custom of putting aside a small
coin for tzedakah before lighting the candles.

                                *  *  *

                         21 Adar 2, 5711 (1951)


Jews are generally "believers, sons of believers," that is to say, they
all believe and also comprehend that G-d alone conducts the entire
world. Jews also believe with perfect faith that G-d is the Essence of
Goodness.

You surely heard the saying of my father-in-law, the Rebbe, who related
in the name of the Baal Shem Tov, that G-d loves every Jews as a father
loves an only child. (In fact, He loves them even more than that; this
analogy is used because we cannot imagine a greater love than that of a
parent to an only child.)

The upshot of all the above is: that all that G-d does is for the good;
and since G-d desires that things be good for Jews not only spiritually
but materially as well, surely His goodness extends not only to the
realm of the spiritual, but also to the realm of the material.

As mentioned before, Jews not only believe the above but understand this
rationally as well. It sometimes happens, however, that while this is
believed and understood by the person, unfortunately this belief and
understanding does not seep into the person's heart and emotions. The
result of this is that certain untoward events cause him to feel
heartbroken and despondent, G-d forbid.

... When, however, a person works on himself, endeavoring to have his
belief and understanding filter down into his emotions, this results in
the realization and feeling that "All that G-d does, He does for the
good"  - indeed, it cannot possibly not be so. This enables the
individual to eventually be able to perceive and feel that matters are
overtly and obviously good.

For since G-d rewards the individual in kind, "measure for measure,"
this attitude engenders G-d's revealing to all, and particularly to that
individual himself, the goodness that lies concealed in the seemingly
unpleasant event, so that it may be perceived for the good it truly is,
even with the naked eye.

... I wish you that very soon G-d should demonstrate to you the complete
goodness that transpired in the past events in your life and which you
have failed to see until now, and that you be truly joyful in all
aspects, both spiritual and material.

      From Healthy in Body, Mind and Soul, compiled by Rabbi Sholom
                       B. Wineberg, published by Sichos in English.

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                            A CALL TO ACTION
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                            Celebrate Purim

Observe the commandments of Purim: hearing the Megila of Esther read,
giving charity, eating a festive meal, sending gifts of food to friends
and reciting the Al HaNissim prayer. In addition, the Rebbe asked that
everyone take part in spreading the awareness of these mitzvot
(commandments). "There should not be a single Jew in a far-off corner of
the world who does not have the opportunity to fulfill all the mitzvot
of Purim."

    In memory of Rabbi Gavriel and Rivka Holtzberg and the other
    kedoshim of Mumbai

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The Baal Shem Tov's explanation of the Mishna "He who reads the Megila
backwards has not fulfilled his obligation" is well known: If someone
reads the Megila thinking that it only relates to an historical event
and that the miracle is not happening in our own times, he's missing the
point. The purpose of reading the Megila on Purim is to teach us how to
conduct ourselves today.

At the time of Haman's decree, the Jewish people enjoyed a relatively
high standing in Persian society. Mordechai was a very respected
personage in the kingdom, and having once saved the king's life, was
accorded certain privileges. Esther, the queen, was the most important
woman in the realm. In other words, the Jews were politically
"connected." It would have been logical to think that once Haman's evil
plan became known, the Jews would have capitalized on their
"protektziya" and tried to influence Ahaseurus to nullify the decree.

But as the Megila relates, the first thing Mordechai did was "don
sackcloth and ashes and go out into the city." Only afterward did he
appeal to Esther to intervene with the king. Likewise, Esther requested
that the Jews fast on her behalf. Instead of trying to improve her
physical appearance to win the king's favor, she fasted and prayed for
three days, something which no doubt did little to enhance her looks.
Both Mordechai and Esther realized that Haman's decree would not be
nullified through the natural order of things, but only through teshuva,
a complete and sincere return to G-d.

How is this relevant to us? Whenever a Jew encounters a difficulty or
danger and thinks he can solve the problem by acting "logically," he
should remember the lesson of the Megila: Working within the natural
order is the second step, not the first. The rules that govern our
existence are different from other peoples'! The first thing to do is
strengthen our connection with G-d, learning His Torah and observing His
mitzvot. In that way, salvation and deliverance will surely come.

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                          THOUGHTS THAT COUNT
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And you shall command... (Ex. 27:20)

"Because Moses had previously asked G-d to 'erase his name from this
book' [unless He forgave the Jewish people], Moses' name does not appear
in this Torah portion," comments the Baal HaTurim. From this we learn
that it is forbidden for a person to curse himself. If Moses, who was
motivated purely by self-sacrifice, caused his name to be omitted by
merely saying "please erase my name," how much more damage can occur
when a person curses himself in anger...

                                                     (Siftei-Kohen)

                                *  *  *


...That they bring to you pure olive oil... (Ex. 27:20)

"Pure olive oil" is an allusion to the Torah, implying that the Torah in
its entirety was given to Moses at Mount Sinai: The Hebrew word for
"pure," "zach," has the numerical equivalent of 27 - the 22 letters of
the Hebrew alphabet, plus the five letters that have a different form
when they come at the end of a word.

                                                        (Ohr Torah)

                                *  *  *


...Pounded, for the lighting (Ex. 27:20)

The Egyptian exile, with its backbreaking labor, was the crucible of
fire that refined the Jewish people, transforming them into a proper
vessel to contain the illumination of the revelation of Torah on Mount
Sinai. So it is with our present exile as well, when we find ourselves
"pounded" by the harshness of the exile. But it is precisely this
"pounding" that will bring us to the "light" - the light of Moshiach and
the Messianic Era, as our Sages commented, "It is only when the olive is
crushed that the oil can emerge." At Mount Sinai, it was primarily the
revealed part of Torah that was revealed by G-d. Our present exile,
however, prepares us for the revelation of the inner dimension of Torah
that will be taught by Moshiach in the Era of Redemption.

                                                  (Peninei HaGeula)

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                            IT ONCE HAPPENED
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The bitter cold chilled the officer's bones and fear made his heart
tremble. Ivan was not a coward, but the rumors of the sadistic
Bolsheviks who were nearing the city of Rostov frightened him terribly.
He paced the streets, waiting anxiously for the light of day. He was
oblivious to the two men following at his heels, not making a sound.

Suddenly he felt powerful hands grabbing him. He screamed a loud and
bitter scream, but the two held him. In the morning the body of the
officer was found with the warning: "Beware! The Bolsheviks are coming!"

The Jews were the most shaken by news of the Bolsheviks' approach, as
the study of Torah and observance of its precepts was a serious crime to
the Bolsheviks. There was only one part of the city where life went on
as usual, where fear of the Bolsheviks was not felt: in the Yeshiva
Tomchei Temimim.

The yeshiva students continued their studies without disruption. They
drew their strength from their Rebbe, Rabbi Sholom Dovber of Lubavitch -
the fifth Rebbe of the Chabad dynasty. The Rebbe encouraged them to
study and pray as usual, and the yeshiva bustled with life.

It was Zundel the Beggar who brought the news: "The Bolsheviks are on
their way into the city!" Soon Rostov became a city of flames and the
Bolsheviks beat and killed anyone they chanced upon.

Thus passed several weeks. The holiday of Purim was approaching. The
Rebbe isolated himself and didn't speak to anyone. The students could
not make peace with the Rebbe's isolation. They remembered the great joy
of Purim, when Jews celebrate the victory over Haman who tried to
"destroy, kill and annihilate."

And then it was Purim. Not a soul smiled. Finally, two yeshiva students
who could no longer bear the thought of Purim passing in such a manner,
summoned up their courage and entered the Rebbe's room. After a few
silent moments they heard the Rebbe's voice: "The Bolsheviks are in the
city. I cannot exist together with them. But for the sake of Purim,
we'll forget about the situation. Go buy plenty of vodka and let there
be light for the Jews!"

The good news spread through the city and the yeshiva students took
their places for the Purim gathering. The Rebbe spoke and all listened.
When the Rebbe concluded, an older Chasid began singing a soulful
Chasidic niggun (melody). Everyone joined in, singing from the depths of
their hearts. Suddenly the door burst open. At the entrance stood a
Chasid. "The Bolsheviks are coming," the Chasid cried out in fear.

The singing stopped at once; everyone was gripped with terror. The
Rebbe, however, disregarded the news, and began singing a niggun very
softly. The melody touched and calmed the frightened crowd. Having
concluded the melody, the Rebbe began saying a Chasidic discourse. The
room was silent; the only audible sound was the Rebbe's voice.

Suddenly the silence was broken by loud knocking. The Rebbe continued
speaking as though nothing was happening. After a few moments one of the
members of the Rebbe's family said: "Rebbe, the Bolsheviks are demanding
that we let them in. If they see us gathered here it will be our
end...G-d forbid." The Rebbe interrupted the discourse and said, "Open
the door for them."

In the doorway stood two tall and fearsome looking Bolsheviks, their
eyes darting all about, hungry for prey. "What is this gathering? What
is going on?"

Trembling, one of the Chasidim called out, "This is the Rebbe Sholom
Dovber of Lubavitch. He is teaching Torah to his Chasidim. The Rebbe is
busy with his talk and he cannot be bothered." He could hardly believe
the words that came from his mouth. The two soldiers were astounded at
the Chasid's nerve, and they turned on their heels and departed.

"An open miracle!" the Chasidim exclaimed to one another. They felt
protected and sang with greater fervor. Thus passed two hours. So
immersed were they in their joy, that they did not hear the Bolsheviks
knocking again... "Rebbe, what shall we do?" several frightened Chasidim
cried out.

The Rebbe freed himself from his thoughts and said, "Open for them! I
don't fear them." The Chasidim understood that another great miracle was
about to occur. The Bolsheviks burst through the door, their weapons in
hand. The Rebbe ignored their threatening presence and said, "We will
begin saying some words of Torah." The Rebbe raised his voice and began,
"Amalek is first among the nations but his end will be destruction."

The Bolsheviks' faces softened. Their swords returned to their sheaths,
and they watched with growing perplexity as the Chasidim listened to the
Rebbe. They looked at one another and then, without a word, turned and
left.

The Chasidim thanked G-d for miraculously saving them and for giving
them their Rebbe in whose presence evil had no power. Everyone was
deeply moved, feeling in their hearts without knowing why that this
would be their last gathering with the Rebbe. Painful tears flowed from
their eyes, tears of parting. A week after Purim the Rebbe became very
weak, and on the second of Nissan his soul departed in holiness and
purity.

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                            MOSHIACH MATTERS
*********************************************************************
Our Sages have stated: Even if all the festivals become obsolete, Purim
will remain. In the Messianic Era, the joy and tranquility of the
festivals will be a daily experience. Their light will be like that of a
candle in the light of day. Yet even in that spiritually advanced
climate, the loftiness of Purim will still be something to celebrate.

                                     (Rabbi Shneur Zalman of Liadi)

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               END OF TEXT - L'CHAIM 1061 - Tetzaveh 5769
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