***************************************************************** L'CHAIM ISSUE No. 13 ***************************************************************** 25 Sivan, 5748 Parshat Shelach June 10, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** IS S.A.L.T. OBSOLETE? It seems with START in the news, we might think that SALT is outdated. But maybe that depends on which SALT we're referring to. Have you heard of the latest SALT talks, Study A Little Torah? "Hah," you say. "What does studying Torah have to do with weapons and wars?" A lot. Of course, it depends on what war you're fighting. To conquer a lack of knowledge about our rich history, read in the Torah about our past, and the Jewish heroes and heroines who helped shape our lives. Wage war against your bad habits and find out how to use them for your benefit through exploring Chasidic philosophy. Make Torah study more than a battle of wits--attack the seemingly intricate holy texts with enthusiasm. As explained in Ethics of the Fathers, Torah study without deed doesn't last. Therefore, Start A Little Today by doing an actual mitzva. A true story about mitzvot and weapons : A Lubavitcher chasid was going through the security check before a flight to Israel. When asked if she was carrying anything special, she replied, "Yes, *neshek*." She was immediately whisked off to a security office. There she had to explain that Lubavitchers use the word *neshek* ("ammunition" in Hebrew) to refer to *Nerot Shabbat Kodesh*--Sabbath Candles--which she had brought, hoping to distribute them to women and girls on the plane. The mitzva of lighting Shabbat candles is a weapon we can use to bring light into a dark world. A mezuza on our door reminds us that G-d is on guard duty at the entrance of our home. During the Yom Kippur War, one general especially assigned soldiers who put on tefilin daily to form the advance party to cross the Suez Canal. Learn some Torah, do a mitzvah, and be involved in something that truly helps shape world history. ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** This week's Torah portion, *Shelach*, tells the episode of the spies whom Moses sent to gather intelligence about the land of Canaan. Ten of the twelve spies returned with disparaging reports; that although the land was fertile, its inhabitants were too strong and their cities too well guarded to be defeated by the Israelites. This report broke the morale of the Jewish Nation. These spies were no ordinary men. They were the leaders of their tribes, especially selected by Moses for this mission. Their report was not animated by fear of physical defeat; instead they feared a spiritual defeat. In the wilderness, each of the Israelites' needs was met by a direct gift from G-d. Their bread was the Manna which fell from the heavens; their water came from Miriam's Well; their clothes never needed repair. The possession of the land of Israel meant a new kind of responsibility. The Manna was to cease. Bread would come only through toil. The miracles would be replaced by labor; and with labor came the danger of a new preoccupation. The spies feared that the concern to work the land and make a living might eventually leave the Israelites with less time and energy for the service of G-d. When the spies said, "It is a land which eats up its inhabitants," they meant that the land and its labor, and the resulting preoccupation with the materialistic world, would "swallow up" and consume all their energies. They thought that spirituality flourishes best in seclusion, in the protected peace of the wilderness where even the food was "from the heavens." And yet, the spies were wrong. The purpose of life is not the elevation of the soul: it is the sanctification of the world. The end to which every mitzva aims is to make a dwelling place for G-d in the world--to bring G-d within the world, not above it. Every Jew may feel the doubts that plagued the spies. While involved with Jewish activities, he feels wholly given over to the spiritual demands of Judaism. But in his work he can see little or no religious significance. But he is making the spies' mistake, of placing G-d outside the world, of failing to respond to G-d's presence in every human transaction, forgetting the imperative to "Know Him in all your ways." The essence of spirituality lies in a Jew reaching out beyond himself to his fellow Jew, to the world of his work, extending holiness to everything he touches, without the thought that this or any situation lies outside the domain of G-d. Excerpted from "Torah Studies" by Jonathan Sacks. Based on talks by the Lubavitcher Rebbe. ***************************************************************** SLICE OF LIFE ***************************************************************** A '60S VETERAN IN THE '80S Pinchos Kurinsky describes himself as a veteran of the 60's generation. He was involved in many aspects of that period--the Civil Rights Movement, the Anti-War Movement and also experimentation with Eastern religions and disciplines. After searching and experimenting, Kurinsky became involved with Lubavitch. "It was important to me that this commitment I was making would be a 24-hour one--and that my work also reflect my goals. "I was able to establish a way of life in which I could combine my various interests. As a young person in the 60s I was committed to social activism and idealism as well as giving great emphasis to inner development. Lubavitch provided me with outlets for both--the outreach and the activist aspects as well as the inner spiritual development. He returned to graduate school to get a Master's degree in Social Work and developed a private practice which he still maintains. In addition, he is currently the director of a project for the Jewish homeless. Before becoming observant, Kurinsky was involved with meditation. "I had always found it to be both pleasant and beneficial. I had been able to rid myself of some bad habits, I improved my diet, and I became calmer and happier. These were positive results of my involvement with meditation. When I became observant, I gave up these practices for a time. Needless to say, I was both pleased and surprised when, about seven or eight years ago, the Lubavitcher Rebbe spoke about meditation." At that time, the Rebbe urged mental health professionals to become involved in the studying and teaching of meditation, primarily as a therapeutic tool to help people deal with stress. He also alluded to the fact that meditation has always been an important Jewish spiritual practice since Biblical times. "The Lubavitcher Rebbe has emphasized that meditation is a process which can be very helpful. Unfortunately, until very recently it has been monopolized by Eastern groups. As a result, Jews who wanted to learn the techniques would go to gurus, learn TM or something similar, and often be drawn into other aspects of Eastern religions." Meditation has become extremely popular as a stress management technique. Kurinsky offers these suggestions for adding Jewish meditation to your day. "A simple technique such as studying a bit of Torah and then mentally reviewing it while walking down the street can affect your whole day. Taking small moments throughout the day to take stock of yourself, to think of something spiritual, and then to practice incorporating these things into your daily activities will allow you to reap great benefits." Kurinsky is also the director of Respite House, a shelter for the elderly homeless. In explaining the importance of such shelters, Kurinsky says, "The needs of the Jewish homeless and indigent is of primary concern in our heritage. Abraham and Sarah are the paradigms of kindness and hospitality to guests, and it is to them that we trace our tradition. Their tent had doors on each side so that they were able to see all approaching wanderers and extend food and lodging to them. In a very real sense, this attitude defines the Jewish ethic and way of life. Throughout the ages it has been standard Jewish practice to maintain houses and synagogues to accommodate the Jewish homeless. These people would be invited to homes for the Sabbath and holidays, and this remains a practice even today. ***************************************************************** WHAT'S NEW? ***************************************************************** CHABAD CENTER IN BOLIVIA For the past three summers, rabbinical students from the Lubavitcher yeshiva in New York have visited La Paz, Bolivia. The administration in the Jewish school (30 out of the 400 students are Jewish) is very receptive to their visits. The young men plan special activities and study sessions for the Jewish students and are successful at encouraging the children to be proud of their heritage. WATER, WATER EVERYWHERE Lubavitch has opened new *mikvaot* (ritualaria) in two cities in memory of the Rebbetzin Chaya Mushka Schneerson, n"a. One is located in New Orleans and the other in Grand Rapids. CHABAD AND FOOD The Chabad House of Queens had a unique meal-plan this past May 26. People who dined at the restaurant "Hamifgash-2" paid the Chabad House for their meal. The event was enjoyable, successful, and delicious. ***************************************************************** INSIGHTS ***************************************************************** THE TRUTH BEHIND CHALLAH A mitzva described in this week's Torah reading is that, when mixing a dough, one must separate a small portion from it. This portion, known as "challah," is then given to G-d's servants, the kohanim (priests). The Midrash tells us of the great significance of this mitzva: "Fulfilling the mitzva of challah is like destroying an idol." This description seems a little extreme. Belief in the unity of G-d is of central importance to Judaism. Taking challah is a mitzva, but how can it be placed on the same level as the prohibition against idolatry? IDOLATRY TODAY To answer this question, we must first understand the precise meaning of idolatry. Today, people consider idolatry to be a relic of the ancient past. However, Maimonides explains that idolatry emerged from a seemingly innocent error. Early idolaters didn't deny G-d's existence completely -- their claim was that beings such as stars and planets also had some power. They admitted the existence of G-d and that His power is ultimately superior. Their idolatry consisted of a belief that G-d is not the exclusive source of blessing in the universe. Such idolatry is extremely prevalent even today. When a person reflects upon his day-to-day existence, he might imagine that his accomplishments are purely the result of his own effort. For example, one works to earn money, plows a field to grow crops, and so on. It is easy to forget that G-d is truly responsible for all our livelihood. True, he must do his part, and if he doesn't, he will receive nothing. But, he must bear in mind that he is only making the preparations necessary to receive G-d's blessings. It is as if someone else is pouring coins, and he provides the vessel in which to catch them. He does his part to collect the money, but the money itself comes from another source. A simple proof that one's efforts are not the direct source of one's livelihood is evident when comparing oneself with others. A person might work hard to make a living, yet be unsuccessful. This is because only G-d determines whether or not his efforts will be fruitful. In the example given above, we might say that he provided the vessel, but the coins never came. The mitzva of separating challah serves to remedy this subtle form of idolatry -- the assumption that man alone is responsible for his livelihood. Superficially, dough appears solely to be a product of nature. When challah is separated and given for a holy purpose, one acknowledges G-d's role in creating food and giving an individual the opportunity to use it. Bread is often used as a symbol of our general physical needs. Preparing dough, therefore signifies something much greater -- that of our livelihood in general. Separating challah indicates that all our belongings are a gift from G-d. Although His presence is hidden, He is nevertheless the ultimate source of everything. A GIFT THAT'S NOT YOURS There is yet a deeper level to be considered. Jewish thought often stresses the concept of the constant renewal of the universe, which was not simply created at a single moment in the past whereupon it continued to exist. Instead it must, at every moment, be recreated from absolute nothingness. G-d's relationship to our actions and to nature is therefore extremely profound. It is not just that within and behind the natural occurrences in the universe there is a presence of G-d's guiding influence. Rather, the entire scheme of nature is totally dependant upon Him -- at every moment. Natural forces and a person's actions are of little significance in and of themselves. Their very existence is derived constantly from the Creator. Although one might think that separating challah is a charitable and righteous act (after all the dough is yours, and you are giving a portion of it to G-d); this is inaccurate, because the existence of the entire dough is totally dependant on G-d. One gives G-d the dough because in reality it belongs to Him. ***************************************************************** WHAT'S IN A NAME? ***************************************************************** MICHAEL means, "Who is like G-d?" Michael is mentioned in the book of Daniel (12:1) as prince of the angels, the chief messenger of G-d. MICHAL, also meaning, "Who is like G-d?" was the daughter of the first king, Saul, and wife of his successor, King David. ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** Mr. David Goldberg is a highly successful businessman. Like many others, he always thought birthday parties were only for children. When he heard, however, that the Rebbe, shlita, has been encouraging people to make birthday celebrations, he said to himself, "I'm going to have one. After all, if I tell my friends the Rebbe is requesting it, they will realize I'm not expecting presents." Mr. Goldberg called his friends, they all came, and had a wonderful time. During the height of the reception, Dave spoke. He thanked his friends for coming and then said, "It is customary to bring gifts to a birthday party. I know that you're all good friends. I know, too, that if I asked you for a birthday gift, you'd give me whatever I wanted. So, I'm going to take this opportunity to ask you all for a present." A heavy silence fell on the room until Dave began to speak again. "I will ask each of you to do something good in honor of this day. I will not tell you what to do; I depend on your good judgment and friendship. I am sure you will pick something appropriate." As the guests were leaving, one of them came over to David Goldberg and said, "Dave, this was the best birthday party I ever attended. It was such a pleasure." Let us all try to instill the same type of enthusiasm into our birthday celebrations as David Goldberg did, and certainly then our guests will react in a similar manner. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** In a far-off country lived a king who had, as his closest friend and advisor, the Chief Rabbi of the Jewish community. Often, the king would call the rabbi to his palace and question him all about the Torah and Judaism. The rabbi answered all the king's questions patiently and wisely. On day, the king called in his friend. "I have a question that has been bothering me for some time now. I have failed to find a satisfactory answer." "Ask, your Highness," said the Rabbi, "and with G-d's help I will be able to answer." "While studying your religion," began the king, "I have learned that one of your basic tenets is to believe in G-d who created the heavens and the earth. Now, my dear Rabbi," the king continued, "before we can believe that G-d created the world, we have to be sure that there is a G-d. What proof do we have that G-d created the world? Perhaps it came about by itself." While the king posed these questions, he accidently brushed his elbow against a bottle of ink which was on his desk. The bottle turned over and the ink spilled out, blotting up the papers which were near the ink bottle and spilling on the king. The king jumped up from his seat, excusing himself for being so careless, and left the room to change his clothes. As soon as the king left the room, the rabbi quickly took the ink-filled papers off the king's desk and threw them away. The rabbi, who was also an artist, then took a clean sheet of paper and began drawing a picture of lofty mountains, tall trees, a river, and beautiful flower gardens. As soon as he finished drawing the picture, he placed it on the desk right next to the overturned ink bottle, making it appear as thought the ink had spilled on the paper. Soon, the King returned to the room, and immediately noticed the beautiful drawing on his desk. "What is this?" asked the king in surprise. "Who drew this beautiful scene?" The rabbi smiled at the king and said, "Oh, when the ink spilled all over your desk it made this picture!" "Come now," cried out the king, "certainly you are smarter than that. How could you say such a thing? Why, a magnificent drawing like this can not happen by itself. Surely someone drew this breathtaking landscape." "Please come with me onto the balcony," offered the rabbi. Once outside, the rabbi began, "Your majesty, tell me, where did all of these tall trees come from? Who formed these high mountains? And look at the beautiful flowers in your gardens below, who made them?" The king nodded, beginning to understand. The Rabbi continued, "Just a few moments ago, you yourself proclaimed that it would be foolish to say that anything came about by itself. Obvi-ously, it was I who drew the picture you found on your desk in an attempt to prove that G-d created the whole world. For who or what, if not G-d, made the heavens, the sun, moon and stars? Who filled the deep oceans and formed the lofty mountains? The answer is as "black and white" as that drawing on your desk." The king was impressed and satisfied with his friend's sagacious answer. For many years he continued to enjoy the rabbi's sharp wisdom and perception. ***************************************************************** TO THE POINT ***************************************************************** Two chasidim, emissaries of the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneersohn, visited a wealthy man in America as part of a campaign to raise the level and standard of Jewish education and consciousness. Realizing that they had not come for funds, he questioned them as to their function. One of them explained, "Do you recall the scribes in Europe who traveled from village to village correcting mistakes, or rewriting faded letters in the Torah-Scrolls? We, too, are like those scribes. There were 600,000 Jews at the Giving of the Torah, and the Torah itself has 600,000 letters -- one for each Jew. If one Jew had been missing, the Torah would not have been given. Should even one letter become faded or cracked, the entire Torah-Scroll is invalid. Similarly, if even one Jew becomes "faded" in his awareness of Judaism, the entire body of Jewry suffers. So we travel from place to place, encouraging Jews to study Torah and do mitzvot. We repair faded letters!" The man was moved by the parable. When the two chasidim related the incident to the Rebbe, he remarked: "The parable is not fully accurate. Jews are not like letters of ink that can fade, G-d forbid. They are like letters engraved in stone which never fade. They may become filled with dust until they are unrecognizable. All one has to do is blow away the dust, and the full letter is revealed as it always was-- clearly engraved!" ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "And you shall bring from the fruit of the earth" (Numbers 13:20). One must bring an example from the fruit of the earth. First one sows the seed; only after the seed decomposes, and its essence is nullified can it grow and produce. (The Baal Shem Tov) *** "Only against the L-rd do not rebel..." (14:9). Why did Yehoshua and Calev consider the spies' report and the people's reaction a rebellion? Because fearing giants and fortified cities shows a lack of belief in G-d; when one trusts in G-d there is no reason to fear man. (Rabeinu B'Chaya) *** "From the first of your dough you shall set aside a 'challah' of-fering" (15:20). The commandment to separate challah from the first of the dough teaches us an important aspect of educating children. The "first"--the morning hours--should be separated and set aside for the study of Jewish subjects. Only in the afternoon should there be secular studies. (The Lubavitcher Rebbe, shlita) *****************************************************************