***************************************************************** L'CHAIM ISSUE No. 28 ***************************************************************** 12 Tishrei, 5749 Parshat Ha'azinu September 23, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** THE TOTAL PICTURE Even in this day and age of wide screen TVs, satellites and all kinds of multimedia presentations, each person only see a limited part of the total picture; he doesn't really have a true perspective of all the things that happen to him or around him. Furthermore, he has only a limited ability to evaluate the true meaning of the things he does see. An uninformed stranger who enters an operating theater in a hospital will see a helpless, naked man on a table, surrounded by masked men who are armed with knives and other instruments. The masked men cut and stab and draw blood. The stranger's natural reaction will be to shout for help: Sadists are attacking a helpless person, they are torturing him deliberately and without mercy. But if the stranger knew that the scene he witnessed was really a surgical operation essential to the patient's life and well being, he could readily understand why the few hours of pain and blood on the operating table were not only endured but necessary. The stranger might then even argue that the surgeons are the greatest humanitarians who are doing the greatest of services to their patient. From this one may understand that during a person's life in this world, episodes also occur that involve periods of pain and suffering (real, not imaginary suffering!). But we also know about and witness Divine Providence, we have the knowledge that there are no "random" occurrences in the world. Such painful episodes are part of a Divine plan, a system which encompasses an individual and his family and every other person, thing and event. The rational person will understand that surely the events that occur to him are actually part of the greater system which controls the world around him. It is only that we don't receive personal assurances from the "doctor" or the "surgeon" about the great benefits that will arise because of the temporary discomfort and pain. The above essay, starting at "he doesn't really," are excerpts of a letter from the Lubavitcher Rebbe, shlita. ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** "Give ear, oh heavens and I will speak, and let the earth hear the saying of my mouth." With these words of Moses, the Torah portion *Ha'azinu* begins. The Midrash, with its usual sensitivity to the nuances of language, notes that Moses seems to be talking in terms of intimacy toward the heavens, and distance from the earth. There is an almost exact opposite verse in Isaiah, "Hear, Oh heavens, and give ear, Oh earth," in which the Prophet Isaiah expresses closeness to earth. The implication seems to be that every Jew should strive to be close to heaven, and to liberate himself from the constraints of earth. But if Isaiah, the greatest of the prophets, could not reach this level, how then can the Torah demand it of every Jew? And, if closeness to heaven is, in fact, reachable by every Jew through the inspiration of the "Moses" who is "within" every Jew, why had Isaiah failed to reach this level? The matter is all the more strange since--as the Midrash says-- Isaiah's words were spoken as a continuation of Moses' address. Speaking as he was under the direct inspiration of Moses, it should have been all the easier for Isaiah to rise to Moses' heights. We are forced to conclude, then, that Isaiah was not outlining a lower level, but an even higher one, than that of which Moses had spoken. It was in this sense that he was continuing where Moses left off. Reaching upwards to Moses' heights, "close to heaven," he was able to strain to a yet greater achievement, of being "close to earth." And since Isaiah's words, too, are part of the Torah, they form a universal message to the Jew. "Heaven" is the Torah, the word of G-d. "Earth" is the commandments, the actions of man. Through learning Torah a Jew draws close to G-d. Through the commandments, he draws G-dliness into this world. At first, a Jew must be "close to heaven." Though he must keep the commandments, his heart must be in the study of Torah. But this is only the first stage. He must come in time to know that "not learning but doing is the essential thing," for the real task of man is to change the world, to make it G-d's dwelling place. It needed Isaiah to give us this second stage. For the Torah was received by Moses. But to Isaiah fell the prophecy of the future redemption, the time when the world will be G-d's dwelling-place, when "every creation shall know that You have formed it." And when the world will be fused with the Infinity of G-d. Adapted from the works of the Lubavitcher Rebbe, shlita. ***************************************************************** SLICE OF LIFE ***************************************************************** COMING HOME TO ISRAEL In 1979 Moshe and Chaya Sara stood under a *chupa* for the first time. Their two children looked on, as a visiting Rabbi from the United States performed the ceremony. Though married in a civil ceremony ten years previously, they had never before considered having a Jewish wedding. One year earlier, the Garbose's had become refuseniks; their request to emigrate to Israel was denied. Moshe and Chaya Sara were both the fourth generation that had ceased observing Torah and mitzvot. No pictures of Zeidy with a long beard or Bubba with a babushka decorated their walls or lay hidden in a closet. And yet, they risked so much to apply for a visa to go to Israel. Why? "We wanted to go to Israel," Moshe explained. But how was that possible? They had no Jewish education and were so far removed from Judaism. When pressed, Chaya Sara could only add, "It was in our blood, to want to go to Israel." That same year, Moshe met Aryeh Godlin, another refusenik who had found his way back to Judaism through Professor Yirmiyahu Branover. "I met Aryeh and he gave me some Jewish books," Moshe recalled. And that's how the Garbose's journey began. Moshe, a computer engineer, and Chaya Sara, a biochemist, took temporary work outside their fields when they were fired from their jobs. Even with regular jobs, however, it's not easy for Russian families who keep kosher to make ends meet. "In the winter, a kosher chicken costs 15 rubles, in the summer, 7 or 8," Chaya Sara stated. "The average salary is 150 rubles." Quickly calculating, those figures don't seem unreasonable. But Moshe immediately clarified, "That's 150 rubles per month, not per week." The Garbose's quickly began taking responsibility for some of the Jewish communal life in Moscow and later in Malachafka, where they lived for two years. Chaya Sara was very involved with the Chevra Kadisha, the society that prepares bodies for burial. She learned the customs and laws from older people, who had themselves learned from their elders. In addition, when Chabad tourists from beyond the iron curtain came to Russia, Chaya Sara trained with them. Their house was a meeting place for Jews at all stages of involvement in Judaism. "Every Lubavitcher home in Russia is a 'Chabad House,'" Chaya Sara laughed. Added Moshe, "Sometimes we had as many as fifteen Brit Milas in our home in one month." A large number of the Brit Milas that Moshe referred to were for adults, not eight-day-old babies. Though the impact of glasnost is certainly being felt, many people still do not feel comfortable having the surgery performed in a government hospital. How is it that Russian Jews are returning to Judaism in such large numbers? "When Napoleon was invading Russia, the Alter Rebbe [R. Shneur Zalman of Liadi, the first Chabad Rebbe] knew that if Napoleon won, it would be good for the Jews materially and hard for them spiritually. If the Czar remained in power, it would be good for the Jews spiritually, but hard for them materially. The Alter Rebbe supported the Czar, and he was victorious," answered Moshe. Chaya Sara explained it differently. "In Russia, everything is very black and white. We know who the enemy is, we know who our friends are. It is more difficult for you in the free world. You have everything, everything comes to you more easily. It is more difficult for you to determine what is good and bad, right and wrong." ***************************************************************** WHAT'S NEW? ***************************************************************** SUCCOS EXPERIMENT A gala carnival with rides, educational booths, succot to eat in and live entertainment will take place Wednesday, September 28, the first of the intermediate days of Succot. It will run from 12:30 p.m. to 5:30 p.m. The event, sponsored by Tzivos Hashem, is annually attended by about 10,000 people. Two city blocks are closed off to accommodate the crowd. For more information call Tzivos Hashem at (718) 467-6630. DANCING IN THE STREETS Live music, dancing, and making *l'chaims* are all part of the excitement of *Simchat Beit Hasho-eiva* in the streets of Crown Heights, Brooklyn. *Simcha*--joy--is an integral part of the celebration of every Jewish festival. The joy associated with the ceremony to draw water for the service in the Holy Temple, however, was said to be unique. "Whoever did not see the joy of the water drawing ceremony has never seen true joy," say our Sages. The singing and dancing in remembrance of this ceremony will be accompanied by live bands at night on September 27-29, and again on October 1 after Shabbat. In past years, thousands of people have come each night from all over New York State to participate in this simcha. A huge crowd is expected this year, also. Drop in, you'll enjoy it. READ HEBREW EVEN IF IT'S GREEK TO YOU! Students of all ages in 73 cities, in eight countries throughout the five continents, are using a failure-proof-reading course to teach them to read and write Hebrew. The program was developed by Rabbi Moshe Polter, a Lubavitcher *chasid* and teacher in the day school system for the past 24 years. The system was originally developed to aid newly arriving Russian and Persian children pick up the skills they needed before being placed in the regular classes. Cassettes and videos in this series are available for children and adults. In addition, the inventory of Majestic Hebrew Company, as Rabbi Polter's company is known, has expanded to include a blessings program. Special laminated sheets with transliterations of commonly used blessings and prayers are available. For more information, contact Rabbi Polter 23200 Gardens, Oak Park, Michigan 48237 (313) 399-3918. ***************************************************************** INSIGHTS ***************************************************************** A VERY BIG MITZVA The Succa is a large and eye-catching mitzva. One can "get into" this mitzva like no other--one literally enters into and is completely encompassed by the Succa. Unlike the synagogue, which is singled out for holy matters, the Succa is the place for all activities, including eating and sleeping. Although this does not seem like a very respectful way to treat such a wonderful mitzva, herein is hidden part of the powerful significance of the Succa. The Torah tells us the importance of using the world for holy purposes. Using a physical object for a mitzva--such as using a ram's horn for a shofar--permeates it with a new, intense measure of holiness. In this way performing mitzvot connects the physical world with the source of holiness above. This is actually one of the translations of the word mitzva--connection. The mitzva connects the object (as well as the person who performs it) with the Creator. With each additional mitzvah, the world becomes a more holy, more perfect place. However, there are only a limited number of mitzvot. The vast majority of objects in the world are not associated with any particular mitzva. Similarly, the majority of our time is consumed with mundane tasks, such as sleeping, eating, working, and commuting. How does the Torah view these activities? THE SUBWAY'S HOLY TOO? The Torah's answer is clear and unequivocal. Every moment of life and every object has some sacred purpose. Eating and sleeping must be carefully planned in order to preserve one's health and give one the ability to carry on life as a Jew. One works in order to have means to enjoy the Sabbath, support a family, give charity, and so on. Within this framework, even the rush hour crush has a purpose--it is an uncomfortable, yet necessary, step in building a Jewish life. This sanctification of everyday life is not enumerated by the Torah as a specific mitzva. However, it really doesn't need to, since it's necessity is quite obvious. The Torah explains that everything, and every moment, is created for serving G-d. This also includes those moments which involve mundane actions. Service of G-d is a constant activity. This idea is alluded to in the mitzva of Succa The entire individual is surrounded head to toe in the mitzva. So, too, the Succa encompasses all of his activities, including those of daily routine. This sets the tone for the entire year; that everything he uses and everything he does should be connected with G-d. AS LONG AS YOU'RE REALLY HAPPY All of the holidays are associated with joy, but that of Succot surpasses them all. During the times of the ancient Temple in Jerusalem, the Sages would celebrate in the Temple courtyard, dancing, singing and even juggling. In view of the above mentioned, we can find the element of joy within the mitzva of Succa as well. A person feels happy and satisfied only when he knows that his actions are meaningful and significant. The Talmud gives an example of a particularly unpleasant sort of work--one which has no end and no visible purpose. One could be engaged, for example, to carry a huge pile of tiny stones from one place to another. However, a more strenuous task is easier to perform, if one sees that the work is productive. Accomplishing the task brings a feeling of joy and satisfaction. One who lacks direction in life, who doesn't know the purpose of his existence, cannot experience true joy. Certainly, his joy cannot be constant, since joyous events are interrupted by long stretches of the dull necessities of life, which are viewed as unproductive and devoid of meaning. The Succa gives us a sense of constant joy. It impresses upon us that every second and every movement has significance. Life is always meaningful--both for fulfilling the purpose of one's personal existence and that of the entire universe. With this understanding, every moment is infused with a quiet, confident feeling of joy. ***************************************************************** WHAT'S IN A NAME? ***************************************************************** LEVI means "joined to" or "accompanied." Levi was the son of Yaakov and Leah (Genesis 29:34). His descendants were the Kohanim (priests) and Levites who served in the Sanctuary. LEAH means "to be weary." She was the daughter of Laban (Genesis 29:17) and the first of Yaakov's four wives. She bore six of the twelve tribes. The Hebrew pronunciation is "lay-uh." ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** This coming Sunday evening will begin the holiday of Succos. One of the mitzvos of the holiday is to "*bentch*" the *lulav* and *esrog*--which consists of four different kinds of plants. The *esrog* (citron) has a taste and scent, the myrtle and date-palm each have either taste or scent and the willow has neither. We are told that these four different "kinds," with their four characteristics, are similar to four types of Jews. There are Jews with "taste" (Torah learning) and "scent" (good deeds). There are Jews with one or the other. And, unfortu- nately, like the willow, there are Jews with neither. On the holiday of Succos, we relax and eat in a beautiful succa. Who do we invite in? Of course, we open the doors wide for the "*esrog*" Jew who has Torah learning, and does good deeds. We make room, too, for the Jew who is likened to the myrtle or date palm. But what of the willow Jew who has neither Torah nor good deeds? Do we lock the door and let him stand outside? When we perform the mitzva of making a blessing over and waving the "four kinds" not one of these four kinds may be missing. If even one is missing, we have not fulfilled the mitzva of *lulav* and *esrog*. We cannot perform the mitzva "partially"; either we fulfill the mitzva with all four kinds or we don't fulfill it all. And even when we have all four kinds, they have to be united, bound together. Only then can we make the blessing and fulfill the mitzva. This year, may we all merit to truly fulfill the mitzva of *lulav* and *esrog*, in its fullest measure. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** In the city of Berditchev a very wealthy man, regarded by all as a miser, died. When famed Rabbi Levi Yitzchok of Berditchev heard of the man's passing, he was grieved and said he would attend the funeral. When the news spread that Reb Levi Yitzchok would come, never was there such a crowd as attended the funeral of this rich man. Yet, no one could understand why Reb Levi Yitzchok was showing so much respect for the dead miser. After the funeral, Reb Levi Yitzchok said, "Nobody really knew this man as I did. He had a noble character that I discovered through three separate incidents when he came to me." And he told the following stories: A wine merchant who acted as agent for other merchants was going on his usual purchasing trip when he suddenly discovered that his money was missing. When he realized his terrible situation, he fainted. A doctor was called and managed to revive him. But, as soon as the agent regained consciousness and remembered his great loss, he fell into another swoon. A Jew suddenly stepped forward from the crowd and declared that he had found the missing bag of money. Everyone was delighted and the agent revived miraculously! "Some time later," related Reb Levi Yitzchok, "two Jews came to see me. One was the man who was just buried. The second Jew claimed that he, in fact, had found the wine agent's money but could not resist the temptation to keep it. However, when he found out that someone had given away such a large sum of money in order to save a man's life, his conscience troubled him. He had repented and was now eager to repay the money. But the first man (whose funeral was just held) refused to accept the money, saying he did not want to give up the mitzva of saving the agent's life. "And my verdict," said Reb Levi Yitzchok, "was that he was not obliged to accept the money if he did not wish to. The man who had repented would have to find some other way of making amends." *** There was a Jew who was unsuccessful in business and could not support his family. He decided that he would go away to try his luck somewhere else. He told his wife that this same rich man had engaged him to do business in a certain city and that she should go to collect part of his salary each Thursday at the rich man's place of business. The wife didn't know that this "arrangement" was her husband's invention. On the first Thursday she presented herself at the office and demanded her husband's salary. The rich man overheard her conversation with his secretary and said, "She is quite right. Pay her the money each Thursday. Sorry, I forgot to tell you about this arrangement sooner." Time passed and when the husband returned home, after having been very successful, he found that his wife had managed well on the "salary" she drew every week. With that, the husband went off to see the rich man, thanked him for his good-heartedness and tried to repay him. But the rich man would not hear of it. The case was brought before Reb Levi Yitzchok. "My verdict was that the husband could not compel the rich man to accept the money." *** A certain man in great financial difficulties came to this rich man and asked for a loan. "Who will be your guarantor in case you cannot repay the loan?" he asked. The only guarantor I can offer you is the Alm-ghty" he answered. "Very good," said the rich man. "You could not have chosen a more reliable guarantor." Sometime later, the man came to return the money he had borrowed. "Your Guarantor repaid me the loan through an unexpected profit," said the rich man. "So, you see, you don't owe me anything." The grateful Jew insisted that the case be brought before me," said Reb Levi Yitzchok. "This time, too, I said that the rich man could not be compelled to accept money which he did not want." "So you see, my friends," concluded Reb Levi Yitzchok, "that the deceased was not mean or miserly. He just preferred giving charity anonymously. And that way of giving charity is the highest form of charity-giving. The man who has just been buried was truly a great, saintly Jew." From "The Storyteller" ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "Yaakov is the lot of His inheritance" (Deuteronomy 32:9). The Hebrew word for "lot"--*chevel*-also means "rope." Yaakov was the third of the Patriarchs. Like a rope which is strong because it is made of three threads, Yaakov had three merits: the merit of his father's father, his own father and himself. Through these combined strengths Yaakov and his sons were able to become G-d's inheritance. (Rash I) *** "...he, and Hosheia the son Or Nun" (32:44). Why was Yehoshua referred to here by his original name, Hosheia? To inform us that although he was being given a position of greatness as the successor of Moshe, he did not become egotistical or overbearing. He remained the same as always. (Rashi) *****************************************************************