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                              L'CHAIM                ISSUE No. 31
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3 Cheshvan, 5749         Parshat Noach           October 14, 1988
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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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                     THE WISDOM OF THE MAESTRO

   "Children must receive musical instruction as naturally as
food, and with as much pleasure as they derive from a ball game.
And this must happen from the beginning of their...lives.  Only
then will we produce a generation...prepared to receive the
larger musical experience, and to have the passion to probe
ever more deeply."--Leonard Bernstein, as quoted in Newsweek
Magazine.

   Read the above quote again, substituting the word "Jewish"
each time it says "musical."  What you'll have is a pretty fair
assessment of the parental and societal responsibility toward
Jewish education.

   We all know that if we want to give children the "extras"--
music, ballet, art, languages--it is our obligation to make it
happen.  In addition, we ascertain whether the teacher or program
is professional and authentic, usually disregarding cost in favor
of quality.

   Today's generation of Jewish children deserve at least the
same opportunity to excel in the area of Jewish living, as they
do in other areas.

   We must make sure that they receive Jewish instruction as
naturally as food and with as much pleasure as they derive from a
ball game.  And this must happen from the beginning of their
lives.  Only then will we produce a generation prepared to
receive the larger Jewish experience and the passion to probe
even more deeply.

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                       LIVING WITH THE TIMES
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                     THE WEEKLY TORAH PORTION
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   This week's Torah portion, *Noach*, tells the story of the
great flood visited upon mankind because of their improper
behavior toward one another.  After the floodwaters receded and
Noach and his family were able to leave the ark, Noach planted a
grapevine which he had brought with him.  He made wine from the
grapes and quickly became intoxicated.  Noach fell into a drunken
sleep, laying naked in his tent.  One of Noach's sons, Cham, saw
his father lying naked and told his two brothers about what he
had seen.  Shem and Yafet immediately went in to cover their
father.

   Shem and Yafet were so careful not to look at their father's
nakedness when they went to cover him that "they went backwards,
and their faces were turned backwards, and they did not see their
father's nakedness."

   The story is slightly puzzling. It is clear from the fact
that Shem and Yafet walked backwards that they did not see their
father.  Why, then, does the Torah add the apparently redundant
words: "...and they did not see the nakedness of their father"?

   There is a saying of the Baal Shem Tov that if a person sees
something wrong with someone else, it is a sign that he himself
has a similar fault.  He sees himself, as it were, in a mirror--
if the face he sees is not clean, it is his own face which is
dirty.

   Can we not see a genuine wrong in someone else without being
at fault ourselves?

   Divine Providence is present in every event.  If we see bad
in someone, it is to show us our own failings which need
correction.  Man is blind to his own shortcomings.  He needs to
see them exemplified in someone else, to force him to reflect on
himself and see their counterparts in his own life.

   The task of the Jew, however, is not only self-perfection;
it is also the improvement of others:  "You shall surely rebuke
your friend, even a hundred times."  Surely, then, when he sees
his friend's failings, Providence intends him to help to correct
them, not only to introspect on his own weaknesses.

   When one sees a Jew doing something wrong, one's first
concern must be to seek the duty required of him--namely, to try
and reproach him, with tact and delicacy, in the hope that he
will correct his ways.

   But when one finds oneself seeing this wrong not as something
that he himself must correct, but just as a failing in his fellow
this is evidence that the fault is a "mirror."

   Therefore, after saying that Shem and Yafet turned their
faces away from Noach, the Torah adds, "and they did not see
their father's nakedness."  It is here emphasizing that not only
did they physically not see him, they were not even aware of his
fault as such--they were concerned only with what must be done
(which was to cover him with a mantle).

                  Adapted by "Sichos in English,"
             From the works of the Lubavitcher Rebbe.

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                           SLICE OF LIFE
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                        MORE THAN ICE CREAM

   David Mintz, of TOFUTTI fame, is a man of many words.  In
fact, he has favorite sayings that he often repeats over and over
in private conversations and public speeches, such as "Thank
G-d," or "I pray to G-d," or "I could have never done it alone."

   At a recent press conference introducing some of newest
products, Mintz, wearing an ever-present yarmulka atop his head,
proceeded to explain how these "coming attractions to your
freezer" were developed.  His constant use of the word "we" when
describing the work, growth, aims and plans of the company were a
pleasure to hear in this age of egoism and spotlight-grabbing.

   One participant at the press conference/gourmet luncheon
related that she had called Tofutti Brand, Inc. in an attempt to
find out if the food at the conference would be kosher.

   "Everything we make is strictly kosher," answered the
Customer Relations staff member.

   "I know, but will it be prepared in kosher utensils at the
luncheon?" she persisted.

   "Listen," the man answered, "we have a picture of the rabbi
hanging up here [the Lubavitcher Rebbe].  Everything we do is
kosher."

   In fact, Tofutti's "relationship" with the Rebbe is not
limited to a picture on the office wall.  Mintz readily admits
that he has sought the Rebbe's advice and blessings at various
times.

   Mintz began his career in the food business in the Catskill,
where he bought a small grocery store.  He decided to serve fresh
Jewish delicacies and strung out a sign reading "Mintz's
Knishes."  His immediate success encouraged him to branch out,
and he soon opened another store.  Eventually, his success
brought him to Manhattan where he operated a restaurant called
Mintz's Buffet.

   The people who dined in the restaurant liked good food and
excellent desserts.  This presented a slight problem in regard to
Jewish dietary laws.  Eventually, he discovered tofu and began
using it in cheesecake, rugelach, pastries and as a sour cream
substitute.  But he just couldn't beat the problem of non-daily
ice cream.

   He worked on his frozen dessert from 1972 until 1982, when
he hand-delivered five gallons of Tofutti to a Manhattan health
food store.  By the time he got back to his Brooklyn office there
was a message for him, "It's selling.  Bring more."  Those were
some of the most exciting words Mintz ever heard.

   Mintz himself admits that he had no idea there would be such
a demand for non-cholesterol, healthy foods.  "But it didn't take
long for me to realize that the real market wasn't kosher or
pareve--the whole world was looking for foods that are good for
you."  Which might be the reason why every month, 100,000 gallons
of Tofutti are delivered to Japan!

   Mintz's office is filled with books on Jewish ethics and
law, and a huge, framed color photograph of the Rebbe hangs
behind his desk.  "It's as much a religion here as it is a
science and technology," says Mintz.  "We live our work, and by
the grace of G-d [another of his favorite phrases], we're able to
fine-tune our foods until they're the best--the healthiest--that
they can be.

   When privately asked by that same persistent, press conference
participant why the Tofutti store in the upper west side of
Manhattan remains open on Shabbat, Mintz seemed concerned. "That
store isn't owned by Tofutti Brand," he explained.  "We would never
keep a store open on Shabbat.  I hope people realize that."

   With G-d's help, and assistance from everyone else at Tofutti,
Mintz will continue surprising us with new kosher, pareve and
healthy foods.

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                            WHAT'S NEW?
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                          SHOFAR FACTORY

   Do you know how a shofar is made?  Over 1,000 children in the 
Denver area found out this past month when they visited the "Shofar 
Factory" at the Chabad House in Denver.  Visitors examined real 
stuffed animals with horns and saw a multimedia presentation on the 
shofar-making process.  They watched as an actual horn was taken 
from boiling water, cut, and the inside cleaned out, thus making it 
fit for use.  There were also Shofar Factories at Chabad Centers in 
Chicago, New Haven, Los Angeles and Long Island.

                        ALL WHO ARE HUNGRY

   Over 20,000 visitors streamed into Crown Heights, Brooklyn, to 
dance away the night during the holiday of Succot.  Thirty Succas 
in the neighborhood displayed signs reading, "All who are hungry 
come and eat."  These "open" Succas had food and drinks available 
to help refresh and revitalize tired dancers and onlookers.  The 
live bands and dancing are arranged each year in celebration of the 
ancient "Simchat Beit HaShoeva" (Water-drawing) ceremony.  The open 
Succa aspect of the celebrations were organized in memory of Miriam 
Necha bas Moshe Gaerman.

                      THIRTY-THIRD CONVENTION

   The 33rd International Convention of the Lubavitch Youth 
Organization took place on Sept. 28, during the intermediate days
of Succot.  Guest speakers from France, England, Montreal, Israel, 
California and Philadelphia spoke to the conventioneers.

   Robert Abrams, Attorney General of the State of New York
recognized the convention with the following letter:

   "The [Lubavitch] Youth Organization is a vibrant and
indispensable arm of Lubavitch....  Dedication to education,
spiritual growth and the betterment of the quality of life have
long been the goals of the Lubavitch Youth Organization and your
outstanding success in these endeavors is deserving of all our
and congratulations."

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                             INSIGHTS
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                   CREATION--AN ONGOING PROCESS

   One of the 613 commandments of the Torah, according to
Maimonides' enumeration in his book, "Mishne Torah," is to know,
or understand, that G-d exists, and more specifically, that He
creates all existence.

   The Hebrew word *mamtzi* is translated as "creates," in the 
present tense.  This stresses the idea that the Creation was not a 
one-time accomplishment.  It is rather an ongoing process, which is 
repeated every moment.  As is stated in the prayer book, "He renews 
the creation each day, constantly."

   Since a carpenter, for example, can make a table without having
to constantly stand there afterwards, one might wonder why Creation 
should be any different.  However, a table is not truly a creation, 
it is merely an object--which already existed--that has been 
transformed from one form to another.

                         TREE, WOOD, TABLE

   In other words, first there was wood and now there is a table.  
The existence of the table does not oppose the nature of wood; the 
wood itself originally also contained within it the potential for 
becoming a table.

   The universe, however, is another story.  Before the Creation 
there was only pure Oneness, without form or limitation.  There was 
no such thing as concrete existence.  It is for this reason that 
the state of things before the Creation took place is referred to 
as *ayin*--nothingness.

   The first moment of Creation went directly against the nature of 
things, that of *ayin*.  Should that creative act have not been 
repeated, the Creation would have instantly reverted to the state 
of nothingness that preceded it.

   In a way it can be compared to a rock which is thrown up in
the air.  As long as the energy lasts, the rock will continue to
fight gravity and fly.  Once the energy is expended, however, the
rock will return to its previous state and fall to the ground.
So,  too, the world continues to exist only as long as G-d's
power keeps it in existence.

                         A BLINKING LIGHT

   An elderly *chasid* was once giving a class when this
concept arose.  The class was being taped, and the tape recorder
had an indicator light which lit up whenever someone spoke close
enough to the mike.  Of course, when the speaker would pause or
take a breath, the light would go out.  The *chasid* pointed to
the light and said, "See that?  The world is no more than that
light."  As long as G-d "speaks," the world continues to exist.
Should He stop, even momentarily, the "light" would go out.

   Once we understand the way in which G-d constantly renews
the Creation, one's whole attitude towards the physical world
changes. Every object is seen as a manifestation of the G-dly
power which keeps it in existence.  Everything contains G-dliness
within it.  Furthermore, this G-dly spark is not merely something
additional; it is the basis and source of the object's existence.
The physicality of it is something that could disappear in a
moment.  The spark within it, however, is part of the Eternal.

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                         WHAT'S IN A NAME?
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BARUCH is from the Hebrew, meaning "blessed."  In the Prophets
(Jeremiah 32:12), the friend, disciple, and scribe of the prophet
Jeremiah.

BAT SHEVA means "daughter of an oath."  Bat Sheva was the wife of
King David (II Samuel 11:27) and the mother of King Solomon.

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                     A WORD FROM THE DIRECTOR
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   In this week's Torah portion, *Noach*, we read that Noach built 
an ark in order to rescue mankind from the ravages of the flood.

   It is, therefore, especially appropriate to mention that 
recently, the Rebbe has been speaking about constructing new
buildings--"Building of Joy"-in order to help bring Moshiach.
Sometimes, more than once in a day, the Rebbe has spoken of
erecting new buildings, thereby underlining the importance of
these projects.

   The Rebbe is encouraging institutions of Torah, Prayer and 
Charity-Public Sanctuaries--be built.  Those institutions presently 
renting or leasing space should build or at least buy their own 
facility.  In addition, the Rebbe has urged that "Private  
Sanctuaries," your house and mine, should be built or expanded.

   Those buildings will be a preparation for the final building, by
Moshiach, of the Holy Temple in Jerusalem--the ultimate Public
Sanctuary of Torah Study, Prayer and Charity.

   In the merit of building these public and private sanctuaries,
may we all participate in the building of the Third Bais Hamikdash,
speedily in our days.

                                              Rabbi Shmuel Butman

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                         IT HAPPENED ONCE
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   Many years ago there lived in the city of Luchitz, Poland, a
saintly man by the name of a Reb Aron and his wife.  Together
they managed an inn that they rented from the local duke.

   It happened that for quite some time Reb Aron was not able
pay the rent.  And so the duke, becoming more and more impatient,
threatened that if the money was not paid immediately, Reb Aron
and his wife would both be thrown in jail.

   Despite all their efforts, the sad couple were not able to
meet the payments and they were taken to prison.  The duke gave
express orders to all the guards not to give Reb Aron and his
wife any food or even water to drink.

   Reb Aron's wife was pregnant at the time with their first
child.  Reb Aron cried out to G-d for help from the depth of his
heart.  His prayer was answered in the form of a servant who had
pity on them.  Daily, without anyone seeing or knowing, he would
pass by the prison window and throw in a package of food.

   Six months passed.  Then, one day, Reb Aron's wife gave birth to 
a beautiful baby boy whom they named Shlomo Efrayim.

   Once, when the kind servant passed by the window, he heard
the cry of the baby.  "Is this your child?" he called out.

   Reb Aron's wife picked up her son toward the window so the
servant could see him.  The servant had never beheld such a
beautiful child.  He determined to help the little family in a
more substantial way as soon as he could.  

   A few days later, the duke made mention of Reb Aron and his 
wife, saying, "Surely they must be long dead by now."

   The servant, hearing these words and remembering his
promise, spoke up.  "Not only are Reb Aron and his wife not dead,
they have a beautiful baby boy."

   The duke was astounded.

   "I have heard that the G-d of the Jews has performed such
miracles before," said the servant.

   The duke immediately went with his wife to see this miracle.

   "Are you alive?" the duke called out.

   "Yes, thank G-d, we are alive and well," Reb Aron answered.

   "And what is this I heard of a son that you have?" the duke
questioned further.

   Reb Aron picked up his son and showed him to the duke.

   "Listen," said the duke.  "My wife and I have no children.
I could do with you whatever I want.  But I have a proposition
for you.  Give me your son to raise as my own, and I will permit
you to leave this dungeon, live as free people, and give you your
inn as a gift.  If you do not agree, I can kill you and take this
child anyway."

   Reb Aron and his wife realized there was no choice but to
give the duke and duchess their son.  They were freed from jail
and lived another dozen years in relative comfort, but never
again saw their son.

   Shlomo Efrayim grew up in the duke's mansion as the son of
the duke and duchess, not knowing that he was Jewish.  He was a 
remarkable student and caught on quickly to everything he was 
taught.

   One night, a few weeks before his thirteenth birthday, he had a 
strange dream.  An old man came to him and said "You are my son, a 
Jewish boy.  In a few weeks you will be duty-bound to fulfill G-d's 
commandments.  Until this time, I did not appear to you, but now I 
have come to tell you that you must escape from here very quickly 
and go to a place where there are many Jews."

   The boy woke up from his dream, sobbing.  He had the same
dream for three nights.  The duke and duchess saw the change in
their son and asked him what was wrong.  He did not tell them,
though.

   The night before his thirteenth birthday his father came to
him again and told him, "My son, tonight is the night of your Bar
Mitzva and I cannot permit you to remain here any longer."

   Suddenly he felt as if he were being carried away, but he
didn't know to where.  When he opened his eyes, he found himself
before the gates of a synagogue.  

   His father said to him, "You are now in the city of Prague.  
When a man will come to open the synagogue, he will ask you who you 
are.  Do not answer.  Tell him you want to see the Rabbi of Prague, 
the great Maharal.  Then tell the Maharal all that has transpired."

   Shlomo Efrayim did as he was instructed.  The Maharal 
immediately made a place for Shlomo Efrayim in his home and
arranged for a teacher who would teach him Torah.  Because of the
brilliance of his mind, Shlomo Efrayim was able in a very short
while to learn with the great scholars of the Maharal's Yeshiva.

   The Maharal had great pleasure from Shlomo Efrayim.  Amongst all
of his students, he did not have any who could compare with the 
boy's remarkable mind and deep understanding of Torah.

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                        THOUGHTS THAT COUNT
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"And G-d said to Noach, 'Come with all your household into the
*Teiva* (ark)'" (Genesis 7:1).

   *Teiva* also means "a word."  The Baal Shem Tov interprets
this phrase as an exhortation to "enter" the words of Torah and
prayer.  When one brings his children into the protective "ark"
of the words of Torah, and sets limitations for their behavior
according to the standards of Torah conduct, then those
youngsters are saved from the stormy flood waters of the negative
influences of the environment.

                                ***

"Of clean beasts and of beasts that are not clean that came to
Noach and into the ark, two by two" (Genesis 7:8).

   The word "unclean" would have been more succinct than "that
are not clean."  However, the Torah goes out of its way, using
eight extra letters, to avoid an unpleasant word; the Torah is
always as concise as possible.  The message of this elaborate
phrase, then, is that one's speech should be at all times free
of improper expressions.  (Rashi)
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