***************************************************************** L'CHAIM ISSUE No. 34 ***************************************************************** 24 Cheshvan, 5749 Parshat Chayei Sarah November 4, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** EVERY VOTE COUNTS It's that time of year again. Elections are here, and slogans abound proclaiming the importance of every single vote. This emphasis on the weight of the individual brings to mind a similar idea of greater depth with regard to our actions as Jews. Moses Maimonides, 12th century philosopher, doctor, Jewish legalist par excellance, explains in his magnum opus, *Mishneh Torah*, that every person must consider himself and the whole world as if it were perfectly balanced between good and evil. Through one good deed, one word or one thought, a person can swing himself and the whole world to the side of merit and bring about the redemption. That's a pretty powerful statement. After all, we wonder, does my mitzva really matter? So I put a penny or two in a tzedaka box every day. At the end of the year there will be maybe seven or ten dollars. That isn't going to feed many poor people. It's not going to clothe many orphans. But Maimonides says it is important. Those two pennies that you put in today just might tip the balance of the scale. But, according to Maimonides, it doesn't even have to be an actual physical act. By not saying a not-so-nice remark about a co-worker, we're tipping the scales. And by stopping oneself from even thinking the unkind idea, we're affecting the world in a real, positive sense. Each and every action we do causes a reaction. Nothing is ever lost. Every bit of energy we expend, whether thinking, speaking or doing, stays in this world. We're not talking empirical truths here, but real, live Judaism. So yes, each mitzva you do does matter. Now, what was that about your vote counting? ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** Although this week's Torah portion is entitled *Chayei Sarah*--"The life of Sarah"-- it actually commences with her death. The ensuing narrative describes events which followed her passing. The first of these is Abraham's purchase of a burial plot for Sarah. Then comes a description of the events leading to the marriage of Yitzchak and Rivkah. The portion ends with Abraham's remarriage. Names in Hebrew are of deep significance, particularly Torah names. How then do we reconcile the name of this week's portion with its, apparently contradictory, content? The Talmud tells us that Jacob, the third of the fore-fathers, did not die. "Just as his seed lives so does he continue to live." A life of attachment to Torah and to the Al-mighty is an everlasting life and the proof of its eternal nature is in the "seed" it leaves behind. It is in this spirit that the portion called "The life of Sarah" is one which describes how the central themes of her life continued after her passing. Sarah's life was distinguished from that of Abraham in that she was the mother only of Yitzchak, whereas Abraham also fathered Ishmael. Sarah was the mother exclusively of the Jewish people. The first event following Sarah's passing which served to uphold the "life of Sarah" was the purchase of the Cave of Machpela. Previously it had been the resting place of the parents of all humanity, Adam and Chava. Now, with Sarah's burial there, it became a particularly Jewish holy place; the other patriarchs and matriarchs were also buried there. In the detailed description of the search for a suitable wife for Yitzchak, the elevated spiritual nature of this second patriarch is stressed. Even the daughter of Eliezer, the faithful disciple and servant of Abraham, was not suitable for him. His wife had to be from Abraham and Sarah's own family. The portion ends with the most powerful statement of all with regard to the distinct nature of Sarah's descendants. Although Abraham had more children, he nevertheless transferred all that he had to Yitzchak. Time in this life is granted to us to achieve a certain amount of good and also so that time itself will be sanctified by our actions. A day filled with *mitzvot* is a day which has been made to fulfill its purpose. Performing deeds that will influence the future, and influence our children to continue on with good deeds themselves, is a continuation and perfection of our years. Then, we too will be like Sarah, whose after-life had a sanctifying influence which persisted even after her death. Adapted from the works of the Lubavitcher Rebbe. ***************************************************************** SLICE OF LIFE ***************************************************************** FROM RESEARCH CHEMIST TO CHABAD RABBI by Moshe Sofer Baruch Goodman left his job as a research chemist with Johnson & Johnson to become a Chabad outreach worker to Jewish students on the Rutgers University Campus. By virtue of accepting this role, he joins those individuals dedicated to educating their fellow Jews: young idealists inspired in Torah and Mitzvot by the worldwide Chabad outreach effort lead by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, shlita. Raised in Bayside, Queens, Baruch attended public school and went on to study at Queens college. There he held the position of editor-in-chief of the Queens College Journal of Scientific Research, published a monthly newsletter on scientific topics, and did research in molecular biology at the Memorial Sloan Kettering Cancer Research Center. During his senior year, he met his *bashert* (Yiddish for intended partner in life), Sarah Edelman, who was then at Buffalo State Teachers College majoring in Special Education with a concentration in Art Theater. At that time, she was an active participant in the program of activities at the Chabad House in Buffalo, New York, and had developed a keen interest in her own Judaism. This led to Baruch's first encounter with the Shabbat experience when Rabbi Gurary, the Chabad House Director in Buffalo, persuaded him to attend a *Shabbat* there. Baruch was deeply impressed not only by the phenomenon of Shabbat itself, but also by the genuine warmth and friendliness of the people he had met. He recalled how his parents, despite their modest means, had always given tzedaka generously and taught the importance of helping other Jews in need. Recognizing a "profound wisdom" behind these very positive teachings and values he received from his parents, he sought to integrate the fragments of Jewish experience within his own life and embarked on a new "research project"--to investigate Judaism. In the case of his parents who first steered him toward the correct path, the good results can be seen today as his mother lights *Shabbat* candles, his father puts on *tefillin* every day, and they enjoy the fruits of their gleaming kosher kitchen --a living fulfillment of the words of our Torah Sages, "One mitzva leads to another." Following graduation with a degree in Chemistry and a minor in Journalism, Baruch took a position as research chemist at Ortho Diagnostics/Division of Johnson & Johnson in Karitan, New Jersey, and discovered a dynamic, growing observant Jewish com- munity in the nearby town of Highland Park, which offered lots of warm Jewish hospitality along with all the amenities of Jewish living, including a yeshiva, mikva, several shuls, great rabbis, and even a kosher pizza shop! Since their arrival, the Goodman home has, over the years, become a center for all types of worthwhile Jewish activities. Their gracious hospitality is known far and wide and it is not unusual to find ten or fifteen guests gathered around their *Shabbat* or *Yom Tov* table. Although, as Baruch and Sarah relate, "that's the way it is in many homes in Highland Park." It is still safe to say that literally hundreds have been moti- vated and encouraged by the outstanding role models provided by the Goodmans. Baruch explains his career change choice: "Sarah and I discussed the possibility of my taking this job when Rabbi Yosef Carlebach [local Chabad Executive Director] offered it to me. We decided that, although there was a significant pay cut, it was the highest form of work we could do." Reprinted from "The Chabad Times," New Brunswick, NJ. ***************************************************************** WHAT'S NEW? ***************************************************************** FREE CANDLE-LIGHTING KITS The Candle-Lighting Committee of Lubavitch Women's Organization offers free *Shabbat* candle-lighting kits to women and girls who begin to light *Shabbat* candles for the first time. If you are interested, or know anyone who mightbe, call (718) 774-2060 or write to Candle Lighting Committee, 603 Lefferts Ave., Brooklyn, NY 11203 SUKKA MOBILE IN IOWA Reports about successful mobile Sukkot are still coming in from around the country. In Des Moines, Iowa, a Sukkamobiie, mounted on a flatbed truck, visited all parts of the state. For many smaller Jewish communities and college campuses that were visited, the Lubavitch Sukkamobile was the only one in town. NEW CHABAD HOUSE IN EDISON/METUCHEN A new Chabad House to serve the north Edison/Metuchen community in New Jersey opened up recently. Rabbi Zalman Liberow, the Chabad House Director, outlined plans to focus on Jewish community activities such as strengthening and expanding the hospital and nursing home visitation programs, organizing couples groups and classes and implementing exciting new programs for youngsters. ***************************************************************** INSIGHTS ***************************************************************** RITUAL CIRCUMCISION By Jody Rosenblatt-Feld If you're like most people, you think the word *bris* means circumcision. It doesn't. It means covenant. The full phrase in Hebrew for "circumcision" is *bris mila*, and it is the second work, *mila*, that actually means circumcision. Yet, interestingly enough, the word used universally by Jews to signify ritual circumcision is not *mila*, but *bris*, or covenant. *Bris mila* is a covenant between G-d and the Jewish people. G-d agrees to be our G-d, and we agree to be His people. The physical act itself provides a good metaphor for the piritual response it triggers above. By revealing that which is most hidden in ourselves, we merit to have revealed for us, that which is most hidden in the upper worlds. SPIRITUAL PERFECTION It all began with Abraham, our forefather, some 3,800 years ago. The Torah introduced circumcision with the concept of perfection. "Go before Me and be perfect," G-d says to Abraham in Genesis, implying that circumcision offers a state of spiritual perfection otherwise unattainable. Circumcision is an act of deep spiritual significance. Chasidic philosophy calls it "a bonding between two lovers that can never be broken." In a way, it is the ultimate mitzva, and perhaps the most effective tool we have for connecting with G-d; for bringing that which is beyond time and space into our limited world, and our finite bodies. And the connection is permanent and irreversible. So central a mitzva is circumcision that the Torah reserves its most severe punishment for the father or son who fails to fulfill it. "That soul shall be cut off from its people," we are told, which is to say cut off from its root, its source, and its very self. There are a total of 613 *mitzvot* mentioned in the Torah, and it is no coincidence that in numerics the Hebrew letters for the word *bris* equal 612. From this our Rabbis learn that the one mitzva of *bris* is equal in importance to all the other 612. BEYOND TIME AND SPACE Why is the number eight associated with the *bris*? Why must the baby be circumcised on the eighth day? Chasidic philosophy tells us the number eight represents infinity, the world beyond time and space; G-d's world. Seven, on the other hand, represents completion in this world, our world, the world of nature. It took G-d seven days to create the world, and on the seventh day, He crowned Creation with *Shabbat*. It is said that a baby must first pass through cycle of seven, thereby experiencing one *Shabbat*, before he can come before G-d for circumcision. He must first experience the perfection of this world before he can reach into the world beyond this one and successfully channel the energy of one into the other, before he can bring something from the world of eight into the world of seven. Rabbi Akiva was once asked why G-d did not create us without a foreskin. "To remind us of our obligation to perfect G-d's world," was his reply. ***************************************************************** WHAT'S IN A NAME? ***************************************************************** GEDALYA means "G-d is great." Gedalya (Zefaniah 1:1) was appointed governor of Judah by Nebuchadnezzer after the Babylonian ruler destroyed the Holy Temple and exiled the Jews. Under Gedalya's guidance, the land and the Jewish people began prospering again. However, Gedalya was assassinated by the treacherous Ishmael, a descendant of the royal house of Judah, who was jealous of his power and popularity. We commemorate Gedalya's death by fasting on the day following Rosh Hashana. GOLDA is from the German-Yiddish, meaning "gold" or "golden." The Polish Yiddish version is ZLATA and the Hebrew is ZAHAVA. ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** In this week's Torah portion, we learn that our ancestress, Rivka, started kindling *Shabbat* lights from the age of three. In addition, she was endeared to her new husband, Yitzchak, when he saw that, like his mother Sarah, the light from her Shabbat lights lasted an entire week. Every daughter of our people is called "A daughter of Sarah, Rivka, Rachel and Leah." Every Jewish girl, even a three-year- old, inherits this wondrous power of illuminating the house through her candle lighting, for the entire week, till the next Erev *Shabbat*. True, the lights which Sarah and Rivka kindled, lasted (by a miracle) physically and shed a physical light for the whole week; but the inner effect of today's children lighting the *Shabbat* candles is the same. Although we cannot see it with our flesh-and-blood eyes, the *Shabbat* candles lit by the Jewish daughters in our age fill the home with light all week long. In the merit of the *Shabbat* candles of the Jewish daughters, may we see, speedily in our days, the light of *Moshiach tzidkeinu*. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** A century ago, there lived in the town of Polotsk in Russia a simple storekeeper by the name of Reb Yisrod. He was a follower of Rabbi Menachem Mendel of Lubavitch, the third leader of Chabad. Once, on a visit to the town of Lubavitch, he heard a discourse of Chasidic philosophy from the Rebbe, explaining how our Father Abraham was charitable monetarily, spiritually and bodily. The Rebbe proceeded to give a profound mystical explanation to show how Abraham's physical acts of charity in this material world were in a sense higher than Supernal Kindness: Reb Yisroel did not understand the entire dissertation, but he did grasp these few words about Abraham, which he repeated over and over until he committed them to memory. When he came home, the *chasidim* gathered to welcome him at the customary festive reception for those who returned from Lubavitch. They asked Reb Yisroel if he could perhaps repeat the discourse that the Rebbe had said. Reb Yisroel replied that he could not, but he had committed to memory a few words about Abraham's charitableness, which he proceeded to repeat to them. After the reception, Reb Yisroel went back to his store as usual. Nachman and Yosef, also storekeepers in Polotsk, were friends of Reb Yisroel. Reb Yisroel decided that he would go into Nachman's store and ask him for a loan. He did not need the money, but having heard from the Rebbe the great quality of charitableness (which includes lending money without interest) he wanted to give his friend Nachman the opportunity to fulfill this great mitzva. Nachman and Yosef followed his example; every day they would borrow and repay small amounts of money from each other. When Reb Yisroel was next in Lubavitch, Rabbi Menachem Mendel came out of the synagogue and asked one of the senior *chasidim*, "Who is that person over there?" looking toward Reb Yisroel. The *chasid* was at a loss to answer, for Reb Yisroel was not one of the well-known *chasidim*. Eventually he discovered who the person was and that he was a storekeeper from Polotsk. Rabbi Menachem asked that Reb Yisroel be sent to his room. When Reb Yisroel came in, the Rebbe asked him about his work and his daily schedule. Reb Yisroel replied that he got up every morning at five, said Psalms, drank a cup of tea, chopped wood, and then went to the synagogue to pray. After the prayers, he studied a chapter of Torah, went home to eat breakfast and then went to the marketplace to his store. Later, in the afternoon, he went to the synagogue again, to say the afternoon prayers, studied a little more, prayed the evening service and went home. The Rebbe was not satisfied. "*Nu*, and what about *tzedaka*?" he inquired. "I am a poor man and cannot afford to give charity," Reb Yisroel replied. After further questioning by the Rebbe, however, Reb Yisroel's strange custom of taking and giving back small loans came to the surface. Later, Rabbi Mendel Menachem's son, Rabbi Shmuel, asked his saintly father, "What do you seek in him?" The Rebbe replied, "I saw, surrounding the simple store-keeper, Reb Yisroel, a radiance, a pillar of light as great as that of the Supernal Kindness. ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "And Sarah Died in Kiryat Arba [The Cityof Four], the Same Is Hebron" (Genesis 23:2). It was called the City of Four because of the four pairs that were buried there; Adam and Eve, Abraham and Sarah, Isaac and Rebecca and Jacob and Leah. (*Bereishit Rabbah*) *** "Come in, Blessed of the L-Rd, Why Do You Stand Outside, for I Have Cleared the House..." (24:31). On the words, "I have cleared the house," Rashi explains: of idol worship. About this, one of the great Mussar scholars said: Look and see how great is the lust for money. Laban saw the rings and bracelets on his sister, Rebecca, which she had received from Eliezer. As soon as he understood that he could get a great deal of money from Eliezer, he removed from his house all of the idols and gods that the family worshipped. *** "And Isaac Brought Her Into His Mother Sarah's Tent, and Took Rebecca, and She Became His Wife; and He Loved Her (24:67). Rashi comments: That is to say, "And he brought her into the tent and, behold, she was like Sarah, his mother! While Sarah was alive her *Shabbat* lights miraculously used to burn from one Friday to the next...." Rebecca was a minor, in fact, only three years old when she married Isaac. She was therefore not obligated to fulfill the mitzva of lighting the *Shabbat* candles, especially since Abraham had been doing it since Sarah's death. However, Rebecca was not satisfied to participate in the candle lighting of Abraham. She herself lit the *Shabbat* candles. The above is a clear indication to us that before marriage, and even before *bat mitzva*--from the age of three years, Jewish girls should light a *Shabbat* candle. (The Lubavitcher Rebbe, *shlita*) *****************************************************************