***************************************************************** L'CHAIM ISSUE No. 19 ***************************************************************** 8 Av, 5748 Parshat Devarim July 22, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** A LOOK INTO THE FUTURE George Orwell's 1984. 2001: A Space Odyssey. Except for, maybe, Star Wars (where the good always prevails over the bad), most science fiction envisions the future as dismal at best, certainly depressing. Thank G-d, science fiction is not real life, which has a more optimistic outcome. For example: Rabbi Levi Yitzchak of Berditchev was one of the greatest Chasidic masters who ever lived. He used to say that on Shabbat Chazon, the Shabbat immediately preceding the saddest day in the Jewish year, the Ninth of Av, everyone has the ability to perceive the third and final Holy Temple in all its glory. The Ninth of Av is the day on which the first and second Holy Temples were destroyed, resulting in our exile from the Holy Land. This year, the Ninth of Av coincides with Shabbat. Shabbat is a day on which joy must prevail; all mourning and sadness are put aside. The fast observed on that day, therefore, is actually put off until Sunday (July 24). On Shabbat Chazon -- normally the Saturday before the Ninth of Av but this year on the Ninth of Av -- we must rejoice even more than usual, to remove any possibility that the melancholy of the surrounding days should intrude on the Shabbat spirit. Shabbat is a reflection of the "real life" future, the World to Come. Shabbat Chazon, when we can actually see the future, if we're open to it, calls for increased rejoicing. Without even listening to the radio, rest assured that the forecast for this weekend, and for the future in general, is bright and sunny. ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** This week's Torah portion, *Devarim*, reviews the forty years of wandering in the desert which were drawing to a close. Moses assembles the children of Israel to speak his last words of guidance to them before his death. All eyes, all hearts, all thoughts of that vast multitude of people are centered on one thing and one thing only...the Holy Land. In the land of Israel, every grain of sand is vital, not even one centimeter is expendable. When the people of Israel took the Land, they did so section by section; it could not be mastered or conquered all at once. The entire land is referred to as "the land of Israel" regardless of who occupied which part at what time. It never became the Land of Babylonia, or Syria, or Greece, or Rome; despite the fact that these empires ruled the land albeit temporarily. Its identity as the Land of Israel is eternal, inalienable, immutable. Other nations call it the "Holy Land" only because the Torah declares it to be so. "We have been exiled," we say in our daily prayers, "from our land." Though we have been far from our soil for many centuries, still we refer to it as our land. Exile is not only physical or geographical -- "outside the Land." Exile may take place even in the Land of Israel. It takes place when the Jewish inhabitants do not see that this is a special Land -- a "Land that the eyes of G-d are on from the beginning of the year to the end of the year" (Deuteronomy 11:12). When one regards this land simply as a country somewhere south of Lebanon, west of Jordan, and northeast of Egypt -- this is indeed exile. The Land of Israel belongs to the people of Israel, for it was given them in an eternal covenant with Abraham forty centuries ago, a heritage, a legacy, which Israel may possess but cannot, dare not, squander or relinquish to anyone. From "A Thought for the Week,"--Detroit. Based on the works of the Lubavitcher Rebbe. ***************************************************************** SLICE OF LIFE ***************************************************************** YIGAL YADIN'S BIGGEST DISCOVERY A few years ago, this story was being told throughout Israel. It concerns a priceless religious discovery and Professor Yigal Yadin, Israel's leading archaeologist and former Chief of Staff of Israel's Army. Professor Yadin discovered a pair of *tefilin* of the time of the Second Temple, some 2,000 years old, and had just given a lecture in Tel Aviv on his discovery. At the end of his talk, Professor Yadin described an experience he had had on his train journey from Jerusalem to Tel Aviv. His train had stopped at Kfar Chabad, where a number of Lubavitcher chasidim came on board. One of the chasidim, as is the Lubavitcher wont, began asking the passengers to don Tefilin and to recite the usual prayer. "When he approached me," said Professor Yadin, "I told him that I did not wish to be bothered, that I was not religious and did not believe in the practice. The chasid persevered and I asked him where he came from. He replied that he had managed to get out of Russia only two years ago. "I asked him: "Did you put on tefilin in Russia?" He looked hard at me and replied that he had put on tefilin every day since his Bar mitzva. I said to myself: "Here is a man (he was about thirty-eight) who was born and raised under Communist rule, and who has yet never missed putting on tefilin. How can I refuse him?" "I was ashamed. Under Russian oppression, Jews put on tefilin and here in the Jewish State, where we have freedom, Yigal Yadin refuses. I put on the tefilin, recited the Shema and thanked him for giving me the opportunity. The chasid's face shone. "After I had taken off the tefilin, an elderly woman came over and said: "That man didn't recognize you, but I know who you are. You are General Yadin, the archaeologist. Seeing you put on tefilin has given me great pleasure." And she told me her story." "My son was also a chasid of Lubavitch. He was the only religiously observant parachutist in his unit. He put on tefilin every day. During the Six-Day War my son was mortally wounded. As he lay on the desert sand in critical condition, his comrades asked him what was his last wish. "Put on tefilin," my son barely answered and died. There and then, in turn, all his fellow parachutists, officers and men, put on my son's tefilin." "The old lady then showed me a picture of her son and I remembered that I, too, was carrying photographs of the ancient tefilin I had found and which had never been displayed in public. I was overwhelmed by this chance meeting with the Lubavitcher and the bereaved mother on the train. It was unbelievable and very moving. I felt that I would break down. I took out my pictures and showed them to the mother. So she was the first to see my discovery. The elderly woman looked at the pictures and we both began to cry." ***************************************************************** WHAT'S NEW? ***************************************************************** LIBRARY WITH A DIFFERENCE The Levi Yitzchok Library in Crown Heights, Brooklyn, boasts a huge multilingual collection of tapes, periodicals, albums and even books. The fully computerized library has a selection of books in English, Hebrew, and Yiddish, for the preschooler to the scholar/researcher. The library is located at 305 Kingston Avenue and is a project of the Lubavitch Youth Organization. For more information about the library and its hours, call (718) 778-4598. SUMMER SPECTACULAR An evening of fun and excitement for the whole family will take place Sunday, July 31 at 8:00 p.m. Tzivos Hashem, the largest Jewish children's organization in the world, is sponsoring a "Summer Spectacular" at the Monticello Raceway on Rt. 17B. Entertainment includes a tightwire walker, flying trapeze act, ring master and clowns. The evening will feature singers Avraham Fried and Moshe Yess. Admission is $8 in advance and $10 at the door. A repeat performance of this special show will take place Monday, August 1 for camps and groups. Call Tzivos Hashem at (718) 467-6630 for more information. THREE YEARS LATER Chabad in Yavne will be moving into their own brand new facilities a mere three years after Chabad activities began there. According to Rabbi Yosef Lerer, director of Chabad in the ancient city of Yavne, the new center will house a synagogue, day care center, dining room, sleeping quarters, computer room and auditorium. ***************************************************************** INSIGHTS ***************************************************************** LABELS People frequently observe that they keep hearing from Torah Jews about fulfilling ourselves as Jews. Why should we have a particular label? Why can't we simply find person fulfillment as human beings? There is quite enough challenge int his world facing us as members of the human race without having to assume any particular identity. Would it not be better to erase these artificial barriers that set men apart from one another? Universalism has a great appeal, and rightfully, so; indeed, it is stressed in the Torah that there are religious ideals shared by all mankind. These ideals though deceptively simple, are formidable. The "Seven Noahide Laws," the moral commandments which all men must observe, include the prohibitions against murder, adultery, idolatry, robbery, blasphemy and cruelty to animals. Also, all men are required to devise a code of laws by which to regulate their lives. Note that the "Seven Noahide Laws" serve the needs of society, family, and of the individual as well. But shall we be content with the universal? Must we look down on the particular? The term "particularism" has acquired an evil connotation because evil men have perverted such concepts as nationality, race and religion to justify some of the worst horrors ever perpetrated by human beings. But this does not mean that it is wrong to consider oneself part of a given nation or religious group. It is neither desirable, or even possible, to escape one's identity. To have a sense of identity with a particular land, people or faith does not mean that one must therefore feel superior to all others who do not share that identity. Pride in one's own cultural heritage or national history does not imply the right to abuse any human being. Particularism simply implies a matter-of-fact acceptance of the differences that exist between men. We may exchange one identity for another, but we must have some particular identity. We may change over from English to French, but we cannot exist without using some language. Incidentally, countries whose people speak the same language have gone to war against each other. Apparently, then, even the obliteration of separate identities provides no assurance of peace. Nor, in fact, need differences be cause for conflict. The problem is not the difference that are natural among men, but the arrogance that makes one group consider itself superior to others by virtue of these differences. If we are prepared to accept others as they are without considering them inferior--or ourselves superior--we will have no need to apologize to anyone for the characteristics that are uniquely our own. When a particular culture is developed, it serves to enrich all mankind. The Flemish painting, the Russian novel, the Italian opera are peculiar to specific countries and nations They do not come from some vague universalism, but all mankind is welcome to reap whatever benefits it can from these individual creations It is by being itself that a culture can make its contribution to the whole. Would it be absurd, then, to suggest that the Torah's insistence on the Jews' preserving their unique identity actually gives Judaism the opportunity to make its contribution to all mankind? The universal ideals expressed in the Torah have laid the groundwork, but they do not necessarily represent the summit. We would not be doing anyone a favor by foregoing our Jewishness, any more than Beethoven, Rembrandt or Einstein would have served the universal ideal by denying or suppressing their unique talents. Had they done so, they would have deprived mankind of priceless gifts. If we gave up our identity, we, too, would be sinning against our fellow man. Reprinted from "Think Jewish," by Rabbi Zalman I. Posner. Published by Kesher Press, Nashville, Tennessee. ***************************************************************** WHAT'S IN A NAME? ***************************************************************** MENACHEM means "comforter." The Hebrew month of Av, in which the Holy Temple was destroyed, is often called "Menachem Av." The Yiddish derivation is Mendel. MALKA means queen. Famous among the Jewish queens were Esther and Shlometzion, who succeeded her husband and ruled Judea from 76 to 67 B.C.E. ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** The fast day of the Ninth of Av is pushed off this year to the 10th of Av, Saturday night, July 23 to Sunday night, July 24, because we do not mourn on Shabbos. On the fast day, we read a special scroll from the Torah known as "Eicha"--the Book of Lamentations. We find in this book two contradictory passages: "She [the Jewish people] cries in the night," and "Get up and sing in the night." It is obvious how the first passage fits into the Scroll of Lamentations. But how does the second passage relate to the melancholy, mournful tone of the book? The answer to this question lies in understanding the eternity of our people. Although we are still in "golus"--exile, we have the strength, the capability and capacity to pull ourselves out from the depths and sing longingly of the "geula"--the final redemption. Soon, the three weeks of mourning for the destruction of the Temple and Jerusalem will have passed. We have been singing a lengthy song of sadness. Let us, immediately thereafter, begin a song of longing for Moshiach. And let us sing, together, "We Want Moshiach Now" the way the author of "Eicha," Jeremiah the prophet, would have it sung. Then certainly, the prophet's own words will be fulfilled, when he will "Wake up the *avos* [Avraham, Yitzchok and Yakov], Aharon and Moshe," and all together fervently sing of our redemption. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** Many years ago, when the Roman Empire reached the land of Israel, decrees against the Jews abounded. One such decree forbad the circumcision of Jewish boys. The punishment was severe for those who disobeyed. Rabbi Shimon ben Gamliel was the Nasi -- the "prince" -- at this time. He was known and respected by Jew and non-Jew alike, including the Emperor. When his wife had a baby boy, their desire to obey G-d's commandment was greater than their fear of punishment. In secret, they performed the circumcision. Before long, the government found out. Rabbi Shimon was ordered to appear before the governor of his town. "What do you have to say for yourself?" asked the governor angrily. "I have obeyed the King of Kings, Who has ordered us to circumcise our sons on the eighth day after birth," answered Rabbi Shimon confidently. "I am sending you, your wife, and the baby to the Imperial Court. For if other Jews see that you have circumcised your son and are not severely punished, then they will do the same," roared the governor. Rabbi Shimon and his wife set out on the long journey to the Imperial Court. They stopped often along the way, and were warmly received in the homes of Jews and non-Jews alike, for Rabbi Gamliel was respected by all. At one home, Rabbi Gamliel's wife and the non-Jewish hostess soon realized that they had both given birth on the same day to sons. The hostess immediately offered to exchange her son, Antoninus, for Rabbi Shimon's baby, Yehuda. Rabbi Gamliel and his wife gratefully accepted the offer. With renewed hope, they continued on to the palace. Upon their arrival they were shown into the emperor's court who, upon hearing the charges, ordered the baby examined. To everyone's astonishment, there were no sign that a circumcision had been performed. "It's a miracle," whispered the people of the court. As soon as possible, the babies were re-exchanged, with no one the wiser. Numerous stores are told of the intimate friendship between the Roman prince and the young Jewish child whose life he saved; a friendship that never ceased, even when the former became the Emperor of Rome and the latter the Patriarch of the Jews. During one of their many discussions, Antoninus asked Rabbi Yehuda: How is it possible for the soul to be punished in the "World of Truth"? The soul will cry out, "How am I guilty? I am a part of G-d! It is the body that committed the sin, without him I wouldn't be able to transgress." Then the body will complain, "Without the soul I can't exist, I am but dust and ashes. I can't sin without him!" Rabbi Yehuda answered the Emperor's question with a parable: A man had a beautiful garden. He hired two men to guard it; one was a cripple and the other blind. When the cripple saw the delicious fruits in the garden he called out to the blind man, "Let me get on your back. I will direct you where to go, and together we will be able to get the fruit and eat to our hearts' content. And that is what they did. When the owner cam back and saw his fruit missing, he immediately apprehended the guards. Said the cripple, "I am not guilty, without the other man I could not have reached the fruit." The blind man objected, "I can not even see the fruit. Without the cripple I could not have gotten the fruit." The owner put the cripple on the blind man's shoulders and punished them as one entity. "This is what G-d will do," concluded Rabbi Yehuda, "when the Day of Judgment comes. He will try the body and the soul together." ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "These are the words which Moshe spoke to all the Jews..." (Deuteronomy 1:1). When Moshe spoke to the Jews he allowed himself several words of rebuke with regard to their conduct during the travels in the desert. However, only when speaking to the Jews did he rebuke them. When Moshe spoke to GÄd on behalf of the people, he was a pure advocate. This is a true lesson for every Jewish leader. (Rabbi Levi Yitzchak of Berditchev) *** "GÄd, the G-d of your fathers should add on to you accordingly one thousandfold (1:11). Why did Moshe bless the people after just having rebuked them? It is told that the "Seer" of Lublin once berated himself in very harsh terms as if he were the most renegade sinner. Hearing this, his disciples were seized with fear and trembling, "If our teacher is worthy of such, what is our lot?" The great man felt their uneasiness and remarked, "May your grandchildren be no worse than me." So with Moshe. Having rebuked the Jews and feeling their hurt, he continued with words of encouragement, "Even though I rebuked you, I still ask that it be GÄd's will that there be many like you in generations to come. *** "Listen to your brothers and judge righteously" (1:16). Here the Torah gives important instruction to judges. The verse states "Listen" in the present tense, to indicate that the judges must hear even the most long-winded arguments from either side with patience. The implication of, "to your brothers," is that the judge must relate equally to both parties, not to give a better hearing to one than to the other. (Ohr Hachaim) *****************************************************************