***************************************************************** L'CHAIM ISSUE No. 23 ***************************************************************** 6 Elul, 5748 Parshat Shoftim August 19, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** TRADITION, TRADITION Who doesn't remember Tevya, his sighs, questions, and conversations with G-d? When hassled by the "younger generation," Tevya's answer to their many complaints was always, "Tradition!" That's the way it was done. His parents did it that way, their parents did it that way, all the way back. When there was no logical reason, or Tevya didn't know the answer, "Tradition," he felt, was sufficient. We laughed at Tevya and understood the exasperation of his children. We've insisted, too, that "Tradition!" isn't enough for us. Our generation, we remind ourselves, didn't live in the ghettos, isn't frightened by pogroms, or living hand to mouth. Why do some of us, then, use that same "tradition" when confronted with the notion that Moshiach is coming -- in fact, almost here? True, Moshiach is not something you learn about in Hebrew school. Most of us have some fuzzy recollection of hearing about a time of total peace, or a white donkey, or the Third Temple being built. But, "My parents never spoke about Moshiach, their parents didn't either. And even if they did mention Moshiach, they never spoke as if bringing Moshiach had anything to do with them personally! Besides, it isn't part of my tradition!" we add a little too quickly. Ah, there it is, Tevya's "tradition." Speaking about the coming of Moshiach in such realistic terms is not something most of us grew up with, it's not part of our "tradition." And realizing that it is within our power and up to us to actually hasten his arrival seems possibly even a bit haughty. "Who am I," you might ask, "that every mitzva I do has such significance as to help bring Moshiach?" Translated into more up-to-date terms might come out as, "Do a mitzva that will help make the world a better place in which to live." However you slice it, we should make Moshiach a part of our own tradition, our own daily ritual. Ask yourself today, and everyday, what you did to bring Moshiach a little closer. ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** In this week's Torah portion, *Shoftim*, we read of the cities of refuge, to which a man who had killed accidentally could flee, find sanctuary and atone. The month of Elul, in which this portion is always read, is, in time, what the cities of refuge were in space. It is a month of sanctuary and repentance, a protected time in which a person can turn from the shortcomings of his past and dedicate himself to a new and sanctified future. Although all the cities of refuge were to be in the land of Israel, they were not all in the same territory. There were the three in the land of Israel proper -- the Holy Land. Three were in trans-Jordan, where, according to the Talmud, "manslaughter was common." And, in the Time to Come "the L-rd your G-d will enlarge your borders" three more will be provided, in the newly occupied land. This means that every level of spirituality has its own refuge, from the relatively lawless trans-Jordan to the Holy Land, and even in the Time to Come. And this is true spiritually as well as geographically. At every stage of a man's religious life there is the possibility of some shortcoming for which there must be refuge and atonement. Even if he never disobeys G-d's will, he may still not have done all within his power to draw close to G-d. This is the task of the month of Elul. It is a time of self-exami-nation when each person must ask himself whether what he has achieved was all he could have achieved. And if not, he must repent, and strive towards a more fulfilled future. Businessman and scholar, he who has lived in the world and he who has spent his days under the canopy of the Torah -- both must make Elul a time of self-reckoning and refuge. It is the way of the Western world to make Elul -- the month of high summer -- a time for vacation from study. The opposite should be the case. It is above all the time for self-examination, a time to change one's life. And the place for this is the city of refuge, in the Holy Land, which means for us, in a place of Torah. Each Jew should set aside Elul, or at least from the 18th onwards (the last 12 days, a day for each moth of the year), or at any rate the days when *selichot* are said, and make his refuge in a place of Torah. A refuge is a place to which one flees: that is, where one lays aside one's past and makes a new home. Elul is the burial of the past for the sake of a better future. And it is the necessary preparation for the blessings of Rosh Hashana, the promises of plenty and fulfillment in the year to come. From "Torah Studies" by Jonathan Sacks. Adapted from the works of the Lubavitcher Rebbe. ***************************************************************** SLICE OF LIFE ***************************************************************** CHABAD'S MAN IN RUSSIA ARRIVES IN ISRAEL "Gershon Tzvi Rosenstein, the 'chief of operations' of the Chabad movement in Russia for the past 10 years, had two powerful forces watching over him: the KGB and the Lubavitcher Rebbe." So began an article in the July 22 issue of the Jerusalem Post. Dr. Rosenstein arrived in Israel on July 20 after 15 years as a refusenik. He was given the military title "chief of operations" by leaders of the Russian branch of Chabad in Israel because of his systematic, scientific approach to problems and projects. Under the direction of the 51-year-old Rosenstein, an expert in biophysics, a survey of Jewish life in the Soviet Union was conducted several years ago. "Officially there are 91 synagogues in the USSR," Rosenstein explained, in excellent English. "But there are actually about 40 more synagogues and *minyanim* that we have since discovered. Each *minyan* we turned up was like discovering a star." Rosenstein was in charge of all Chabad activities in Russia. "This meant that at times I had to send people to do things, dangerous things, which could have landed them in Siberia. But with the help of *Hakodosh Boruch Hu* (the Holy one Blessed be He -- G-d) and with the blessings of the Rebbe, it was done." Rosenstein explained that each part of the Chabad organization is kept secret and separate, with different people in charge of every aspect. "If some of us were sent to Siberia, then the others would be safe," he explains. Though Rosenstein readily admits that the situation has improved, they're still not 100% believers in glasnost. The latest public Chabad project in a Chabad House in Moscow. It was started three months ago in a private apartment. Now it operates openly, providing lectures on Jewish topics and Hebrew lessons. The Chabad community in Moscow comprises a nucleus of 40 families, who have an influence on hundreds of other families. Most of the Chabad rabbis also hold positions in the three Moscow synagogues which, according to Rosenstein, gives Chabad considerable influence on the synagogues' activities. Two years ago Chabad secretly built a *mikva*, which was then the only usable one in Moscow. It was destroyed by KGB thugs. "Then we rebuilt it, once the general situation improved, with the help of blessings from the Rebbe. At first 60 women used the mikva, but now there are 120. Considering our conditions in Moscow, this is really something. We have just finished building *mikvaot* [plural of *mikva*] in Kiev and Samarkand, but can't use them until we receive authorization." ***************************************************************** WHAT'S NEW? ***************************************************************** BIRTHDAY HOTLINE The latest computer technology can help you find out when to celebrate your Jewish birthday this year. Dial the "Birthday Hotline" from any touch-tone phone, press the right buttons to enter your date of birth and the computer will promptly inform your of the Hebrew date of your birth and the equivalent secular date for the current year. The latest project of Lubavitch Youth Organization can also be used to find out the correct date to observe a *yartzeit*, anniversary, etc. Call (718) 953-5000 24 hours a day, except for Shabbat and holidays. 26 COME FROM SHAMIR A group of 26 recent Russian emigres to Israel are on a two week visit to the Lubavitcher Rebbe. The emigres moved into a newly established settlement, Shamir, in Jerusalem. Shamir was founded by the Rebbe especially for Jews emigrating from the Soviet Union. Shamir is also the name of an organization for Russian Jewish scientists in Israel headed by Dr. Herman Branover, professor of magnetohydrothermodynamics at the University of the Negev. Professor Branover is accompanying the new emigres on their visit to the Rebbe. NUMBER TEN A brand new Winnebago camper is the newest addition to the fleet of ten "Mitzva Tanks" which travel the length and breadth of Israel. Each "Tank" is equipped with a classroom, a lending library, and information about all aspects of Judaism. Residents of settlements and kibbutzim throughout the country eagerly await the weekly visits from the mobile mitzva centers and their crews. ***************************************************************** INSIGHTS ***************************************************************** WHERE NOT TO LIVE A Jew is permitted to live anywhere in the world with the exception of Egypt. Only permanent residence is prohibited; one is allowed, for example, to travel or do business there. The injunction against settling permanently in Egypt appears three times, including this week's Torah portion, Shoftim: "You may never again return on this path" (Deuteronomy 17:16). Despite the prohibitions, Jewish communities have lived in Egypt throughout the centuries. Various explanations have been offered as to how communities were allowed to live there. One reason given is that the Jews went to Egypt only temporarily, without any intention of settling permanently. When the time came to leave, however, they were unable to do so for financial reasons. Maimonides, in particular, was prevented from leaving by the government, since he was the court physician. Certainly, one of the main reasons why the Jews were not permitted to stay in Egypt is because it was a country steeped in immorality. However, Egypt was not the only immoral country in which the Jewish people sojourned. Why, then, is Egypt singled out? HOLY SPARKS Chasidic philosophy and Kabala discuss at length the process by which sparks of holiness became spread throughout the world at the time of creation. A Jew's purpose in living in a particular place is to purify and elevate the sparks of holiness in that location. Since all the sparks which were in Egypt were elevated at the time of the Exodus, there is no reason to live in Egypt. Therefore, we are forbidden to live there. In fact, one of the explanations given as to why the Jewish people were punished with exile rather than some other method is that by being sent to all corners of the earth, we can elevate these sparks, returning them to their holy source. On a more personal level, each soul has particular sparks in various locations that it is meant to purify. The Baal Shem Tov explained that a person sometimes gets lost and finds himself in a strange place just to elevate sparks in that specific location. So too, when a person feels an unexplained impulse to go somewhere, it is because of his soul's ability to clearly see those places he is meant to purify. In addition, the sparks of holiness themselves also try to bring the appropriate person to them. WE HATE TO SEE YOU GO Interestingly enough, we can understand how, throughout Jewish history, certain nations hold on to their Jewish population and refuse to allow them to leave. In spite of the fact that their hatred is so great that one would expect them to expel the Jews, we often see the opposite. This is due to the spiritual effect of these holy sparks, which desire purification and elevation by means of the Jew. Egypt received an inordinate amount of the sparks. Through the hard and bitter Egyptian exile, the Jews managed to purify all of them. This is alluded to in the Torah's statement, "a great multitude left with them" (Exodus 12:38). This is also the reason why the Jewish people had to stay behind long enough to take the riches of Egypt with them--since it was within these objects that this spiritual wealth was buried. Once the sparks were totally purified, there is no longer any function fulfilled in dwelling there. Instead, we must live elsewhere and attempt to elevate the sparks which remain. Once we complete this process, miracles greater than those which occurred in Egypt will be seen all over the world, as the prophet Micha related about G-d's promises, "Just as when you came out of Egypt, I will show you wonders," with the arrival of Moshiach. ***************************************************************** WHAT'S IN A NAME? ***************************************************************** DAN means "judge." Dan was one of Yaacov's sons from his wife Bilha--the fifth of twelve (Genesis 30:6). Dan is not a diminutive form of Daniel. DINA is from the Hebrew meaning "judgment." Dina was the daughter of Yaacov and Leah (Genesis 30:21). When she was captured by Shechem, her brothers Shimon and Levi destroyed the entire city to get her back. ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** We presently find ourselves at the beginning of the month of Elul, a month, according to our sages, to be used for introspection and repentance. There is a beautiful allegory relating to this month, and the special relationship between G-d and the Jewish people which exists at this time: A king had a son whom he loved dearly, who wished to travel amongst the king's many lands. The king, an indulgent father, allowed his son to travel. Months passed. No word was heard from the prince. The king was worried. One day, a ragged looking young man approached the gates of the king's palace. He walked toward the entrance but was stopped by the guards. "Don't you recognize me?" the young man cried out. "I am the prince. You must let me pass." The guards laughed. Could this common beggar possibly be their beloved prince? The young man reasoned, cajoled, demanded, that he be allowed to enter. Out of total desperation he began to cry. From deep within the palace the king heard the crying. Something sounded familiar. He listened until he was certain that, indeed, it was the voice of his own son. The king himself came running out to open the palace gates for his beloved son. The Jewish people are, of course, the prince. Though we travel far, we ultimately return to the palace. And when we return, the sound of the shofar--a simple, wordless cry--brings the King to listen and open the gates of the palace and let us in. For this reason, it is customary to hear the cry of the shofar every day during Elul. Let us all cry out to the King, with the shofar and with our own voices, that He let us into the palace. We will then be happiest, and, indeed so will He. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** Reb Moshe Meisels was a loyal chasid of the Alter Rebbe, founder of Chabad, and was ever ready to undertake any mission the Rebbe would assign to him. In the year 1812, when Napoleon invaded Russia, R. Moshe received a secret letter from the Alter Rebbe. In the letter, the Rebbe informed his trusted chasid that it was most important for the spiritual well-being of the Jews that Czar Alexander win the war against Napoleon. When Napoleon's armies reached the gates of Wilno, R. Moshe "found himself" in the occupied zone. He became friendly with the French officers who were impressed with his wide knowledge of languages and general education. When an interpreter was needed to question captured soldiers and officers, or to deal with the local populace, or to issue public notices and proclamations, R. Moshe was much in demand to help carry out these tasks. It did not take long before R. Moshe enjoyed the fullest confidence of the French general staff. Thus, R. Moshe was able to learn many important military secrets, and through his connection with other chasidim of the Alter Rebbe, he was able to transmit important information to the Russian generals on the battlefront. Once, when R. Moshe happened to be in the French General Headquarter, the generals were making plans about their next attack. Huge maps were spread out on the table, and the generals debated heatedly about the various possibilities of distributing their military forces on the battle front in order to give the Russians an unexpected blow. R. Moshe pretended not to hear or see what was going on, and the generals paid no attention to him. Suddenly the door burst open and in came Napoleon. The generals sprang to their feet and stood at attention. With one glance Napoleon took in the whole scene. "What is this stranger doing here?" he demanded, pointing to R. Moshe. Without waiting for a reply, Napoleon rushed up to him, exclaiming, "You are a spy!" Saying which, he pressed his hand to R. Moshe's chest to feel if his heart was beating rapidly at having been unmasked. But R. Moshe's heart was not pounding and his face did not pale, as he calmly replied in perfect French: "Your Majesty, your generals appointed me to be their interpreter, and I await their orders." His cool manner and calm voice completely disarmed Napoleon, and his suspicions were immediately dispelled. R. Moshe saved from certain death. When R. Moshe related the episode of his encounter with Napoleon, he declared that the "Alef-Beit" (most basic teachings) of Chasidut had saved his life at that particular moment. He explained: "The Rebbe has taught us that the 'Alef' of Chasidut is that a Jew has to use his natural powers for the service of G-d. One of these natural powers is that the brain rules the heart. In other words, according to the nature which G-d created in man, reason is basically stronger than feeling; a person has the power to control his emotions. However, it is not enough for a man to know this; but he must persistently train himself to exercises this power in his daily life and conduct, until it becomes a natural habit with him. In actual practice this simply means that whenever one feels a strong desire for something, one should say to oneself, 'I can do without it.' The exercises of such self-control is the 'Alef' of Chasidut and having mastered this 'Alef' one can steadily advance further. "Thus I have schooled myself to achieve absolute self-control, so that in everything I think, speak, and do, I let my mind rule my heart. And where it is important for the heart to express its feelings, the mind, too, must have its say, to make sure that the feelings do not get out of control. "And so I trained myself to control my feelings, not to get excited under any circumstances, and not to be overwhelmed by anyone or anybody. "And this 'Alef' of Chasidut saved my life." ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "You shall be perfect with GÄd your GÄd" (Deuteronomy 18:13). In some prayer books it is written: It is appropriate to say before prayer 'I hereby accept upon myself the commandment, "You shall love your neighbor as yourself"' Prayer is the equivalent of the sacrifices which were offered in Temple times. This is true because the person offers his soul to his Creator during prayer. The animals offered as sacrifices in the Temple had to be perfect, without blemish. So, too, we must be without blemish when standing before GÄd. The Jewish nation is considered as one body, each individual being a particular limb. We must therefore ensure before we begin our prayers that we are in no way severed from another limb of our body thereby rendering us blemished and unfit to be a sacrifice. It is for this reason we begin by uniting ourselves with all Jews through this introduction to prayer. *** "For man is the tree of the field" (20:19). Rabbi Shneur Zalman of Liadi, author of the Tanya and first Rebbe of Lubavitch, once told a young man: The Torah tells us "For man is the tree of the field." A tree which does not yield fruit is an empty tree, a tree of the desert. It is possible to be familiar with the entire body of Jewish teaching and yet be like an empty tree. A person must give fruit. What is the value of all your learning and Divine service if you do not bear fruit by inspiring another Jew? *****************************************************************