***************************************************************** L'CHAIM ISSUE No. 8 ***************************************************************** 19 Iyar, 5748 Parshat Emor May 6, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** HOW'S BUSINESS? "How's business?" is often one of the first questions we ask acquaintances after completing the mandatory queries about health and family. Naturally, a business owner might have a different reaction than an employee, as the owner benefits differently from the business than the employee. Yet they have at least one thing in common--their work occupies their time, if only while they're on the job. How many of us would consider studying Jewish subjects, even a few minutes a day, a business or an occupation? Probably not many. But did you know that, traditionally, Judaism speaks of Torah study as just that? The Mishna says, "One who sits and occupies himself with Torah...," which seems to suggest that our involvement in Jewish studies should be seen as a business venture. First off, we should be at least as absorbed and interested in this area of our life as we are about our career. In addition, when it comes to Jewish studies, we have to consider ourselves the "owner" of the business. A worker looks at the clock, wondering when it will be time for a coffee-break, or lunch, or time to punch out. The owner, who realizes all the profits, doesn't concern himself with the time. He just keeps on going, until everything is accomplished. Many people look at their business as an inheritance for their families and security for the future. This, too, is how we can view our study of Jewish law, philosophy, customs, history, etc. For it certainly is an inheritance for the next generation and a guarantee for the future. Set aside time to study Torah today. Even better, find out where there are some classes or study with a friend. And the next time somebody asks you, "How's business?" have a good answer. ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** This week's Torah portion, Emor, contains the command pertaining to the Sabbath: "Six days shall work be done; but the seventh day is a Sabbath of rest...you shall do no manner of work" (Leviticus 23:3). Take a look at your average calendar and you'll notice that the first day is Sunday, a day of rest in many countries. The week, therefore, begins with a day of rest. Sunday, in the Jewish calendar, is a work-day; Saturday, Shabbat, was appointed the day of rest. The week, actually, begins with work. Only after six days of work will the seventh day be the Sabbath. The precedence of labor before rest indicates that our purpose is not to while away time idly, but rather to work for the betterment of ourselves and our community, in both material and spiritual matters. *** It might seem strange that the phrase "shall work be done" is in a passive form. But, actually, it is to indicate that Judaism advocates a "passive" or slightly aloof attitude toward work. A person's entire interest and enthusiasm shouldn't only be centered around business activities. Today, many of us have become so totally submerged in our business lives that we have no time for anything or anyone, least of all ourselves. We're "on the job" not only at work but also at home, at leisure. We think, sleep, even pray business. To caution against this complete preoccupation we have the Divine order, "Six days shall work be done." It is a positive commandment, stating the essential nature of labor, yet transmitting an important clause: Don't become totally preoccupied with work. Keep slightly detached so that during leisure hours one will be able to give attention to personal and family needs, both material and spiritual. Adapted from "A Thought for the Week,"--Detroit. Based on the works of the Lubavitcher Rebbe. ***************************************************************** SLICE OF LIFE ***************************************************************** I'D WALK A MILE FOR A MINYAN Mordechai Katz, a welder by profession, is a second degree black belt in Kung Fu and has played professional tennis for four years. But he makes it very clear that he does not like jogging, and never has. It isn't for pleasure that he jogs eight miles to shul and eight miles back on Shabbat. Rather, it's for the pleasure of praying with a minyan (quorum of ten men). Mordechai's preparations for Shabbat begin on Thursday evening. It is then that he drops off his Sabbath clothes in the Chabad synagogue in San Rafael, a city in Marin County, California. On Saturday morning, he arrives at shul before anyone else and changes out of his sweaty jogging suit into fresh clothes. After prayers, he jogs back home to Novato in time to have the Shabbat meal with his family. Shabbat is a day of rest, and normally, running is not considered an activity in keeping with the spirit of the day. But Rabbi Dalfin, director of Chabad in Marin, points out that there is no problem with Mordechai's running to the synagogue. Jewish law clearly states that one is allowed to run if it is for the fulfillment of a mitzvah, including the mitzvah of praying with a minyan. One may also run to participate in a pleasurable occasion such as sharing the Shabbat meal with one's family. Along the route where Mordechai runs, the Novato highway patrol already knows him and watches out for him. The first time they spotted him, however, they stopped him. It is, after all, highly irregular for anyone to be jogging along the highway, and could be considered a safety hazard. On this particular morning, there was some tension in the air. Mordechai had no identification on him, as carrying in public places is not permitted on the Sabbath. Suddenly, in the middle of the interrogation, one of the policemen recognized him from an article which had been printed in a local paper describing his weekly jog to the synagogue. Since that day, says Mordechai, the patrol car is there, every Saturday morning at 8:15 am, watching out for him and making sure he arrives at his destination safely. Recently, when Mordechai and his family made arrangements to stay over in San Rafael for Shabbat, he made sure to call the police and let them know that he wouldn't be running that week. He didn't want them to worry. Mordechai marks the beginning of his return to Jewish observances from the holiday of Simchat Torah, and he feels the entire voyage was inspired by his wife, Karen. For three years she had been talking about how they needed to get back to their Jewish roots. Mordechai (who was raised in a traditional home) was resistant, feeling that there was no place in their area to go to in order to learn more.They had not yet heard of Chabad's existence in Marin. Then, at a Jewish gathering around Simchat Torah time, he saw two men with beards and yarmulkas. "Jews!" he exclaimed to his wife, pointing at them. They made their way through the crowd, introduced themselves, and found out about Chabad in Marin. Within a month, he was observing Shabbat, and two weeks later they made their home kosher. Soon after that, Mordechai and his wife had the idea of his running to the synagogue. He still remembers the look of surprise on Rabbi Dalfin's face that first week he arrived for Shabbat services in his jogging suit. When asked why he came back to his roots, Mordechai answers, matter of factly, that he doesn't really know, but he feels that "why" he came back is really the least important thing. "The fact is that I am back, back to my right place. It's where I wanted to be all along." Excerpted from "The Chabad Journal," Berkeley, CA. ***************************************************************** WHAT'S NEW? ***************************************************************** NEW WOMEN'S CENTER A new center for women opened this past month in London. The center, called Bais Chana, will house various seminars, clases and activities for women, along with a nursery school and programs for girls' youth groups. NEW BUILDING FOR MULTINATIONAL SCHOOL The Lubavitch school in Milan, Italy has a diverse group of students. Lebanese, Syrian, and Persian Jews, fleeing oppressive regimes, Tripolians and native Italians all study together at the Bais Chana school. New facilities were just donated to the school by the Italian government and they are now able to increase their efforts to expand. COMPUTERS IN AUSTRIA Afternoon computer classes have been added to the curriculum at the Chabad school in Vienna, Austria. The school, which uphholds high standards of religious and secular education, is helping students enter the computer age. INCREASING IN OREGON Beaverton, Oregon welcomes a new Chabad House to its city. A one-acre lot, complete with pool, lake and spacious building, will be the new center of Chabad activities and house the Alef-Bais Primary School. Classes and programs will continue at the Portland Center as well. DOWN UNDER For the very first time, Lubavbitch in South Head, Sydney, Australia, hosted a model matza bakery. This educational program was duplicated in over 50 cities around the world under the auspices of Chabad/Lubavitch Centers. ***************************************************************** INSIGHTS ***************************************************************** LAG B'OMER AND THE RASHBI Lag B'Omer is joyously celebrated by Jews throughout the world. One of the reasons for this festivity is an event which seems least likely to inspire rejoicing. It was on this day that the famed Rabbi Shimon bar Yochai (often referred to by the acronym RaSHBI) passed away. He instructed his students not to mourn on the day of his passing. On the contrary, he said, they should rejoice, since on that day his soul was to be reunited with its Source--G-d. This spiritual elevation, however, is not unique to the Rashbi. Every soul is elevated when it leaves this world, experiencing tremendous pleasure, "One hour of bliss in the World to Come is better than all the life of this world." Therefore, it seems that the Rashbi's instructions should apply to everyone who faces the loss of a loved one. What we see in practice, however, is quite the opposite. The natural response to death is mourning, not rejoicing. Why should we find such an extreme difference between the passing of Rashbi and that of everyone else? BELOW THE SURFACE The realm of spiritual reality is invisible to the naked eye. The Torah tells us of its existence, and we can understand why it exists. But direct experience of spirituality remains beyond the grasp of those bound to the body and concrete physical existence. One can intellectualize the positive aspect of a person's passing, but since the heart can not feel this directly, the response corresponds to the physical reality; the person is no longer present. Since the spiritual dimension remains hidden, the natural and appropriate reaction is to mourn. The Rashbi, however, had the ability to reveal the spiritual reality even in the physical world. Therefore he was able to view his passing as a joyous event, and furthermore to impart this perspective to his students and all subsequent generations. This same ability enabled the Rashbi to reveal the inner secrets of Torah to the world. The sages of previous generations had also studied the hidden part of Torah, but the Rashbi went beyond just studying it. He brought this knowledge to the level of concrete understanding; or, as the Zohar puts it, "this [understanding] nourishes," the soul--becomes part of the person, affecting the way he views the world. SOME BLESSING The Talmud relates that the Rashbi once sent his son, Rabbi Elazar, to two other sages to receive their blessings. They promptly showered Rabbi Elazar with various curses, leaving him deeply shaken. Upon returning home, the Rashbi explained to his son how the apparent curses were actually lofty blessings. The two sages clearly had blessings in mind when addressing Rabbi Elazar. Why, then, did they not state these blessings openly, as did the Rashbi? The answer lay in the sages' inability to reveal spiritual concepts on an earthly level. Only the Rashbi had the ability to reveal the underlying spiritual blessings inherent in their words and bring them down to the physical realm. On Lag B'Omer, this quality of the Rashbi becomes accessible to every Jew. On this day we are all able to understand and internalize the secrets of the Torah. It is truly a time for us to rejoice--together with the Rashbi. ***************************************************************** WHAT'S IN A NAME? ***************************************************************** SHIMON means "to hear." Shimon was the second son of Jacob and Leah" (Genesis 29:33). Among the many great sages named Shimon, was Shimon "the Righteous" who said, "The world stands on three things: (study of) Torah, service (of G-d) and deeds of kindness." (Chapters of the Fathers 1:2) SHULAMIT means "peaceful." In Song of Songs (7:1) it was a name alluding to the most beautiful girl in Israel. ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** It says of Rabbi Shimon Bar Yochai, whose *yahrtzeit* we celebrate on Lag B'Omer, that in times of distress, we can depend on him. Times of distress can refer to our present age, when we are all in "golus"--exile. Why, specifically is it Rabbi Shimon upon whom we can depend? What of the other great rabbis, leaders, and righteous people who lived in the past? Rabbi Shimon lived much of his life under the tyrannical rule of the Roman Empire. He was surrounded by the Hellenized world and the desire for "beauty" which Rome hoped all its citizens would embrace. Yet, because of Rabbi Shimon's advanced spiritual state, he was not at all affected by his surroundings. He lived in a different, albeit spiritual, world altogether. Perhaps, from Rabbi Shimon's example, we can learn that a Jew does not have to be affected by his surrounding. He has the power to be above, yet not oblivious to, the "Hellenization" around him. The above is especially significant because many of the difficulties and obstacles that we encounter are often nothing more than a "smoke screen." As soon as one shows *bitochon* (faith in G-d), determination and perseverance, they disappear into thin air. Let us depend on Reb Shimon in these stressful times of golus and let us emulate, even if only in our own small measure, some of the ways of this giant whose Yom Tov we celebrate on Lag B'Omer. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** Once, Rabbi Shimon Bar Yochai was engaged in a discussion with his colleagues, Rabbi Yehudah, Rabbi Yossi. They were discussing the Roman oppressors. Rabbi Yehudah tried to find something meritorious about them and mentioned how they had brought new commerce to the land of Israel, built cities, bridges and beautiful baths. Rabbi Yossi heard his words and remained silent. He didn't want to praise the Romans, yet he also didn't want to malign them. Rabbi Shimon Bar Yochai remembered all the evil and destruction the Romans had done--they burned the Holy Temple, killed many people, and especially delighted in torturing the sages. Fearlessly, he criticized, "Everything that they improved or restored was only for their own pleasure and benefit. All of their actions boded evil for us." A man who had been sitting nearby heard the words of the sages and repeated them to his friends, who repeated them to their friends, until, eventually, they were heard by Roman officers, and finally, the Caesar himself, who decreed: "Yehudah, who praised us, will be greatly rewarded. He will be elevated to head of the Jews. Yossi, who stayed quiet, will be punished lightly. He will be exiled from his city. But Shimon, is condemned to death." When Rabbi Shimon Bar Yochai heard what the Romans had planned for him, he took his son Elazar, and hid in the study hall. They did not leave their hiding place, and Rabbi Shimon's wife brought them food every day. But soon, the Romans stepped up their search and warned that anyone who helped them flee or hide would be punished. Out of concern for his wife's life, Rabbi Shimon fled with his son to a far-off cave in a desolate area. Here, Rabbi Shimon and his son were safe from their pursuers. But, there no one to bring them food and they were afraid to go out to find any. However, there was a carob tree next to the cave and a spring right inside. For twelve years, they remained in the cave, never seeing another human being, speaking only to each other, and learning Torah constantly. After twelve years, Elijah the prophet came to the entrance of the cave and called out, "Who will tell Rabbi Shimon Bar Yochai that the Roman Caesar who pursued him has died and the decree is annulled?" Immediately, Rabbi Shimon and his son left the cave. But after twelve years they were not able to acclimate themselves to everyday life. They couldn't live among people whose main concerns were their livelihood and planting and reaping a whole day. They couldn't comprehend why people only spent a small amount of time in Torah study. So, they returned, voluntarily to their cave. Another year passed, and it was revealed to them that they must re-enter the "mundane" world. Upon leaving the cave they saw an old man running quickly to his home with two bundles of myrtle branches. They asked him, "Why do you have these myrtle branches?" To which the old man replied, "They are in honor of the Sabbath, for they have a beautiful scent." Rabbi Shimon Bar Yochai said to his son, "Do you see how beloved and cherished mitzvahs are to the Jews." They were filled with a new understanding of the purpose of man and were able to rejoin the world. ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "But the seventh day is a Sabbath of Sabbaths, a sacred holiday..." (Leviticus 23:3). The Midrash relates: The Torah said to G-d, "Master of the Universe, when the Children of Israel enter the land, what will happen to me? They will be busy sowing and plowing. What will become of me?" Said G-d to the Torah, "I have a partner that I will give you, and it is Shabbat. On this day, the Children of Israel will not work. They will come to the synagogues and study halls and occupy themselves with Torah. *** "When you reap your land's harvest, do not completely harvest the ends of you fields. Also, do not pick up individual stalks that may have fallen" (Leviticus 23:2). About this verse, Rashi asks: Why does this matter come in the middle of a discussion about the holidays of Passover, Shavuot, Rosh Hashana and Yom Kippur? To teach that everyone who leaves the ends of the fields and individual fallen stalks to the poor, it is as if he built the Holy Temple and brought sacrifices there." *** "He will not go out from the sanctuary" (Leviticus 21:12). A person's thoughts must always be connected with the "sanctuary"--that which is holy. He mustn't "go out" from holiness even for a moment. Even when busy with worldly matters, it should be similar to one who goes out of his house temporarily, knowing that he will soon return home. (The Baal Shem Tov) *** "You shall count for yourselves..." (Leviticus 23:15). The counting of the omer--a measure of barley--commences on the second night of Passover and ends on the festival of Shavuot. It is such a special mitzvah that even if a small child counted the omer in the middle of the desert, it would fill the whole world with holiness. (The Lubavitcher Rebbe, shlita) *****************************************************************