***************************************************************** L'CHAIM ISSUE No. 12 ***************************************************************** 18 Sivan, 5748 Parshat Beha'alotecha June 3, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** SPIRITUAL CALORIES It is a known fact that our state of mind plays an important role in our physical well-being. For example, there are special all-comedy T.V. stations in hospitals to encourage speedier recuperation. And doctors advise that by limiting stressful situations we'll be less susceptible to ulcers. It therefore shouldn't come as too much of a surprise to hear that someone actually became fat from being happy. A great Chasidic Rebbe, Rabbi Nochum of Chernobyl was, to say the least, a very large man. He became "big" by saying the words "Amen, May the great Name be blessed" (*y'hei shmei rabba*). This is because he gained an infinite amount of pleasure from knowing that he was praising G-d. He actually received physical nourishment from the intensity of his spiritual feelings. Pleasure, joy, happiness--in essence, his state of mind--had a positive effect on his physical well-being. Fashion designers shouldn't worry--most likely there won't be a plethora of people needing clothes styled for the larger sizes. However, it might certainly make us healthier to derive pleasure from the knowledge that we are doing G-d's will, thereby making Him happy. We might not get fat, but we'll all benefit. ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** This week's Torah portion, Beha'alotecha, opens with the command to Aaron that light the lamps of the Menorah, the seven-branched candelabrum which stood in the Sanctuary. Aaron, whose duties as the High Priest are also described in Behaalot'cha, was known for his love of every creature. Hillel said of him, "Be of the disciples of Aaron, loving peace and pursuing peace, loving your fellow-creatures and drawing them near to the Torah." Why was his way of life a supreme example of spreading the spiritual light of Torah? He did not wait for those who stood in darkness to come within the circle of light, but went out to them. He went, in Hillel's words, to his "fellow creatures," a word including those who had no other merit than that they too, were G-d's creations. Nonetheless, he "drew them near to the Torah," rather than drawing the Torah near to them. He did not simplify or compromise its commandments in order to bring it down to their level. Rather than lower the Torah, he raised people. This facet of Aaron's life is suggested in this week's portion which opens with the command, "When you light (literally, 'raise up') the lamps, the seven lamps shall give light in front of the candlestick" (Numbers 8:2). The lamps of the Menorah of the Sanctuary are a symbol of the Jewish soul--"The lamp of the L-rd is the soul of man." Aaron's task was to raise up every soul, to bring out the Divine within the Jew from its concealment in the subconscious. The Rabbis sought an explanation for the fact that the word "raise up" (*behaalot'cha*) is used, instead of the more obvious "light" or "kindle." And they concluded that the verse meant that Aaron was to kindle them "until the flame rises up by itself." Aaron's spiritual achievement was therefore not only to light the flame in the souls of the Jewish people, but to take them to the stage where they would give light of their own accord. He did not simply create disciples, people who were dependent on his inspiration. He engendered in them a love of G-d that they could sustain without his help. This was Aaron's path, "loving peace and pursuing peace, loving his fellow creatures and drawing them near to Torah." And this must be the path of every Jew, lighting the dormant flame in the souls of Jews wherever they are to be found, preferring to be close than to be aloof, to be kind rather than severe, in bringing all our people nearer to Judaism. Excerpted from "Torah Studies" by Jonathan Sacks. Based on talks by the Lubavitcher Rebbe. ***************************************************************** SLICE OF LIFE ***************************************************************** ENJOYING THE MUSIC by Dr. V. Green Even before we met Rabbi Moshe Feller in 1962, we would have been considered active and committed Jews. Most of our friends were Jewish, and our outlook was certainly Jewish. We read Jewish books, listened to Jewish records, treasured Chagall prints, and were members of a synagogue. Before we met Rabbi Feller, however, I don't remember doing anything deliberately, or for that matter, abstaining from anything deliberately, because and only because it was a commandment. Such thoughts never really entered my mind. One went to synagogue and lit candles and wore a *tallit* (prayer shawl) because it was a traditional thing to do, and a pleasant tradition at that. On the other hand, we didn't keep kosher or refrain from driving on Shabbat, or any of those other things. They were simply not relevant. They played no role in my value system. Rabbi Feller sought me out because I was a rising star of the Jewish community. He was trying to organize his first banquet and wanted my name, as well as others like me, on his sponsors' committee. On the surface, our first meeting looked like a comedy. A strange, bearded, black-hatted young man remembers, just before sunset, that he has not yet said his afternoon prayers. Disregard-ing the fact that he is in my office, has asked for the appoint-ment, is requesting a favor--he stands up, walks to the wall and proceeds to mumble and shake. I will never forget my bewilderment and embarrassment. I didn't know what he was doing or why. I didn't know Jews prayed outside a synagogue, prayed in the after-noon, prayed on weekdays. And I didn't know how anyone could pray without someone announcing the page! There were a lot of things I didn't know, then. But I did develop a definite interest and a special affection for this young man who was so pleasant and so different. He had a completely different set of rules to guide him--at once so radical and so archaic. He not only marched to the beat of a different drum--he seemed to enjoy the music more than we did. Above all, he was committed and consistent. I related to that. It is a beautiful trait in a world of laissez-faire religion and situation ethics. In a short time we became friends--his family and ours. We discussed, we debated, we visited, we socialized. Gail and I were impressed with the Fellers' sincerity and genuine warmth, but we still thought of them as anachronisms--as out of tune with the realities and needs of the modern American world. We didn't change our lifestyle because of them. Instead we kept waiting for them to change theirs. It could have gone on like this for a long time, if it weren't for our trip to Warsaw. In the summer of 1963 I was invited to participate as a member of the American delegation in an international conference on space research in Poland. On a Saturday afternoon we had visitors--a Polish Jew and his two children whom we had met at the cemetery and whom we invited for tea. The seven-year-old child knew nothing about Judaism. The eleven-year-old proudly recited the sum total of his Jewish knowledge: the four questions from the Passover Haggadah. We drank tea. I gave them a gift and my business card, and they left. Then Gail and I both cried. The end of Warsaw's centuries of Jewish creativity was a little boy who could barely stammer out, "Ma Nishtana." Gail reacted. She spoke the most firm words I had heard in our seven years of marriage. "I don't know what you think and I don't really care, but I've made up my mind. As soon as we get back I'm going to ask Rabbi Feller to make our house kosher. We're the only ones left. If we don't teach our children, there won't be any Jews anymore. You can do what you want. But our house is going to be Jewish." Gail was a good as her word. When we arrived in Minneapolis, the first person she called was Rabbi Feller, and he was only too willing to comply. Slowly the transformation which started in the kitchen moved into other areas of our life. ---------------- Dr. Velvel Green is a professor at the University of Minnesota. Rabbi Moshe Feller is the Director of Chabad of the Upper Midwest. Reprinted from "B'or Ha'Torah." ***************************************************************** WHAT'S NEW? ***************************************************************** SHUL WITH A VIEW The next time you pass through Virginia, make sure to stop in at the new Lubavitch Center in Richmond. The 10,000-square-foot building was uniquely designed, with a sunken synagogue in the middle. The Lubavitch center also boasts motel-like accommodations in 16 private rooms, a swimming pool, kosher meals, and, of course, a minyan and classes on the premises. HEAVEN AND EARTH Chabad of Albany, New York is sponsoring a weekend retreat on June 3-5. The retreat, entitled "Heaven and Earth Meet," will take place at the Blue Water Manor on Lake George and is open to sin-gles, couples and families. Featured will be Dr. David Lazerson, award-winning educator, lecturer and musician. For more information call (518) 458-9329. LIVING, LEARNING JUDAISM Bais Chana Women's Institute in Minnesota teaches Torah. Without systems, methods or slogans, Judaism is lived for itself. The course of studies, highlighted by the special flavor of Chasidus includes prayer, Scriptures, philosophy, Hebrew and Jewish law. The summer session runs from June 28-August 30. For applications and more information write: Bais Chana, 15 Montcalm Court, St. Paul, MN 55116. ***************************************************************** INSIGHTS ***************************************************************** THE UNREACHABLE MITZVA One interesting commandment of the Torah is known as Shikcho, or "forgotten [sheaves]." If a farmer, when harvesting his field, forgot a bundle of grain in the field, he is required to leave it there for the poor. Our Sages relate that a farmer once forgot such a bundle. Upon realizing what had happened, he was overjoyed, and instructed his son to prepare a special banquet. His son asked, "Father, why are you rejoicing so much more in this mitzva than other mitzvot?" He answered, "All other mitzvot can be done deliberately. This one is dependent on forgetting and can only be done unintentionally." HIGHER THAN HIGH Chasidic philosophy, with its discussion of three distinct types of GÄdly revelation, helps us understand why Shikcho can occur only with Heavenly assistance. There is a level of GÄdliness ("pnimi," or inner) that is condensed and diminished to correspond to each individual creation. For this reason, every created being can internalize this type of revelation and derive its life-force from it. There is a second, higher revelation of GÄdliness ("makif" or surrounding) that does not go through such tremendous condensation and can therefore not be integrated with a finite being. Neverthe-less, even this is a diminished form of revelation, to the extent that it can be somewhat approached and comprehended. On the highest of the three levels ("makif d'makif" or "surrounding the makif") there is no contraction or concealment to cause an even apparent separation from GÄd; it is far above the creation. For this reason a finite being is totally unable to directly experience such a revelation. FOOD, CLOTHING, AND SHELTER These three levels can be compared to food, clothing, and shelter. Food becomes part of a person in an inner way, with the particular nutrients, etc., being fully absorbed by the individual organs. Clothing, on the other hand, has no inner connection with the individual. Unlike food, it does not become part of the person. The same garment can fit many people. Nevertheless, it must have some minimal connection with him, i.e., it must fit him. A house, however, is so far removed from the person's individual characteristics that it has almost no direct connection with him--a person fits into virtually any house. These same three levels can also be seen in Torah and Mitzvot themselves. Torah study is compared to food, because it is learned, understood and internalized; each individual on his particular level. Mitzvot, are more external in nature. The essential act of the mitzva is identical with every person, not limited by human understanding or individual differences but nevertheless having a slight connection with the person in that it takes place by conscious choice of the one who performs it. In this way they are similar to an article of clothing, which is somewhat connected with the person. There is another category of mitzva, analogous to a house, which is so tremendously high that it can not even be performed deliberately. Before such a revelation, even the person's desire to perform a mitzva is considered a constraint. A finite being can not bring about this mitzva; it can come only as a gift from Above. We now better appreciate the joy of the farmer in our story. Knowing that he had merited such a tremendous revelation from Above led him to feel more joy than with any other mitzva. ***************************************************************** WHAT'S IN A NAME? ***************************************************************** LEVI means "joined to." Levi was the son of Yaacov and Leah (Genesis 29:34). All the Priests and Levites who served in the Holy Temple in Jerusalem were his descendants. LEAH means "to be weary." In Genesis (29:17) she was the daughter of Lavan and the first wife of Yaacov. ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** The young people who, every Friday, go out to put tefilin on men and give candlesticks to women are often asked why they do it. The answer lies in understanding exactly what is a chasid. A beautiful anecdote about Rabbi Sholom Dov Ber of Lubavitch helps answer the above question and, in addition, has a connection with this week's Torah portion about the menorah lights. Rabbi Sholom Dov Ber, the fifth Rebbe was once asked, "What is a chasid?" He replied: "A chasid is a street-lamplighter." In olden days, street lamps were lit by a man who carried a torch and went from lamp to lamp, kindling the flames. The lamps were always ready. They were just waiting for someone to come and light them. A chasid is someone who goes around lighting up the soul of every Jew--a soul which waits in readiness only to be lit. He seeks out souls and fires them up with Torah and mitzvos. Touching Jewish souls is the reason why the young men pound the Manhattan pavement, distributing copies of "L'Chaim," encouraging people to do a mitzva on the spot or inviting them to spend a Shabbos in Crown Heights. They are, indeed, street-lamplighters. But, the ability to and of necessity to "lighting up" Jewish souls is not limited to chasidim in general and these young men in particular. It is, in fact, the obligation of every Jew to be a street-lamplighter, to show our fellow Jews how to live a Jewish life filled with joy and enthusiasm for Torah and mitzvos. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** Though Rabbi Akiva was a great scholar, he always considered himself a student of his teacher and friend, Rabbi Tarfun. Hence, he found it difficult to approach Rabbi Tarfun and discuss the way Rabbi Tarfun distributed charity; he gave what was required but no more. Rabbi Akiva wondered how he could hint to Rabbi Tarfun a more appropriate manner and amount of charity. One day, when they sat studying together, Rabbi Akiva asked Rabbi Tarfun: "My teacher, would you like me to buy some property for you? "Yes, excellent idea," answered Rabbi Tarfun. "We will realize a profit without much effort. Then we'll be able to sit and study Torah without disturbances." Rabbi Tarfun gave 4,000 gold coins to Rabbi Akiva to buy the property. Rabbi Akiva took the money and distributed all the vast amount of gold to the poor, especially those rabbis who taught without receiving any recompense. After some time passed, Rabbi Tarfun asked Rabbi Akiva, "Did you buy property as we discussed?" "Yes, I bought," answered Rabbi Akiva. Rabbi Tarfun was very pleased and inquired, "Was it a good deal, was it worth while?" Answered Rabbi Akiva enthusiastically, "It is without equal." "If so, why haven't you shown me?" questioned Rabbi Tarfun. "I will show you." Rabbi Akiva led Rabbi Tarfun to the study hall. He looked around in wonder and asked, "Why have you brought me here? Is this the property you purchased?" Rabbi Akiva called upon a child who studied Torah with a teacher supported by Rabbi Tarfun's money. The child read from Psalms: He gives unstinting to the poor. His righteousness [charity] stands forever. "This property I bought for you will last forever. There is nothing greater than it. I distributed your money to the poor and the sages who will teach and learn Torah without worries of liveli-hood," explained Rabbi Akiva. In his great wisdom, Rabbi Tarfun understood Rabbi Akiva's intention, and why he had chosen this method to show him the error in his ways. Rabbi Tarfun accepted the lesson with great love. He hugged Rabbi Akiva and said, "Wise teacher, you are certainly more perceptive than I and you have taught me how to criticize in a pleasant manner." From that day on, Rabbi Tarfun gave much money to Rabbi Akiva for distribution amongst the poor. ***************************************************************** TO THE POINT ***************************************************************** Once, when Rabbi Yosef Yitzchak Schneersohn, the previous Lubavitcher Rebbe, was visiting Vienna, a number of Ashkenazic Jews asked him what was the new contribution of the Chasidic movement. On the surface, all the ideas mentioned by the Baal Shem Tov had existed previously. The Rebbe was sitting in the lobby of a hotel decorated by baroque pillars. He took the lamp from the table before him and pointed it at a flower at the top of one of the pillars. "Isn't that flower beautiful?" the Rebbe asked his guests. They nodded in acquiescence, somewhat puzzled by his question. "Did you notice it before I pointed it out to you?" he continued. They shook their heads in the negative. "This is what Chasidus accomplished," the Rebbe said. "Though the ideas existed beforehand, the Baal Shem Tov and his followers brought them into focus." ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "GÄd spoke to Moshe...on the second month...and the Jews should make Passover in its appointed time" (Numbers 9:1-2). Why did GÄd repeat His command to offer the Passover lamb when they had already been instructed to do so in Egypt, a year before? It is forbidden for a Jewish apostate or a non-Jew to participate in the Passover lamb. In the year since the previous Passover, the Jews had sinned with the Golden Calf, thereby rejecting GÄd. So, when the time for the Passover lamb came around again, GÄd informed them that their sin was forgiven and they were eligible to partake of the lamb. (Ohr HaChaim) *** "Moshe said to [Yisro] his father-in-law, 'Come with us and you will serve as our eyes'" (10:29-31). Moshe was telling Yisro that he would serve as a great example for the Jewish people. He had left, out of choice, his family, a comfortable life, and an important position to follow GÄd into the desert. From this the Jews would be constantly reminded of the beauty of their obligations to GÄd. (Klei Yakar) *** "When you will go to war...with the oppressive enemy (*hatsar hatsorer*), you shall blow on the trumpets" (10:9). The sound of the trumpet arouses joy unlike the shofar which arouses dread. The Torah reveals to us that if we greet any oppressive enemy with a joyous attitude we will be able to turn "Hatsar" (the enemy) from "Tsarah" (trouble) into "Tsohar"-- illumination. (The Baal Shem Tov) *****************************************************************