***************************************************************** L'CHAIM ISSUE No. 14 ***************************************************************** 2 Tamuz, 5748 Parshat Korach June 17, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** READY, SET, GO Many of us pride ourselves on being ready for anything. We try to have an extra subway token or money for the meter, a cake in the freezer (if company comes) and a medicine cabinet full of cold remedies and Vitamin C tablets in case of the sniffles. Being prepared for whatever may come along is not just something to be proud of. For instance, our tradition speaks about separating or setting aside money for charity. If a worthy cause doesn't meet your fancy now, set aside money anyway. That way, when you find something that does touch your heart, you'll be prepared. In a similar vein, we should be ready when we meet people whose "poverty" is in their Jewish knowledge. Be prepared, not only to teach a friend something he doesn't know, but actually have the material you would teach prepared in advance. It has been said that if you know the Hebrew letters *alef* and *bet*. And don't worry that what you may be able to teach is simple or elementary. If the other person doesn't know it, then it's worth listening. There's a bonus in all this for you, too. Because someone "who learns from his fellowman a single chapter, a single Torah law...or even a single, must show him honor" (Ethics of the Fathers, 6:3). So, even if you're only teaching your friend the letter *alef*, or relating what you've read in these pages, you are worthy of respect. ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** This week's Torah portion, *Korach*, concerns the revolt of Korach and his followers against the office of Priesthood. It is difficult to understand why Korach revolted; he himself was from the tribe of Levi, from which all the priests were descended. His tribe had special obligations and privileges. Yet he protested against the institution of priesthood, or at least, against its carrying any special status. He said: "For all the congregation is holy, and the L-rd dwells in their midst; and why therefore do you elevate yourselves above the congregation of the L-rd?" Korach posed the following question to Moses: "Is a house full of Torah scrolls absolved from the requirement of affixing a mezuza to the doorpost?" Moses answered no. Korach was shocked. "If the entire Torah, with its 275 chapters, does not fulfill the requirements for that house; how then can one mezuza, which contains only two paragraphs, fulfill the requirements?" Commentators explained that Korach considered it obvious that the house full of scrolls would be exempt from the mitzva of mezuza. He expected Moses to agree, after which he could retort, "Then, if the entire Jewish nation is holy, why do they need the priests to be elevated above the people?" Yet Korach understood and accepted the necessity of the priesthood; bringing sacrifices, maintaining the Sanctuary, possi-bly even guiding the people. But, in his opinion, this is where their holiness and differences should have stopped. He could not accept that the holy should enter the mundane; he did not agree that the priests should eat from the tithes and sacrifices, wear special garments, etc. Most of us do not find ourselves in the category of priests, being able to totally dedicate and devote our G-dly service. But, since we are called "a kingdom of priests," we must strive to live up to that title. We can do so by infusing the mundane with the holy, through how and what we eat, what we wear, and all other seemingly practical aspects of our lives. Adapted from the works of the Lubavitcher Rebbe. ***************************************************************** SLICE OF LIFE ***************************************************************** CAREER CONFLICTS UNIVERSAL SAYS PH.D AND MOTHER OF FOUR Tamar Frankiel is a professional woman, an observant Jew, and a mother of four. She has a PhD from the University of Chicago in "History of Religions," and has taught at such prestigious universities as Stanford, Princeton, University of California and others. Her list of published works is impressive. But Tamar is also a little bit like the Biblical Ruth -- she asked to make the Jewish people her people. Raised in a Christian home in Ohio, both Tamar and her brother were sent to Sunday school. In her youth she was active in church activities, but in college she became less active and more interested in the objective study of religion. By the time she got to graduate school, Tamar was an agnostic. Her fellow graduate students, even in a department such as History of Religions, also did not believe or practice religion. While teaching at Stanford, her first post out of graduate school, Tamar met Hershel. He and his friends were in the process of "returning" to Judaism and Jewish observance. Although she had always been interested in Judaism and had read most of the Holocaust literature, she had never known any Jew who actually practiced Judaism. With her new circle of friends, Tamar began to experience the Jewish Sabbath. Throughout the year, she spent almost every weekend participating religiously and spiritually in some aspect of keeping Shabbat, although a non-Jew is not permitted to keep Shabbat in its entirety. At the end of that year, her teaching career took her to Princeton, and it was only then that she began to feel the real depth of the connection she had made with the Jewish Sabbath. "I found when I got to New Jersey that I didn't want to give up Shabbat," she says, as if she herself had been surprised. "I felt there was a great void -- something empty in my life for not doing it." True to her investigative nature, she set out to discover what this attraction was all about. "I began teaching myself Hebrew and learning more," she says. Tamar was thinking seriously about converting. Hershel began discouraging her. She remembers him saying, "Don't do this for me...and there are no promises about our getting married." But by the end of that school year she had made the definite decision to convert. From New Jersey, Tamar moved to San Diego, where she was joined by Hershel. Together they began going to the Chabad synagogue in La Jolla. She approached the Chabad Rabbi about converting according to Jewish law. By the fall of 1979 she had undergone conversion. In addition, she and Hershel had decided to marry. As an orthodox Jew and mother of four, Tamar has managed to keep up her career. "Many people think there are conflicts between having a career and being an observant Jewish woman," Tamar says, and then asserts that this is simply not true. "Really the conflict comes for every woman, Jewish or not, when she has young children. Every woman must sort out her priorities and work out the practical details." In fact, she adds, "No rabbi has ever questioned my doing what I need to do to feel fulfilled in the world." She points out she has received nothing but support for her choices from the observant sectors. Excerpted from "Wellsprings" Magazine. ***************************************************************** WHAT'S NEW? ***************************************************************** CAMPS AROUND THE GLOBE From Mexico City to Sao Paolo, from Capetown to Omaha, Lubavitch day camps abound, with a network of over 330 day and overnight camps throughout the world. Children swim, play sports, go on field trips, have arts and crafts activities, many even have special summer computer classes. And, of course, all activities are permeated with Jewish enthusiasm and warmth. For information about a Chabad camp in your area, call (718) 778-6000. ITZCHAK PERLMAN AT LUBAVITCH YOUTH FETE Itzchak Perlman was the guest artist at the Lubavitch Youth Organization Grand Symphony Dinner. Over 500 people attended the event and were awed and entertained by the violin maestro. The evening was a fund-raiser to support the many programs of Lubavitch Youth. YOUR INHERITANCE "You have an inheritance, come collect it" is how the brochure advertising a new series of lectures reads. Sponsored by Hadar HaTorah Institute, a division of the National Committee for the Furtherance of Jewish Education, the classes take place at Touro College in Manhattan. A light supper at 5:30 pm ($5) precedes the class, which begins at 6:30 every Tuesday. For more information call Hadar HaTorah at (718) 735-0250. ***************************************************************** INSIGHTS ***************************************************************** FIRST AND FOREMOST There are many instances in which the Torah indicates a particular object as being sacred in and of itself. In this week's portion, for example, the Jewish people are told that a firstborn animal has a special degree of holiness. Unlike other animals, the firstborn may not be used for mundane functions. It may not even be exchanged with another animal which is in its place sanctified. The firstborn animal has an intrinsic sanctity and must itself be brought to the Temple. All commandments contain, in addition to their actual application, various lessons which can help us act as better Jews. So, too, this seemingly specialized mitzva contains a deep lesson for every Jew. In the Torah, G-d calls the Jewish people, "Israel, My firstborn." The commentaries connect this statement with the mitzva mentioned above, explaining that the holiness of the Jewish people is eternal. Once we were singled out and sanctified as a nation, holiness became part of our very being -- our innermost selves. FORCED WILLINGNESS This concept is clearly illustrated in an interesting analysis by Maimonides. Among the details of Jewish divorce law is the requirement that the get (divorce) be given willfully. It is clearly stated, though, that should a Jewish court rule that a man is required to divorce his wife, he can be openly forced to do so, until he gives in and says, "I want to divorce her!" This is puzzling, as his verbal statement is obviously insincere -- he is only giving the divorce in order to avoid the court's punishment. How can this be said to satisfy the Torah's requirement that it be given willfully? Maimonides explains that the inner desire of a Jew is always to obey the Torah. This desire may be obscured, even to the extent that the individual fights violently against the court's decision. This lack of cooperation, however, doesn't change the inner truth, the inner desire to be holy and bound to the Torah. Why does the person openly oppose the court? It is because his coarse physical desires have overpowered this innate good; "forced" it, so to speak, to disobey the Torah and the court's ruling. When the individual receives corporal punishment from the court, these cravings fall away, and the good which was hidden within comes out into the open. THE ESSENTIAL GOOD The person's statement, "I want to cooperate," is not a sham, as it may appear. It is actually the pure voice of the inner soul, expressing its desire to be close to the Torah. This inner desire of the Jewish soul to cleave to good was bestowed upon us when we became a nation. It is such an essential part of each and every one of us that it remains intact under all conditions. Even one who intentionally rebels against the Jewish court, as we saw above, still has this desire. It is this innate holiness that, similar to the holiness of the firstborn animal, distinguishes the Jewish people who, cannot be exchanged for another nation. Their holiness cannot be removed. The Jew's holiness and desire for good is part of his essence. Just as belonging to the human kingdom is an essential characteristic and cannot be changed; so too the essence of a Jew cannot be removed--it exists eternally. ***************************************************************** WHAT'S IN A NAME? ***************************************************************** TUVIYA means "G-d is good." In Zecharia (6:10) he is mentioned as one of the Babylonian Exiles who returned to the land of Israel. TAMAR means "palm tree," a plant which is known for being upright and graceful. Tamar was a descendant of Shem, Noah's most righteous son. She married Judah (Genesis chap. 38), and had two sons, Zerach and Peretz--ancestor of the House of David. ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** With summer almost here, many of us are looking forward to vacation time--time off at the bungalow colony, or a summer home, or a hotel somewhere in the Caribbean. But how will we be spending that all-too-short vacation time? Scene one: "I work hard the whole year long. I get up at the crack of dawn, have to deal with lawyers, accountants co-workers, subordinates and superiors. I don't have any time for my family, let alone myself. The summer is my time off. I'll relax by the pool, play a little golf or tennis, take long walks and pamper myself. I'll catch up on all the latest news--international, national, and local gossip. That's my idea of a real vacation!" Scene two: I can't wait until the summer. What with all of my obligations at work, I barely have time for anything else. But on vacation, I'll have plenty of time--time to say my prayers with more devotion, time to catch up on my Torah studies, time to spend with my family in a calm, relaxed atmosphere and find out how they're really doing in all the important areas of their lives. What a wonderful way to spend vacation time." The summer certainly is the perfect opportunity to catch up on "lost time" in all matters of our G-dly service. In fact, when we're relaxed and away from the worries and stresses of our day-to-day affairs, our concentration and time is at a premium. So, let us give the "best" of our time and energy to Jewish matters this summer. Let us study more Torah, pray with more ardor, and let the enthusiasm and esprit de corps of our time off infuse everything we do. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** Zevulun, a wealthy Jewish merchant, lived in Babylonia. His son, Naftali, was gifted with a brilliant mind. When he became old enough, Zevulun sent him to Jerusalem to study under the guidance of one of the great sages of Israel. Soon after Naftali began studying with the great scholar Rabbi Eliezer, misfortune befell his father in Babylonia. Rather than interrupt his son's studies, Zevulun used the strength and time he had left to settle his affairs. He made out his will in a manner worthy of a man of his wisdom and piety. He gave a large part to charitable institutions. The remaining possessions, gold, silver, jewels, estates, ships and merchandise, he left to his old slave, Samura. The only clause in the will was that Samura had to permit Naftali to select one object from all his possessions for himself. After Zevulun's passing, his friends were shocked to find out the contents of the will. In vain they searched for the motive of Zevulun's disregard for his young son whom he had loved so much, and who was diligently studying Torah with his father's approval. This was certainly not the proper reward for the youth. While Naftali concentrated on his studies, ignorant of the double misfortune that had befallen him, the old slave Samura inherited Zevulun's wealth and property. As for Samura, instead of living a life of extravagance and luxury with his newly acquired wealth, he spent his time making cautious investment and furtherance of the business. One day, a man knocked at the door of Naftali's study. To his surprise, there stood a fellow Babylonian who gave him a letter. "I have been asked to wait for your signature and reply," he said. Naftali opened the sealed message and was shaken when he read the news of his beloved father's passing. If his dear father was destined to die, at least he, his only son, could have made his last hours happier with his presence. "Why hadn't he been notified?" he cried to himself. When Naftali recovered somewhat from the shock, he continued to read the long letter from his father's friend. Imagine his surprise when he found out about Zevulun's will. He cared not so much about the lost wealth, as he did about the possibility that he had precipitated such an estrangement from his father. While he was mourning his double loss, his great teacher, Rabbi Eliezer, entered the room to comfort him. Silently, he sat down by the side of his heartbroken pupil. Naftali showed the great sage the letter. Rabbi Eliezer took his time reading every word of the letter. Having finished, he put it aside and thought for a while. Then, to Naftali's surprise, a happy smile lit up the scholar's face, and his wise, old eyes beamed at his student. "Blessed is G-d who gives wisdom and understanding to His servants," he exclaimed. "My son, be happy and joyful. Your father's love and care reaches even beyond the grave. Know that the very will which you thought had deprived you of your father's love and possessions, proves his infinite concern for you. In his wisdom, he protected and made safe his huge wealth for you." Naftali did not immediately grasp what had given Rabbi Eliezer this idea. But, when his teacher asked him to whom, according to Jewish law, belonged the possessions of a slave, Naftali understood. "To his master, of course," replied Naftali. "During your absence, servants and managers might easily have done great harm to your inheritance," began Rabbi Eliezer. "Knowing Samura's capabilities and good character, you wise father made him temporary heir, so that he take proper care of the business until your return. Then, as provided by the clause in the will, you would choose the slave as the one object that you select for yourself. Automatically, all of Samura's possessions will be yours, according to the law." Thirty days later, Naftali arrived in Babylonia and legally succeeded to the huge wealth of his father by selecting Samura as his inheritance. In appreciation of the good slave's services, he freed him and made him manager and adviser, with full powers to carry on, as if the business were his own. They remained good friends and successful business partners. Thus, Zevulun's wise will had, indeed, completely cared for and protected his beloved son beyond his grave. ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "Moshe was very angry" (Numbers 16:16). The commentator, Rashi, translates the above as: "He was extremely upset." Even when Moshe was attacked by two trouble- makers he was upset rather than angry. Chasidim relate that Rabbi Menachem Mendel, the third Lubavitcher Rebbe, was extremely careful not to become angry. On one occasion he was nearly provoked to anger. He asked for the Code of Jewish Law, explaining that the Talmud compares anger to idolatry. "I am close to an offense which is similar to idolatry." he declared, "I will see first if my anger is permitted according to Jewish Law." Of course, by the time he had examined the question there was no more need for an answer. *** "The staff of Aaron blossomed and gave forth almonds" (17:23). The Rabbis explain that the entire cycle of the almond, from when it first buds to the finished fruit, is 21 days. For this reason, the translation of the Hebrew word for almond, "*shaked*," is "rush." This is similar to the blessings brought about by Aaron the high priest, which came quickly. The name "Aaron" also hints to the immediate visibility of the blessing since it is formed from the same letters as the word "*nirah*," "seen." (Likutei Torah) *****************************************************************