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                              L'CHAIM                ISSUE No. 21
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22 Av, 5748             Parshat Eikev              August 5, 1988
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          THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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                   THREE, TWO, ONE, BLAST OFF!!

   The Russians have launched spacecraft to explore Mars and one
of its moons.  NASA moved its space shuttle, Discovery, to its
launching pad on July Fourth.  Our extraterrestrial imaginations
are once again more aroused.

   Picture a spacecraft waiting to blast off.  Hundreds of
thousands of hours have been spent in research, study, planning,
and building, hundreds of millions of dollars have also been
expended.  Suddenly, an unexpected announcement is heard.
Something is not in order.  The launching will have to be delayed.

   What could possibly be wrong?  Years ago, people would have
assumed it must be one of the main computers, or a delicate piece
of equipment designed by the leading technological experts.  Today,
however, we know it might only be an "O" ring.

   "Do not sit and ponder the worth of the mitzvot of the Torah,"
the Midrash tells us.  It is not for us to decide on our own which
of the mitzvot are important or significant and which are not.  Who
really knows the importance of an "O" ring?  We must bear in mind
that the simplest of mitzvot is vital to the overall system of
Torah--it must be performed with the same energy as the others.

   "But does G-d really care if the food has a 'K' or a more
reliable supervision?" we might ask.  "I'm a *mentsch*, and I never
cheat on my taxes.  So what if I don't study Torah."  We must
remember that the spacecraft is grounded and the whole mission is
seriously affected by the seemingly "trivial" part.  Each and every
mitzva is a vital part of our lives.  Even if we're not striving to
explore the heavens, we should make sure that all of our equipment
is in top condition.

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                       LIVING WITH THE TIMES
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                     THE WEEKLY TORAH PORTION
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   Every thought and concept in the Torah has a purpose. The
simplest of words are not written there by chance; rather they are
exact in their meaning.  This week's Torah portion, *Eikev*, begins
with the words:  "And it shall come to pass, *eikev*, because you
listen to these ordinances"...G-d will keep His covenant with you,
love you and bless you.  (Deuteronomy 7:12-13)

   In explaining these opening words, our sages comment that the
ordinances referred to here are "simple" mitzvot; commandments that
a person might trample under his heel (*akev* in Hebrew).  Rashi
further explains, "If you follow commandments of "minor importance"
--which one tramples with his heels--when GÄd will fulfill all of
His promises."  The Torah is encouraging us to be careful in the
way we fulfill even a minor mitzva.

   Rather, The Torah is addressing itself, not to neglecting or
minimizing mitzvot, but to the way in which a mitzva is performed;
in one's mind no mitzva can be considered unimportant.

   A person might fulfill all of the commandments in the Torah,
each detail and nuance, and yet still perform one mitzva with a
difference in energy or attitude.  The fact that a certain mitzva,
such as Purim, was established by the Rabbis should not reduce its
importance to us.  A mitzva that we perform weekly, or daily,
should not become rote.  Evaluating or grading mitzvot, for the
purpose of lessening the vigor and enthusiasm with which we perform
the mitzva, is unacceptable.  We must fulfill each and every one
with the same measure of joy and devotion.

   It is erroneous to judge mitzvot according to one's
understanding.  Mitzvot should not be performed according to our
own logic, but rather because they are Divine commandments.  Who,
after all, can understand G-d's reasoning?

   For this reason, the Torah enjoins us in this week's portion,
to fulfill even the simplest of mitzvot with exactness and
sincerity.  We are then informed of the many blessings we will
receive:  "And G-d will keep you and His covenant and the kindness
which he promised to your fathers."

         Adapted from the works of the Lubavitcher Rebbe.

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                           SLICE OF LIFE
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                     INTERVIEW WITH GAIL LEVEY

   Every Wednesday at noon Gail Levey tells New Yorkers about the
latest in nutrition on CBS News at Noon.  But after the show is
over, when Gail goes down to the CBS cafeteria to grab a bite,
she's more concerned with whether the food is kosher than its
nutritional content.

   Gail has appeared on numerous national T.V. shows and has
written for magazines like Parade, Seventeen, and Self.  Her weekly
syndicated column for the American Heart Association is carried by
dozens of newspapers.  She is also a spokesperson and consultant
for the Paperboard Packaging Council (makers of milk cartons) and
the manufacturers of Promise margarine, in addition to other
clients.  But, she notes clearly, her work has not been adversely
affected in the least by becoming observant.

   "I feel it's very important not to make my religiosity somebody
else's burden.  If you want to encourage other Jews to become more
observant, or non-Jews to respect Judaism, you can't make it their
problem.  When I have a consulting job out-of-town, I make it clear
that I prefer being back in New York for Shabbos. But if that's not
possible, then I have a nice quiet Shabbos in a hotel."

   Gail started becoming interested in traditional Judaism after
meeting Judah Schorr, a "nice Jewish doctor."  He was a resident at
Mount Sinai and the geriatric specialist for her hospitalized
grandmother.  They went out a few times, "but of course," Gail says
with a smile, "I told him right off the bat that if he was looking
for a religious girl, he had the wrong one.  I said, `My profession
is nutrition, food.  I eat in all the best restaurants and I love
going out to the new ones.  And as far as keeping Shabbos, I write
magazine articles on Saturday.  So forget about that.'"

   But it wasn't so easy to forget.  So, in an attempt to learn
more, and at the suggestion of a friend, Gail called Molly Resnick
(previously a producer with NBC).

   Molly invited Gail for Shabbos, but she quickly declined.
However, with some urging, Gail agreed.  She vividly remembers her
first Shabbos experience, made memorable with the help of the
Resnicks.  Greeted at the door by Molly's two sons with a big "Good
Shabbos," she quickly felt comfortable.

   Soon, Gail was keeping Shabbos.  Molly invited her for a
weekend in Crown Heights, Brooklyn.  That was Gail's first Shabbos
experience in a community atmosphere.  She soaked in everything
that was going on around her.  "I think the first thing I noticed
was the excitement of the Shabbos rush.  Everyone busy getting
ready for Shabbos."

   What also impressed Gail was how involved and intelligent the
women were.  "Now," admits Gail, "I love it in Crown Heights. It's
kind of an escape for me, a mini-vacation."

   That weekend, Gail made it clear to everyone that, although
Judah was the impetus, she was exploring Judaism on her own.  "You
just can't take on a life for someone else.  Maybe for a few months
or a few years you could, but in the end you'd resent it."  What
had started out as a way of continuing her relationship with Judah,
quickly became an important part of Gail's life.

   In answer to questions about any difficulties with her career
now that she keeps kosher, Gail chuckles.  "No one has ever balked
at going out with me to a kosher restaurant here in New York."
When outside of New York, Gail turns down offers for business
lunches or dinners.  But she does accept invitations for breakfast.
"I just order a whole apple or a whole grapefruit, which I peel
right there on the spot."  Gail laughs again, "You just wouldn't
believe how much they charge in restaurants for a whole piece of
fruit! Keeping kosher just makes my business more of a challenge,"
she adds.  And yes, Gail married the nice Jewish doctor.

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                            WHAT'S NEW?
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                       JEWISH "PEACE CORPS"

   This summer, Bangkok, Aruba, Kenya, Nigeria, and Kinshasha are
hosts to pairs of students from Lubavitcher yeshivas around the
world.  Senior students from the yeshivas participating in this
program are spending 3 to 4 weeks strengthening Jewish awareness
and identity.  In their meetings with rabbis and Jewish communal
leaders, they will seek to find ways to reinforce Jewish pride and
enhance Jewish observance on all levels.  Through a variety of
programs, study groups, weekend retreats, and children's rallies,
they will meet thousands of Jews of all ages, backgrounds and walks
of life.

   Upon their return to New York, or their home countries, the
young emissaries will file detailed reports to Merkos L'Inyonei
Chinuch, the educational arm of the Lubavitch movement and sponsor
of this program.

                  NEW CHABAD CENTER IN NEW JERSEY

   The fast-growing While Meadow Lake area will become the home of
a new Chabad Center.  Under the directorship of Rabbi Asher Herson,
the center hopes to entice residents to this highly attractive
area; Jewish Day Schools, a mikva, and kosher shopping are
available in the area.  And housing costs are currently 30% lower
than in other New Jersey communities.  This Chabad center is one of
many such centers presently being established under the auspices of
the Rabbinical College of America.  For more information, call
(201) 625-0493.

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                             INSIGHTS
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                     MITZVOT AND THEIR MEANING

   The mitzvot of the Torah are not all of one type; they are
classed in three main categories, described by terms that indicate
the dominant characteristics of each.  Let us discuss the various
types of mitzvot and then attempt to see their significance for the
contemporary Jew.

   *Mishpatim*, the "mitzvot of justice."  These mitzvot are
logical; their meaning is self-evident in that everyone accepts
them as desirable and necessary.  They are the laws that keep the
wheels of society running smoothly and make it possible for men to
live together without destroying one another.  The mishpatim
include the prohibitions against  murder and theft, such laws as
those pertaining to the establishment of courts, laws formulated
and observed by society even without the teachings of the Torah.

   *Edot*, literally "commemorative" mitzvot, or "testimonials."
It would probably not occur to us to devise the commandments that
come into this category, but since these commandments are set forth
in the Torah, any reasonable person with a sense of history will
find them acceptable.  Examples of *edot* are the festivals which
commemorate important events in Jewish history.  Passover, for
instance, recalls the Exodus, and we are bidden to mark the
occasion by ridding our homes of *chametz*, eating matza and
celebrating the seder.  *Edot* have historical and didactic value
which no one should find objectionable.

   *Chukim*, the "statutes," or "decrees" of G-d.  Our Sages refer
to this category of mitzvot as the mitzvot that are "ridiculed by
the nations of the world (on the one hand) and by the *yetzer hara*
(evil impulse) of the Jew (on the other)."

   Of the three mitzva categories, the *chukim* alone are the
ultimate test of faith.  One need not be particularly devout to
obey such mishpatim as the prohibition against murder and theft,
and one may enjoy observing such edot as the Passover seder because
of sentimental associations.  Only the chukim are observed for no
other reason but that they are part of the Word of G-d.

   In this connection, an interesting observation occurs to me.
Many Jews of today wonder why their parents or grandparents were
never able to explain to them in so many words why the Sabbath and
*kashrut* should be observed.  All that their elders were able to
manage was an inarticulate stammer that "it says so in the Torah."
On the face of it, this would seem to be a simple, naive way of
dealing with the question.  But it may be that, in fact, those
"simple" elders were instinctively more enlightened than their
sophisticated children.  They sensed something about the  origin of
the mitzvot and about the capacities of the human mind as compared
to the Divine Intellect.  They observed all the mitzvot--not just
the chukim, but also the more "logical" *mishpatim* and *edot*--
not because they understood them, but simply because these laws had
come from G-d.  They recognized in the mitzvot an element which no
human mind can ever hope to fathom.

   This may give us some insight into the pattern of the mitzvot.
*Chukim*--and, by extension, the other mitzvot as well--lie beyond
the scope of our understanding.  But we know that their observance
creates a bond between man and his Creator, while their violation
or neglect raises a barrier between man and G-d.  The observances
do make for personal satisfaction, social progress and cultural
growth, but observing the mitzvot of the Torah is not contingent on
these benefits.

   The integration of the mitzvot brings the warmth and enthusiasm 
of the justice and testimonial laws into the chukim, and the 
awareness of Divine origin inherent in the chukim transforms the 
others into a religious experience.

         From the book "Think Jewish" by Zalman I. Posner.

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                         WHAT'S IN A NAME?
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ZECHARYA means "remembrance of the L-rd."  He was one of the twelve
Minor Prophets.  One of the kings of Israel was also named Zecharya
(Kings II 14:29).

ZEHAVA means "gold" or "golden."  Golda is the German-Yiddish
variation and Zlata is the Polish-Yiddish variation.

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                     A WORD FROM THE DIRECTOR
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   We recently observed the day of Tisha B'Av, a day on which our
most fervent prayers were that G-d "comfort Zion and rebuild
Jerusalem."  This will be accomplished with the help of the
righteous Moshiach.

   The Rambam (Maimonides) wrote in his magnum opus, the *Mishna
Torah*, that waiting for Moshiach to come is an actual commandment.
One who is not actually waiting for Moshiach's arrival denies the
existence of G-d!  This waiting, then, obviously is an intrinsic
part of Judaism.

   It is not our obligation or duty to speculate as to who
Moshiach is.  That is G-d's business.  He, and only He, is the one
to decide.  It is, however, our duty to want and pray for him every
day.

   An anecdote about the Chafetz Chaim illustrates the above
points:

   Whenever the Chofetz Chaim would retire for the evening, or
even a short rest, he would make a request of his attendant.
"Please stay alert while I'm asleep.  Be sure to wake me up quickly
as soon as Moshiach comes."

   If a person is waiting for the delivery of precious gems, or
the arrival of an important visitor, he would be looking out the
window every moment.  Our waiting for Moshiach should be fulfilled
in the same manner.

   Let us await his coming every moment.  It will be faster than
we think.

                                              Rabbi Shmuel Butman

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                         IT HAPPENED ONCE
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   Wolfe the Cobbler and his wife wandered from town to town
supporting themselves by cobbling, a job Wolfe carried on with
great keenness, for it meant for him much more than a means of
earning a modest living, it was a shield behind which to hide his
righteousness and learning.

   Wolfe's wandering went on for some time until he reached a
village in Wohlyn, not far from Lukatsh, where he settled and made
his permanent home, "permanent" until he had to leave.

   In this village Wolfe had at first found the contentment he had
been looking for.  He was able to lead a quiet, unassuming life
without it occurring to anyone that he was a great man, a scholar
and mystic.  Wolfe had won a good name for himself among Jews and
non-Jews alike on account of his honesty and conscientiousness in
his work.  He was liked for his quiet manner, and for never
gossiping about people.  In truth, Wolfe spoke very little
altogether, and was considered a silent fellow.  People ascribed
this to his simplicity as well as to his goodness.

   Now something occurred which compelled Wolfe and his wife again
to pack and depart.  In this village there lived a priest who was
trying to convert the Jews.  At first the priest began with soft
words and a friendly manner.  Every time there was a public holiday
he called together all the inhabitants, Jews as well as non-Jews,
and addressed the assembly from a platform in the market place.

   It did not take very long, however, before the Jews saw that
the priest's fine words were but a preparation.  It soon became
clear that all this talk of "friendship" led to his open request
that the Jews submit to conversion.  Soon, the priest began openly
to rant against the Jewish faith.

   Learned Jews knew how to answer such arguments.  Jewish leaders
throughout the ages have had to deal with so-called proofs
submitted by missionaries, and frustrated them completely.  In this
village in Wohlyn, however, there seemed to be no Jew capable of
replying convincingly to the priest.

   Once, just before a Christian festival in the summer, the
priest assembled all Jews and non-Jews in the market place again
and addressed them from the platform in his usual manner.  But this
time the priest spoke more sharply against the Jewish religion and
demanded that the Jews should embrace Christianity.  He made fun of
their customs and of their faith.

   "Can anyone reply to my arguments?" asked the priest, looking
around, confident that there was no Jew present who could reply.
But suddenly someone stepped forward from among the gathered Jews,
saying in a clear voice that he was ready to answer the priest.
Everybody in the crowd turned round to see who this man could
possibly be.  And, to their great astonishment, it was Wolfe the
Cobbler.

   "What is the idea of his coming forward?" the people asked each
other, in wonder.  The priest was intrigued.

   "Good Wolfe," he called out, "do you wish to say something?
Come up here onto the platform and let us all hear what you have to
say!"  The priest was obviously certain that this Wolfe could help
pin the Jews down.

   With assured steps Wolfe walked onto the platform and began to
speak.  To the amazement of all present, they heard language which
they had never believed could come from him.  He spoke in a fluent
clear Polish, unusual for a Jew in those days.  The biggest
surprise he gave the listeners, however, was what he said.  He
started refuting the priest's arguments one after another, and
brought counter-arguments which made the priest appear ridiculous.
The cobbler quoted passage after passage from the Bible in Hebrew,
quickly and fluently translating them into Polish.  Surprisingly,
everyone understood him clearly and easily, and could see that he
was right.

   Thus was Wolfe discovered to be a mystic.  His own actions had
brought this about, but the urgent need of upholding the sanctity
of G-d's name, had left him no alternative.  After that, however,
he did not feel like remaining in Wohlyn.  He had fulfilled his
mission in this place; he could leave now.

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                        THOUGHTS THAT COUNT
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"And it shall come to pass, *eikev*, because you listen to these
ordinances..." (Deuteronomy 7:12).

   When the Tzemach Tzedek was a small boy, his grandfather, Rabbi
Schneur Zalman, questioned him, asking the boy the meaning of the
words, "Eikev, because Avraham listened to My voice" (Genesis 22).
The boy answered:  "Avraham listened to G-d's commandments with all
of his limbs, even his heel (akev).

   R. Schneur Zalman was very pleased with his grandson's answer
and added:  "The heel must also listen to the mitzvot and abide by
them."

                                ***

"And now Israel, what does GÄd your GÄd ask from you but to fear
GÄd your GÄd and to follow in all his ways to love him and serve
him with all your heart and all your soul" (10:12).

   The Talmud asks "Is then fear such a small matter?" and
answers, "For Moshe it is a small matter."  Rabbi Schneur Zalman,
the first Chabad Rebbe, asked, "The Torah speaks here to every Jew.
How is this an answer for every one.  The answer which is given is
that every Jew, whoever he may be, contains a spark of Moshe.  This
gives every Jew strength to attain fear of GÄd easily" (*Tanya*).
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