***************************************************************** L'CHAIM ISSUE No. 25 ***************************************************************** 20 Elul, 5748 Parshat Tavo September 2, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** FALL TUNE-UP Throughout the year we make a point of having various "tune-ups." Before a long automobile trip we must check at least the water, air pressure, and oil. As winter approaches, homeowners in cold-weather climates make sure the heating system is running properly. And every six months a reminder to have your teeth cleaned and checked comes from the dentist. The month of Elul, in which we now find ourselves, is customarily the time for a *mezuza* and *tefilin* tune-up. During these weeks preceding the holy days of Rosh Hashana, Yom Kippur, Succot and Simchat Torah, we try our best to increase and strengthen our observance of *mitzvot*. It is our hope that, through doing this, we will tip the "scales" of justice to our side. Having our *mezuzot* and tefilin checked is one of the many ways to help tip the scales. Today, many beautiful covers can be bought for the mezuza scroll. Silver, glass, lucite, wood, metal, handcrafted ceramic, even Wedgewood and Lenox make mezuza covers. But it is the parch-ment inside that is of the greatest importance. Just imagine that car you want to tune up for the long trip. Maybe it's a BMW or Porsche. If the body is in perfect condition, that's great. But if the motor isn't working, what good is it? A beautiful mezuza cover should have a working mezuza inside. Make sure when you purchase your mezuzot (or tefilin) that they come from a reputable store or scribe. Then have them checked for wear and tear each fall, or at least twice in every seven years, as the law requires. The mezuza is not a charm or amulet and should not be considered as one. Yet it does offer protection. As explained in the Kabala, the mezuza provides G-d's protection from the time we leave the house until the time we return home. Wouldn't it be interesting if the all American Jewish dream was expanded to two cars in every garage and a proper mezuza on every door? ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** The Torah portion, *Tavo*, contains a description of the ceremony of offering the first fruits of the Land of Israel, and gives the prayer that was to be recited by each person as he made his offering in the Sanctuary. The portion begins by stating: "When you come to the land that G-d your L-rd is giving YOU as a heritage, occupying and settling it, you shall take of the first fruit...." The commentator, Rashi, explains that this verse teaches us that the Jewish people were not obligated to bring the first fruits until they conquered and divided the entire land, not just part of it. Offering the first fruits served as a gesture of thanks to G-d for leading the Jewish people into the Land of Israel and allowing them to enjoy its bounty. As the land was being conquered and divided, bit by bit, the various tribes and families began receiving their allotted portions. Why weren't these people obligated to bring their offerings of the first fruits from their land? Wouldn't these offerings be an indication of gratitude for receiving their portion? Bringing the first fruits was an active appreciation of G-d's complete goodness. These fruits, therefore, could not be offered until Israel as a whole was conquered and divided among the Jewish people. All Jews are connected with one another. As long as there remained a Jew who did not yet have his portion in the land, there was a diminished sense of joy among all the Jews, even those who had already received their portions. This is a deeper reason why the Jewish people were not obligated to bring first fruits until they conquered and divided the entire land. The empathy which each Jew felt for the next is an indication of the true and absolute love and unity that existed among the Jewish people. Love of one's fellow Jew was so great that a person could not be truly happy as long as there were Jews who did not yet have their portion in the land. Adapted from the works of the Lubavitcher Rebbe by "Sichos in English." ***************************************************************** SLICE OF LIFE ***************************************************************** A WOMAN OF VALOR "I believe that Hebron belongs to the Jewish people. Abraham, our forefather, bought the Cave of the Machpela [where Adam and Eve, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah are buried] in Hebron with good money. It belongs to us. Nobody can say that it is not ours." So begins Sarah Nachshon's animated explanation of how she, her husband, Baruch, and other families, attempted to resettle the ancient Jewish city. The Nachshons, together with their children (four at the time), were one of seven families who attempted to resettle the ancient Jewish city of Hebron in 1967. They stayed in a hotel in Hebron until their numbers swelled to 25 families, at which time they were moved by the government to an old police station. The Nachshon's fifth child, a son, was born in the police station. As the first Jewish child to be born in Hebron after so many years, the Nachshons, requested to have the bris in the Cave of the Machpela. The government refused their petition and the bris took place at the police station. Three bus loads of people attended the bris, and the not-yet-Prime Minister Begin served as the *sandak* (godfather) at this well-publicized event. In the end, as a compromise, the government agreed to let the families establish the settlement that they so desired in Kiryat Arba, on the hills overlooking Hebron; no Arabs lived in the area and no political toes would be stepped on. The Nachshon's seventh and ninth children were also boys. Secret *brisim* were held in the cave of the Machpela, in defiance of military authorities. When their ninth child died suddenly at the age of five months, Sarah was determined to learn a lesson from her baby's passing. "Why did he die?" she asks rhetorically. He was born in Hebron, his bris was in Hebron, and he would be buried in Hebron," was Sarah's conclusion. Sarah was adamant about burying her child in the Jewish Cemetery of Hebron, though she knew she we come up against resistance from the government. "The soldiers stopped our car and wouldn't let us continue until there was of official government approval. We waited for over two hours." Sarah stayed in the car until it was dark, at which time she approached on of the superior officers. "I told him, 'You can stop my car right here on the road, but you can't stop me from walking in the Holy Land. I am going to walk on this road, and take my baby with me."' Sarah held her head high and began Walking toward the cemetery. She overheard a higher ranking officer ask, "Why didn't you stop her?" to which the reply was given, "You try and stop her." In the end, Sarah was accompanied by the 200 soldiers sent to deter her from burying her son in the Jewish Cemetery. Three years after the death of Sarah's son, they decided the time had come to try and resettle Hebron again. "We chose a place which was recognized by all to have belonged to the Jews--the first Hadassah Hospital building, established almost 90 years ago. In the middle of the night, twelve women and 30 children left the comfort of their homes, and steadily made their way into the deserted building. There was no water or electricity, no windows or doors. They lived there for nine months, until the Israeli government recognized the right of the Jews to live in Hebron. "A Woman of Valor, who can find her?" asks King Solomon in Proverbs. "Her value far exceeds that of gems." Look to the hills surrounding Hebron. Surely a woman of valor will be found there. ***************************************************************** WHAT'S NEW? ***************************************************************** SOUTH STREET SEAPORT Every Thursday and Saturday evening at the end of Pier 17, classes entitle, "Chasidus by the Sea" have been held over the summer. The Thursday night class at 9:30 p.m. is taught by Rabbi Eli Cohen from Chabad at NYU. Guest speakers teach on Saturday evening at 11:30 p.m. Directly across from the speakers is a table with free, light refreshments and pamphlets and brochures of Jewish interest. This program, established in memory of Miriam Necha bas Moshe Gaerman, will continue while the weather permits. For more information, call (718) 467-5519. MONTREAL BIRTHDAY COORDINATORS Months ago, when the Montreal Birthday Registry was established, it was an opportunity for residents of Montreal to find out when their Jewish birthday takes place and get a personal reminder of its approach every year. The program, sponsored by the Chabad House in Montreal, has since expanded and now includes a service to help plan and run Jewish birthday parties. Rabbi Ronnie Fine, co-ordinator of the project, works together with a professional party planner to help ensure that the Jewish birthday parties are loads of fun and a positive Jewish experience. BIRTHDAY HOTLINE To find out when to celebrate your Jewish birthday, or the correct date to observe a *yahrtzeit*, anniversary, etc., call the birthday hotline at (718) 953-5000. A project of the Lubavitch Youth Organization. ***************************************************************** INSIGHTS ***************************************************************** FIRST FRUITS AND GRATITUDE This week's Torah portion begins with a discussion of *bikurim*, "the first fruits." At the time of the Holy Temple in Jerusalem, every landowner would mark his earliest blossoming fruits, and, after they ripened, bring them with great pomp and ceremony to the Temple. The Torah explains that these fruits are a gift to G-d, and therefore they are given to the *kohanim*, His priestly representatives. The giver then makes a verbal statement which thanks G-d for all of His kindnesses. At first glance, the timing of this declaration seems inappropriate. Certainly we must thank G-d and acknowledge His role in providing for our needs. It would seem more fitting, though, to do so at the moment one first receives such a benefit. However, in this case, instead of expressing one's thanks at the time of blossoming or at the time of harvest, one does so at the moment that the food is given away. Why do we give thanks when we give, rather than when we receive? WOULDN'T YOU REALLY LIKE 800? To answer this question, we must first compare the psychology of a "giver to that of a "recipient." The Torah actually considers the desire to receive more and more as natural, succinctly stating, "One who has 100 desires 200. One who has 200 desires 400." This description of the "gimme" syndrome is obviously not given as a goal to strive for. On the contrary--one can never reach the end of this constantly escalating spiral. Our Sages are simply describing how people think before they begin analyzing things more deeply. But, what is the source of this natural desire? People usually have quite high opinions of themselves, sometimes deservedly so. This being the case, their sense of justice requires that their reward be commensurate with what they deserve. Since there is no end to their imagined worth, there is also no end to their desire. And this desire comes almost as a demand, since it's "deserved!" Incidentally, Chasidic philosophy pinpoints this attitude as a primary source of depression. A person who constantly feels he deserves a reward becomes inconsolable when it doesn't arrive. This lack of ego control therefore condemns him to a life of dissatisfaction and unhappiness. Judaism, however requires a different approach, one of humility. Being humble does not mean feeling useless. The humble individual is well aware of his positive aspects. However, he is also aware of his awesome potential. The comparison between what he is and what he could be leads to a feeling of humility. Such an individual is not unhappy when he lacks certain possessions, etc. He is thankful for what he has, wondering whether even that is really deserved. GIVE OR TAKE? This kind of attitude fosters a desire to give to others. A person who thinks he deserves everything always thinks about what he is receiving and what he doesn't yet have. One who feels undeserving, however, looks to become more deserving, and therefore looks for the opportunity to give to others. This attitude is an essential characteristic of holiness. The Talmud gives the example of a certain insect which "only takes in, but doesn't give out." This is described as the lowest realm of existence, because the higher, holier levels are characterized by the fact that they give. The Torah explains that the Jewish people were chosen to be a holy nation because you are small among the nations." This is meant not only statistically, but because we "make ourselves small," with our sense of humility. Perhaps this is the reason that, even where assimilation has obscured people's Jewish commitment, the ideal of charity has survived. The desire to give is part of the very essence of a Jew, and the forces of assimilation can never cover it over. When we ponder the purpose of our creation, we must ask ourselves, "Was I brought into this world to take, or was I brought here to give?" For a Jew, the answer is clearly the latter. Therefore, when one gets the opportunity to give, it is the perfect time to offer thanks to G-d. ***************************************************************** WHAT'S IN A NAME? ***************************************************************** SHMUEL means, "I asked him of the L-d" (I Samuel 1:20). The prophet Shmuel was born through the prayers of his mother Chana. He was one of the greatest prophets, and anointed King Saul and King David. SARA means "princess." Sara was the first matriarch and Abraham's wife (Genesis 17:15). She was considered to be a greater prophet than Abraham. Sara was the first to light Shabbat candles; her candles, connoting peace, lasted for an entire week. ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** There is a beautiful parable regarding the month in which we now find ourselves, Elul: A king is constantly in his palace, surrounded by his servants, advisors, and guards. Infrequently, he travels from his estate, into the nearby fields. There, in the open, to the great delight of his subjects, he is more accessible. His countrymen approach the king with every plea imaginable, asking aid and assistance for matters great and small. The king chooses the field for these encounters purposefully. The countryside lacks the pomp and splendor of the palace; even the simplest of the king's subjects feels comfortable enough to come near. During the month of Elul, the period immediately preceding the High Holidays, the "King"--G-d, is in the field. He brings Himself closer to us, giving us a unique opportunity to voice our pleas. The Rebbe recently mentioned how the end of the summer brings this parable closer to home. We have been "in the field"--on vacation in the country or elsewhere in the field. We can easily identify with the simplicity of the surroundings in the countryside which make the subjects of the king feel at ease. Therefore, it requires less effort on our part to make the connection in our own lives between this parable and our G-dly service. Let us make sure that this year, while the King is still "in the field," we take the opportunity to approach the King with every plea, especially the heartfelt cry that Moshiach come NOW, even before the beginning of the New Year. With best wishes that all Jews everywhere be written and sealed for a *k'siva vachasima tova* - a happy, healthy, and sweet year. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** The Baal Shem Tov (Besht) was a great lover of all Jews. He loved the young and old, the scholars and the unlearned. The Besht would invite the poor and simple folk to eat with him on the Sabbath and holidays. His brilliant students and the many scholars who also sat at the table could not understand why the Besht showered so much attention on these unlearned people. Knowing how the scholars felt, the Besht once told them: "You are surprised that I should favor the simple people, aren't you? It is true that they have not learned as much as you; some of them even do not know the meaning of the prayers they recite every day. But their hearts are made of gold. They love humanity and all of G-d's creatures. They are humble and honest. How I envy them!" The students listened to their master and could hardly believe what they heard. The Besht looked at them earnestly and said, "I will show you soon that I have not exaggerated." During the third meal on the Sabbath, it was the Besht's custom to teach his disciples the secrets of the Torah. The simple folk who could not understand the mysteries of the Torah would go into an adjoining room, where they would recite the Psalms of David as best they could. On this occasion, the Besht closed his eyes, becoming deeply engrossed. Suddenly his face lit up with great joy. When he opened his eyes, all of his disciples could feel his happiness. The Besht turned to the student sitting on his right. "Place your right hand on the shoulder of your neighbor." He ordered the next one to do the same, and the next, until they all formed a chain. Then he told them to sing a melody which they sang only on the most solemn occasions. "Sing as you have never sung before," he instructed them. As they sang, they felt their hearts rising higher and higher. When they finished singing, the Besht completed the human circle by placing his hands on the shoulders of the students next to him. "Let us close our eyes and concentrate," the Besht said. An intermingling of melodious voices filled the room. Some of these wondrous voices expressed unshakable faith, others were full of joyous abandon, still others expressed heart-rending appeal. They could clearly distinguish the saintly words of the Psalms. The circle of disciples that had joined with the Besht into this spiritual excursion sat spellbound. They lost all sense of time and place; tears flowed from their closed eyes and their hearts were full of ecstasy, ready to burst. Suddenly, the singing stopped, for the Besht had removed his arms and broken the chain. The Besht then explained to them how much G-d enjoys listening to the Psalms, especially when they come straight from the pure hearts of simple, honest, humble people. "But whose voices did we hear a little while ago?" asked the disciples. "You were listening for one brief moment to the Psalms recited by the simple people in the next room, as the angels in heaven hear them!" From "The Complete Story of Tishrei" ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "You shall take from the first of all the fruits which you will bring from your land, which the L-rd your G-d gives you" (Deuteron-omy 26:2). The mitzva of bringing the first fruits to the Temple helps combat the notion that the beautiful fruits are solely the result of one's own toil and wisdom. If you begin to feel that it is "your land," the mitzva makes you aware that the land and its produce are that "which the L-rd your G-d gives you." (Akeidat Yitzchak) *** "Since you did not serve the L-rd your G-d out of joy and gladness of heart...you shall serve your enemies" (28:47). Joy holds such importance in the service of G-d. The implication of the verse is that the severe punishment of serving one's enemies comes only as a result of joy lacking from our G-dly service. It is as if joy in our service awakens joy in G-d Himself and annuls all harsh judgments. (Rabbi Shneur Zalman) *** "I have not transgressed any of your commandments neither have I forgotten" (26:13). Why were two such similar statements necessary? To teach us that it is possible to fulfill a commandment and at the same time forget it. This happens when one fulfills it without intent--while the mind is focused on other things. (Sfat Emmet) *****************************************************************