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                              L'CHAIM                ISSUE No. 32
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10 Cheshvan, 5749       Parshat Lech Lecha       October 21, 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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                             LOST TIME

   Making up for lost time.  That's what we say we're doing when we 
meet old friends or long-lost relatives, and sit for hours and 
hours, talking.

   At other times we "burn the midnight oil" when we don't seem to 
get enough accomplished during the day, or have to catch up from a 
long weekend or vacation.

   This year, the Jewish calendar has a month that helps facilitate 
making up for the past.  It is an extra month, distinguishing this 
year as a leap year.  The Jewish calendar was established according 
to the moon's cycle and has an extra month every two or three years 
to compensate for its shorter months (the lunar calendar has 11 
less days than the solar calendar).

   This year, in a spiritual sense, we can compensate for lost 
time.  By making a firm commitment to improve in the future and
increase our involvement in Jewish activities, we not only affect
the approaching days and months, we actually rectify the past as
well.  And we're not only talking about the recent past, we're
talking about the past two or three years, the years which the
added month is completing.

   Of course, we're making up for the past in a qualitative rather 
than quantitative sense.  We have been given a whole month to 
accomplish this feat; not a 27-hour day or an eight-day week, but a 
thirteen-month year.

   Practically speaking, an added month means that we have 
additional time to do more mitzvot.  We can give extra charity,
do more "nice" things for people, spend more time ensuring that 
every Jewish child receives a Jewish education...the list is 
endless.  So don't lose time, start NOW.

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                       LIVING WITH THE TIMES
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                     THE WEEKLY TORAH PORTION
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   This week's Torah portion, *Lech Lecha*, opens a new and
inspiring chapter in Torah--the life of Abraham, father of the
Jewish nation.

   Abraham did not wait to be approached and asked about his
belief in the One G-d, which was a startling innovation in his
time.  Wherever he went, says the Torah, "...he called on the
name of G-d, L-rd of the Universe."  The rabbis of the Talmud,
commenting on this verse, explain that he called (*vayikra*)
should rather be read as *vayakan*--he caused others to call.

   Abraham's efforts were directed even towards the heathen
Arabs of Canaan, a tribe so lowly that they worshipped the dust
of their feet!  Yet, Abraham tried to bring about that even they
should "call on the name of G-d."

   Abraham accomplished this by setting up an inn in the
Beersheba desert, and inviting all passing travellers to come in
and enjoy his hospitality.  He provided his guests with a full
meal of meat, wine and fruit; he gave them a bed to sleep on, and
even went so far as to provide a court of judges at the inn to
settle the various disputes and questions of law that sometimes
arose amongst the wayfarers!

   After they had enjoyed all the pleasure of his hospitality
and wished to thank him, Abraham told them, "Bless Him whose food
you have eaten.  Thank, bless and praise Him whose word created
the universe."  Thus he literally made G-d's presence "famous" in
the world--and indeed went to remarkable lengths of hospitality
to achieve this end.

   He was not satisfied to give his guests bread and other
staple food, which would have been sufficient to satisfy their
hunger.  He did not feel that it was adequate to give the bare
minimum, but deemed it necessary to provide his guests with
luxuries and "extras"--fruit, wine, all kinds of delicacies, a
bed and even a court of judges.  This is all the more remarkable
when we consider that he went to such lengths although the guests
were complete strangers to him.

   To give another person what he lacks is understandable, for
one's feeling of pity are naturally aroused on seeing another's
need.  However, to give someone that which he does not lack, but
which is rather a luxury for him, stems from a goodness of
character that is motivated by something higher than reason.

   We, the descendants of Abraham, should try to emulate his
noble example.  We should do our share in helping Jews learn
about Judaism, making our motto *vayakari*--causing others to
call on the name of G-d.

              From "A Thought for the Week,"--Detroit.
           Based on the works of the Lubavitcher Rebbe.

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                           SLICE OF LIFE
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                    SKULLCAPS 'N' SWITCHBLADES

                       by Dr. David Lazerson

   Take a tough, inner-city class of adolescents with learning
and behavioral problems, complete with all the stereotypes--
broken families, guns, knives--and match it with a bearded skull
capped Orthodox Jew for a teacher, one of a handful of whites in
the entire school.  The scenario fascinated me--in a dreadful
sort of way.  You see, I was this teacher.

   A week before school began, I was given the "advantage" of
reading the students' files. "Forewarned is forearmed," my
supervisor told me with a strange smile on her face.

   Three students had criminal records.  Another two would have
been classified as juvenile delinquents, but were too young.
Most of them came from broken homes.  Only three out of ten had
fathers living at home.  Some had witnessed actual murders.

   I played ball with my students almost every day.  I played
with them for several reasons.  First, it was a main part of my
"stereotype breaking" game plan.  I wanted them to see that I
could get out there and play ball with them, that it was indeed
possible for a Jew to be athletic.  I told my students to play
two ways: fairly and aggressively.  I always tried to do both.

   The first full week of classes I took my boys down to the
gym for extra floor hockey. I made them earn it by finishing
their work and showing good behavior in class.  During the games
I'd yell, shout and encourage them.  Once, after scoring the
third goal of a "hat trick," I grabbed my *tzitzis*, dramatically
gave them a loud kiss and exclaimed, "Yeah!"  I'm not sure why I
did it.  It just seemed like the nutty thing to do at the time.

   A few minutes later, one of my students on the opposing team
scored a tying goal.  His team cheered. He suddenly ran over to
me, grabbed my *tzitzis*, kissed them and shouted, "Yeah!"  I
almost passed out on the spot.  It then became something of a
tradition to do this every time someone scored a goal.  This new
custom lasted for a few weeks, until we decided that it caused
too long a delay in playing time.

   Whenever we'd be playing basketball and my yarmulka would
come off, they'd stop playing and actually tell me to put my
"beanie" back on.  Once, as I drove in for a lay-up, they shouted
that my basket didn't count.

   "What are you talking about?" I screamed.  That was sweet
and good for two, boys."

   "Sorry, Jack," they replied.  "You dropped your Jew-hat back
there, and we stopped.  You kept moving anyhow, so the points
don't count."

   Go argue with that one.  I had no choice but to retrieve my
yarmulka and disallow the points.  Of course, the opposing team
tried to abuse this technique, but four bobbie-pins took care of
this problem.

   My students were used to my saying blessings before and
after eating.  While a student was reading a short passage to
himself, I pulled out some pieces of carrot and started munching
away.

   He put down his book and stared at me.

   "What's the matter," I said.  "Never saw someone eat a carrot 
before?"

   "I'm ashamed of you," he said.  You forgot yo blessings!"

   I grinned, thinking he was joking.  But he was dead serious.

   "I did say my blessing," I said.  "I just said it quietly to
myself, so I wouldn't disturb you.~

   His eyes opened wide in disbelief.  "How you expect G-d to
hear you, when I'm sitting right next to you and can't even hear
you mumble!"

   "Okay," I said.  "You win.  I'll say it louder."

           Reprinted from "Skullcaps 'N' Switchblades,"
        with permission of the publisher, CIS publications.

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                            WHAT'S NEW?
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                         CHARITY: A PILLAR

   One of the three pillars upon which the world stands and
exists is charity.  The Lubavitcher Rebbe has recently been
urging organizations and individuals to erect new buildings for
the purpose of Torah study, prayer or charity.

   On a smaller scale, the Rebbe suggested that each home have
a *tzedaka* box firmly attached or built into the kitchen.  This
will build the home into a house of charity.

   "When neighbors or friends come to visit," the Rebbe said,
"the *tzedaka* box will stare them in the face, and they will
question its purpose and be encouraged to follow the good
example."

                     ENCOUNTER THE JEW IN YOU

   Don't miss the weekend of Jewish Self Discovery, October
21-23, in the Lubavitch community in Crown Heights, Brooklyn.
Call (718) 953-1000 or 493-8581 to see if there is still space
available.

                        SHABBAT IN THE CITY

   For nearly 10,000 Jewish students attending New York University, 
weekly Shabbat services and meals have been initiated.  This much 
needed program is being sponsored by Chabad at NYU, under the 
directorship of Rabbi Eli Cohen.  Other programs of Chabad at NYU 
include classes, holiday celebrations, and counseling. For more 
information call (212) 998-4945.

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                             INSIGHTS
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                        FANTASY OR REALITY?

   Imagine how much easier your life would be if there were no
such thing as reality.  If the world were just a fantasy, neither
your boss nor the IRS nor those thugs following you down the
street would seem quite so threatening.  There is, in fact, a
branch of philosophy that proposes just that.  

   Rather than a flimsy excuse to escape the demands of reality, it 
originally represented a valiant but mistaken attempt to solve one 
of the heady problems of existence.

   On the whole, throughout history, neither Jewish nor
non-Jewish philosophers have ever seriously doubted the existence
of G-d.  What they have grappled with, though, is a foreboding
paradox:  one does not immediately perceive this All-powerful
Creator in the physical universe.  "If He's all that great," the
philosophical voice queries, "why don't I see Him?"

                          TRUE EXISTENCE

   The easiest solution is to blame it all on the power of
imagination.  Dreamers who hold onto the idea that the universe
is imaginary may bring a concept from the Torah to their defense.
The concept "*ain od milvado*" ("there is nothing other than
Him") is a basic one in Jewish thought.  However, it means more
than just that there is no god aside from Him.  It means that
there is no existence other than Him.  If so, perhaps the
universe really is one a fantasy!  

   Maimonides, in his explanation and enumeration of the *mitzvot*, 
clears the air by illustrating how G-d's existence is different 
from that of the universe.  In the fourth of his six statements 
regarding understanding G-d, he says, "*ain od milvado*: this means 
that He is the only true existence."

   When the Torah refers to something as being "true" (*emet*)
it means that it does not change under any conditions.  For this
reason, a river that occasionally dries up is called by the
Mishna a "false" river.

   So, too, the universe is bound both in the past and in the
future.  It exists now, but there was a point at which it did
not.  And in the Messianic Age, the universe as it is now will
cease to exist.  Therefore, the Torah cannot call it a "true"
existence, as its existence is only temporary.  Rather, "*ain od
milvado*"; G-d is the only existence which the Torah can call
"true."

   We see from this that the universe definitely does exist,
and is not just a product of the mind.  On the other hand,
though, it is not a "true" existence as is that of G-d.  His
existence is independent of any other; G-d alone has no prior
source or starting point.

                           JUST A DREAM

   Pondering these concepts, we fulfill the commandment of
"knowing" G-d.  Moreover, it greatly enhances our perspectives on
all of the *mitzvot*.

   The purpose of performing *mitzvot* with physical objects is
to purify and elevate the physical world.  Knowing that the world
is not just an illusion or figment of the imagination is
fundamental to this idea.  In an imaginary universe there would
be no need to do *mitzvot*.  Doing a mitzva effects a real change
in a real world.

   On the other hand, knowing that the world is not a true
existence as G-d's existence is--eternal and unchanging--gives
one the strength and conviction to overcome its whimsical trials.
Everyday obstacles are not quite as real and absolute as they
might seem.  There is another Existence whose Will and Wisdom
overshadow them.

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                         WHAT'S IN A NAME?
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EZRA means "help."  As related in the book of Nehemiah (12:1),
Ezra the Scribe led over 2000 Jews back from Babylonia to the
Land of Israel.  He was at the forefront of the Jewish
renaissance which culminated in the building of the second Holy
Temple.

EFRAT means "honored, distinguished."  Efrat was the wife of
Caleb ben Chetzron (I Chronicles 2:19).  Efrat is also the site
where the matriarch Rachel died and was buried; it is another
name for Bethlehem.

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                     A WORD FROM THE DIRECTOR
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   Some people say that Avraham Avinu (Abraham our father) was
the first Lubavitcher *chasid*.  This might sound a little (or
more than a little) self-serving.  But, let us take a few moments
to analyze Avraham's life; we might find that, in fact, there is
much truth in this statement.

   In this week's Torah portion, Avraham was commanded by G-d
to go away from his home, leave his parents, and travel to a
distant, unknown land.  He always spoke to strangers, bringing
them closer to an awareness of G-d, their Creator.

   Now, isn't this, actually, what Lubavitcher *chasidim* are
doing all over the world?

   Avraham set up a huge tent in the middle of the desert.  The
tent had four doors, one in each direction, so that any person
passing by would always be able to enter quickly.  Doesn't that
remind you of a Chabad House--Chabad/Lubavitch outreach centers
on college campuses and suburban Jewish communities with an "open
door" policy?

   With Avraham as our role model and guide, let us make every
effort to follow in his footsteps, setting up our own tents, and
helping others set up tents for people to live and experience the
beauty and warmth of Judaism.

                                              Rabbi Shmuel Butman

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                         IT HAPPENED ONCE
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   Shlomo Efrayim studied under the famed Maharal of Prague.
He was one of his finest, most brilliant students.

   The Maharal sent Shlomo Efrayim away to study in Pressberg
and then later to Levov.  Before leaving for Levov, the Maharal
instructed Shlomo Efrayim to work there as a simple laborer,
never revealing his true greatness.  "After my departure from
this world," the Maharal explained, "a delegation will come to
you with a letter from me.  I want you to carry out what the
letter states."

   Shlomo Efrayim lived quietly and humbly in a corner of the
Levov synagogue and wrote his classical work, *Olilos Efrayim*.
He married and lived very, very simply, selling eggs by day to
support his family and at night sitting and learning Torah with
the greatest diligence.  Shlomo Efrayim, who called himself
Shlomo Olilos, was known as a simple, impoverished, but honest
man.  The Maharal lived to an old age.  Before passing away, he
called to the people of his city.  "After my departure, go to the
city of Levov where you will find a man called Efrayim Olilos.
Give him this letter and he will be the Rabbi in my place."

   After the Maharal's passing, a delegation carried out his
request.  They thought they would come to the city of Levov and
find a well-known man.  However, they were in for a surprise.
They arrived at an inn in Levov and stated, "We came to take the
great, learned sage, Efrayim Olilos, to be the rabbi of our
city."

   No one knew of an Efrayim Olilos who should command such
respect.  The delegation was puzzled. They searched for three
days, but to  no avail.  When they were about to return to
Prague, someone approached them. "If you are interested in
Efrayim Olilos, I know a man by that name who sells eggs."  The
delegation went with the man to a broken-down shack where they
found Shlomo Efrayim, his wife and children dressed in tatters.

   Shlomo Efrayim's clothes were torn, but his face was illuminated
like that of a holy person.

   They said to him, "Sholom Aleichem, our teacher and rabbi.
We have a letter from the Maharal."

   Shlomo Efrayim read the letter.  The Maharal asked that he
become the rabbi of Prague.  "The command of my Rabbi is one that
I must accept, but I cannot come until six months have passed.  I
have to prepare myself in order to accept such a dignified and
glorified position."

   The members of the delegation left him 500 gulden so that he
and his family could prepare properly for their journey.

   Shlomo Efrayim purchased clothing and food for his family
and prepared for his new life.

   At that time, a large sum of money was stolen from the house
of a lord.  When the people saw that Shlomo Efrayim's family was
eating well and dressed nicely they assumed that he had stolen
the money.  Shlomo Efrayim was thrown in prison.

   After the six months had elapsed and Shlomo Efrayim did not
arrive in Prague, a delegation came to find out the reason for
the delay.  When they arrived in Levov, Shlomo Efrayim's wife
explained all that had happened and the Prague delegation rushed
to the city leaders to tell them of their great error.  Shlomo
Efrayim was immediately released.

   The whole city of Levov followed the carriage in which Rabbi
Shlomo Efrayim left for the city of Prague.  He became one of the
most colorful rabbinic leaders in his time.  He wrote the famous
homiletic commentary on the Bible, *Klei Yakar*, which is printed
side by side other famous commentaries on the Bible.

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                        THOUGHTS THAT COUNT
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Parshat Lech Lecha.

   Rabbi Schneur Zalman, the first Chabad Rebbe, said, "One must 
live with the time."  His brother, R. Yehuda Leib, explained this 
to mean that one must live with the Torah portion of the week.  One 
should not only learn the weekly portion every day, but live with 
it.

   A really joyous week is that of Lech Lecha.  We live every
day of the week with Abraham, the first to dedicate his very
life to spreading G-dliness in the world.  And bequeathed his
self-sacrifice as an inheritance to all Jews.  (*Hayom Yom*)

                                ***

"Lech Lecha--Get thee out from your country and your birthplace
and your father's house..." (Genesis 47:2).

   The literal translation of the words *Lech Lecha* is "Go to
yourself."  Going has the connotation in Torah of moving towards
one's ultimate purpose--service towards one's Creator.  And this
is strongly hinted at by the phrase, "Go to yourself," meaning,
towards your soul's essence and your ultimate purpose, that
for which you were created.  (Alshich quoted by the Lubavitcher
Rebbe, shlita)

                                ***

"As for Sarai your wife--do not call her by the name Sarai, for
Sarah is her name" (17:15).

   The new name signified her new universal status. Sarai means
"my princess" while Sarah signifies "princess to all the nations
of the world."  (Rashi)

   When G-d removed the letter *yud* from Sarai's name, it flew
up before G-d's Throne to complain.  "It is not fair that You
should remove me from the name of Sarai, the righteous woman."

   G-d comforted it.  "In the past you were the last letter of
her name.  In the future, I will put you at the head of another
name.  This will happen when Moshe will rename his student from
Hoshea to Yehoshua.  (*Bereishit Rabbah*)
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