***************************************************************** L'CHAIM ISSUE No. 29 ***************************************************************** 19 Tishrei, 5749 Parshat B'racha September 30, 1988 ***************************************************************** THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E. ***************************************************************** READ MY LIPS "Read my lips" is a new phrase that has caught the American public's fancy. Since "Where's the beef?" and "Make my day" are obsolete, it's about time we had an interesting replacement. According to William Safire, the phrase has been around for quite a while but is receiving much more publicity now that presidential candidates are finding it useful in their speeches. For the uninitiated, "Read my lips" is the preface to a very important remark, something you want to make sure the other person hears and understands very clearly. But, even without saying anything, lips can make a powerful statement. Lips can smile, denoting happiness, joy and pleasure. Surely you must have noticed how magnetic a smile or happy disposition is. We automatically want to be around the person who manages to permeate their every activity with joy. But really now, how important is it to behave in a cheerful manner? Read my lips. It's very important. "Serve G-d with joy" say our sages. "It is through joy that we will bring Moshiach," says the Lubavitcher Rebbe. By infusing everything we do with joy, both the spiritual and the mundane, in our own little way we can make this world a more pleasant place in which to live. ***************************************************************** LIVING WITH THE TIMES ***************************************************************** THE WEEKLY TORAH PORTION ***************************************************************** The Torah portion of *B'racha* is read during this week of Succot but not on Shabbat itself. (A special portion for the holiday is read this Shabbat.) B'racha is the concluding portion of the entire Torah and describes the events surrounding Moshe's passing and the fact that he was mourned by the "Sons of Israel" for thirty days. In describing Aaron's passing, the Torah states earlier, "The entire House of Israel mourned Aaron for thirty days." Our sages interpret this to mean that Moshe was mourned by the men while Aaron was mourned both by the men and women. This was because Aaron pursued peace and brought about peace between man and his fellowman and between husband and wife. It would seem logical that in this portion relating Moshe's passing, his good qualities would be related. Why, then, does it allude to the special quality of Aaron, and by implication, Moshe's failing? Aaron sometimes, "stretched the truth" in order to bring about peace between people who were at odds. The Torah condones such behavior when it is the only possible way of making peace, "One may modify a statement in the interest of peace" (*Yevamot*). The very essence of Moshe, however, was the personification of truth. It was, therefore. impossible for him to bring about peace between people if it would necessitate his telling an untruth. Although such conduct is permitted in the Torah, it went against the grain of Moshe's essence--that of complete and total honesty and truth; such conduct was more in keeping with Aaron. Moshe, the "man of truth" brought about peace only through truth. The merit in Moshe's conduct was that he did not deviate even one iota from the truth; the merit of Aaron's conduct was his ability to affect even so lowly an individual who could be reached only by "stretching the truth." Moshe, in his selfless love for the Jewish people, desired that they act toward their fellow Jews in the best possible manner. He therefore alluded to the special quality of Aaron's service when he prophetically wrote in the Torah that he was mourned by the Sons of Israel" and not by all Jews, since his quality of peacemaking was not as far-reaching as was Aaron's. From an essay by "Sichos in English," adapted from the works of the Lubavitcher Rebbe ***************************************************************** SLICE OF LIFE ***************************************************************** A SONG OF RETURN "My musical rebbes were Jose Feliciano and Dave Crosby," explains Moshe Yess, a guitarist, songwriter and singer who left a secular music career in the States to study Torah in Israel. Yess didn't start studying guitar until the age of seven- teen. For the next six years he spent all of his spare time in coffee houses, devoting as much as fourteen hours a day to guitar. He worked as a back-up guitarist to bands until he realized he could sing. And he started doing just that--singing. Thank G-d," says Yess, "I acquired a reputation." Life looked pretty good for this late starter when, at the age of 28 something happened. "I had most of the things I had wanted at the age of seventeen. So, I started evaluating the premises of the materialism I had been programmed with." For Yess, Life ("With a capital L," he says) had become the big challenge. "I came to understand that I was not in control of all the factors in my life. I was getting older, I had more wrinkles than I had at the age of 18, and I was not the one causing myself to become older." Until that time, he had never really concerned himself with G-d. "I was prejudiced against religious Jews, I thought they were emotionally weak, they needed religion like a crutch. From my secular perspective, I saw religion as a shelter." But when it came time for Yess to define the Higher Power that was causing him to get older, it sent him on a two-year odyssey of self-discovery. Yess became a "Biblical Student" and studied on his own. It wasn't until he went into a bookstore on Fairfax Ave. in Los Angeles that he actually became actively involved with Judaism, though. "I met Rabbi Naftali Estulin of the Chabad Russian Center] and I put on *tefilin*." Estulin captured Yess's attention because "he had a total disregard for what the secular world thought. He was in Jewish garb, he had a Jewish beard and was doing Jewish things. I very much admired him. "I became quite curious about Judaism. Naftali opened a *Tanya* [the basic work of Chabad philosophy] and started teaching me Chasidus. It was a mind-blowing experience. Here was a road map of how *HaKadosh Baruch Hu* [the Holy one, blessed be He] manifests in this world." The big change for Yess took place when he decided to move to Jerusalem. Not that "decided" is really the correct word. "I was *davening* one day and the word "Jerusalem" just jumped out at me. So Yess wrote to the Lubavitcher Rebbe and, after receiving his blessing to study in Israel, made the move. Figuring that this would spell the end of his music career, Yess resigned himself to "becoming a bulldozer driver. I figured I'd used my music in the wrong way for so long that I couldn't possibly do right with it. But my *rosh yeshiva* (head of the yeshiva in which he studied) said, 'Turn it around--use your gift in the right way."' With his secular career over, he had to "choose between performing on Shabbos or receiving a paycheck; I went bankrupt in the process, but I kept my holier that G-d would take care of me. In place of a secular career I received a Jewish career," explains Yess. He met Sholom Levine, a violist with the Jerusalem Symphony who had also returned to Judaism. Things started happening. Yess and Levine formed the "Megama Duo" and scored hit after hit on the Jewish music scene. The partnership broke up when Yess moved back to America, but his "Jewish career" has continued growing. In explaining where he is career-wise today, Yess says, "I write and sing songs that extol Jewish values." As his many fans, young and old will agree, Yess has taken his gift and used it in the right way. ***************************************************************** WHAT'S NEW? ***************************************************************** GROUND-BREAKINGS The Lubavitcher Rebbe spoke recently about this being an auspicious time to erect new buildings dedicated Torah study, prayer and tzedaka. Both public places and private homes are included since the Jewish home, too, is a site dedicated to Torah, prayer and tzedaka. Many Lubavitcher organizations, in desperate need of expansion, responded immediately. ***************************************************************** INSIGHTS ***************************************************************** TWO FORMS OF JOY All Jewish festivals emphasize joy--"Festivals for rejoicing, holidays and seasons for gladness." Succot, however, has special, joyous events and mitzvot that take place during the festival. One of these special events was the drawing of water for the water-offerings in the Holy Temple during Succot. These water- offerings were in addition to the standard wine-offerings that accompanied various sacrifices. The water for the offering was drawn with great joy and festivity, in accordance with the verse, "You shall draw water with joy from the wellsprings of deliverance." The joy accompanying the water-drawing was so great that our sages say, "He who did not witness the rejoicing of the water drawing never saw true joy." Why was the water-offering unique to the festival of Succot? Is there a connection between the two? WINE OR WATER Wine is indicative of joy, for which reason our Sages say, "Songs [to G-d] of praise are sung only when accompanied by wine. The wine-offerings, too, were joyful occasions. However, the joy associated with wine offerings was also bound up with man's nature. Wine naturally leads to joy, so the spiritual joy of the service of wine offerings joined with wine's inherent ability to bring man temporal joy. As such, it was not pure and unadulterated spiritual joy. Water, on the other hand, being flavorless and devoid of any alcoholic content does not, in and of itself, bring man to a state of joy. Therefore, the joy accompanying the water- offerings was wholly devoid of any physical, joy-inducing quality. Rather, this joy was completely spiritual in nature, emanating solely from G-d's command that "You shall draw water with joy..." The joy associated with wine offerings, coming as it did from an entity--wine--whose joy had a natural basis, was constricted by and limited to the confines of nature. The joy accompanying the water-offering, however, resulted solely from G-d's command. Since He is infinite, the joy was boundless as well. In terms of man's spiritual service, the joy of the wine-offering, refers to joy derived from contemplation, while the joy of the water-offerings alludes to a level within the person that transcends understanding. LIMITED UNDERSTANDING When a person realizes the great privilege G-d has granted him, to be able to perform mitzvot, and the ensuing elevation he achieves through their performance--becoming one, as it were, with G-d--he is filled with joy. However since this joy results from the person's own inherently limited understanding, the joy is necessarily limited as well. However, when a Jew achieves a state of total and complete self-sacrifice to G-d, intellect becomes superfluous. In this state, as soon as he becomes aware of a Divine command, he is filled with boundless joy--joy emanating from the soul's limitless essence--which transcends the limitations of intellect. Herein lies the connection of the joy of the water-drawing with Succot. The joy of Succot derives from the spiritual achievements of Rosh Hashana, the Ten Days of Penitence, and most importantly, the day of Yom Kippur. On that day the Jew's essence is bound up with G-d's Essence. This is revealed during Succot in the water- offering and the joy accompanying the water-drawing--a joy of the Jew's essence which transcends the bound of intellectual limita- tion. Adapted from "The Wellsprings of Chassidus" published by "Sichos in English." ***************************************************************** WHAT'S IN A NAME? ***************************************************************** SHLOMO means "his peace." King Shlomo was the son of King David and Batsheva (II Samuel 12:24) renowned for his wisdom. He is the author of three books from the Bible: The Song of Songs, Proverbs and Ecclesiastes. SHLOMIT means "peaceful." She was the daughter of Divri from the tribe on Dan (Leviticus 3:24). ***************************************************************** A WORD FROM THE DIRECTOR ***************************************************************** Today, we stand in the middle of the "season of our Rejoicing"--the festival of Succot that culminates with the holidays of Shemini Atzeret and Simchat Torah. Chasidus explains that what a Jew accomplishes on Yom Kippur through tears, repentance and remorse, he can accomplish on Simchat Torah through joy. How is this possible? On Simchat Torah we, so to speak, take the "high road." We travel on the more direct route toward connecting with G-d. Through dancing with the Torah, expressing joy and happiness for being Jewish, we automatically transcend this mundane world and relate to G-d on a truly spiritual level. In the repentance of Yom Kippur, we feel remorse for our transgressions which occurred in this physical world. Dancing, celebrating, joyousness, however, are a totally different level. We are celebrating our love of G-d, not something related to this world. This higher level we reach can accomplish more than repentance. In the merit of our repentance and our joy, may we see the "return" of the Alm-ghty to Jerusalem as we say in our daily prayers: May our eyes behold Your return to Tzion in mercy. Rabbi Shmuel Butman ***************************************************************** IT HAPPENED ONCE ***************************************************************** Simchat Torah in the "Soldier's Synagogue" in a little town in Russia was a wonderful sight. There was true rejoicing vith the Torah in that synagogue. The most impressive part was when, at the height of the rejoicing, one of the old soldiers would tell us his story: I was a little boy of eight when the terrible order came to my father, Rabbi Shlomo, to hand over 20 boys from our town for the Czar's army. All the leading members of our community gathered in my house. My father demanded that all children be treated alike, and that the recruiting be done by casting lots. The meeting continued all night and I fell asleep. When I awoke in the morning I found my mother sitting on my bed, her eyes red from crying. I knew I was to be one of those boys who would be sent away. "Don't cry," I said, "I will come back." "I know that. What I am worried about, Dovid," my mother said, "is whether you will come back a Jew." "Mother," I said resolutely, "I will always be a Jew." A few days later we were led away in two wagons, roped together. The whole town came to see us off. My mother managed to throw me a package. "Don't forget your Bar Mitzvah" were her parting words. It was *tefilin* and a little prayer book. In the next three years my "training" consisted of little more than a systematic preparation for conversion. During those three years I came to be regarded as the chief of our group. Being the son of a rabbi and knowing a great deal more than the others, they all looked up to me. I knew that if I would show the slightest weakness, it would break the spirit of the boys. One day, after a terrible beating, I was brought before the sergeant and a priest. I was told of a brilliant career in the military academy, the honor and power of a governor; but if I refused, I would die miserably, never seeing my mother again. I said I would give them an answer in three days. They took this to mean a victory for them. The next three days were the worst I had ever had. The last night before I had to give my answer I had a strange dream. I was back in my little town swimming in the stream. Suddenly, I felt a terrible cramp and began drowning. I grabbed for a straw I saw floating nearby. The straw turned into a golden chain, one end of which was firmly fastened to a tree. The chain had many links growing bigger the further they were from me. The furthest chains had the names Abraham. Isaac, Jacob on them, followed by names familiar from the Bible. The link in my hand had my own name on it and was securely held by my father's link. For a moment I felt happy but then I saw that my link was slowly breaking apart. I awoke with a start and lay crying the rest of the night. In the morning, the big mess hall was filled to capacity. At the dais sat many military men of high rank. In the hall sat many young Jewish "recruits" from my own group, as well as from other nearby units. An elaborate affair was planned for my conversion. I was led up to the dais and asked to declare my willingness to convert. But I did not answer immediately. Instead, I turned around and gazed at my fellow Jewish recruits. Then I walked to the wall and took down a small hatchet that hung there. Return- ing to the table, I placed three fingers on it, carefully avoiding the middle one around which I hoped to wind the straps of *tefillin* one day, and before anyone realized what I was about to do, I lifted the hatchet and brought it down with all my strength upon my fingers. "There is your answer for the three days!" I exclaimed, waving my hand in their faces. *** Here the old soldier stopped. He told us no more, but we knew that it was this very aged soldier who brought about the repeal of the Czar's cruel decree. When the Czar Nicholas heard, he knew that so long as boys like Dovid were among his subjects, all his decrees were doomed to failure. We looked admiringly upon the aged soldier who immediately jumped up and went dancing and singing, "The Torah is our only choice, on Simchat Torah, rejoice, rejoice." ***************************************************************** THOUGHTS THAT COUNT ***************************************************************** "Moses commanded the Torah to us, it is the inheritance of the congregation of Yaakov" (Deuteronomy 33:4). Just as a child inherits the entire fortune of the parents whether or not he is worthy or of age, so too, we receive the whole Torah as an inheritance from our ancestors regardless of our spiritual level. (The Lubavitcher Rebbe, shlita) *** "Rejoice Zevulun, in your going out, and Issachar, in your tents" (33:19) Zevulun and Issachar formed a partnership: Zevulun dwelt by the sea ports, and went forth for trade in ships; and when he earned a profit, he provided food for Issachar. Issachar sat and engaged in the study of the Torah. "Tents" allude to the study halls. Zevulun is mentioned before Issachar, because Issachar's Torah study was made possible by Zevulun's support. (Rashi) To this day a similar partnership exists among Jews. Some people spend their time involved in the business world and others are engaged in studying or promulgating Torah and Judaism. When the business-person gives *tzedaka* to Jewish schools and outreach organizations he is continuing this relationship. *** "So Moses died there" (34:5). Rabbi Meir taught, "Moses wrote the entire Torah, from the first to the last verse. As Hashem dictated a verse, Moses repeated it, and then wrote it down. But the last eight verses he did not repeat, because he was so pained. He wrote them down with tears rather than ink, and Joshua, his successor later filled them in with ink. (Sifre) *****************************************************************