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                         L'CHAIM - ISSUE # 800
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                           Copyright (c) 2003
                 Lubavitch Youth Organization - L.Y.O.
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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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        December 26, 2003        Miketz            1 Tevet, 5764
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                                  800

Ahh, issue 800 of L'Chaim, the "publication for every Jewish person."
Many times in these past 799 issues of L'Chaim we have quoted the Baal
Shem Tov (founder of Chasidism), that we can learn something from
everything we see and hear. Surely, then, we can learn something from
the number 800 that will help us live more Jewishly.

Let's begin with the number eight. This 800th issue of L'Chaim is being
published for the eighth night of Chanuka. What is the significance of
the number 8?

According to Jewish teachings, the number eight is intimately associated
with the Messianic Era, the time of universal peace, prosperity, health
and knowledge that we all (consciously or subconsciously) await. The
Talmud, for instance, states that the "The harp of Moshiach will have
eight strings." This is but one of many refer-ences in Jewish works to
the number eight and its connection to the Messianic Era.

According to Jewish mystical teachings, the number eight represents a
level of existence that is higher than nature. Seven represents the
natural order, typified by the cycle of time: the seven days of the
week. The number eight represents a level that is higher than nature and
above time. This is the level of the miraculous, which is not bound by
the laws of nature. In the Messianic Era, the miraculous nature of the
world will be revealed, miracles that take place within the realm of
nature and those that are above and beyond nature.

But we're living here, for the moment, not yet in the Messianic Era.
What can we do to actualize our own potential, to harness our power and
the positive energy of the world for Moshiach?

This is where the two zeros come in. Take a look at the first zero up
above. It is the world. The Talmud teaches that each one of us should
live with the realization that "The whole world was created for me." Far
from being an excuse to extend the "Me" generation another few decades,
we are being enjoined to appreciate and take care of everything in the
world, as if it were created with me in mind. "Handle with care" isn't
just a label to stick on a fragile package mailed out too late to reach
its destination on Chanuka. It's a mind-set that has to permeate our
interactions with our world and the people who populate it.

In addition, our Sages also teach that if a person saves a life, it is
as if he saved an entire world. Each one of us is a world. Each one of
us matters. We are all part of G-d's plan for good. When we do whatever
we need to do to internalize these teachings and to live according to
them, we are coming ever closer to the eight, to the Messianic Era.

Then there is the other zero, the "zero" zero. Because the flipside to
"the whole world was created for me" is "I am but dust and ashes." We
must live humble lives, we must be grateful for all of the good that G-d
bestows upon us, for every little blessing or smile He sends our way.
Because, after all, what are we?

Humility, mind you, does not mean that if you have a talent, a special
quality, a skill or some unique attribute, that you shouldn't use. After
120 years (to paraphrase the very humble Chasidic master Reb Zushe), you
won't be asked why you weren't Moses, but you will be asked if you were
everything you could be, if you accomplished everything you could
accomplish, if you used the gifts G-d gave you. You will be expected to
have grown and stretched and transformed yourself, in a humble manner
that doesn't include everyone around your knowing just how hard you've
worked on growing and stretching and transforming yourself.

The "humble" zero helps us come ever closer to the eight, as well. For,
as the Midrash states, "Moshiach will stand on the roof of the Holy
Temple and proclaim, 'Humble ones, the time of your Redemption has
arrived.'"

Together we can do it! Let's start now!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion of Miketz we read that Jacob reluctantly
acceded to his sons' request that they be allowed to return to Egypt
together with their youngest brother, Benjamin. The viceroy, whom they
did not recognize as their brother, Josef, had ordered them not to
return to Egypt for more grain unless they brought Benjamin. Jacob's
reply to his sons was: "May G-d, Alm-ghty grant that the man have pity
on you and release your other brother and Benjamin."

Jacob's fear and trepidation was greater than that of his children.
Although they, too, were aware that this whole event had unfortunate
undertones, as they themselves said, "We deserve to be punished because
of what we did to our brother...that is why this great misfortune has
come upon us," nevertheless, they looked upon it as a personal
misfortune.

Jacob, however, saw this event as a continuation of his previous
hardships. Jacob viewed all events that transpired with, or were related
to, him as a "sign" and forerunner of events that will occur with later
Jewish generations.

The tribes, however, were only able to view them in terms of a personal
misfortune.

Since Jacob was on a far superior spiritual plane than the tribes, he
was able to see these events as they transcended the boundaries of
nature.

This closely relates to the festival of Chanuka. Although the events
surrounding Chanuka actually came about through miraculous means,
superficially one may think that these miracles were bounded by nature.
One my be led to think so, because the salvation of the Jewish people
and their deliverance from the hands of the Syrian-Greeks involved
actual physical warfare.

In truth, the victory involved nothing less that miracles that
completely went beyond the realm of nature. The reason for this is that
the victorious Jews overcame vastly superior odds - "the mighty into the
hands of the weak, the many into the hands of the few..." (from the
Chanuka Al HaNisim prayer).

Whenever a Jew engages in something, even if it seems to be completely
within the realm of nature, he should not think that one's only response
is the natural. His actions must always be preceded by prayer to G-d
that he should succeed in his actions.

When a Jew acts in this manner he merits to see the miracles that are
clothed in the garments of nature, the miracles that totally transcend
nature, and ultimately, the miracles that will be revealed with the
coming of our Righteous Moshiach.

                    Adapted from the works of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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             Leibel Cohen on the set of Advice and Dissent
                            by Yehudis Cohen

It probably wouldn't make the most exciting script for a screen play:

A creative, witty and intelligent young man from Boston who grew up in a
secular Jewish home gets invited to his first ever Shabbat dinner in his
senior year of college. He is so intrigued by the wholesomeness of the
experience (in contrast to the typical weekend social scene on campus)
that he spends the summer studying more about Judaism in a yeshiva in
Israel. Upon his return to the United States, he meets the newly arrived
Chabad rabbi at Boston University and hangs out with him as he pursues
graduate studies in film. An older brother follows in his footsteps and
beyond, becoming a Chabad rabbi himself.

Cut. Fast forward about 10 years.

Our hero, known as Leibel Cohen, works in the family overcoat business
and, when that is sold, becomes a computer programmer. Now married to
Tanya, a Russian émigré whom he met at the Chabad House and the father
of two, Leibel starts reading about former classmates in film school who
have "made it" in Hollywood. He begins to wonder if he's got what it
takes...

Okay. It definitely doesn't work as a screenplay. So how about a
conversation with Leibel Cohen.

"I majored in film studies. Then, senior year, I learned about G-d, and
His Torah. Soul explosion.  Suddenly, I had a lot of catching up to do.
After collecting my diploma, I packed my bags, and marched off to
yeshiva to fill in the gaps in my Jewish education.

"In yeshiva I learned from our sacred texts, but after 3 years, I felt
it was time to move on to the 'real' world.  Problem was," as Leibel
puts it, a degree in film doesn't exactly prepare you for a "real job."

For six years Leibel worked in the family business. "I knew what it says
in the holy books about a man's occupation being merely a means to
provide for his family and give charity, but I could not shake that
nagging feeling that I was not using my unique abilities.

"My angst was compounded when I learned that some former classmates had
become big names in the film industry. 'That could have been me,' I
thought. Or could it? Did I really have what it took to make it 'big
time'? Or, as some asserted, had I used the pursuit of religion as a way
to avoid confronting the question?"

Leibel wrote a number of screen plays, "But the magic wand of tinseltown
was never waved over my head."

Tinseltown or not, Leibel was using his creative juices, and not just
waiting for a screenplay to  sell. In 1996, way before there were
hundreds (thousands?) of Jewish websites, Leib founded thinkjewish.com,
the first and probably still foremost Jewish website to use RealAudio
technology for lectures and classes of Jewish interest via the internet.

Then, in the spring of 2000, Leibel heard a rabbi give a talk on
relationships. "At the end of the talk," says Leib, "the rabbi
illustrated his point with an old folk tale about a man who goes to a
rabbi and asks him for a curse so that his wife die.  It was perfect for
a short film. I went home and wrote the first draft."

Six months later, Leibel announced his intention to turn his screenplay,
"Advice And Dissent," into a film.  "The resolve to do it is half the
battle," he says.

Some early encouragement came from Conundrum Entertainment, the
production company headed by the Farrelly Brothers, the famous comedy
writing/directing team. They offered to send Leibel 35mm short ends from
one of their productions.  "That's when I decided to go the [more
professional] 35mm route," explains Leibel. "I looked at it as a sign of
positive things to follow."

At one point, Leibel and Tanya decided that Hollywood actress Rebecca
Pidgeon would be perfect for the part of the Wife. Leibel contacted
Pidgeon's manager, Jean Fox, and sent her the script. To his surprise
and delight, Fox called back two weeks later to say that Pidgeon loved
the script and would like to be in the film. With Fox's valuable
assistance, Leibel managed to sign on John Pankow as the Husband and
veteran actor Eli Wallach to play the Rabbi.

"Advice And Dissent" has been well-received by audiences at Jewish film
festivals across the country. Leibel says it's ironic: After trying to
break in writing stories the secular world would enjoy, his first real
break came by making a Jewish film.

The experience with "Advice and Dissent" made Leibel stop and
re-evaluate: "Why try to please the whole world? Jewish parents and
their kids have a need for kosher entertainment, so I set out to create
a uniquely Jewish adventure series which is first and foremost fun, but
with Jewish values and ideas, delivered in a non-didactic manner."

The result is, "The Adventures of Agent Emes." Agent Emes ("emes" means
"truth") is an 11 year-old secret agent (played by Leibel's son Sholom
Ber) who studies in yeshiva by day, and battles the forces of evil at
night.

Almost all of the actors in the video are local Pittsburghers, the city
the Cohen family now calls "home."

"The response has been phenomenal," says Leibel. "Two 30-minute episodes
have come out already. I'm proud to put the Agent Emes series together
with my other movie."

Leibel is also pleased that the audience crosses all levels of Jewish
observance. One family that watched it told him, "So often we think of
religious people as being 'them' and your video allowed us to see that
religious people are regular, just like us." Adds Leibel, "There is
potential to this project that I didn't even consider.

"Judaism teaches that there is nothing in this world that cannot be used
for a holy purpose. It just takes some of us a little longer to figure
out how!"

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                               WHAT'S NEW
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                             New Emissaries

Last month, the annual convention of Chabad-Lubavitch Shluchim
(Emissaries of the Lubavitcher Rebbe) took place at World Lubavitch
Headquarters in Crown Heights, Brooklyn. One of the highlights of the
conference was the announcement of new Chabad-Lubavitch Centers that
will be opening in the new few weeks. Among the new emissaries are Rabbi
Nochum and Mrs. Leah Kurinsky, Jacksonville Beaches, Florida; Rabbi
Chanoch and Mrs. Sara Chana Sufrin, North Shore of Sydney, Australia;
Rabbi Shaya and Mrs. Sara Benjaminson, Glenview, Illinois; Rabbi Shaul
and Mrs. Esther Wilhelm, Oslo, Norway; Rabbi Shneur and Mrs. Chana
Segal, Krasnodor, Russia. There are over 4300 Chabad-Lubavitch Centers
world-wide.

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                            THE REBBE WRITES
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                  In the Days of Chanukah 5721 [1960]
                          Hon. Ben West, Mayor

City of Nashville

Greeting and Blessing:

Your letter of December 2nd reached me with some delay. I want you to
know that I appreciate your thoughtfulness in sending me a report of
your visit in Kfar Chabad.

I was especially gratified to note from your letter that although your
visit at Kfar Chabad was necessarily limited, you were quick to sense
the inner aspects of the Kfar Chabad, which is also the secret of its
success, namely, the dedication of the set-tlers to the fulfillment of
their task. It was also gratifying to read that you were very much
impressed with the high ideals of the villagers and their intense
dedication to the various and colorful educational institutions in the
village, in which hundreds of youngsters from various parts of the world
are educated and trained to take their rightful place among our Jewish
people.

It is one of the fundamental characteristics of Kfar Chabad that the
work of integrating youngsters from different backgrounds is carried on
in a spirit of true love and brotherhood. Considering the limited
financial means at the disposal of the Kfar Chabad, the process and
accomplishment are all the more remarkable.

I sincerely regret the fact that we could not meet personally when you
passed through New York. I hope that before long our distinguished Rabbi
S.A. Kazarnovsky, the honorary American representative of the Vocational
Schools of Kfar Chabad, will visit Nashville and have an opportunity to
convey to you my personal regards and good wishes.

As we are now in the auspicious days of Chanukah, which Jews observe,
among other things, by kindling the Chanukah lights in growing numbers,
may the Almighty send you and yours a growing measure of light and
happiness, materially and spiritually, as well as a measure of success
in your work for the Jewish community of Nashville and that of the City
at large.

With blessing,

                                *  *  *


                         Chanukah, 5725 [1964]

Greeting and Blessing:

I duly received your letter of the 22nd of Kislev, and I appreciate your
thoughtfulness in letting me know about the success of the Supper in
behalf of the Lubavitch institutions. I read with considerable pleasure
about the various preparations which were made for this affair, and how
it came off.

May G-d grant that the success of this affair should stimulate all
endeavors to strengthen and spread the work of the Lubavitch
institutions in London, and this should be a source of blessing to each
and every one of your family. This includes, of course, a speedy cure
and lasting good health to you and all the members of your family. All
the more so since good health is a necessity for a Jew also spiritually,
since a healthy body is needed for a healthy soul, and however
satisfactory the spiritual life may be at any particular time, there is
always room for improvement.

This is also one of the lessons of Chanukah, the Festival of Light,
which is celebrated by kindling growing numbers of Chanukah lights each
night of Chanukah, indicating the need to increase and spread the light
of the Torah and Mitzvos in the daily life in a steady and ever-growing
manner.

With blessing,

                                *  *  *


                    3rd day of Chanukah, 5719 [1958]

Greeting and Blessing:

I received your letter of December 4th with the enclosure, for which
receipt is enclosed. I was pleased to read in your letter that you had a
pleasant vacation in Florida.

As we are at present celebrating Chanukah, the Festival of Lights, which
are kindled in increasing numbers every night of Chanukah, symbolizing
the growing illumination of the Light of the Torah and Mitzvos, may
these auspicious days bring increased light and happiness in your life.

In the light of the above, I trust that your daily routine will not
remain "quite content," as you write, but will be improving daily in all
matters which we discussed when you were here.

With blessing,

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                            RAMBAM THIS WEEK
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1 Tevet, 5764 - December 26, 2003

Positive Mitzva 153: The New Moon - Calculating the Months and Years

This mitzva is based on the verse (Ex. 12:2) "This month shall be to you
the beginning of months." Determining the new month is very important to
the Jewish calendar as G-d commands us to celebrate specific holidays in
their set seasons and on particular dates. In ancient times, the new
moon was determined by the Sanhedrin after two witnesses had approached
them having seen the new moon. Today, we follow the Jewish calendar
which was established by Rabbi Hillel HaNasi. He calculated the precise
arrivals of the new moon and the years which would be considered leap
years. We rely on this calendar until the arrival of Moshiach, when we
will return to the original method of the eye-witness report.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Friday evening we will again be lighting both Chanuka and Shabbat
candles. These are two types of lights which play a significant part in
Jewish life. A third type of light significant to Jewish life was the
seven-branched menora that was lit daily in the Holy Temple in
Jerusalem.

It would be interesting to compare the differences between these three
types of lights:

The Shabbat candles sit proudly on the Shabbat table. The Temple
menora's place was also inside, in the inner sanctuary of the Temple.
But the Chanuka lights are kindled in a place where their light can be
seen from outside.

The Shabbat candles must be lit before sunset. The Temple menora was lit
even earlier. But the Chanuka lights are lit after sunset (except on
Fridays when they must be kindled before the Shabbat lights so as not to
desecrate the Sabbath).

Finally, of all three types of lights, only the Chanuka lights increase
each day.

The lesson of the Chanuka lights is manifold but clear. It is not enough
to light up one's home (like the Shabbat candles), or even the synagogue
or Jewish school (like the Temple menora) with Judaism. Every Jew has
the responsibility to be a shining light to the outside, to one's social
and business environment, too.

In addition, it is especially when it is already dark outside --after
sunset -- when conditions are not as favorable, that we must kindle the
lights of Judaism. At that time, in times like ours, it is not
sufficient to kindle the same number of lights each time, as with the
Temple menora or Shabbat lights. We must increase our light, as with the
Chanuka candles. This is accomplished through the ever-steady increase
of Torah and mitzvot.

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                          THOUGHTS THAT COUNT
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Suddenly seven handsome, healthy-looking cows emerged from the Nile, and
grazed in the marsh grass. Then another seven, ugly, lean cows emerged
from the Nile, and stood next to the cows already on the river bank.
(Gen. 41:2-3)

Pharoah's dream is compared to our current time of exile. In Pharoah's
dream he dreamt of handsome, healthy cows and ugly, lean cows - two
opposites. In exile we are continuously faced with opposites and
contrasts. One minute we are inspired to be involved in holy matters and
then next minute we want to be involved in matters that distract us from
holiness. When the Redemption comes, we will no longer be carried away
by our desire to do that which contradicts G-dliness. We will see how
everything in the world is only here in order to help us serve G-d.

                                                   (Likutei Sichot)

                                *  *  *


The Torah portion Miketz and Chanuka

The Torah portion, Miketz, is always read during Chanuka, a holiday on
which it is customary to give "Chanuka gelt (money)" to children.
Interestingly enough, money is discussed numerous times in this week's
portion: When the famine struck, people from all over brought money to
Egypt to buy grain; Joseph secretly put back the brothers' money to
their sacks; when the brothers returned to Egypt for more grain, they
took with them double the original sum of money; after Joseph revealed
to his brothers who he was, he gave them gifts and money.

                                            (Likutei Levi Yitzchak)

                                *  *  *


Chanuka - A vessel of oil

There are those Jews who say that they are ready to bring another Jew
closer to G-d if they can see that there is a chance that the spark of
Judaism within can be lit. But if they think that igniting the spark
will be only temporary, they are not interested. Chanuka teaches us that
we must ignite that spark, even if it seems to us that it will only burn
for one day. The truth is, that this small spark will eventually grow
and become a steady flame.

                                            (The Lubavitcher Rebbe)

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                            IT ONCE HAPPENED
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It was the first night of Chanuka. Rabbi Baruch of Mezibuz, the son of
the Baal Shem Tov, stood with a group of his Chasidim. With great
concentration, he said the blessing over kindling the Chanuka lights and
lit the first candle.

The Chanuka candle was burning steadily when Rabbi Baruch and his
Chasidim sat down around the menora to sing Chanuka melodies.  Suddenly,
the flame began to shake and leap. It seemed to dance around in
irritation. And then, the flame just disappeared. The candle didn't go
out; no smoke arose. It was as if the flame flew away to another place.

The Rebbe's assistant stood up to relight the Chanuka candles. But the
Rebbe stopped him. "The Chanuka flame will return to us," he told his
surprised Chasidim. "It has gone on an important mission," said the
Rebbe quietly, mysteriously.

Rabbi Baruch instructed his chasidim to continue singing and discussion
Torah thoughts. Close to midnight, a cry startled everyone. The Chasid
who was sitting next to the menora called out, "Rebbe, the flame has
returned!"

Within moments, the group heard the faint sounds of a wagon. One of the
Rebbe's chasidim entered the house. His clothes were torn, his hair
disheveled, it was obviously painful for him to walk. But in direct
contrast to his appearance, his eyes shone with happiness.

"Just a few days ago, I left my house to come to our holy Rebbe for the
Chanuka festival," began the chasid. "This is not the first time I have
come to the Rebbe, and I know the way well from my many journeys. But
this time, my traveling was very slow. I became worried that I would not
arrive in time so I decided to travel day and night and eventually I
would reach Mezibuz.

"This was a foolish thing to do. But I realized that too late. Last
night, a gang of bandits stopped me. They were overjoyed to find me.
They were certain that if I was traveling at night I must be a very
successful merchant who had important business to attend to which could
not wait. They insisted that I give them all of my money.

"They would not believe me when I told them I only had the few coins
which were in my bag. They cross-examined me and tortured me so that I
would reveal where the rest of my money was. I, of course, had nothing
to tell them.

"After many hours of torture they sent me to a dark cellar. When their
leader came to me, I tried to explain to him the great joy that one
experiences when with the Rebbe and how important it had been to me to
be with the Rebbe for Chanuka. It would seem that my words entered his
heart or, perhaps, after he saw that all the tortures were futile, he
began to believe me. Whatever the case, he told me:

" 'I see that you are a person who believes in G-d and longs for his
rabbi. Go on your way. But be advised that the path through this forest
is very dangerous. It is filled with wild beasts. Even we do not travel
through it alone.

" 'If you succeed in making it through the forest, take your
handkerchief and throw it in the ditch on the side of the road just
after the signpost for the city. I will send a messenger tomorrow to see
if it is there. In this way I will know that you have reached your
destination. And, if you have, I promise you that I will leave my band
of robbers and change my ways.'

"I became frightened anew. But what choice did I have? When I thought of
lighting the Chanuka candles with the Rebbe, though, I was strengthened.
I retrieved my horse and wagon and resumed my journey through the
pitch-black forest.

"Not long after I began traveling, I saw ahead of me a pack of wild
wolves. My horse refused to go any further. Suddenly, a tiny flame
appeared in front of my horse and began leaping about. The flame went
forward and the horse advanced. The rest of the way, the animals on all
sides ran from before us as if the flame drove them away.

"This flame was with me until I arrived here. I threw my handkerchief in
the ditch, and who knows? Maybe in the merit of this Chanuka candle, the
band of criminals will return to a better path.

The Chasid finished his story. And so the group of Chasidim understood
to where their Rebbes Chanuka flame had mysteriously disappeared.

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                            MOSHIACH MATTERS
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For twelve years Joseph was imprisoned in the dungeon. No one took
notice of him or concerned themselves with him. However, when the time
came that G-d had ordained for Joseph to be freed, "he was rushed from
the dungeon." He was not subjected to that place for even one extra
minute. The same will be true when the time arrives for the final
redemption. G-d will not wait even a split second longer than necessary.
He will rush to redeem us and bring Moshiach, it should be speedily in
our days.

                                                (The Chofetz Chaim)

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                END OF TEXT - L'CHAIM 800 - Miketz 5764
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