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                         L'CHAIM - ISSUE # 952
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                           Copyright (c) 2007
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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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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        January 5, 2007         Vayechi           15 Tevet, 5767
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                       Football: Not Just a Game

Super Bowl Sunday is just a month away. Whether you're a casual fan, a
football afficiando, an armchair quarterback, or a diehard devotee,
you've probably already chosen which team you'll be rooting for.

Many of us who watch from the sidelines think that football players are
mainly brawn, but more goes into a player than brute strength. Speed,
hand-and-eye coordination, agility, brain power, team work, and a
willingness to get bashed up if you're on the front line, are a few of
the qualities of this all-American sport.

The Baal Shem Tov teaches that everything we see and hear is a lesson
for us in our Divine service. So let's peruse just a few aspects of
football and a couple of the rules, to see what we can learn from the
game.

Points can only be scored through a touchdown, a field goal, or a
safety. Though there are much more than just three ways to score Jewish
points - mitzvot (commandments) - there are also rules and regulations
governing exactly how they can be scored. These halachot (laws) are
written in the Torah and the Talmud.

You have to gain a minimum amount of yardage in each down in order to
keep the ball. Whereas angels are described by the prophets as "standing
still," people are described as "on the go."  Judaism teaches that we
have to keep on moving, consistantly trying to better ourselves
spiritually and help those around us improve, as well. We are constantly
trying to gain yardage. There is always room for growth and advancement.
Sometimes, we move and gain yardage very, very slowly. At other times we
find ourselves moving fast, unhampered by anyone or anything.

Your team can get heavy penalties for roughing up another player or for
pass interference. Aside from the fact that it's simply not nice to
rough people up or interfere with their positive actions, ultimately,
when our personal scores are tallied, we get heavily penalized for poor,
interpersonal relations.

Half-time is used for making up new strategies. There are specific times
that we should re-evaluate what we're doing, where we're going and how
much we have already accomplished. Judaism teaches that too much time
spent on self-evaluation can cause one to become paralyzed or depressed.
Jewish half-time is specifically each evening before going to bed,
Thursday night before the close of the old week, on the eve of the new
Jewish month, and of course, during the month preceeding the High
Holidays and the High Holidays themselves.

Timing is crucial and plays have to be executed according to the plan.
Many mitzvot have to be performed at specified times, and that all
mitzvot have to be executed according to the "plan" from the Divine
plan-book - the Torah. As in football, you don't get many "time-outs."

You have to keep your eye on the ball at all times. Keeping your eye on
the ball means being aware of one's lifetime goal as an individual and
the Jewish people's goal as a nation. As individuals, we each have our
specific G-d-given mission in life and it is our responsibility to
accomplish this goal.

As part of the Jewish people, our global mission is to make the world a
place comfortable with G-d's presence, the ultimate realization of which
will be in the Era of Moshiach. We accomplish this by doing more good
deeds, adding on in mitzvot, studying more Torah in general and more
about the Messianic Era in particular.

In football, and all sports, there are players and spectators. If you're
a spectator and the game is tough, you can get up and leave. But the
players always have to stay on the field until the last play. If we view
ourselves as players in our role as Jews, then before we know it, we'll
merit to be a part of the greatest event of all time, the revelation of
Moshiach!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Vayechi, contains Jacob's blessings to his
children before his passing. To Asher, Jacob said, "Asher's bread shall
be fat, he shall supply the king's delights." Rashi explains this to
mean that Asher would have an abundance of olive-oil. He also notes
that: "Moses blessed the tribe of Asher in a like manner - 'and he will
dip his foot in oil.'"

Spiritually speaking, oil alludes to wisdom, the highest part of a
person, while the foot is the lowest part of a person. "He will dip his
foot in oil" indicates that the foot makes use of the oil. This implies
that the foot is greater than wisdom - oil. In terms of one's spiritual
mission, the foot signifies divine service based on simple acceptance,
while wisdom-oil signifies Torah and mitzvot (commandments) motivated by
intellectual understanding. A foot, that is, simple acceptance does have
an advantage over the head-intellect; it is the foundation for and
support of the total structure.

The first part of Asher's blessing, "Asher's bread shall be fat," can be
interpreted differently. Since the word shemeina - fat, has the same
Hebrew letters as shemona - eight, the Midrash explains that Asher's
children would wear the 8 garments of the High Priest. The priests,
though, came from the family of Levi! Rashi, therefore later explains
that "the daughters of the tribe of Asher were beautiful... married to
High Priests who wore the eight garments."

Were the priests, immersed in their totally spiritual lifestyle,
concerned with marrying beautiful women? Undoubtedly, the beauty spoken
of here is a spiritual beauty, which is indeed related to the office of
a High Priest. For, when G-d informed the angels that He was going to
make a help-mate for Adam, He referred specifically to help in man's
spiritual mission. In the case of a High Priest this is especially true;
his service on the day of Yom Kippur, in the innermost chamber of the
Sanctuary, required that he be married and make atonement for himself
and his family. Without a wife, the High Priest would be unable to
perform his service.

The daughters of the tribe of Asher were beautiful. The true beauty of
the Jewish woman is contained in the concept of, "The whole glory of the
king's daughter is within" - i.e. modesty. How are the different
explanations of Asher's blessing, that of simple acceptance and
"beautiful daughters" whose children would were the priestly garments,
connected?

Later in the Torah, it says, "Asher is most blessed of sons." None of
the tribes were blessed with children as was Asher. But numerically the
tribe of Asher was not larger than the other tribes. The tribe of Asher
outweighed all the other tribes by virtue of the great joy derived from
their children. By virtue of conduct based on simple acceptance, and
educating them in this spirit, one merits children who follow the Jewish
path and bring deep joy and satisfaction - much more than is normally
derived from the sum total of an even greater number of children.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                              Simple Words
                       by Chana Zeldie Minkowicz

Simple words are most powerful. They reverberate in our minds and
hearts.  They have the delightful power to steer us when our emotions
are raging, when we are uncertain, when we feel insecure. They are there
to help us.

Who can forget the journalist Daniel Perl's last words (may G-d avenge
his blood) before he was killed: "I am a Jew. My mother is a Jew. My
father is a Jew."

Simple words, still echoing.

I am reminded of the time when I called my father at the airport before
embarking on a plane to Mikenos, Greece. My husband and I, with our 10
month old daughter, were en route to a storybook wedding of a
billionaire couple on a Greek Island. I was overwhelmed with excitement
and concern. What impression would we make? My husband with his full
beard and me with a wig and stocking on the beach would certainly stand
out. Perhaps I should buy a new baby stroller, I thought, after all, I
didn't want people to look at us as Orthodox shleppers. The rich and the
famous were to be there. No expense was spared to make this wedding week
celebration a happening. I was engulfed by the magic and glamour of it
all.

My father's simple words helped me land. "Chana Zeldie," he said, "Have
a great time and don't forget your Gaon Yaakov."

"Gaon Yaakov? What is Gaon Yaakov?" I asked him.

"Don't forget to be proud of being a Jew, and a religious Jew in a
non-religious and a non-Jewish world."

The way we looked and behaved didn't interefere at all with the respect
and admiration that was expressed to my husband and myself. We forged
many friendships that have lasted until today.

I am proud when I remember that an Italian man, who was not Jewish, came
over to me and remarked "Your dress and demeanor exudes pride in who you
are." My father's simple words reminded me of the importance of
expressing the privilege and pleasure of being a proud Jew in a
non-Jewish world.

We all have moments that we are proud of. The times we have seized the
opportunities and the times we were able to face the challenges
presented to us with fortitude, courage and discipline.

We all also have moments we would rather forget. We want to erase them
with a vengeance from our memory banks.

What contributes to both of these types of moments? What propels us to
react or respond in our own personal style? One simple word:
perspective.

The way we see the world; the way we see ourselves and those around us;
our personality traits; our feelings to what others have to say about
us; our beliefs; our value system. All of these contribute to our
perspectives - our personal outlooks - the decisions in our lives, our
choices, all are based on our perspectives.

As we mature we need to adjust our perspective to face daily
opportunities as well as challenges. I'd like to share some simple words
that work for me. I try to remember to be a faucet and not a drain when
I'm in a complaining mode. Everyone has a different challenge. I am
challenged by living in small quarters. Thank G-d, our family has
outgrown our small home. When I realize how living in cramped quarters
can affect my positive attitude, my patience with my children, my
decisions to have guests, I quickly remind myself, "Be a victor and not
a victim" and thank G-d we have hosted many simchas in our home and many
guests despite the lack of space in our home. Don't we all want to earn
respect rather than sympathy?

Life is very much like driving a car. If you are only absorbed in
yourself, no matter how well you are driving, you'll get into an
accident. As my driving instructor told me about 20 years ago, "Take
your eyes off the wheel and look in the direction you want to go. When
you walk do you look at your feet?" With clear vision you'll get where
you want to go.

I try to remember the simple, powerful words stated in the Mishna: "Da
ma l'maala mee-mach - Know what is Above you." The Baal Shem Tov simply
and powerfully places the emphasis differently on the same words (in
Hebrew) and the translation reads, "Know what is above, is from you,"
i.e., our actions create our reality!

        From an address at an event organized by Bnos Melech, a New
      York based organization that promotes awareness of the mitzva
      of tzniut - the unique privilege and responsibility of Jewish
                                           women to dress modestly.

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                               WHAT'S NEW
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                           Meals and Memories

Chabad of Upper Montgomery County, Maryland, has collected the best
recipes from shul members, family and friends and compiled them into an
attractive, 3-ring binder keepsake cookbook.  Meals and Memories is
available at www .ourshul.org.

                                 Tanya

F.R.E.E. Publishing House in conjunction with SHAMIR has just released a
new edition of the Tanya with a new, Russian translation supervised by
Professor Herman Branover. Tanya, the fundamental, classic work upon
which all concepts of Chabad Chasidism are based, is indispensable to an
understanding of the Chasidic movement and the philosophy behind it.
More importantly, it offers guidance for every facet of the day-to-day
life of a Jew in his or her service to G-d. Available online at
www.JRBooks.org.

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                            THE REBBE WRITES
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                 Erev Rosh Chodesh Shevat, 5734 [1974]

Greeting and Blessing:

I was pleased to receive your letter of January 10th... as well as the
reports about your involvement with Lubavitch and Chabad teachings, etc.

All this is especially pertinent at this time of our Jewish calendar,
the period between Chanukah and Yud (10th of) Shevat. Coming from
Chanukah, the Festival of Lights, which symbolizes the light of the
Torah and Mitzvoth, we are reminded of the Chasidic emphasis on inspired
joy and brightness which should permeate the life and activity of every
Jew. Moreover, as in the case of light which is of immediate benefit not
only to the one who lights it, but also to many others at the same time,
so a Jew has to illuminate his personal life as well as his surroundings
with the light of Torah and Mitzvoth. This is also emphasized by the
special requirement that the Chanukah lights be seen outside, so as to
illuminate those who might still be walking in darkness.

Similarly, Yud Shevat, the Yahrzeit [anniversary of the passing] of my
father-in-law of saintly memory, brings to mind his dedicated efforts in
the course of the last decade of his life in this country, to spread the
principles and teachings of Chasidus...

Your joining this ever growing Chasidic family who have found a new
meaning in life and, with it, peace and happiness, has a special
significance in that you are a Kohen [priest], and also in that Divine
Providence has given you a gift of song and melody. For this is a medium
that directly communicates with the heart and the inner aspects of the
soul, unlike prose which speaks to the intellect and only then can probe
deeper. Through the medium of song and melody one can touch directly
upon the heartstrings of the listener and inspire his inner soul, which
is the reason why song and melody have such a prominent part in Chasidus
in general, and in Chabad in particular.

In the light of the above, I extend to you both my prayerful wishes to
utilize to the full the capacities and opportunities which G-d has given
you in the above mentioned direction, and to do this in the Chabad way -
with complete trust in G-d and with inspiration, and may G-d bless you
with Hatzlocho [success] to go from strength to strength in all above,
in good health and with gladness of heart.

With esteem and with blessing for happy tidings in all above,

                                *  *  *

                       5th of Teves, 5742 [1982]
                       Chabad House of Cincinnati


Greeting and Blessing:

I was pleased to be informed that the Teves issue of the "Chabad Times"
will mark the 50th - Jubilee - issue.

Since this Jubilee issue is scheduled to appear in or about the week of
the Sidrah [Torah portion] Vayechi, it is well to recall the timely
story of the Tzemach Tzedek [Rabbi Menachem Mendel] that has to do with
this Sidrah. As a little boy, he had just learned that "Yaakov lived in
the land of Egypt 17 years," which is the first verse of Vayechi. The
teacher observed that these were Yaakov's best years of his life. The
little boy, who was to become the third leader of Chabad, asked his
grandfather, the Alter Rebbe [Rabbi Shneur Zalman], the Founder of
Chabad, how it was possible that our Father Yaakov could live his best
years in such a place as Egypt?

The Alter Rebbe replied: "We have been taught in the previous Sidrah
(Vayigash) that Yaakov had sent his son Yehuda ahead of him to Yosef to
establish a Yeshiva in Goshen (Gen. 46:23, according to Midrash quoted
in Rashi). Therefore, since learning Torah brings a Jew closer to HaShem
[G-d], it is possible for a Jew to truly live even in a place like
Mitzrayim [Egypt]."

This story relating to the Founder of Chabad and his grandson, the famed
Tzemach Tzedek, and being connected also with a passage in the Torah,
certainly has an eternal message for every one of us:

"Mitzrayim" is the prototype of all Exiles which our Jewish people has
experienced during its long history. The Hebrew word Mitzrayim (in the
sense of metzarim, "constraints") indicates all such situations in which
a Jew finds himself constrained and limited in the development of his
true Jewish spirit. But for the Torah, the Jewish spirit would languish
and lose vigor and vitality in the darkness of the Golus (Exile),
whether external or internal. It is the Torah and Mitzvos (Ner Mitzvo
v'Torah Or [a mitzva is a lamp and Torah is light]) that illuminate
Jewish life and provide the strength and vitality to overcome all
hindrances and constraints, enabling a Jew, man, woman and child, to
live a bright and meaningful life even in the midst of outside
darkness....

With esteem and blessing,


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                                CUSTOMS
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   Why are the hands washed in a special manner before eating bread?

Before the kohanim (priests) performed their duties in the Holy Temple,
they purified their hands by pouring water from a vessel over them. Our
sages have likened our home to a mini-Sanctuary, our table to the altar
and our food to the sacrifices. We, as "priests" of our homes, must also
sanctify our hands by washing them in the prescribed manner before
eating a meal accompanied by bread.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The 20th of Tevet, this year January 10, marks the yartzeit (anniversary
of the passing) of the Rambam (Rabbi Moshe Ben Maimon), Rabbi Moses
Maimonides, more than 800 years ago. The Rambam was an outstanding
codifier, commentator, philosopher, physician to the Sultan and leader
of Egyptian Jewry.

A little over 20 years ago, the Lubavitcher Rebbe urged all Jews to
study every day a section of the Rambam's Mishne Torah, or at least the
briefer Sefer HaMitzvot. Hundreds of thousands of Jews undertook this
great endeavor and are studying one of the above-mentioned works.

Although the Rambam passed away so long ago, he and his great wisdom are
still with us. When a person sits down to study a chapter, or a law from
one of the Rambam's works, his spirit and teachings remain alive.

About the Rambam, our Sages have said, "From Moses to Moses, there was
none like Moses!" This means that from the time of the Moses who took us
out of Egypt, there has never lived a person who exhibited all of the
Rambam's unique qualities.

Throughout the 50 generations from Moses our Teacher until Moses
Maimonides, there was not even one person similar to Moses our Teacher
in terms of transmission of the Torah until the arrival of the Rambam.
This saying is engraved on Maimonides' gravestone, which implies that it
was accepted by all of our Sages from all circles who came to visit the
Rambam's resting place.

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                          THOUGHTS THAT COUNT
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With you shall Israel bless...May G-d make you as Ephraim and Menashe
(Gen. 48:20)

In the previous verses Jacob had said, "Ephraim and Menashe shall be to
me as Reuven and Shimon." Despite the fact that Ephraim and Menashe were
born in exile and were educated in Egypt, a land not conducive to Torah
learning and Judaism, they were still as righteous and pure as Reuven
and Shimon, who grew up in more enclosed and insular surroundings in
Jacob's household.

                                                (Lubavitcher Rebbe)

                                *  *  *


Let my name be called on them, and the name of my fathers (Gen. 48:16)

Jacob blessed his grandsons, Menashe and Ephraim, by expressing his wish
that they grow up to be a source of pride to the family. When, G-d
forbid, children do not follow in their parents' footsteps and stray
from the proper path, the grandparents and parents are ashamed that the
children bear their name. Jacob blessed his grandsons that they should
be worthy of being called the descendants of Abraham and Isaac.

                                *  *  *


Zevulun shall dwell at the sea shores. (Gen. 49:13)

Despite the fact that Yissachar was older than Zevulun, and that
Yissachar learned Torah while Zevulun only dealt with commerce, it is
Zevulun who is mentioned first in the order of blessings, both those
bestowed by Jacob and by Moses. For he who establishes and supports
Torah learning stands on an even higher level than he who is actually
learns, and thus receives merit in both worlds.

                                                            (Zohar)

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                            IT ONCE HAPPENED
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Rabbi Benyamin of Toledo walked down the pleasant streets. It looked so
peaceful, so prosperous, this Egypt of Moshe Maimonides, the Rambam. How
could it have swallowed up his old friend, the famous physician and
scholar, without a trace? He approached an imposing building with a
wrought-iron gate - the Rambam's home. He had tried to enter it several
times, but the discreet doorman had informed him that the family was
receiving no visitors.As he neared the house, he saw a little girl
swinging back and forth on the gate. She had a distinctive face... a
Maimon face. She must be Moshe's little girl.

"You must be Rabbi Moshe's daughter."

"Oh, no. Everybody thinks so, because I live here. I'm his niece."

"Why, then you must be...his younger brother David's little girl."

"Yes, that's right. My mother told me that he went in a big ship in the
middle of the ocean, and there was a great wind and it sank down, and
never came up again. And his soul is up in heaven. Look!" She pointed to
a figure hurrying toward them. "That's my mother."

"Come, Mommy, here is a rabbi who knew Father when he was little. Come
and speak to him."

Benyamin followed them into the courtyard. He explained that he had come
all the way from Toledo to visit his old friend, Rabbi Moshe, but had
not been permitted to enter.

"There are so many enemies. We don't know who to trust."

"I guessed as much. He is in hiding, then. I had hoped he was done with
all the running and hiding."

"Our people call him the Great Eagle. He had risen too high. Our enemies
cannot bear it that a Jew should have such influence. It's such a pity
you can't see him. It would be good for him to see an old friend."

Benyamin felt the awakening of hope. "Do you think that it would be
possible for me to see him, even for a few moments?"

"You must meet with Rabbi Moshe's friend, Rav Yehuda Hacohen."

Three days later Rav Yehuda Hacohen scrutinized Benyamin's credentials.
"I am satisfied. We know we can trust you. But secrecy is of the
essence. Tomorrow a few students are going to visit him in his hiding
place. Be outside the yeshiva after maariv (the evening services)."

Two students were waiting for him the next evening in the shadow of the
yeshiva building. They began climbing the foothills outside of the city.
The path grew steeper and then disappeared. Suddenly they halted.
Benyamin saw nothing but a rocky projection dimly illuminated by the
glow of the moon.

He watched as the students bent down and pushed a boulder from the side
of the cliff. Benyamin instinctively stepped back when confronted with
the intense, blinding light streaming out of the opening in the
mountain. Then, blinking in amazement, he beheld the most awesome sight
he had even seen.

He was staring into a cave brightly lit by several tall, yellow wax
tapers fixed to the veined rock wall. Behind a large desk strewn with
rolls of parchment sat a Jew with a holy face that was framed by a
silver beard. His entire being seemed to glow with some mysterious inner
light.

The Rabbi behind the desk recognized him immediately. "Benyamin - from
Toledo!"

It was then that the man realized that this rabbi was none other than
his childhood companion Moshe, whom he had come to seek.

Rabbi Moshe questioned his friend closely about his life, his family,
his travels through the lands of Jewish dispersion. Benyamin answered to
the best of his ability, but at last could contain himself no longer.
"Rabbi Moshe, what are you doing here all alone, in this cave in the
wilderness?"

He had expected to find the great Rambam in hiding, but not cramped in a
rough hole, denied the most basic human comforts.

"Don't look so downcast. Believe me, my friend, it is all for the best.
I have not known such peace and tranquility since my childhood in
Cordova. Come, I will show you something."

Benyamin came closer, and Rabbi Moshe pointed to several parchments in a
box. "I have been working on a new book. I wish to gather from every law
of the Torah all the mitzvot drawn from the Oral Law, and lay them all
before the students in plain language and clear style. There shall be
fourteen books in all. Very soon our Redeemer will come, and we will be
gathered from all over the world. We will need to be fully conversant in
all the laws very soon."

"What will you call your book?"

"I will call it Misheh Torah - so that every Jew, once he has learned
the written Torah, will be able to turn to this book to find help in
fulfilling the mitzvot correctly and studying the Talmud with greater
ease."

Benyamin sensed that the interview was over. He and the two students
walked home quietly together. One student said quietly to the other, "I
feel as if I had just seen Rabbi Shimon Bar Yochai in his cave, with
Elijah the Prophet teaching him."

               From The Rambam by Rochel Yaffee, HaChai Publishing.

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                            MOSHIACH MATTERS
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From Moses Maimonides' Thirteen Principles of Faith. " I believe with
perfect faith that G-d is the Creator and Ruler of all things. He alone
has made, does make, and will make all things. I believe with perfect
faith that G-d is One. There is no unity that is in any way like His. He
alone is our G-d He was, He is, and He will be....I believe with perfect
faith in the coming of the Messiah. How long it takes, I will await His
coming every day...I believe with perfect faith that the dead will be
brought back to life when G-d wills it to happen.

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                END OF TEXT - L'CHAIM 952 - Vayechi 5767
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