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                         L'CHAIM - ISSUE # 984
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                           Copyright (c) 2007
                 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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        August 24, 2007        Ki Seitzei          10 Elul, 5767
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                           Grading On A Curve

There's an on-going discussion - more like an argument - among educators
about the nature or purpose of tests and how to grade them. Concerning
the latter, they are two schools of thought: grade objectively or grade
on a curve.

The principle behind grading on a curve is relatively simple: follow the
bell. That is, just like a bell, there will be a few high grades at one
end, a few low grades at the other, and the rest will be bunched in the
middle. So, regardless of the objective results of the test, give say
the top 5% of the class an A, and curve accordingly. You can use
percentages here, grades below the curved A depending on how close they
came to the curved A.

The argument against curving the grade is also simple: it doesn't
reflect what the students have really learned or how well the teacher
has really taught. A student could have mastered only twenty-percent of
the material and gotten an "A." And in such a case, has the teacher
really done his or her job? What has the student really learned?

Grading objectively compares a student's performance against an
inflexible, universal standard. External circumstances (how good is the
teacher, what's the classroom like, etc.) don't affect its value, its
testimony to what the student knows. Grading on a curve compares a
student's performance against that of his or her fellow students. Its
value is relative and will vary depending upon the circumstances.

When it comes to Torah and mitzvot (commandments), some things are
graded objectively, and some things are graded on a curve. In general,
Judaism discourages us from ever "grading" or "judging" another Jew,
perhaps because we can never truly know what the curve should be. For
instance, when judging another's actions, one must take into
consideration their situation, extenuating circumstances, etc. Someone
who's business requires them to be "in the streets" faces more
challenges than one who can remain all day in the study hall. Someone
who has not spent years immersed in Torah study may not have the
resources to answer challenges to his observance. And there may be other
factors, ones even the other person may not know about, that have
limited his objective scale.

In such a case, if one finds oneself grading the other person, grading
on a curve is not only justified, but mandatory.

But when it comes to grading ourselves, that's a different story. Then
we should use an objective standard. Even though there may be
extenuating circumstances, we should be objective in our assessment. If
our Jewish knowledge is a "C," then we should give ourselves a "C" and
then do something about it, put in more effort, get some tutoring, go to
some Torah classes, buy books to study, do what it takes to "raise our
grade."

Similarly, if our mitzva observance is a "B-" we must be objective and
realistic in our self-assessment. How else can we improve? Did we focus
on the prayers? When it came to that mitzva, did we rush through it or
take a short-cut or - whatever?

Judaism is a school of life, and a school for life, with many subjects
and constant testing. Sometimes we need to grade on a curve, and
sometimes we need to be graded objectively. But one thing is certain: as
long as we put in the effort, we can never fail!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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At the end of this week's Torah portion, Ki Teitzei, we are commanded to
"Remember what [the nation of] Amalek did to you on your way out of
Egypt... You must not forget."

We are also commanded by G-d to remember the holy day of Shabbat:
"Remember the Shabbat day to sanctify it."

The commandments to remember Amalek and Shabbat apply in every time and
in every place. Thus, to fulfill our obligation, more is required than
an occasional reflection on these concepts. Our awareness of Amalek and
of Shabbat must be so all-encompassing that it fills our entire beings.

When the Jews learned of these mitzvot (commandments), however, they
were perplexed. They couldn't understand how it was possible to
incorporate both remembrances at the same time. Aren't the concepts of
Amalek and Shabbat antithetical?

When a Jew remembers Shabbat, he reminds himself that G-d created the
world and continues to sustain it each moment. Remembering Shabbat
brings him to an awareness of G-d's sovereignty over the entire
universe.

Remembering Amalek, by contrast, leads to a vastly different perception.
The nation of Amalek recognized G-d as the Creator of the world and its
Supreme Ruler, yet intentionally rebelled against Him. When we remind
ourselves of Amalek and his rebellion, it causes us to want to destroy
him - a concept that is antithetical to G-d's Kingship over the world
and His ongoing involvement in creation.

Consequently, how can G-d expect us to keep both Amalek and the Shabbat
day in our minds simultaneously?

To explain, the spiritual source of Amalek and Shabbat is in the realm
of holiness, despite the wicked behavior that Amalek manifested. If G-d
hadn't endowed Amalek with the power to rebel, he would never have been
able to do so. How is the Divine source of Amalek revealed? By
nullifying what he stands for and obliterating his name. When we
remember Amalek, his roots in the realm of holiness are brought to the
fore, and our remembrance of Amalek no longer stands in contradiction to
our remembrance of Shabbat. In truth, both remembrances serve the
function of revealing G-dliness.

Remembering the Shabbat leads to a revelation of G-d's unity, reminding
us that G-d not only created the world but continues to involve Himself
in its day-to-day existence. By contrast, the revelation of G-dliness
that occurs when we remember Amalek is achieved by nullifying his
intention to rebel against G-d.

Thus, although the thrust of each remembrance is in an opposite
direction (one leading toward sanctity and the other toward punishment),
they are both means by which G-d's Divine Presence is revealed. Each
remembrance is but a different method of introducing sanctity into the
world.

                             Adapted from Likutei Sichot, Volume 19

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                             SLICE OF LIFE
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Tens of thousands of smiling youngsters around the world spent their
summers climbing, boating, golfing, riding, bowling, playing sports,
meeting animals, picking fruit, swimming, and of course, learning to
love being Jewish, at a camp or day camp affiliated with Chabad. As the
summer draws to a close, we share typical scenes from the Gan Israel
camps of: Guatemala, City, Guatemala; Zurich, Switzerland; Tallin,
Estonia; Boca Raton and Tampa, Florida; Plano, Texas; Solon, Ohio;
Preoria, Illinois; and Little Rock, Arkansas. Chabad Lubavitch centers
run the largest network of Jewish camps in the world, with over 1,000
locations, in cities large and small on every continent.

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                               WHAT'S NEW
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                            THE REBBE WRITES
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                     Freely adapted and translated

                           18th of Elul, 5739
            To the Sons and Daughters of Our People Israel,
                     Everywhere, G-d bless you all,


Greeting and Blessing:

Reflecting on the coming new year, and on the preparation which it calls
for, one becomes aware that each new year has a dual dimension: one is
the general significance that each new year shares with all new years -
as a new year; the other is the special significance, which is related
to the specific features of the particular year, whereby it is
distinguished from the others. It is on the special significance of the
coming new year that we shall dwell here.

The special significance of the coming year is that it is the seventh
year, the year of Shemitah, which the Torah designates as a "Shabbos to
G-d," a "Sabbatical year dedicated to the Almighty."

At the same time it should be noted that although the distinction of the
coming year in respect of Shemitah is primarily connected with the Land
of Israel, and with the holiness of the Holy Land, where all the laws of
Shemitah are in force - above all the Shemitah ("release") of our land,
fields, vineyards, etc., from any agricultural activity -

However, a Jew, wherever he is, is expected in his everyday life,
especially in his spiritual life, to transform his environment - his
home as well as his surroundings - into a (spiritual) "Land of Israel."
In other words, since the Land of Israel is a "land on which G-d's eyes
rest continuously, from the beginning of the year to the end of the
year" - a similar atmosphere of G-dliness must permeate every Jewish
home and all around it, to the extent of breathing the very "air of the
Land of Israel"... wherever a Jew is.

The essence of Shabbos is holiness - a day permeated with holiness,
which, first of all expresses itself in the cessation of all weekday
activities: In regard to the Sabbatical Year, Shemitah - in all
agricultural activities, in the field, vineyard, etc.; in regard to the
day of Shabbos - cessation from any kind of work, both in the house and
in the field, as it is written, "You shall not do any work."

Needless to say, one does not stop at not doing what is forbidden to do;
together with this, it is necessary to actively fill the day of Shabbos,
and to do this in a way that "brings pleasure (Oneg) into the Shabbos" -
by way of the Torah and Mitzvoth (commandments). And through all this
G-d's blessings, both spiritually and materially, are brought down, not
only in the day of Shabbos, but also in all the days of the week.

To put it another way: The general purpose of a human being is, as
written, "A man to toil is born" - toil, do useful work, and to achieve
good results. Shabbos cannot contradict this purpose, G-d forbid. On the
contrary, the "toil" of Shabbos is the true and purposeful kind of toil,
which our Sages call the "toil of Torah" namely, the fulfillment of the
Mitzvoth, including the Mitzvah of learning Torah in a manner that leads
to action, and the "toil of prayer."

Therefore, come Shabbos, when a Jew is free from weekday activities, it
is filled with Mitzvoth (even the ordinary activities of eating,
drinking, sleeping become a Mitzvah - the Mitzvah of "Oneg (pleasure of)
Shabbos" with additional time for Torah study, for more devout prayer,
with appropriate preparation that prayer calls for. And this is, as
mentioned above, the true Oneg Shabbos (aside from the pleasurable
anticipation of the reward and blessings that come with the observance
of Shabbos).

The same is true of the Year of Shemitah: both in regard to the Jew's
Shabbos-like conduct during this year, utilizing the "released" time
from work for additional Mitzvoth, Torah and prayers; as well as in
regard to the influence of the Shemitah Year throughout all the "week" -
years of the cycle.

Since both the Shabbos day and Shabbos year remind us that G-d is the
Creator and Master of the world, and of all that is in it, including
man, it is certain that He provides every Jew and all Jews with the
fullest capacity which is necessary to keep the Shabbos, and to keep the
Shemitah in the fullest measure.

In practical terms: Since we are at the threshold of the new year, a
year that is a "Shabbos to G-d," a year that is associated with holiness
and blessing and pleasure, it calls for a corresponding preparation in
terms of a firm resolve to fill each day of the coming year with matters
that contain these qualities, and in all three areas of Torah, prayer
and charitable acts, all to be performed with pleasure.

It should also be emphasized here that in view of the fact that the
Shemitah Year - in respect of the prohibition of agricultural work -
begins already a month earlier, in the month of Elul, it follows that
also the special conduct that the Shemitah Year calls for should
likewise begin in the month of Elul, with emphasis on action, which is
the essential thing; namely, to put into effect the higher level of
Torah studies, more meticulous observance of the Mitzvoth and greater
devoutness in prayer. And this will bring even more blessing and
prosperity in their wake, now and throughout the entire coming year.

And may this be the preparation for the imminent fulfillment of the
Divine Promise of the true and complete Redemption, when all the
Mitzvoth, including also those of Shemitah, will be carried out, with
joy and gladness of heart.

With esteem and blessings for a Good and Sweet Year, both materially and
spiritually,

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                                CUSTOMS
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        What are some special ways to prepare for Rosh Hashana,
                        the "Day of Judgement?"


The entire month of Elul, in which we now find ourselves, is a month of
account-taking for our deeds of the past year. We increase our good
deeds and try to be more meticulous in our observance of those mitzvot
that we already perform.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The first Lubavitcher Rebbe, Rabbi Shneur Zalman (known as the Alter
Rebbe) taught that during the month of Elul G-d is like a "King in the
field."

The Rebbe shared this parable numerous times with various explanations
including the following:

A king has been traveling through his kingdom and is ready to return to
the capital city and his palace. Before returning home, the people of
the surrounding cities and villages come out to greet the king in the
field outside the city. There, in the field, whoever wishes can approach
the king. The king greets each of his subjects with a smiling face, and
grants his request.

The people then follow the king. But once the king is inside his palace,
and in his private apartment, it is no longer possible for just anyone
to come to him.

It is only when the king is in the field that everyone can approach the
king, pour out their hearts to him, and ask for their needs.

When we say a Jew is "in the field," we mean that he is occupied with
simple, mundane matters. When we say he is in the "city of the king," on
the other hand, we mean that he is occupied with holy things, with Torah
and mitzvot.

When a Jew is "in the field" he may feel that he is far from "the King's
palace." He must remember that every Jew is as precious to G-d as an
only child born in a father's old age. Even though he is in the field,
doing work unfit for a king's son, he must not forget that he belongs to
the King of Kings.

The month of Elul comes to remind us that even though a Jew is occupied
with mundane matters, he must never forget that he is the King's own
child, and that the King is close to him, smiling upon him with a
glowing face and fulfilling all his wishes.

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                          THOUGHTS THAT COUNT
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He used to enumerate their praiseworthy qualities... (Ethics 2:9)

Each of the students of Rabbi Yochanan Ben Zakkai possessed a quality in
which he surpassed all others. As a teacher, Rabbi Yochanan did not push
them all in a single direction. Instead, he appreciated their uniqueness
and endeavored to give each the opportunity to develop his own
potential. This concept can be applied on a larger scale. Each person
possesses a particular virtue in which he surpasses all others, even the
leaders of the generation. He (and those who help him in his growth and
development) should not seek universal conformity, but should strive to
cultivate this unique gift.

                         (Sichot Shabbat Parshat Matot-Masei, 5743)

                                *  *  *


...Rabbi Yehoshua Ben Chananya - Happy is she who bore him (Ethics 2:9)

Why does the Mishna ascribe happiness to Rabbi Yehoshua's mother?
Because she was to a large degree responsible for his greatness. When
Rabbi Yehoshua was an infant, she would hang his cradle in the House of
Study so that he would become accustomed to the sweet singsong of Torah
study. As he matured, the influence of his formative years played a
large part in shaping his sagelike character.

                                                 (Jerusalem Talmud)

                                *  *  *


It is not incumbent upon us to complete the work, and he is not free to
desist from it (Ethics 2:16)

A person is never required to do more than he can. On the contrary, G-d
gives each person a mission which he can fulfill without having to face
challenges which he is unable to overcome. Even if at times a person
feels daunted by the task facing him, he must know that "he is not free
to desist from it" and must persist. Even when he does not naturally
feel joy in his Torah service, he should persevere; such full-hearted
dedication will lead to personal fulfillment.

                                      (The Lubavitcher Rebbe, 5741)

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                            IT ONCE HAPPENED
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The National Assembly opened at Wormeise, Germany, on December 15, 1544,
when one of the participants proposed to banish the Jews from all parts
of Germany for their part in circulating forged coins. All parties at
the assembly, both Catholic and Protestant, voted in favor of the
proposal.

It appeared that sentence had already been passed against the Jews of
Germany when suddenly an unexpected defending counsel appeared. This was
the new Director of Trade Guilds in Germany, the Minister Wolfgang
Schutzbar, who was highly respected by all the princes and ministers of
the government. When the moment came to make the final decision
concerning the Jewish problem, he rose from his place and said: "Honored
lords and friends, I cannot give my consent to your decision to banish
the Jews from Germany. His Majesty the Emperor is not only the Emperor
of Germany but also the Holy Roman Emperor. He is the ruler of the whole
of Christendom and it is his duty, as such, to permit the Jews to live
in the Holy Roman Empire of the German people in memory of that man whom
all the Christians regard as their saviour and who was of Jewish seed.
Other kingdoms do not resemble the Holy Roman Empire of Germany, which
has the duty to suffer the Jews to live in it. Therefore, noble lords, I
beg you to let this matter alone, for His Majesty, the Emperor, will not
desire or be able to ratify such a decision."

The short words of  Minister Wolfgang made a deep impression on those
assembled, who listened to him and took back their decision to expel the
Jews.

The following day, Rabbi Yosselman of Rotheim, who had been at the
Assembly, and the rabbis and lay leaders of the community of Wormeise,
went to the house where Minister Wolfgang was lodging. They asked for an
audience with the minister. The minister greeted them cordially.

"Sire," began Rabbi Yosselman, "we have come to express our deepest
gratitude to you for your gracious speech in favor of our Jewish
brethren at the meeting of the National Assembly. Through it you
delivered us from a bitter fate. And although it is clear that His
Majesty would never have ratified such a decision, for he is gracious to
us and protects us, nevertheless such a decision would have caused us
many hardships and troubles. We therefore pray you to accept this gift
as a token of our gratitude."

"I don't know what you are talking of," said the minister, shrugging his
shoulders in astonishment. "Did I make a speech yesterday in favor of
the Jews at the National Assembly? Indeed I have already heard the same
thing from a number of people. I did not take part in yesterday's
meeting at all. Being ill, I was obliged to stay at home. My family and
the servants will bear witness that I did not move outside the house
yesterday for even a minute."

On hearing these words Rabbi Yosselman and those who accompanied him
were dumfounded. "Noble sire," replied Rabbi Yosselman, "Permit me to
contradict you. I myself was present during the discussions, and myself
saw how you defended my brethren the Jews, how you stated that it was
the duty of the Holy Roman Empire to allow the Jews to live within its
borders. Sire, have you a twin brother who resembles you in every
particular?

"This is all very strange and puzzling," said the minister. "I have no
twin, and none of my brothers is at present in Wormeise. The matter must
be investigated. Perhaps it was some kind of swindler - but that cannot
be. The princes and ministers would have detected a fraud at once. All
of them know me well."

Suddenly Rabbi Yosselman's eyes sparkled as if the puzzle had been
solved. "Noble lord and my dear brethren," he said. "Know then that G-d
performed a great and wondrous miracle for us in His mercy. The Holy
One, blessed be He, sent us Elijah the Prophet in the guise of the
honored minister who was absent from the meeting to save us from the
fate of expulsion. You must know, dear brethren, that such miracles
happened of old and are related by our sages in the Talmud. This miracle
also proves to you, sire, how great your worth is in the eyes of G-d,
for certainly the prophet would not have appeared in the form of an
unworthy person.

"Therefore, I pray you, sire, accept this modest gift as an expression
of our gratitude." The minister was deeply moved when he took the gift
from Rabbi Yosselman. The Jews bade him a warm farewell.

The story spread quickly, making a great impression. People in those
days did not believe in miracles easily, but here was a fact that could
not be denied. All the princes and representatives of the classes saw
and heard Minister Wolfgang making his speech in favor of the Jews. On
the other hand, the members of the household bore witness that he had
not left his house all that day. There could therefore be no other
solution to the puzzle than that proposed by Rabbi Yosselman.

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                            MOSHIACH MATTERS
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A group of chasidim were once sitting together, drinking in the words of
a couple of elder chasidim. The informal discussion came to consider the
question, How will the world look when Moshiach comes? One of the elder
chasidim said: "When Mashiach comes, a Jew will get up in the morning to
get ready to pray - and his prayers will well forth spontaneously.
Throughout the day likewise, every spare moment will be utilized for the
study of Torah and for the service of G-d. And everything will come so
naturally and simply, without any effort."

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              END OF TEXT - L'CHAIM 984 - Ki Seitzei 5767
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