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                         L'CHAIM - ISSUE # 1158
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                           Copyright (c) 2011
                 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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        February 11, 2011       Tetzaveh          7 Adar I, 5771
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                              Job Hunting

Job Hunting is stressful and nerve-wracking. It's full of uncertainty.

But there are two kinds of stress. There's a general stress - will I get
a job, any job? Will I be able to pay the bills this month? At this
level, when we're job hunting, we send out resumes in a scattering, to
all corners and whichever way the wind blows. And at this level we are
often emotionally scattered, not focused.

Then there's a specific stress. We're "in the running" for a position.
Someone likes my resume, the work I've done. I'm going in with a strong,
personal recommendation. I have an interview.

When this happens, we gather in our forces, so to speak. We focus our
stress and our nervousness. We practice our answers, prepare for the
interview. We still stress out, but we've changed. We have more
confidence, we feel more in control.

We have more trust in the situation, in the outcome - in ourselves.

What's changed? The situation - our condition - has gotten specific.
There's something concrete in front of us. It's not just "I need a job -
any job" - it's "I have a chance at this job, and there are specific,
concrete things I can do to increase my chances of getting it."

In a way, this describes our relationship with G-d. We're not only
"job-hunting," we're "G-d-hunting," as it were - looking for ways to
actualize our relationship with G-d.

When we say we "believe" in G-d or have "faith" in G-d, it's like
job-hunting on a general level. We have skills - maybe we're fast
typists, or good with our hands, or experts in whatever field, and we're
looking for work. Whatever comes our way. So we pursue the job hunt in a
general way.

And we "believe" in G-d in a general way. He's there, of course, guiding
the world, but in the meantime, how come... and where... and all the
questions about day-to-day life here in the "real" world.

When we "trust" in G-d it's more specific, it means we rely on Him; we
expect Him to come through for us. We know things will happen the way
they're supposed to, maybe not when or how we expect them to, but the
way G-d ordains for our ultimate good.

It's like "job hunting" for a specific employment. We rely on the
recommendation, or our latest project or publication, or our ability to
demonstrate a skill. Instead of just being anxious, we anxiously await.

Trusting in G-d doesn't mean we can sit back and do nothing.We have to
do our part. It doesn't mean that appearances can't deceive - what we
see or experience in the immediacy of the now may not match our
expectations. It doesn't mean there won't be difficulties or hardships
along the way.

It does mean that we approach the "job hunt" with a different mindset.
As Rabbeinu Bachya writes in Duties of the Heart: trust is a sense of
security, knowing - being sure - that the person you trust will act on
your behalf - and has the ability to get the job done.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Tetzaveh, describes the special clothing worn
by the High Priest and the other priests as well as the consecration of
the priests and the altar. Among the vestments of the High Priest was
the ephod, an apron-like garment. On the ephod were two stones,
concerning which the Torah states: "You shall take two onyx stones, and
engrave on them the names of the Children of Israel [the Twelve Tribes].
Six of their names on the one stone, and the names of the remaining six
on the other stone, according to their birth."

The Torah emphasizes that the names must be engraved in correct birth
order. However, Rashi and Maimonides disagree on what this means. Rashi
opines that the Tribes were listed according to the order they were born
to their father Jacob. But according to Maimonides, they were engraved
in the order they were born to their respective mothers: first the sons
of Leah, then the sons of Bilha, then Zilpa's sons and finally Rachel's.

In order to understand the crux of Rashi's and Maimonides' disagreement,
we must understand why the names were engraved on the ephod in the first
place. The two onyx stones were intended to be a "remembrance" before
G-d: "Aaron shall bear their names before the L-rd upon his two
shoulders as a memorial." When G-d would see the names of the Twelve
Tribes, it would remind Him of their righteousness, as it were.

This righteousness depended on the Tribes' unity. When the Jewish people
are united in brotherly love into a single entity, they are deserving of
G-d's blessing. When, G-d forbid, there is dissension and strife among
Jews, G-d withholds His blessing. The names of the Twelve Tribes were
engraved on the ephod to express the Jewish people's unity.

However, there are two different kinds of unity. When the Tribes are
counted according to the chronological order of their birth, without
regard for who their mothers were, it indicates a level of unity that
supersedes individual differences or groupings. All the Tribes were the
sons of Jacob. When they are counted according to their mothers, they
are unified, albeit divided into disparate groups.

The unity of the Jewish people exists on both of these levels. On one
level, we are unified because all Jewish souls have a common Source. On
another level, we unite into a single entity - the Jewish people - as
disparate, diverse individuals.

Thus Rashi's opinion reflects the first level of unity, whereas
Maimonides' opinion expresses the second. For Jewish unity exists on
both planes simultaneously.

                             Adapted from Vol. 36 of Likutei Sichot

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                             SLICE OF LIFE
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                       The Rancher and the Chasid
                            by Dvora Lakein

Rabbi Michoel Harari has been taking teenagers on strength-building
outdoor adventures in North America for the last five years. Thus far,
the camp has trekked through 16 states and two Canadian provinces. The
boys don't merely hike the land; they learn practical and outdoor
survival skills at each stop, even earning their international sailing
licenses.

At "Camp Yeshiva Outdoor Adventures" this past summer, campers spent
three days working a real cattle drive, including riding horseback,
herding the cattle, and caring for the animals. Rabbi Harari, together
with 26 campers and five staff members, shepherded 200 hefty cows to new
pastures 15,000 acres away.

Some say the skills learned are not useful once yeshiva starts in
autumn, but Rabbi Harari disagrees. This camp is "not like going to Six
Flags and having fun. We encounter challenges and victories here. If the
boys feel capable and accomplished at the end of the summer, they will
hopefully accomplish even more when they go back to yeshiva."

This past summer's itinerary included adventures in Wyoming, Washington,
and Idaho. It was in Idaho, in a place so remote it merits scant mention
on a map, that the camp operated the cattle drive on a 4th-generation
Mormon ranch. The owners had never met a Jew before; when Rabbi Harari
called, they were so impressed to be speaking with a New Yorker that
they passed the phone around the office for everyone to get a chance to
speak with him. The campers earned a free night, as the first New
Yorkers ever to stay on the ranch.

The life of a cattle farmer is anything but lazy, but even so, the
proprietors were duly impressed that the boys woke up extra early
(before 4 a.m.) to study Torah and pray. After completing their prayers,
the boys herded the cows, on horseback, through the back country of
Idaho. Cows are moved to cooler spots in the summer for their own
wellbeing and in order to give the land a rest. In a horseshoe
formation, the campers moved the cattle until they showed signs of
tiredness - cows don't sweat, so if they overheat, they die. During the
heat of the day, the boys tended the animals' needs before pitching
their own tents and preparing their meals.

The campers' Jewish observances attracted a lot of attention. From mikva
(ritual bathing before prayer), to eating kosher and Chasidic gatherings
under the stars, the campers had a lot of explaining to do. Even their
mundane actions gave a positive impression of Jews and Judaism: "From
your waking moment, your day involves G-d," the rancher told the boys.

Before camp began, Rabbi Harari and his staff drove their big yellow bus
from Seattle to Jackson Hole, Wyoming, a distance of 1500 miles. They
stopped for gas somewhere near the Oregon border.

Taylor, a 60-something-year-old gas station attendant sporting a long
ponytail, started to fill the tank, and turning to Rabbi Harari, he
commented, "You're cultured. It's good."

Taylor soon shared that after his father's passing, his mother had
revealed that they were Jewish. For Taylor's Bar Mitzva, she took him to
the local temple, where he was told that people don't put on tefilin
anymore. And so, Taylor had never performed this special commandment.

That is, until YOA arrived at the gas station.

Rabbi Harari assured Taylor that tefilin are still worn, and offered to
help him fulfill the mitzva (commandment). "His face lit up, he just
about jumped into the air," describes Rabbi Harari.

They went into the big YOA bus, where for the first time in his life
Taylor wrapped the tefilin and said the Shema. "My grandmother is so
happy for me right now," Taylor said as looked up to the sky. He
promised to call his mother right after his shift to tell her about his
"Bar Mitzva." And then he asked, "Isn't there a song we are supposed to
sing now?" Together, the men danced and sang "Siman Tov u'Mazel Tov" in
celebration.

Rabbi Harari promised to return the following week to complete the
celebration, with 26 kids and a birthday cake. But when they arrived,
they discovered that Taylor was off for the next three days.

Disappointed, the camp director prepared to fill up and pull out. That's
when a Harley roared into the spot next to him. Turns out the biker,
James, was Jewish. Though he had put on tefilin 23 years earlier with a
Rabbinical student, he hadn't laid eyes on a pair since moving from
Chicago over two decades earlier. Now a police officer, James donned the
rabbi's pair under the hot, clear sky.

"G-d sends us where and when we are needed," sums up Rabbi Harari.

According to that view, then, they were clearly needed on Mount Rainier;
at over 14,000 feet, it is the most prominent mountain in the contiguous
United States. The boys climbed the mountain over a three-day period
which included Rosh Chodesh (the beginning) of the month of Elul.
Naturally, they needed to carry a Torah scroll with them on the climb as
the Torah is read on Mondays, Thursdays (and Shabbat) as well Rosh
Chodesh and all Jewish holidays.

Four young men carried poles attached to an airtight, waterproof
insulated cooler which held the precious Torah. "Wherever we are," says
Rabbi Harari, "we take the Torah with us. Quite literally. To climb such
a mountain is a daunting task, which requires an uncanny amount of luck,
physical ability, and logistics. But to take a Torah along was like
climbing straight up to heaven."

While climbing, the teens met another climber, David from Israel. When
they asked him to don tefilin, he stubbornly refused. But when he saw
the Torah scroll, he immediately rolled up his sleeve and asked to
perform the mitzva. "How can I be on a mountain with a Torah scroll and
not put on tefilin?" he asked.

        Reprinted with permission from the N'Shei Chabad Newsletter

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Menachem and Miri Lipskier recently moved literally halfway around
the world to Melbourne, Australia, where they will serve as youth
directors of Chabad Youth.

Rabbi Levi and Leah Neubort, directors of Anshei Lubavitch, are new
emissaries in Fair Lawn, New Jersey.

Rabbi Leib and Sara Rojtenberg have moved to Brasilia, Brazil. Brasilia
is the seat of all three branches of the Brazilian government.

Chabad-Lubavitch headquarters in Israel announced that in total 53 new
couples have become emissaries of the Lubavitcher Rebbe in Israel,
bringing the total number of couples/families of emissaries in Israel to
679.

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                            THE REBBE WRITES
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                      Erev Lag B'Omer, 5729 [1969]

...With regard to the idea of taking leave of absence in order to devote
the time to visits in England, the European continent, etc., generally
speaking, judging by your description of the project, it would be
advisable to implement it and make the most of it. On the other hand,
this is contingent on being quite certain that it would in no way
jeopardize the security of your present position. For, undoubtedly,
there are quite a few aspirants who would like to step into the vacancy.
It would therefore be necessary to make quite certain that your leave of
absence would in no way jeopardize the security and tenure of your
position.

Needless to say, there is also the consideration that your visits to
foreign countries could be used in a manner that would actually
strengthen your position. It is for this reason that my first thought
was that it would be a very good idea. I do hope that the apprehension I
mentioned earlier is groundless, or you could in any case make sure that
it would remain groundless. Whatever your decision in this matter, may
G-d grant that your decision be the proper one, and be with Hatzlocho
[success] in every detail, all the more so since your Hatzlocho means a
benefit for many through enjoying your good influence in an increased
measure.

I was particularly interested to note the enclosure reflecting the
response to your article which originally appeared in the London Jewish
Chronicle. In view of the fact that a part of your article was
regrettably omitted in its original publication, I trust that you will
find an opportunity to have the article republished in full in other
media. And since people prefer something new, it does not mean that the
article should be presented in exactly the same form as before, but it
can externally be changed and recast, for the important thing is the
content and the thoughts expressed, that they should be conducive and
stimulate the reader towards authentic Yiddishkeit [Judaism] without
compromise. Also, a new addition to the article could serve your
experiences and activities in spreading Yiddishkeit among faculty and
students. No doubt this point occurred to you also, and it could fit in
very well with the general tenor of your published article.

With personal regards, and with blessing,

P.S. I am usually very reluctant to express my view on matters which lie
outside my field of competence. However, having "glanced" through the
detailed research program which you enclosed in your letter, I decided
to make an observation: I fail to find among the itemized points of
study one aspect which, in my humble opinion, should have been of
particular interest. I am referring to the recognition that certain
microbes and infections may be germane to hospitals-a view which, I
believe, has received some attention in pertinent literature.

I am not familiar with the details of this problem, but I believe it has
to do with the ability of bacteria to develop immunity to antibiotics,
as has been established in the case of penicillin, etc. Hence, it is
very possible that methods of infection control which are effective
elsewhere may lose their effectiveness because of continued and
consistent application in hospitals, or because the hospital environment
has produced certain strains of certain bacteria which has given them a
measure of immunity in that specific environment.

I do not know whether the omission of this aspect from your project is
due to the circumstance that a three month study period would not be
sufficient to include an investigation into this area, since,
undoubtedly, it would entail the problem of distinguishing "immunized"
from "non-immunized" bacteria, etc., as well as the problems of changing
methods of sterilization and infection control and clinical observation,
etc. Or, simply, because this question is outside your present work.
Yet, it seems to me that this is a question of practical importance and
should be well within your field of interest.

As in all matters, where the physical reflects the spiritual, there is a
didactic relevance in the above-mentioned subject, reflected in Jewish
ethics and in Halachah [Jewish law]. The point is dealt with
conspicuously in the Tanya, and is related to the Talmudic saying that a
person studying the same subject 101 times attains an excellence quite
out of proportion over the person who studies only 100 times.

At first glance this is puzzling. However, the Baal Hatanya [Rabbi
Shneur Zalman] explains it by reason of the fact that it was customary
in those days to review a subject 100 times; hence it was no special
accomplishment. On the other hand, the one who did it 101 times went
beyond his habit and accustomed practice, resulting in an extraordinary
accomplishment both quantitatively and qualitatively. Indeed, the Baal
Hatanya goes on to define the latter "eved Hashem" [a servant of G-d]
and the other "asher lo avodo" [(one) who does not serve G-d] (Ch. 15).

To translate it into terms of "infection control," the person who
develops good habits becomes immune to the Yetzer Hora [evil
inclination], but by the same token he does not merit reward, since no
effort is required here. Similarly, in regard to transgression, as
explained in Iggeres Hateshuvah, where the difference between committing
a transgression a second time and a third time is a difference in kind
and not merely in degree. This should be discussed at greater length,
but not here.

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                            WHAT'S IN A NAME
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YOMTOV is from the Hebrew meaning "good day." In the Yiddish form,
yuntif means "holiday." A famous rabbi, Yomtov Lipman, was a student of
the Maharal of Prague and lived in the 16th century. He was a well-known
scholar and prolific author.


CHAGIT is from the Aramaic, meaning "feast," or "festival." In the Bible
(II Samuel 3:4) Chagit was one of King David's wives.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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In this week's Torah portion, Teruma, we read that the Jewish people
were commanded to bring pure olive oil to Moses for the Menora.

Why were the Jews commanded to bring the oil to Moses if Aaron was to
kindle the Menora?

Our Sages explain that oil represents the innate spiritual potential of
every Jew. Just as oil must be lit in order for it to actualize its
potential, so too must a Jew do whatever is necessary to activate his
potential.

This is why the oil had to be brought to Moses. Moses was the leader of
the Jewish people. But he was not just a leader who taught the Jewish
people. Moses "spoke to G-d face to face." Moses' whole existence was
G-dliness and he embodied G-dliness.

When people connected with Moses, G-dliness became real to them and they
were inspired to live in a more G-dly manner. Being in contact with
Moses enabled a Jew to reveal his innate spiritual potential.

In every generation there is a Moses, a leader who inspires us to ignite
our oil, to reveal and reach our spiritual potential. When we come in
contact with such a leader, we cannot help but become more G-dly and
more connected to G-dliness.

This is why we must bring the oil to Moses. It is not enough to have the
oil, which each one of most certainly does have. We have to assure that
the oil reaches its potential.

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                          THOUGHTS THAT COUNT
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I will dwell among the Children of Israel, and I will be to them G-d
(Ex. 29:45)

Rabbi Henoch of Alexander once said: "When I was young I spent much time
near a person whom everyone considered to be very great. But the longer
I knew him, the more I noticed his faults and shortcomings. Later, when
I was a little older, I traveled to Kotzsk and attached myself to the
Rebbe there. I found the exact opposite to be true. The longer I was in
his presence, the more I came to appreciate his greatness." This is what
is meant by the verse, "I will dwell among the Children of Israel and I
will be to them G-d." The closer one draws near to G-dliness, the
stronger the desire to cleave to Him. An older chasid once posed a
question to Rabbi Naftali of Ropshitz, while he was still a young boy:
"I'll give you this gold coin if you can tell me where G-d can be
found," he said. The youngster responded by saying, "I'll give you two
gold coins if you can tell me where He is not found!"

                                *  *  *


And you shall bring near to you Aaron your brother (Ex. 28:1)

Moses and Aaron were of entirely different natures. Moses was given to
seclusion and contemplation, as it states, "And Moses took his tent and
went outside the camp," whereas Aaron was a social being, involved with
his fellow man and pursuing peace. G-d's directive to Moses implied that
he should emulate his brother's ways, for a true Jewish leader cannot
remain apart from his people.

                                         (Rabbi Meir of Premishlan)

                                *  *  *


And his sound shall be heard when he goes into the holy place (Ex.
28:35)

In general, the Torah always emphasizes the importance of being humble
and modest. If this is true for every Jew, how much more so does it
apply to our Sages, who must set a good example by their behavior.
Nonetheless, when it comes to preserving the sanctity of the Jewish
people, our Rabbis must not be shy and are in fact obligated to speak
out in a loud voice.

                                                     (Chatam Sofer)

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                            IT ONCE HAPPENED
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Many years ago, in the time when the Holy Temple stood, there lived in
Jerusalem two storekeepers named Rabbi Elazar ben Tzadok and Abba Shaul
ben Botnit.

The two men were neighbors and friends and had known each other most of
their lives. But in addition to being friends, they shared a wonderful
and rare character trait - absolute and strict honesty.

It is related in the Talmud that as a favor to their fellow Jews, these
two men would prepare stores of wine and oil before every holiday so
that the people of Jerusalem would have what they needed to celebrate
the holidays properly.

Tens of thousands of Jews would stream into Jerusalem for the holidays
and would be welcomed into homes throughout the city. With so many
guests, it was no wonder that their gracious hosts would sometimes run
out of oil or wine during a festival.

Whenever that happened, they could go to Rabbi Elazar or Abba Shaul and
take what they needed. Of course, no money would pass hands on a
festival, but there would be no lack of those two necessities to prepare
for the festive meals.

Even during the intermediate days of the pilgrimage festivals of Sukkot
and Passover, the two generous merchants would prepare in advance and
make their goods available to those in need so that they could spend
their time studying Torah.

Not only did they practice these deeds of great kindness, but even on
regular workdays they were outstanding in their adherence to the mitzva
(commandment)  of honesty. When they would finish pouring the contents
of one of their containers into a customer's container, they would sit
their container on top of that of the customer and allow the dregs of
the jug to drip into the customer's receptacle. Only then were they sure
that they had given the customer everything that was due him.

Despite their stringencies, the two rabbis feared that a bit of oil and
wine would still cling to the edges of the jugs. So what did they do?
Each man had a special container into which he would pour the last tiny
drops. Over many years, they accumulated three hundred barrels of oil
and three hundred barrels of wine.

One day, they decided to bring all of these barrels to the Holy Temple.
After all, they did not consider it their property, yet they could not
give it to the customers either. They decided to consecrate it to the
Holy Temple. When the porters arrived, they were met by the treasurers
of the Temple.

"What have you brought?" they asked.

"We have brought three hundred barrels of wine and three hundred barrels
of oil for use in the Holy Temple. It has taken us many years to
accumulate it, allowing it to drip from the sides of our jugs. We did
not want to benefit from anything which does not belong to us, and we
couldn't give it to our customers."

"It was certainly not necessary to collect those small leftovers,"
remarked the treasurers. "Your customers understand that tiny drops
adhere to the sides of your jugs, and they expect there to be some
waste."

"Nevertheless," the men continued, "We don't want anything that is not
rightfully ours."

"Since you wish to keep such a high standard, we will accept your
offering. The oil and wine will be used for the good of the community.
We will sell them and from the profits we will dig wells for the
pilgrims to have water on the festivals. The residents of the city will
also be able to use them. So you see, even your own customers will
benefit from your offering, and your own minds can be at ease."

The two merchants left the precincts of the Holy Temple with hearts full
of joy, knowing that they never departed from their customs of strict
honesty and kindness.

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                            MOSHIACH MATTERS
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The Egyptian exile, with its backbreaking labor, was the crucible of
fire that refined the Jewish people, transforming them into a proper
vessel to contain the illumination of the revelation of Torah on Mount
Sinai. So it is with our present exile as well, when we find ourselves
"pounded" by the harshness of the exile. But it is precisely this
"pounding" that will bring us to the "light" of Moshiach and the
Messianic Era, as our Sages commented, "It is only when the olive is
crushed that the oil can emerge."

                                                  (Peninei HaGeula)

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               END OF TEXT - L'CHAIM 1158 - Tetzaveh 5771
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