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                                  B"H
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                         L'CHAIM - ISSUE # 750
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                           Copyright (c) 2002
                 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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        December 27, 2002        Shemos           22 Tevet, 5763
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                            Hypertext Souls

Anyone who's spent time surfing the web knows about hypertext. It's the
"ht" in http://. (The "tp" is "transfer protocol," since you asked, and
I don't know why it needs a colon, double-slash.) Hypertext is the
language used to author web sites. It tells the computer what will be on
the page and how it should look. Through the language protocols one
controls graphics, special effects, texts and links.

It's the links that makes hypertext "hyper." "Hyper" here doesn't mean
the text is overexcited or high-strung. Rather, it refers to the unique
way websites present information: they go beyond a textual or linear
approach. They do so by internally linking pages. For example, a site
about Shabbat may have a picture of a woman lighting candles and a
description of the mitzva (commandment). In the paragraph, the word
"blessing" is in a different color. Click on the word and you're linked
to another page, say one that has the blessing in Hebrew and
transliterated with a recording of someone reciting the blessings. When
you're finished listening, you click another link to go back to the
beginning or go to another page.

Through links, websites also connect to each other. You can go from one
site to another to another to another - ad infinitum, if you like. This
is known as "surfing the web." You can end up very far from where you
started; you can 'double-back' on yourself, retracing your path,
encountering the same site again (and sometimes again and again); you
can even link around in a chain to the original site. What makes the web
so versatile, so useful, so fascinating and so informative are the links
- the intra and inter-connectedness. No longer does one thing lead to
another, but everything leads to everything else.

Of course, that's also why the web can be a very dangerous place. The
links don't always go where we expect them to - or where we want to be
taken. Even innocent detours can prove detrimental. We can get
sidetracked into irrelevancies. Five hours later, we still haven't read
that article from L'Chaim. We wasted it playing games or going hither
and yon (virtually speaking) looking and listening to trivia (or
worse!).

Hypertext provides a metaphor for the concept "All Israel is responsible
one for another." In the world of the world wide web, everything links
to everything else in some way. Eventually, each web site connects to
and interacts with every other website. So, too, every Jew connects to,
interacts with and affects every other Jew. Positively or (G-d forbid)
the opposite.

That's because every Jew has a Divine soul, an "actual part of G-d
above," as it says in Tanya. (http://Tanya, chapter 2.) There's a unity
between the souls. Recognizing this also leads (links us to) an easy way
to fulfill the mitzva, "Love your fellow as yourself." Since,
spiritually speaking, we are "all of a kind and all have one Father -
therefore all Israelites are called real brethren by virtue of the
source of the their souls in the One G-d."

We have to be careful not to damage another "website" by imbedding
broken, bad or misleading links in our own. For, to continue the
analogy, our actions link us. When we violate a mitzva, do something we
shouldn't or don't do something we should, we not only break an internal
link, we disconnect other Jews. For, if we're linked together, who know
whose soul goes through our actions?

But when we do a mitzva we not only strengthen our spiritual
connections, intra with G-d, we also create links and connections, inter
with other Jews. So affixing a mezuza, putting on tefillin, giving
charity, learning Torah - all this (and more) creates links and gives
strength to Jews far away in physical space, but very close in spiritual
space.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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One of Pharaoh's harshest decrees against the Jews was his order to
throw every newborn boy into the Nile, as related in this week's Torah
portion, Shemot. The Passover Hagada, read each year at the seder, adds
the following insight: " 'And our burden'-this recalls the drowning of
the male children, as it is said, 'Every son that is born you shall cast
into the river, but every daughter you shall keep alive.' "

Our Sages explain that the word "burden" is equated with the raising and
educating of children, implying the preeminent responsibility resting on
Jewish parents. Our Sages understood that great effort must be expended
in order to rear Jewish children properly. Parents and teachers must
share involvement in this holy task, investing much time and energy to
ensure a younger generation that will continue the Jewish way of life.

And yet, together with the recognition that raising Jewish children is
hard work, the Torah promises that the rewards we reap will be well
worth the effort. In fact, the more self-sacrifice a parent has on
behalf of his children's Jewish education, the more he is assured that
his children will be strong in their Judaism and untouched by Pharaoh's
evil decree, whether thousands of years ago or today. It was precisely
those Jewish children born under the threat of extinction in Egypt who
were the first to recognize G-d at the splitting of the Red Sea,
declaring, "This is my G-d and I will extol Him."

Why should raising Jewish children require so much effort? Because our
children are the foundation upon which the entire Jewish nation rests.
This secret has long been known to our enemies. It was for this very
reason that in communist Russia the authorities tried especially hard to
suppress Torah learning in schools attended by the youngest of Jewish
children. "They have plenty of time to learn Torah when they grow up,"
the communists claimed, knowing full well that the Jewish child's
formative years spent in a Jewish atmosphere posed the greatest threat
to the atheistic regime.

In the Talmud, Rabbi Yehoshua ben Gamla is remembered because of his
educational innovation - the institution of publicly funded Torah
classes for children, commencing at the age of five or six, in all
locations where Jews dwelled. Thousands of years later his name is still
revered because of this accomplishment.

Jewish parents must therefore do all in their power - physically,
spiritually and monetarily - to ensure that their children are enrolled
in schools where they will be instilled with our timeless Jewish values.
For the education of our children is indeed our "burden"; at times,
personal sacrifice may be required. In the merit of this, we will raise
a generation of Jews who will again be the first to recognize G-d, in
the complete and Final Redemption with the coming of Moshiach, speedily
in our day.

            Adapted from the talks of the Lubavitcher Rebbe, Vol. 1

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                             SLICE OF LIFE
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                     The Warmth of the Jewish Home
                           by Masha Arshinov

I was born in S. Petersburg, Russia, 33 years ago to Yuri and Sonya
Ivreison. As a little girl, I knew two things: that I was a Jew, and
that being Jewish in Russia was a burden, something that needed to be
suffered through and, with hard work, overcome.

I showed musical talent very early in life; by the age of five I was
performing Bach's Concerto for Piano and Orchestra. Throughout my
childhood, I continued to study very hard, practicing several hours per
day, every day.

By the time I was 18, the music did not satisfy me. I wanted more out of
life. I wanted to taste the world, and find some happiness, some
meaning, other than the applause at the end of a performance. I felt
strongly that something was missing in my life, and I thought that that
"something" was marriage.

I became serious with a non-Jewish boy. My parents tried to convince me
not to marry him. "He is not Jewish!" they cried. "So what?" I cried
back. Being Jewish was only a burden; why let it dictate whom to marry?
My parents could not explain it, as it was only a feeling: One does not
marry out of the faith. But without a "why" I could not be dissuaded.

I always knew that we had relatives in New York who were very religious.
I was secretly proud of the fact that I had religious relatives. The
idea that they lived by their principles appealed to me even though I
had no inkling what those principles were.

While I was preparing for my wedding to my fiancé, the telephone rang.
It was my father's first cousin, Mrs. Mirel Deitsch from New York. She
suggested that before I marry a non-Jew, I should come to New York and
see how the Jews there live.

At first I refused, as I was busy both with my musical career and with
preparations for my wedding, and also I did not want to be dissuaded
from marrying my fiancé. But Mira was persistent and finally I went.

The fall of 1989 found me in Crown Heights. My first impression was of a
large, loving, and close family. I saw how Mira's children and their
spouses cared very much for their widowed mother, and I was warmly
welcomed by them and by the extended family. There was so much love and
warmth in their homes. You could feel it the minute you walked in.

On Sunday, I went to 770 to meet the Lubavitcher Rebbe for the first
time. Mira's daughter-in-law, Cyrel Deitsch, went with me.

There was a long, endless queue. The two women just ahead of me asked
the Rebbe a question about some family matter, and the Rebbe was giving
them answers. How could he give advice on such short notice, and with so
little information? Did he have some special intuition about people? Did
G-d whisper the answers in his ear? I was intrigued.

When my turn came, I said "I came from Leningrad." The Rebbe responded,
"In a good hour."

That was the first time I saw the Rebbe. The second time was a few days
before I was due to go back to Russia. Mira took me to 770. It was a
cold and very windy day. The Rebbe was crossing the courtyard alone, and
he stopped in front of us. Mira did not mince words. She said, "Rebbe,
this girl is my cousin from Russia, and she is engaged to a non-Jew."

The Rebbe turned to me and said harshly, "You should never do it, as you
will bring unhappiness to yourself, and also misfortune to him." Then
the Rebbe quickly walked away. At first Mira and I just stood there in
shocked silence. Neither of us was prepared for the strength of the
Rebbe's reaction. A second later, I burst into tears. It seemed that the
Rebbe was angry with me, and I couldn't handle this.

Mira invited me to stay on to pursue my musical career in New York. She
urged me not to return to Russia, to my fiancé. But I decided I had to
return. I felt I still loved him. I wanted to marry him and I did. But
after less than two years of marriage we got divorced.

I was by now an accomplished concert pianist. I also taught piano at the
Music College. I traveled a lot for performances, and saw many different
countries. But the more I traveled and performed and taught, the more I
realized that something was missing. I was unhappy despite my growing
success. Only later did I realize that my soul was thirsting for Torah.

Suddenly, the idea came to me: I will go to New York again. Mirel had
passed away so I called her daughter-in-law, Chanie Deitsch. I had no
definite plan, only a feeling that this is what I should do. I came to
the home of Chanie and Yaisef. Once again, I felt the purity and
holiness of a Jewish home. Only this time, I was ready to take the
lesson to heart in my own life.

When I returned to Russia I was a changed person. Now I was ready to
sate my thirst with the clear, refreshing water of Torah. In Petersburg
there lives an emissary of the Rebbe, Sara Pewzner. Sara played a
decisive role in my becoming observant. She became my mentor and showed
me true love and kindness. In her house I found the same treasure I had
experienced at Chanie's house; the inimitable atmosphere of a Jewish,
Chassidishe home. If anyone reading this has not yet experienced it, I
urge you to try it.

I began to study at Machon Chana, the school for girls and women in
Petersburg. Dovid and Esther Segal were teachers there. They were
planning a trip to the city of Lubavitch. (They were married six years
and did not yet have children, and they were planning to pray at the
holy gravesites there.) They invited me to come along. I prayed to G-d
that I should find the right man to marry, a religious Jew with whom I
could create the Jewish home I craved. There was one unmarried man in
the group, Avrohom Arshinov. We met in Lubavitch. We married four months
later. On the fourth night of Chanuka last year, we were blessed with a
son. A few months earlier, the Segals were blessed with quin-tuplets.
They now live in Jerusalem, where we will all live with the arrival of
Moshiach speedily in our time!

                        Reprinted from the N'Shei Chabad Newsletter

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                               WHAT'S NEW
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                           Out of the Inferno

Out of the Inferno chronicles the efforts that led to the rescue of
Rabbi Yosef Y. Schneersohn and his family from war-torn Europe in
1939-40. The book was compiled and annotated from the archives of Rabbi
Yisroel Jacobson by Rachel Altein. The book speaks in the voice of over
270 communications, letters and memoranda with minor editorial guidance.
Included are facsimiles of some of the documents, photographs of the key
figures involved in the rescue effort, as well as many others mentioned
in the book. Maps of the rescue trail that began in Otwock, Poland, and
ended at the shores of New York, round out the presentation. Published
by Kehot Publications.

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                            THE REBBE WRITES
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                       24th of Teves, 5721 [1961]

                       Yahrtzeit of the Old Rebbe
                 Author of the Tanya and Shulchan Aruch

Greetings and Blessings:

On this day, the Yahrzeit [anniversary of the passing] of the saintly
Old Rebbe (the founder of Chabad) [Rabbi Shneur Zalman of Liadi], I
recall a story related by my father-in-law of saintly memory, an episode
in the life of the Old Rebbe which has a timely message for all of us.

When the "Tzemach Tzedek" [the third Rebbe of Chabad-Lubavitch, Rabbi
Menachem Mendel] was a little boy learning Chumash [the Five Books of
Moses - Torah], and he reached the first verse of the [Torah portion]
sedra Vayechi - "And Jacob lived in the land of Egypt seventeen years" -
his teacher explained to him (in accordance with the commentary of the
Baal HaTurim) that the Torah indicated thereby that these were Jacob's
best years of his life. Returning home, the boy asked his grandfather,
the Old Rebbe: "How is it possible that the best years of our father
Jacob, the chosen among the Patriarchs, should have been experienced in
exile in Egypt?"

The Old Rebbe replied: "The Torah tells us that before going to Egypt,
Jacob had sent his son Judah ahead of him to Joseph, to lead the way to
Goshen. Here the Torah indicated - as explained in the Medrash, and
quoted by Rashi - that Jacob had sent Judah to establish a place of
learning, a Yeshivah where Jacob's children would study the Torah. By
studying the Torah one becomes closer to G-d and he lives truly and
fully, even in a place like Egypt."

The message for each and every one of us is: When Jews are about to
settle in a new place, at any country at any time, the first and
foremost step is to establish there a place for learning Torah, where
the Torah would be studied and observed not only by the older generation
(Jacob, the father) but also and especially by the children. When Jews
realize that the very foundation of Jewish life, and of a Jewish
Settlement, is the Torah, and acting on this conviction they maintain
and cultivate a flourishing Torah center, then they ensure that the new
era would be the best years of their lives, irrespective what the
external conditions may be.

Furthermore, by becoming closer to G-d, the Master of the Universe, one
creates the channel through which G-d's blessing flows in a growing
measure not only to those occupied with the study of Torah, the teachers
and students, but to all those who support and expand the Torah
institutions and thus actively participate in the spreading of the Torah
and Mitzvoth [commandments] in a growing measure.

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                            RAMBAM THIS WEEK
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5 Cheshvan, 5763 - October 11, 2002

Prohibition 241: It is forbidden to take a security from a widow

This commandment is based on the verse (Deut. 24:17) "Nor shall you take
a widow's garment as security" The Torah forbids us to demand any
security from a widow for a loan she has taken. Rather, we should be
kind and trust that G-d will help her repay the loan. This prohibition
applies regardless of whether a widow is poor or wealthy.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Our Sages describe the current Jewish month in which we find ourselves,
Tevet, as "the month when the body derives pleasure from the body."
Chasidic teachings explain that this means that in this month, G-d's
essence derives pleasure from the service of the Jewish people within
the physical world. In its most complete sense, this service is revealed
to us by tzadikim-the righteous.

The 24th of Tevet (this year coinciding with Sunday, December 29) is the
anniversary of the passing of Rabbi Shneur Zalman of Liadi, founder of
Chabad Chasidism. Rabbi Shneur Zalman opened a new path which allowed
the teaching of the previously hidden aspects of the Torah - Pnimiyut
HaTorah - to be comprehended through the intellect and thus reveal
additional G-dliness within the world.

The number 24 written in Hebrew letters is "kaf-dalet." On the eve of
the 24th of Tevet, 5752 (1992) the Rebbe noted that kaf-dalet relates to
the verse, "I will make your windows shining rubies - kadkod." In
Chasidic thought, kadkod is associated with the expression from the
Midrash, "I will do as this and as this," i.e., that there are two
approaches to G-dly service, one beginning with the revelation from
above, and the other beginning with the elevation of the worldly plane.
The ultimate level of service is to fuse the two.

Rabbi Shneur Zalman was not only a master in the area of Pnimiyut
HaTorah. He was a gaon, a great scholar, of the revealed parts of the
Torah as well.

This quality of Rabbi Shneur Zalman's is alluded to in his name, Shneur,
which can be broken up into two Hebrew words, "shnei" and "ohr," meaning
"two lights." He illuminated the world with his greatness in the two
lights of the Torah.

Thus, it comes as no surprise that Rabbi Shneur Zalman, who illuminated
the world with the revealed and hidden lights of Torah, also fused the
two approaches to G-dly service.

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                          THOUGHTS THAT COUNT
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And behold, it was a weeping boy... and she said, "This is one of the
Hebrews' children" (Ex. 2:6)

How could Pharaoh's daughter have recognized that the child was Jewish,
just from his cry? This is because a Jewish cry is unique; even when he
weeps, a Jew is filled with hope.

                                  (Rabbi Mordechai Chaim of Slonim)

                                *  *  *


And an angel of G-d appeared to him in a flame of fire from the midst of
the thorn bush; and he looked, and behold, the thorn bush was burning
with fire, but the thorn bush was not consumed (Ex. 3:2)

A person is likened to a tree of the field: the Torah Sage is a
fruit-bearing tree and the simple Jew is like a tree that does not give
fruit. Nonetheless, the "flame of fire" burns precisely in the "thorn
bush" - in the simple Jew.  A Jew who prays and recites Psalms with
simple faith in G-d possesses a fire of holiness derived from purity of
heart, even if he does not understand the words. Furthermore, the "thorn
bush is not consumed"; the burning flame of the simple Jew can never be
extinguished, as he is perpetually thirsty for Torah.

                                                (The Baal Shem Tov)

                                *  *  *


He returned to Egypt; and Moses took the staff of G-d in his hand (Ex.
4:20)

While Moses certainly showed Pharaoh the proper honor due a king, he
nonetheless "took the staff of G-d in his hand" in all his dealings with
him; he was prideful in his heritage, imbued with an attitude of G-dly
assurance, and without any feelings of inferiority.

                                                   (Likutei Sichot)

                                *  *  *


Moses returned to G-d and said, "L-rd! Why have You mistreated this
people? Since I came to Pharaoh to speak in Your Name, he made things
worse... You have not saved this people at all" (Ex. 5:22-23)

We mustn't resign ourselves to the present exile with the excuse that
"such is the will of G-d." The Redemption is near, yet it is still
bitter and painful. Therefore, even while reaffirming our absolute faith
that "the ways of G-d are just," we are also to express our anguish with
the prayerful outcry "How much longer?" and ask for the immediate coming
of Moshiach.

                                      (The Lubavitcher Rebbe, 5743)

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                            IT ONCE HAPPENED
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After the passing of the Maggid of Mezritch, when the spheres of
influence in spreading the teachings of Chasidism were divided up, Rabbi
Shneur Zalman, founder of Chabad Chasidism (known also as the "Alter
Rebbe") was allotted Lithuania and White Russia. However, being as Reb
Shlomo of Karlin had followers in the towns of Beshenkovitz, Tzeshnik
and Liepli, he was allowed to continue visiting there.

When Reb Shlomo decided that he wanted to permanently move to
Beshenkovitz, he first asked permission of Rabbi Shneur Zalman. The
Alter Rebbe agreed with the following conditions: 1) Reb Shlomo would
not demean those who devoted themselves seriously to the study of the
revealed parts of the Torah; 2) Reb Shlomo would not disparage those who
had an innate fear of Heaven; 3) Reb Shlomo would teach his own Chasidim
that faith alone in the tzadik (righteous person) is not sufficient to
enable one to ascend to higher spiritual levels but that one must
personally toil in one's G-dly service.

Reb Shlomo was willing to agree to the first two conditions but could
not come to terms with the third, for he taught his Chasidim that those
who are bound to the tzadik are elevated by his service; the mission of
their Divine service is simply to be enthusiastic about the study of
Torah and the observance of its commandments. His teachings conflicted
with the school of thought, known as Chabad Chasidism, established by
the Alter Rebbe. The Alter Rebbe taught that each individual must
personally exert effort in understanding G-d and His world and in one's
Divine service.

Thus, Reb Shlomo did not move to Beshenkovitz, though he continued to
visit there periodically.

Despite their disagreements and differences, a number of years later
when Reb Shlomo visited the Alter Rebbe on a communal matter, the Alter
Rebbe treated him with utmost respect and deference. When Reb Shlomo
left to travel to Beshenkovitz for one of his visits, the Alter Rebbe
sent a number of young scholarly Chasidim to accompany him, among them
Reb Binyamin of Kotsk. Along the way, Reb Shlomo and the Alter Rebbe's
Chasidim engaged in deep discussions of all areas of Torah. Reb Shlomo
was very impressed with the depth of knowledge of his escorts. Upon
their arrival in Vitebsk, the Alter Rebbe's Chasidim got ready to return
to Liozna but Reb Shlomo asked Reb Binyamin to travel with him to
Beshenkovitz. Reb Binyamin agreed.

When it was time for the afternoon prayer, Reb Shlomo asked his wagon
driver to stop the coach so that he could pray. Reb Shlomo climbed down
and looked for a stream to wash his hands but there was none nearby. He
climbed back up into the coach and sat there for many moments in
meditation. Suddenly the horses started to gallop undirected. Before
long they stopped near a stream, whereupon Reb Shlomo descended and
washed his hands. He prayed the afternoon service with his usual fiery
devotion and then alighted upon the wagon.

When the wagon driver informed Reb Shlomo that he had no idea where they
were, Reb Shlomo told him to allow the horses to proceed on their own.
The horses galloped along until they came to a highway. From there they
traveled until they arrived at an inn. Reb Shlomo told the wagon driver
to stop at the inn. He and Reb Binyamin prayed the evening service
followed by Tikun Chatzot in remembrance of the destruction of the Holy
Temple. At dawn they prayed the morning service and then continued on
their way. They arrived in Beshenkovitz on Thursday afternoon, in time
for the afternoon prayer.

At this point it was impossible for Reb Binyamin to return to Liozna in
time for the Sabbath and so, he decided to stay in Beshenkovitz for
Shabbat. Throughout Shabbat, Reb Binyamin met many of his fellow
Chasidim. They were amazed that the Alter Rebbe had accorded Reb Shlomo
so much honor as to send such a scholar as Reb Binyamin to accompany
him. Thereafter, they accorded Reb Shlomo much more honor than they had
previously.

Reb Binyamin remained in Beshenkovitz for another two days, walking
around as if in a daze from everything he had learned from Reb Shlomo
and from everything he had seen in Reb Shlomo's prayers and Divine
service. He had even had a fleeting thought to stay on in Beshenkovitz
to spend more time in Reb Shlomo's company. Reb Binyamin decided against
staying and called on Reb Shlomo to take his leave.

Reb Shlomo spoke to Reb Binyamin for many hours, entreating him to stay
and become one of his Chasidim. Reb Shlomo promised that he would share
with him wondrous secrets of the Torah and he would hand pick a group of
students for Reb Binyamin to teach would be worthy of his keen
intellect.

Reb Binyamin listened and responded by quoting a Ukrainian rhyme (for
Reb Shlomo would often spice his conversation with Ukrainian sayings):

The master's a master - but he's not mine; The lad's a lad - but he's
not thine." And he returned to the Alter Rebbe in Liozna.

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                            MOSHIACH MATTERS
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When the Israelites were unable to endure the harsh exile in Egypt, they
cried out to G-d. Indeed, G-d heard their cry and sent Moses to redeem
them. So it is with us in our present exile. When we cry out, "Take us
out of exile and bring Moshiach!" G-d will certainly hear our cry and
send the Redeemer. Moreover, merely being in a state of readiness to
call upon G-d is already enough for Him to respond, as it states in
Isaiah, "Before they call, I will answer, and while yet they speak I
will hear."

                        (The Lubavitcher Rebbe, Parshat Tavo, 5751)

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                END OF TEXT - L'CHAIM 750 - Shemos 5763
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