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                         L'CHAIM - ISSUE # 684
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                           Copyright (c) 2001
                 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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        August 31, 2001        Ki Seitzei          12 Elul, 5761
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                         Metric, English, or...

Though most of the world operates on a metric system for weight, liquid,
cubic, square and linear measurements, the United States continues to
use a system still known as the English system, despite the fact that
the English switched to metric decades ago.

Years back, it was expected that Americans would gradually wean
themselves off English and switch to metric; thus products produced in
the U.S., even those not manufactured for export, carry both the metric
and English measurements. Goods imported into the U.S. from Israel and
Europe carry both metric and English designations. But for most American
schoolchildren, their only familiarity with the metric system is the
knowledge that soft drinks come in one, two or three liter bottles.

There is, however, another system of measurement, linear at least. And
it is called the "Jewish yardstick."

The Jewish yardstick is simple to use, and it doesn't interfere with any
other system of weight, liquid, cubic, square, or linear measurement.

The rules for using the Jewish yardstick are as follow: When measuring
up your neighbor, friend, co-worker, relative or any stranger, judge him
leniently and favorably. When measuring yourself and your
accomplishments, be stringent.

In Chasidic terminology one would say: Look at another with the "right
eye" - with kindness; look at yourself with the "left eye" - with
strictness.

Such an approach is based on the commandment to "Love your fellow as
yourself." Just as a person's intrinsic self-love allows him to overlook
his own faults, so too, must we overlook another's faults.

In regard to our personal conduct, we strive to both push away the
negative and to do good. When relating to another individual, however,
the Jewish yardstick's method is to channel our energies solely into the
positive path - "Do good."

Although there may be times when someone's conduct warrants reproof,
before criticizing - even before giving "positive criticism" -  we
should question ourselves as to whether we are fit to be the one to
administer it. Furthermore, if reproof must be given, it should be
offered gently, which will obviously enable it to be accepted more
readily than harsh speech.

Moreover, such words should be spoken only on select occasions.

The old saying, "Spare the rod and spoil the child," is a derivation of
the Biblical verse, "One who spares the rod hates his son." Judaism
indicates that rebuke and reprimand are not only important, but at
times, essential. However, admonishment may be given only when the
relationship between two individuals is like that between a father and
son: To give rebuke, one must love the other person just as a father
loves his child; additionally, the difference in level between the two
people must be as radical as the difference between a father and a son.
Needless to say, this does not apply in most cases.

Why is all this true? Because the ultimate value of every Jew is
immeasurable.

Based on the last public talk of the Rebbe on 25 Adar I, 5752 (1992)

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The opening verse of this week's Torah portion, Ki Teitzei, begins "When
you go forth to battle against (al) your enemies." Significantly, the
Torah uses the word "al," literally "upon" or "above," rather than
"with" or "against."

This contains an allusion to the ongoing "battle" every Jew must wage
against his true enemy, the Evil Inclination:

A Jew might claim that it is very difficult for him to study Torah and
do mitzvot, given that he lives in a non-Jewish world. Then he must also
contend with his Evil Inclination, which continually tries to convince
him that he doesn't need to conduct himself as a Jew. "The non-Jews
don't keep kosher," the Evil Inclination says, "why should you?"

Furthermore, the Evil Inclination is a "skilled craftsman," meaning that
he is very good at his job. The Evil Inclination doesn't always present
himself as an enemy; in fact, he is at his most dangerous when he
disguises himself as a friend. Sometimes, the Evil Inclination will even
pretend to the Good Inclination, whose only desire is to improve the
person's behavior. This is the worst evil one can inflict on someone,
making believe he is a true friend while actually causing him harm.

A Jew might ask, "How am I supposed to protect myself from the Evil
Inclination? And how can I be sure whether a suggestion is coming from
the Evil Inclination or the Good Inclination?"

Then, of course, there is a more fundamental question: Why did G-d
create an Evil Inclination in the first place? Wouldn't it have been
better if people had only a Good Inclination, and instead of fighting
negative impulses and having to overcome them, all their time could be
spent learning Torah and doing mitzvot?

To which the Torah answers, "When you go forth to battle upon your
enemies."

G-d tells every Jew: Yes, it is true that you will have to wage a
life-long battle against the Evil Inclination. But you should know that
as soon as you determine to fight him, at the very moment you resolve to
wage war against your true adversary, the Evil Inclination, you will
automatically be raised to a superior position. And in the same way that
it is easier to vanquish a physical enemy from an elevated position, so
too will it be easy to defeat the Evil Inclination, with G-d's help.

As soon as a Jew resolves to fight his Evil Inclination, the
battleground is already tilted in his favor. G-d makes him stronger than
his adversary, and he has nothing to fear. All of his time can then be
utilized for learning Torah and doing mitzvot.

                                 Adapted from a talk on 7 Elul 5750

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                             SLICE OF LIFE
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                     A Plane, a Boat and a Haftorah
                             by Steve Hyatt

The flight to Philadelphia had barely cleared the runway in Portland
when I took out my book, put on my headphones and played the tape Rabbi
Choni Vogel had sent me to help me study for my haftorah. I couldn't
help but smile as I heard his first few words, "Okay Shloma Yakov, here
is the tape, I am sure you are going to be FANTASTIC!"

Fantastic indeed. I had been studying for six months and no matter how
much I tried, I simply could not retain the melodies. Six months before,
I had made a mitzva pledge to chant the haftora that I should have
presented at my bar mitzva 33 years earlier. Back then, I was such a
poor Hebrew school student that my teacher Rabbi Lapidus had wisely
limited my role to a morning aliya and leading the afternoon service
later that day. And even that had been an enormous challenge.

Of course life had changed since I discovered Chabad, and reciting the
haftorah of my youth had seemed like a great idea. But now it was almost
"game time" and I simply was not ready. Even as I was practicing on the
plane, I was trying to find an excuse to get me off the hook. I was
desperate to avoid looking foolish in front of friends and family.

As I sat in my seat wallowing in self-doubt an elderly woman strolled
past, looked at my open book with the Hebrew writing, looked at me and
then kept walking. Repeating this procedure for the better part of a
half hour, she finally stopped in front of me. She said, "It isn't often
you see someone reading from a Hebrew book on an airplane. What are you
reading?" I explained that I was practicing for my haftorah.

She smiled and sat down in the seat next to mine and proceeded to tell
me her life story. She was a retired Jewish doctor living in Los Angeles
and she and her husband were on their way to Philadelphia to see their
son. After a little while she walked back to her seat. Several minutes
later her husband sat down next to me. He pulled an old newspaper
article from his jacket pocket and gave it to me to read. He explained
that the photo in the article was of his cousin's school class back in
Hungary during World War II. He pointed to his cousin and said he was
the only member of the class that had escaped when the Nazis invaded his
village. He thought since I was studying for my haftorah I would
appreciate reading the article.

The story moved me but I was mystified why he thought it had a
connection to my haftorah. When the plane landed, the doctor and her
husband said goodbye.

After picking up my luggage, I started driving toward Chabad of
Delaware, where Rabbi Vogel's second son Areleh was soon to celebrate
his Bar Mitzva. As I crossed the state line into Delaware I could almost
smell the aroma of the Rebbetzin's mouth-watering kugel cooking in the
oven!

The next evening was Shabbat and it got off to a joyous start as friends
and family from around the world prayed, ate, laughed and sang together.
On Shabbat morning, Areleh made us all proud leading the services,
reading from the Torah and chanting a magnificent haftorah.

When services were over the celebration began in earnest. After more
food, and of course more kugel than I could eat, a full-fledged
"farbrengen" began. Each participant shared insights and wisdom about
the Torah portion, the responsibilities a boy assumes upon becoming Bar
Mitzva and discussions of spirituality and commitment.

Midway through the festivities Rabbi Vogel cajoled his father, Reb Noson
Vogel, to recount his miraculous escape from the Nazis, on the last boat
out of Calais, France. Rabbi Vogel described how, on that fateful day,
which "coincidentally" was exactly 61 years to the day of Areleh's Bar
Mitzva, his sister had convinced a guard to let the family secretly
scale the wall of the ship and board before it sailed out of port. In
the end they were four of the less than seven hundred souls who finally
escaped from the clutches of Hitler's henchmen that day.

He explained that only through G-d's blessing did he and his family
escape the hands of the Nazis and how he had dedicated his life to
foiling Hitler's ultimate plan by promoting and supporting Jewish
education throughout the world. Rabbi Vogel established the Lubavitch
Boys High School and eventually the Lubavitch Yeshiva in London, which
sends to communities around the world hundreds of boys who are involved
in Jewish outreach. He said that with every mitzva performed, and with
every Jewish boy or girl educated, we ensure that the Jewish people
survive and thrive in the post Hitler world.

When Shabbat was over and it was time to return to Oregon, I returned
with a passion burning in my heart. When I first started this journey I
was fearful of "looking foolish" in front of my friends. After meeting
the couple on the plane and then listening to Reb Vogel's words of
inspiration, I realized that learning and chanting the haftorah was more
important than I had ever imagined.

I realized that no matter the final melodic quality of my haftorah, it
was imperative to complete it. For every note of my haftorah and the
millions that others have and will chant, serve to remind us that
despite the evil intent of the Hamens and the Hitlers of history, the
spirit of the Jewish people still burns brightly throughout the world.

As I sat back in my seat I couldn't help but marvel at hearing two such
painful, yet inspiring stories over the course of a few days.

I thanked G-d for these wondrous blessings, smiled, picked up my book,
slapped on my headphones and went back to work.

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                               WHAT'S NEW
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                        Jewish Renaissance Fair

Sunday, Sept. 2, marks the 23rd annual Jewish Renaissance Fair,  at
South Mountain Reservation in West Orange, New Jersey. The main concert
features Uncle Moishy and the Mitzvah Men, and Lenny Solomon & Shlock
Rock. There will also be magicians, jugglers, clowns, an Arts and Crafts
Village, Noah's Ark Zoo, Storybook Hayride, carnival rides and games.
Completely new is the Madcap Mutts Dog Show. Kosher fair foods will be
sold. Tickets can be purchased at www.jewishfair.com, or at over 20
outlets in the tri-state area. Group rates available. Call (973)
731-0770 for more info. Rain date is Sept. 3. Sponsored by the
Rabbinical College of America Community Outreach Program.

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                            THE REBBE WRITES
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                       14th of Elul, 5727 [1967]

Greeting and Blessing:

I duly received your correspondence, and may G-d grant that you should
have good news to report in regard to the contents of your letters.

No doubt you remember the Alter Rebbe's [Rabbi Shneur Zalman, founder of
Chabad Chasidism] explanation of the significance of the month of Elul,
in terms of the following analogy: There are times when a king leaves
his palace and goes out to meet his subjects in the field, when
everyone, regardless of his state and station, can approach the king,
and the king receives everyone graciously and fulfills their petitions.
The days of Elul are such a period when the King of Kings is, as it
were, "in the field." This is, therefore, the proper time to strengthen
the adherence to the commandments of the King, and to receive a greater
measure of the King's blessings.

Wishing you and yours a Kesivo vaChasimo Tovo [may you be inscribed and
sealed for good],

With blessing,

P.S. With regard to the question of Moshiach which you raise in your
letter - I refer you to the Rambam, Hilchos Melochim, Chaps. 11-12
[Maimonides' Mishne Torah, Laws of Kings].

Enclosed is a copy of the general Rosh Hashono message, which you will
surely put to good advantage.

                                *  *  *


                        3rd of Elul, 5726 [1966]

Greeting and Blessing:

After not hearing from you for a long time, I received Mrs. . . .'s
letter. In the meantime I also was told of the telephone conversation
with Rabbi Hodakov, who also conveyed to you my concurrence in regard to
Mr. . . .'s visit here during the month of Tishrei.

As requested, I will remember you and yours in prayer when visiting the
holy resting place of my father-in-law of saintly memory, for the
fulfillment of your heart's desires for good in all the matters about
which you write.

Now that we are in the auspicious month of Elul, may G-d grant that you
should have good news to report - "good" that is obviously and evidently
good.

In accordance with [the] good Jewish custom, I wish you and yours a
Kesivo VaChasimo Tovo.

With blessing,

                                *  *  *


                           22nd of Elul, 5723

Greeting and Blessing:

I received your letter in which you write about your birthday in this
month.

I send you my prayerful wishes for a happy and successful year,
materially and spiritually. Above all, it is important for you,
considering your age, to make every possible effort to strengthen your
devotion and diligence in the study of the Torah and the fulfillment of
the Mitzvos. Every Jew has been assured that if he sanctifies himself a
little by his own effort, he is sanctified a great deal from above.

Let me know your full Hebrew name and your mother's Hebrew name, as also
in the case of your brother for whom you request a blessing, and I will
remember you both in prayer.

Hoping to hear good news from you and wishing you a Kesivo veChasimo
Tova.

With blessing,

                                *  *  *


                 Excerpts of a freely translated letter
                           Teves, 5704 [1944]


...From the time it was publicized that the eighteenth of Elul is the
birthday of the Baal Shem Tov [founder of general Chasidism] and the
Alter Rebbe [Rabbi Shneur Zalman of Liadi, founder of Chabad Chasidism],
it became customary in many places, and particularly, in Chabad
synagogues, to commemorate the date as a day of farbrengens [Chasidic
gatherings] when the stories of tzaddikim [the righteous] are told,
emphasis is placed on strengthening the paths of Chassidus, and
particularly, Ahavas Yisrael [love of a fellow Jew], and good
resolutions are made with regard to establishing fixed sessions of Torah
study, both in the study of Nigleh, the revealed discipline of Torah law
and Nistar, Torah's mystic secrets.

This birthday is celebrated with unique inspiration in the Rebbeim's
household. The Rebbe delivers motivating words with regard to Torah
study and Divine service. At times, he also delivers a Chassidic
discourse...

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                            RAMBAM THIS WEEK
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29 Av 5761

Positive mitzva 97: defilement through the carcass of certain creeping
creatures

By this injunction (Lev. 11:29-30) we are commanded concerning the
uncleanness of the eight varieties of creeping things: the weasel,
mouse, great lizard, gecko, land crocodile, lizard, sand lizard and
chameleon. The commandment includes the law of their uncleanness and the
related detailed rules.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The month of Elul is almost upon us, a time of introspection and
soul-searching. As the old year draws to a close, we take stock of our
behavior and make amends for any wrongs we may have committed. In
preparation for the New Year, we conduct an honest assessment of our
conduct, that we may be aroused to repentance and improvement of our
Divine service.

During Elul, a Jew can almost sense the difference in the air. Everyone
feels an inexplicable urge to draw closer to G-d, to increase in Torah
and mitzvot.

The G-dly soul that every Jew possesses automatically pulls him in the
direction of holiness. However, there are two basic ways to motivate a
person: the "carrot" and the "stick." Fear of punishment may yield the
desired results, but it usually causes more damage than benefit.

Historically, it was against this backdrop that the Baal Shem Tov and
his disciples first arose. In those days, itinerant preachers would "put
the fear of G-d" into simple Jews by vividly describing the punishments
that would befall them if they did not walk the straight and narrow.

The Chasidic approach, however, is the exact opposite. The Baal Shem Tov
emphasized the innate worth of every Jew, the value of serving G-d with
purity of heart, the immense power of prayer and the beauty of the
Jewish soul.

On countless occasions the Rebbe has declared that the way to draw a Jew
closer to Judaism is by spreading the light of Torah and mitzvot. "One
should explain to him the greatness of being a descendent of Abraham,
Isaac and Jacob...the 'only child' of the King of kings, the Holy One,
Blessed be He, and that his soul is 'a veritable part of G-d Above.'"

In Elul, G-d's Thirteen Attributes of Mercy are manifested with
particular intensity. It should thus be a time of only emphasizing the
positive and increasing our love for our fellow Jew. In the merit of our
good deeds (especially the mitzva of charity), each and every one of us
will be found deserving, and G-d will inscribe us together with all the
righteous.

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                          THOUGHTS THAT COUNT
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But he shall acknowledge the son of the hated for the firstborn
(bechor), by giving him a double portion of all that he has (Deut.
21:17)

Even the letters of the word "bechor" allude to the firstborn's
inheritance of a double portion, as each letter is numerically
equivalent to double the one that immediately precedes it in the Hebrew
alphabet: beit (2) is twice alef (1); chof (20) is twice yud (10); and
reish (200) is twice kuf (100).

                                                            (HaGra)

                                *  *  *


You shall not watch your brother's ox or his sheep go astray and hide
yourself from them; you shall surely bring them back to your brother
(Deut. 22:1)

This is the mitzva of "returning a lost object." If the Torah commands
us to return a lost physical object and not pretend we are unaware of
the situation, how much more so are we obligated to help a lost Jewish
soul and restore it to its rightful place.

                                                       (The Shaloh)

                                *  *  *


But you shall let the mother go, and take the young to you (Deut. 22:7)

What is the reward for sending the mother bird away from the nest? "If
you are childless, I will give you children. By fulfilling this
commandment, you thereby hasten the arrival of King Moshiach...and the
Prophet Elijah."

                                                    (Midrash Rabba)

                                *  *  *


You shall not wear a garment of different sorts (shaatnez), wool and
linen together (22:11)

According to Chasidut, wool and linen are symbolic of chesed and gevura,
the opposite attributes of loving-kindness and severity. When a Jew
observes a positive mitzva, a "do," he draws nearer to him the object or
thing with which he performs the mitzva. When he observes one of the
Torah's prohibitions, a "don't," he avoids something that is forbidden
and pushes it away. The mitzva of shaatnez reminds us that the two
opposing thrusts mustn't be confused or combined: that which is
forbidden should be shunned, and that which is holy and positive should
be encouraged.

                                             (The Rebbe, Elul 5744)

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                            IT ONCE HAPPENED
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In the same city as the famous holy tzadik, known as the "Shpoler Zeide"
["the Grandfather from Shpola," Rabbi Aryeh Leib of Shpola, Russia,
1725-1812] there once lived a Jewish tradesman who plied his wares in
the marketplace. On the table of his market stall, right next to where
he displayed his merchandise, the man kept a small moneybox in which the
day's profits were placed.

One time, a platoon of soldiers passed through the city. As they made
their way through the marketplace, one of the soldiers diverted the
businessman's attention by engaging him in conversation. Once the man
was distracted, he grabbed the box of money and ran off. To the backdrop
of the poor Jew's vociferous protests, the thief was immediately
swallowed up by the large crowd of soldiers similarly clad in uniform.
It was impossible to tell who had committed the crime. In the meantime,
he hopped onto one of the transport wagons and escaped.

The Jew went directly to the platoon's commanding officer to register
his complaint. The general agreed to order the thief to return the
money, but only on condition that he positively identify the soldier who
committed the theft. This, unfortunately, the Jew was unable to do. He
hadn't gotten a good look at his face, and besides, they all looked the
same in their uniforms. Not knowing how to proceed, he went to the
Shpoler Zeide to ask his advice.

"Go back to the general and tell him you have an infallible way to find
the thief," the Shpoler Zeide said. "Have the soldiers stand in a
straight line with their backs toward you. Pass down the line and
inspect the soldiers. Whichever one is grinding his teeth in anger is
the one who stole your money," he counseled.

The Jew went back to the general and asked him to line up the soldiers.
"You'd better make sure that the one you point to is the real thief,"
the general warned, "or else you will be the one to be punished." The
Jew willingly and readily agreed, which surprised the general and
aroused his curiosity.

The soldiers were ordered to stand at attention as the Jew wended his
way up and down the rows. Suddenly, he came upon one soldier who was
gnashing his teeth in barely suppressed fury. "This one is the thief!"
the Jew announced. The general ordered the soldier to be flogged,
whereupon he admitted his theft and the moneybox was returned to the
grateful Jew.

The general was amazed. He demanded to know how the Jew had
distinguished the guilty party from among all the other soldiers. The
Jew, an honest and simple man, responded with the truth. He told the
general that the Shpoler Zeide, a very great tzadik, had told him what
to do. "Go tell your Rabbi to appear before me at once!" commanded the
general. The Jew was horrified, for such was not his intention. Full of
remorse for mentioning the tzadik's name and weeping bitter tears, he
went back to the Shpoler Zeide and begged for forgiveness, recounting
what had occurred.

"Do not be afraid, and do not cry," the Shpoler Zeide consoled him.
"Inform the general that I refuse to come. Tell him, instead, to inspect
the pocket of his trousers."

The Jew returned to the general and related the message. The general put
his hand in his pocket and examined its contents. Then, without saying a
word, he took out his gun and committed suicide on the spot.

It later became known that the general, involved in waging war with an
enemy nation, had accepted a bribe to lead his platoon of soldiers into
an ambush. The general had written two letters - one, to his king,
assuring him that their military strategy was proceeding according to
plan and was sure to bring them victory, and a second letter, addressed
to the enemy, describing in full detail the plans of the ambush.

When the general checked his pocket he saw that he had made a fatal
error: the two letters had been inadvertently switched. The letter in
his possession was the one he had meant to send to the king; the enemy's
letter had just been dispatched to the royal palace instead. Realizing
the fate that awaited him, he took matters into his own hands and took
his own life - before the monarch he had betrayed could mete out the
punishment he so richly deserved.

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                            MOSHIACH MATTERS
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It is presently "dark" for you, but the Holy One, blessed be He, will in
the future illuminate for you as an everlasting light...When will that
be? When all of you will be a singular band... Israel will be redeemed
when they shall be a singular band, as it is said...and they shall come
together from the north to the land I have given as a legacy to your
fathers" (Jeremiah 3:18). When they are bound together they shall
receive the Face of the Divine Presence!

                                             (Tanchuma, Nitzavim 1)

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              END OF TEXT - L'CHAIM 684 - Ki Seitzei 5761
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