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                         L'CHAIM - ISSUE # 767
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                           Copyright (c) 2003
                 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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        May 2, 2003             Kedoshim          30 Nisan, 5763
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                               Remodeling

We're remodeling. And frankly, the house is a mess. By the side of the
house, bits of lumber. In front, the workmen's material: a bag of
cement, a roll of insulation, tools - a hammer, an electric saw, a set
of screwdrivers, wrenches and other mysterious implements - sheets of
vinyl siding and more wood.

Inside has its own assortment of clutter. We have to keep warning the
kids not to use the half dozen or so sheets of plywood as a launching
pad. At last count, there were four gallons of primer, two gallons of a
light blue exterior latex, three of an off-white for the interior and
one of a color I can't determine - nor am I sure which room it will
cover.

Between the sanding for the paint-ing and the sawdust from the electric
saw - did I mention the two by fours and other beams placed
strategically around the kitchen, insuring I'll trip every time I try to
raid the refrigerator, no matter how I approach it? - the place is, in a
word, a mess.

Right now, my home doesn't seem a pleasant place to visit and it's
certainly a difficult place to in which to live. We don't have much
room. The children can't contain their excitement and so don't do their
homework, get on our nerves, and in the workmen's way. I can't blame
them, though - it's fun watching the house being transformed.

Our guests, friends and visitors marvel at our daring; they can't wait
to see what the house will look like when finished. In the meantime,
though, they've become a bit more cautious - less ready to just drop by,
less willing to stay long, even at night when the workmen are gone.
They're just being polite.

So if remodeling is causing so much chaos and turmoil, why bother? We
managed to live for years in our home without adding on or fixing up.

Why bother? What kind of question is that? If you've ever owned your own
home,  you know the answer. You want your house to be more than
"livable" - you want it to look nice, be comfortable, have all the
amenities. I'm not an architect, but I do know that space and the
arrangement thereof - the structure and the placement of the furnishings
- reflects the owner's personality.

So, yes, the place is a mess now, but that's temporary. And it's a
necessary part of building - or rebuilding - a home. I can look at home
as it is now and say it's a wreck, a disaster, a hopeless jumble of
nails, dust, wood and plaster. Or I can see how my home will look when
the work is done, the repairs made, the addition finished, when
everything is new - or renewed - and just, well, a comfortable place for
me to live.

In a sense, we're remodeling the world. Right now. With our performance
of mitzvot (commandments) and study of Torah. We're the workmen
rebuilding, renewing, G-d's home, making it a comfortable place where
the Owner can dwell. So, yes, it's a bit messy now; yes, things may seem
a bit disordered. The world may appear to be in disarray.

But all the hammering and sawing and painting and whatever else follows
a plan. And soon, the building will be done, the remodeling finished,
the Third Temple standing in Jerusalem and the world a fit dwelling
place for G-d.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Kedoshim, we learn that one may not eat
the fruits of a tree during the first three years after it was planted,
while the fruits of the fourth year are holy. They are to be eaten only
in Jerusalem. The Torah proceeds: "But in the fifth year you may eat its
fruit [in all places], so that it may yield you more produce..." Thus,
the objective of the first four years is the increase in yield during
the fifth year.

The fifth year's increase in physical yield resulted from the fact that
in a spiritual sense, too, the fruits of the fifth year possessed a
quality that was lacking - not only during the first three forbidden
years, but also during the fourth year when the fruits had to be eaten
in Jerusalem. Why, then, could these more spiritually elevated fruits be
eaten wherever one desired? Why were they not restricted to the confines
of the Holy City of Jerusalem, as were the less spiritual fruits of the
fourth year?

Before the Baal Shem Tov, the founder of Chasidism, became renowned, it
was his custom to wander from town to town and village to village,
because one of his approaches to Divine Service was to inquire among
Jews as to their welfare, and elicit responses of praise of G-d for
their well-being.

He was most gratified to hear the loving praises with which they
responded to his queries: "Blessed be His Name," "Praise the L-rd," "The
loving G-d does not forsake," and so on.

It once happened that the Baal Shem Tov visited a town where there lived
an eminent scholar who for the past fifty years had been piously
abstemious, studying Torah day and night in holy isolation. He would sit
in his talit and tefilin until late afternoon, and fast until after the
evening prayer. He would then break his fast with a crust of bread and
water.

The Baal Shem Tov once entered this scholar's "seclusion chamber," which
was in a corner of the synagogue, inquired after his health, and asked
him whether his needs were being met. The recluse ignored him. After the
Baal Shem Tov repeated his questions a number of times the scholar
became angry and showed his visitor the door. Said the Baal Shem Tov to
the scholar: "Rabbi, why don't you provide G-d with His sustenance? You
will starve Him, G-d forbid, and He will depart from the world."

Hearing these words the scholar was perplexed: such strange words about
seeing to G-d's needs so that He should not starve?! The Baal Shem Tov
noticed the scholar's bewilderment and explained: "Jews exist by virtue
of G-d's sustenance, but what sustains Him? This is answered by King
David in Psalms, wherein he says: 'You, Holy One, are enthroned upon' -
i.e., You are sustained by - 'the praises of Israel,' by the words of
praise that Jews give You for their health and livelihod."

To make this world a "dwelling place for Him," so that G-d be eminent in
this world, is the purpose of all creation. Accomplishing this requires
more than Torah study. It requires - as indicated by the Baal Shem Tov's
conduct - that we praise and acknowledge G-d for even the simple things
in life, for all things are to be imbued with holiness.

So, too, regarding the fifth year's fruits. The highest state of
holiness is attained not by eating the fruits in Jerusalem; it is
achieved by transforming the whole world into the Holy City of
Jerusalem.

        From The Chasidic Dimension by Rabbi S.B. Wineberg, adapted
                           from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                        A Mission of Solidarity
                        by Rabbi Moshe D. Bryski

I have just returned from leading an eight-day "Chabad Solidarity
Mission" to Israel and I write to urge all of you to organize and/or
participate in such a mission. The people of Israel need your warmth,
love, support and smiling face - now more than ever before in its
history.

I have been to Israel many times before. I have seen the land through
the eyes of a tourist, visitor and leader of a Torah Study Group Journey
to the Holy Land. Every trip to Israel is meaningful and inspirational.
However this particular trip was significantly different. Our solidarity
mission was just that - a mission: A mission to tell the people of
Israel that our thoughts are with them every day and night; A mission to
comfort the bereaved and share in their pain; A mission to visit with
those wounded, physically and emotionally, by the horrors of two years
of terrorism; A mission to thank the soldiers of the Israeli army for
their heroic braver; A mission to salute the doctors, nurses, rescue
workers and hospital staffs who have witnessed the most heinous attacks
known to man; A mission to visit merchants, cafes, restaurants, artists,
shopkeepers, falafel stands, and tourist attractions, to help them
economically in this difficult time;  A mission to demonstrate that we
have not abandoned our brothers and sisters; A mission of true
solidarity.

We left thinking we were ambassadors from our communities to the people
of Israel. We returned as ambassadors of the people of Israel to the
Jewish communities across America and throughout the world. We came back
with a very simple message. "Dear friends, Israel needs you. Yes, they
need your contributions. Yes, they need your aid in public relations.
Yes, they need your letters to the editor. Yes, they need your phone
calls and e-mails to your politicians. But more than anything else right
now, they need you - in person. They need you to simply get on an
airplane and visit them." There can be no greater help than this act of
support and solidarity.

Our lives were affected in the deepest of ways during our eight day
mission. We experienced pain and anguish, joy and celebration, pride and
confidence, love and warmth - and perhaps most of all, the knowledge
that Am Yisrael Chai - the Jewish people lives!

We visited dozens of families who lost loved ones. Although we had never
met before, we mourned as if it was our very own family. The tears of a
parent crying over the loss of a child ripped thorough our hearts and
souls. The discussion was not about politics or policies, rather about
love and family. We will never forget their faces and the faces of the
photos of their loved ones. If for this alone, I urge you to visit.

We will never forget Leah Zinu talking about 22-year-old Dikla o.b.m.,
murdered on Nov. 21, 2002, on Bus #20, in Kiryat Menachem. She showed us
her daughter's bedroom, left exactly the way it was the morning her
daughter left the house.

We will never forget Rina Chamamy who met us in the Netanya Park Hotel,
scene of the Passover Massacre of March 27, 2002. Rina lost her husband
Ami in that attack and now raises six children alone.

I could go on but it would be best if you visited. The victims are no
longer just names of strangers or statistic numbers that flash across
our television screens on the nightly news programs. They are real. Real
people. Children, fathers, mothers, zaides and bubbies who left behind
orphans, widows and torn lives. Now we are a part of their lives.

Wherever we went in Israel we were greeted with a very similar comment.
"Thank you so much for coming." It was as if our mere presence was
helping heal a deep wound. From the President of Israel, Moshe Katzav,
who welcomed us to the Bait Hanasi, to the woman at a falafel stand who
had not seen a tourist bus in two years, to the souvenir shops and cafes
throughout the land.  "Welcome Home," they all said. If for this alone,
I urge you to visit.

Prior to our departure we organized a letter writing campaign from
children throughout Southern California, Florida and New York. We
brought with us thousands of letters addressed to children in Israel and
to the soldiers. We distributed these letters to school children in
every city and town we visited. We were so taken by the smiles and tears
a letter from a child could bring to a soldier. They treasured these
letters and promised to write back. If for this alone, I urge you to
visit.

We visited an active military base on the Lebanese border. Our tour was
given by an Army Major named Yaron. He served as a platoon commander in
the Yom Kippur War. After speaking, praying and dancing with the
soldiers, our guide began to wish us farewell and could not finish as he
broke down crying. Here was a 50-year-old Major who commanded tanks on
the battlefield and yet he broke down in tears with us. "Our young
soldiers need so much to hear words of support and solidarity from
American Jewry. Too few are coming. Thank you." If for this alone, I
urge you to visit.

If you worry that few will want to travel now, please trust me when I
say that if you lead others will follow. Challenge your friends - Israel
and its people should not have to stand alone. Their struggle is our
struggle. Their land is our land. Their dreams are our dreams. Their
future is our future. Their courage must be our courage. We must be
there for them - not from a distance, but in person, and now!

I would like to thank the Chabad Hospitality Services in Israel led by
Rabbi Mendel Schwartz and dozens of Chabad emissaries in Israel who went
out of their way to make our mission a most successful and inspirational
journey. I urge you to call them and let them help arrange a Mission for
you.

I wish you all a Nesia Tova - go in peace, visit in peace, return in
peace.

                  Rabbi Bryski directs Chabad of Conejo, California

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                               WHAT'S NEW
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                        Two New Centers To Open

Rabbi and Mrs. Eli Friedman will be opening a Chabad Center in
Calabasas, California, located in the San Fernando Valley. Calabasas is
one of the fastest growing Jewish communities in the San Fernando
Valley. Rabbi Mendel and Shterni Bendet will be opening a Chabad Center
in Stroudsburg, Pennsylvania, in the heart of the Poconos. Although the
Pocono Mountains are primarily renown as summer resort area, there are
small Jewish communties throughout the Poconos. Though working in very
different kinds of Jewish communities, the new centers will both offer
Chabad-Lubavitch trademark programs such as Jewish education classes for
adults and children, holiday awareness projects, one-on-one private
study, Shabbat and holiday celebrations, Jewish marriage enrichment
seminars and more.

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                            THE REBBE WRITES
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                            Free translation

                          7 Shvat, 5706 [1946]

Greetings and blessings,

In response to the questions in your letter:

    1. Will there be eating or drinking in the World to Come?

There are three epochs that are relevant with regard to the prophecies
and promises in the Tanach [the Jewish Bible] and the words of our
Sages: the era of Moshiach, Gan Eden [the spiritual world of the souls,
the afterlife], and the era of the Resurrection. (Both Gan Eden and the
era of the Resurrection are referred to at times with the term "the
World to Come." This has led to several misunderstandings.)

    1. the era of Moshiach: The Talmud (Berachos 34b) mentions two
    opinions concerning the nature of existence during that era, whether
    it will be entirely miraculous or whether "there will be no
    difference between the present era and the era of Moshiach except
    [Israel's] subjugation to the gentile nations." With regard to the
    ruling concerning this, see the glosses Kessef Mishneh and Lechem
    Mishneh to Mishneh Torah, Hilchos Teshuvah 8:7; see also Zohar, Vol.
    I, p. 139a; Vol. III, p. 125a. Some particulars concerning the
    nature of the era of Moshiach are not explained explicitly in the
    revealed teachings of the Torah as stated by Rambam [Maimonides]
    (Mishneh Torah, Hilchos Melachim 12:2). Nevertheless, it is clear
    that according to both of the opinions cited above, there will be
    eating and drinking in the era of Moshiach. On the basis of several
    verses and statements of our Sages, we are forced to accept this
    principle. It is also explicitly stated by Rambam (loc. cit.). See
    also the Alter Rebbe's [Rabbi Shneur Zalman, founder of Chabad
    Chasidism] statements in Tanya, Iggeres HaKodesh, Epistle 26.

    2. Gan Eden: This term refers to the incorporeal abode of the souls
    (Rambam, Mishneh Torah, Hilchos Teshuvah, ch. 8, see also the
    commentaries; Torah Or, Parshas Yisro, the discourse entitled HaAvos
    Hein Hein HaMerkavah, et al). It is obvious that there is no concept
    of eating and drinking there, for these activities are relevant only
    with regard to a body.

    3. the era of the Resurrection: At that time, the souls will be
    enclothed within bodies (see the sources cited in the section
    Teshuvos U'Biurim in the sixth issue of Kovetz Lubavitch).

Our Sages state (Berachos 17a): "In the World to Come, there will be
neither eating or drinking." The Rambam (Hilchos Teshuvah, loc. cit.)
interprets this term as referring to the incorporeal world of the souls.
The era of the Resurrection, by contrast, will be characterized by
eating and drinking (Lechem Mishneh to Hilchos Teshuvah 8:2; Rambam
explicitly states this in Iggeres Techiyas HaMeisim). Rambam, however,
is following his thesis that the ultimate and fundamental reward will be
in an incorporeal existence. For, according to his understanding, it is
impossible for the soul to receive the immensity of its reward while it
is enclothed in a physical body. Therefore, it is his opinion that those
who will arise in the resurrection will die afterwards and then will
come to the World to Come, for there the soul will receive the
fundamental reward for service in this world (Iggeres Techiyas HaMeisim;
see also Rambam's Commentary to the Mishnah, Sanhedrin 10:1).

Nevertheless, the great Sages of Israel have already differed with him
with regard to all the particulars, the leading one among them being
Ramban [who states] "with clear proofs... that the resurrection of the
dead is the ultimate purpose.... This is also the truth according to the
Kabbalah" (Derech Mitzvosecha, Mitzvas Tzitzis; see also Likkutei Torah,
the explanation to the first maamar [discourse] entitled Shuvah
Yisrael). Accordingly, we are forced to say that our Sages' statement:
"In the World to Come, there will be neither eating not drinking" which
speaks about the ultimate reward, refers to the era of the Resurrection.

    2. In the era of the Redemption, will the body be resurrected
    unblemished or with blemishes, i.e., it will be resurrected with
    blemishes and then be healed?

Our Sages (Sanhedrin 91b) state that our people will be resurrected with
their blemishes and (afterwards) be healed. And they elaborate more in
Bereishis Rabbah 95:1, stating: "Just as a person departs, he will
return. If he departed blind, he will return blind.... Just as he
departed clothed, he will return clothed.... Afterwards, I will heal
them." From the Zohar, Vol. I, p. 203b, it is evident that the healing
will come from the sun, as our Sages state (Nedarim 8b). With regard to
this and the other subjects mentioned further on, see the coming issue
of the Kovetz.

                        Continued in next issue.


          From I Will Write It in Their Hearts, translated by Rabbi
                    Eliyahu Touger, published by Sichos in English.

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                            RAMBAM THIS WEEK
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5 Iyar, 5763 - May 7, 2003

Positive Mitzva 161: Counting the Omer

This mitzva is based on the verse (Lev. 23:15) "And you shall count for
yourselves...seven weeks"

When the Jewish people came out of Egypt, they counted the days until
the giving of the Torah at Mount Sinai seven weeks after the exodus from
Egypt. Today, we count the seven weeks from the second night of Passover
until Shavuot, when the Omer offering was brought in the Holy Temple.
This counting is known as Sefirat HaOmer.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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"Do not separate yourself from the community," the great Sage Hillel
counsels us in Chapter 2 of Ethics of the Fathers.

The Jewish concept of community (tzibur) is unique. When a minyan of
Jews (ten) comes together, a new entity is formed that did not
previously exist: a tzibur.

A tzibur is more than the sum of its parts. The spiritual power of a
Jewish community is infinitely greater than our power as individuals -
which is why we assemble in groups to pray, learn Torah and observe
other mitzvot. The measure of sanctity brought down into the world by a
community engaged in a holy pursuit is much greater than that which even
many individual Jews can effect.

Take a look in our prayer book and you will find that most of our
service of G-d is communal. Reciting prayers and benedictions in the
plural binds the individual Jew to the Jewish people as a whole, and
gives our acts of devotion an added "punch."

In truth, a Jew needs to identify himself with the larger Jewish
community in order to be complete. This implies certain
responsibilities, such as supporting and participating in Jewish
communal efforts.

Furthermore, the actions of a single Jew have a ripple effect throughout
the community. Whenever a Jew publicly increases his observance of Torah
and mitzvot, it imbues others with the strength and resolve to follow
his example.

It states in Proverbs, "In the multitude of people is the King's glory."
May we all come together in true Jewish unity and merit G-d's ultimate
blessing - the revelation of Moshiach and the Messianic era.

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                          THOUGHTS THAT COUNT
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Love your neighbor as yourself; I am G-d (Lev. 19:18)

Love of a fellow Jew is even greater than love of G-d. He who loves a
Jew loves the one whom G-d loves, as it is written, " 'I love you,' says
the L-rd." To love that which the beloved loves is even greater than
loving the beloved himself.

                                    (Rabbi Schneur Zalman of Liadi)

                                *  *  *


Rabbi Levi Yitzchak of Berditchev, in the name of the Baal Shem Tov
explained the Mishna, "All Torah-study not combined with work will in
the end cease" (Fathers 2:2). He said that the word "work" implies that
one must "work" at loving one's fellow Jew to ensure the endurance of
one's Torah study. Simple love of another Jew is not enough, rather, it
must be done in a way of actually working at and being occupied with
loving another Jew.

                                *  *  *


Love of one's fellow-Jew will bring the final redemption as it states in
the Midrash "Israel will not be redeemed until they are united." The
reason for the present exile was unwarrented hatred. Only through
unwarrented love - love even for those whom we've never, or in whom we
see absolutely no redeeming quality - will the redemption come.

                                            (The Lubavitcher Rebbe)

                                *  *  *


You shall be holy because I am Holy. (Lev. 19:2)

The Midrash explains that these verses were said during the "Hakhel"
years when all of the Jews were assembled together in Jerusalem. The
fact that these words were said in public teaches us that even in the
street, so to speak, one should be holy and not be ashamed of one's
Jewishness.

                                             (Divrei Shaarei-Chaim)

                                *  *  *


You shall not stand [idly] by the blood of your neighbor. (Lev. 19:16)

In addition to a command concerning someone in physical danger, this
verse is also an instruction for spiritual rescue. If one sees a Jew who
is in danger of spiritual "drowning," it is forbidden to just stand
there and watch. You must do all you can to help him. And, if you say,
"Who am I to go out and save a soul?" the very fact that you are aware
that the other person needs help and is in danger is proof that you have
the ability to save him.

                                                   (Likutei Sichot)

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                            IT ONCE HAPPENED
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Reb Moshe earned his living as an innkeeper in a small town. One day,
the squire of the area came to him with a proposition. "Moshe, I am
moving to a distant province. I must sell all of my property here. I
have known you for many years and know that you are honest. I am willing
to sell all of my property to you at only a tenth of its real value if
you will give me the cash within a few days."

Moshe was overwhelmed by this once-in-a-lifetime opportunity. He did
not, however, have the amount of money in cash that the squire had
named. Moshe's wife offered the following solution. "If we sell all of
our valuable possessions, our silver and my jewelry, even our home, we
will be able to come up with the money. Whatever we lack, I am certain
we can borrow from friends and relatives. Thus we will be able to take
advantage of this opportunity G-d has given us."

Moshe followed his wife's advice and set out for the squire's estate
with the money. Along the way, he heard a blood-chilling shriek. He ran
in the direction of the cry and found himself at the doorstep of a small
home. He entered and saw a man lying dead on the floor, surrounded by a
woman and her seven ragged children. Moshe sized up the situation and
gave the purse of money to the widow.

At first the distraught woman refused to accept the money. But after
much cajoling, Moshe managed to convince the woman to take the money.

This incident caused a tremendous tumult in heaven. This Jew had given
away all of his earthly possessions, and the opportunity to become a
very wealthy man, for the sake of a mitzva (commandment)! The Heavenly
Court was deciding what kind of reward to bestow upon this person when
the Adversary complained, "Before any of your righteous are given gifts
from Heaven, they are tested. I propose that I be allowed to descend to
the world and test this man, to see if he is truly deserving of such a
reward."

Elijah the Prophet quickly intervened. "Let me be the one to administer
the test. Even a tzadik would be hard put to pass a test administered by
this one!"

Moshe had not returned home after giving the purse full of money to the
widow and orphans. He decided to wander from town to town, trying to eke
out a living and find a new place to settle. That first evening, though
famished and fatigued, Moshe's happiness in having performed so great a
mitzva was not lessened. At nightfall, he found a small shul (synagogue)
and sat down to begin studying Torah. At that time, Elijah the Prophet,
disguised as a wealthy businessman, descended to this world.

The businessman asked Moshe what had brought him to this town and Moshe
began to tell the listener his tale. The businessman was very moved. He
said to Moshe, "Thank G-d, I have been blessed with a very successful
business. I have more money than I could every possibly use in my
lifetime. I would like to offer you enough money to support your family
for the rest of your lives in exchange for the merit of the great mitzva
you performed today."

Moshe was exhausted. His empty stomach cried out. The offer was so
tempting. But he answered, "G-d gave me the rare opportunity to do this
tremendous mitzva with utter self-sacrifice. I will not part with my
mitzva for all the money in the world."

The man persisted. "Your mitzva was indeed tremendous. I am therefore
willing to keep my part of the offer for just one-half of the merit of
your mitzva."

Again Moshe refused. And again, the businessman made a counter-offer.
Moshe would not even part with one hundredth of the mitzva, for enough
money to support himself and his wife for the rest of their lives.

The businessman revealed himself. "I am Elijah the Prophet. You are
indeed blessed. Not only did you perform a great mitzva, but you also
withstood the temptation of selling even the smallest amount of the
mitzva. You may have one of three rewards. Either you and your wife will
live long and healthy lives, or you will be granted great wealth, or you
will be blessed with a son who will grow up to be a great tzadik and
leader."

Without a moment's hesitation, Moshe answered, "My wish is to have a son
who will become such a righteous person. For what are riches and long
life compared to being blessed with such a child?"

"Your son," answered Elijah, "will be so great that his holiness will
light up the entire world. But, if this is the reward you chose, know
that you and your wife must accept upon yourselves to always be
wanderers."

Moshe quickly traveled home to consult with his wife. She too, agreed,
that they should rather be blessed with such a child than riches or long
life. Lovingly they would live a life of wandering for the merit to
bring this child into the world.

Within a year, a son was born to the couple who grew up to be the
learned and holy Reb Menachem Mendel of Rimanov.

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                            MOSHIACH MATTERS
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"And a newly created people will praise G-d," states Psalm 102:19. The
Midrash Shocher Tov explains this verse as follows: In the last
generation of Jewish history, before Moshiach comes, the downtrodden
Jewish nation will experience political liberation and revival coupled
with a spiritual awakening and rebirth. A wave of repentance will sweep
over the Children of Israel and many people will return to their Jewish
roots. They will rededicate their lives to speaking the praises of G-d
throughout the world.

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               END OF TEXT - L'CHAIM 767 - Kedoshim 5763
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