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                         L'CHAIM - ISSUE # 1075
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                 Lubavitch Youth Organization - L.Y.O.
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        June 19, 2009           Sh'lach           27 Sivan, 5769
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                            Points to Ponder

With the approach of Gimmel Tammuz we present our readers with a few
points to ponder.

The Rogatchover Gaon ("genius"), Rabbi Yosef Rosen, was one of the most
prominent Talmudic scholars of the previous generation.

He was constantly studying Torah, but on Shabbat he often invited the
young Talmudic Lubavitcher yeshiva students to be guests in his home and
engaged them in conversation.

Once, he asked them if they could define what a "Rebbe" is. They
answered that they had learned that "Rebbe" is the initials "Rosh Bnei
Yisrael" (Head of the Jewish People.)

The Rogachover fell silent and then gave his own answer; "The truth is
that no one can know what a Rebbe is... it is incomprehensible. But one
thing for sure: If a Jew, any Jew in the world, is in distress...the
Rebbe feels it." (Ohrtmimim.com)

Before the Lubavitcher Rebbe accepted the leadership of
Chabad-Lubavitch, he once told another Jew regarding his father-in-law,
the Previous Lubavitcher Rebbe:

You cannot imagine what a Rebbe really is. Your letter does not have to
reach him in order for him to know the question, and you do not actually
have to get a letter from him to receive an answer. (shmais.com)

Extending a request to G-d via an intermediary is only problematic if he
is indeed a separate entity from the person who submits the request.
However, the Tzadik (righteous person) is a Neshama klalit, a general
soul that contains the souls of other Jews, just as the head contains
the life of the body. Thus, the Tzadik is not a separate entity, but an
extension of oneself. Put differently, one's own spiritual self is in
fact an extension of the Tzadik. Thus, just as my head can pray for my
foot, so can I ask the Tzadik to pray for me.

Therefore, not only does the Tzadik feel my pain, but my pain is the
Tzadik's own pain, which he feels even more acutely than I do myself.
Conversely, the Tzadik's pain is in fact my pain, even if I donot feel
it tangibly.

Thus, the Tzadik is my head regardless of whether I recognize it.
However, if I fail to recognize it, or I recognize it on some level but
do not devote myself sufficiently to him, and I treat him as a separate
entity, then asking him to pray for me is indeed problematic. However,
since the person believes in the Tzadik and, at least deep down, wishes
that he could be devoted to him, it may be derived from Jewish law that
a verbal declaration of his intent is sufficient to reveal his true
desire, even if he is yet to bring this true desire to conform with his
daily life. His request for a blessing is then not problematic, G-d
forbid, but on the contrary, it is desirable. (tzaddikim.blogspot.com
based on Torat Menachem-Hitva'aduyot, Vol.2)

One year, on the eve of Simchat Torah when people were passing by the
Rebbe to receive his blessings, a young boy said to the Rebbe, "We want
Moshiach now!" The Rebbe emphatically exclaimed, "Amen, amen." The boy
then asked, "Why hasn't Moshiach come yet?" The Rebbe answered, "Because
only you ask this to happen. Your father wants to ask me for a blessing
for success in his business. All these people are asking for their
livelihood, health and other good things. No one is thinking like you
are to ask for a blessing that Moshiach should come. If you try to get
everyone to want and ask for Moshiach, just like you, Moshiach will come
right now!"

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In general, the Jewish people's entry into the Land of Israel is
symbolic of the Jew's raison d'etre and indeed, his very function in the
world. The Jewish soul descends to the physical plane for the purpose of
imbuing it with holiness, transforming the material world into an
appropriate vessel for G-dliness. Similarly, the objective of the Jews'
entry into the Land was to transform it from "the land of Canaan" into
"the Land of Israel," a place where holiness and G-dliness would be
openly perceptible.

As this week's Torah portion of Shelach relates, before the Jews entered
the Land, G-d commanded Moses to "Send men, that they may spy the Land
of Canaan." Whenever a Jew is about to perform a commandment, the first
step must be to carefully consider the task at hand and find the best
way to achieve the objective. The Spies were sent to determine the most
effective military strategy to conquer Canaan, within the confines of
the natural order.

A Jew might think that once G-d has commanded him to perform a mitzva
(commandment), he can ignore reality and close his eyes to his
surroundings. However, the story of the Twelve Spies teaches that faith
in G-d is not enough. A Jew is required to "use his head," to utilize
his G-d-given intellect and abilities to determine the very best way to
fulfill His wishes. For G-d has created a physical world, with the
intention that mitzvot be performed within the natural order.

At the same time, one mustn't go too far in the opposite direction. The
Spies' mistake was that they interpreted their fact-finding mission as
permission to decide whether the Jews should enter the Land of Israel at
all. This, in essence, was their sin: Moses sent them to determine how
to achieve their goal, yet they assumed the right to determine if the
Jews should do it in the first place. This led them to their conclusion
that "We are not able to go up against the people; for they are stronger
than us."

This was contrary to G-d's will, and demonstrated a serious lack of
faith. For whenever G-d sends an individual on a mission, He
simultaneously gives him the power to succeed. G-d demands of a person
only "according to his abilities." If it is illogical for a human being
to require another to perform an act beyond his capabilities, how much
more so does this apply to G-d, the Essence of goodness and kindness.

With this firm foundation in mind, the Torah goes on to caution that
"One mustn't rely on miracles." A Jew is obligated to work within the
natural order, not above it. Nonetheless, we are assured of Divine
assistance whenever we encounter obstacles, so that we too may declare:
"Let us go up at once, and possess it; for we are well able to overcome
it."

                           Adapted from Volume 13 of Likutei Sichot

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                             SLICE OF LIFE
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                                With Us

As told by Rabbi Leibl Groner, member of the Lubavitcher Rebbe's
secretariat

A certain yeshiva student had a yechidut, a private audience with the
Rebbe. He gave the Rebbe a "tzetel," a note wherein he had written a
number of things, including that he would like a blessing from the Rebbe
to find his soul mate. After looking at the note, the Rebbe told the
young man that he had forgotten to sign his name. "Go outside and ask
someone to lend you a pen. Sign your name and then come back in with the
tzetel," the Rebbe told him.

The young man went outside and asked a man whom he found for a pen,
signed his note and then went back into the Rebbe.

The Rebbe blessed the young man that "G-d should send you a shidduch (a
suitable marriage partner) as soon as possible."

A little while later, the person who had lent the student the pen had an
audience with the Rebbe. Among other things, the man related to the
Rebbe that he has a daughter of marriageable age and is asking the Rebbe
for a blessing that he should find a suitable match for her. "The
yeshiva student who asked to borrow a pen from me actually made a very
nice impression. Should I consider him for my daughter?" the man asked.

"Why do you think I sent him out for a pen?" the Rebbe answered.

The young people, in fact, met and eventually got engaged and married.

From this story we understand not only that the Rebbe was able to see
beyond the four walls of his office, but that he even knew from whom the
young man would borrow a pen.

                                *  *  *


A person I know was having back problems since Rosh Hashana. The
unbearably painful situation was diagnosed as spinal stenosis in both
the upper spine and lower spine. The condition was so severe that
doctors were recommending back surgery on both the upper and lower back.
Because the spinal stenosis of the upper spine was more serious, the
doctors were suggested operating on that part of the back first.

Although the surgery was very delicate and perhaps even risky, the two
top specialists who were consulted did not believe that there was any
option other than surgery.

Because the surgery was complicated and risky, the man decided to push
it off as long as possible in the hope that an alternative would be
found. A friend, knowing how much pain the man was in, suggested a very
good neurologist at a top Manhattan hospital and advised, "Don't do the
surgery without seeing this doctor first and hearing what he has to
say."

The man made an appointment with the neurologist, and before the
scheduled date, he went to the Rebbe's Ohel (resting place) to ask the
Rebbe for help. "Since the Rebbe has the power to nullify the operation,
I'm asking the Rebbe that the neurologist should say that I don't need
the operation," the man prayed.

Afterwards, the rabbi went to the appointment. "The doctor was an ardent
admirer of Lubavitch and we spent time sharing Torah thoughts and
stories," related the man. "The doctor then gave me a thorough
examination, after which he said, 'Sir, you do not need the operation.
In fact, if you were my father, I wouldn't let you have it!' When I told
the doctor afterwards that I had visited the Ohel and had asked the
Rebbe to intercede on my behalf so that he would say that the operation
was unnecessary, the doctor was not surprised at the outcome of the
exam."

The man then went back to the other two doctors who had originally told
him he needed the surgery and informed them what the third doctor had
said. "If Dr. __ says that you don't need surgery, then I agree with
him," both of the doctors told the man.

The Zohar states clearly that after the passing of a tzadik, his
presence in this world is even great. The Rebbe hears. The Rebbe
intercedes. The Rebbe answers.

                                *  *  *


A computer specialist whom I know had lost his job and was having a
difficult time finding a new one in today's economy. He was offered a
job in a city that had a small Jewish community and very limited
opportunities for a proper Jewish education for his children. The man
came to ask me what I thought. I encouraged him to ask the Rebbe. He
wrote a letter to the Rebbe and placed it in one of the volumes of the
Igrot Kodesh (letters of the Rebbe).

When he opened up the book at the place where he had randomly inserted
his note, the letter from the Rebbe on that page stated, "Concerning his
livelihood, he should make sure that he is in a place where there is
chinuch (Jewish education) for his children."

"If that is the case," the man told me, "I obviously cannot accept this
job as there will not be an opportunity for chinuch for my children
there." The man resolved to continue looking for a job and sending out
his resume.

A few weeks later, the man approached me again. "My savings are
diminishing. I have been offered another job, but this one is also in a
place where there are no proper Jewish schools for my children," he told
me. Once again he wrote a letter to the Rebbe and once more he inserted
it randomly in the Igrot Kodesh. This time, too, he opened to a letter
of the Rebbe in which the Rebbe emphasized the importance of proper
chinuch for children. "So what am I going to do?" the man asked me. "I
don't have an income." He wrote a letter to the Rebbe, this time asking
the Rebbe for his advice. The pages he placed his letter between had a
letter that stated, "The first concern must be Jewish education. In the
merit of the fact that you are affording your children a proper Jewish
education you will be able to find parnasa (a livelihood)."

Two weeks passed and I didn't hear from the man. Then one day he came
over to me, and excitedly told me that he had had an interview with a
company in New York. "They are very happy with my portfolio and I am
starting my new job tomorrow."

Not only did the man not have to sacrifice his children's Jewish
education for a job, but in fact, making sure to place his children's
Jewish education first was the vessel that held the Rebbe's blessing to
get a job, despite the depressed job market!

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                            THE REBBE WRITES
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The following is a unique private audience of the Rebbe that took place
in the winter of 1969.

Question: The Rebbe's energy is so instrumental in helping us serve G-d
properly, how is it possible that we still have free will?

The Rebbe: The Torah says, regarding Moses: "I stand between G-d and the
Jewish people," because connecting directly with G-d is a challenge. The
Jews pleaded with G-d to place an intermediary between the Jews and G-d.
Each generation has its own Moses.

To understand this from a worldly perspective: when a regular person has
an appointment to speak with the king, it is such a momentous occasion
that in preparation for even a brief audience, the person dons brand new
clothes and buys new shoes. He will need to know in advance what to
speak about and, more importantly, how to speak to a king.

How does such a person prepare himself? He contacts an official or a
lawmaker who is intricately familiar with the laws and customs of
speaking to a king, and who will advise him on how to get a message
across to a king.

The same applies spiritually: G-d intended for you to get involved in a
specific type of business through which you became, thank G-d, very
wealthy. Now your avodah (task) is also to give tzedakah (charity).
There are times during the year, like Rosh Hashanah and Yom Kippur, when
it is relatively easy for a Jew to communicate directly with G-d.
However, reaching G-d on your own on a regular basis is a very difficult
task. You go to a tzadik (righteous person), who knows how to speak to
G-d, and this tzadik communicates on your behalf.

Regarding your question of free will: A wealthy and respectable person
who wants to build a house still needs to find a contractor who will
actually do the work, an architect to make the blueprints etc.; he will
have to find someone specific for each detail of the house. In building
a house it is impossible for one person to do everything.

It is true that there may be some people who are wealthy and they are
also contractors themselves and this person can build a house on his
own, but only a select few individuals can do all things involved in
building a house.

When this wealthy person builds a house, the fact that he relies on
various different people, with different professions, doesn't mean that
his image as a wealthy and respectful person is diminished. Rather, he
needs money to pay other professionals to do the various tasks, and
without money, he indeed would not get anywhere.

The same in spirituality: a Jew who is occupied with business and with
giving charity still needs a tzadik for help. On his own, a Jew does not
have sufficient merits; he therefore needs the tzadik to elevate him
closer to G-d.

For example: how do you connect a Jew here in Brooklyn who gives money
in order to help free a Jew in Russia? How can a Jew in Russia give
someone a part in a mitzvah (commandment)? The same thing regarding a
Jew from here who gives money, enabling a Jew in Tel Aviv to don
tefillin - how are those two people connected?

The fact that the Jew from here is connected to me and the Jew who is in
Russia is also connected to me, and I know how to speak to the Above, I
connect both of these Jews together. I am a physical human being like
you. It is just that G-d gave me the strength to help out Jew.

  Copyright (c) The Avner Institute 2009  www.portraitofaleader.org

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                            A CALL TO ACTION
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                  Do a good deed in honor of the Rebbe

"The union of G-d and the Jewish people [which comes after the beginning
of the new Jewish month] produces offspring and 'the essential offspring
of the righteous are their good deeds.' This adds perfection to the good
deeds performed by each and every member of the Jewish people and
reveals how the Jews become G-d's partner in the work of creation...And
the Jews' consent to accept this partnership causes Him to announce,
'The time for your redemption has arrived.' "  (The Rebbe, 28 Sivan,
5751)

    In memory of Rabbi Gavriel and Rivka Holtzberg and the other
    kedoshim of Mumbai

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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One month after the passing of his father-in-law, the Previous
Lubavitcher Rebbe (10 Shvat, 1950), the Rebbe said, "Just as until now
we were all certain that the Rebbe will lead us to greet Moshiach, so
too, now we must be certain.

"The event which took place was only from our physical view point -
nothing more than a test of faith."

Since the Rebbe clearly and unmistakably announced at the end of the
summer in 1990 that "The time for your Redemption has arrived,"
Lubavitcher Chasidim around the world have had the privilege of
publicizing the Rebbe's definitive statement.

The message remains unchanged. For, the Rebbe described his words about
the coming of Moshiach as a prophecy and urged everyone to share this
message as much as possible.

The Rebbe's instructions are clear. It is up to us to respond.

We urge everyone to heed the Rebbe's words: to study about Moshiach and
the Redemption; to share the news about the imminent Redemption with
others; to start living now in a manner befitting the Messianic Era; to
do more acts of goodness and kindness with the certainty that the
Redemption is only moments away.

May this pursuit of goodness and kindness help usher in the great
Revelation of Moshiach and a new world without strife, prejudice and
hatred; a world of peace, justice, tranquillity and brotherhood between
man and man, and between nation and nation.

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                          THOUGHTS THAT COUNT
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Speak to the people of Israel, and tell them to make fringes on the
corners of their garments...and that they put upon the fringe of the
borders a thread of blue (Num. 15:38)

This was done in ancient times; today, however, we do not know how to
make this blue dye, and all eight threads of the tzitzit (fringes) are
white. Symbolically, blue alludes to fear of G-d and avoiding the
negative ("depart from evil"). White alludes to love, and the service of
doing good deeds ("and do good"). From this we learn that in our times,
the primary thrust of our Divine service must consist of love and
positive actions.

                                                   (Likutei Sichot)

                                *  *  *


And it shall be to you for fringes, that you may look upon it, and
remember all the commandments of the L-rd (Num. 15:39)

Rabbi Meir explained: The Torah uses the singular "it" rather than the
plural "them" because it is referring here to the Divine Presence:
"Whoever fulfills the commandment of tzitzit is considered to be
greeting G-d's countenance." The "blue thread" resembles the sea, which
resembles grass, which resembles the sky, which should remind the wearer
of the Throne of Glory.

                                        (Jerusalem Talmud, Brachot)

                                *  *  *


Making a sign to remind oneself to do something is always helpful and
appropriate. A person shouldn't rely on memory alone, regardless of
whether the obligation is physical or spiritual.

                                                    (Peninei Torah)

                                *  *  *


That you may remember, and do all My commandments, and be holy to your
G-d (Num. 15:40)

Said Rabbi Chanina ben Antignos: Whoever observes the commandment of
tzitzit will merit to live in the times about which the Prophet
Zechariah said, "In those days it shall come to pass, that ten men from
the nations of every language shall take hold of the robe of a Jew,
saying, We will go with you; for we have heard that G-d is with you."

                                                   (Yalkut Shimoni)

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                            IT ONCE HAPPENED
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                            by Yehudis Cohen

It's not often that a story of the Lubavitcher Rebbe spans almost three
hundred years and thousands of miles, but for Mr. Eli Betesh of
Brooklyn, that is exactly what happened to him recently. "For years I
have been going to Mezhibuzh (in Ukraine), the resting place of the Baal
Shem Tov, founder of Chasidism, for his yom hilula (anniversary of
passing) on Shavuot," begins Mr. Betesh. "Six years ago, I was invited
for the first time to go with my neighbor, Rabbi N.Y. Twersky. Rabbi
Twersky is a descendant of the Baal Shem Tov and he goes each year to
Mezhibuzh for Shavuot with a small group of Lubavitcher Chasidim.

"Each year, about 700 people from all over the world arrive in Mezhibuzh
especially to celebrate Shavuot there. The achdut (unity), true unity of
the Jewish people that is felt there on that special occasion is very
unique. Chasidim from every group, Ashkenazim, Sefardim, all Jews, come
together truly as one. It is a very, very special experience. But this
year would have to be different. Money was tight and I decided that
there was just no way that I could go this year.

"I have a routine that every Tuesday I go to the Ohel (the resting place
of the Lubavitcher Rebbe) and on the Tuesday before Shavuot, I went, as
usual. I wrote a letter to the Rebbe that I read at the Ohel. Among
other things, I told the Rebbe that I would not be able to go to the
Baal Shem Tov this year because of the tough money situation.

"When I came out of the Ohel, I went into the adjacent Chabad House and
entered the room where there is a video machine constantly playing
videos of people's encounters with the Rebbe. As I looked up at the
screen, I saw that the Rebbe was speaking to the famous Chasidic artist
and activist Boruch Nachshon of Hebron. The Rebbe was telling Nachshon
that it is absolutely forbidden to give away any of the Land of Israel
to non-Jews. 'You have to go to the Baal Shem Tov,' the Rebbe instructed
Nachshon. 'You must go. If you cannot go, you must at least send a
shaliach (emissary) there.

"My friend with whom I had gone to the Ohel stood next to me watching
the video. He knew that I had decided that I could not possibly go to
the Baal Shem Tov this year due to my difficult finances. My friend
turned to me and said, 'You must go to Mezhibuzh. The Rebbe is telling
you to go!'

" 'But it's Tuesday morning and Thursday evening is Shavuot!' I told my
friend.  'I don't have a ticket. I don't have a visa to Ukraine. And as
you know, I don't have the money! But what can I do? You are right!' For
some unknown reason, the Rebbe wanted me to go to Mezhibuzh for Shavuot.

"I immediately started working on obtaining a visa and a ticket. The
Ukrainian embassy told me that it would take a minimum of at least two
weeks for them to process a visa. I explained to them that I needed it
by the next day but they were not impressed! I prodded and cajoled.
Finally they told me that if I could produce proof that I had a ticket,
they would issue me a visa. I purchased my ticket on-line and sent them
a copy of my ticket. My persistence paid off and I was rewarded with a
visa by noon on Wednesday.  With my visa and ticket in hand I left for
the airport at 1:30 p.m. for a 4 p.m. flight. After an exciting but
uneventful flight, I arrived in Mezhibuzh 1½ hours before the holiday of
Shavuot began."

From New York to Mezhibuzh, and back again, Mr. Betesh has one more
story to share, this one from many years ago, though not as far back as
the miraculous creation of the Baal Shem Tov's well.

"My wife and I had been married for three years and we had not yet been
blessed with children. It was before Yom Kippur when the Rebbe would
distribute "lekach" (honey cake) to thousands of people who wanted to
fulfill this custom from the Rebbe's holy hand. I waited in line and my
wife did as well. I asked the Rebbe for a blessing for children. The
Rebbe gave my wife three dollars and the Rebbe gave me one dollar.
Later, my wife and I went to do kaparot (the "atonement" ceremony
performed with a live chicken that is then ritually slaughtered and
donated to institutions that feed the poor). I purchased two female
chickens and two male roosters. (A pregnant woman traditionally does
kaparot with 3 chickens: one female for herself, and one male and one
female for her unborn child whose gender is unknown). The Rebbe had
given us a blessing for a child and I wanted to show that I believed
100% that the blessing would come true. Nine months later, our first son
was born. The following year, I again approached the Rebbe at the
distribution of lekach and asked for a blessing for children. Afterward,
at kaparot, I purchased five chickens. One for myself, one for our baby,
and once again, I purchased three chickens for my wife. Nine months
later, our second son was born!

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                            MOSHIACH MATTERS
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Queen Cleopatra said to Rabbi Meir: "I know that the dead will live
again, for it is written, 'And they shall blossom out of the city like
grass from the earth'; but when they arise, will they arise naked or
clothed?" He replied, "You may deduce the answer by observing a wheat
grain. If a grain of wheat, which is buried naked, sprouts forth in many
robes, how much more so the righteous, who are buried in their
garments."

                                            (Talmud Sanhedrin, 90b)

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               END OF TEXT - L'CHAIM 1075 - Sh'lach 5769
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