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                         L'CHAIM - ISSUE # 1080
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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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        July 24, 2009           Devarim               3 Av, 5769
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                          Hungry on Tisha B'Av

Tisha B'Av, the ninth day of Av, is the day when both Holy Temples were
destroyed, and a day of calamity in Jewish history.

On Tisha B'Av we fast because we are in mourning, overcome by grief,
grief not just for the Holy Temples and all they meant to the Jewish
people, but grief for all the subsequent suffering the Jewish people
have undergone.

We know that life is a cycle, and there have been, are, and will be
periods of descent, of darkness, of error or even, G-d forbid,
deliberate transgression. Each descent occurs so that we may ascend to a
greater level, as it says, "it's always darkest before the dawn," and
reconciliation brings a greater closeness.

Jewish teachings promise that the mourning of Tisha B'Av will eventually
be transformed into rejoicing. Fasting will become feasting.

And so, yes, we fast on Tisha B'Av and follow the laws and customs of
our people associated with the day, and we allow it to absorb and
represent all the tragedies and horrors we've experienced - and even
recently, for who can forget what happened in Mumbai less than a year
ago?

And yes, Tisha B'Av is an appropriate time to remember how precarious
the situation is for Israel, how we must tremble in our own land, how we
allow the world to impose a holy site double standard, and all the other
issues - does it not seem a time to despair, remembering that the First
Temple was destroyed because the people were lawless and wantonly
immoral, and the Second Temple was destroyed because of baseless hatred
not philosophical differences, but personal, unwarranted enmity - and
are we any better today?

So sometimes it seems hard to see beyond the laws and observances of
Tisha B'Av. Sometimes it seems we must just go through the day, and
leave the coming of Moshiach, the Redemption, the transformation of
Tisha B'Av into a celebration, leave that to the righteous and the
pious. We just want Tisha B'Av to end.

Of course we get thirsty, or hungry, on Yom Kippur, but it's not the
same. We want to get to the end of Yom Kippur feeling, if only for a
moment, that we actually did, for that moment, transcend our animal
selves, did achieve a reconciliation  with G-d. And when we break our
Yom Kippur fast, there's as much joy as there is relief.

But Tisha B'Av is different. We just want it to end. By the close of the
day, we've had enough - enough fasting, enough mourning, enough
darkness, enough thirst.

Maybe, just maybe, it's that hunger that will initiate the change. After
all, when little children are hungry, they cry. They complain. They
don't care if we're in the middle of negotiating a contract or taking
care of our needs. They need, they want, they need and want now - and
they've had enough waiting.

So maybe we should be a little selfish this Tisha B'Av. Maybe we should
say to G-d, we're your children, and we're hungry and we're thirsty and
we've had enough.

We want Moshiach now!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Torah portion of Devarim (the first portion in the book of the Torah
known as Deuteronomy) is always read on Shabbat Chazon (literally "The
Sabbath of Vision"), the Shabbat before Tisha B'Av - the ninth day of
the Hebrew month of Av. As nothing in Judaism is coincidental, the Torah
portion of Devarim and Shabbat Chazon must be interconnected.

The Book of Deuteronomy is unique in that, unlike the first four Books
of the Torah, it was transmitted by Moses to the generation of Jews that
was about to enter the Land of Israel.

The generation of Jews that wandered through the desert is known as "the
generation of knowledge." Because they occupied such a high spiritual
level, commensurate with Moses', they merited to lead a completely
spiritual existence. The generation that entered Israel, by contrast,
began a whole new chapter in Jewish history. Because they had to involve
themselves in more mundane affairs, their spiritual level is considered
to be lower than that of the generation that preceded them.

Nonetheless, it was precisely the generation that entered Israel that
was able to successfully fulfill G-d's plan. G-d wants us to serve Him
within the context of the material world, establishing a "dwelling
place" for Him in the "lower realms."

Accordingly, although the Jews who entered Israel were spiritually
inferior in comparison with their parents, they possessed a certain
advantage over their elders: The Jews who entered Israel merited to
attain a level of "peace and security" that was denied the previous
generation.

Shabbat Devarim is thus a resolution of two opposites. On the one hand,
the Jews' entry into the Land of Israel was a very great descent, for it
signified the need for daily contact with worldly matters. On the other
hand, it was precisely by means of this descent that they were able to
attain the highest ascent of all: the fulfillment of G-d's plan.

Likewise, Shabbat Chazon is a study in contradiction. Shabbat Chazon
occurs in the middle of the Nine Days, a period in which we mourn the
destruction of the Holy Temple. Yet, at the same time, as the famous
Rabbi Levi Yitzchak of Berditchev explained, on Shabbat Chazon every Jew
is shown a vision of the Third Holy Temple, an edifice that will be
infinitely superior to the two Holy Temples that preceded it.

Thus Shabbat Chazon expresses the same theme of descent for the purpose
of ascent as Devarim: It is precisely through the descent which caused
the Temple's destruction in the first place that we will achieve the
highest ascent of all: the establishment of the Third Holy Temple by
Moshiach, may it happen at once.

                                Adapted from Likutei Sichot, vol. 2

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                             SLICE OF LIFE
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When the great Sage Rabbi Yochanan ben Zakkai saw that the destruction
of the Holy Temple and Jerusalem were imminent, and that the Jewish
people would be exiled, he requested of the Roman general Vespasion:
"Give me [the yeshiva at] Yavne and its Sages..."(Talmud, Gittin)

Rabbi Yochanan's requests were related to the Torah and its scholars,
the lifeblood of the Jewish people. Long after the Roman Empire has
ceased to exist, the Jewish people continue on, because we have the
Torah and our Sages to guide us.

With this emphasis on Torah, we present a sampling of photos of new
Torah Scrolls dedicated in the past few weeks at Chabad-Lubavitch
Centers or with the help of the Rebbe's emissaries around the world.
When participating in the writing of a new Torah, one fulfills the last
of the 613 mitzvot (commandments) of the Torah.

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                               WHAT'S NEW
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                            THE REBBE WRITES
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                    21st of Menachem Av, 5728 [1968]

I am in receipt of your (undated) letter.

The first observation I must make is that whenever a question is to be
discussed, there can be a meaningful discussion only if both sides
accept certain premises as a basis for the discussion.

From your letter I see that we both recognize the Written and Oral Torah
as undisputable authority.

Now it is clearly explained both in the Written Torah, as well as in the
Oral Torah, that insofar as Jews are concerned, Golus [exile] comes not
as a result of military circumstances, namely an outnumbered army, nor
as a result of economic pressures necessitating submission to a stronger
power, etc. Rather it has amply been explained again and again in the
Chumash [the Five Books of Moses] (including whole Sidras [portions],
such as Bechukosai, Ki Sovo, etc.) and in the books of the Prophets, and
even more so in the Talmud and Rabbinic literature, that if Jews had
always adhered to the Torah and Mitzvos [commandments], they would have
never been banished into Exile, regardless of the fact that "You are the
smallest among the nations." For, Jews have always been outnumbered and
outweighed in terms of military and physical strength, as King David
puts it succinctly in one sentence, "These (come) in chariots, and those
on horses, but we call upon the Name of G-d."

Conversely, when Jews forsake the Torah and Mitzvos, G-d forbid, no
power nor military might, nor political alliances, etc., are of any
avail, as the Torah clearly states, "If you will walk contrary unto me,
then will I also walk contrary unto you" etc., with the inevitable
consequence of Golus.

In the light of the above, the true test of events, to see if they
herald the Geulo [Redemption] or not, is to see whether there has been
an essential change in the causes which have brought about the Golus in
the first place, namely, a new tendency in the direction of stronger
adherence to the Torah and Mitzvos.

A further point is this: After the Churban [destruction (of the Holy
Temple)], when there could have been no question about the observance of
the 17th of Tammuz [when the wall of Jerusalem were breached], Tisha
B'Av [the Hebrew date on which the Holy Temple was destroyed], etc.,
there were still a number of Jews who remained in Eretz Yisroel [the
Land of Israel], and it was incumbent upon them too to observe all the
matters connected with the Golus. As a matter of fact, those who
remained in Eretz Yisroel and saw with their own eyes the destruction,
would have felt the Churban and Golus even more. Let us remember also
that the observance of Tisha B'Av, etc., was in effect even during the
time of Gedalia ben Achikom, the Jewish Governor of the Jewish community
in Eretz Yisroel, before he was assassinated by Ishmael (II Kings,
25:25)

As in the case of many other Torah matters, there are sources where they
are explained at great length. However, inasmuch as not every person has
the ability or patience to study these things at length in their
original sources, they come also in a short and concentrated form.

Thus we find also the subject under discussion formulated in succinct
terms by the Great Teacher, the Rambam [Maimonides], who was not only
the Guide for the Perplexed of his generation, but for the perplexed of
all generations. In his Code Yad Hachazakah, he describes in brief but
highly meaningful terms the state of the last era of the Golus as it
would be, and how the beginning of the Geulo would follow.

I will quote what he states, but in English translation, with
interpolations to clarify the text, with some prefatory remarks, namely,
that it has been amply explained in the Written and Oral Torah that the
Geulo will come through the Melech Hamoshiach [King Moshiach], and as
the Rambam also declares, simply as a matter of course, in the section
which is the last of his entire Code, so that it is in a sense the very
seal of his Code - the sec-tion of Hilchos Melochim [Laws of Kings].

There, at the beginning of chapter 11, he states that the Melech
Hamoshiach will bring the Geulo, and at the end of this chapter he
describes carefully the order how this will come about. And since this
is not a book on philosophy, but a code of laws, the terms used are
carefully chosen and strictly to the point, without polemics or
homiletics.
                        Continued in next issue


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                            A CALL TO ACTION
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                              Summer Camp

The Lubavitcher Rebbe always emphasized the impact that a summer in a
Jewish day camp can have on a child, specifically a camp where time is
set aside for Torah study. There is still an entire month left to the
summer! Call your local Chabad-Lubavitch Center now to find out about
enrolling your child. If you do not have camp-age children, help provide
a scholarship for a child who would not otherwise be able to attend
camp.

    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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When the Holy Temple in Jerusalem was destroyed [on Tisha B'Av, which
begins this Wednesday night], the exile that resulted was more than just
the dispersion of the Jewish people around the world. What occurred was
not only the loss of a nation's homeland, but an event of such enormous
and far-reaching spiritual significance that we are still, almost 2000
years later, suffering its effect.

It is axiomatic in Judaism that whatever happens on the physical plane
is only a reflection of the underlying spiritual reality. The spiritual
significance of Tisha B'Av, therefore, is the concealment of G-dliness
in the physical world. During the exile, G-d is "hidden" from the eyes
of His subjects. The true deficiency of exile is that G-d's presence and
active intervention in our lives is not openly perceived. When Moshiach
comes and ushers in the Messianic era, we will once again be able to
discern that "G-d is in our midst." On the physical plane, the entire
Jewish people will return to the Land of Israel, and be able to keep the
special mitzvot that can only be observed there.

The purpose of the Redemption is not to alter creation by changing the
ways of the world, but simply to uncover the G-dliness that is concealed
within it. The only transformation Moshiach will bring about is the open
perception of G-d that will characterize our daily lives in Messianic
times. All of the other wonders that will be commonplace in the era of
Redemption are but the natural outgrowth and consequence of this fact.

Our Sages point out that Tisha B'Av falls on the same day of the week as
the first day of Passover. When Moshiach reveals himself, this somber
day will be transformed into a jubilant holiday. Just as Passover is a
time of redemption, we will experience the ultimate emancipation on
Tisha B'Av.

May it happen immediately.

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                          THOUGHTS THAT COUNT
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These are the words which Moses spoke unto all Israel (Deut. 1:1)

First and foremost we must note that Moses spoke "unto all Israel."
Moses demanded that the Jews be united and stand together before he even
spoke to them. Unity is the foundation upon which all else is built.

                                                     (Sifri Darush)

                                *  *  *


And I charged your judges at that time, saying, Hear the causes between
your brethren (Deuteronomy 1:16)

It is only during the present era, "at that time," that it is necessary
to listen to both sides of a dispute to reach a just decision. When
Moshiach comes and ushers in the Messianic era, judgment will be
rendered through the sense of smell, as it states, "He will smell the
fear of G-d, and he will not judge after the sight of his eyes and
decide after the hearing of his ears."

                                                    (Kedushat Levi)

                                *  *  *


Tisha B'Av

Why is Megillat Eicha (Lamentations) - the scroll which is read on Tisha
B'Av to commemorate the destruction of the Holy Temple - not written on
a separate piece of parchment just like Megillat Esther (the Book of
Esther) - the scroll which is read on Purim? When Moshiach comes, Tisha
B'Av will be transformed from a day of sorrow into a day of rejoicing.
As every single day we await Moshiach's arrival, making Lamentations
more "permanent" by committing it to parchment is not really necessary
and would imply that we had already despaired, G-d forbid. Purim,
however, will also be celebrated in the Era of Redemption, and thus the
parchment scrolls will also be used then.

                                                       (The Levush)

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                            IT ONCE HAPPENED
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Jerusalem. It was hours before daybreak in the year 1660 and Rabbi
Klonimus Hechasid was making his way in the dark to the Kotel, the
Western Wall, to pray to the King of the Universe. It was his unvarying
custom to pray every morning at that early hour, when the world was
completely still and he could meditate on the greatness of G-d and His
wondrous creation.

The day seemed like any other day. But as he walked in the darkness, he
became aware of some almost undiscernible movement in the surrounding
blackness. It was with terror that he saw a street filled with Arabs
brandishing knives and swords. They were crying out, "Death to the
Jewish murderers!"

Rabbi Klonimus approached their leader who told him that an Arab youth
had been discovered murdered near the Jewish quarter, and they were
going to punish every Jew they could find. The rabbi somehow found the
right words and convinced them to wait before commencing their
bloodthirsty plan. "Allow me to go the Kotel to pray. When I am
finished, I will tell you the identity of the killer of the boy."

Rabbi Klonimus took a quill, a small bottle of ink and a piece of paper.
He then proceeded to the Kotel followed by the Arab mob bearing the body
of the dead youth in tow. Draping himself in tallit and tefillin, he
prayed for a short while and then wrote something on the paper. Then he
took the paper and placed it on the forehead of the dead Arab.

To the astonishment of all present, the dead youth opened his eyes,
stood up and scanned the crowd. Then he pointed to one of the Arabs in
the mob and announced, "That is the one! He is the one who murdered me!"

A loud murmur went up from the mob as the accused man was dragged
forward. Trembling with terror, the man admitted his guilt before his
resurrected victim. As soon as he had confessed the youth sank to the
ground, as dead as before.

The parents of the dead boy ran to Rabbi Klonimus, begging him to bring
their child to life again, but he just shook his head. "I am not G-d,
that I am able to either grant or take away life. The miracle that just
took place was granted in the merit of the holy Kotel so that you could
see that 'the Guardian of Israel neither slumbers nor sleeps.' He is
waiting just behind the Wall to rescue His children."

The crowd dispersed, bearing the murdered youth to his grave.

                                *  *  *


After the destruction of the First Holy Temple, many of the Jewish
people lived in exile in Babylonia, where they built great Torah
academies and established flourishing Jewish communities. Rabbi Zeira
was amongst those who lived in exile, learning Torah from the greatest
scholars. Though he had a satisfying life, he wanted one thing more - to
live in the land of Israel and to study Torah from the great Sages
there.

Though Rabbi Zeira longed to live in the Holy Land, he was torn in his
decision, since his teacher, Rabbi Yehuda ben Yechezkel was opposed to
returning to Israel. It was his belief that the Jews were obligated to
remain in exile in Babylonia, since they did not yet merit to return.
Not only did Rabbi Zeira not want to oppose his teacher, he had doubts
as to whether his own personal merits were sufficient to allow him to
live in the Holy Land.

One morning Rabbi Zeira woke up feeling assured that he could live in
the Holy Land; he had had a dream in which he received Divine assurance
of his worthiness. But he still had to solve the problem of his
teacher's opposition. He was afraid that if he went to bid good-bye to
Rabbi Yehuda, the Sage would forbid him to leave, so he avoided meeting
him. Then, one day, he happened to hear Rabbi Yehuda speaking and he
caught a few wise words which made him feel ready to depart for the Land
of Israel.

Journeying by foot, Rabbi Zeira came to a river with no bridge. Usually
crossed by ferryboat, the boat was nowhere in sight. Rabbi Zeira spied a
foot-bridge consisting of a narrow plank secured by ropes. Now, Rabbi
Zeira was not a young man, and t his shaky bridge was used only by
nimble workers who had no time to wait for the ferry. Rabbi Zeira felt a
great urgency to proceed on his way and he grabbed onto the rope and
mounted the slippery bridge. He slipped and slid his way across the
plank, occasionally falling into the cold river until he finally reached
the other side.

Upon reaching the other bank, Rabbi Zeira was greeted by a smirking
gentile who said, "You are a rash and thoughtless race! Right from the
beginning you acted without consideration. When given the Torah on Mount
Sinai, your people said, 'We will do and we will understand.' That's not
the normal way of approaching a situation. First you find out about
something, and only then do you make a commitment. Why didn't you have
the patience to wait for the ferry? You had to cross like a child, in
spite of the danger."

Rabbi Zeira explained to the man, "I'm on my way to Israel. To live in
Israel was the greatest wish of Moses and Aaron, but they were not
permitted to realize their dream. I am no longer a young man and I don't
know if I will live long enough to r each the Land of Israel. Every
minute that I will live in Israel is precious to me, and I cannot lose
even one minute. How could I lose time waiting for the ferry?"

Rabbi Zeira reached Israel where he settled in Tiberius and learned in
the famous yeshiva of Rabbi Yochanan.

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                            MOSHIACH MATTERS
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The passage "Nacheim - take comfort" is recited in the afternoon service
of Tisha B'Av because Moshiach "is born" on Tisha B'Av afternoon. This
means that the time of Mincha (the afternoon service) is the time when
"mazalo, his spiritual source, shines powerfully." Each year for the
past two thousand years, on Tisha B'Av afternoon, Moshiach receives new
power and new strength, and from year to year, this influence grows more
powerfully.

                          (The Lubavitcher Rebbe, 10 Av, 5751-1991)

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               END OF TEXT - L'CHAIM 1080 - Devarim 5769
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