Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 1265
*********************************************************************
                           Copyright (c) 2013
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
                             --------------
                  Electronic version provided free at:
                          www.LchaimWeekly.org
                          --------------------
                  Palm-Pilot version provided free at:
                www.LchaimWeekly.org/lchaim/5773/1265.prc
                          --------------------
                    To receive the L'CHAIM by e-mail
                  write to: listserv@LchaimWeekly.org
                              Subscribe W1
*********************************************************************
             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
*********************************************************************
        April 5, 2013            Shmini           25 Nisan, 5773
*********************************************************************

                         No Deposit, No Return

                        by Rabbi Eliyahu Touger

What would one expect to grow from an untilled field? Surely nothing
more than thorns and weeds. It would take a miracle for useful crops to
grow.

How about if a store is left untended? No purchases will be made and the
merchandise might even be stolen. Certainly, no profit will be made.

These examples reflect a dynamic woven into the fabric of our existence.
As the soda bottle profoundly teaches: No deposit, no return.

This concept is reflected in the personal realm, as well. There is no
such thing as spirituality without sacrifice. A person cannot expect to
develop himself and grow unless he invests effort.

Sefirat HaOmer, the counting of the Omer, which joins the holidays of
Passover and Shavuot, teaches precisely this lesson. Before the exodus,
G-d told Moses: "When you have led the people out of Egypt, you will
serve G-d on this mountain." Like schoolchildren ticking off the days
until vacation, the Jews eagerly counted the days until they received
the Torah on Mount Sinai.

Ever since, our people have counted the 49 days from the second day of
Passover until Shavuot in fulfillment of G-d's command to count the
Omer.

We are, however, not only counting days. Our mystic tradition, the
Kabala, teaches us that our emotional makeup consists of 49 different
attributes. Each of the days we count corresponds to one of these
attributes. When counting the Omer, we should also be refining ourselves
and our characters, working to make ourselves more complete and more
sensitive.

This is also alluded to by the Hebrew word "sefira" which mean
"counting." Every night we count one of these 49 days. But sefira also
means "shining." During these 49 days, we should endeavor to make our
personalities shine.

On Passover, G-d liberated the Jews from slavery; they witnessed Divine
miracles of immense magnitude. Nevertheless, the people's inner selves -
who they were and how they thought - remained unchanged. G-d took the
Jews out of Egypt, but He did not take Egypt out of the Jews. That task,
the cultivation of their spiritual personalities, He left to the people
themselves.

This pattern is not merely a story of the past. Every year on Passover,
G-d takes us out of Egypt, giving us the opportunity to experience
spiritual liberation. But after Passover, He asks us to internalize that
experience, to make our spiritual heights part of our own conceptual
framework. And the responsibility for this endeavor He entrusts to us.

We cannot expect spiritual growth and heightened consciousness to happen
by itself or to be granted to us from Above on a consistent basis.
Instead, Judaism has always put the emphasis on personal initiative. It
is we ourselves who will change ourselves.

Counting the Omer represents a systematic attempt to better ourselves.
It is a time to focus on who we are, where we are going, and how that
transition can be made in a systematic manner which will produce lasting
change. It is a time to integrate our "selves," the way we usually think
and feel, with our "super-selves," the innate spiritual potential which
we all possess. This prepares us for Shavuot, reliving our acceptance of
the Torah, which enables us to transform ourselves and our environment
into a dwelling for G-d.

              From Keeping in Touch, published by Sichos In English

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
The number seven is a recurring motif in the Torah: Shabbat is the
seventh day of the week; Shavuot falls exactly seven weeks after
Passover; the Shmitta (Sabbatical) year is the seventh year; and the
Jubilee year comes after every seven Shmitta years. We see the
significance of this number in many other instances as well.

Seven symbolizes the cyclical nature of the world, which was created in
six days; the seventh day completed the creation. The whole cycle of the
world revolves around the number seven.

At the end of last week's Torah portion, we find mention of the number
seven - the "seven days of consecration" of the Sanctuary.

But at the beginning of this week's portion, Shemini, we come across an
entirely new theme, the concept of eight. Shemini - meaning "eighth"
begins with the words: "It came to pass on the eighth day."

The seven days of consecration culminated in the dedication of the altar
on the seventh day. The next day, referred to as "the eighth day," the
dedication of Aaron and his sons took place - something not directly
related to the consecration of the Sanctuary itself. Why then is this
considered the eighth day, since there seems to be no connection to the
previous seven?

The question appears even more valid when we look at what eight
symbolizes. While seven stands for wholeness and completion within
nature, eight symbolizes that which is on an even higher level than
nature - the aspect of G-dliness which is not confined to the laws of
creation. We learn that on the eighth day "G-d appeared unto you" -
there was an even greater revelation of G-dliness. If this is so, why
did the supernatural revelation (the number "8") come as a continuation
of what occurred on the first seven days? Why did the supernatural
revelation come only after the revelation of G-d in nature?

Furthermore, all of the great revelations of G-dliness that are to take
place after Moshiach comes, are dependent upon our deeds now. How can it
be that our actions, which take place in this limited, finite world, can
bring about revelations of holiness that are above the laws of nature?

G-d asks of us only that which we are capable of doing. If we give G-d
our whole effort, our complete dedication, then we receive the G-dly
revelations as a gift from Above. If we give G-d the whole "seven" of
our natural abilities, He will grant us the revelations of holiness
indicated by the number eight.

The revelations in the Sanctuary which occurred on the eighth day were
only possible after the Jews did all that was required of them during
the first seven. Even though G-dliness, as it exists above nature, is
infinitely higher than what we can attain through our own deeds alone,
G-d supplied the rest after we did our part.

And this power every Jew has - the ability to relate to G-d even as He
exists above natural law.


*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                         Victory 72 Years Later
                         by Rabbi Uriel Vigler

Seventy-four years ago, the Nazis tried to destroy our nation. They
succeeded in killing six million of us.

Seventy-two years ago, a little girl, Jacqueline Levy, was born in
Paris, France. A beautiful Jewish princess. An infant whose life was in
peril simply because she was born Jewish, in Europe, in 1940.

The Nazis searched for her. They wouldn't allow even one little baby to
live. She was forced to live in hiding with a Christian family until the
end of the war. She was forced to conceal her Jewish identity, required
to live a double life, but ultimately she survived. Her entire extended
family was massacred. But although Jacqueline lived, moved away and
raised her own family, she was never able to fully re-embrace her Jewish
identity.

Until now. Fast-forward to December, 2012. Jacqueline's grandson, Sam,
only 13 years old, found his own way back to Judaism. He has been coming
to our Chabad Israel Center on the Upper East Side together with his
mother Julia. So strongly did he want to commit to it, he underwent a
brit mila (circumcision), despite his age and the pain he knew it would
involve. He reclaimed his Jewish heritage - 72 years after his
grandmother lost hers. He embraced the covenant of Abraham, forging an
eternal bond with G-d and His commandments.

We often think we're in charge of our lives, but it's important to
remember that G-d has the final say. And sometimes He reminds us of
that. The evil Nazis sought to kill this baby girl, and while she was
fortunate to live through those hellish years, they did manage to snuff
out her connection to Judaism. Nevertheless, the same way G-d redeemed
the Jews from Egypt and made them His nation, He led Jacqueline's
grandson back as well.

May Sam's courage and commitment serve as a lesson for us: A reminder
that it's never too late, and that G-d has a way of bringing His
children back, even decades later.

And when Sam became Shmuel, and a full-fledged member of the Jewish
nation, that was a true victory over the Nazis, 72 years later.

                                *  *  *


My friend Trevor* recently travelled to China for a month. He took a
full four weeks off from work so he could really enjoy the beauty and
history China has to offer.

Before he left I suggested he spend Shabbat at the Jewish center there,
and asked him to send my warmest regards to the Chabad rabbi, Shimon
Freundlich.

Now, Trevor is far from religious. He frequents our Chabad Center
because he's a dear friend of mine (and because we have great Kiddush
food!), but he actually considers himself an atheist. Naturally,
tracking down a Chabad rabbi in China wasn't exactly on his agenda.
After all, this was a vacation - an opportunity to escape day-to-day
life. In his own words, "Rabbi, there are approximately 1.4 billion
people living in China. What are the odds of me meeting the Chabad rabbi
while I'm there?"

Well, when Trevor showed up at shul upon his return, we asked him to
share some of his experiences with us.

"Before I left," he began, "Rabbi Vigler asked me to visit the Chabad
rabbi in China. I refused and I thought that was that. I had a great
month away, and it was time to head back to the US. I went to the
airport and who do I see? A rabbi who looks pretty much like my rabbi. I
was sure he must be Chabad. So I asked him, 'Excuse me, are you Chabad?'
And he was! It was Rabbi Freundlich. Imagine my surprise when not only
did I meet him, but we were on the same flight sitting right next to one
another for the 14 hour journey back home. And guess what we ended up
discussing for most of those 14 hours? Religion, of course.
Unbelievable!"

Unbelievable is right.

                                *  *  *


Six and a half years ago, my wife and I moved into an apartment in the
Normandie Court on 95th and 3rd. We were thrilled to be able to open our
Chabad center out of our apartment. We hosted Shabbat dinners and Torah
classes, but it quickly became apparent that we simply didn't have
enough space for all the activities we wanted to do!

For the last couple of years we have been searching for a bigger
apartment, and a few weeks ago we finally found something to our liking.
After we looked at the apartment and decided we were satisfied with it,
we gave our paperwork to the broker.

Slight problem.

Since our new apartment is bigger, and therefore more expensive, than
our current apartment, the broker wanted to know, "Who will be your
guarantor?"

My mind immediately jumped to that week's Torah portion, which happened
to be Yitro, where G-d asks the Jews "Who will be your guarantor?" for
keeping the Torah. At first the nation replies "Abraham!" but that is
not good enough. "Isaac? Jacob? Moses?" they keep guessing but each time
G-d says, "No, not good enough." Finally, they tell G-d, "The children
will be our guarantors. Our children will ensure we pass on the Torah to
the next generation and the generations after that," and at last G-d is
satisfied and accepts their bid.

With this story fresh in my mind (I had been reading it to my children
the night before!), I told the broker, "My children will be my
guarantor." She might have thought I was crazy, but patiently said,
"That definitely won't work..."

So I explained. In the Torah, the world "child" can also refer to a
person's good deeds. So I was suggesting that our reputation for doing
good deeds could be our guarantor.

"Chabad Israel Center has a strong track record and sterling reputation
for helping people and spreading warmth and kindness. We are honest
people who stand for morality and integrity. This is the backbone of our
faith. If we say we will pay the rent then we will pay it. Ask around
about us and you can find out," we suggested. Our broker looked taken
aback and highly skeptical, but agreed to try the landlord.

Well, lo and behold, last week the broker phoned us to let us know that
our offer was successful and we would soon be moving into our new
apartment!

We look forward to making our new apartment a place where we can again
host Shabbat dinners, Torah classes, and other community events.

    Rabbi Uriel and Shevy Vigler direct Chabad Israel Center on the
    Upper East Side. These stories are from Rabbi Vigler's blog on
    chabadic.com.

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                           Kosher in Paradise



Chabad's Jewish Welcome Center in Old S. Juan recently opened the Kosher
in Paradise restaurant. Although Kosher in Paradise is a new (and the
only) kosher restaurant on the island, Chabad's main center continues a
kosher food service for Jewish visitors.

                          Moscow Yeshivacation



Yeshivacation, a ten day study getaway for university students, took
place in Moscow, attracting students from across Russia and beyond. Or
Avner Youth Department offers seminars, Shabbatons, youth clubs, and
holiday programs, as well as trips to Israel, America and Europe. Yet
nothing has garnered as much interest amongst students as Yeshivacation.
Due to the success of the men's program, a women's Yeshivacation was
organized this year. More than double the number of women who could be
accommodated signed up.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                  In the Days of Chanukah, 5721 (1960)

Greeting and Blessing:

I received your letter, in which you ask my advice with regard to
certain educational problems, especially how to influence the children
to get rid of undesirable habits, etc.

Needless to say, these problems cannot be adequately discussed in a
letter. However, experienced teachers and educators are usually their
own best guides, for, as the saying goes, "None is wiser than the man of
experience." Besides, it is difficult to give advice from the distance,
especially as the psychology of children may vary in certain aspects
from one country to another. Nevertheless, I would like to make one
general point which can be universally applied in educational problems,
a point which is emphasized in the teachings of Chassidus.

I refer to the effort to make children aware that they possess a soul
which is a part of G-d and that they are always in the presence of G-d
(as explained in Chapters 2 and 41 of the Tanya). When this is done
persistently, and on a level which is suitable to the age group and
background of the children, the children come to realize that they
possess a great and holy quality which is directly linked with G-d, the
Creator and Master of the world, and that it would therefore be quite
unbecoming and unworthy of them to do anything which is not good. At the
same time they come to realize that they have the potential to overcome
temptation or difficulty, and if they would only make a little effort on
their part they would receive considerable assistance from On High to
live up to the Torah and mitzvoth, which constitute the will and wisdom
of G-d.

As for the problem of some children having a habit to take things not
belonging to them, this may fall into one of two categories:

 a) The attitude mentioned in the mishnah in Pirke Avoth [Ethics of the
    Fathers]: "Mine is thine and thine is mine." In this case the effort
    should be made to educate the child that just as it is necessary to
    be careful not to offend or shame another person, so it is necessary
    to be careful not to touch anything belonging to somebody else.

 b) An unhealthy condition which should be treated medically by
    specialists who know how to handle such an aberration.

I would like to add one more point, which is also emphasized in the
teachings of Chassidus, namely, to be careful that in admonishing
children the teacher or parent should not evoke a sense of helplessness
and despondency on the part of the child; in other words, the child
should not get the impression that he is good-for-nothing and that all
is lost, etc., and that therefore he can continue to do as he wishes. On
the contrary, the child should always be encouraged in the feeling that
he is capable of overcoming his difficulties and that it is only a
matter of will and determination.

                                *  *  *

                       28th of Elul, 5730 [1970]


I was pleased to be brought up to date on your activities, especially in
the area of chinuch (Jewish education).

As has often been mentioned before, every activity in chinuch should be
carried out with particular enthusiasm, inasmuch as it is like planting
a seed, or taking care of a seedling, where every additional effort,
however small, will eventually be translated into extraordinary benefits
when the said seed or seedling becomes a mature fruit-bearing tree.

The same is true of the care taken to shield the seed or seedling from
harmful effects.

By the same token, it will be realized that, although mitzvot and good
deeds should be done without thought for reward, nevertheless the reward
for every activity in chinuch is greater than the reward for any other
Mitzvah [commandment] inasmuch as the effects are lasting and cumulative
and reproduce from generation to generation. There is surely no need to
elaborate to you on the above.

*********************************************************************
                               WHO'S WHO
*********************************************************************
Aaron (Aharon) was the elder brother of Moses and the first High Priest
- Kohen Gadol - of the Jewish people. He was appointed by G-d to
minister in the Sanctuary and to serve as a conduit for G-d's blessings
to His people. At the age of 83, he joined his brother in the great
mission of freeing the Jews from Egypt. As Moses was unable to speak
properly, Aaron served as his spokesman before Pharaoh. Aaron was the
epitome of love for his fellow Jew, exerting himself torecon cile
disputants, and "pursuing peace." At his death, all the people mourned
him deeply for 30 days.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
We are now in the period of "sefirat ha'omer" (the counting of the
omer), the seven weeks between Passover and Shavuot. In the same way the
Jewish people could hardly wait until the Torah was given at Mount Sinai
after they left Egypt, so too do we count each of these 49 days in eager
anticipation of the festival.

The Hebrew word "sefira," which is usually translated as "counting," is
also related to the word "sapir," "sapphire," connoting illumination and
the diffusion of light. The days of sefira are dedicated to purifying
and refining our character traits, each day representing a different
aspect of our soul-powers to be illuminated. Regardless of our "success
rate" in the past we must never give up, for there is nothing in the
world that cannot be improved by an infusion of spiritual light.

This is also one of the reasons it is customary to study Ethics of the
Fathers on Shabbat afternoons between Passover and Shavuot. A compendium
of the moral advice and counsel of our Sages, it is especially
appropriate during this seven-week period of self-improvement.

Individual character refinement is the preparation for the giving of the
Torah on Shavuot. The Torah was given to make peace in the world. Its
purpose is to sanctify the material plane of reality, and unify all of
the world's disparate elements. Before we receive the Torah on Shavuot,
it is therefore appropriate to prepare ourselves in microcosm, by
working on our character traits and increasing our sense of Jewish
unity.

In general, the counting of the omer is intended to refine our souls as
well as the world at large, ultimately leading to the Final Redemption.
At that time, we will proceed together with the entire Jewish people "on
the clouds of heaven'' to the Land of Israel, to Jerusalem, and to the
Holy Temple.

May it happen immediately.


*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
And it came to pass on the eighth day (Lev. 9:1)

The eighth day of the consecration of the Tabernacle was the first day
of the month of Nisan. Ten special events took place on that day,
including many "firsts": Nisan became the first of the months when
counting the months of the year; the priests, not the first-born,
performed the special services; communal sacrifices were brought; the
priests blessed the people with the Priestly Blessing.

                                                   (Breishit Rabba)

                                *  *  *


Aaron lifted up his hands to the people and blessed them (Lev. 9:22)

Why did Aaron, not Moses, bless the Jewish people? The Divine Presence
could only rest in the Tabernacle after the sin of the Golden Calf was
atoned for. Aaron was the one who had to effect the atonement, as it was
he who was ultimately responsible for the sin having been committed in
the first place. Therefore, he was the one to bless the people.

                                            (The Lubavitcher Rebbe)

                                *  *  *


On the eighth day of the consecration of the Tabarnacle, Aaron blessed
the people with the Priestly Blessing: "The L-rd bless you and guard
you. May the L-rd make His countenance shine upon you and be gracious to
you. May the L-rd turn His countenance toward you and grant you peace."

                                                   (Rashi; Sota 38)

                                *  *  *


And they [Nadav and Avihu] brought near before G-d a strange fire which
He had not commanded them (Lev. 10:1)

Although Nadav and Avihu were great and holy men who brought the fire
upon the altar for the sake of Heaven, it was considered a sin because
they did it on their own, without having been commanded to do so by G-d.
No matter how great one's intellect, it must be subservient to the will
of G-d and to His commandments. The reverse is also true. When a Jew
does a mitzva (commandment), even if his intellect cannot grasp the
reason for doing it, and he performs it solely because it is a Divine
command, the mitzva will give him strength and elevate him spiritually.

                                                  (Chidushai Harim)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
There was once a Jewish family too poor to pay their rent to the local
poritz (landowner). As a result they lost their home and were thrown
into debtor's prison. Every day, bread and water were lowered down into
the pit by means of a rope.

After a while, the guard in charge of providing them with food took pity
on the unfortunate family. One day, after the poritz had left, he yelled
down to them to tie themselves securely to the rope when he lowered it.
He hoisted them up and set them free. The grateful Jews thanked the man
and fled, but in their haste to escape they did not take their newborn
son along.

The poritz was furious when he found out what happened. He went into the
pit so he could investigate for himself. Much to his shock, there was a
tiny baby, swaddled and crying in a dark corner. The poritz's manager,
who had no children of his own, asked the poritz for permission to adopt
the abandoned infant. The poritz agreed and the child was raised in the
gentile home, calling the man and woman who reared him Father and
Mother. He was never told that he was adopted.

Growing up, the child was frequently taunted by the local children, who
called him "Zhid" (Jew). Everyone in the insular village was aware of
his origins except for the child himself. As he grew older he realized
that something about his past was deliberately being kept from him, but
his parents always managed to avoid giving him direct answers to his
questions.

Finally, one day the boy cornered his mother and was especially
persistent. Thus he found out that he was not the couple's biological
son, and learned how his Jewish parents had escaped from the pit.

Although the youngster was not sure what a Jew was, he decided that one
day he would join his brethren. His opportunity came a short time later,
when he fled the village and ran to the next town. He approached the
first person he met, who, it turned out, was the custodian of the local
synagogue. "I am a Jew, and I want to be among Jews," he announced in
Russian to the startled man. The custodian took him home, treated him
like his own son, and taught the boy alef-beit. The eager student soon
became proficient in Yiddish, learned how to pray and began to study
Torah as well.

When he was ready to enter cheder the custodian warned him not to reveal
anything about his past. At the age of Bar Mitzva, the custodian bought
him a pair of tefilin. He continued in his studies until, several years
later, he was already considered a great scholar. His new "father" sent
him off to a yeshiva of higher learning in another city, where he
quickly became one of the best students.

The young student roomed at an inn that was owned by a Chasid of the
Chernobeler Rebbe. The Chasid proposed that the promising young man
accompany him on his next trip to his Rebbe. The youth agreed.

Before going home they went to the Rebbe for a blessing. The Rebbe
turned to the young man and said, "I am giving you an amulet. Wear it
around your neck at all times. You and the rabbi must open it together
on your wedding day."

The young man returned to yeshiva. A short time later, someone
approached the dean looking for a suitable husband for his daughter. The
dean immediately thought of the young man, who quickly found favor in
the eyes of his prospective father-in-law. A wedding date was set.

Right before the ceremony the young groom remembered the Chernobler
Rebbe's instructions. He went to the rabbi and told him he had something
to discuss with him in private. Once they were alone he took out the
amulet, related the story, and together they opened it. Much to their
surprise they saw the following words written inside: "It is forbidden
to take a sister as a wife."

The rabbi was shocked and began to question the young man. The young man
told him everything he knew of his early life.

Next, the rabbi spoke with the bride's father. While relating the young
woman's life story, he happened to mention that a certain number of
years ago (the age of the groom), the family had escaped debtor's
prison, leaving an infant behind. At that moment, everyone understood
that Divine Providence had led the long-lost son to his parents. The
young man was none other than the infant left behind so many years
before.

The grateful family was awed by the Chernobler Rebbe's foresight and
holiness.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
In the Messianic Era the dross of the body and of the world will become
purified, and they will be able to receive the revelation of G-d's light
that will shine forth over Israel, by means of the Torah, which is
called "might." Through the superabundance of light which will shine
upon the Jewish people, the darkness of the nations will also be lit up,
as it is written: "Nations will walk by your light"; and it is also
written that the nations will say to the Jewish people: "House of Jacob,
go and we will walk along by the light of G-d"..Aso we pray: "Appear in
the majestic splendor of Your might to all the inhabitants of the
world," including the other nations. Thus we see that in the Messianic
era G-dliness will be revealed to all the nations of the world - and in
this state lies the fulfillment of the purpose for which this world was
created.

                                          (Lessons in Tanya, ch 36)

*********************************************************************
                END OF TEXT - L'CHAIM 1265 - Shmini 5773
*********************************************************************