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                         L'CHAIM - ISSUE # 1341
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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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        October 3, 2014        Yom-Kipur         9 Tishrei, 5775
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                        The Three R's of Judaism

"If your sins are as scarlet threads may they be whitened as snow" we
read in the Haftorah on Yom Kippur.

Whether they are scarlet sins, teal transgressions, magenta misdeeds,
violet vices, indigo inadequacies, or orange offences, through the three
"R's" - regret, rectification, and resolve for the future, they can be
whitened.

For white is the absence of all color and when we sincerely practice the
three R's every trace of color of our previous failings is removed.

White - May our sins that come from having our heads too much into the
mire and muck and mud of the brown earth turn white, like billowy
clouds.

White - May our transgressions that have come from letting our red blood
boil in outrage, anger, hostility, animosity and resentment turn white
as fresh milk.

White - May our ink-blue sins be blotted out, deleted, removed in such a
way that they look not like a paper that was written on and erased but
that they look like a new, fresh, clean white paper.

White - May our sins that are like dense, black coal and come from a
density of spirit and mind and emotion become white like light, airy
cotton.

The Jewish approach to the three R's (regret, rectification and resolve
for the future) is unique.

For, the verb describing what one who has transgressed must do to atone
is "teshuva - return."

A Jew must return to his Source, to the origin of his pure soul - the
spark of G-dliness within. He must return to his previously colorless
state, return to the teachings of the Torah and the fulfillment of
mitzvot that his soul intrinsically craves.

Jewish teachings explain that in the place where a baal teshuva - one
who returns - stands, even a perfectly righteous person cannot stand.
For, when one truly and fully returns, all of his previous misdeeds are
transformed into merits; one extracts the color from the misdeed and it
becomes pure white.

Concerning exact details as to how one returns, there is a story of a
chasid who came to his rebbe, sobbing bitterly: "Rebbe, I have sinned. I
have transgressed. Please, teach me how to do teshuva, how to return."

Queried the rebbe, "Who taught you how to sin?"

"No one taught me. I just saw an opportunity, seized the moment, and
sinned."

"And that is how you should return," explained the rebbe. "Just do it."

We all have our own ways and methods for achieving whatever goals we set
for ourselves in life. Let us apply these honed skills during this
season of "return" to practice the three R's of Judaism and come home
for good.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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What was the highlight of the Yom Kippur service in the Holy Temple? The
entry of the High Priest into the Holy of Holies. Concerning this entry,
the Torah tells us: "No man shall be in the Tent of Meeting when he [the
High Priest] comes to provide atonement." Our Sages go further,
explaining that not even the angels could intrude on this intimate
experience. It was a private moment, man being entirely alone with Gd.

The special nature of this event enables us to understand a unique
phenomenon that occurred in the Second Temple. The Romans took control
of the Temple and auctioned the High Priesthood to the highest bidder.
The overwhelming majority of the priests who bought the position were
not worthy; some were outright sinners.

Now when an unworthy High Priest entered the Holy of Holies on Yom
Kippur, he would die within the year. Some died immediately - indeed,
that was so common an occurrence that a chain was placed around the High
Priest's leg so that if he would die, he could be pulled out without
others having to enter the Holy of Holies. Others who possessed certain
merits lived longer, but all those who were unworthy would die within a
year.

The price the Romans demanded for being appointed High Priest was
extremely high. Moreover, the person purchasing the High Priesthood knew
what had happened to his predecessors. Why then was he willing to do
something knowing that the position would lead to his death?

The resolution lies in the desire every Jew possesses to come close to
Gd. The knowledge that he could be alone with the Divine Presence and
share this closeness was so inspiring that even an unworthy person was
willing to give up his life and his fortune just for that one moment.

This is not merely a story of the past; it is a spiritual reality
relived every year on Yom Kippur. The final prayer of the Yom Kippur
service is Neilah, which means "locking." The traditional interpretation
is that the gates of heaven are closing and we must hurry to get our
prayers in before they and our fates are sealed. Chasidut, however,
explains that at this time, each of us is intimately closeted and
entirely alone with Gd.

Yom Kippur should not, however, remain an isolated moment, a spiritual
peak unrelated to our ordinary daily experience. Just as intimacy
between people should not be expressed merely in brief moments of
passion and heightened feeling, the intimacy we share with Gd on Yom
Kippur must be translated into an ongoing relationship that finds
expression in our day to day lives.

This point is highlighted by the Torah reading for Yom Kippur which
begins "And it came to pass after...." Implied is that we must focus not
only on the spiritual highs of Yom Kippur, but also on what will "come
to pass afterwards," integrating our Judaism into the fabric of our
daily lives.

     From Keeping in Touch by Rabbi Eli Touger, published by S.I.E.

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                             SLICE OF LIFE
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                     The Shofar of Courage and Hope
                           by Larry Domnitch

During British mandatory rule over the Land of Israel, Jews who ventured
to the Western Wall braved adversity. They were subject to frequent
harassment by local Arabs who understood its significance to the Jews.
They did what they could to make life as difficult as possible for
Jewish worshipers there. Then, there were other challenges.

On May 19, 1931, in one of many gestures of appeasement toward the
Arabs, the British declared the pavement in front of the Western Wall as
Moslem property. Jews were granted free access to pray there as long as
the traditional 'Mechitza' (partition) was not used, and voices were not
raised in prayer. In addition, the sounding of the Shofar was
prohibited. However, one individual was determined to ensure that the
Shofar would be heard at the Western Wall during the most sanctified
moment of the Jewish year- the conclusion of Yom Kippur.

A few months later, as Yom Kippur was drawing to a close, as Rabbi Moshe
Segal was praying at the Western Wall, he overheard people saying to
each other, "Where will we go to hear the Shofar? It's impossible to
blow here they have as many policemen as people." The Rabbi thought to
himself, "How can we miss out on this important Shofar that proclaims
G-D's sovereignty and echoes the redemption of Israel?"

Rabbi Segal approached Rabbi Yitzchak Horenstein, who served as Rabbi of
the group and asked for a Shofar.

"What for?" He asked.

"I'll blow it"

"Sh-h! Sh-h! What are you talking about? Don't you see the police all
over?"

"I'll blow it anyway"

The Rabbi turned his face away but cast a glance at a prayer stand at
the end of the alley, indicating the Shofar's location.

Rabbi Segal approached the stand, and quietly opened the draw as he
slipped the Shofar into his shirt. Unmarried at the time, he was not
wearing a Talit (prayer shawl), so in order to cover the Shofar, he
asked another person there to borrow his for cover. Wrapped in the
Talit, the "contraband" shofar was safely concealed.

The defiant and determined young Rabbi thought to himself, "All around
me, the police hover and a foreign government oppresses and restricts
our people even on our holiest day, at our holiest place. But here under
this Tallit is a whole other domain. Here I am under the rule of my
Father in Heaven. Here I shall do as He commands me, and no force will
prevent me."

Rabbi Segal waited anxiously as the final verses of the closing Neilah
prayer were pronounced, "Hear O Israel," "Blessed be the name," and "The
L-rd is G-D." Mustering all his strength and courage, he foisted the
Shofar and sounded a thunderous blast.

Immediately, British soldiers converged upon the scene and whisked Rabbi
Segal away.

Taken to a prison in the Old City, and placed under guard, the Rabbi's
fast continued as he was held without food or water until mid-night.
Then, suddenly, orders were received to have him released.

Chief Rabbi Avraham Yitzchak Kook had intervened; he contacted the
British High Commissioner and requested Rabbi Segal's release. When his
request was denied, he insisted that he would himself not break his fast
until Rabbi Segal was released. The High Commissioner replied, "But that
man broke a government order," to which Rav Kook replied, "He fulfilled
a religious commandment." Finally, after several hours, the High
Commissioner relented.

In the following years, others inspired by Rabbi Segal, followed his
example and Shofars were sounded at the Western Wall as Yom Kippur
ended. Each year, the inevitable arrests had followed. In 1948, when the
Arab legions held the Old City and Jewish entry was prohibited, Jews
prayed at the conclusion of Yom Kippur, nearby on Mount Zion; the
'Israeli' side of the city from where the Kotel was visible. They
sounded the Shofar there, and prayed for the day when once again, its
voice could be heard at the Western Wall.

In June 1967, one of the first acts of the victorious paratroopers at
the newly liberated Western Wall was the sounding of the Shofar. At the
end of Yom Kippur that year, the man who blew the Shofar at the Kotel
was none other then Moshe Segal. His acts of courage and faith
eventually had a triumphant finale.

Larry Domnitch is an educator and the author of "The Cantonists: The
Jewish Childrenīs Army of the Tsar," released by Devora Publishing. He
resides in Efrat.


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                               WHAT'S NEW
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                             New Emissaries

Rabbi Yaacov and Ita Leaf recently moved to Montclair, New Jersey, to
establish a new Chabad Center there. They  plan to offer a wide range of
learning opportunities for all ages including for students at Montclari
State University, as well as Shabbat and holiday programs.  Rabbi Didy
and Devorah Waks have moved to upstate New York to establish a new
Chabad on campus, at Hamilton College, in Clinton, New York.

                            Mikva Dedicated

The dedication of Mikvas Chana Leah in Berkeley, California, brought
together 200 women from throughout northern California. The mikva,
originally built in 1977, recently underwent a six-month, $300,000
renovation, with an eye to aesthetics and ecology. Following a tour of
the mikva, the women attended a dedication dinner held in U.C.
Berkeley's Krutch Theatre. Keynote speaker Rikvah Slonim explained  that
mikva "is central. It is at the heart and soul of our tradition."

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                            THE REBBE WRITES
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                      23rd of Adar I, 5722 [1962]
                       Mr. Chayim Yaakov Lipchitz

Greeting and Blessing:

Thank you for your letter of December 10th. I also received the book,
Encounters, which I perused with great interest, although somewhat
superficially, because of lack of time at this moment. I was
particularly interested to note in it the photographs of your parents.

In keeping with the characterization of our Jewish people as a
"stiff-necked" people, I will at once return to the theme of our recent
correspondence, to which you reply in your letter. Having seen the book
and the photographs, my views have been further reinforced, and I am
more strongly convinced than ever that your participation in the museum
in the Holy City of Jerusalem is not for you.

Now to refer to the contents of your letter.

...You cite the well-known story related of the Baal Shem Tov in regard
to a certain non-conventional manner of prayer which proved very
effective. I have heard this story from my father-in-law of saintly
memory in a version which has been published in the enclosed brochure.
It is to the effect that a Jewish boy who grew up in the country without
the benefit of Jewish education could not participate in the communal
service on Yom Kippur, and being carried away by the fervor of prayer in
the community, he exclaimed with ecstasy, "cock-a-doodle-do," and it
carried all the prayers of the community right to the Heavenly Throne.
The moral of this story is surely not to make that exclamation a
permanent institution of communal service on the Holy Day of Yom Kippur,
just because a certain individual could not express his feelings in any
other way.

Besides, and this is more important for our case, the attempt to express
one's feelings by the same sound as the rooster expresses his feelings,
namely "cock-a-doodle-do," is in itself quite an innocent one and does
not evoke an "obstacle" to the outpouring of the soul and to the
sanctity of the blessings, etc., which are associated with the Holy Day
of Yom Kippur; only the external form of this expression strikes us as
absurd. Essentially, it is in no way in conflict with the inner spirit
of either the person expressing himself in such a manner, or of those
surrounding him.

It is quite different from the illustration which I used, namely, to
bring a ballet troupe into the Synagogue on Yom Kippur on the assumption
that it might make some esthetic or artistic contribution. In this case,
even the external form would be in violent conflict with the whole
spiritual set-up, and the reactions that such a display often calls
forth in many individuals would be absolutely contrary to the spirit.

Incidentally, throughout your letter I do not find a reply to one point
which I raised, and which is fundamental to this issue. As a matter of
fact, I do not think that there can be a reply to this point. I refer to
the fact that Jerusalem is the Holy City not for a group of individuals,
and not even for a large group of individuals, but it is intimately
connected with the inner individual spiritual life of millions of Jews
in our own time as well as in past and future generations. Moreover, it
is more intimately bound up with those Jews who pray every day, and who
have no conception of burlesque. Therefore, no one has a moral right to
do something which many of them would consider as a most obvious
desecration of their Holy of Holies, even in a small way, and even with
the best of intentions. As I said, this would be true even in regard to
the Holy of Holies of a single individual of a group of individuals, all
the more so when it directly affects millions of our people, who pray
daily for the return of the Shechinah (Divine Presence) in the Holy City
and its restoration to its former glory and holiness.

As I wrote to you previously, I feel I have no choice but to be quite
candid in my correspondence with you on this subject, because of the
far-reaching implications of the issue. I'm therefore also pleased to
see that you have expressed your views in a similar candid manner. This
gives me the hope that eventually our views will coincide since, I am
sure, both of us have the sacred heritage of our people at heart.

With kindest personal regards and with blessing,

P.S. - I noted in the book, Encounters, that you had occasion to deal
with the question of the age of our universe and the Torah view on this,
etc. I am, therefore, enclosing a copy of my correspondence on this and
related questions, which I wrote in reply to an inquiry. I trust you
will find it interesting.


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                              TODAY IS ...
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                               9 Tishrei

On the eve of Yom Kippur we should be involved in remorse for the past;
on Yom Kippur - resolve for the future.

                               12 Tishrei

We are assured by covenant that any wide-ranging effort and labor
pursued wisely and with friendship is never fruitless.


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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The Lubavitcher Rebbe traditionally blessed the enitre congregation on
the eve of Yom Kippur just as a father blesses his children on this day.
One year, when - like this year - Yom Kippur occured on Shabbat, the
Rebbe explained the following:

"There is an added dimension this year for Yom Kippur falls on the
Shabbos. Yom Kippur transcends the Shabbos; it is 'the Sabbath of
Sabbaths.' However, Shabbos is 'a constant holiness continuing from the
seven days of creation,' a quality Yom Kippur lacks. Thus, it is
possible to combine both qualities this year.

"There are parallels between the two. Both are unique and expressions of
oneness. Thus, Bereishis Rabbah relates that 'Shabbos has no mate.'
Similarly, Yom Kippur is 'once in a year' (Shmos 30:10). They both are
united with the Jewish people. Bereishis Rabbah continues describing the
Jews as 'the mate of Shabbos.' Similarly, Yom Kippur and the revelation
of oneness, 'the essence of the day,' relates to the revelation of the
essence of the soul of every Jew, the level of yechidah (oneness). In
particular, this refers to the spark of creation which becomes one with
the spark of the Creator.

"The connection between Shabbos and Yom Kippur is further emphasized by
the fact that Shabbos relates to the qualities of Yom Kippur mentioned
above:

 a) "As explained above, Shabbos is identified with the highest level or
    teshuva - returning in the closest possible way to our G-dly source.

 b) "Shabbos is also associated with happiness. The Talmud Yerushalmi
    (Berachos 2:7) states, 'There is no sadness during Shabbos.' Thus,
    Shabbos should contribute happiness to all the aspects of Yom
    Kippur.

 c) "In regard to Torah - the Talmud Shabbos 86b states: 'All agree that
    the Torah was given on Shabbos.' This refers to the giving of the
    first tablets. On Yom Kippur, the second tablets were given. Thus,
    the two together represent the fusion of both tablets."

May we all experience in a very real way the uniqueness of Yom Kippur
this year!


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                          THOUGHTS THAT COUNT
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G-d spoke to Moses after the death of Aaron's two sons when they had
come close to G-d and died. (Lev. 16:1)

Thus begins the Torah portion read on Yom Kippur. Several commentaries
explain that the two sons, Nadav and Avihu, experienced such an intense
and lofty state of spirituality that there was no way that they could
return to the material world. On Yom Kippur we experience a heightened
sense of spirituality, and on that day we all "come close to G-d." But
we have to carry that spirituality with us after Yom Kippur and into our
everyday material lives. (Likutei Sichot)


...Pardoning our transgressions, year after year (From our Yom Kippur
prayers)

A human being, having already forgiven someone for sinning against him,
will be far less likely to forgive that person a second time for the
same offense, much less a third or fourth time. To G-d, however, there
is no difference between the first time and the thousandth, for G-d's
attribute of mercy is eternal. G-d therefore forgives us our sins year
after year, and will do so next year on Yom Kippur, when we once again
recite the prayers asking for forgiveness. (Likrat Shabbat)

                                Teshuva


What is teshuva? Returning to G-d by focusing on the G-dly spark that
lies within each one of us. In the era of consummate spirituality that
Moshiach will introduce, everyone - even those who appear to have
attained spiritual fulfillment - will realize the mortal limitations
which constrain them, and will seek the inner core of their spiritual
potential. Similarly, it is the expression of the potential for teshuva
that will serve as the catalyst for the Redemption. For striving to
reach our spiritual core will serve as the catalyst for the revelation
of G-dliness throughout all existence. As Maimonides writes: "Israel
will be redeemed only through teshuva. The Torah has promised that
ultimately, towards the end of her exile, Israel will return to G-d, and
immediately will be redeemed."

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                            IT ONCE HAPPENED
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The Baal Shem Tov was once travelling with his disciples in their
carriage. The horses came to a halt in the middle of a field. The Baal
Shem Tov and his disciples disembarked, prayed the afternoon service and
sat down to eat. Then, the Baal Shem Tov dug a little hole in the
ground, poured a small amount of whiskey into the hole and said,
"l'chaim!" The curious disciples asked for an explanation and were told
the following story:

Many years ago there lived a man who had an only daughter. When she came
of age he found a good husband for her, a young man of sterling
character who studied Torah all day. The father supported the couple and
the son-in-law pursued his studies. When the father passed away, his
daughter began managing the store and business, and the young man
continued his Torah studies.

Now, there lived in the area a minister who was especially devoted to
trying to win learned Jews over to Christianity. When he found out about
the young husband, he set his mind to finding a way to begin a dialogue
with him.

Every day the minister would come to the Jewish store to make a purchase
and ingratiate himself to the young woman. Once, when the minister came,
the wife confided that her husband was ill. The minister commiserated,
offered his wishes for her husband's recovery, and asked if he could pay
a visit to cheer him up. The woman agreed, and the minister finally met
the object of his plan.

The next time the young man took ill, the minister suggested that he
come to his fine estate to recuperate. He advised the young man to bring
his own servant along to prepare kosher food for his stay. The
invitation, the minister explained, was being extended in gratitude for
the many happy hours of conversation they had enjoyed in the past and
would have in the future.

The invitation was accepted. Meanwhile the minister had succeeded in
bribing the young man's cook to prepare food that was not kosher. As is
explained in Jewish mystical texts, one effect of eating non-kosher food
is that it dulls the mind and heart, preventing an individual from
perceiving G-dliness. Unfortunately, such became the case. The
minister's friendly overtures and kind words had an effect on the young
man and after a period of time he decided to convert to Christianity. He
abandoned his wife, married the daughter of the minister, and was
showered with wealth and privileges.

The young man bought himself property with an orchard and a house. In
charge of overseeing the orchard was a very old man who lived on the
grounds. One day, when the young man and his wife went for a stroll,
they heard the caretaker weeping as if his heart would break. The old
man could not be consoled and would not reveal why he was crying.

The matter touched the heart of the young man. He was determined to
discover the cause of the caretaker's grief. Eventually the caretaker
revealed the cause of his anguished cries.

"I am a Jew," whispered the old man, "a descendent of Marranos who were
forced to convert to Christianity in Spain. In my heart I have always
remained faithful to my G-d. The Jews have one day a year which is
called Yom Kippur, a day for repentance and seeking atonement. Today is
Yom Kippur, and that is why I am crying," he finished.

When the young man heard this tale, he was overcome with emotion. He
vowed to return to the true faith of his people. He revealed that he,
too, was a Jew, and explained how he had reached his current position.
After the two of them had wept together, a thought occurred to the old
man. "Why are you crying? You are very rich. You must certainly have the
means to travel to another country, to begin life anew as a Jew."

The young man did as the elderly caretaker suggested. He repented of his
former ways and once again trod the path of the righteous.

When her husband disappeared the gentile wife did not know what to do.
Having seen him in the company of the old man, she asked him if he knew
of her husband's whereabouts. She continued to badger him until he
revealed the entire story. The woman was so impressed by the power of
the Jewish faith that she sold all her possessions, left her country and
converted to Judaism. (In those days, in that country, it was against
the law to undergo conversion to Judaism).

After all this took place the elderly caretaker began to think, "What is
to become of me? I am responsible for two people living a Torah life,
yet I myself am still here." Despite his lack of means, he decided to
wander until he reached a place where he could live openly as a Jew. He
began his travels, but before reaching his final destination, he
suddenly died.

"And this spot," continued the Baal Shem Tov, pointing to the small hole
he had dug, "is the final resting place of the old man. When his soul
ascended to Heaven it was met by two camps of angels, each arguing his
fate. The defending angels claimed that he decided to return to Judaism
and had even taken the first few steps, even though he had not been able
to complete his mission. The prosecuting angels argued that he be barred
from entry, as he had not actually done what he set out to do.

"The case was left open, and since his death the old man's soul has
wandered about, unable to find a resting place. Now, however, in the
merit of our prayers on this spot and our saying 'l'chaim,' his soul has
been elevated to where it belongs. May his soul be bound up in the bond
of eternal life," the Baal Shem Tov concluded.

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                            MOSHIACH MATTERS
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We recite "Next year in Jerusalem" at the conclusion of the Passover
Seder and at the conclusion of the Yom Kippur services. This is in
keeping with the two divergent Talmudic opinions that we will be
redeemed in Nissan or in Tishrei. The intent is not that we should wait
until next year to be in Jerusalem. Hence, when we celebrate the
festival of Passover in Nissan, we pray "Next year in Jerusalem" in the
hope that this year we will be redeemed and next year we will be
offering the Passover sacrifice. And on Yom Kippur (in Tishrei) we also
pray that we be redeemed immediately so that next year we will all be in
Jerusalem with the High Priest officiating in the third Holy Temple.

                          (Vedibarta Bam by Rabbi Moshe Bogomilsky)

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              END OF TEXT - L'CHAIM 1341 - Yom-Kipur 5775
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