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                         L'CHAIM - ISSUE # 752
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                           Copyright (c) 2003
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        January 10, 2003           Bo             7 Shevat, 5763
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                                With Us

"The Rebbe is with us." A phrase commonly heard among Lubavitcher
Chasidim and supporters, a confusing phrase, a misunderstood phrase.

We may find the Rebbe in his writings - his talks, letters and
discourses. We may find the Rebbe in the Mitzva Campaigns and the Chabad
Houses, continual demonstrations of his leadership. We may find the
Rebbe in the tributes to his ideas, embraced and implemented by
thousands and thousands and thousands, many not realizing their source.
We may find the Rebbe in the awareness of Redemption and the awakening
to Moshiach - for who with opened eyes does not recognize that we are at
a critical moment in history?

But how does one understand the phrase, the concept? Does it express no
more than a feeling, perhaps a wistful rem-iniscence? Does it suggest
inspiration? Are the words "the Rebbe is with us" no more than a
maneuver to motivate, a symbol of survival? Is it merely a slogan to
explain - or justify - the growth of Chabad?

Maybe.

But not if we agree there's such a thing as a soul. Not if we agree that
every Jew has a Jewish soul. And not if we admit that this Jewish soul
is "truly a part of G-d above" (See Tanya, ch. 2 - and Psalms 73:26). It
makes sense - the soul is a part of G-d so of course it "lives on."

But the soul is also a part of the person. Indeed, in some unique
individuals, it is the person.

So what do we make of this phrase, "the Rebbe is with us?" Surely the
phrase implies a physical presence; but we don't perceive a physical
presence. Even if the Rebbe is somehow "here" spiritually, our lives are
physical lives.

One approach: we can invest the phrase with meaning by analogy - analogy
with a departed loved one. Surely the presence - the soul - remains with
us as more than a memory. Memories fade. But the soul of a loved one
continues to communicate with us. True, our inter-actions once had a
physical nature. But the nature of interactions change: it means one
thing to stay "in touch" with a baby, quite another to stay "in touch"
with a grown child a continent away. But in both cases we remain "in
touch" not with the hand, eye or ear, but with the soul. And so, we
"stay in touch" with a departed relative.

But a loved one remains a living presence only for the relatives.

Not so with a tzadik. The righteous continue to influence this world
after their passing. The Zohar, the basic text of Jewish mysticism,
tells us that "When the tzadik departs he is to be found in all worlds
more than in his life-time." Rabbi Shneur Zalman, founder of Chabad
Chasidism, explains, "He is to be found more even in this world of
action..." because "... the life of the tzadik is not a physical life
but a spiritual life, consisting of faith, awe and love..." (Tanya,
Igeret HaKodesh 27).

OK, so we can say that a tzadik, even after he departs this world
physically, is still with us, is still found in this world and is still
influencing it. The tzadik remains alive. "David Melech Yisrael Chai
V'Kayam -David, king of Israel, lives forever."

Still, we don't usually "stay in touch" with a tzadik, not directly.

Then there's Moses. There's a spark of Moses not only in every leader of
the Jewish people, but in every Jew. That spark of Moses is real and
alive. It gives us the potential to "fear G-d." (The Torah states, "Now
Israel, what does the L-rd your G-d require of you, but to fear the L-rd
your G-d" (Deut. 10:12). To which the Talmud asks, "Is fear, then, such
a small thing?" And the Talmud answers, "Yes, in the case of Moses it is
a small thing." And because we have a spark of Moses within us, for us
too it is a small thing.)

So a relative can still be with us - a living presence we sometimes
sense, but a living presence only for the loved ones. A tzadik can still
be with us - involved with this world, influencing it from "above," but
with an influence often - usually - difficult to detect. And Moses can
still be with us - a spark of his soul in our soul.

But when we say "the Rebbe is with us" we mean something different,
something more. If we can still talk to a relative, if a tzadik can
still be a conduit for G-dliness and blessings (faith, awe and love), if
we still remain spiritually attached to Moses, then how much more so...

...then explanations aside - then reasons, objections, justifications,
feelings - complications and "rationality" aside ... in the simple
sense, in the plain sense, in the obvious sense - the Rebbe is with us.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Bo, speaks of the last three plagues visited
on Egypt, and of the Jewish People's Exodus. It begins with G-d's
command to Moses that he go to Pharaoh to warn him of the impending
plague of locusts. G-d, however, states that Pharaoh will not heed the
warning: "For I have hardened his heart... in order that you tell in the
ears of your child and your child's child that which I have wrought in
Egypt."

From this we learn that the locusts did not come as a punishment for
Pharaoh's refusal to heed the warning; G-d had hardened his heart so
that he would be unable to agree to free the Jews. But if such is the
case, isn't it unjust for G-d to punish Pharaoh with a plague, when G-d
Himself prevented him from acceding to Moses' demand?

The commentators explain that during the first five plagues Pharaoh had
free will; he could have allowed the Jews to leave. It was only after
Pharaoh rebelled against G-d - "Who is G-d that I should listen to His
voice?" - that his free will was taken away. This punishment clearly fit
the crime: Pharaoh questioned G-d's authority and boasted of his own
might, so he was shown that he did not even have the power to make his
own decisions. Pharaoh was thus fully subjugated to the will of G-d.

Furthermore, Pharaoh's behavior during the plague of locusts underscored
his impotence. When even his servants begged him to free the Jews - "Let
the people go... Do you not yet know that Egypt is lost?" - Pharaoh
immediately agreed and declared to Moses and Aaron, "Go worship your
G-d." But at that very instant G-d hardened his heart and Pharaoh was
forced to renege on his promise.

Even with this explanation we are still left with a philosophical
problem. Why did Moses and Aaron have to go through the motions of
issuing a formal warning if they knew that there was no chance that
Pharaoh would agree to their request?

It is explained in Tanya, the central work of Chabad Chasidic
philosophy, that even a person who is so sunken into evil ways that "he
is not provided with a means to repent," even he can overcome and find
his way back to righteousness. Even the most corrupt and abominable
sinner can return to G-d.

If Pharaoh, totally self-centered, wicked and deprived of his free will,
could have prevented the final plagues from befalling his nation by
exerting supreme effort to overcome the hardening of his heart, how much
more so is it possible for every Jew to overcome his negative character
traits.

A Jew's G-dly soul is called "an actual part of G-d," and is in his
possession always; the soul remains faithful to G-d even if the body
commits a sin. A Jew always has the power to do teshuva, to return to
G-d and live in harmony with his true essence. G-d awaits the return of
every single Jew, for he can only sin externally, as his internal nature
is untouched and holy.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                        The Impact of the Rebbe
                         by Esther Serebryanski

It was the 1950s. I was a young woman at the time and greatly resented
the intrusion of my sister and brother-in-law into my life. On their own
initiative they had made an appointment for me with the Lubavitcher
Rebbe. I felt my independence and self-reliance were being attacked.
Nonetheless, I was not averse to a yechidut, a private audience with the
Rebbe. My curiosity prevailed over my wounded pride and I decided to
keep the appointment.

Now I had to think of some plausible reason for taking the Rebbe's time.
This was not so difficult for, as a single person, marriage was a
natural topic. When I entered the Rebbe's room for the yechidut, my
request was prepared. The Rebbe asked me a few searching questions and
the brief interview ended. The questions were carefully thought out and
seemed not only to probe for information, but to stimulate the direction
of my thoughts and understanding. This was a pivotal point in my life.

Unknown to my sister and brother-in-law, there were personal questions
that played on my mind at the time. I knew people who were religious and
people who weren't religious. I knew that in each group there were
people who were good and fine and people who were better known for their
weaknesses. What was the underlying difference between the two?

Meeting the Rebbe at that moment was a decisive factor in helping me
find an answer. Here was a living Torah. A type of tzadik (righteous
person) whom I had only read or heard about in my home and school. A
type of tzadik who, though unique, was not singular in Jewish history.

All nations have their golden ages that encapsulate the qualities of
their civilizations. Judaism, in its restless history of wandering from
country to country and from culture to culture, constantly produced
various golden eras. In our over 3,000 years of history we have
consistently produced leaders whose creative intellectual genius was
balanced with an active holiness that spiritually uplifted the mundane.
This brought me to the realization that Judaism has unique qualities not
found elsewhere. As a result of my brief encounter with the Rebbe, I
remained religious.

A number of years before that personal encounter with the Rebbe, in the
midst of a lively wedding, I had a very different type of "encounter"
with the Rebbe. The Rebbe stood alone in a corner of the wedding hall.
(At that time his father-in-law was still the Rebbe.) It was obvious to
me that the Rebbe was deep in meditation and I felt that I had intruded
on the depth of his meditation. Though his body was visibly present, I
sensed that his soul was elsewhere.

It was not an ordinary moment in my life. I had caught my first glimpse
of holiness. The perception that the soul had a reality on a plane I
couldn't grasp opened a world of a different dimension to me. A world
beyond the narrow limits of human vision existed. A world where space
and time and form were not confused by earthly boundaries. The unknown
and unknowable were beyond my mind's ability to comprehend. I retreated
to the world of "reality" whose limits I knew and understood better.

Time moved on. I married, became a mother, and the daily chores of
living occupied me. One day as I bathed my five month old son I again
encountered the forces beyond my "reality."

I had just secured my son to the changing table with a strap. I turned
my back and bent down at the side of the bathtub where my son's little
baby bath was ready to be filled and used. Suddenly I had the most
powerful urge to turn around. I heard nothing physically. I felt nothing
physically. Yet it was as though someone was pulling my shoulder and
urgently calling to me to turn around. The sensation was so overwhelming
that I had to turn around. My son had wiggled out from under the strap
and had reached the edge of the table about three feet above the
bathroom floor. Thank G-d he was saved at the last moment. Who saved
him? Who urged me to turn around? Was it my mother who had passed away?
Was it some other messenger from the spiritual domain? I don't know.
However, I do know that a world we don't see exists around us.

My western background and frame of references make it difficult for me
to fully absorb these "other worldly" experiences. Surely reality is
what I know through my five senses! Surely reality is what my intellect
can understand? And yet, I cannot deny the reality of my experiences.

I am only one individual on whom the Rebbe has had an impact. With his
great love he has drawn thousands and thousands of Jews closer to their
inner G-dly spark. Today, too, people connect to the Rebbe. My daughter
told me about an acquaintance of hers who, upon viewing a video of the
Rebbe, was deeply impressed by the wholehearted kindness shining from
the Rebbe's smile and demeanor. After thoughtful reflection this
inspired her to learn Torah and to begin keeping mitzvot.

My son, who reads the Rebbe's letters regularly, last summer noted that
every letter that he read seemed to end with a message to check tefilin
and mezuzot. Since the Rebbe had frequently instructed people in this
regard, my son did not pay attention to the admonishment. In Elul, as is
customary, he checked his own tefilin and mezuzot. Once the flaws that
were found were corrected he was struck by the fact that none of the
letters he was now reading contained a word about tefilin or mezuzot.

The spiritual world is a dimension which exists within and around us.
Its reality is different than our physical reality. The Rebbe is here
today leading and directing us. As when we left the first exile so shall
we leave the last exile when "they believed in G-d and in Moses, His
servant."

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                               WHAT'S NEW
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                       New Emissaries to Smolensk

Rabbi Levi and Chanie Mondshine arrived in Smolensk, Russia, this past
month as emissaries of the Rebbe to that city. They will be serving the
4,000 Jews of Smolensk as well as families in nearby areas. A synagogue,
Jewish school and mikva are in the planning stages as well as a
hospitality center for visitors who come to the city of Lubavitch each
year.



                          The Children's House

Beit HaYeladim-The Children's House was opened recently in Moscow by the
Chabad educational institutions in that city. The "House" serves as a
"home away from home" for children from single-parent families,
underprivileged homes and children at risk. The idea was concevied by
Rabbi Berel Lazar, chief rabbi of Russia, who has pledged to aid in the
opening of similar Houses throughout the former Soviet Union.

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                            THE REBBE WRITES
*********************************************************************
...I appreciate the kind sentiments expressed in your letter. But I am
mindful of the dictum of our Sages of the Talmud (B. M. end of p.84a) to
the effect that compliments and approbations, how-ever justified, do not
help to clarify issues, where-as a question or challenge, requiring an
answer or explanation, can be more helpful to bring out important
practical points and elucidations.

Following this principle and especially in view of the opening lead of
your letter, referring to the well-known question (and challenge) Ayeka
- where are you - in light of the Alter Rebbe's [Rabbi Shneur Zalman,
founder of Chabad Chasidism] explanation of it, which reappears again in
the concluding paragraph of your letter, the course of my response is
already chartered.

There is no need, of course, to point out to you that when the question
Ayeka is posed to a private individual, it is likely to refer to the
indivi-dual personally and to his immediate family, while the same
question put to a person of influence and communal responsibility, to
whom many look up for inspiration, Chinuch [Jewish education] and
guidance in their daily life and conduct, the question has much wider
implications. It also calls for an assessment as to where he stands and
what he has accomplished in the public domain. Indeed, perhaps the
latter is the more significant challenge, for it is there that the
person's fullest achievement is expressed, as it comes to light in those
who benefited from his influence, and it is more significant for many
reasons.

Needless to say, the foregoing is not contra-dicted in the least by the
popular adage -"first correct yourself then correct others." Certainly
in this country, and in these days, it is the duty of everyone who has
any influence in his surrounding to take an active part in promoting
Torah-Chinuch, bearing in mind that even a slight improvement during the
formative years may well result in signi-ficant benefits in later years
to the extent of affec-ting one's whole life and that of one's family,
etc. The prospect is not the same, of course, for the person who is of
the older generation, since he is already a mature person with a defined
course in life, though he, too, is capable of a radical change and
advancement to an incomparable degree.

As you are surely aware, the contemporary young generation, more than at
any other time in the past, is not afraid of a challenge, even if it
should entail radical change and great hardship. It is rather those who
are supposed to present the challenge to them who fail to give our
youngsters credit, thinking that if it is offered in a diluted form, it
will be more appealing and acceptable. Their fear of tafasta miruba [too
much at once] has got them down so much that all that they offer is miut
sheb'miut - very little - not realizing how self-defeating their
approach is.

I should not be at ease with my conscience, both for my sake and yours,
if I were not to put it in plain words. I am confident that you will not
take it amiss. I speak of living Yiddishkeit in the daily life and
conduct in terms of actual observance, what our Sages call maase eikar -
the essential thing is the practice of Mitzvos [commandments]; not the
kind of Judaism that is practiced on certain occasions, or on certain
days of the year, but every day; until the habit becomes second nature -
in this case, actually the essential nature....

Now a word about my Ayeka, to which you refer at the end of your letter.
Certainly it includes all that has been said above, and more. I wonder
what were the "practical" results of our meeting and discussion, with
you and your wife, when I was not only a listener but also a speaker. My
Ayeka makes me ponder to what extent were my words effective - not in
terms of pleasant recol-lections, but in terms of maase eikar. I will
not dwell on this point, not out of any apprehension that it may
embarrass you, but because there is no need to elaborate on it to you.

But I do wish to mention another pertinent point, though I may have
mentioned it in the course of our conversation. I have in mind the
matter of devarim biteilim, "useless words," which, like all expressions
of our Sages, is a precise and meaningful term. Whenever we come across
this term in Halalcha [Jewish Law], and even more so in Pnimius haTorah
[the inner aspects of Torah], it is of course in a rather negative and
reprehen-sible sense, and in some respects it has to do with kedushas
haloshon, the sanctity of language. At first glance, a more appropriate
expression would seem to be devarim asurim, "forbidden words," or
devarim miusim, "obscene words," or some similar term as "unbecoming
language," and the like. But this is precisely where the meaning of
devarim biteilim comes in, namely, that it refers not to the quality of
the word, but to their effect, whether they are useful or useless. One
may speak good words, even quoting words of Torah, but if they do not
impress the listener and do not affect him in terms of maase eikar, the
deed is primary, then they are devarim biteilim. The blame must be
placed on the speaker, since we have the rule that "words coming from
the heart penetrate the heart and are eventually effective."

I trust that this letter finds you and your family in good health. If
you should think it worthwhile to convey some points of my letter to
your wife, I would be gratified, of course.

With blessing,

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                            RAMBAM THIS WEEK
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12 Shevat, 5763 - January 15, 2003

Positive Mitzva 157: Telling the Story of the Exodus from Egypt

This mitzva is based on the verse (Ex. 13:8) "You shall relate to your
children on that day." The story of the Exodus from Egypt commemorates a
very special event in the history of the Jewish people. Each year, on
Passover, we are commanded to retell this story.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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"I came into my garden..." With these words, a quotation from the Song
of Songs, the Rebbe began the interpretation of a Chasidic discourse of
the Previous Rebbe that marked the Rebbe's official acceptance of the
leadership of Chabad-Lubavitch.

This took place fifty-two years ago, on the Tenth of the Jewish month of
Shevat (January 13 this year). We are now entering the fifty-third year
of the Rebbe's leardership. Fifty-three, in Hebrew letters, is id - gan,
or garden.

When one speaks of "the garden," especially in a Jewish context, the
garden that automatically comes to mind is, of course, the Garden of
Eden. The Garden of Eden was the idyllic place where all was perfect.
And, in fact, before Adam and Eve ate from the Tree of Knowledge, all
was perfect! There was no hunger, there was no strife, there was no
illness. Food was plentiful, life was blissful. Even animal-life existed
on a unique plane, with the wolf and the lamb living together
peacefully, the bear and the eagle living in harmony.

Our Sages teach that the perfect state the world will achieve in the
Messianic Era is a hearkening back to the Garden of Eden. Though to us
it is only "natural" that people should be sick, hungry and illiterate,
that there should be strife amongst neighbors and war between nations,
the true order and nature of the world is the Garden of Eden.

The Rebbe's leadership throughout the past fifty-two years has been to
empower the individual to recreate the Garden and to enter it, together
with all of humankind.

As we enter this Garden year of the Rebbe's leadership, may each and
everyone of us allow ourselves to actualize our potential through
increasing our performance of good deeds, of mitzvot, and of Torah
study, thereby coming into the Garden together with all of our loved
ones, may it happen NOW!

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                          THOUGHTS THAT COUNT
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This month shall be unto you the beginning of months (Ex. 12:2)

Each month when we sanctify the new moon we say, "David, King of Israel,
is living and enduring." Every month, when the moon diminishes and seems
to disappear for a short time, there is no doubt in our minds that it
still exists and that it will eventually reappear. Similarly, although
its reign is now in a period of dormancy, we have faith that the House
of King David will rule in all its glory with the coming of Moshiach.

                                                             (Rama)

                                *  *  *


And in order that you may tell in the ears of your son...and you shall
know that I am G-d (Ex. 10:2)

How can a parent imbue his children with a sincere faith in G-d? "You
shall know that I am G-d" - you yourselves must believe in G-d first,
before you teach your offspring.

                                           (Rabbi Yehoshua Rokeach)

                                *  *  *


They did not see one another, nor did anyone rise from his place (10:23)

The worst kind of darkness is when a person does not see his brother or
extend his hand to help the needy. When one ignores his responsibilities
and makes believe that the problems of others don't exist, the end
result is that he himself will suffer and not be able to rise.

                                                  (Chidushei HaRim)

                                *  *  *


And you shall eat it in haste (12:11)

Why the big rush when the Children of Israel finally left Egypt? Didn't
their extreme haste give the mistaken impression that they had to escape
quickly? Pharaoh actually wanted them to leave; they could have departed
at a more leisurely pace. However, leaving Egypt was not a mere
geographical move for the Jews; it was a moral step in the right
direction. It was a step away from the world of spiritual degradation
they had become accustomed to in Egypt. When a person desires to sever
his connection to evil, it must be done all at once and not gradually. A
person must grab the first opportunity that presents itself to escape
from a negative influence.

                                               (Chasidic teachings)

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                            IT ONCE HAPPENED
*********************************************************************
Yud Shevat, the tenth of the month of Shevat, is the yartzeit
(anniversary of the passing) of Rabbi Yosef Yitzchak Schneersohn, the
sixth Lubavitcher Rebbe.

The following story was related by Rabbi Zalman Notik of Yeshivat Torat
Emet in Jerusalem:

A group of yeshiva students were on their regular Friday afternoon
schedule of helping Jewish boys and men put on tefilin. The students met
a group of recent immigrants from the Soviet Union.

The students were teaching the men how to put on tefilin when all of a
sudden an old Russian-born Jew approached them excitedly: "You're from
Lubavitch?" he asked them. "Do I have a story to tell you!

"When I was a youth back in Russia," he began, "I used to attend the
secret Torah gatherings (farbrengens) of the Lubavitchers. I also used
to pray with them and went to their classes.

"At one farbrengen I will always remember, the main discussion was the
desire to be reunited with the Rebbe, Rabbi Yosef Yitzchak (the Previous
Lubavitcher Rebbe). We sang 'G-d should give us good health and life,
and we will be reunited with our Rebbe.' Our intense yearning to be with
the Rebbe was almost palpable, and was growing from minute to minute.

"In the middle of the farbrengen, a few of the Chasidim suddenly stood
up and decided to 'take action.' Grabbing some chairs, they turned them
upside-down and arranged them in a row to make a 'train.' Just picture
it - grown men behaving like kindergarten children, sitting on
overturned chairs and making believe they were going to the Rebbe!

"Most of the others, myself included, stood around watching. We laughed
at them and told them they were crazy. What ridiculous, childish
nonsense!

"But, do you know," concluded the man in amazement, "within a short
time, all of the Chasidim who rode the 'train' received permission to
leave Russia, and actually did go to the Rebbe. Whereas the rest of us,
the 'normal' ones, were left behind. As you can see, most of us did not
have the strength to keep up our observance of Torah and mitzvot
(commandments), and are only now beginning to catch up..."

                                        From Beis Moshiach Magazine

                                *  *  *


The financial situation in Yeshivat Tomchei Temimim-Lubavitch was very
difficult. There was never enough food for the students let alone money
for other necessities. One of the directors of the yeshiva approached a
very wealthy Jew in Rostov and asked him for help.

At first the man refused, but after much prodding he finally agreed to
contribute some of the much-needed funds. He would give the money,
however, on one condition: He and his wife had been married for many
years and still had no children. If the rabbi would promise them a son,
the man would help the yeshiva.

The yeshiva desperately needed the money. The rabbi promised the wealthy
man that in the merit of his tzedaka (charity) he would have a son. The
man gave the money and the crisis lessened.

A year passed but no celebration for the birth of a child took place in
the wealthy man's house. He went to the director of the yeshiva and
said, "You promised me a child. I kept my part of the deal but you
haven't kept yours." The rabbi encouraged the man to have faith and to
wait patiently. He was certain that in the merit of the tzedaka the
couple would have a child.

Another year passed and still no child was born. This time the wealthy
man approached the rabbi angrily. "You deceived me. You promised me a
child and we do not have any children!"

The rabbi went to the Rebbe, Rabbi Yosef Yitzchak, and told him the
whole story. "Who told you that you could promise someone that they will
be blessed with children when you cannot keep your word?"

"But Rebbe," the rabbi replied, "the yeshiva was in dire straites and I
was certain that in the merit of his donation that would enable hundreds
of students to study Torah that he and his wife would be blessed with a
child."

"Still," said the Rebbe, "it is forbidden to make a promise that you
cannot personally keep."

A few years passed. The man began harassing the rabbi on a daily basis.
Day after day he confronted him, crying bitterly, "Where is the child
you promised me?"

The rabbi again went to the Rebbe. "He will not leave me alone. He does
not let me live," the rabbi told the Rebbe.

"Go to the man," said the Rebbe, "and tell him in my name that he will
have a child this year. And never again make a promise that you can't
keep."

The following year the man and his wife made a festive celebration upon
the brit mila (circumcision) of their son.

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                            MOSHIACH MATTERS
*********************************************************************
We are at the pinnacle of Jewish history, the time most appropriate for
the Redemption to come. And the coming of the Redemption will be further
hastened by the commemoration of Yud Shevat, by holding gatherings in
connection with that date, by studying the Previous Rebbe's teachings,
and dedicating ourselves to the activities he promulgated. And this will
hasten the fulfillment of the prophecy "Those that lie in the dust will
arise and sing," at which time we will emerge from the exile and proceed
to the Holy Land, to Jerusalem, and to the Third Holy Temple.

                       (The Lubavitcher Rebbe, 6 Shevat, 5752-1992)

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                  END OF TEXT - L'CHAIM 752 - Bo 5763
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