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                                  B"H
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                         L'CHAIM - ISSUE # 769
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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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        May 16, 2003             Behar            14 Iyyar, 5763
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                           Weeding the Garden

With the arrival of spring, the thoughts of many turn to gardening. For
those who have the talent and the perception, gardening does indeed
evoke a time of innocence, a youthful obliviousness to the demands and
distractions of an acquisitive and material world. To borrow a pun,
gardening provides an opportunity for the most jaded, the most obdurate,
the most detached - that is, the driven, go-getters devoted to buying,
selling, achieving climbing, moving, shaking, etc - it gives them a
chance to get back to their roots.

You can't impose your will on a garden. It just won't work. For one
thing, there are too many variables. Soil conditions, weather
conditions, insect conditions - even for a small garden too many
conditions exist for the weekend warrior to combat. Rather, the
successful gardener listens, planting according to subtle aesthetic
variables. How much space do the petunias need? Will the violets thrive
so close to the house? Will tomatoes attract too many insects?

Of course, one of the most vital gardening tasks is weeding. Weeding
involves uprooting the undesirable. To weed properly requires insight,
fortitude and discernment.  Weeds disguise themselves, masking as grass
and even flowers. One must be able to recognize a weed, be able to
distinguish between a flower and a fake. And one must not only have the
courage to dig deep - for weeds are unfortunately deeply rooted, one
must also be willing to examine the garden again and again. A gardener
must be as tenacious and persistent as a weed. Though rooted out once, a
weed will come back, or try to, year after year. Weeding is not a
one-time task, but requires a constant vigilance.

And without weeding, the beauty, the harmony, in a sense the very
purpose of a garden - creation of tranquility, meaning and order - will
be, if not destroyed, marred.

Each year in the spring of the Jewish people, we do some spiritual
weeding as we prepare for the blossoming of our spiritual garden, that
is, receiving the Torah. What are our weeds? What are the spiritual
impediments to the mitzvot - the Torah's commandments? What acts, words
or thoughts dissemble, interfere with our gardening?

Our Sages tell us to use the forty-nine days between Passover and
Shavuot to do some spiritual gardening, to weed out the negative
character traits that interfere with our zealous attachment to and
zealous fulfillment of the mitzvot. We know that our mitzvot, our Divine
service, harmonizes the world, reveals the G-dliness within, prepares
the world for the perfection of the days of Moshiach.

Our negative character traits are the weeds and must be uprooted.

The emotional attributes are seven in nature - lovingkindness,
discipline, compassion, endurance, humility, bonding and nobility. As
each of the seven is further composed of all seven, there are forty-nine
fundamental combinations. Each day of the forty-nine days, as we count
the Omer, count from Redemption to Torah, we focus on refining and
elevating one of the attributes.

It is a yearly task, for the negative aspects of our character  are
deeply rooted, often resprouting in different forms. Fortunately,
though, our Sages gave us a "spade" with which to dig - Pirkei Avot -
the Ethics of the Fathers. Reading a chapter a week on Shabbat
afternoon, during the six weeks be-tween the end of Passover and
Shavuot, is like "weeding the garden."

    Counting of the Omer: A Practical Spiritual Guide by Rabbi Simon
    Jacobson contians an explanation of the emotional attributes, and
    suggested exercises to refine them. www.meaningfullife.com or
    718-774-6448

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Torah portion of Behar contains the Biblical prohibition against
usury: "Do not take from him any usury or increase, and you shall fear
your G-d, that your brother may live with you." Immediately following
this verse we are told: "I am the L-rd your G-d who brought you out of
the land of Egypt...to be your G-d." Our Sages learned from the
juxtaposition of these two verses that when a person accepts the
prohibition against lending money with interest, it is as if he accepts
the yoke of Heaven. Conversely one who throws off the restriction
against usury, simultaneously throws off the yoke of Heaven as well.

What is so significant about usury that the Rabbis used it to illustrate
the concept of subservience to G-d? How does charging interest, or
refraining from doing so, express the relationship between man and G-d?

Collecting interest on money means making a profit without exerting
oneself, at the expense of another person's labor. Once a person lends
money to another, that money becomes the property of the borrower, even
though he owes the amount to the one who lent it. A person who charges
interest is therefore profiting from money which is not his, and is
taking advantage of the fact that it once belonged to him.

By understanding this concept, we understand why avoiding usury is so
crucial: G-d's goodness and blessings are only bestowed as a direct
result of our labor. Both physical and spiritual rewards are only
attainable after much toil and effort. The 613 commandments of the Torah
are practical expressions of this principle, each one a specific deed to
be performed in order to help us reach a higher spiritual level.

But why is all this work necessary? Couldn't G-d, the source of all
good, have bestowed that goodness upon us without the labor? The answer
is that it is precisely because of G-d's goodness that He chose this
system, for we can only truly appreciate that for which we have worked.

An undeserved gift is called "bread of shame," and provides neither joy
nor satisfaction. But when a person works toward a goal and then
receives his reward, the value of that gift is appreciated and his
happiness is that much greater. That is why we are obligated to expend
so much effort in our worship of G-d. Spirituality must be attained
through hard work and not conferred as a gift.

The mitzva which best illustrates this principle is the prohibition
against usury. When a person refrains from it, according to G-d's will,
he confirms G-d's plan for the world, that profit may only be accrued as
the result of man's work. A person who charges interest defies, with his
behavior, this basic principle which is a foundation of the entire
Torah.

                    Adapted from the works of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                        A Seder in Novokuznetsk
                            by Levi Zalmanov


    Ed.'s note: In honor of Pesach Sheini (see "A Word from the
    Director" for more about this special day) we bring you a report
    from one of the 200 Lubavitcher rabbinical students who traveled to
    the Former Soviet Union last month to organize and conduct Passover
    Seders in cities, towns and villages that do not yet have their own
    permanent rabbi.

While our families celebrated Passover in a more conventional manner in
(warm) New York, my friend Shmuel Wolvovsky and I celebrated the
Festival of Freedom twelve hours apart in the frigid Siberian town of
Novokuznetsk, Russia.

What, you ask, are two nice Jewish boys from Brooklyn doing in Siberia
on Pesach? Well, we were hardly alone. As in years before, the
Federation of Jewish Communities of the CIS sent over 100 pairs of
Lubavitcher yeshiva students to Jewish communities throughout the former
Soviet Union, including the smallest, most remote and far-flung. The
Lubavitcher Rebbe often reminded us of the additional "fifth child" who,
unlike the traditional four children of the Passover liturgy, does not
even show up at the Seder. It was precisely these "fifth children" whom
we were seeking; Jews estranged from their heritage after years of
Soviet oppression.

As we boarded the AirSiberia flight that was to take us to our
destination, I remarked to Shmuel that being "sent to Siberia" has eerie
connotations. A few decades earlier, many Jews were sent to Siberia as
punishment for their activities of spreading Judaism. In Siberia they
languished for years in the infamous Gulag. Now, we were traveling there
to perpetuate those very activities.

When we arrived in Novokuznetsk, we were greeted with typical April
weather: a howling snowstorm with temperatures in the single digits. We
then met the leader of the Jewish community, Yuri Arievich who, in
strong contrast to Mother Nature's cold reception, welcomed us warmly.
From the moment we arrived until we left ten days later, the community
provided us with a translator whose assistance was invaluable.

Our introduction to the Jewish community began as we joined their Friday
night meal and spent Shabbat with them. The Rebbe's birthday was
celebrated that Sunday, over a table laden with authentic Russian fish
and vodka. We spoke at length about the Rebbe's life and activities,
told stories and sang many Jewish songs.

Early Monday morning, we began the tedious task of making a Seder from
scratch. We rented a dining hall in the local university and went about
hunting for food and products to serve. Matza and grape juice were being
shipped in from Moscow, but for the rest of the menu, we were on our
own.

Finding kosher food for a full meal is no easy task in Siberia.
Especially when those foods include the bitter herbs, charoset and other
traditional Passover dishes. Our search yielded quite a comprehensive
tour of the town. We bought loads of salmon straight from the
distributor, and our quest for vegetables brought us to many huge,
bustling markets on both sides of the icy Tom River.

After buying all the necessary products, we had to kosher the kitchen to
make it fit for Passover use. As we went about cleaning the countertops,
boiling hot water in pots and blowtorching some pans, the Russian cooks
were subjected to an unexpected crash-course on the intricate laws of
koshering.

The Seder night celebrations were very successful, with over 120 people
in attendance. We spent many hours telling the story of the Exodus from
Egypt. We discussed Jewish history and tradition and their implications
in today's world.

Jewish youth from the local Hebrew school sang many Jewish songs. We
were quite impressed by these youngsters who, notwithstanding their
limited Jewish education, were permeated with a strong Jewish identity
and pride. One young woman told us that she often appears on local
television to promote Jewish awareness, despite constant harassment from
anti-Semites.

I did not hide my admiration, and told them they were following an
example set by Moses. Ignoring Pharaoh's pleas that the Jews leave at
midnight from Egypt, Moses stated "We will not sneak out like thieves in
the middle of the night, rather we will leave proudly in the middle of
the day."

Our stay concluded with a visit to the Hebrew school where we spoke
about Passover and the meaning of true freedom.

As we said our goodbyes to the community, Mr. Arievich asked if we'd
like to return next year. I answered that while I'd love to spend
another Passover with the community, I'm praying for the ingathering of
the exiles, in fulfillment of the Seder's concluding wish "Next year in
Jerusalem."

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                               WHAT'S NEW
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                         MAKING PEACE WITH WAR

Making Peace with War: A Kabbalistic Look at one of the Most Explosive
Issues of Our Times is the topic of the upcoming Shabbat Discovery
Weekend. The Torah teaches that everything that occurs in the physical
world has a simultaneous parallel on emotional and spiritual planes. If
there's a war going on somewhere thousands of miles away, it must
reflect unresolved conflict on myriad other levels, some much closer to
home: painful battles with our spouses or co-workers, gut-wrenching
encounters between parents and children, and the constant struggles
within the hearts and minds of each one of us. How do we resolve these
conflicts? When do we attack ruthlessly, go AWOL, or conscientiously
object in the name of peace? Spend an extraordinary weekend May 23-25
with Rabbi Manis Friedman and Mrs. Rivkah Slonim as they probe these
issues. Challenge your intellect while nourishing your body and soul
with the kind of soul-food that only a Shabbat hosted by the Lubavitch
community in Crown Heights, Brooklyn, can offer. You'll come away with a
deeper understanding of war and the tools for creating peace within
yourself, with your loved ones, and in the world at large. It will be a
weekend you'll never forget. For more info or to register, visit
www.shabbaton.org

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                            THE REBBE WRITES
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                       13th of Iyar, 5720 [1960]

Greeting and Blessing:

This is to acknowledge receipt of your two recent letters, and thank you
in anticipation of keeping me posted on developments. May G-d grant that
the time come soon when the saying of our Sages which we say every day
in our prayers "Talmidei Chachomim [Torah scholars] increase peace in
the world" - in the world at large and certainly in and on immediate
surroundings and affairs, will be fulfilled. It is not difficult to see
the tremendous influence of the Yetzer Hora [evil inclination] "dancing"
in areas of communal activity and spreading unfounded animosity and
disunity, despite the fact that these factors were responsible for the
destruction of the Beth Hamikdosh [Holy Temple], as is well known.

Now that we are in the days of Sefira [counting the Omer] and
approaching Lag B'Omer, behind which, as the Gemoro tells us, was the
disunity and disrespect among the students of Rabbi Akiva, let us hope
that the lesson will not be lost.

Hoping to hear good news from you, with blessing,

                                *  *  *


                       8th of Tammuz, 5731 [1971]

Greeting and Blessing:

I am in receipt of your letter, and many thanks for the good news it
contained of the effect that your affairs are progressing satisfactorily
along the lines which we discussed here.

I take this opportunity also to express to you some of the impressions
which were left with me after our conversation, when you visited me
together with your wife, for the first time. The main impression is that
both of you form a good team that could accomplish a great deal for the
strengthening and spreading of Yiddishkeit [Judaism] in your
environment, both immediate and more distant. I am confident that your
wife will be a true helpmate to you in this, and that both of you will
carry on these activities with joy and vitality. Surely it is
unnecessary to emphasize to you the great zechus [privilege] of being
the emissaries of G-d to spread His Torah, Toras Emes [the Torah of
Truth] and Toras Chaim [the Torah of Life], in the Anglo-Jewish
community. Moreover, the need is very great, and at this same time the
manpower is very small, for there are relatively very few who are active
in this area and can be truly successful.

Considering further that British Jewry has a considerable impact on
European Jewry, and that every act and contribution to further this
cause makes one a "partner with G-d" - surely there can be no greater
gratification and reward than the realization that one is a partner in
this great and eternal destiny.

It is, further, well to bear in mind that together with a task which G-d
places on a person the necessary capacities are provided by Him to carry
out this task in the best possible way. Thus, the greater the challenge
- as in the case of British and European Jewry - the greater are the
capacities which G-d provides to meet that challenge. But wishing to
give the human being full credit for the accomplishment, G-d does not
make it too easy, and there are sometimes difficulties and problems to
overcome, which indeed can be overcome, provided there is a will and
determination.

May G-d grant you Hatzlocho [success] that you should make your
contribution to British Jewry to help restore it to its former glory,
since, as you know, there was a time when Jews in England counted in
their ranks outstanding Baalei Tosfos. The zechus Horabim [merit of the
many] will further stand you in good stead.

With blessing,

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                            RAMBAM THIS WEEK
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14 Iyar, 5763 - May 16, 2003

Prohibition 113: We are forbidden to use any animal for work that has
been designated for sacrifice.

This mitzva is based on the verse (Deut. 15:19) "You shall not do any
work with the first-born of your ox." At the time of the Exodus from
Egypt, G-d claimed that all first-born males and animals are sacred to
Him. Just as the Torah forbids us to use first-born animals for our own
purposes, so, too, we cannot do work with any other animals set aside
for sacrifice.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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When you've missed the boat there's nothing you can do but wave to the
passengers. If the train has already left the station, you might as well
sit down and wait for the next one to arrive. There are many things in
life that depend on being in the right place at the right time; if
you're late, you've missed that opportunity forever.

Likewise, the Torah tells us that there are specific times for doing
specific mitzvot.

The Torah's narrative about Pesach Sheini - the "Second Passover" (which
falls this year on Friday, May 16 - 14 Iyar), thus expresses a very
radical concept in Judaism.

Right before their Exodus from Egypt, G-d commanded the Jewish people to
offer the Passover sacrifice, on the 14th of Nisan. One of the
requirements, however, was that a Jew had to be in a state of ritual
purity. As a result, not everyone was permitted to bring an offering,
and the Jews who were excluded felt terrible. "Why should we be left
out?!" they demanded of Moses. They were so eager to observe the mitzva
that G-d relented, granting them another opportunity to bring an
offering one month later, on Iyar 14.

This story reveals the unfathomable depths of the Jewish soul and the
infinite power of teshuva, repentance. It teaches us that every Jew is
so intimately connected to G-d that when he makes a sincere and
heartfelt demand, it "forces" G-d, as it were, to open up new channels
through which to send us His abundant blessings.

As the Previous Rebbe explained, the lesson of Pesach Sheini is that it
is never too late to correct the past and return to G-d. It also
emphasizes the power of a Jew's initiative. When a Jew cries out, from
the depths of his soul and with a genuine desire to fulfill G-d's will,
G-d listens to his plea and grants his request.

Ultimately, Pesach Sheini teaches us that we must never despair or give
up on ourselves, on others, and especially in bombarding G-d with our
demand that He send us Moshiach immediately.

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                          THOUGHTS THAT COUNT
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And you shall not deceive one another (Lev. 25:17)

Can a person really deceive another, especially in spiritual matters?
Even if he succeeds in his deception, the victory is only temporary and
the deceit is always eventually revealed. The only person, therefore,
who has been effectively deceived is the deceiver himself. And is it so
difficult to fool a fool?

                                        (Rabbi Shmuel of Lubavitch)

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And you shall return, every man, unto his family (Lev. 25:10)

In the fiftieth, or Jubilee year, the former slave returns to his
family, but not, as brought down in the name of Rabbi Yehuda, to his
former stature.

Everything can be restored to a slave-his freedom, his inheritance, and
his family-but the status and honor afforded him before he sold himself
into slavery can never be returned. This was forfeited the moment he
indentured himself.

                                                      (Chavat-Yair)

                                *  *  *


For strangers and sojourners are you with Me (Lev. 25:23)

The more a person considers himself only a sojourner and a temporary
resident of this world, the closer he is to G-d. And, unfortunately, the
opposite is also true...

                                        (Rabbi Boruch of Mezhibozh)

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                            IT ONCE HAPPENED
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Once, Rabbi Shimon Bar Yochai was engaged in a discussion with his
colleagues, Rabbi Yehuda and Rabbi Yossi. They were discussing the Roman
oppressors.

Rabbi Yehudah tried to find something meritorious about them and
mentioned how they had brought new commerce to the land of Israel, built
cities, bridges and beautiful baths.

Rabbi Yossi heard his words and remained silent. He didn't want to
praise the Romans, yet he also didn't want to malign them.

Rabbi Shimon Bar Yochai remembered all the evil and destruction the
Romans had done - they burned the Holy Temple, killed many people, and
especially delighted in torturing the sages. Fearlessly, he criticized,
"Everything that they improved or restored was only for their own
pleasure and benefit. All of their actions boded evil for us."

A man who had been sitting nearby heard the words of the sages and
repeated them to his friends, who repeated them to their friends, until,
eventually, they were heard by Roman officers, and finally, the Caesar
himself, who decreed: "Yehuda, who praised us, will be greatly rewarded.
He will be elevated to head of the Jews. Yossi, who stayed quiet, will
be punished lightly. He will be exiled from his city. But Shimon, is
condemned to death."

When Rabbi Shimon Bar Yochai heard what the Romans had planned for him,
he took his son Elazar, and hid in the study hall. They did not leave
their hiding place, and Rabbi Shimon's wife brought them food every day.

But soon, the Romans stepped up their search and warned that anyone who
helped them flee or hide would be punished. Out of concern for his
wife's life, Rabbi Shimon fled with his son to a far-off cave in a
desolate area. Here, Rabbi Shimon and his son were safe from their
pursuers.

But, there was no one to bring them food and they were afraid to go out
to find any. However, there was a carob tree next to the cave and a
spring right inside. They wore their clothing only during prayers in
order to preserve them and at times of Torah study they covered their
bodies with sand. For twelve years, they remained in the cave, never
seeing another human being, speaking only to each other, and learning
Torah constantly.

After twelve years, Elijah the prophet came to the entrance of the cave
and called out, "Who will tell Rabbi Shimon Bar Yochai that the Roman
Caesar who pursued him has died and the decree is annulled?"

Immediately, Rabbi Shimon and his son left the cave. But after twelve
years they were not able to acclimate themselves to everyday life. They
saw a farmer tending his field. "Why is he wasting his precious time
preparing for his needs for this world when he ought to spend his
valuable time making preparations for the world to come," Rabbi Shimon
wondered. He looked at the man with a penetrating stare and before their
very eyes the farmer turned into a heap of bones. Immedately aheavenly
voice called out, "Do you want to destroy My world? Go back to the cave.
The world is unable to exist with your great holiness."

Another year passed, and it was revealed to them that they must re-enter
the "mundane" world. Upon leaving the cave they saw an old man running
quickly to his home with two bundles of myrtle branches. They asked him,
"Why do you have these myrtle branches?"

To which the old man replied, "They are in honor of the Sabbath, for
they have a beautiful scent."

Rabbi Shimon Bar Yochai said to his son, "Do you see how beloved and
cherished mitzvot (commandments) are to the Jews." They were filled with
a new understanding of the purpose of man and were able to rejoin the
world.

When people saw Rabbi Shimon Bar Yochai return there was great
rejoicing. Rabbi Pinchas Ben Yair saw that Rabbi Shimon's body was badly
scarred from his many years of immersion in the sand. Rabbi Pinchas took
Rabbi Shimon to the bath house and began to wash him with the soothing
waters. Rabbi Pinchas tears fell upon Rabbi Shimon's body, adding to his
pain. Rabbi Pinchas exclaimed, "Woe to me that I see you in such a
terrible state." Rabbi Shimon consoled him:" If I had not been in this
state, then I certainly would not have been able to achieve the high
level of learning that I was able to reach."

Rabbi Shimon wanted to do a good deed in order to celebrate the great
miracle of his deliverance and of his elevated level of Torah knowledge.
The townspeople told him about a road under which there had been a lost
grave. As Kohanim (priests) are not permitted to come in contact with
dead bodies, they had to take a long detour when traveling that route.
The holy Rabbi Shimon was immediately able to discern the location of
the grave and the problem was corrected.

Once, one of Rabbi Shimon's students left the Holy Land in order to
engage in commerce. When he returned to Israel, he brought with him
great wealth. The other students saw and become envious. When this
became known to Rabbi Shimon, he took them out to a valley facing Mount
Meron and prayed, "Valley, valley, fill yourself with gold dinars!" The
entire valley fill up with gold coins. Rabbi Shimon then said to his
students, "Here is gold, go and take it. But you should know that
whoever takes now is taking from his portion in the World to Come."

The anniversary of Rabbi Shimon Bar Yochai's passing on Lag B'Omer is,
as per Rabbi Shimon's request, a day of rejoicing.

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                            MOSHIACH MATTERS
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The connection between Rabbi Shimon bar Yochai (who passed away on Lag
B'Omer) and the Redemption is alluded to in this great rabbi's name.
Sometimes "Yochai" is spelled in Hebrew with the letter "alef" and at
other times it is not. The alef of Yochai alludes to drawing down and
revealing the Alufo Shel Olam - the Master of the world - in the gola
(exile). For the Hebrew word "gola," with the addition of an alef,
becomes "Geula" - Redemption.

            (From a talk of the Lubavitcher Rebbe, Lag B'Omer 5751)

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                 END OF TEXT - L'CHAIM 769 - Behar 5763
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