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                         L'CHAIM - ISSUE # 774
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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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        June 20, 2003         Beha'aloscha        20 Sivan, 5763
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                          Where There's A Will

Two people have an argument. They're not close friends, just
acquaintances. They belong to the same organization. Or they're
co-workers, members of the same synagogue, together on some community
committee.

The argument might start as a question or a suggestion. The "offender"
might make a remark he thought perfectly innocent; the "offended" might
not speak up, from shyness, shock or a myriad of reasons. But the
"offended" seethes, and the "offender's" next statement increases the
aggravation and agitation.

Somehow a conversation starts. The aggrieved decides to confront his
"antagonist." They'll have it out - politely. He'll speak his mind,
explain why his feelings are hurt, why the other has been unjust, admit
his own culpability, offer solutions and reconciliation. The other,
willing to be reasonable, listens, explains, rationalizes, accepts and
debates. As they approach a compromise, though, things deteriorate. They
end up where they started, or worse, farther apart and more
antagonistic, more stubborn, with more animosity.

A day goes by. A week. Two weeks. A month, maybe two. They have to work
together, or be sociable - attend the same services or functions. One of
them approaches a third party, laying out his case. The third party
knows both, very well. A friend, a boss, a counselor, a rabbi - both
accept the third party as objective.

He suggests another attempt. Try again. Find different words. He knows
them both and the other isn't mean-spirited. They all share a common
goal, a unity of purpose. Think of the greater good, the organization,
the value and contribution of the other.

A second attempt is made. It's harder to get started this time. Hard
feelings, suspicions, resentments, trivial mountains linger, ramble
through the thoughts and words. There's a stiffness and reluctance
between them. Each resists revealing too much and sidesteps the
overtures.

At first they neither converse nor confront, but fence, feinting,
diverting, approaching, probing. Then, as if choreographed, they begin
interacting, working it out and working together. An understanding,
perhaps only tentative, is reached. The relationship, maybe scarred, is
deeper and stronger.

Without the second attempt, the intellectual impediments and emotional
obstructions would remain, seemingly immoveable, certainly growing  more
entrenched. And, truthfully, sometimes one must approach the other more
than once, and more than twice. Still, if the will is there, however
concealed, then, eventually, ultimately - although more than
occasionally after great effort and some sacrifice of pride and ego -
"words from the heart go to the heart."

The Rebbe often used that expression, "words from the heart..." He
frequently emphasized, and frequently advised, that if one speaks
sincerely, intending good - good for the other person - surely the words
must have an impact. A negative response, or one less than desirable,
indicated a deficiency in the words or the heart of the speaker. For
surely, if the words were from the heart, they would reach another
heart.

Whether the matter involves Jewish observances, a personal relationship
or a business arrangement, if disharmony has displaced unity, we should
remember that one note, by itself, isn't off-key. The discord  is in our
hearts.

Yet we can and should try again, assured that "words from the heart ..."

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Behaalot'cha, opens with the command to Aaron
to kindle the lamps of the menora, the seven-branched candelabra that
stood in the Sanctuary.

Aaron, whose duties as the High Priest are also described in
Behaalot'cha, was known for his love of every creature. Hillel said of
him, "Be of the disciples of Aaron, loving peace and pursuing peace,
loving your fellow-creatures and drawing them near to the Torah."

What was so special about Aaron's way of life that we are enjoined to
emulate it? Aaron did not wait for those who stood in darkness to come
within the circle of light, but went out to them. He went, in Hillel's
words, to his "fellow creatures," a word including those who had no
other merit than that they too, were G-d's creations. Nonetheless, he
"drew them near to the Torah," rather than drawing the Torah near to
them. He did not simplify or compromise its commandments in order to
bring it down to their level. Rather than lower the Torah, he raised
people.

This facet of Aaron's life is suggested in this week's portion which
opens with the command, "When you light (literally, 'raise up') the
lamps, the seven lamps shall give light in front of the menora" (Numbers
8:2).

The lamps of the menora of the Sanctuary are a symbol of the Jewish soul
- "The lamp of the L-rd is the soul of man." Aaron's task was to raise
up every soul, to bring out the Divine within the Jew from its
concealment in the subconscious.

The Sages sought an explanation for the fact that the word "raise up"
(behaalot'cha) is used, instead of the more obvious "light" or "kindle."
And they concluded that the verse meant that Aaron was to kindle them
"until the flame rises up by itself."

Aaron's spiritual achievement was therefore not only to light the flame
in the souls of the Jewish people, but to take them to the stage where
they would give light of their own accord. He did not simply create
disciples, people who were dependent on his inspiration. He engendered
in them a love of G-d that they could sustain without his help.

This was Aaron's path, "loving peace and pursuing peace, loving his
fellow creatures and drawing them near to Torah." And this must be the
path of every Jew, lighting the dormant flame in the souls of Jews
wherever they are to be found, preferring to be close than to be aloof,
to be kind rather than severe, in bringing all our people nearer to
Judaism.

     Excerpted from Torah Studies by Jonathan Sacks, based on talks
                                          by the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                       The Ballad of Banjo Billy
                           by Yehuda L. Efune

Banjo Billy's looking for a home/ Banjo Billy's walking alone..." That's
a line out of Pinchas (Pete) Spicer's signature song, and so he is. Pete
had been traveling the world for almost a year when he stopped over in
Morristown, New Jersey on his way down to Nashville, Tennessee and New
Orleans, Louisiana. The day he arrived, he caught my eye. Was it the
psychedelic skullcap on top of his long hair, or simply the air of a
traveler he had about himself? He certainly stood out in our yeshiva
dining hall where most of the students are sporting dark pants, white
shirts and black kippot or hats!

I started talking to Pinchas and he told me that he plays the banjo. Who
on earth plays the banjo these days? It had been raining all that day in
November, but toward evening it had cleared up to so we stepped out into
the fresh air of the yeshiva's spacious grounds. Pete sat down on a step
and started tuning up his banjo, tweaking the knobs and twanging the
strings. The instrument seemed to have a character of its own...
students came out of the building and stood around to listen.

"This song is my Jewish answer to 'Country Boy'," he was saying, "I call
it 'Kosher Boy'!" As he strummed the first chords, more guys joined us.
One of the rabbis walked by; without stopping he turned his head and
smiled. I listened to the song, its notes and lyrics.

"Hey, Pinchas. Did you ever study the Tanya? There are some deep
Chasidic ideas in that song..." I said to him.

"Really? Like what?"

"Okay, let's see... the guy decides to keep kosher, right? But then
someone tries to get him to have some rabbit stew, or some kangaroo, and
he has to keep on saying 'No thanks, I'm a kosher boy now!'"

"Yeah, well, that's just about my own experience starting to keep
kosher."

"Well, I guess you've been doing it right. It's important not to get
caught up fighting the challenges. Usually the best thing is to say 'no'
and just walk away. That's what it says in Tanya - that's the basic book
of Chabad Chasidic philosophy."

"Really? What else does it say," asked Pinchas, intrigued.

"Well, it's basically a kind of self-help book for the soul. Another
thing it says is that you should never feel bad about the different
challenges that come up; overcoming them is the whole point."

Pinchas had planned to move on after a few days. Originally a music
teacher from Sydney, Australia, he had quit his job in order to travel
the world. Eventually he was planning on making his way to Israel where
he hoped to settle.

But Pinchas changed his ticket and took some time out of his travels to
study Torah. He stayed a month at the Rabbinical College of America in
Morristown, New Jersey. I studied a chapter of Tanya with him.
Sometimes, we walked around the campus, or strolled in the corridors if
it was raining. In the evenings, Pinchas played his music. One day I
introduced him to Rabbi Boruch Klar, the person behind the annual Jewish
Renaissance Fair in New Jersey. A week later Pinchas was playing at
Rabbi Klar's Chabad Center in West Orange.

"Here's a song I wrote on the road, y'know, on that road that leads
toward the 'City of G-d.' You learn about all the mitzvos, and sometimes
all those does and don'ts can seem like a bit much. This is a song about
it called 'One More Mitzva.'

Light applause, then Pinchas began: "Now doing a mitzva's a beautiful
thing, of that you can be sure/ my rabbi says it'll lift me, get me
closer to the L-rd/ but when I asked him, 'Hit me! How many do I need?/
he said, 'Oh, not too many, just six hundred 'n' thirteen...'

"Well I started wearing tzitzis, doing tefilin every day/ at first I was
afraid about changing my ways... Then I stopped eating all those foods
that we are not allowed/ I'm a Kosher Boy now, oh L-rd, You must be
proud/ But when I heard you're not allowed to eat at all sometimes/ I
said 'Well one fast is alright, but L-rd, don't give me nine!' "And I
looked up to the sky and said, 'Don't give me one more mitzva, I
declare/ I'll try to serve You in Your way but don't put me in despair/
Oh L-rd, You know that I love You and I'll never say goodbye/ But don't
give me one more mitzva, or I'm gonna cry...'

"He's the next Bob Dylan!" said one member of the audience. But Pinchas
prefers to see himself closer to Dylan's singer/songwriter role-model,
the restless Woody Guthrie whose playing cheered on the Oklahoma dust
bowl refugees, as they rode freight trains, walked and hitchhiked west
toward the promised land of California. In a way we're all refugees,
even if our memory of home has faded in the two thousand years since we
had to leave. Pinchas brings to mind in his songs the epic journey of
the Wandering Jew. "I don't remember yesterday, or the day before/I
usually lose all track of time/ but one day I'll know, what all this
traveling's for/ soon as I see this land of mine..."

But as well as chronicling his progress until now, Pinchas is a
modern-day minstrel bringing news of better times ahead. "Once upon a
starry night, I went out to greet the moon/ I heard a voice a-callin'
out 'Moshiach's coming soon!'... And I looked up to the sky and said
'Just give me one more mitzva, I declare/ I know how to serve You in
Your way, I'm no longer in despair...' "

Banjo Billy is looking for his home, but the roads that lead to
Jerusalem have been long and winding. Keep your eyes open, though. He
might be passing through your town on his way.

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                               WHAT'S NEW
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                    New Center for Chabad of Geneva

The activities of Chabad of Geneva, Swizerland, under the leadership of
Rabbi Menachem   and Peshie Pevzner, will be expanding with the
acquisition of a facility in the center of town. Once renovations are
completed, the four story building will house a synagogue, Jewish day
school, afternoon Hebrew school, auditorium, classrooms, libray,
fully-equipped kitchen and a mikva.

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                            THE REBBE WRITES
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              Freely translated from a letter of the Rebbe
                          10 Elul, 5704 (1944)

I took pleasure in reading your essay, seeing that you reflected upon
deep ideas and assessed them with powerful thought. I thank you for
presenting your ideas to me and asking me to comment on them...

The concepts you touched upon are very deep and mortal language is
lacking in its ability to express these concepts in full and complete
detail. Therefore there are some matters that are left unclear and they
give rise to doubts.

Instead of touching upon the particular points mentioned in your essay,
I will address several of its general thrusts. After stating what I
perceive to be the conclusion of your essay, I will respond to it.

Your conception appears to be: Every entity initially exists in a
germinal state. It develops and grows until it reaches a state of
fulfillment according to its present state.

This state of fulfillment, however, is itself only a seed (perhaps it
would be better to say a preliminary and preparatory stage) for the rung
which it will ascend to. And so, it will ascend from level to level,
becoming one with other entities (who have also gone through a similar
process of development). The combination of all of them together forms a
seed from which a compound entity grows. This compound entity serves as
a seed for a more developed entity. And so this chain continues.

Man finds himself at a given point in this chain. He possesses and
manifests a new power - spirituality and free choice - that empowers him
to climb further according to these "laws" of development or to oppose
them.

Several factors remain unclear in the exposition in the essay:

Free choice is given only to man. All the other entities are controlled
by a natural process of growth and development. Thus giving man free
choice appears to be to his detriment. All of the other entities can
proceed only forward, while man, because of his power of free choice,
can also retreat.

It is not clear what is meant by an entity that grows and develops. For
example, a seed is planted. This seed itself grows and becomes a tree
that bears sour and small apples, but from that tree comes fruit which
produces a tree with sweet and larger apples.

It is inappropriate to say that the first seed will develop into a
second, improved seed, for the first seed no longer exists. Similarly,
it is inappropriate to say that the species of apple trees has
developed, since a species is not a defined entity. It is an abstract
concept which our minds employ to make it easier to comprehend different
concepts by grouping phenomena into different categories and species. Is
it your intent to say that nature developed? That until the present what
had existed was a tree with sour fruit and through this process of
development, nature produces a tree with sweet fruit?

You did not explain what are the criteria through which we can evaluate
what is development and what is regression. For example, when comparing
sweet apples to sour ones, we cannot say absolutely that the sweet
apples represent development. For it is only from the perspective of
man's needs that it is considered as such.

Acute sight can be considered as an advantage and a sign of development
for an animal living in a bright place that is required to use its eyes.
For an animal in different circumstances, it would be considered a lack,
and a regression, since it is of no value to him and the eye requires
"nourishment," i.e., attention and energy. It is well known that the
eyesight of the horses which live underground and work in the coal mines
in England for many years deteriorates from year to year. Similarly,
there are several types of fish who live in caves at the bottom of
rivers and lakes where sunlight does not reach them and their eyes are
almost useless or they have no eyes at all.

In a general sense, a more developed and complex entity is - according
to our perspective - on a higher rung of the ladder of development than
a more simple entity (e.g., a monkey is more developed than a worm).
From the standpoint of that entity and its striving for existence, the
opposite is true. A simple entity (e.g., a worm) can exist in both the
cold and the heat. When it is cut, each portion becomes a separate,
living entity. Its sustenance and its needs are simply and amply
available. There is almost no sense of sickness that applies to it.
These characteristics are not found in more complex forms of life.

                        continued in next issue


          From I Will Write it in their Hearts, published by S.I.E.

According to the scheme that, at the outset, simple entities develop
individually and afterwards, they join together, their coming together
and uniting as a single (complex) entity is considered an ascent to a
higher level of fulfillment for each of them.

Here a question arises: What or who is the grand coordinator who from
the outset leads each of the entities on its path of development in a
manner that it will complement another entity? With regard to the
development of the entity itself, it is possible to say that everything
is included in the seed, the germinal state from which the development
begins. What connection, however, can it and its essence have with
another entity? Therefore we must say that there is a coordinator
outside of both entities and above them. It rules over both entities and
leads them on the appropriate path to a common purpose that also
surpasses these two entities.

                                *  *  *



    Some basic concepts relevant to the above have their foundations in
    the teachings of Chassidus:

The Holy One, blessed be He, created the world and all it contains. In
every entity, there is a Divine spark that brings it into being and
grants it life at every moment. This spark is hidden, and not revealed.
And yet, were it not for it, the entity would return to utter
nothingness and void. (To cite an example, a person's soul is not seen.
Its existence can be appreciated only by the mind.)

Whenever this G-dly spark is more apparent and active in a particular
entity, that entity is - in a revealed manner - closer to its true
existence. Accordingly, it ascends, develops more, and reaches greater
fulfillment.

G-d is the source and the essence of life. Therefore the more this
life-energy is revealed, [the greater] the ascent on the ladder of
development. Therefore plant life is higher than inanimate existence.
Animals are higher than plant life. And humans are higher than
animals.[108]

The Creator enjoys absolute liberty. For He created, not only all
existence, but also the laws of nature. The only thing comparable to
this - freedom and free choice - we find in man. This is one of the
proofs that man is higher - in development - than the other created
beings.

If a person, acting with his free choice does the opposite of what is
desired and appropriate, through his deeds (acting in a "gluttonous and
indulgent"[ Devarim 21:19.] manner), he increases the concealment of the
G-dly spark in himself and in other entities. Not only does he not
ascend on the ladder of development, he descends and brings down with
him (the food, the drink, and the Divine spark enclothed within them),
adding to the havoc of the world.

[The opposite is true] when, however, through his free choice, he
chooses good deeds. Not only does he personally ascend the ladder of
development - such ascents are also common to other created beings who
fulfill their purpose [in creation] - but he - due to his own
[initiative] and will, for he had free choice - contributes a new
dimension to the creation. In this he becomes a creator as it were. It
is as if the Creator endows man with His creative power. As our Sages
comment (Bereishis Rabbah, ch. 98): "Yisrael (Yaakov) creates worlds."

If you have any feedback with regard to the above, I would be happy to
hear from you at any time.

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                            RAMBAM THIS WEEK
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20 Sivan, 5763 - June 20, 2003

Positive Mitzva 102: "Tzara'at" Impurity Affecting Clothes

This mitzva is based on the verse (Lev. 13:47) "The garment in which
there is a plague of Tzara'at..." It is the kohein (priest) who
determines this impurity. This teaches us that our actions can even
cause our own possessions to become affected by this Tzara'at impurity.

Positive Mitzva 103: "Tzara'at" Impurity in Houses

This mitzva is based on the verse (Lev. 14:34) "A plague of Tzara'at in
a house." The impure signs of Tzara'at may also appear on the walls of a
house. The kohein is called to inspect the house and determine the
impurity. When a house is considered marked by this impurity, the stones
in the wall must be removed as a step towards purification.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Despite the passing of the "me" generation and the "greed" generation,
the "now" generation - an entire society that wants and expects
immediate gratification and reward NOW - has persisted.

"We want Moshiach NOW!" These words have been the "theme song," if you
will, of Jewish children around the globe for nearly a decade. In an age
when everyone wants everything NOW, it's about time we started putting
our energies into the right area - wanting, demanding, and persisting
until our goal is achieved - the revelation of Moshiach and the
commencement of the long-awaited Redemption.

So what can you and I realistically do to hasten Moshiach's arrival? The
same thing we do when we want a tangible possession - we work hard to
earn it.

Specifically, our Sages have taught that giving charity brings the
Redemption closer. Also, by performing additional mitzvot and/or
enhancing some of the mitzvot we already do, we prepare ourselves for
the Messianic Era and can actually hasten its arrival.

Finally, we can adopt the attitude toward wanting Moshiach that we have
about anything else we really want: we become obsessed with it, talk
about it constantly, tell other people about it, and work at it until it
happens. And this, ultimately, is how we will bring Moshiach NOW.

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                          THOUGHTS THAT COUNT
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And the men said to him, "We are defiled by the dead body of a man. Why
should we be kept back?" (Num. 9:7)

We do not find in the Torah any other instance where a mitzva
(commandment) that must be done at a specific time can be completed at a
later date. Only the Passover sacrifice is permitted to be fulfilled one
month later. Why is this case special? There were many Jews who tried or
wanted to bring the sacrifice at the correct time but for various
reasons could not. They pleaded not to be excluded. In the merit of
their requests, a later date was given to them. The future Redemption
will also come about in the same manner. If we will stubbornly do all in
our mean to end our own exile, and beg and plead with G-d with all our
heart and soul, the Redemption will come.

                                    (Rabbi Shlomo Cohen of Radomsk)

                                *  *  *


Have I conceived all these people? Have I given birth to them? (Num.
11:12)

Moses said to G-d: "I'm not the one who must suffer because of the Jews.
You are responsible." A parent must share the suffering and distress of
his children and have mercy on them, for good and for bad.

                                               (Rabbi Simcha Bunim)

                                *  *  *


This is the workmanship of the menora - beaten work of gold (Num. 8:4)

"Beaten work of gold," explains Rashi, means that the menora was to be
made of a single piece of gold, beaten or pounded until it assumed the
proper shape. Likewise, a person who desires to transform himself into a
"menora," to kindle his G-dly spark and be illuminated with the light of
Torah, should also do the same to himself - striking away at his
negative qualities and working on his character until he, too, assumes
the proper form.

                                                    (Likutei Torah)

                                *  *  *


From the base, until the flowers, beaten work (Num. 8:4)

The base of the menora symbolizes the lowest level of Jews; the flowers,
those on the highest spiritual plane. The Torah demands that the menora
be made out of one piece of gold, just as the Jewish people is but one
entity. Every Jew is incomplete by himself, without the rest of the
Jewish nation, just as in the human body, the foot needs the head to
function no less than the head requires the foot for mobility.

                                                    (Likutei Torah)

                                *  *  *


The man Moses was very humble - more than any man on the face of the
earth. (12:3)

Did Moses really not perceive his own special qualities? Because of his
superiority over all other people he was chosen by G-d that the Torah be
given through him. However, Moses would say to himself: "If someone else
had received all the great powers from Heaven that I did, he would
certainly have achieved more and attained a higher level than I have.
Another would have certainly used these great resources better than I."
In this way, Moses considered himself lower than everyone else.

                                                 (Sefer HaMaamarim)

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                            IT ONCE HAPPENED
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Wolfe the Cobbler and his wife wandered from town to town supporting
themselves by cobbling, a job Wolfe carried on with great keenness.
Cobbling  meant for him much more than a means of earning a modest
living, it was a shield behind which to hide his piety and scholarship.

Wolfe's wandering went on for some time until he reached a village in
Wohlyn, not far from Lukatsh, where they settled and made their
permanent home, "permanent" until they had to leave.

In this village Wolfe had at first found the contentment he had been
looking for.  He was able to lead a quiet, unassuming life without it
occurring to anyone that he was a great man, a scholar and mystic.
Wolfe had won a good name for himself among Jews and non-Jews alike on
account of his honesty and conscientiousness in his work.  He was liked
for his quiet manner, and for never gossiping about people.  In truth,
Wolfe spoke very little altogether, and was considered a silent fellow.
People ascribed this to his simplicity as well as to his goodness.

Now something occurred which compelled Wolfe and his wife again to pack
and depart.  In this village there lived a priest who was trying to
convert the Jews.  At first the priest began with soft words and a
friendly manner.  Every time there was a public holiday he called
together all the inhabitants, Jews as well as non-Jews, and addressed
the assembly from a platform in the market place.

It did not take very long, however, before the Jews saw that the
priest's fine words were but a preparation.  It soon became clear that
all this talk of "friendship" led to his open request that the Jews
submit to conversion.  Soon, the priest began openly to rant against the
Jewish faith.

Learned Jews knew how to answer such arguments.  Jewish leaders
throughout the ages have had to deal with so-called proofs submitted by
missionaries, and frustrated them completely.  In this village in
Wohlyn, however, there seemed to be no Jew capable of replying
convincingly to the priest.

Once, just before a Christian festival in the summer, the priest
assembled all Jews and non-Jews in the market place again and addressed
them from the platform in his usual manner.  But this time the priest
spoke more sharply against the Jewish religion and demanded that the
Jews should embrace Christianity.  He made fun of their customs and of
their faith.

"Can anyone reply to my arguments?" asked the priest, looking around,
confident that there was no Jew present who could reply. But suddenly
someone stepped forward from among the gathered Jews, saying in a clear
voice that he was ready to answer the priest. Everybody in the crowd
turned round to see who this man could possibly be.  And, to their great
astonishment, it was Wolfe the Cobbler.

"What is the idea of his coming forward?" the people asked each other,
in wonder.  The priest was intrigued.

"Good Wolfe," he called out, "do you wish to say something? Come up here
onto the platform and let us all hear what you have to say!"  The priest
was obviously certain that this Wolfe could help pin the Jews down.

With assured steps Wolfe walked onto the platform and began to speak.
To the amazement of all present, they heard language which they had
never believed could come from him.  He spoke in a fluent clear Polish,
unusual for a Jew in those days.  The biggest surprise he gave the
listeners, however, was what he said.  He started refuting the priest's
arguments one after another, and brought counter-arguments which made
the priest appear ridiculous. The cobbler quoted passage after passage
from the Bible in Hebrew, quickly and fluently translating them into
Polish.  Surprisingly, everyone understood him clearly and easily, and
could see that he was right.

Thus was Wolfe discovered to be a mystic.  His own actions had brought
this about, but the urgent need of upholding the sanctity of G-d's name,
had left him no alternative.  After that, however, he did not feel like
remaining in Wohlyn.  He had fulfilled his mission in this place; he
could leave now.

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                            MOSHIACH MATTERS
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The Midrash relates that Moses was privileged to see the Book of Adam,
which records all the generations that would ever be born, along with
their leaders. Moses saw that the last generation before Moshiach would
possess souls of a very lowly spiritual stature. However, He saw that
they would be involved  with Torah and its commandments with
self-sacrifice, despite all obstacles, and that they would give great
pleasure to G-d. Moses was in awe of these souls, and considered himself
smaller than they, the last generation to be born before Moshiach's
arrival.

                                    (Sefer Hamaamarim Tav-Shin-Yud)

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             END OF TEXT - L'CHAIM 774 - Beha'aloscha 5763
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