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                                  B"H
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                         L'CHAIM - ISSUE # 978
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                           Copyright (c) 2007
                 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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        July 13, 2007         Matos-Masei         27 Tamuz, 5767
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                           Connection Doctor

Video-conferencing used to be high tech, expensive, big business only.
The rest of us had to rely on telephones. The Internet revolutionized
personal communications in many ways. It started with usergroups and
bulletin boards, precursors to chat rooms, then discussion groups and
blogs. But these weren't real time. They were electronic letters.

What really made texting take off, though, was Instant Messenger™ (IM)
and its variants. But most of us talk faster than we type. So the
computer wizards found a way of incorporating first audio, then video
into the IM™ system. Video-conferencing for the rest of us.

Of course, you have to buy a camera and hook it up - unless you have a
Mac, which has the camera built-in. What a great way to see the children
or spouse when traveling, or the grandkids that live in another city.

A virtual vidphone!

Still, it all depends on the routers, ISPs and the whole world-wide web,
ethernet/wifi thing. If the electron packets get blocked, there's no
picture, and you can't see the wife or kids.

If that happens, you have to diagnose the problem, find out if it's
hardware - processing speed, software (outdated program), internet
service provider, or who knows what else.

For that, there's a diagnostic tool, at least on the Mac, called a
Connection Doctor. This program tells you what's going on inside so you
can identify the problem.

There's an obvious parallel to our spiritual communications.

At first, we are "texting" messages to the Divine. There's a lapse
between transmission, reception and response. And the communication
itself lacks the immediacy of the visual; we have room for doubt,
because we don't see it, we don't experience G-dliness directly

As we become more spiritually mature, we might hear "G-dliness" - 'hear'
in the sense of understanding, of intellectual comprehension.

Still, we do not yet "see" G-dliness. It takes time - deep study of
Torah, Talmud, Jewish thought, Chasidut; Jewish meditation;
concentration in prayer - before we can see - directly experience
G-dliness. And even so, our vision is screened, so to speak; we see not
G-dliness Itself, but a transmitted replication of it.

Yet it is precisely at this level, when we have refined ourselves, when
we have the delicate awareness of the G-dliness that exists within and
energizes the world, that we may not get a "connection," so to speak.
That is, when Judaism is most active in our lives, when we feel most
Jewish, at that point, we may not perceive G-d's Presence. We may feel,
in fact, disconnected, as if talking to a spiritually void.

Here, then, we need a spiritual "Connection Doctor," a way of
determining what's clogging the spiritual byways, the channels through
which our soul's "packets" travel. Only then, we can get our "signals"
to the "router."

That "Connection Doctor" can be found readily in the teachings of the
Rebbe, his talks, discourses and letters. The Rebbe, as the spiritual
leader, the Moses, of our generation, has already provided us with the
diagnostics, the tools to repair our connections, to perceive G-dliness.

How so? Moshiach will come, as the Baal Shem Tov related, when the
teachings of Chasidut have spread forth. And the essence of Chasidut can
be found nowadays in the teachings of the Rebbe. Thus, through studying
the Rebbe's teachings, when the final Redemption occurs, we will fulfill
the prophet's assurance that "all flesh will see G-dliness."

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Sabbaths during the "Three Weeks" (the time between the 17th of
Tammuz and the 9th of Av), contain a unique dimension: They are within
the period of lamentation over the destruction of the Temple and the
exile of the Jewish people. Yet it is forbidden to mourn on Shabbat, and
on the contrary, we are commanded to rejoice.

In truth, these special Sabbaths express the true good that is hidden
within the exile. Seen superficially, the exile is only a negative
phenomenon - painful and without merit. On a deeper level, however, the
exile contains a higher purpose, one that is only goodness and light -
the Final Redemption with Moshiach. In fact, in the era of Moshiach,
those days that were marked by the Jewish people as days of mourning
will be transformed into days of rejoicing.

This principle - that what we now perceive as cause for grief will
ultimately be shown to be only good - is reflected in the dual nature of
these three Sabbaths.

This duality is further expressed in this week's two Torah portions,
Matot and Masei.

In the Torah, the Jewish people are sometimes referred to as "shevatim"
and sometimes as "matot," both of which are generally translated as
"tribes."

Literally "rods" or "staffs," there is one important distinction between
the two terms: although both signify a branch that has been cut from a
tree, a "shevet" still retains its moisture and suppleness, whereas a
"mateh" has already dried out and is therefore stronger and inflexible.

These two appellations allude to the Jewish soul's journey in this
physical world.

Torn from its G-dly Source, the soul is "cut off" from its roots, as it
were. Sometimes it manages to retain its original Divine "moisture," yet
other times it is so estranged from its G-dly Source that it appears to
have "dried out" completely. "Masei" ("Journeys") too, alludes to the
soul's descent from the highest spiritual planes to this world,
including the lowliest descent of all into the exile. And yet, the
purpose of this descent is none other than ascent, thus the strong rod
has a certain advantage over the flexible tree branch.

Matot and Masei remind us of the true essence of the exile, which is the
great ascent and revelation of G-dliness that will be revealed precisely
from within.

A Jew must always remember that the true purpose of the soul's sojourn
in the physical world, as well as the Jewish people's travails in exile,
is solely in order to reach the G-dliness of the Messianic era. This
awareness in itself gives us the strength to overcome all difficulties
and to fulfill G-d's will in the most trying of circumstances, leading
all of Creation to its ultimate perfection with Moshiach.

                  Adapted from Likutei Sichot of the Rebbe, Vol. 28

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                             SLICE OF LIFE
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                              Jews in Jail

The following letters were written to the Prisons Department of the
Lubavitch Youth Organization and were published in their bulletin to
Jewish prisoners "Reaching Out."

I received your warm letter plus the pamphlet. Rabbi, I am blessed in so
many ways. Each day in the morning when I open my eyes, I thank G-d for
allowing me to see another beautiful day. Even if we have a lot of
obstacles during each day, here I am having the wonderful opportunity to
don the tefilin. Although I still can't do it every day. I am able to do
it three times each week and hope they will allow six days a week.

Moshe, Gulf Corr Institution, Wesahitchka, FL Greetings and thank you
from my heart. The tallit and the Gutnick Chumash arrived via Rabbi
Book. I was overwhelmed! It is always a time of joy when our rabbi
visits, he personifies the whole Jewish people and faith, and by his
presence he makes it quite clear that our brethren who are bound and
subjugated are not forgotten.

I have already used the talit in prayer. It brings back memories of
another place and time, when an old and physically broken man told a few
young Jewish boys that when we cloak ourselves in a talit, we not only
obey a commandment, but that it may become our own private tent from
which to daven.

In the meantime, another Jew here did offer to me the great mitzva of
loaning his tefilin to me, so I am now using talit and tefilin.

                           Moshe, Mule Creek State Prison, Ione, CA

                                *  *  *


Although I came from Russia, I was only ten years old, so now I read
only English. Therefore, please send me an English Siddur (prayerbook).
We have no restrictions on books, hard or soft cover is fine.

I think they send me to this private prison from NY where, I live,
because they thought I was a detainee. I am a US citizen and if you can
help to bring me back to a normal place, I would appreciate it. The food
in this private prison is terrible. I have not seen fresh vegetables
since I arrived. I lost 20 pounds in three months. The commissary here
is very limited and all they have is junk food and nothing healthy.

Because I am diabetic, I need to test my blood and it should be done at
least once a week. Here if I am luck they will do it once a month. I
hear that 60 people have died here in the last 12 months. Last month a
guy hung himself in his unit. They give new clothing to inmates only if
you have been here for one year. People are walking around in rags.

I have never seen anything like this in my life. It's like what I read
in the books about how the Nazis treated people in the concentration
camps. Am I in the 21st century in America?

                           Sergio, Rivers Corr Institute, Winton NC

                                *  *  *


I wanted to thank you so much for the Code of Jewish Law Vol. II. I was
reading it a whole night; I could not stop. I was very excited to get so
much information and to learn so many things that I have searched for a
very long time. Thank you so much.

Today we faced a problem which was like a knife into our hearts. We were
in the chapel to meet the rabbi and looked into the library and realized
that after inventory they removed most of our religious books. We asked
the chaplain in the presence of our rabbi why the most important books,
such as a Torah, and Tanach (the Bible) and others were removed.

The chaplain said it was a new law that came from Congress about the
amount of books each religion can have. It seems that the people who
compiled the list of what was to remain were totally ignorant of the
Jewish religion. The chaplain denied that the Torah or Tananch were in
the inventory in the first place, when we, all the Jewish sisters know
that they were there.

We explained to the chaplain that we needed the books for Sabbath
services but the chaplain left and didn't respond to our concerns. He
left all fifteen of us with only 8 [prayer] books, 3 books for Rosh
Hashana and 5 for Yom Kippur. What about books for every Shabbat and
what about the Tanach? It seemed almost like the chaplain was very happy
to remove whatever we need for our Sabbath services, with the excuse
that it was mandated by Congress.

                              Victoria, Federal CI, Tallahassee, FL

                                *  *  *


The new Religious Diet started at our facility last Sunday. For the
first time in 15 years, I expect to have a decent kosher diet. Thank you
for everything you are doing for us prisoners. David, Federal Corr
Center, Petersburg VA I received from Rabbi Book our chaplain the Tallit
that you sent him for me. It is such a beautiful tallit. I cannot thank
you enough for all you have done for me, Rabbi. I now have the tallit to
wear with my tefilin. It fits perfect.

I seems that my courage to walk the yard wearing my yarmulke and
tzitzit, and being so open about being a Jew and not receiving any harm,
has given some other Jews here the courage to "come out," admit to being
Jewish. They are asking Rabbi Book to include them in receiving the
kosher meals we started getting here. They too want to practice our
religion, thank G-d.

I have sent them some of the literature you send me and also I have told
them that I will do anything in order to help them as they strive
towards a Torah lifestyle.

Thank you for the tallit and yarmulke and for all you do for Jews in
need. How lost we would be without you. We love you and your entire
Reaching Out team, for the love you give us.
                                 David, CA State Prison, Represa CA

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                               WHAT'S NEW
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                          New Chabad on Campus

At a recent convention of shluchim (emissaries) of the Lubavitcher Rebbe
on college campuses, Mr. George Rohr announced that the Rohr Foundation
would help establish over the next three years another nine Chabad
Houses on Campus. This will bring the number of centers on campus in the
US to 100 and over 130 world-wide. The locations include the University
of Illinois at Chicago; the University of California at S. Monica; Reed
College in Portland, Ore.; Texas A&M University; the University of West
Virginia; Temple University in Philadelphia; the College of New Jersey;
Union College in Schenectady, N.Y.; and the University of Leeds in
England. In addition, new couples joined established Chabad Houses on
Campus at the University of Texas at Austin and the University of
California at Berkeley.

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                            THE REBBE WRITES
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                      15th of Tammuz, 5723 [1963]
    To the Annual Convention of the Rabbinical Alliance of America -

...I hope that the convention agenda will include items which can be
practically and expeditiously implemented to take full advantage of the
opportune moment now at hand. An opportunity stemming from the spiritual
reawakening now exciting large segments of our people, and particularly
our youth.

Those who are sincerely concerned with the development and future of our
youth, are cognizant of the fact that this spiritual ardor is caused in
part by a realization of the shallowness and emptiness of philosophies
alien to traditional Jewish thinking, and inability of these foreign
ideas to cope with the problems of our times. Many who are imbued with
this new spiritual eagerness lack definitive purpose and direction;
others have a somewhat greater understanding of their religious
experiences and have acquired an awareness of their bonds with the
foundations of traditional Judaism. In both cases, the spiritual
resurgence has created a situation whereby large segments of our people
are once more amenable and responsive to being guided along the true and
righteous path - the way of Torah and Mitzvos [commandments].

Unfortunately, the opportunity has not been duly exploited and far too
many are still groping in the darkness lacking proper direction and
influence, proper leadership and guidance to proceed along the path of
G-d, and especially lacking knowledge of the course of action one should
pursue in his daily life.

The problem is of particular importance when it concerns our youth for
they instinctively respond with zeal and determination to ideas which
are novel to them. They are unafraid to alter the course of their lives
if they believe that which is being offered to them is the unadulterated
truth.

More particularly, the attention should be focused on the young boys and
girls of school age about whom the Torah instructs: "You shall teach
your children diligently" This commandment is recited in our daily
prayers in the first paragraph of the Shema which is bound up with the
recognition and submission to the yoke of heaven. This verse is then
repeated in the second paragraph of the Shema to stress the importance
of giving the children a Jewish education in general and especially -
the study of Torah which is the most important "of all the good deeds."

It is incumbent to exert every effort so that each and every Jewish
child should study in an all-day Yeshivah or when this is not feasible,
that every Jewish child should attend a Hebrew all-day school. But
although this is the aim, we must recognize the fact that far too many
Jewish children do not study Torah all day or do they even attend Hebrew
all-day schools. A vast number attend public schools and to these
children we must also turn our attention for we must not despair nor may
we neglect them. The circumstances requires that a supreme effort be
made to preserve the spark of Jewishness in each child so that it will
not be extinguished, G-d forbid. At the very least, these children
should recite a "proper prayer" each day so that the "name of G-d will
be fluent on their lips."

It goes without saying that this is not the ultimate objective, for as
stated above, the ideal situation would be for all and every Jewish
child to study in a Yeshivah. But since this is not yet achieved, we
must not make light of having the children in the public schools at
least recite a proper prayer. While the performance of the Mitzvah of
"proper prayer" is only a minimum, it must not be disregarded.
Especially as there are some people who are waging a battle against the
mere mention of G-d's name in the public schools and thus, regardless of
their intentions, creating an appalling Chillul Hashem [desecration of
G-d's name].

It is superfluous to emphasize again and again that what is referred to
here, is a nondenominational prayer. And to insure that the
nondenominational aspect is heeded in all the schools. Bible-reading in
Public schools should be ruled out to prevent introduction of religious
subjects nonacceptable to many.

The following precedent established by the saintly Baal Shem Tov will
serve to discard the wrong stand of some misguided people, as well as
those who oppose the mention of G-d's name in the public schools,
supposedly, in deference to the Shulchan Aruch!

One of the Baal Shem Tov's "holy tasks" was to use every opportunity to
cause people, men, women and children, to bless G-d's name. He would ask
them how they are, so that they would reply: "Thank G-d", etc. My
father-in-law of sainted memory, emphasized that the Baal Shem Tov would
do so not only in the synagogue and at home, but also in the street and
stores, and places of work; at every time and every place....

May you achieve success in your endeavors to enhance the position of
Torah and Mitzvos in the daily life, each in your community. And in
matters of holiness there is always room for improvement, for their
source is the Infinite, blessed be He.

May the Almighty grant that you act with the fitting warmth and inner
joy in the conviction that you are in the service of G-d, and may others
learn from you and follow your example.

With esteem and blessing for abundant success,

The Talmud states: Three things come unawares, namely, Moshiach, a found
object, and a scorpion. (Sanhedrin 97a) This teaching does not mean that
a person should not (G-d forbid) think about the Redemption and
anticipate its coming. It means that though his reason sees no
possibility for Redemption, a Jew persists with an intense belief that
transcends his reason. This meaning springs directly from the Hebrew
idiom b'hesech hada'at (here translated "unawares"), which literally
means "with one's reason set aside."

                                   (Likutei Sichot, Vol. X, p. 171)

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                                CUSTOMS
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                   What is the Shemona Esrei prayer?

The Shemona Esrei prayer is the central prayer in the three daily
services. "Shemona Esrei" means eighteen and the prayer was called thus,
because when it was compiled by the Men of the Great Assembly (around
428 b.c.e.) it had 18 blessings. An additional nineteenth blessing
concerning slanderers was added by Rabbi Gamliel II toward the end of
the first century. The Shemona Esrei is also referred to as the Amida -
meaning "standing," because it is recited while standing.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat we bless the new month of Menachem Av. On the first day of
Menachem Av, the mourning for the destruction of the Holy Temple
increases (until it culminates with the Fast Day of Tisha B'Av).

However, there is a mitzva (commandment) in the Torah to always be
joyous. How does one integrate the ideas of mourning and rejoicing? The
Lubavitcher Rebbe discussed this exact topic in a gathering and said:

"Simcha (joy) is a fundamental element necessary in the performance of
all the Mitzvos. Each and every mitzva provides an opportunity for a Jew
to connect and relate to G-d's essence. The realization that this
opportunity exists generates true Simcha in the performance of all the
Mitzvos. "In addition, however, since simcha must be internalized (to
the point where the joy brings the individual to sing, dance, move his
entire body, his hands and his feet), an attempt should be made to tie
the observance of Torah and mitzvot to objects that naturally produce
simcha. For that reason, though there were ample spiritual and
philosophical reasons for simcha on the Jewish holidays, rather than
rely on these influences, the Torah commanded that every Jew bring peace
offerings (that were eaten later by him and his family), and drink wine
on the festivals. The Talmud explains this principle, saying 'Real
simcha is enjoyed when feasting on sacrificial meat. Real simcha is
enjoyed when drinking wine.'

"Similarly, though Torah study in general produces Simcha, it is
necessary to find an object of study which itself naturally produces
simcha. Hence, in these three weeks which are associated with the
destruction of the Temple and also the Messianic redemption, it is
appropriate to learn texts which concern themselves with the Redemption
and likewise with the structure and measurements of the Temple. The
study of these texts (and the realization of the dearness of the
Messianic Redemption which will result) will evoke genuine simcha. The
fusion of the study of Torah and performance of the mitzvot with the
quality of Simcha will hasten the coming of Moshiach and the re-entry of
the Jewish people into the land of Israel."

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                          THOUGHTS THAT COUNT
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Rabban Gamliel used to say: "Make His will your will, so that He may
fulfill your will as though it were His will. Set aside your will for
His will, so that He may set aside the will of others before your will."
(Ethics 2:4)

This teaching conveys a fundamental lesson: Each of us has the ability
to remake G-d's will, as it were, to arouse a new desire on His part. To
apply this principle: A person might think that since it is G-d's will
that we are in exile, we should resign ourselves to the situation.
Nothing is further from the truth. G-d is anxiously waiting for us to
arouse a new will on His part. He is waiting for us to motivate Him to
bring the Redemption.

                       (The Lubavitcher Rebbe, Parshas Masei, 5744)

                                *  *  *


Hillel Said: "...Do not condemn your fellowman until you have stood in
his place. (Ethics 2:4)

One should never criticize his fellowman until he establishes a
commonalty with him. Even when a person's conduct seems worthy of
reproof, one should not talk to him with a condescending attitude. By
focusing instead on the essential connection which all men share, we can
nurture the positive qualities in others and enable them to surface.

                            (Sichot Kodesh, Parshas Vayakhel, 5752)

                                *  *  *


He also saw a skull floating on the water. He said to it: "Because you
drowned others, they drowned you; and ultimately those who drowned you
will themselves be drowned." (Ethics 2:6)

This refers to Pharaoh's skull, who was drowned in punishment for having
Jewish boys drowned in the Nile. When Hillel saw Pharaoh's skull, he
realized that this was an extraordinary phenomenon and contemplated it.
Why did G-d cause this to happen? The fact that Hillel learned a lesson
from the skull and shared it with others enabled the skull to come to
eternal rest after thousands of years of drifting on the waters. This is
why "he said to it." Hillel made his statement for the skull's benefit.
Once the skull had communicated its lesson, it had fulfilled its purpose
and could rest.

                                        (Sichot Parshat Emor, 5744)

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                            IT ONCE HAPPENED
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During the period of Roman rule in the land of Israel, the great Sage
Rabbi Abahu was the leader of his generation. He was respected not only
by his fellow Jews, but by the Roman rulers, including the emperor
himself. Rabbi Abahu often the invited guest and valued advisor of the
Roman emperor. Whenever he would enter the royal palace, singers would
be stationed at the entrance to laud his praises in song.

Rabbi Abahu had every reason to hold himself in high regard, but, in
fact, he is remembered for his extreme humility.

A very handsome and wealthy man, he was so self-effacing that it is
written that it was hard to find his like, even in that generation of
tremendous Torah giants. A number of instances are noted in the Talmud
which illustrate his remarkable traits.

At that time, it was customary for the Sages to address the masses with
the aid of an interpreter. Rabbi Abahu would speak in a terse,
abbreviated Hebrew, and his interpreter would expound on the ideas in
great detail, simplifying them so that the thoughts were accessible to
all.

One day Rabbi Abahu's wife and the wife of the interpreter had an
argument. In the heat of the angry exchange the interpreter's wife
blurted out, "What does my husband need your husband for?! He's just as
great a scholar any day, and he is perfectly capable of teaching Torah
without your husband's paltry contribution!"

Rabbi Abahu's wife was shocked and deeply insulted, for her husband was
known as one of the outstanding Sages of the era. Not wanting to argue
further, she walked away without replying, but she was seething inside.
That night Abahu noticed that his wife was not her usual self. "What is
wrong?" he asked her. She told him the whole story of her encounter with
the interpreter's wife, sure he would be upset at the woman's rude and
coarse remarks. Perhaps he might even want to hire a different
interpreter. "Is that a reason to be so upset?" he asked her. "And even
if she was speaking the truth, her husband and I both have the same
goal. We are both teaching, not for our own honor, but for the honor of
Heaven." Rabbi Abahu was so great that his own personal honor had no
meaning to him.

Once, it was necessary to choose a new Rosh Yeshiva (spiritual leader
and chief instructor of the Torah academy) for the great yeshiva in
Caesaria. On account of his great scholarship and remarkable personal
qualities, the Sages wanted to appoint Rabbi Abahu but he refused the
honor, suggesting instead Rabbi Abba, a poverty-stricken sage who lived
in the city of Acre. Rabbi Abahu hoped that with the appointment to the
honored position of Rosh Yeshiva, the poor man's financial hardships
would be lifted. In making his recommendation Rabbi Abahu said, "Rabbi
Abba is the most humble man I know. I cannot even compare to such a
man!"

It happened once that Rabbi Abahu and Rabbi Chiya bar Abba were visiting
the same town. Every evening they would meet to discuss Torah thoughts,
and afterward Rabbi Chiya would walk Rabbi Abahu home, as an indication
of respect. That Shabbat they decided to deliver their discourses at
different study halls.

Rabbi Abahu spoke about Aggada, the stories of the Torah, while his
colleague spoke about Jewish law. Many people attended both lectures,
but when they heard that Rabbi Abahu was speaking about Aggada, they
left Rabbi Chiya and swarmed to hear Rabbi Abahu. When Rabbi Chiya
realized what had happened, he was crestfallen.

Word of Rabbi Chiya's reaction reached Rabbi Abahu and he at once set
out to the lodging of his colleague. "The people came to my lecture only
for one reason, and I will illustrate it with a story," began Rabbi
Abahu. "Once, two peddlers came to the same town. One was selling
precious stones, while the other was selling all sorts of household
miscellany. The second man had so many customers he couldn't keep up
with the demand, while the man selling the precious stones sold nothing.
Was it because his wares were unworthy? No, the deficiency was entirely
on the part of the customers. Not only did they lack the money to
purchase jewels, they didn't even have an understanding of the value of
gems. Common household items were all they knew about.

"You and I have come to a town where there are very few learned people.
The majority find it easier to listen to the stories of the Aggada
(without even realizing that they understand very little of them). So,
you see, it isn't that they prefer my discourse to that of my learned
colleague, they just find the topic more compatible with their
unsophisticated level of understanding." After Rabbi Abahu spoke to him
in this consoling manner, Rabbi Chiya felt somewhat better, but Rabbi
Abahu sensed that he remained unconvinced. As a further indication of
his esteem, Rabbi Abahu changed the usual order and accompanied Rabbi
Chiya to his residence, to show the great honor in which he held him.

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              END OF TEXT - L'CHAIM 978 - Matos-Masei 5767
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