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                         L'CHAIM - ISSUE # 985
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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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        August 31, 2007         Ki Savo            17 Elul, 5767
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                            by Naomi Zirkind

The Baal Shem Tov taught that from everything one sees or hears, he can
derive a lesson regarding the service of G-d.*

My family recently had an experience from which we were able to derive
some wonderful lessons.

Friday afternoon, a few hours before Shabbat, our electricity suddenly
went out. I called the electric company to report the outage. Some time
later employees from the electric company came, did some work on a pole
near our house, and left. To our dismay, the electricity was still not
working. Looking outside, I saw a tag attached to the pole stating, "Bad
Transformer." I was certain that workers from the electric company would
come back to fix the problem, and we continued our preparations for
Shabbat.

As part of our preparations, we turned on all lights and electrical
appliances that we wanted to be on during Shabbat. (It is forbidden
according to Jewish law to to turn on lights or electrical appliances
once Shabbat has started.) I must admit that it was rather peculiar
walking around the house turning on lights and yet no lights going on.

We completed our preparations for Shabbat and my daughters and I lit
Shabbat candles. Slowly, the house grew darker and darker as night
descended. In the meantime, a few trucks from the electric company had
arrived.

In the house, it was completely dark except for the light from the
Shabbat candles. My husband and children came home from the synagogue
and we began the Shabbat meal in near darkness. We had just finished the
soup when, all of a sudden, the house was filled with light! The new
transformer was functioning! The contrast between the darkness and the
sudden light was astounding.

In many Jewish teachings, darkness and night correspond to exile, while
light and day correspond to the Redemption, the Messianic Era.

During the exile, peculiar things occur: People perform command-ments,
mitzvot, i.e., turn on lights, with seemingly no effect. To our eyes, it
doesn't seem to matter if we do the mitzva or not - there is no apparent
increase in light. However, when the transformer is replaced, and the
exile is transformed into Redemption, the effects of all of our actions
will become apparent. All those "light switches" that were turned on
during the blackout will now create a brilliant light.

The Lubavitcher Rebbe stated on numerous occasions that everything is
ready for the Redemption. The Rebbe even used the analogy of a table
being fully set with all of the food and delicacies of the Messianic
feast.

I now understand this better as I recall how it was at our Shabbat meal
in the dark. It was actually Shabbat already. We were already sitting at
the table, wearing beautiful clothing, enjoying special food, singing
Shabbat songs. The only thing missing was the light that would show us
how breathtaking the scene truly was.

But, as our Sages state, "G-d's salvation comes in the blink of an eye."
In an instant, the transformer will be installed that will turn darkness
into light, with all of our good deeds brilliantly illuminating our
surroundings.

We are the workers. We are in the process of replacing the transformer
through our mitzvot and good deeds. In one instant, the replacement will
be complete, and the world will be filled with the light of the true and
complete Redemption.

* This Shabbat is  the birthday of the Baal Shem Tov

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Ki Tavo, contains the mitzva of bikurim,
first fruits. The bikurim had to be of the finest fruits that were
produced in the land of Israel, the first to mature in a particular
season, and they were brought to the Holy Temple in Jerusalem before
their owner was permitted to enjoy the rest of his bounty. By bringing
the bikurim, a person expressed his thanks to G-d for His blessings.
Unlike other offerings that were burned on the altar, the first fruits
were given to the kohen (priest) for his own consumption.

We must always remember that all abundance comes from G-d. Our crops
yield fruit not because of our merit or because of our labors, but
solely due to G-d's blessing.

The farmer invests a great deal of effort before seeing results. He must
plow the earth, sow his seeds, and carefully nurture his saplings. Yet,
when all these labors are done, he takes those fruits and elevates them
to the realm of holiness. The farmer knows that it is G-d's blessing
which causes the tree to bear fruit. Accordingly, the very best of his
produce rightly belongs to Him.

The bikurim, having been elevated, are given to the kohen to be eaten as
part of his Divine service.

From this we learn that a Jew must serve G-d not only when he prays or
learns Torah. A Jew serves G-d throughout the day, even when engaged in
as mundane an activity as eating! True, such service involves a great
deal of preparation, but the reward is commensurate with the effort.

The principle behind the mitzva of bikurim may be applied even today,
when the Jewish people are in exile. This is true even outside the land
of Israel and even on a regular weekday!

We do so by acknowledging that all our wealth and possessions come
directly from G-d and by utilizing all that G-d has blessed us with for
holy purposes. In this manner the Jew can turn even the simplest object
into a medium for holiness. When we thank G-d for everything He gives
us, all of our actions are transformed into a Divine service.

In the times of the Holy Temple, a blessing was recited when the bikurim
were brought asking G-d to allow us to joyfully perform the same mitzva
the following year. Likewise, whenever we utilize G-d's gifts according
to His dictates, it brings down Divine blessing so that in the future,
too, we will merit to enjoy them with gladness and rejoicing.

                   Adapted from Likutei Sichot of the Rebbe, vol. 2

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                             SLICE OF LIFE
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                              "Hey, Jew!"
                          by Rabbi Tuva Bolton

Every Friday afternoon I set up a small table in a large artsy outdoor
market in Tel Aviv (on Nachat Benyamin Street). I bring three pairs of
tefilin that I bought specially for the purpose, and help Jewish boys
and men to put tefilin on.

To some I say "Yedidi (my friend), come put on Tefilin" to others I
replace the first word with "Achi" (my brother) and others I call,
"Yehudi" (Jew).

Jewish boys and men from all walks of life, dispositions and countries
of origin agree to put on tefilin. This includes Jews who only put on
tefilin for their bar mitzva, Jews who have never put on tefilin and
Jews who do not have the slightest idea what tefilin are.

One cold, windy Friday I yelled out to a fellow that passed me by,
"Yehudi (Jew) come put on tefilin!"

Usually people either smile and refuse or smile and agree but this
fellow stopped, turned to me and gave me a look that shot a shudder down
my spine.

At first I was almost sure he was going to punch me. His small mustache,
slick long black hair pulled into a pony tail and long black leather
jacket filled with his muscular frame gave the frightening impression
that he meant business.

To my great relief he looked away and resumed walking. (The only other
time I had such a feeling of fear was one time in the U.S.A. when some
skin-head tried to make trouble and local passers by stepped in.) But,
thank G-d, it was all over.

But it wasn't.

Several seconds later I was looking in the other direction, encouraging
people to put on tefiln, when suddenly I turned and there he was
standing almost on top of me. He put his face in mine and said
menacingly, "What did you call me?"

"Ehh?" I answered. He had caught me by surprise.

"Before, when you called me; what did you call me?"

He was sort of shaking and I, hoping he was normal and just misheard me
the first time, mustered up a smile and, answered.

"I said 'Yehudi (Jew), come put on tefilin' ... I called you
Yehudi...Ye-hu-di"

His eyes filled with tears and he said, "That's what I thought. You
called me 'Jew.' You're right... I am a Jew. No one ever calls me that."
And he removed his leather coat and stuck out his arm so I should put
tefilin on him.

The call to put on tefilin had touched his essence, his Jewish soul.

    Rabbi Tuvia Bolton is assistant dean of the Ohr Tmimim yeshiva in
    Kfar Chabad, Israel. From ohrtmimim.com

                                *  *  *

                           An Answered Prayer


This story can serve as inspiration during this High Holiday season.

A certain Lubavitcher chasid who lives in Israel is always very careful
with his tefilin. If someone wants to borrow the tefilin, he only agrees
if they are used within eyesight. The reason for this "policy" is that
the chasid wants to make sure that his tefilin are treated with the
respect befitting such a holy object.

One time, a friend prevailed upon the chasid to lend his tefilin, saying
that he would for sure return them to him. Going against his "custom" of
not lending out his tefilin, the chasid warily agreed.

Sure enough, the person who borrowed the tefilin left them for a few
moments in the back of his car and, of course, they got stolen. When the
chasid found out about it, he was devastated. The person who borrowed
the tefilin offered to buy new ones, but that wasn't what was really
upsetting the chasid. He was heart-broken that he had no idea in what
kind of place or condition his tefilin were. He had always been very
careful about giving proper respect to his tefilin and never leaving
them in a place that was inappropriate.

The evening the tefilin were stolen, at midnight, a Lubavitcher chasid
in a different part of the city was finally on his way home. He pushed
the elevator button to go up to his apartment and then he had an
irresistible urge to stop in the garbage room that was right next to the
elevator. Normally, he only went into the garbage room when he had to
bring his family's trash. How strange, having an urge to go into the
garbage room, he thought to himself. But he went in, and there, on top
of the first garbage can, was a beautiful velvet tallit bag and tefilin
bags. He took the holy objects straight up to his apartment and as soon
as he was in his house, he looked inside to see if he could figure out
to whom they belonged to.

Inside the tallit bag was a prayerbook with a name and phone number.
Should he call so late at night?

The "finder" decided to call and the phone was picked up on the first
ring. He identified himself and then said that he had found a tallit and
tefilin with this name and phone number.

The owner could not contain his excitement. "But tell me, how and when
did you find them?" he asked.

"I found them just a few minutes ago, at midnight. They were actually in
the garbage room in our apartment building. I had no reason to go into
the garbage room, but as I passed by, something pulled me to go inside
and so I did."

The owner said, "You should know, that I was so distressed the entire
day over the loss of my tefilin, but I was especially horrified over the
thought that perhaps they were in some trash can or garbage heap
somewhere, discarded by the thief. At midnight, as I was getting ready
for bed, I cried out from my heart, "G-d, You know that I have always
been careful about the mitzva (commandment) of tefilin and especially
about making sure that my tefilin were always in a respectful, clean
place. Please, even if I am never to get my tefilin back, at least let
it be that they shouldn't be in some unclean place."

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Yehuda and Estee Stern recently arrived in Johannesburg, South
Africa, where Rabbi Stern will serve as Associate Rabbi at the Sydenham
Shul. Rabbi Zvi and Chayale Hershcovich are moving to Stavropol, Russia,
where they will be establish a new Chabad House to serve the local
Jewish Community.

                             New Buildings

Chabad of Washington University in Seattle recently purchased a 5,000
sq. ft. facility to better serve the needs of the Jewish students and
faculty at the university. Chabad of Naples, Florida, is moving into a
2,700 sq. ft. center that will house a synagogue, Hebrew school
classrooms and offices.

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                            THE REBBE WRITES
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The Mitzvo of Bikkurim (First Fruits) in all its details is at the
beginning of the Torah portion Sovo.

By way of introduction: The First Fruits became due only after the
conquest of the Land of Israel, and after its subdivision among the
Tribes, and after the "House of G-d" was established. It would therefore
seem more appropriate to introduce the Mitzvo of Bikkurim with words
similar to those we find at the end of the preceding Sedra: "And it
shall come to pass when HaShem, your G-d, will choose to set His Name
there, in the land," etc., not as it is introduced here with the words
"When you come into the land," which seemingly focuses attention on the
day of entry into the land.

However,  the idea is to emphasize that immediately upon coming into the
land, you should become aware that the ultimate purpose is that "You
should take of the first fruits," etc., as Bikkurim to HaShem. Thus, all
your actions from that day on, and until the actual bringing of
Bikkurim, will be permeated with the spirit of the Mitzvo, making all
the intervening days a period of preparation for the actual fulfillment
of the Mitzvo of bringing Bikkurim, although it will take place many
years later.

In other words, briefly: The idea of Bikkurim is that the Mitzvo begins
with "coming into the land," when one begins his daily labor, "Six days
shall you labor, plant your field and prune your vineyard," cultivating
the soil (mineral). Then, after the preparatory activities of tilling,
planting and pruning, comes the harvest of grain and fruit (plant life),
of which the first and choicest are designated as First Fruit for
HaShem, and they are taken up, together with offerings (animal) to the
Beis Hamikdash, where the bearer of the Bikkurim (man, "the speaker")
recites in a loud, clear and joyous voice the Declaration of Bikkurim,
as detailed in the portion.

In the words of the Rambam:

"The men of all the small towns of the Ma'amad (district) gather in the
main town of the district... for "the greater the gathering, the more
glory to the King"... The appointed leader of the gathering calls out,
Arise, let us go up to Zion, unto HaShem our G-d; and the ox (for a
Peace-offering) goes before them. . . the flute is played before them,
and they walk all the way and recite, "I rejoice when they say to me,
Let us go to the House of HaShem....

"When they all enter the gates of Jerusalem, they begin reciting, Our
feet are standing within your gates, O Jerusalem.... When they reach the
Temple Mount, everyone takes his (fruit) basket on his shoulder, and
they recite, Praise HaShem, praise G-d in His holy place up to (the end
of the psalm) Let every soul praise HaShem...

"When they reach the Azarah (Temple Court) the Levites sing the song, I
will exalt You, HaShem, for You have lifted me up,..."

Such is also the order of man's everyday service to his Creator:

After awaking from sleep, during which a person is like an inanimate -
yet the soul and body should have been refreshed and invigorated for
Avodas HaShem - one must rise from one's sleep, "immediately, with
alacrity, to serve the Creator." Then one begins to grow ever higher
through the fulfillment of the Creator's commandments, such as washing
the hands, reciting the morning blessings, etc., in preparation for the
Morning Prayer, with its four stages: Hodu, Psukei dizimra. Shema and
the Amidah.

Then one goes on to carry out the Divine edict, "and conquer (the
world)," going about one's worldly affairs in the manner of "All your
actions shall be for the sake of Heaven" - actions that involve all four
categories of Creation (inanimate, vegetable, animal and man), the world
all around, which one accomplishes with the aid of one's "animal soul".
Thus, one attains the complete fulfillment expected of the "chosen
creature" by "creating an abode for Him, blessed be He, in this lowest
world," which is the ultimate purpose and fulfillment of the whole
created order. All this also brings closer the true and complete Geulo
through Mashiach Tzidkeinu...

        From a letter for Rosh Hashana 5744. Full text available at
                                           www.sichosinenglish.org.

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                                CUSTOMS
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                      What is the Jewish calendar?

The Jewish calendar is calculated according to the moon - lunar - cycle.
The Jewish calendar runs in 19 year cycles. There are 7 leap years in
the 19 year cycle. The leap year has an extra month added known as "Adar
II." It is the month immediately preceding Nissan, the month in which
Passover falls. In this way, Passover always occurs in the spring. This
coming year is a leap year.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat is the 18th of Elul, which is a festive day on the Chasidic
calendar, for it is the birthday of the founder of Chasidut in general,
Rabbi Yisrael Baal Shem Tov and the founder of Chabad Chasidut in
particular, Rabbi Shneur Zalman of Liadi (the Alter Rebbe).

The birthday of a Tzadik, a righteous person, has a strong connection
and a profound effect on the month in which the birthday occurs. The
number 18 is written out with the Hebrew letters which spell the word
"chai," meaning "alive."

Chasidut adds life and vitality to the observance of Torah and mitzvot.
Thus, the month of Elul in which the birthdays of these two great
Tzadikim takes place gains extra vitality and strength. And the special
theme of that particular month also gains vitality.

The special service of Elul, the additional prayers, charity, and Torah
study are all enfused with an extra measure of vitality. By studying the
teachings and the ways of the Baal Shem Tov and the Alter Rebbe we can
approach our service to G-d with greater enthusiasm.

The month of Elul is a time of reflection. We know where we came from,
what our past contained. The question now is, where are we going? How is
the approaching year going to be different from the year that is coming
to a close?

One way we can assure that the year will be different is by taking the
"chai," the life and liveliness of Elul with us throughout the year. By
adding spirit, joy, enthusiasm and "chai-ut" to our mitzvot and Jewish
studies, we will surely hasten the time of a return to life and eternal
life that we all await, for ourselves and our loved ones, in the
Messianic Era.

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                          THOUGHTS THAT COUNT
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Ben Azzai ...would say: "Do not regard anyone with contempt, and do not
reject anything, for there is no man who does not have his hour, and
nothing which does not have its place." (Ethics 4:2)

Even a mortal architect strives to ensure that every part of the
building he designs is functional. This tendency has its source in the
creativity of G-d Himself. Every particle which He creates exists for a
purpose; there is a specific divine intent which cannot be completed
without it.

                                               (Talmud Shabbat 77b)

                                *  *  *


Ben Azzai says: "Run to [perform even] an easy mitzva, and flee from
transgression; for one mitzva brings about another mitzva, and one
transgression brings about another; for the reward of a mitzva is the
mitzva, and the recompense of a transgression is a transgression."
(Ethics 4:2)

On a simple level, the mishna is teaching us a lesson in causality;
fulfilling one mitzva will make it possible for us to fulfill others.
This phrase, however, also has a deeper meaning: Every mitzva leads to a
tzavta (connection) with G-d.

                        (Likutei Amarim of the Maggid of Mezeritch)

                                *  *  *


Rabbi Yishmael his son said: "[A judge] who refrains from handing down
legal judgments [but instead seeks compromise between the litigants]
removes from himself enmity, theft, and [the responsibility for] an
unnecessary oath; but one who aggrandizes himself by [eagerly] issuing
legal decisions is a fool, wicked and arrogant." (Ethics 4:7)

In a business dispute, the ability to accept compromise is important,
for it demonstrates that an individual is able to see beyond his own
position and make concessions for the sake of another person. There are,
however, certain matters, such as Jewish education and Torah law, where
compromise must be avoided. For the Torah is eternal, G-dly truth -
containing absolute values that must not be mitigated by human notions
of right and wrong.

                              (Likutei Sichos, Vol. XX, p. 356-357)

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                            IT ONCE HAPPENED
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The month of Elul was drawing to a close. Everyone was getting ready for
Yom Tov, and the "scent" of the High Holidays was already in the air.
The marketplace was overflowing with all kinds of merchandise and
produce, including the special fruits that are traditionally eaten on
Rosh Hashana like pomegranates.

The Jewish section of town was bustling with activity as homes were
swept from top to bottom and new clothes were fitted and sewn. At the
same time it was serious business, as residents prepared themselves
spiritually for the coming year. More attention was paid to praying with
a minyan, refraining from gossip and in general, improving behavior.

Inside the Baal Shem Tov's study hall the final preparations before Rosh
Hashana were also underway. Prayers were recited with increased
devotion, and all thoughts were focused on returning to G-d in
repentance.

One evening, a few days before Rosh Hashana, the Baal Shem Tov's
disciples were getting ready to pray the evening service. All that was
missing was the Baal Shem Tov himself, who had yet to arrive. At
precisely the appointed hour the Baal Shem Tov entered the study hall,
but instead of opening his prayer book he remaining standing, lost in
thought.

Of course, no one dared mention that it was time to pray. The minutes
ticked by and still the Baal Shem Tov seemed distracted, as if he were
in another world. His holy face was suffused with intense emotion.
However, the Baal Shem Tov's students were already used to such things.

When the Baal Shem Tov suddenly roused himself almost an hour later and
opened his prayer book, his countenance was virtually shining with joy.
That evening, the Baal Shem Tov prayed with unusual intensity and
longing. It was obvious that something of very great magnitude had
occurred.

After the service the Baal Shem Tov explained:

"Not very far from here," he began, "lives a Jew who grew up in a
traditional Jewish home. But as he grew older, he began to associate
with the local peasants. Slowly he abandoned the Jewish path till he was
virtually indistinguishable from the gentiles and completely estranged
from his roots.

"Many years passed. The man left the province where he was born and went
to live in a totally non-Jewish environment. As time passed, he forgot
everything about the Jewish way of life, its prayers and its customs.
Before he knew it 30 years had elapsed.

"Tonight," the Baal Shem Tov revealed, "this Jew happened to be visiting
a Jewish town on business. As soon as he entered the village he could
sense the commotion, and this aroused his curiosity. When he asked a
passer-by what was going on the man answered, 'Everyone is getting ready
for a holiday we call Rosh Hashana. According to Jewish tradition, it is
the day on which man was created and the whole world is judged.'

"For some reason this explanation struck a chord in the heart of the
assimilated Jew. Maybe it was the exclusionary 'we' that emphasized the
huge chasm that separated him from his brethren, or perhaps the mere
mention of the Day of Judgment. In any event, the man's soul was
inexplicably awakened, and he was flooded with memories of his
childhood.

"As he wandered through the marketplace he was suddenly stricken by the
horrifying realization that he had exchanged a life rich in meaning for
an empty existence. At that moment he looked up, and was surprised to
find himself standing outside the main synagogue. By then it was almost
dark, and people were arriving to pray the evening service.

"The man was seized by an overwhelming desire to join them, but he was
also embarrassed by his non-Jewish appearance. In the end the urge to
pray won out, and he went into the women's section and hid behind the
curtain.

"As the cantor chanted the words 'And He atones for sin...' a shudder
passed through the man's body. How he wished to pray, but the words were
long forgotten. Tears streamed down his cheeks. When the last congregant
had gone home he couldn't bear it any longer and burst out crying.
'Master of the universe!' he wept. 'I know there is no greater sinner
than I, but I also know that You are merciful and full of
loving-kindness. Heavenly Father, forgive me my transgressions and I
will sin no more. I wish to return to You and live as a Jew. Please
accept my prayer and do not turn me away!'

"The man's heartfelt repentance caused a great commotion in the
celestial realms," the Baal Shem Tov explained, "and his prayer ascended
to the very Throne of Glory. In fact, it was so powerful that it brought
along with it many other prayers that had been waiting hundreds of years
to ascend.

"When I sensed what was going on in the man's heart," the Baal Shem Tov
concluded, "I decided to wait for him to pray so I could join him.
Tonight's service was delayed so we could merit to pray with a true
penitent..."

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                            MOSHIACH MATTERS
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Your sun shall set no more, Your moon no more withdraw; For the Lord
shall be a light to you forever, And your days of mourning shall be
ended.  And your people, all of them righteous, Shall possess the land
for all time; They are the shoot that I planted, My handiwork in which I
glory. The smallest shall become a clan; The least, a mighty nation. I
the Lord will speed it in due time.

                                (Haftara Ki Tavo - Isaiah 60:20-22)

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                END OF TEXT - L'CHAIM 985 - Ki Savo 5767
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