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                         L'CHAIM - ISSUE # 1026
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                           Copyright (c) 2008
                 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 27, 2008            Korach           24 Sivan, 5768
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                         The Firefly Technique

Surely you've seen fireflies. If you've ever captured one, you know how
delicate and fragile they are.

The firefly phenomenon is called "bioluminescence." It means "life
lighting" or "light from life." Fireflies have a gene that activates a
bioluminescent light. The light source is called lucifern.

Recently, scientists have discovered that lucifern can be used to
trigger cancer cells to kill themselves, or at least to track how
effective a treatment really is. Photodynamic therapy, as it's called,
operates thus: skin cancer cells are treated with a photosensitizer,
then exposed to light, such as a laser. The light, striking the
photosenitizers, triggers production of active oxygen that can destroy
diseased cells.

For illness deeper in the body, the "firefly technique" works, because
the luciferase gene is implanted in the cancer cells. There's no need
for an outside light source - the luciferase gene causes the light to be
generated within the tumor cell itself, and the disease in a sense burns
itself out.

The technique is still in development and needs testing, but it's a new
approach to treatment.

There's a lesson we can learn from this scientific advance.

(G-d forbid anyone should get cancer, and may anyone suffering from that
or any disease have an immediate recovery.)

But, we can use the metaphor of cancer to describe a condition that
needs to be healed on the spiritual level. For cancer is an unregulated,
uncontrolled growth. Thus, it metaphorically relates to desires and
appetites that, the more we indulge in them, the more they consume us.

Often, once we've triggered the appetite, whether for food or a "rush"
of excitement, we can't stop. Even something beneficial in proper
degrees, such as a "runner's high," can become harmful, an obsession.

The cure, we learn from photodynamic therapy, is light. And light is an
analogy for Torah. The way to control, to kill the unregulated,
uncontrolled growth of our appetites - physical, emotional, even
intellectual - is to study Torah.

However, the "firefly technique" teaches us more, something critical for
the success of our spiritual photodynamic therapy. For when the illness
is on the surface, then the study of the revealed parts of Torah
suffices. A spiritual tumor that has not penetrated deep within the body
can be treated with a study of the "revealed" parts of Torah.

But when the spiritual tumor has penetrated, then we need a photodynamic
therapy that can also penetrate deep within us, indeed, that can be
absorbed into the "diseased" cells and destroy them from within.

Chasidic philosophy is characterized as the inner teachings of the
Torah. Chasidism penetrates deep in our spiritual beings, revealing the
inner light, the inner meaning in the revealed elements of Torah. Thus,
in order to cure the deeper spiritual "illness," to generate the light
from within the spiritual "tumor" itself (so it destroys itself), we
need to increase our study of Chasidic philosophy - the spiritual
"firefly technique."

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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Everything in this week's Torah portion, Korach, seems to be centered
around the concept of priesthood.

The portion begins with the challenge of Korach against Aaron the High
Priest. It concludes with the gifts the Jewish people are obligated to
give to the kohanim (priests).

Priesthood, it appears, is an important element in our service of G-d,
with Korach symbolizing those negative forces that seek to impede our
spiritual progress. Kohanim are distinguished by their total devotion to
G-d; indeed, the Torah tells us that "G-d is their portion." Therefore,
when a Jew gives the kohanim the special offerings enumerated in the
Torah he is, in effect, making that offering to G-d.

These gifts express the willingness of every Jew to dedicate himself to
the service of the Creator, according to the principle, "All the best
parts belong to G-d."

A Jew must reserve for G-d only the very best of whatever he possesses -
even if this goes against his nature. Although without the Holy Temple
(may it be immediately rebuilt) we cannot fulfill these mitzvot in the
literal sense, the principle of utilizing only our very best for holy
purposes applies in every place and in all circumstances.

The best portion of our material and spiritual wealth (time and energy)
are to be reserved for the "kohen" that exists within - the holy Jewish
soul - to G-d and to His Torah. "Best," as it applies to the hours of
the day, is synonymous with "first."

As soon as the Jew opens his eyes in the morning he says "Modeh Ani,"
thanking G-d for restoring his soul. Then, before he begins his workday,
he climbs the rungs of prayer and studies the Torah's Divine wisdom.
Laying down this firm foundation is what guarantees the Jew success in
his more mundane daily pursuits.

Korach's argument challenged this concept. "Is a tallit (four-cornered
garment) that is entirely blue required to have tzitzit?" he and his
followers demanded sarcastically of Moses. "Does a house full of holy
books still need a mezuza on the door post?"

If every Jew is holy by virtue of his G-dly soul, Korach claimed, the
Divine Presence already rests among the Jewish people - and it is
therefore unnecessary to dedicate the "best parts" for holy purposes.

Moses' answer, however, was clear and unequivocable. A Jew must not
content himself with the innate holiness with which he is born, but must
always strive to attain higher and higher levels of spirituality.

Yes, the all-blue tallit does require tzitzit, and the room full of holy
books still needs the extra measure of holiness of the mezuza.

May we speedily merit the fulfillment of "all the best parts belong to
G-d," with the rebuilding of the Holy Temple.

                   Adapted from Likutei Sichot of the Rebbe, Vol. 4

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                             SLICE OF LIFE
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                     The Process of Painting a Life
                            by Sarah Horwitz

Art is often described as a form of self-expression, yet art can also
transcend the self.

If you had pressed me on the subject ten years ago, I would have simply
said I was painting about that which I could not name.

Then, one summer evening, I landed in a class on a book called Tanya -
the teachings of the first Lubavitcher Rebbe, Shneur Zalman of Liadi. My
friend, Esther (a pseudonym) suggested that I go. Years ago, we had met
as teens. We were art students and shared predilections about many
things. We also had some similar quirks.

Years ago on a chilly, gray New York day, we sprang from her apartment
in baggy attire and running shoes and raced through Central Park in the
pouring rain. We ran, laughing all the way to the Museum of Modern Art
on West 53rd.

Drenched and sweaty, we entered the museum and examined the art in
tandem. Insignificant puddles formed at our feet while fashionably
suited and hatted matrons eyed us warily. Our focus was pinpointed on
becoming a part of the next generation in art. The unspoken irony of our
soggy presence in the museum was quite comical to us.

That was then.

Soon Esther started to become Torah observant. The long skirts were a
different look and actually quite becoming, but there were many other
changes, too. I thought it was just a passing phase like the cottage
cheese with pineapple rings we ate almost daily for about a year.

A number of years and a few milestones in each of our lives later, we
were both living in the same city. Esther talked me into coming to a
farbrengen, a gathering, of women at her house. A lot was going on over
there that I didn't fully understand.

I took it in stride that Esther was keeping Shabbat, kosher, covering
her hair - it had nothing to do with me - until she pointed out that I
seemed to have an intellectual curiosity about almost everything except
Judaism. She challenged me to explore Torah... maybe just a little.

Next, Esther called several weeks in a row on Friday afternoons to say
something like: "Six-oh-two! Light and say the blessing!" Then - click -
she'd hang up.

She hit a nerve at the right place and at just the right moment. I got a
little bit curious, which brings us back to the summer evening Tanya
class.

That night, Rabbi Meir Chai Benhiyoun, Chabad Rabbi of the Gold Coast,
Downtown and Lincoln Park in Chicago, was speaking about making a space
within ourselves, emptying our ego and becoming a vessel in order to
become a conduit for something greater.

That is it! The rabbi is putting words to the secret about art, yet
clearly, it isn't a secret at all. In that moment, I knew I had found
truth, or, rather, it had found me. This is how my adventure of teshuva
- returning to Torah - began. My search for G-d had been going on in my
painting for years even though I hadn't realized it.

The intuitive process of emptying my ego had resulted in expressing awe
- not of nature itself, but of the force beyond nature in my paintings:
Wild flames blaze in the midst of a calm sea; past and present moments
coexist; water is everywhere and one reality opens up to reveal a place
higher in the heavens.

Yes, I had been making space within myself rather than expressing
myself. Now I can say it: From a starting point of hard-earned
inspiration, I listen for G-d as I work.

Inhaling observations from many sources is a part of my creative
process. A spectacular cloud formation; a myriad of muted colors in the
woods; a memory of unusual trees from a dream or reflections in a
raindrop might inform my art.

The counterpoint, or exhale, is an exercise in knowing what to let go of
in order to reach a higher place. Life often presents situations where
giving in is a difficult and wise choice. Likewise, there are times when
letting go of a favorite part of a painting can yield a surprisingly
powerful result.

To share an example, in the painting titled "Yom Echad" or "First Day "
(shown at left), three lush gladiolas were hovering in front of the
cloud explosion: Deep orange blossoms stretched up toward the left; Rich
butter-yellow flowers curved upward in the center; Vivid crimson blooms
extended toward the right.

Visitors to my studio at that time thought the painting was completed.
The juxtaposition of deep space, explosion and flowers created a visual
poetry about the awesomeness, fragility and beauty of creation.

Still, after the initial "wow," I longed for the painting to be
intriguing in a deeper, subtler manner. Reluctantly at first, I
concealed the beauty of the flowers within the clouds.

In the completed work, the flowers pulse from within the painting though
only unrecognizable hints of them are visible. This is an example of how
tzniut, the Torah value of modesty and humility, can inform and
enlighten all aspects of life in an expression of refinement.

Art is a journey with many choices to make moment to moment. Carefully
selected parameters are the wings for traveling with intent. In life, it
is the same. Torah shows us the way to climb toward our ultimate purpose
and it helps to remember to inhale and exhale deeply.

    Sarah Horwitz is a painter and writer currently living in Irvine,
    California. She taught Painting, Drawing and Studio Research
    Seminars at The School of The Art Institute of Chicago for ten years
    and has exhibited her work. You can contact her at
    HolyArt613@gmail.com. Reprinted with permission from www.shimona.org

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                               WHAT'S NEW
*********************************************************************
                       Summer Study Opportunities

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For more info, email retreats@shimona.org or call 718-493-2859

                  Hadar Hatorah - June 29 - August 27

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on many different levels. Join anytime or attend the special
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718-735-0250 or  email hadarh@ix.netcom.com for more details.

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                            THE REBBE WRITES
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                    From a letter dated 5730 (1970)

... I trust it is unnecessary to emphasize to you at length that the
Jewish way of life, together with its customs, etc., is not only very
significant in its generalities, but is also significant in all its
details and in the very order and arrangement of matters.

In light of this, it is obvious how truly important are peace and
harmony between a husband and wife, since the mitzvah (commandment)of
making peace between a husband and wife is counted among the mitzvos
whose fruits a Jew enjoys in this world, while the "principal" remains
for the World to Come.

These are mentioned right at the beginning of the Siddur [prayerbook] -
together with the morning blessings, which are recited even before
starting the actual morning prayers.

With this in mind, it will prove somewhat easier to understand that even
if one party were to be completely in the right (or almost completely in
the right), while the other party were to be completely in the wrong (or
almost completely in the wrong), it would still be incumbent upon both
parties to do everything in their power to restore peace and harmony.

Certainly this duty becomes paramount in the case of a husband and wife
who hold prominent positions in the community, as a result of which
other Jews look up to them for example and guidance.

Clearly, an outsider cannot know, nor can he be told, what compelling
reasons there might be for such a situation. The outsider can only
observe and draw his own conclusions, since he will not inquire about,
nor is it possible to inform him of, all the factors and extenuating
circumstances, should there be any. Add to this the fact that it
concerns a couple, both of whom are active in the sphere of Jewish
education.

Moreover, and of course this is also most essential, G-d has blessed you
with children, good children, who require the attention, love and
upbringing of both parents. These children are surely entitled to
receive what is due them from their parents.

Beyond a shadow of doubt, each of you must do everything possible not to
further strain your relationship, but on the contrary, the two of you
must endeavor to strengthen your relationship, restoring it to its full
unity and harmony.

As to the situation itself, namely, who is right and who is wrong, I
cannot, of course, go into this, nor is it necessary in light of what
has been said above. For the important thing, as already stated, is to
strengthen your family ties, this being the overriding consideration.

However, it would be well if the two of you could find a mutual friend
before whom both of you could unburden yourselves in a frank exchange of
grievances.

It is possible that an outsider, who at the same time is a friend, might
see more objectively and find the best way to straighten things out, and
[moreover, do so] as soon as possible, so that once again peace and
harmony may reign in your home.

Hoping to hear good news from you,

                                *  *  *

                      20 Menachem Av, 5726 (1976)


... Moreover (and this is of greatest import, and it also has an effect
on earning a livelihood), it is imperative that peace reign between you
and your wife.

For this to be achieved, it is mandatory that each of you gives a little
and does not insist on always emerging victorious [viz., winning every
argument,] etc.

Having achieved this, you will see the fulfillment of "When husband and
wife merit, the Divine Presence resides in their midst."

May you convey to me glad tidings [with regard to the above].

                                *  *  *

                         2 Shevat, 5715 (1965)


A blessing from G-d must and can be achieved through conduct in a manner
of peace, the vessel that holds and sustains G-d's blessing. Therefore
you must make a supreme effort to achieve Shalom Bayis.

Even if you think that you are in the right, and even when this is
verily so, you should go about achieving your goals in a pleasant and
peaceful manner. Indeed, this is the obligation of a Jew - particularly
a chassid - to act with forbearance.

When you will conduct yourself in this manner, you will meet with
success in all your endeavors.

          From Eternal Joy, compiled and adapted by Rabbi Sholom B.
                           Wineberg, published by Sichos In English

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                                CUSTOMS
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                            What is kabala?

Kabala is from the word meaning "reception." Kabala is the Jewish
mystical teachings received by Moses from G-d, passed on from teacher to
student throughout the ages. The basic book of kabalistic literature is
the Zohar (which means "brightness"), written by Rabbi Shimon Bar
Yochai. A famous 16th century Kabalist was Rabbi Yitzchak Luria (known
as the Arizal), whose teachings were written down by his disciple Rabbi
Chaim Vital. Chabad Chasidic philosophy is based in large part on the
teachings of the Arizal.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This week's Torah portion is Korach. According to the simple reading of
the portion, we see Korach as a wicked person, one who not only fought
with Moses but also encouraged others to quarrel with him, as well. How,
then, is it possible that we call something as holy as a Torah portion
the name of a wicked person?

Chasidic philosophy offers a beautiful explanation of who Korach truly
was and what we can learn from him. The name Korach is appropriate for
the portion because, according to a deeper level of Torah Korach
represents the striving of the Jew to reach the highest spiritual peaks.
Thus, the lesson we learn from Korach is not only a negative one, the
rejection of his approach of strife, but also a positive concept, the
importance of seeking spiritual peaks.

The appreciation of Korach's positive qualities, however, has to be
coupled with the awareness of his negative qualities. This can be
connected with a concept of general significance.

G-d desires that a Jew serve Him on his own initiative, with his own
power. For this reason, the soul descends into this material world where
there is a possibility to err. The intent, however, is that a Jew should
make a positive choice. These qualities are reflected in the narrative
of Korach.

Korach was a clever person who sought to reach the level of High Priest.
Since he had to achieve this level in this world, he had two choices how
to express this holy drive. In practice, he did not choose the proper
approach. However, the lesson, to use one's potentials as prescribed by
the Torah, remains.

The portion of Korach teaches us a practical and applicable lesson; to
quote the Previous Rebbe, "Just as a person must know his faults so that
he can correct them, he must be aware of his positive qualities so that
he can use them in the fullest degree possible." A Jew must realize that
he is not controlled by exile and can strive to reach the highest
spiritual potentials, his "holy of holies." Similarly, one has to
appreciate the advantage of our generation, the last generation of exile
and the first generation of redemption.

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                          THOUGHTS THAT COUNT
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And Korach took... and they rose up before Moses (Num. 16:1-2)

A person who is broad-minded will not respond to taunts, as he is mature
enough to disregard them. By contrast, a person who is narrow-minded is
unable to tolerate anything that goes against his will, and becomes
immediately angered like a young child. In Chasidic terms, unity is
derived from "broadness of the intellect"; controversy results from
"smallness of intellect."

                                          (Maamarei Admor HaZakein)

                                *  *  *


That the earth open its mouth and swallow them up...and they go down
alive into the pit (Num. 16:30)

A person can only avail himself of repentance while he yet lives. Korach
and his followers, swallowed up by the earth alive because of their
sins, were granted the opportunity to repent and atone for their
transgressions.

                                            (The Lubavitcher Rebbe)

                                *  *  *


And they shall keep the charge of the Tent of Meeting (Num. 18:4)

From this verse we learn of the mitzva of guarding the Tabernacle, and
subsequently, the Holy Temple. This mitzva, given to the Levites and
kohanim, was purely ceremonial, to arouse honor and respect for the holy
site. Even after the destruction, the sanctity of the site where the
Holy Temple stood remains in full force. Why then do we not continue to
guard it even during the exile? Until Moshiach comes, speedily in our
day, the Jewish people is in constant danger from the nations of the
world. This applies not only when non-Jews have sovereignty over the
land of Israel, but also when the land is in Jewish hands - and even
when peace treaties have been signed with our enemies. As "saving even
one life takes precedence over the entire Torah," for reasons of safety
we are unable to perform the mitzva of guarding the site of the Holy
Temple today.

                               (Sichot Kodesh Ki Tisa, 5747 - 1987)

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                            IT ONCE HAPPENED
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Jacob's parents died when he was just a little boy, but fortunately for
him, an old blacksmith took him in after finding him one day by the
wayside, tired and hungry, looking for a place to eat and drink.

The old blacksmith was a kind old man but had little use for learning.
Thus, young Jacob did not attend cheder (school) anymore, for the old
blacksmith kept him in the smithy all day, teaching him the skills of
the trade.

Jacob might have forgotten how to read, let alone study, but he had in
his possession a treasure with which he would not part for anything in
the world. This was a thin volume of the Talmud, known as Chagiga, which
the Rabbi had given him as a parting gift upon his leaving cheder.

Whenever Jacob found a free moment, he would eagerly take out his Talmud
- the only holy book he had other than his prayer book - and study it
religiously. He loved his precious Talmud.

Thus he grew up with the old blacksmith, far away from any Jewish
settlement. Only on festivals would they leave their isolated
surroundings and travel to the nearest Jewish community to be with their
fellow Jews. The rest of the time, except on Shabbat, they would be
working in the smithy.

When the old blacksmith passed away, he left his smithy to Jacob, for he
loved him as a son. He had taught Jacob to be a skilled craftsman. But
even though the peasants and wagon-drivers liked Jacob's work and were
more than willing to pay the price he asked, he barely earned enough to
"keep the wolf from the door," as the saying goes.

Jacob lived in poverty with neither wife nor children, but he did not
complain, for he had known poverty all his life. Solitude was no
hardship for him either - he was used to that, too. Jacob studied his
Chagiga page by page, line by line, and word by word. He did this over
and over again with every spare moment, until he practically knew it all
by heart.

It is hard enough for a Jew to live far from a Jewish community, but it
is worse still for a Jew to die in such a lonely place. Jacob was only
in his fifties when G-d decided that he had finished his work on earth.
He passed away with not a soul present to witness his last moments,
bending over his treasure, the Talmud Chagiga.

Days passed and no one missed Jacob. The doors of the smithy were
closed, but the few who called thought he had gone into town. The Jews
of the nearest town were going about their business as usual, when the
quiet was pierced by the wailing of a veiled woman in white who ran
crying through the streets. People ran out of their homes and businesses
to see what all the noise was about. The rabbi, too, went out and tried
to calm the distressed stranger.

"What is the trouble, good woman?" he asked her gently. "My poor husband
has died and there is no one to see to his burial," she replied in
sorrowful tones.

"Do not worry," he assured her. "I shall see to it that your husband
will be buried in the proper manner without delay."

When the local inhabitants saw the rabbi walking with this strange woman
in white, everyone turned out to inquire what it was all about. When
they learned that the rabbi was escorting the woman home to attend her
husband's funeral, they all closed their stores and businesses and
followed.

By the time the procession reached the smithy where poor Jacob lay -
still bent over his precious volume of Talmud - the crowd had grown to
include nearly every man, woman and child in the town.

When the rabbi saw the size of the crowd who had come to pay their last
respects to the poor smith, he turned in astonishment to the woman and
asked her: "Tell me, good woman, who are you and who was your husband
that he seems to be deserving of so much honor?"

"My name is Chagiga," replied the veiled woman. "My husband was a good
Jew who devoted fifty years to me. He treasured me and cared for me to
the depth of his ability. Surely such a life's companion is deserving of
the greatest honor."

"You are quite right," said the rabbi. "A Jew who honors his wife so,
must indeed be a good and deserving man. It is fitting that all these
people have come to do him honor."

The woman stepped aside to allow the rabbi to enter the room where Jacob
lay. As his glance fell upon the open volume, he saw the name "Chagiga."
He turned to look at the woman but she had vanished.

It dawned on him that she represented the spirit of Talmud Chagiga. She
had repaid the honor and esteem in which Jacob had kept her throughout
these long years.

Jacob was buried with the greatest honor, and was laid to rest amongst
the graves of the saintliest of Jews.

"Blessed is the man who honors the Torah," declared the rabbi, "that the
Torah should thus honor him."

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                            MOSHIACH MATTERS
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Even if a single individual carries out his service in a perfect manner,
what effect can such activity have on the world at large? On the
surface, the world seems to be going on without being affected by a
Jew's service in spreading the wellsprings of Chasidic teachings outward
or preparing for Moshiach's coming. This, however, represents a very
narrow view of what is going on in the world. In truth, the world is
ready for Moshiach's coming and when a Jew carries out his service in
the proper manner, the world itself and the gentile nations will assist
him.

  (The Lubavitcher Rebbe, Parshat Korach, Gimmel Tammuz, 5751-1991)

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                END OF TEXT - L'CHAIM 1026 - Korach 5768
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