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                         L'CHAIM - ISSUE # 1029
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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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        July 18, 2008           Pinchas           15 Tamuz, 5768
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                             Building Boom

You've been working on the plans for your dream house for years. The
architect's renderings are complete, the decisions are made, much of the
supplies and materials are ordered. The original house is torn down, not
even a reminder of what was. Anyway, that's the past. Now, you're
focused on the future. Each day, you look at the artist's rendering of
what will be. And as the commencement of the building comes closer, you
intensify your involvement and preoccupation with your dream-dwelling.

Okay, so most of us aren't in the financial situation where the above
scenario is reality. But don't feel left out! Because each of us can
play an active part in making the "dream house" of the Jewish people,
the Holy Temple in Jerusalem, a reality!

This Sunday, we enter the period of time in the Jewish calendar known as
the "Three Weeks." These three weeks commemorate the beginning of the
breach of the walls around Jerusalem that culminated in the destruction
of the Holy Temple on Tisha B'Av, the ninth day of the Hebrew month of
Av.

But rather than focus on the destruction, the original house that was
torn down, our emphasis should be on actively building the Third Holy
Temple, through acts of goodness and kindness, through performing
mitzvot (commandments) and by studying the laws regarding the
construction of the Third Holy Temple.

When G-d revealed the structural details of the Third Holy Temple to the
prophet Ezekial, He told him, "Tell the people of Israel of the House...
and measure its design."

Ezekial  replied: "Master of the Universe! Why are You telling me to
tell Israel of the form of the House?... They are now in exile in the
land of our enemies. Is there anything they can do? Leave them alone
until they return from exile. Then I will go and inform them."

G-d answered: "Should the construction of My House be ignored because My
children are in exile?... The study of the Torah's description of the
Holy Temple is deemed equal to its actual construction. Go, tell them to
study the form of the Holy Temple. And, as a reward for their study...,
I will consider it as if they had actually built the Holy Temple!"

One of the 613 commandments of the Torah is to build a House of G-d;
every Jewish man and woman is obligated to fulfill this mitzva. By
studying the laws of the Holy Temple a person fulfills this, for G-d
describes this study as "the building of My House."

Just like the person who reviews the plans for his house more often and
more eagerly as the anticipated ground-breaking (or completion of the
project) comes closer, so too, should we study about the Holy Temple now
due to its greater relevance at present. For in the very near future, we
will actually participate in building the very structure we are
studying.

The studying itself will serve as a catalyst to hasten the fulfillment
of the prayer, "Rebuild Your House as in former times and establish Your
Sanctuary on its site; let us behold its construction, and cause us to
rejoice in its completion." May this take place in the immediate future.

        For a virtual tour of the Holy Temple visit moshiach.com


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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In the beginning of this week's Torah portion, Pinchas, G-d rewards
Pinchas for having "zealously taken up My cause among the Israelites and
turned My anger away from them." The reward was the priesthood: Pinchas
and his descendants would be kohanim (priests). "I have given him My
covenant of peace...a covenant of eternal priesthood to him and his
posterity after him."

Our Sages tell us that "Pinchas is Elijah." Like Pinchas, Elijah the
Prophet was a zealot, chastising the Jewish people when necessary.
Similarly, as reward for "zealously taking up My cause for G-d, the L-rd
of Hosts," G-d granted Elijah a "covenant of peace" - that he would
personally attend every brit mila ceremony.

On a deeper level, the term "covenant of peace" alludes to the
relationship ("treaty") between body and soul. This connection was
particularly apparent in Elijah, as his soul never departed from his
physical body. As the Torah relates, instead of passing away, Elijah
ascended heavenward "in a tempest" -  both the soul and physical body.

How was Elijah able to do that? The answer lies in the concept of
refinement. Elijah's physical body had been completely purified to the
point that it no longer obscured the underlying spirituality of the
soul, and itself constituted a vessel for holiness. Accordingly, there
was no need for Elijah to die and be buried. The body itself could
ascend and absorb all the spiritual revelations of the higher spheres.

In this respect, Elijah was even superior to Moses. Moses' physical body
was certainly holy; in fact, "the house filled with light" the moment he
was born, illustrating how his physical being was not an impediment to
the light of the soul.

Nonetheless, Moses passed away and was interred, as this light never
completely permeated his body to the extent that it was fundamentally
transformed. While he was alive, Moses' body allowed the light of the
soul to shine through, but it remained essentially physical.

This helps to explain why Elijah the Prophet will be the one to herald
the Final Redemption, as the whole meaning of Redemption is the
definitive refinement of the physical world and its transformation into
a vessel for holiness. Indeed, in the Messianic era, "The glory of G-d
will be revealed and all flesh shall see [G-dliness]." "Flesh" - the
material plane - will be able to perceive "that the mouth of G-d has
spoken."

The power to effect this transformation was granted to Pinchas; had we
been worthy, the Final Redemption would have occurred immediately upon
the Jews' entrance into the Land of Israel. Due to various negative
factors this was not the case, and we are still waiting. But thank G-d,
Elijah's announcement of Moshiach's arrival is imminent, along with the
era of complete Redemption it signifies.

                                Adapted from Likutei Sichot Vol. II

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                             SLICE OF LIFE
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                          You Can Do It Steve
                             by Steve Hyatt

Long ago, I promised my friend, mentor  and director of Chabad Jewish
Enrichment Center in  Delaware, Rabbi Chuni Vogel, that when the
synagogue in the new Center was complete, I would chant my Bar Mitzva
Haftorah in the synagogue. And so it was this past month, on the 41st
anniversary of my Bar Mitzva, that I fulfilled my commitment.

My personal journey of Jewish discovery began in 1996 when I accepted an
invitation from the Vogels to join them for Shabbat dinner. I left
Delaware in 1998 but I never lost touch with Rabbi Vogel. I moved to
Oregon and then on to Nevada. As the years passed I pushed myself to
become more adept at reading Hebrew, I learned many of the nuances of
Judaism that had previously mystified me, and I became a more committed
member of the Jewish communities in which we lived.

As the next ten years unfolded I regularly practiced my Haftorah,
gaining more and more confidence along the way. But no matter how much I
practiced, the tune just never stuck. Sometimes, on one of my walks
through the majestic Sierra Mountains, the melody flowed as I chanted
the words while listening to Rabbi Vogel's melodic voice on my IPOD. Yet
every time I turned off the IPOD, the tune evaded me.

About three months before I was to chant my Haftorah in Delaware, I had
a dream. I was standing at a Shabbat table holding my Great Grandfather
Charles Cooper's kiddush cup. The dream was so moving that I decided to
find out if anyone still had Great Grandpa's kiddush cup. One of my
relatives informed me that while she did not have his kiddush cup, she
did have several of his prayer books. After much persuasion, she agreed
to send them to me. Among the collection was a worn, coverless, book. It
was Great Grandpa's Tanach (Bible)! As I tenderly turned the pages, I
suddenly discovered my Haftorah!

At that moment I knew that I would chant my Haftorah from this book. But
first it had to be restored. I sent it to a bookbinder I deemed worthy
of this important task. After weeks and then months of waiting, I
finally got the book back.

Opening the box, I carefully peeled away the layers of wrapping until I
uncovered the most beautiful book I'd ever seen. Great Grandpa's ancient
Bible was covered in deep chocolate brown leather with the words,
"Charles Cooper's Tanach" in gold lettering. I carefully turned to the
beginning of my Haftorah.

Weeks passed. The day finally came and I arrived in Wilmington. As I
walked through the front doors of the magnificent new Chabad House,
Rabbi Vogel greeted me with a joyous bear hug. After spending a few
minutes touring the facility he brought me into the sanctuary so he
could listen to me as I practiced my Haftorah. About midway through the
practice session I noticed what appeared to be a large number of rabbis
making their way into the shul. All the while I kept thinking, "Please,
let them be stopping for directions." But no, they were here for a
wedding on Sunday and each and every one of them would be joining us in
shul on Shabbat. The same Shabbat I'd be chanting my Haftorah!

Finally it was time to prepare for the arrival of Shabbat. As I slowly
closed Great Grandpa's book, I figured I was as ready as I'd ever be.

That evening I sat with the rabbis eating delectable delights and trying
my best to keep my calm. "You can do this Steve," I kept telling myself.
When Shabbat dinner was over and I finally laid my head on the pillow, I
said a quiet prayer and drifted off to sleep. I awoke the next morning
feeling refreshed and enthusiastic.

Walking to shul, I felt relaxed. During the course of the morning
service I wrestled with alternating bouts of confidence and anxiety. It
was tough enough to chant my Haftorah in front of my friends, but in
front of all these rabbis? Oy Vey!

Finally I heard Rabbi Vogel call out my Hebrew name. As I stood on the
bima (lecturn) watching two members of the congregation place the cover
on the Torah, Rabbi Vogel whispered in my ear, "Shlomo Yakov this is
your moment. Great Grandpa Charlie is with us, I am with you and
everyone here loves you. Have confidence, this is a moment you will
remember forever!"

With his motivational words resonating in my head I chanted the first
blessing. My voice was a little shaky but the tune wasn't bad. As I
opened Great Grandpa Charlie's Tanach to the appropriate page I felt a
surge of additional confidence. As the words and tune poured from my
mouth I heard Rabbi Vogel humming the tune. Realizing that I had my
friend and mentor on one side, the spirit of my beloved Great Grandpa on
the other side and the glory of G-d all around me, I pressed on.

How did I do? Well, you'd have to ask those in attendance, but let me
say this; I've never had more fun or felt more alive than I did during
those 14 minutes on the bima.

When I finally stepped down, with Great Grandpa's Tanach firmly in hand,
I appreciated that these Chabad Rabbis and Rebbetzins commit their
entire lives to their fellow Jews, Jews just like me who need help
navigating their respective spiritual journeys through life. Their
selfless love and support of their fellow Jews enable us to accomplish
things we never thought possible. As I sat down in my chair, a smile
appeared on my face that simply refused to go away. Rabbi Vogel had
helped me overcome my insecurities, push me to new heights and reconnect
to the spiritual flame of my departed Great Grandpa.

I made my way to the afternoon kiddush and I knew that somewhere in
heaven the soul of Charles Cooper was smiling down on me as he proudly
told Leah, his beloved wife of 70 plus years, "That's our boy down
there, that is our great-grandson. But oy vey, he must have gotten his
singing voice from your side of the family!"

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Levi and Devorah Leah Marrus will be arriving soon in Columbia to
bolster the outreach activities of Chabad of South Carolina. Rabbi
Marrus will focus on adult education and Mrs. Marrus will be working
with children. Rabbi Mendy and Brocha Lent are moving to Nottingham,
England, to open a Chabad Student Center at the University of
Nottingham.

                            Women's Retreat

Bais Chana Women's Institute will be going home as they hold their
summer retreat in the stately mansion where this internationally renown
program all began. The dates are July 29-August 17 and the retreat takes
place in Twin Cities, Minnesota for Jewish women of all ages and
backgrounds. Call (800) 473-4801 or visit www.baischana.com for more
info

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                            THE REBBE WRITES
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        Continued from the previous issue, from a letter dated 5
                          Tammuz, 5743 (1983)


It may be asked, if it is a "release" for the soul, why has the Torah
prescribed periods of mourning, etc.

But there is really no contradiction.

The Torah recognizes the natural feeling of grief that is felt by the
loss of a near and dear one, whose passing leaves a void in the family,
and the physical presence and contact of the beloved one will be sorely
missed.

So, the Torah has prescribed the proper periods of mourning to give vent
to these feelings and to make it easier to regain the proper equilibrium
and adjustment.

However, to allow oneself to be carried away by these feelings beyond
the limits set by the Torah - in addition to it being a disservice to
oneself and those around, as well as to the neshama [soul], as mentioned
above, would mean that one is more concerned with one's own feelings
than with the feelings of the dear neshama that has risen to new
spiritual heights of eternal happiness.

Thus, paradoxically, the overextended feeling of grief, which is due to
the great love for the departed one, actually causes pain to the loved
one, since the neshama continues to take an interest in the dear ones
left behind, sees what is going on (even better than before), rejoices
with them in their joys, etc.

One thing the departed soul can no longer do, and that is, the actual
fulfillment of the mitzvoth (commandments), which can be carried out
only jointly by the soul and body together in this material world. But
this, too, can at least partly be overcome when those left behind do a
little more mitzvoth and good deeds - in honor and for the benefit of
the dear neshama.

More could be said on the subject, but I trust the above will suffice to
help you discover within you the strength that G-d has given you, not
only to overcome this crisis, but also to go from strength to strength
in your everyday life and activities in full accord with the Torah.

In your case there is an added G-d-given capacity, having been blessed
with lovely children, long may they live, with a strong feeling of
motherly responsibility to raise each and every one of them to a life of
Torah, chupa [marriage] and good deeds, with even greater attention and
care than before, and in this, as in all good things, there is always
room for improvement.

Now to conclude with a blessing, may G-d grant you much Yiddishe nachas
[Jewish pleasure] from each and every one of your children, raising them
to Torah, chupa and good deeds in good health and peace of mind, and in
comfortable circumstances.

P.S. I do not know if you were aware of it when writing your letter on
the 3rd of Tammuz. But it is significant that you wrote the letter on
the anniversary of the beginning of the geula [redeeming] of my
father-in-law of saintly memory - an auspicious time for geula from all
distractions and anxieties, to serve Hashem [G-d] wholeheartedly and
with joy.

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                                CUSTOMS
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     What is the reason for the fast of the Seventeenth of Tammuz?

Five national disasters occurred on 17 Tammuz (corresponding to Sunday,
July 29 this year). First, Moses descended from Sinai and smashed the
Tablets when he found the Jews worshipping idols. Second, During the
siege of Jerusalem the daily sacrifice was interrupted. Third, the
breach of the wall of Jerusalem during the Roman siege. Fourth, the
public burning of a Torah scroll and fifth, the erection of an idol in
the Temple courtyard.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Sunday, we enter the time period in the Jewish calendar known as
the "Three Weeks." It is a time of semi-mourning for the destruction of
the Holy Temple and our exile from the Holy Land.

A chasid of the Tzemach Tzedek (the third Chabad Rebbe) wanted
desperately to move to the Holy Land. The Tzemach Tzedek told the chasid
that his particular mission was in the place where he was then living,
and he should "make this place the Holy Land."

The Rebbe explained that this directive applies in all times and in all
places, even here and now. What it means is that we should work to make
our surroundings a place where Judaism and G-dliness are openly
revealed.

That a person finds him or herself in a certain place at a certain time
is not a mere accident but has a purpose. There is a mission and intent
for every moment and every place and that purpose is to transform this
world into G-d's dwelling place.

To quote the Rebbe, "Effort has to be invested into each place, and
every situation, reflecting within it the ultimate intention, that it
become part of G-d's dwelling, as will be revealed in the Holy Land in
the Era of the Redemption."

Each person has as his inheritance his own "portion" of the world. Thus,
everyone possesses an individual responsibility to make his portion of
the world the Holy Land.  Each person lives in a particular place and
has a specific and individual mission there. Similarly, each day and
more particularly each moment, is associated with a specific Divine
mission. And therefore, to prepare the world at large for the
Redemption, each person must "Make this place - his individual portion
of the world - the Holy Land."

One might ask how turning his own place into "the Holy Land" will affect
the rest of the world? By a Jew fulfilling his mission and infusing
G-dliness into his portion of the world, this will have an effect on the
world as a whole, for each portion of the world includes within itself
the entire world at large.

The Rebbe concluded by saying, "By fulfilling the intent associated with
his individual portion of the world, he can bring the entire world to a
state of fulfillment."

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                          THOUGHTS THAT COUNT
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My offering, My bread for My sacrifices (Num. 28:2)

The "offering" that G-d values over all others is "My bread for My
sacrifices" - giving bread and tzedaka (charity) to the needy, as it
states, "Give the hungry man of your bread."

                                          (Rabbi Pinchas of Koritz)

                                *  *  *


A continual burnt-offering (Num. 28:3)

The "tamid" (perpetual) offering, symbolic of all the sacrifices, was
totally consumed on the holy altar, affording neither the person who
brought it nor the priests who served in the Holy Temple any benefit
from its flesh. We learn from this that a person who sincerely desires
to draw near to G-d must serve Him without regard for any benefit it may
bring him.

                                                  (Sichat Hashavua)

                                *  *  *


And on the beginnings of your months (Num. 28:11)

Eleven sacrifices were offered in the Holy Temple on Rosh Chodesh, (the
new moon): two cows, seven sheep, one ram and one goat, thus balancing
the solar calendar with the Jewish lunar system (the solar year is 11
days longer than the lunar).

                                                  (Rabbenu Bachaye)

                                *  *  *


And on the fifteenth day of this month is the feast; seven days shall
unleavened bread be eaten (Num. 28:17)

The festivals of Passover and Sukkot, which fall during a time of year
in which [agricultural] work is not done, last for seven and eight days
respectively. Shavuot, however, which occurs during the land's peak
season of labor, is only one day (two days outside of Israel). From this
we learn how careful the Torah is with people's money!

                                                            (Sifri)

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                            IT ONCE HAPPENED
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During the time that the Holy Temple stood in Jerusalem there lived a
poor farmer in the far northern Galilee. His house stood on a small
rocky plot sparsely dotted with olive trees. Every day he went out to
his little field and worked the ground, but despite his efforts, nothing
seemed to grow in the poor soil.

One evening, after a hard and disappointing day's work he turned to his
wife and said, "I have no luck here. I will travel to the south and work
on a large farm. If G-d grants me success I will return and buy a larger
field, an orchard, and even a flock of sheep. While I am gone our sons
will tend our fields here."

The man walked to the south where he got a job on the estate of a rich
man. His new employer was very pleased with his work, for he was
competent and loyal. The farmer worked hard and found his employer to be
a fair man. He stayed on for several years, all the time dreaming of the
day he would come home and establish his own large farm.

It was nearing Rosh Hashana. After three years of hard labor in the
fields, the man prepared for his triumphant return home. He approached
his employer: "I have worked well for you these years and now I wish to
go home. Please give me my wages so that I may return to my family."

But to his surprise, the rich man replied, "I'm sorry, but I have no
money now and I can't pay you."

The laborer thought to himself, "How could it be possible that such a
wealthy man not be able to pay me?" But he held his tongue and replied
only, "Then, pay me in produce and I will be able to sell it."

But his employer answered, "I haven't any produce, either."

"Then give me a field and I will sell it."  But this suggestion received
the same reply, "I do not have any fields to give you."

"Then I will take my pay in cattle."

"I'm sorry, but I have no cattle to give," answered the rich man.

"Then I will accept payment in blankets and pillows. Such items are very
useful in the Galilee where it is cold."

But the rich man replied, "I have no bed linens either."

Finally the laborer ceased his requests and started off for home
empty-handed, his heart heavy with disappointment. And yet, he couldn't
feel anger against his employer, for through the years of his employment
he had been well treated. He knew that his employer wasn't a swindler or
an evil man. If he hadn't been able to pay him, there must be some
reason. And with that generous thought, he made the long journey home.

He returned home in time to spend Rosh Hashana with his family. Fall and
winter passed and soon it was spring. The poor farmer resumed working in
his small field. One day he looked up to see a caravan approaching.
There were three donkeys all heavily laden with goods. As they neared,
the man recognized his former employer as the driver who was leading the
procession. He ran to greet him. The wealthy landlord dismounted from
the donkey. "Everything that I have brought is for you." The first
donkey carried fresh fruits and raisins; the second, oil and wine; while
the third carried cakes and sweets for the family.

The landlord then took out of his cloak a bag of gold coins which he
gave to his former employee, who was speechless with wonder.

"The food and drink which I give you are a gift, but the gold is what I
owe you for your years of honest labor. Please, tell me the truth, what
did you think when you asked for your wages and I said I couldn't pay
you?"

The farmer replied, "I must admit that I couldn't understand it. Then I
thought that maybe you had invested all your money in some merchandise
and had no available cash."

"Then what did you think when you requested that I pay you in produce
and I again said that I couldn't do that?"

"I thought that perhaps you had not yet tithed your fields."

"And what about when you asked for a field?"

"I thought that perhaps you had rented out your fields to a tenant
farmer and that they were not yet available for your use."

"And what about when I refused to give you cattle?"

"I assumed that you had lent them out to someone."

"And when you finally asked for blankets and pillows?"

"I could only think that you had vowed to consecrate all your
possessions to the Holy Temple and had nothing left to give me."

"All that you have said is true! I was so angered by my son's obstinance
that I vowed to give all my possessions to the Holy Temple instead of to
him. But then I regretted my vow and asked the rabbis to annul it. As
soon as this was done I came here to bring you your wages. The other
things I bring as a token of my thanks. I bless you that G-d always
judge you as favorably as you have judged me."

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                            MOSHIACH MATTERS
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According to the Midrash (Eicha), the gates of the Holy Temple are
concealed in their place underground. This is because the gates gave
honor to the holy Ark. For, when King Solomon made the ark, he made it
10 cubits long, and the entrance gates of the Temple Sanctuary were 10
cubits wide. Thus, it wasn't possible for the ark to fit through the
gates. At that time, King Solomon called out, "Raise your heads, gates,
and let the King of glory enter," alluding to the Holy Ark and the
Tablets. The gates uplifted themselves and permitted the Ark to enter.
For this reason, the enemy did not destroy the gates but they sunk into
the ground.

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               END OF TEXT - L'CHAIM 1029 - Pinchas 5768
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