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                         L'CHAIM - ISSUE # 1038
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                           Copyright (c) 2008
                 Lubavitch Youth Organization - L.Y.O.
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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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        September 19, 2008      Ki Savo            19 Elul, 5768
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                    How Good Are You At Forgiveness?

This coming Saturday night, many Jews around the world will begin saying
the special "Selichot" penitential prayers recited before Rosh Hashana.
(In the Sefardic tradition, the Selichot prayers were begun on the first
day of Elul).

The Selichot prayers revolve around reciting G-d's 13 Attributes of
Mercy. At this time, as we ask G-d to forgive us for our numerous
transgressions, errors, and indiscretions, we should be equally
forgiving of others for their lapses.

Our Sages have taught that each one of the 13 attributes of G-d's mercy
reflects a different aspect of forgiveness by G-d toward us.

The "survey" below includes examples of all 13 of G-d's attributes of
mercy. The first example (A) is G-d's attitude toward us. The second
example (B) well, see how highly you score!

                                   1


 A. If I think that someone is going to do something "against" me, I
    right away start figuring out why she didn't really mean it, or was
    doing it by mistake, so that by the time she's done it I'm ready to
    forgive.

 B. I start getting all worked up if I think someone is going to
    wrong me. By the time she does what I thought she was going to do,
    I'm so angry at her that it's really hard to forgive her.

                                   2


 A. I try to understand the person and that helps me forgive
    immediately.

 B. I don't forgive so easily after a person has hurt me.

                                   3


 A. I try to be very kind and non-judgmental even when someone has
    wronged me.

 B. I am very harsh and critical with people when they have wronged
    me.

                                   4


 A. I try to go out of my way to be forgiving toward those people who
    have less than me.

 B. If it's someone who has less than me, like if the person is nerdy
    or nebby, I'm less willing to forgive.

                                   5


 A. I try to go out of my way to be forgiving toward those people
    whom G-d has blessed with more than I have, rather than being
    jealous.

 B. If someone has more than me - if she's richer or smarter or
    prettier - I'm jealous and even less willing to forgive.

                                   6


 A. I'm patient with the person, hoping that he'll realize on his own
    what he did wrong and change his ways.

 B. I'm impatient and quick to demand that the person who wronged me
    apologizes or undoes what he did.

                                   7


 A. Even someone in whom I can see no redeeming qualities, I still
    forgive.

 B. Forget it! When it comes to people who don't have any redeeming
    qualities imho, I don't even bother.

                                   8


 A. I am so appreciative when someone does something for me; I thank
    her and reciprocate.

 B. I expect people to do what I ask them to do and don't see a need
    to thank the person or show any type of gratitude.

                                   9


 A. If someone does me a favor, I appreciate it and show my
    appreciation by being ready to do a favor to anyone who's connected
    to that person.

 B. If someone does me a favor, I appreciate it. But I don't feel I
    owe anyone else anything.

                                   10


 A. Even if the person realizes that he's hurting me and knows what
    he's doing, I still forgive him.

 B. When someone knowingly and willingly wrongs me, that really irks
    me! I have a very hard time forgiving.

                                   11


 A. It doesn't bother me if she is being rebellious or defiant. I
    understand it's a passing "mood" and let it go.

 B. Especially when she does something on purpose to defy me, it
    makes it really difficult for me to forgive.

                                   12


 A. If a person tells me she didn't mean it or didn't realize what
    she was doing, I immediately forgive her

 B. When someone gives me excuses like"I didn't know it would upset
    you," or "I didn't mean it, it doesn't help a bit.

                                   13


 A. If a person sincerely repents, I forgive him totally and it
    doesn't exist in my mind anymore, really! But, someone who has no
    regrets, that's different.

 B. If I'm sure a person has true regrets, it's still hard for me to
    totally erase from my mind what he did. And if he didn't, forget it!

"Don't keep score" is probably good advice when forgiving others!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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According to Maimonides' enumeration of the Torah's 613 mitzvot
(commandments), general commandments such as "You shall be holy" or "You
shall keep My laws" are not, as a rule, considered mitzvot in their own
right. Rather, these injunctions are classified as broad directives
encompassing all of Judaism.

It is therefore surprising, at first glance, that the commandment in
this week's Torah portion, Ki Tavo, "You shall walk in His ways," is
classified as a positive mitzva, requiring a Jew "to emulate the Holy
One, Blessed Be He." Maimonides writes, "Just as G-d is gracious, so
shall you be gracious. Just as G-d is merciful, so shall you be
merciful. Just as G-d is pious, so shall you be pious." Indeed, the
commandment implies that a Jew is required to emulate G-d to the best of
his ability, at all times and in all circumstances.

But why is this commandment different from all other general statements
in the Torah, to the point that it is characterized as a separate
mitzva? What does the verse "You shall walk in His ways" entail that
other similar commandments do not?

To explain:

Maimonides classifies "You shall walk in His ways" as a distinct
commandment, as it contains a unique aspect not found in any other
general directive in the Torah. This innovation is alluded to in the
specific use of the word "walk," which implies an ongoing and perpetual
sense of motion.

One of the differences between the soul of a Jew and an angel is that
angels are stationary beings, fixed in their spiritual positions,
whereas the Jewish soul constantly ascends from one spiritual level to
the next. The Jew is constantly in motion, reaching higher and higher
spiritual heights by virtue of his actions.

It sometimes happens that a Jew may observe mitzvot, yet he remains on
the same spiritual rung as before. His performance of the mitzva did not
cause him to progress or ascend any further. The commandment "You shall
walk in His ways" comes to teach us that a Jew must never be stagnant,
and that his performance of the mitzvot must always lead to an
improvement of his overall spiritual condition.

How are we to accomplish this? By observing the Torah's mitzvot solely
because they are "His ways" - because of our desire to emulate the
Creator. For when we do, our spiritual ascent to higher and higher
levels of G-dliness is assured.

                            Adapted from Volume 4 of Likutei Sichot

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                             SLICE OF LIFE
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                          From Tijuana to 770
                             by Esther Chin

People often ask me how I became observant, being that I grew up so far
removed from any semblance of a Jewish Community. My answer is very
simple, yet profound: "G-d brought me."

How is it that a person all of a sudden decides or becomes interested in
Judaism in general, in a particular mitzva (commandment), in studying a
certain topic in Torah, or in living a life according to the tenants of
Torah? If you think about it, it really makes no sense.

From where does it come, this urge that begins as a mere interest or
curiosity and ultimately turns into total devotion to serving G-d? And
even more perplexing, why do some people have this interest, this
motivation, while others don't?

I asked these questions recently during a class on Tanya (the basic book
of Chabad Chasidic philosophy) at Machon Chana and the rabbi told me
something both amazing and beautiful, "Teshuva, 'returning,' is a gift
from G-d."

The answer made so much sense to me, for saying that teshuva is only a
personal choice would be limiting it. Something that holds and projects
so much holiness can only have its source in the infinite, G-d.

My personal story proves this point. At the age of 26 I decided to
travel the world. My idea was that I had to, just like all my friends,
go abroad and see Europe. For some reason, though, I chose a different
destination - Israel.

My three-month stay in Israel was the happiest time of my life. I
learned nothing about Torah, but was profoundly impacted by the people
and the dynamics of life in Israel.

Afterwards I toured Europe and went to some of the most beautiful places
in the world. Yet I hardly enjoyed them, because the whole time, I was
longing to be back in Israel. Nothing could compare to being in Israel.

I didn't go back to Israel, though, but decided to live in Paris. I felt
I wanted to be part of the Jewish community there and I started
attending services at a traditional, but not Torah observant, synagogue.
This was the beginning of my affiliating strongly with the Jewish
community.

Two years later, someone asked me how my life had changed since I had
become involved in the Jewish community. I had no answer for them
because the truth was that my life was the same!

It was during my fourth trip to Israel that things really began to
change for me. A friend of mine had met a religious girl, Amalya, from
Jerusalem. I spent time with her and learned many new things. I saw how
special Amalya was and I felt that there was a wholesomeness to her that
I had not felt amongst my peers. Amalya encouraged me to attend some
Torah classes and I began to learn some of the basics.

But I have to admit, that what really impacted me was the sight of the
religious women walking down the streets pushing baby carriages with a
number OF children tagging along. Women surrounded by children, many
children, was so contrary to what I knew. I hadn't been brought up to
get married and have kids and even less to be religious. I was educated
to work hard, be independent and make money. I had lived on my own since
age 19, gone to university and traveled the world. Marriage? Children?
G-d? No way!

Yet what I saw going on in Jerusalem seemed so powerful and beautiful. I
was struck by these women who were sacrificing so much to give birth to,
raise and educate the Jewish future. I was so moved that there and then
I decided that I wanted to be one of those women some day!

Upon returning home to Mexico after three years of traveling, I decided
to look into Orthodox Judaism even though I had no idea what it was. I
didn't know what observing Shabbat entailed or what it meant to keep
kosher, but I knew that I  wanted to be a religious Jew.

I looked at the Jewish directory for the Tijuana-S. Diego area. There
were a number of different choices but it was clear to me where I would
go: Chabad. I knew of Chabad from my travels in India when I happened to
go  into a Chabad House way up in the Himalayan Mountains in a place
called Dharamsala.

I had been traveling for days and was looking for a place to stay. I
came to a building and asked a guy with a beard if I could rent a room.
He explained to me that the building was not a hostel but a synagogue.
"This is Chabad," he said.

A synagogue in the middle of nowhere in India? I couldn't believe it. I
left and happily went back for Shabbat services along with hundreds of
Israelis. I spent Rosh Hashana there that year. I loved it; the young
people, the cool rabbis, the place was so full of life!

Over the next few months of my travels, I ended up in another Chabad
House in a different part of India as well as one in Bangkok, Thailand.

So, when I saw "Chabad" in the Jewish directory, I knew it was the place
for me. Over the next two years, becoming Torah observant was such a
delight! I couldn't get enough of it. I spent time with Rabbi Moishe and
Sura Leider, of Chabad of S. Diego and I learned so much from them. I
also spent time with Rabbi Mendel and Dini Polichenco, who run the
Chabad House of  Tijuana. But I felt I needed to take an even bigger
step and become a chasid.

It was about a year ago that Rabbi Yankel and Esther Ginsburg, whom I
met through Chabad in Tijuana, suggested that I move to the Lubavitch
community in Crown Heights, Brooklyn. Rabbi Ginsburg explained that to
learn what it is to be a chasid of the Lubavitcher Rebbe, one must live
amongst the Chasidim. Three weeks later, I made one of the biggest moves
of my life - across the country and across personal obstacles, I moved
one block from "770" Eastern Parkway. I returned to the classroom and
started studying at Machon Chana Women's Yeshiva. And I have never
regretted my decision for even one moment!

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                             New Emissaries

Rabbi Dovi and Yael Rabin recently moved to South Africa where they will
be opening a new Chabad House in the Fourways area of Johannesburg.
Rabbi Dov Ber and Devorah Leah Thaler will be arriving soon in
Alpharetta, Georgia, where Rabbi Thaler will serve as program director
and assistant rabbi. Rabbi Moshe and Chana Loebenstein are moving to
Glen Eira in Melbourne, Australia where they will serve as youth
directors. Rabbi Mendy and Sheiny Rivkin have moved to Towson, Maryland,
where they have opened a new Chabad on Campus at Towson University and
Goucher College. Rabbi Chezzy and Sheva Deren are now in Stamford,
Connecticut, where Rabbi Deren they will be the Development Director of
Friendship Circle and Mrs. Deren will be the Youth Director.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                         Translated and adapted

                      Chai (18) Elul, 5737 [1977]

To the Sons and Daughters of Our People Israel, Everywhere -

These are the concluding days of Elul, the month of soul-searching and
honest self-appraisal with respect to the outgoing year. These days are
also devoted to preparation for the New Year - may it bring all the good
to all our people Israel.

It is obvious that this effort should, first of all, be applied to
ensure that the outgoing year should be a complete one - namely, that it
be both complete (not lacking) and perfect.

The ability to achieve this perfection is given by means of Teshuva
Shleima (complete return to G-d), particularly in the last twelve days
of the year, each day corresponding to a month of the outgoing year - to
make good any past deficiency as well as insufficiency.

It is also self-evident that the resolutions which one makes for the
coming year should likewise be perfect, which is to say that one should
not be content to strive only for the most necessary and minimal, but
for the highest and fullest measure, in all areas of human activity - in
thought, speech and deed.

Understandably also, the degree and quality of perfection which is
required of a person grows together with the person. For, as a person
rises in stature, a correspon-dingly superior perfection is expected of
him, since the perfection which accorded with his previous state is no
longer good enough for his higher state. Thus, from time to time, as a
person grows older and wiser, the quality of perfection in all his
activities must rise in a corresponding measure.

It has often been pointed out that man's mission in life includes also
"elevating" the environment in which he lives, in accordance with the
Divine intent in the entire Creation and in all its particulars, by
infusing holiness and G-dliness into all the aspects of the physical
world within his reach - in the so-called "Four Kingdoms" - domem,
tzome'ach, chai, and medabber (inorganic matter, vegetable, animal, and
man).

Significantly, this finds expression in the special Mitzvos
(commandments) which are connected with the beginning of the year, in
the festivals of the month of Tishrei:

The Mitzvah of the Succah, the Jew's house of dwelling during the seven
days of Succos, where the walls of the Succah represent the "inorganic
kingdom";

The Mitzvah of the "Four Kinds" - Esrog, Lulav, myrtle and willow -
which come from the vegetable kingdom;

The Mitzvah of Shofar on Rosh Hashanah, the Shofar being a horn of an
animal;

And all of these things (by virtue of being Divine commandments) are
elevated through the medabber, the "speaking" (human) being - the person
carrying out the said (and all other) Mitzvos, where-by he elevates also
himself and mankind -

Both in the realm of doing as well as of not doing - the latter as
represented in the Mitzvah of the fast on Yom Kippur.

Thus, through infusing holiness into all four kingdoms of the physical
world and making them into "vessels" (and instruments) of G-dliness in
carrying out G-d's command - a Jew elevates them to their true
perfection.

It also follows that just as in regard to his personal perfection, which
is expected to rise in harmony with his rising state, so also in regard
to the four kingdoms he is expected (and given the ability) to raise,
from time to time, the state of perfection to which he elevates them (as
explained above) - both quantitatively and qualitatively - in the manner
of doing the Mitzvos (where there can be grades of performance, such as
acceptable post facto; good to begin with; according to unanimous
opinion; with hiddur [excellence], etc.) and their inner content.

Taking into account the assurance that G-d does not require of a human
being anything beyond his capacity, it is certain that everyone, man or
woman, can achieve utmost perfection in all aforesaid endeavors, "in one
instant," since the person so resolved receives aid from G-d, for Whom
there are no limitations.

May G-d grant that the efforts to achieve utmost perfection in the
outgoing year, and the good resolutions to achieve perfection in all the
above mentioned matters each day of the coming year, should bring down
upon everyone G-d's blessings in all needs, material and spiritual, also
in complete measure,

And - very soon indeed - the complete blessing, the true and complete
Redemp-tion through our Righteous Moshiach.

*********************************************************************
                                CUSTOMS
*********************************************************************
                       What are Selichot prayers?

Selichot are special "penitential" prayers which we recite in
preparation for Rosh Hashana. The Sefardic custom is to recite them
during the entire month of Elul. According to the Ashkenazic custom,
they are recited beginning on the Saturday night preceding Rosh Hashana
after midnight and thereafter each morning until Rosh Hashana. (If there
are less than four days in the week before Rosh Hashana then one starts
the preceding Saturday night.)


*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
More than halfway through the month of Elul, Jews the world over are
getting ready for the upcoming High Holidays. As spiritual self-
improvement and teshuva (literally "return") are the order of the day,
let us take a closer look at what teshuva really entails.

When a Jew who was not raised in a Torah-observant environment and did
not receive an authentic Jewish education starts to keep Shabbat, eat
only kosher and increase his performance of other mitzvot
(command-ments), he is commonly referred to as a "baal teshuva," one who
has returned.

Despite his inexperience and lack of practical knowledge, the
unchartered territory he is now exploring is not considered new; he is
merely "returning" to his true self.

At the same time, a Jew who was raised within the "four cubits of Torah"
also prays three times a day that G-d "restore us in complete teshuva
before You." Regardless of our level of observance or familiarity with
Judaism, all Jews are required to "do teshuva." How can this be?

The answer lies in the fact that Torah and mitzvot are nothing new to
the Jewish soul. Judaism simply "fits" us; it is a manifestation of the
essential bond that connects each and every Jew to G-d. A Jew can grow
up unaware of his Jewishness, completely oblivious to the existence of
Torah, yet he still possesses a "pintele Yid," an eternal spark of
G-dliness that defines his being.

"Religious" and "secular" are man-made labels that alienate and divide.
Whether putting on tefilin for the first time or resolving to do the
tiniest good deed specifically to hasten Moshiach's arrival, we're all
in the same boat, steered by the same "Captain." For each and every
mitzva is of inestimable worth, drawing us closer to our true inner
selves.

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                          THOUGHTS THAT COUNT
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You will become mad from the sight of your eyes (Deut. 28:34)

"The sight of your eyes" means "your leaders" - those who serve as "the
eyes of the congregation." This is therefore one of the harshest curses,
that the Jews will recoil in shock and horror when they behold who their
leaders are...

                                               (Rabbi Shimon Sofer)

                                *  *  *


And G-d shall make you plentiful for good, in the fruit of your body
(Deut. 28:11)

The Torah promises length of days and good years - even beyond what is
truly deserved - in the merit of children who are raised and educated
according to Torah.

                                                      (Torat Moshe)

                                *  *  *


And all these blessings shall come upon you, and overtake you  -
vehisigucha (Deut. 28:2)

At first glance the word "vehisigucha" is redundant. If "all these
blessings" are fulfilled, isn't it obvious that their recipient would be
"overtaken" by them? Rather, the Hebrew word is related to hasaga,
attainment or comprehension. It sometimes happens that a person is
blessed with wealth, yet he lacks an understanding of how to use it
properly. "Vehisigucha" is thus a separate blessing, that the person
have the wisdom to utilize G-d's abundance correctly.

                                     (Rabbi Sh.Y. Taub of Modzhitz)

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                            IT ONCE HAPPENED
*********************************************************************
The Maggid of Kosnitz once told the following story:

In a certain Jewish village in Poland, the entire community had gathered
to pray for their beloved rabbi who was hovering between life and death.
As the rabbi's last moments approached, he called over his beloved
pupil, Reb Avraham, and in the presence of the elders of the community
put his frail hands on his head and appointed him as his successor.
Moments later, the rabbi closed his eyes, and returned his soul to its
Creator.

Reb Avraham was a Torah genius, and an inspiring speaker and wise
leader. His fear of G-d and his knowledge were remarkable. He had been
at the rabbi's side since his arrival some ten years earlier. No one had
actually seen Reb Avraham arrive. One morning the rabbi arrived at the
synagogue with a man whom he said had arrived several months earlier and
since then they had never been apart. But no one doubted Reb Avraham's
credentials.

After the days of mourning Reb Avraham began to fill the old rabbi's
place and everything returned to normal. He was busy day and night with
the questions and problems of the community.

But one day, an unusual problem arose: a madman entered their village.
The madman was filthy, was constantly grunting like an animal or talking
incoherently. Occasionally he quoted sayings from the Talmud or Psalms.

The elders of the village went to Reb Avraham to ask him to pray for the
unfortunate fellow. Reb Avraham answered, "What? Are my prayers any more
potent than yours that I can exempt you from praying? Tonight we will
all gather in the synagogue and pray together for him.

A half hour later they were all saying Psalms and, strangely enough, the
madman was there too, walking in a small circle in the corner looking at
the ground before him and mumbling to himself non-stop.

But as soon as they finished the book for the first time and saw it had
no effect Reb Avraham began to speak words of inspiration. The madman
stood still, pointed a finger at Reb Avraham and yelled out to the
startled crowd:

"What! He is going to inspire you? He is your rabbi? Heh!! Why he and I
sinned together! We left the Torah together!! Heh! We ate what the
gentiles, drank with them, acted like them! This is the person you call
your rabbi?"

The entire congregation was stunned. Before they had taken pity on the
madman, but now he was getting offensive. They all turned to the rabbi
to see what he would say, ready to throw the fellow out at a moment's
notice.

The room was filled with silence, it was obvious that Reb Avraham was
going through some sort of inner turmoil and they were waiting to see
the outcome. "He's right!" Reb Avraham whispered. "Everything he said is
true!" The crowd let out a gasp!

Several minutes passed until finally Reb Avraham stood up and said in a
loud voice. "I thank G-d for this moment! We were both from the finest,
most G-d fearing families and we excelled in our studies. Everyone
predicted great things from us. But somehow we fell. It began slowly: we
began reading foolish books, then hanging around with the gentiles until
we decided to leave Judaism altogether and 'enjoy life.' Just as he
said.

"After a few years of this we finally parted ways. I went into business
while he went to university to learn philosophy. Eventually, we lost
contact completely. I succeeded fantastically, married a gentile woman
and built a castle on a huge estate; no one had any inkling that I was a
Jew.

"One day when I was taking a stroll on my estate, my dog began barking,
broke away from me and ran to a spot not far from us. There lay the body
of a dead Jew. Probably some anti-Semite murdered him, I thought to
myself.

"Suddenly my entire being became filled with mercy. I called for my
servants and ordered them to bury the man and put a marker on his grave.
From that moment something happened to me. I felt as though G-d sent
this to awaken me to my true self. It was a sort of miracle.

"Eventually, I went to the city, met with the local rabbi and told him
wanted to repent. At first he thought that I was a gentile and was
either insane or trying to get him into trouble, but finally he believed
me. Another miracle.

"He advised me to take a bag of money, write a note to my wife giving
her all my riches and to flee to a rabbi friend of his in a distant
place to learn Torah. And that is what I did. I arrived here over ten
years ago. I took to the Torah like a fish to water. I remembered
everything I had learned as a youth and I quickly became quite a
scholar. But although I became the rabbi of your community I somehow
felt that it had all happened too quickly and easily.

"Just now my first reaction was to have this fellow thrown out of the
synagogue. Then my second reaction was to deny it and tonight, run away
myself. I was ashamed to the bone. But I realized that this was also a
miracle; perhaps even more than the first miracles. Now let's all pray
for my friend."

As soon as they all finished the next Psalm the madman suddenly became
calm, a normal expression returned to his face, and he fell heavily into
his seat... a cured man.

When the Maggid of Kosnitz finished the story, he explained: "The
miracles that brought Reb Avraham to repentance - finding the dead body,
the rabbi believing him, the ease with which he left his gentile life
and remembered all his Torah learning  - were the hand of G-d. But the
words of the madman were the opposite: they returned him to his past, to
his own faults. When he was able to see the hand of G-d even in them,
then he knew he could see and feel G-dliness in all things.  This is
called sincere teshuva - return."

                                   Reprinted from www.OhrTmimim.com

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
Your righteous Moshiach declared in Your presence, "Who can perceive
[his own] errors? Cleanse me from secret flaws." O G-d, our G-d -
cleanse us from all our transgressions and purify us from all our
impurities. Sprinkle pure water over us and purify us, as it is written
by Your prophet [Ezekiel]: "Then I will sprinkle clean water upon you,
and you shall be cleansed from all your impurities - from all your
idolatries I will purify you."

                                                         (Selichot)

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               END OF TEXT - L'CHAIM 1038 - Ki Savo 5768
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