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                         L'CHAIM - ISSUE # 1083
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                           Copyright (c) 2009
                 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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        August 14, 2009          Re'eh               24 Av, 5769
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                        The Laws of Conservation

The Laws of Conservation form the foundation of modern physics and
cosmology; without knowing them, much of our current technology and
engineering wouldn't exist. Research, both theoretical and practical,
starts from applying, analyzing and understanding these basic laws. From
them flow the theories that shape science's insights into the universe.

One of the most basic is the conservation of energy: It states that the
total amount of energy in an isolated system remains constant. Or,
energy cannot be created or destroyed. (Einstein showed the relationship
between mass and energy, in the famous formula from his special theory
of relativity  E=MC2. This law also became known as the conservation of
mass and energy.

There are other laws of conservation in physics, such as the
conservation of angular momentum - useful when calculating the orbits
and movements of planets and stars, but also of billiard balls and pool.

There's the conservation of electric charge, meaning, obviously, that
there will be just as many positively charged ions as negatively charged
ones.

Some of the conservation laws seem esoteric, and apply to sub-atomic
particles: the conservation of color charge, for instance.

There aren't very many of these laws of conservation. There don't need
to be. Physicists use what they have. But they all share a central,
critical characteristic: what exists, once it exists within a closed
system, cannot be destroyed. Energy/mass can be converted, changed; so
too with angular momentum or electric charge. But they continue to be,
to impact the physical world.

In the same way, Chasidic philosophy teaches us, there's a Conservation
of Spirituality. Every holy act - and everything a human being does
generates holiness - continues to exist, even after the physical cause
ceases.

Yes, the physical object disintegrates - the lulav branch, for instance,
the ram's horn, etc. - all "return to dust."

But the spiritual force invested in a physical object - the spiritual
force resulting from the performance of a mitzva (commandment), from
study of Torah, from thoughts about the nature of G-dliness, that lead
to love of G-d and awe of G-d - these are everlasting and endure.

But what of a negative act - a thought, word, or deed that is prohibited
by Jewish law? Well, the "Law of Conservation of Spirituality" applies
to the negative as well. Our every  misdeed remains existent in the
spiritual realm.

However, when it comes to rectifying the negative, the law of
conservation applies as well. The act and its ramifications can never
cease to exist, but they can be transformed into positive energy.

The process of transformation, reformation, reshaping, is called
teshuva. Teshuva is typically translated as "repentance." But more
accurately, it means "return," a return to the source or essence of what
something truly is. In this case, it refers to a person returning to
his/her true spiritual and holy essence, to his/her G-dly soul.

This time of year, the 30 days before the High Holidays, are specially
set aside as days of teshuva, of returning to our true selves. Tapping
into the energy of these days can give us insight into own personal
worlds and into the universe.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Re'ei, speaks about a master's obligation to
bestow gifts upon his servant when the latter's years of servitude are
complete. "You shall furnish him liberally from your flocks, and of your
threshing-floor, and of your wine press," the Torah states.

Maimonides classifies this obligation as falling under the category of
charity - the gifts are in addition to the regular wages the master is
required to pay.

Every facet of the Torah contains stores of wisdom for us to apply to
our lives. The above verses are symbolic of the relationship between any
two parties not on equal footing: The one on the higher level is always
obligated to share his wealth and blessings with those who are less
fortunate.

The terms "master" and "servant" may also be applied, in the spiritual
sense, to the relationship between teacher and pupil. We see that this
is not merely symbolic, as a student is required to serve his teacher in
the same way a servant must attend his master. And a teacher's task is
to instruct the pupil until the student grasps the concept on his own.

But what about concepts which are far beyond the ability of the student
to comprehend, wisdom beyond the pupil's understanding? The commandment
to bestow gifts above and beyond what is required applies here as well.
A good teacher must ensure that his student acquires an appreciation of
the deeper and more esoteric knowledge, in addition to the basic
requirements of the syllabus. The teacher is obligated to share whatever
knowledge he possesses with the student, who possesses less.

This principle also applies to the relationship between Jews who are
more knowledgeable about Torah and those who are just beginning to learn
about their heritage. It is not sufficient to impart only those Jewish
concepts which are viewed as fundamental - the awesome depth and scope
of Judaism must be shared as well.

A basic principle in Judaism is that G-d behaves towards man according
to man's actions, measure for measure. When we share our wealth and
bestow extra charity - both physical and spiritual - upon our fellow
man, G-d responds in kind, granting us an abundance of His blessings.

For we are all G-d's servants, and He is the ultimate Master. The 6,000
years of creation parallel the six years of servitude a servant must
work; the seventh year parallels the freedom and redemption which follow
- the Messianic Era and the Final Redemption.

By increasing our love for our fellow Jew and demonstrating that love
with concrete actions, G-d will surely bestow an even greater measure of
His infinite goodness upon us than ever before, with the coming of
Moshiach, speedily in our days.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                          Jewish "Peace Corps"


    Merkos L'Inyonei Chinuch, the educational arm of the
    Chabad-Lubavitch movement, sends out hundreds of rabbinical students
    each summer to small communities around the world. Most of these
    communities do not have full-time rabbis. Dubbed the "Jewish Peace
    Corps," the program was founded in 1946 by the Lubavitcher Rebbe.
    What follows are excerpts from articles about three of the over 100
    pairs of young rabbi-teams that are spread out around the globe this
    summer.

                                *  *  *

                     Billings Gazette by Susan Olp

...For the past three weeks, Leibel Kahanov and Ephraim Zimmerman have
traveled throughout Montana, encouraging other Jews in their faith....

This is Zimmerman's second time in Montana; he spent a month here in the
summer of 2007. It's Kahanov's first visit, and both men said they have
enjoyed their time here, among Jews and non-Jews alike. "People are very
friendly," Zimmerman said.

In one town, the pair knocked on the door of the wrong home after
getting the address mixed up. Even so, a woman opened the door and
invited the two in for refreshments and to chat.

"Back East, that wouldn't happen," Kahanov said.

The two men have driven throughout the state, from Kalispell and
Missoula to Helena, Bozeman, Livingston, Billings and places in between.
They bring books, tools for worship, knowledge and a helping hand.

Their work is easier because Rabbi Chaim Bruk and his wife, Chavie,
opened a permanent Chabad-Lubavitch Center in Bozeman in 2007. So the
two travelers use the center as their launching place and return there
to stock up on kosher food before they again hit the road. They also get
from Bruk names of people they can visit. Or they find people Bruk
hasn't yet met and they put those people in touch with the Bozeman
rabbi.

"You used to meet someone, and that was all for a year," Kahanov said.
"But now there's a Chabad center, so it's not the end. It's more of a
beginning of a connection. That's a very positive thing."

                                *  *  *

                  The Spokesman Review, Rebecca Nappi

...They volunteered for the Roving Rabbi program, which sends 250
students and young rabbis to locations throughout the world. Neither
[Mendy] Singer nor [Mendel] Dalfin had ever heard of Spokane.

"I had heard of Washington," Singer says. "I knew there were a lot of
potatoes around here."

Their mission in Spokane? "To raise Jewish identity and boost the Jewish
community," Singer says. "We hope to inspire and educate."

They are staying at the home of their sponsor here, Rabbi Yisroel Hahn,
who started a Jewish Chabad center in Spokane two years ago.

The young rabbis are looking for unaffiliated Jews who do not attend
religious services or know much about the religion. But such a challenge
to find Jewish people in Spokane!

Last summer, Singer did outreach in Lake Worth, Fla.

"We could practically go door to door and meet Jews more often than
not," he wrote on the RovingRabbis.com blog, where some of the 250
rabbis recount their summer travels.

To find unaffiliated Jewish people in Spokane, the two young rabbis look
in the phone book. They cold-call people with Jewish-sounding names.

The young rabbis also hang out in public places and search for people
who look Jewish. Or they ask people whether they know any Jewish folks.

They are not shy about asking. The day after the interview, they pose
for a newspaper photo at Manito Park. They ask the photographer if he is
Jewish. Nope, he tells them, Italian.

They also met some folks at Wal-Mart.

"We don't believe in locking ourselves up," Dalfin said. "G-d put us in
the world. We have to be part of the world, not separate."

The young men are not in Spokane to convert non-Jews.

"The Torah teaches us to discourage conversion," Dalfin explains. "G-d
created every person the way they are. If G-d made someone not Jewish,
it means his mission in life is not to be Jewish."

...The young men are pleased that strangers who see them at Starbucks,
Wal-Mart and walking along the street shout out "Shalom!" because they
recognize them as rabbis.

                                *  *  *

                              COLlive.vom

Tacuarembó, Artigas, Salto, and Paysandú are just a few of the
'Departamentos' that Mendy Minkowitz and Zalmy Shemtov have visited.

...Some cities, like Bella Unión, which is 629 kilometers from the
country's capital, and a major producer of sugar, have only two Jews.

And although Montevideo boasts a full-time Chabad House under the
direction of Rabbi Eliezer and Rochel Shemtov, for many in the
back-country, their only connection with the wider Jewish community is
through the glossy magazine the Shemtovs mail out four times a year, and
the summer visits from the rabbinical students.

"They wonder and ask us why we travel all the way there 'just for them,'
and it gives them a real sense of belonging when they hear us explain
how every Jew counts," says Zalmy Shemtov, who, being a native from
Montevideo, seemed like the ideal candidate for the task.

They taught them a little Torah, helped them put up mezuzas, donned
tefilin with them, distributed Shabbat Candles and most importantly,
strengthened their connection with their heritage.

"These people want to connect to Judaism, but they have no way to
express it," said Shemtov. "We're thankful we get to help them."

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Moshe and Nechama Dina Leeds have recently moved to Gilbert,
Arizona, in Maricopa County. They have established a new Chabad House to
serve the needs of the local Jewish community.

                               New Campus

The Menachem Mendel Cheder Day School was founded 35 years ago and has
operated out of Chabad of Seattle's headquarters all of these years. The
school recently acquired a new location, a secluded 1.6 acre property
with a 21,000-square-foot building surrounded by fir trees and a park.

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                            THE REBBE WRITES
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                         25 Teves, 5741 (1981)

With regard to your question, ... if the ultimate purpose of existence
is that of performing G-d's mitzvos [command-ments], what then is the
goal and meaning of the life of a Jew who from a young age on is unable
to perform any of the mitzvos because of physical or intellectual
limitations:

The answer to this question must be found in connection to a more
general and encompassing question, your question being only one of it
aspects.

You must bear in mind that according to the Torah itself it is
impossible for all Jews as individuals to perform all 613 commandments.
Aside from those commandments that can only be performed in Eretz
Yisrael [the Holy Land] and during the time that the Holy Temple was
extant, there are other commandments that apply only to a Kohen, while
yet others generally cannot be performed by a Kohen.

However, in light of the fact that all the Jewish people are a single
entity, similar to a single body, each individual who performs his or
her obligations according to the capacity he or she was endowed with by
G-d, becomes a partner to the totality of all Jewish efforts and
achievements.

A similar principle applies to mankind in general. Each and every
individual is to contribute to the common achievements of mankind,
although each individual's capacity is inherently limited, whether he is
a simple farmer who produces food or a scientist or an inventor of
farming machinery, and the like.

A person who excels in his individual area of endeavor will generally be
limited, or even useless, in another area. Who is authorized to state
which is more important, which individual contributes the most? Only a
harmonious partnership and the use of all human resources will
contribute to the overall good of society.

With regard to the individual, all that needs to be said - as our Sages
have indeed stressed - is that G-d does not demand from any individual
anything that is beyond his or her capabilities. A person cannot ask why
G-d provided some individuals with greater capacities than others.

Getting back to the subject of our correspondence - the needs of special
children (or as they are termed, "retarded," or "suffering from arrested
development," as I have already mentioned many times about this):

It must be made clear that while they are limited in specific areas (and
who of us is not?), there is no reason or justification for lumping them
all in one equal category of "limited" or "retarded."

Human experience is replete with examples of people who were severely
restricted in many areas and nevertheless afterwards excelled, making
tremendous, even extraordinary, contributions to society in other areas.

I am absolutely convinced that if a system would be instituted to test
the special aptitudes of these special children of ours at an early age,
and appropriate classes would be established in order to enable them to
develop these aptitudes, the results would be manifestly gratifying, if
not truly astonishing.

It goes without saying that such an educational system would greatly
enhance the self-confidence and general development of these children,
not to mention the fact that this would enable them to make meaningful
contributions to society as well. ...

        From Healthy in Body, Mind and Spirit, Vol III, compiled by
           Rabbi Sholom B. Wineberg, published by Sichos in English

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                            A CALL TO ACTION
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                         Talking Actualizes It

"Even a person who has not fully internalized the conception of the
Redemption in his own mind should make efforts to spread this concept to
others, beginning with his own family and circle of acquaintances. Why
should one's own failure to internalize these concepts cause others to
be denied this knowledge? Ultimately talking about the Redemption will
precipitate its coming. And it will cause it to come immediately.
Indeed, the potential exists for Moshiach to come this very Shabbos."
(The Lubavitcher Rebbe, Rosh Chodesh Elul, 5751 - 1991)

    In memory of Rabbi Gavriel and Rivka Holtzberg and the other
    kedoshim of Mumbai

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat we bless the month of Elul.

In Elul we prepare for the upcoming High Holidays by blowing the shofar
each morning, having our mezuzot and tefilin checked to make sure they
are still fit, being more careful about keeping kosher and saying
special selichot (penitential prayers) toward the end of the month.

Why do we do all of this in the month of Elul? Can't it wait until we're
closer to Rosh Hashana and Yom Kippur - most of us "work" better under
pressure anyway?

These questions can be answered with a beautiful parable told by Rabbi
Shneur Zalman of Liadi (the founder of the Chabad-Lubavitch Movement:

"Once each year, a very mighty king leaves his palace, his guards, his
finery, and goes out in the field to meet with his subjects. At that
time, they do not need to wait in long lines, go through security
checks, be announced ceremoniously. They can speak with him without
hesitation. When the king returns to his palace, his subjects will once
again have to go through all kinds of protocol to meet with him. So, of
course, his subjects make the most of the opportunity.

"During the month of Elul, G-d is "in the field." We don't need to go
through all kinds of red tape to reach Him. We need only come out to
meet Him, as it were, with a humble heart, and He will listen to us. He
will accept our repentance and consider our requests most carefully. The
king will soon be in the field. Make sure not to miss this opportunity."

And may we imminently merit the era when G-d will continuously be "in
the field" the Messianic Era when "the earth will be filled with the
knowledge of G-d like the waters cover the ocean."

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                          THOUGHTS THAT COUNT
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See! This day I place before you a blessing (Deut. 11:26)

The blessing in this verse does not refer to anything specific; rather,
it is a comprehensive statement which includes all the blessings G-d
confers on every Jew. First and foremost, therefore, it refers to the
ultimate blessing of all - the complete Redemption through Moshiach. By
using the emphatic "See!" the Torah stresses that the Messianic
Redemption is not something theoretical or academic, but rather
something that will be evident with our eyes of flesh - and this very
day!

               (The Lubavitcher Rebbe, Shabbat Parshat Re'eh, 5751)

                                *  *  *


That you remember the day you left Egypt all the days of your life
(Deut. 16:3)

"To include the days of Moshiach," our Sages commented, meaning that
even in the Messianic era we will still remember the Exodus and express
gratitude for it. Literally, however, their words can be translated "To
bring the days of Moshiach," teaching that every single day of our lives
must be imbued with the singular objective of bringing about the
Messianic era.

                                 (Sichot Kodesh, Chayei Sara, 5752)

                                *  *  *


Observe the month of spring, and keep the Passover to the L-rd your G-d
(Deut. 16:1)

The Egyptians believed in the supremacy of natural law and worshiped
man's ability to influence the world through science. G-d therefore took
the Jewish people out of Egypt in the springtime, when the workings of
nature are most evident, to demonstrate that nature is only a tool in
His hands and has no intrinsic power of its own.

          (From a letter of the Lubavitcher Rebbe, 11 Nissan, 5725)

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                            IT ONCE HAPPENED
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From all over Europe, thousands of Jews used to come to visit Reb
Yisroel, the holy Rabbi of Ruzhin. For little Pesach, the orphan who had
been taken in by the Rebbe's family, it was an amazing sight which he
never became accustomed to - so many people with so many kinds of
troubles - each with his own hopes for a better future.

"The Rebbe is a holy man," he was told. "All these people come to him
for a blessing. When he gives it, he can see what will happen to them
many years from now."

One day the Rebbe called Pesach aside and told him, "A time will come
when you will have to go away. You will study medicine and become a
doctor. Then you shall go to the Holy Land. There is your place. And
there you will save many lives." Pesach burst into tears. "Must I leave,
Rebbe?" he cried.

"Don't be upset," the Rebbe said. "My thoughts will always be with you."

And so it was that Pesach grew up and became a doctor - taking the
family name of his beloved Rebbe, Friedman - and settling in Israel in
the town of Tzefat in the Galilee.

One day a regal carriage stopped in front of his house, and an important
looking man stepped out. "I am looking for Dr. Friedman," he announced.

When Dr. Friedman came to the door he was told, "The Princess of Prussia
is visiting Tzefat and she is extremely ill. One minute she is burning
with fever, the next moment she is shivering with cold. You must come at
once. Her father, the Kaiser, is anxious that you come at once."

Dr. Friedman hurried to the princess's bedside. He examined her and
diagnosed malaria. "Take this medicine for three days. If we are
fortunate, the disease has been caught in time for a cure."

Three days later the princess's fever broke and it could be seen that
she was on her way to recovery. After three weeks Dr. Friedman was
summoned again. "The Princess will be resuming her trip, however she
still feels weak and has begged that you come with her."

Dr. Friedman explained, "Your Highness, it is difficult for me to
fulfill your request. As a Jew I must pray three times a day with ten
men, and I may eat only kosher food. The trip to Jerusalem is a long
one."

The Kaiser replied, "Spare no expense. Bring along ten men and whatever
food you require. Only come."

Dr. Friedman joined the traveling party for the long, arduous journey.
When he finally returned home, his wife asked, "Did they reward you for
saving the life of the princess?"

"Not really, but they said the Kaiser would be in my debt. True, it was
very difficult, but for me it is enough that I saved her life."

Many months passed and no more was heard from the princess or her
father. The land of Israel was beset by problems and the interesting
episode of the princess was forgotten as everyone was consumed with a
different worry - the safety of their children. The government of
Turkey, which then ruled the Holy Land, was demanding that young Jewish
men serve in its army. Not only was it impossible to observe the Torah
in the army, it was also highly dangerous. The only alternative was
prison. Then, out of the blue, came a telegram for Dr. Friedman from the
Kaiser of Prussia.

The brief cable stated that by the grace of His Royal Highness, the King
of Prussia, Dr. Pesach Friedman had been appointed Consular Agent in
Tzefat for the government of Prussia, with full authority to issue
passports, visas, and any other such papers to citizens of Prussia.

Dr. Friedman was silent for a long while, as he read and reread the
telegram. Then, he remembered the words of his Rebbe, as if they had
just been spoken, "There you will save many lives."

Hastily, he called a meeting of the communal leaders.

"Gentlemen," he announced, holding up the telegram, "here is the answer
to our troubles. By this document I have been given the right to issue
passports to citizens of Prussia. Do you realize what this means? No
longer will the Turks have power over us. If any young men are
threatened, let them come to me. I'll issue them a Prussian passport
that will save them! With these papers they'll become citizens of
Prussia, and won't have to serve in the Turkish army!"

And so, the words of Reb Yisroel of Ruzhin came true over and over
again!

     Adapted with permission from The Story Hour, Ed. Dr. D.S. Pape

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                            MOSHIACH MATTERS
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In the days of Moshiach the Divine light will be utterly revealed in the
heart of every individual, and in every heart there will be a constant
and visible fear of G-d; as it is written, "They shall go into the caves
of the rocks and into the tunnels of the earth, for fear of G-d...." The
body too will change. It will be like the body of Adam before the sin of
the Tree of Knowledge, clean of any evil. As the Midrash states, "His
heel threw a shadow on the orb of the sun." That is to say, his body was
nullified to the Divine Will even more than was the inanimate sun.

                                             (Derech Chayim, p. 25)

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                END OF TEXT - L'CHAIM 1083 - Re'eh 5769
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