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                         L'CHAIM - ISSUE # 1085
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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 28, 2009        Ki Seitzei           8 Elul, 5769
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                             As Good as New

"You can't even tell where the damage was," the French weaver says,
handing you the bill of $65 together with your jacket that had only a
pea-sized hole but in a very noticeable spot. This highly skilled expert
has magically rewoven the fabric and the garment literally looks "good
as new."

In these last days leading up to the High Holidays, when we are
considering the past and looking toward the future, we are presented
with the concept of teshuva - a return to our G-dly source and a return
of our soul to its original, pristine state.

Teshuva is about how a sullied soul can come clean. It's the directions
as to how the tears and snags of the "garments" of the soul (as
thoughts, speech and actions are termed by Chasidic thought) can be
mended or even rewoven. Teshuva's effect is so great that something
which has been "damaged" can be transformed into "good as new."

How can teshuva have any real effect? In his book, Teshuva, Rabbi Adin
Steinsaltz answers this question: Concerning a sin committed in error
(and one is held responsible for even such a sin as though he had
committed it deliberately), the Baal Shem Tov explains that when a
person repents he places himself on another level of consciousness:
"What I know now I was previously unconscious of." One rises to a higher
level, in which sins are seen as mistakes. That which was previously
considered an action performed in full awareness is now viewed as having
been performed in ignorance.

The very highest level of teshuva, though, is the one in which
deliberate sins are transmuted into virtues, when every transgression
one has committed is reckoned as though it were a mitzva (commandment).
To reach this very high level of teshuva, the individual must reach a
point in his life equivalent to the edge of time and world. He must
change the very essence of himself so drastically that all the facts of
his existence, all thoughts or actions, assume an entirely different
meaning. He shifts into another field of being. One of the expressions
used to depict this sort of teshuva is "to turn inside out like a seal,"
the seal consisting of an embossed emblem whose negative face is
inscribed when pressed. This extreme transformation requires the most
drastic action that the individual can undertake: teshuva which is done
out of love of G-d and not out of fear.

All forms of teshuva, however diverse and complex, have a common core:
the belief that human beings have it in their power to effect inward
change.

Many factors conspire to distance one from the Creator, education and
habit among them; habit, in turn, has many causes. One cannot extricate
oneself all at once from both the inward and outward consequences of
one's actions. For this reason, one transgression creates a situation in
which a second seems logical, natural, virtually inevitable. A way of
life remote from religious observance not only makes such observance
difficult, but also by its own inner logic makes it progressively more
difficult. Yet, despite these behavioral laws, there remains teshuva:
the ever-present possibility of changing one's life and the very
direction of one's life.

According to the Talmudic Sages, this possibility of altering reality
after the fact, which is one of the mysteries of all being, was created
before the world itself. Before the laws of nature came into existence,
principle even more fundamental and more exalted was proclaimed: that
change - teshuva - is possible.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The opening verse of this week's Torah portion, Ki Teitzei, begins "When
you go forth to battle against (al) your enemies." Significantly, the
Torah uses the word "al," literally "upon" or "above," rather than
"with" or "against."

This contains an allusion to the ongoing "battle" every Jew must wage
against his true enemy, the Evil Inclination:

A Jew might claim that it is very difficult for him to study Torah and
do mitzvot (commandments), given that he lives in a non-Jewish world.
Then he must also contend with his Evil Inclination, which continually
tries to convince him that he doesn't need to conduct himself as a Jew.
"The non-Jews don't keep kosher," the Evil Inclination says, "why should
you?"

Furthermore, the Evil Inclination is a "skilled craftsman," meaning that
he is very good at his job. The Evil Inclination doesn't always present
himself as an enemy; in fact, he is at his most dangerous when he
disguises himself as a friend. Sometimes, the Evil Inclination will even
pretend to the Good Inclination, whose only desire is to improve the
person's behavior. This is the worst evil one can inflict on someone,
making believe he is a true friend while actually causing him harm.

A Jew might ask, "How am I supposed to protect myself from the Evil
Inclination? And how can I be sure whether a suggestion is coming from
the Evil Inclination or the Good Inclination?"

Then, of course, there is a more fundamental question: Why did G-d
create an Evil Inclination in the first place? Wouldn't it have been
better if people had only a Good Inclination, and instead of fighting
negative impulses and having to overcome them, all their time could be
spent learning Torah and doing mitzvot?

To which the Torah answers, "When you go forth to battle upon your
enemies."

G-d tells every Jew: Yes, it is true that you will have to wage a
life-long battle against the Evil Inclination. But you should know that
as soon as you determine to fight him, at the very moment you resolve to
wage war against your true adversary, the Evil Inclination, you will
automatically be raised to a superior position. And in the same way that
it is easier to vanquish a physical enemy from an elevated position, so
too will it be easy to defeat the Evil Inclination, with G-d's help.

As soon as a Jew resolves to fight his Evil Inclination, the
battleground is already tilted in his favor. G-d makes him stronger than
his adversary, and he has nothing to fear. All of his time can then be
utilized for learning Torah and doing mitzvot.

          Adapted from a talk of the Lubavitcher Rebbe, 7 Elul 5750

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                             SLICE OF LIFE
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                         Lots of Happy Campers

The Lubavitch network of day and overnight summer camps was established
in 1956 by the Lubavitcher Rebbe. Today, the largest camp network in the
world spans 40 countries. In the former Soviet Union alone there are 40
camps attended by nearly 9,000 children. "Friendship Circle" camps, for
special needs children, are often run in tandem with the local
Chabad-Lubavitch camp or are sometimes a special division in the camp,
as is the case in Camp Emunah in Upstate New York. We present you with a
small sampling of some of the Chabad-Lubavitch affiliate summer camps
world-wide.

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                               WHAT'S NEW
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                            THE REBBE WRITES
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                         11 Teves, 5719 (1959)

In reply to your letter of 12/13 in which you describe the various
circumstances that you and your husband have experienced: You reach the
conclusion that things were always not well and now things are also not
fine, etc. - from which we can easily discern what your view is about
what the future holds in store for you:

I am astonished by your conclusions, when you yourself write that from
the entire family you were among the few survivors; you also write about
the various maladies and ailments that you survived; you also write
about your husband that one could never imagine ... and he nevertheless
occupied himself [and succeeded] in matters; that you both find
yourselves in a house, etc.

Recognizing all the above, being cognizant of all that transpired not
only externally but in the house as well, how is it possible to conclude
in the manner that you write?!

Of course one should ask G-d that things become better and better, for
G-d is the "Essence of Goodness" and "It is the nature of he who is good
to do good." However, one should not ignore the many kindnesses of G-d
that one has already experienced - particularly as you write that you
perceived openly revealed kindnesses and miracles.

I wish to reiterate: My intent is not to minimize the importance of
being aware of one's needs, and I also don't mean to imply that you are
not lacking necessities. I merely wish to accentuate the goodness -
indeed the very large amount of goodness - which you and your husband
perceived with your physical eyes.

Another point (and this is of equal importance):

Our holy Torah explains that the measure of G-d's blessings depends to a
considerable extent on the [appreciative] manner in which the person
receives these blessings, and that his conduct is in consonance with and
in recognition of these kindnesses. This form of behavior enlarges the
receptacles and vessels that allow one to receive His kindnesses in the
immediate future, as well as in the future in general.

                                *  *  *

                         6 Adar I, 5717 (1957)

I was astounded to read in the letter that I received from you that your
husband's spirits are very low.

How can this possibly be after the two of you have personally witnessed
and experienced G-d's wonders and kindnesses. This [experience] should
rouse you to great joy, for "In the shining countenance of a king" - the
King of kings, blessed G-d - "there is life."

And yet, notwithstanding the above, to find oneself in a depressed
state?! Surely this is nothing but the machinations of the evil
inclination. It is my strong hope that this [down mood] is but a
temporary phenomenon, and that it has already passed.

Moreover, we have been promised and assured by our sacred Torah, the
Torah of Life, that whenever one has been shown kindness and goodness
from Above, it is for many long and good years.

Surely this promise will be fulfilled with regard to you and your
husband as well. I await very speedily glad tidings with regard to the
above.

        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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                           Increase in Prayer

In the month of Elul we increase our prayers, with the knowledge that
G-d is "closer" to us at this time and easier to approach. It is
customary to add in the morning and afternoon prayers Psalm 27 which
begins, "G-d is my light..."

    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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We presently find ourselves in the month of Elul, a month, according to
our sages, to be used for introspection and repentance.

There is a beautiful allegory relating to this month, and the special
relationship between G-d and the Jewish people which exists at this
time:

A king had a son whom he loved dearly, who wished to travel amongst the
king's many lands. The king, an indulgent father, allowed his son to
travel.

Months passed. No word was heard from the prince. The king was worried.
One day, a ragged looking young man approached the gates of the king's
palace. He walked toward the entrance but was stopped by the guards.

"Don't you recognize me?" the young man cried out. "I am the prince. You
must let me pass."

The guards laughed. Could this common beggar possibly be their beloved
prince?

The young man reasoned, cajoled, demanded, that he be allowed to enter.
Out of total desperation he began to cry. From deep within the palace
the king heard the crying. Something sounded familiar. He listened until
he was certain that, indeed, it was the voice of his own son. The king
himself came running out to open the palace gates for his beloved son.

The Jewish people are, of course, the prince. Though we travel far, we
ultimately return to the palace. And when we return, the sound of the
shofar - a simple, wordless cry - brings the King to listen and open the
gates of the palace and let us in. For this reason, it is customary to
hear the cry of the shofar every day during Elul.

Let us all cry out to the King, with the shofar and with our own voices,
that He let us into the palace. We will then be happiest, and, indeed so
will He.

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                          THOUGHTS THAT COUNT
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But he shall acknowledge the son of the hated as the firstborn, by
giving him a double portion (Deut. 21:17)

The "son of the beloved" is symbolic of the first Tablets of the Ten
Commandments, which G-d gave to Moses before the Jewish people sinned
with the Golden Calf. The "son of the hated" refers to the second set of
Tablets, which were given after the Jews repented and became "baalei
teshuva." The first set of Tablets contained only the Ten Commandments,
but the second set came with a "double portion" - not only the Ten
Commandments, but all of the details of halacha (Jewish law), Midrash
and Aggada.

                                                      (Ohr HaTorah)

                                *  *  *


When you build a new house you shall make a parapet for your roof... if
anyone fall from it (Deut. 22:8)

When a couple marries and makes the transition from their parents' homes
to their own, the need to earn a livelihood brings them into contact
with many new things. They must therefore make a "parapet" beforehand,
setting the proper limits and spiritual standards, to ensure that no
harm comes from their involvement in worldly matters.

                                            (The Lubavitcher Rebbe)

                                *  *  *


You shall not wear a garment of different sorts (shaatnez), wool and
linen together (22:11)

According to Chasidut, wool and linen are symbolic of chesed and gevura,
the attributes of loving-kindness and severity. When a Jew observes a
positive commandment, a "do," he draws nearer to him the object or thing
with which he performs the mitzva (commandment). When he observes one of
the Torah's prohibitions, a "don't," he avoids something that is
forbidden and pushes it away. The mitzva of shaatnez reminds us that the
two opposing thrusts mustn't be confused or combined: that which is
forbidden should be shunned, and that which is holy and positive should
be encouraged.

                                         (Sichot Kodesh, Elul 5744)

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                            IT ONCE HAPPENED
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Reb Shlomo was a very wealthy man and a very respectable scholar as
well. In fact, he limited his business involvement to enable himself to
devote a large portion of his day to the study of Torah.

Reb Shlomo's love and fear of G-d was passed down to his son, Reb
Hirschel, who lived as an ascetic and devoted himself exclusively to the
performance of mitzvot and the study of Torah, avoiding all worldly
occupation completely. He spent all his days in the study hall and
returned home only for Shabbat.

Reb Hirschel had two sons, Chanoch Hendel and Yosef, and each week they
would go together to study Torah with their grandfather. To their
grandfather's surprise, one week they failed to show up. Reb Shlomo soon
found out that his grandsons had decided to pursue the study of
Chasidut.

In those early days of Chasidut, there were strong partisans in favor
and also opposed to this new manner of divine service which the Baal
Shem Tov had introduced into the world. In the entire town where this
family lived, there was not even one adherent of Chasidut, and Reb
Hirschel's family was violently opposed to the new teachings.

One day the townspeople noticed that the stranger who had arrived there
seemed to be one of the Chasidim. Actually, it was his unusually lengthy
preparation for the morning prayers which first betrayed him. Then, his
actual prayers - why, he was a sight to behold! The cries, the sighs and
tears, and ecstatic jumping and swaying... no one had ever seen anything
like it.

Chanoch Hendel and his brother were intensely curious to find out the
meaning of these strange practices, and they approached the stranger
with their questions. They were particularly anxious to know why the man
spent so much time on the section of prayer which begins with the Psalm,
"Min Hameitzar" (From out of distress...) and describes a Jew crying out
to G-d. "How much is there to think about, after all, in this prayer?"
they asked him.

The Chasid proceeded to give them an explanation according to the
teachings of Chasidut, telling the young men how every Jew is
constrained by his own limitation and his own mundane cravings which
hinder his attempts to serve the Creator properly. His "animal soul" is
forever trying to lure him into the trap of pride and haughtiness, and
even when a Jew tries to pray and study, these "adversaries" may cause
him to move ever further away from his true goals.

"And so," concluded the Chasid, "when I said the words of 'Min
Hameitzer,' I was begging G-d to deliver me from my own limitations, so
that I might come closer to Him and a knowledge of G-dliness." The
brothers, who were serious and intense seekers, were deeply impressed
with this explanation and inquired where they, too, could learn such
lofty concepts. "In Lubavitch," he replied, and that answer was enough
for the brothers.

When they failed to appear for their next study session with their
grandfather, he assumed that something had come up and paid little
attention to it. It was only the following week, when they again didn't
come that he decided to discover the reason for their absence. When he
was told that they had been seen speaking with the Chasidic stranger,
their grandfather understood immediately what had occurred.

Reb Shlomo dispatched a messenger to bring the young men home, but it
was too late. They had already arrived in Lubavitch, and were so
immersed in the wonders they had discovered there, that no inducement
could convince them to return home. They had chosen their true path.

Once, during that first year, the Tzemach Tzedek (Rabbi Menachem Mendel,
the third Lubavitcher Rebbe) delivered a Chasidic discourse which
affected the young Hendel so deeply that he fell faint to the floor.
Thereafter the Rebbe instructed that he be brought outside during these
talks so that he not endanger himself by his soul ascending to such
lofty heights.

Many years later, the Rebbe Rashab (Rabbi Sholom Ber, the fifth
Lubavitcher Rebbe) sent Reb Hendel to a newly opened branch of the
Lubavitcher yeshiva in Zembin to observe its progress and report back to
him. Upon his return, he was called to the Rebbe's study and asked what
he thought of the new yeshiva. He expressed his concern that since "They
go on and on so much about Chasidut, they might forget about the 'Giver
of the Torah.'" For Reb Hendel, there was nothing other than G-d, and
undue intellectualizing could cause a student to fall.

The many stories told about Reb Hendel illustrate his utter truth and
constant striving. When the young students would stand before the Rebbe
Rashab's office waiting for their individual moments with the Rebbe, Reb
Hendel would say to each of them, with tears streaming down his face,
"Children, don't tell the Rebbe what you want to say. Tell the Rebbe
what you don't want to mention! The Rebbe will give you a proper tikkun
[spiritual correction] and pull you up out of the mud."

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                            MOSHIACH MATTERS
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The Tzemach Tzedek, Rabbi Menachem Mendel (the third Chabad Rebbe) once
taught a Chasidic discourse that implied that Moses was loftier than
Moshiach. He was distressed by this, and fell asleep. His grandfather,
Rabbi Shneur Zalman (founder of Chabad Chasidism) appeared to him in a
dream and said: "Moses has a unique distinction and so too does
Moshiach. Moses was a physician with practical experience, and that is
why the practical commandments were given through him; Moshiach is not a
physician with practical experience, and that is why he will reveal the
innermost dimension, of the Torah."

                                            (The Lubavitcher Rebbe)

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              END OF TEXT - L'CHAIM 1085 - Ki Seitzei 5769
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