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                         L'CHAIM - ISSUE # 1086
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                 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 4, 2009       Ki Savo            15 Elul, 5769
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                         The Fire in the Heart

Many Jewish customs are associated with our sense of loss over the
destruction of the Holy Temple in Jerusalem and our prayers and hopes
that it will be rebuilt. In fact, the prayer book is replete with our
requests for the rebuilding of the Temple, as well as for the
restoration of the sacrifices. But even though many of us have no
problem eating a hamburger, the idea of animal sacrifices is a little
barbaric to us.

Much has been written about the purpose of the sacrifices, at great
length and from many perspectives, ranging from the sociological to the
mystical. Here, we'll present an overview of a Chasidic approach, one
that shows us that the Temple service is more than a barbeque with
Hebrew.

The main question, of course, is why animals? To answer that, we have to
understand the relationship between the categories of creation and the
elements of existence.

Generally speaking, creation can be divided into four categories:
inanimate, vegetable, animal or human.

Similarly, all physical existence is composed of a combination of four
elements: earth, air, fire and water. (When we hear the word "elements"
we generally think of how modern science classifies elements by the
number of protons in the nucleus - hydrogen one, for instance, while
gold has 79 - its atomic number. Nevertheless, it also recognizes four
states of nature - solid, liquid, gas and what is referred to as plasma
- a highly energized "hot" state. These correspond to earth, water, air
and fire, respectively.)

Chasidic philosophy informs us that these two deep structures correspond
one to the other. Thus:

    *) Earth - Inanimate

    *) Water - Vegetable

    *) Fire - Animal

    *) Air - Human

The correspondence may be obvious, but still: Earth has no motion. It
does not change. And inanimate objects "are what they are." Vegetable
life, on the other hand, grows. That's its defining characteristic, as
any one knows who's had a weed problem. And the agent for growth is
water. Fire is characterized by heat and motion - the flame flickering -
and animals are defined by internal warmth and mobility. (Even
cold-blooded animals have an internal combustion engine, so to speak, to
provide them energy.) Air is in one sense the most intangible, and of
course a prerequisite for speech - the distinguishing feature of being
human.

Further, Tanya, the basic book of Chabad Chasidic philosophy, clarifies
the relationship between the elements and the four primal emotions,
creating a new chart:

    *) Earth/Inanimate-Laziness,

    *) Water/Vegetable-Desire,

    *) Fire/Animal-Enthusiasm, and

    *) Air/Human-Mockery.

But the chart makes clear why specifically animals must be sacrificed.
Each animal that was to be slaughtered corresponds to a side of our
internal animal (the sheep, ox or goat within us.) The sacrifice changed
both. Our enthusiasm and energy, previously directed - devoted - to the
negative, the selfish, the non-Divine - is sacrificed, and transformed -
devoted - to the corresponding positive attribute, the selfless
(self-sacrificing), the Divine.

The sacrifices of the Temple take an abstract concept and make it real.
The sacrifices enable us to transform our enthusiasm, redirecting our
energy to G-dliness.

And that's a sacrifice worth making.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week we read the Torah portion of Ki Tavo - "when you will come
into the land." Ki Tavo contains a description of the ceremony of
offering the first fruits of the Land of Israel, and gives the prayer
that was to be recited by each person as he made his offering in the
Sanctuary.  The portion begins by stating:  "When you come to the land
that G-d your L-rd is giving you as an inheritance, occupying and
settling it, you shall take of the first fruit...."

The foremost commentator, Rashi, explains that this verse teaches us
that the Jewish people were not obligated to bring the first fruits
until they conquered and divided the entire land, not just part of it.
Offering the first fruits served as a gesture of thanks to G-d for
leading the Jewish people into the Land of Israel and allowing them to
enjoy its bounty.

As the land was being conquered and divided, bit by bit, the various
tribes and families began receiving their allotted portions.  Why
weren't these people obligated to bring their offerings of the first
fruits from their land?  Wouldn't these offerings be an indication of
gratitude for receiving their portion?

Bringing  the first fruits was an active appreciation of G-d's complete
goodness. These fruits, therefore, could not be offered until Israel as
a whole was conquered and divided among the Jewish people.

All Jews are connected with one another.  As long as there remained a
Jew who did not yet have his portion in the land, there was a diminished
sense of joy among all the Jews, even those who had already received
their portions.

This is a deeper reason why the Jewish people were not obligated to
bring first fruits until they conquered and divided the entire land.
The empathy which each Jew felt for the next is an indication of the
true and absolute love and unity that existed among the Jewish people.
Love of one's fellow Jew was so great that a person could not be truly
happy as long as there were Jews who did not yet have their portion in
the land.

The lesson of Jewish unity and love for one's fellow are not ancient
teachings but real values that we must incorporate into our personal and
communal lives until that time when we will all return to the Holy Land
with the ingathering of the exiles and the coming of Moshiach.

                    Adapted from the works of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                            Shabbos Candles
                           by Jill K. Lerner

Twenty years ago I received Shabbos candles from someone I didn't know.
Some nice people were handing candles out to anyone Jewish, and though
at the time I thought their gift odd, I accepted it.

At home I read the "directions" sheet that came with the candles but in
the end decided that this ritual wasn't for me. After all, I had never
even heard the word "Shabbos," and my only Jewish education came from my
grandmother who simply said, "You're Jewish; that's all you need to
know."

Several years passed, with the candles long forgotten, until the same
event reoccurred and one Friday I was offered Shabbos candles once
again. By this time I had met up with a few observant Jews and was
somewhat familiar with the candle-lighting custom. This time it seemed
like a good idea. Determined to perform the mitzva (commandment), that
evening I again read the included "directions" page for lighting
candles. The information emphasized the beauty, importance, and
significance of this venerable tradition, and these qualities appealed
to me greatly. That Friday evening, for the very first time in my life,
I lit Shabbos candles.

A year later my daughter, Chana, was born. Unlike me, my daughter saw
her mother light Shabbos candles every week from the first Friday of her
life. When Chana turned three, we followed the custom mentioned in the
candle-lighting brochure of a girl lighting her own candle (with help,
of course!). For her birthday I bought Chana a candle holder of her very
own.

By the time summer came, Chana, at three and a half, was already
"experienced" at lighting Shabbos candles. She happily told her
great-grandmother, who was visiting for a few months from Florida, all
about it. Chana and I always visited my grandmother at her nearby summer
bungalow prior to Shabbos. The "directions" in that original candle
lighting brochure I read had emphasized the importance of lighting
Shabbos candles at the appropriate time so as to honor the Sabbath and
not desecrate it, so we would leave before Shabbos to return to our home
for candlelighting.

One Friday afternoon, the three of us were enjoying a lively
conversation when I noticed the time was getting late and we had to
leave. No one really wanted the occasion to end, but I didn't imagine
that there was another choice. Much to my surprise, my grandmother
suggested that we light candles there at her bungalow. I readily agreed
and offered to bring the food I had prepared to her bungalow so we could
all have Shabbos dinner together. I drove home and returned swiftly for
our impromptu Shabbos dinner. Chana was eager to show her
great-grandmother how she could light her candle and recite the
blessing, and did so as her great-grandmother watched intently. My
grandmother appeared captivated.

I hesitantly asked my grandmother if she would like to light candles. As
far as I knew, she had never lit Shabbos candles in her life. I was
delighted when she agreed and began to set some more candles on the
table. I wavered about offering assistance to her; she confidently
reached for the matches and lit without hesitation. She then clearly
recited the blessing in its entirety with no prompting.

I was astonished. How could this be?  Where did my grandmother learn
this? Why hadn't I seen this before? It was impossible to be able to
repeat a blessing from hearing a three-year-old say it once.

I quickly recovered my senses in order to light my candles, then began
to ask my grandmother these questions and more. She told me that her
mother used to light candles every Friday, but stopped when she was
about ten years old. My grandmother knew the blessing from her childhood
and recalled it when she heard my little daughter say it. Again, I was
amazed. The last time my grandmother heard this blessing was over 70
years ago. Her recollection of this tradition did not seem possible, but
it was clearly evident that evening. Most touching to me was the fact
that, though she knew the blessing, she actually had never lit Shabbos
candles before. That summer Friday afternoon, with her granddaughter and
great granddaughter, she lit candles for the very first time in her
life.

We continued to light Shabbos candles together for the rest of the
summer after which we would enjoy Shabbos dinners together. When the
summer ended, my grandmother returned to Florida. Chana and I
anticipated my grandmother's visit the following summer so we could
again enjoy a Shabbos meal together complete with Shabbos lights. This
unfortunately didn't happen, for my grandmother passed away just a short
time into the next summer season.

After my grandmother's passing, I thought of her words, "You're Jewish;
that's all you need to know." I realized that with that knowledge a
remarkable lifetime of Jewish belief, faith and conviction awaits and is
ours to discover and live. In her memory, Chana and I are doing just
that. Obviously, it's never too late to learn and to do.

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                               WHAT'S NEW
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                            The Waiting Wall

In the old city of Jerusalem, a certain Wall is waiting. On the way to
meet their family at the Kosel Hamaaravi (Western Wall), a young brother
and sister share their impressions and feelings about the extraordinary
place... the ancient stones, the notes stuffed into every crack, and the
birds that nest near the sky. This latest release from Hachai Publishing
is geared for ages 3-6. It's designed to be read aloud and for beginning
readers to try alone. Written by Leah Braunstein Levy and illustrated by
Avi Katz.

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                            THE REBBE WRITES
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                          15 Elul, 5739 (1979)

Greeting and Blessing:

I was pleased to be informed of the forthcoming Concert on the eve of
the 18th of Elul.

The date is particularly significant and auspicious for the occasion.
For the month of Elul is dedicated to teshuvah  - return to the roots
and sources of Torah and mitzvos [commandments] which are bound up with
the real essence of every Jew.

The Alter Rebbe [Rabbi Shneur Zalman], founder of Chabad, explains in
Tanya that the essential aspect of teshuvah is in the sincerity of the
heart, since it entails profound feelings of regret for past failures
and the strongest resolve and commitment for the future. And it is well
known that very often the heart strings can be touched more readily and
effectively by an inspiring niggun [Chasidic melody] than by a word of
admonishment.

Moreover, the concert is taking place on Chai [the 18th of] Elul ("Chai"
for "life") - the birthday of the two great luminaries, the Baal Shem
Tov and the Alter Rebbe, who brought new life and inspiration to our
Jewish people.

May the concert event be a great success in every respect, a source of
lasting inspiration to all of you, and stimulating the activities of
Chabad Lubavitch to strengthen Torah-true Yiddishkeit [Judaism] in the
community at large.

Wishing you a kesivo vachasimo tova [that you be written and sealed for
good] for a good and sweet New Year.

                                *  *  *

                       5th of Kislev, 5729 [1969]


Greeting and Blessing:

This is to acknowledge with thanks receipt of your letter of November
22nd. I was indeed pleased to learn that you have accepted the
Chairmanship of the Chassidic Concert being given for the benefit of
Camp Gan Israel and Chabad Lubavitch Org. in your community.

What is particularly gratifying is the spirit of enthusiasm which you
have displayed in this connection. This is surely indicative that you
will communicate this enthusiasm to all the participants, and that it
will be carried over to the entire environment long after the event
itself has taken place.

It is customary to look for depth and insights in everything, and the
Chassidic concept of negina [song] is indeed rich in both. It is well
known, and a matter of experience, that music in general is highly
evocative of inner feeling, much more than other forms of human
expression such as oratory, or painting, and the like. Even verbal
articulation as a medium of vocal music is on a different plane.

This is why Chassidic negina is so important in Chassidic life, for it
is the very objective of Chassidus to permeate the daily life of the Jew
to such an extent that all actions should be imbued with inner feeling,
even soulful expression. For then every action assumes a different
quality and meaningfulness, and even its external aspects and scope are
greatly stimulated.

I send my prayerful wishes to you and all your colleagues and co-workers
to enjoy great hatzlocho [success] in connection with the forthcoming
event, particularly as it is dedicated to the most worthy cause of
benefiting Camp Gan Israel and the Chabad-Lubavitch work to strengthen
attachment of Jews - men, women, and children - to our eternal Torah and
eternal people of Israel.

With blessing,

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                            A CALL TO ACTION
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                      Send Rosh Hashana Greetings

During the entire month of Elul we greet friends with the traditional
blessings of, "May you be inscribed and sealed for a good and sweet
year." After Rosh Hashana until Yom Kippur we wish friends a "Chatima
Tova - to be sealed for good," and even after Yom Kippur we can still
wish people a "G'mar tov - a good completion." It is a Jewish custom to
send friends and relatives "New Year's Greetings" with blessings for the
coming year.

    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 coming Monday, September 7, will be "Chai Elul" - the eighteenth
day of the Hebrew month of Elul. Chai Elul is the birthdate (in 1698) of
the Baal Shem Tov, founder of the Chasidic movement. Nearly 50 years
later, on that same date, the Baal Shem Tov's spiritual "grandson" was
born. Rabbi Shneur Zalman of Liadi (also known as the "Alter Rebbe,"
founder of Chabad Chasidism) was born on Chai Elul in the year 1745.

A customary Chasidic saying is that Chai Elul gives the Chayot - life
and spirit - to the month of Elul. In simpler terms, perhaps it means
that Chai Elul reminds us not to go through the month of Elul in a
habitual manner. Everything we do can and should be infused with new
"life" in preparation for the New Year.

Saying our daily prayers, giving charity, being kind to others, spending
time studying about the upcoming holidays or any other Jewish subject,
all must be permeated with a special energy.

In addition, during the month of Elul we sound the shofar every day to
remind us that the time to do "teshuva" - return to the proper path -
has arrived. Even the unusual activity of sounding the shofar can become
rote. So, this too, must be permeated with the added spirit of which
Chai Elul reminds us.

Let us all strive to add an extra measure of chayot to  our lives this
month, in preparing for the High Holidays, and the coming new year.

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                          THOUGHTS THAT COUNT
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You shall go to the place the Eternal your G-d will choose to cause His
name to dwell there. (Deut. 26:2)

A Jew must know that when he goes from one place to another, he is not
going on his own, but is being directed from Above. And the intention
and purpose of this is "to cause His Name to dwell there" - that is, to
make G-d known in the place to which he was Divinely led.

                                                (The Baal Shem Tov)

                                *  *  *


Since you did not serve the L-rd your G-d out of joy and gladness of
heart...you shall serve your enemies (Deut. 28:47).

From this verse we learn the importance of joyfulness in serving G-d.
The severe punishment of "you will serve your enemy" - becoming slaves -
is not brought on because one doesn't serve G-d, but rather when one
serves G-d without joyfulness.

                                              (Rabbi Shneur Zalman)

                                *  *  *


Rabbi Simcha Bunim explained the above verse as follows: It is not
enough that "you did not serve the Eternal your G-d" but you did this
with joyfulness - you were happy that you weren't serving Him!

                                *  *  *


"I have not transgressed any of your commandments neither have I
forgotten" (Deut. 26:13).

Why were two such similar statements necessary?  To teach us that it is
possible to fulfill a commandment and at the same time forget it.  This
happens when one fulfills it without intent - while the mind is focused
on other things.

                                                        (Sfat Emet)

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                            IT ONCE HAPPENED
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The two neighbors, both of whom were wealthy landowners, had managed to
live in peace and harmony until one day one of them decided to do some
improvements on his land.

When the second man heard about the work his curiosity was aroused. He
saddled one of his fine horses and went out to the outer boundary of his
land to see what his neighbor was up to - and what he saw made his blood
boil. His neighbor's workers were busily digging up a tract of land that
was part of his property, and they were doing it openly and in complete
disregard of the law!

The second man, whose name was David, spotted his neighbor, who was
standing to one side as he oversaw the work. David gave an angry crack
of the whip, which sent his horse into a gallop, and within seconds he
was at his neighbor's side.

The neighbor was startled by the sight of the galloping horse that
seemed to be charging right at him. As he quickly jumped out of the
horse's path, he started to yell at the reckless horseman. But he was
even more startled when he realized who the rider was. "David," the
neighbor said. "Why did you charge at me like that?"

"What got into me?" David angrily replied. "What got into you?"

"I don't know what you're talking about," said the neighbor.

"Oh, really," David snarled. "I suppose these are not your workers."

"They are my workers," replied the neighbor, still perplexed.

"Didn't you give them permission to dig up my land?" demanded David.

"You are mistaken, my friend," said the neighbor, "this land is mine."

"You are the one who is mistaken," said David. "It's mine."

The two men continued to argue along this line for quite some time, and
the longer they argued the more heated the argument became. When the
first neighbor's overseer saw that things were getting out of hand and
the landowners were about to come to blows, he stepped forward.

"Gentlemen, arguing will not resolve the issue," said the overseer.
"This is a legal dispute. Only a rabbi can decide who the land belongs
to."

The two landowners recognized the wisdom of the overseer's words, and
they both made an effort to calm down. However, when they tried to
decide which rabbi to turn to, they once again began to get into a
fight. Each man wanted to go to his own rabbi and refused to agree to
present the case before the rabbi of the other.

"Gentlemen," said the overseer a second time, "why not go to Reb Chaim
of Volozhin. Surely neither one of you doubt his uprightness."

Since Reb Chaim of Volozhin was, without question, one of the leading
rabbis of the generation, the two landowners readily agreed to the
overseer's suggestion. And as they were both anxious to settle the
matter, they set out for Volozhin at once. When they stood before Reb
Chaim they each presented their claims to ownership of the property in
dispute. Reb Chaim listened to the words of each man intently, and then
he sat in silent thought for several minutes.

"There is something about this case that still confuses me," Reb Chaim
said softly. "Perhaps if I see the land in question, I will better
understand your claims."

The two landowners were more than happy to escort Reb Chaim to the
field. Now that the land lay before them, Reb Chaim asked each man to
once again present his case. After both men had finished speaking, Reb
Chaim suddenly bent down and put his ear to the ground.

The two men didn't know what to make of this strange behavior, and so
they glanced uneasily at each other. Because neither one of the men
wanted to show disrespect to the distinguished rabbi, each one was
hoping that the other would have the courage to ask Reb Chaim what he
was doing. Finally, David could contain his curiosity no longer and so
he spoke up.

"Reb Chaim," he called out, "what are you listening to down there?"

"I have given the two of you the opportunity to state your claims to
this piece of land," Reb Chaim replied, still keeping his ear to the
ground.

"Now I would like to hear what the ground has to say for itself."

The two men looked at each other and started to laugh.

"Rabbi, does the ground really talk?" asked David.

"Not only does this ground talk," replied Reb Chaim, "but it also
laughs. Do you know why it is laughing?" The two landowners shook their
heads.

"The ground finds it amusing that the two of you are having such a
heated argument over who it belongs to," said Reb Chaim. "It is telling
me, 'This one says I belong to him, and that one says I belong to him.
But the truth is that eventually - when they reach the age of 120 - they
will both belong to me.' "

Reb Chaim stood up and turned to the men, who had by now stopped
laughing and were regarding the land with a sober eye.

"My friends, life is too short and too precious to be spent in arguing
and harboring ill feelings toward one other," Reb Chaim said quietly.
"Perhaps we can find some way to resolve this dispute through peaceful
compromise."

Reb Chaim's words hit their mark and the two landowners wholeheartedly
agreed to make peace and abide by whatever decision the rabbi reached.

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                            MOSHIACH MATTERS
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When the pre-marriage contract was written for Rabbi Levi Yitzchok of
Berditchev's niece, he told them to write: "The wedding will take place,
G-d willing, with good mazal, in the holy city of Jerusalem. And if, G-d
forbid, Moshiach has not arrived by then, the wedding will take place in
Berditchev.

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               END OF TEXT - L'CHAIM 1086 - Ki Savo 5769
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