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                         L'CHAIM - ISSUE # 1115
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                           Copyright (c) 2010
                 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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        April 9, 2010            Shmini           25 Nisan, 5770
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                           A Tree in a Forest
                     by Betzalel Avraham Feinstein

There is a famous question in philosophy: "If a tree falls in a forest
and no one is around to hear it, does it make a sound?" Philosophers
have been debating this question for centuries. The philosophers who
answer "No," called idealists, are of the opinion that reality is
whatever we perceive it to be. And the philosophers who answer "Yes,"
called realists, are of the opinion that reality exists independently of
observers.

In the 1940's, the prominent cosmologist Abraham Zelmanov introduced his
Anthropic Principle:

"The Universe has the interior we observe, because we observe the
Universe in this way. It is impossible to divorce the Universe from the
observer. The observable Universe depends on the observer and the
observer depends on the Universe. If the contemporary physical
conditions in the Universe change then the observer is changed. And vice
versa, if the observer is changed then he will observe the world in
another way. So the Universe he observes will be also changed. If no
observers exist then the observable Universe as well does not exist."

The Anthropic Principle answer to the above question is both "Yes" and
"No." "Yes," since the observer is dependent upon the observable
Universe for his or her existence, so it is possible for sound, which is
part of the observable Universe, to exist without an observer. And "No,"
since the observable Universe is dependent upon the observer for its
existence, so it is impossible for sound to exist without an observer.

So the Anthropic Principle seems to be logically contradictory. But
Zelmanov's Anthropic Principle is nevertheless consistent with Torah.
How is this possible?

According to our Torah sages of blessed memory, only G-d is real, since
only G-d has an independent existence that is not subject to change from
external factors. The question, "If a tree falls in a forest and no one
is around to hear it, does it make a sound?", is based upon the
assumption that either the observer or the observable Universe is real.
Thus according to the reasoning of our Torah sages of blessed memory,
the question, "If a tree falls in a forest and no one is around to hear
it, does it make a sound?", is based upon a false premise, since both
the observer and the observable universe are not real (according to the
sages' definition of "real"). Hence, it is possible for the answer to
the question, "If a tree falls in a forest and no one is around to hear
it, does it make a sound?" to be both "Yes" and "No" and still be
consistent with Torah.

    Betzalel Avraham Feinstein is an observant Jew and mathematician
    working for the government in Baltimore. G-d has entertained him
    with his own mathematical miracle: Two sets of twins. This article
    originally appeared in Progress in Physics.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Shemini, contains three seemingly unconnected
incidents and ideas. The portion opens with an account of the eighth day
of the consecration of the Sanctuary, moves on to the death of Aaron's
two sons, Nadav and Avihu, and concludes with a list of kosher animals
and the prohibition against eating insects and reptiles.

On each of the first seven days of consecration, Moses built the
Sanctuary only to take it apart again later that very same day. Only on
the eighth day ("shemini") did he put it together, and it remained
standing. On the eighth day, a fire came down from Heaven and consumed
the sacrificial offerings. The eighth day thus had an advantage over the
previous seven.

The two sons of Aaron were on an extremely high spiritual level.
According to Chasidic teachings, their yearning for G-dliness was so
powerful that their souls could simply not remain in their physical
bodies, and they died. Although this is obviously not something G-d
wants or expects from us, it nonetheless attests to their exalted
spiritual stature.

After the Torah relates what happened to Nadav and Avihu it warns us
against emulating their actions. From this we learn that the Jewish
people were on such a high spiritual level at the time that a warning
was necessary.

It is therefore surprising, at first glance, that after recounting two
situations relating to exalted spiritual levels - the eighth day of
consecration and the deaths of Nadav and Avihu - that the same Torah
portion also contains the prohibition against eating insects and
reptiles. The law against eating creatures in this category is perfectly
understandable to the human mind; it is only human nature to find them
repugnant. Why, then, does the Torah find it necessary to warn us about
something that is so obvious?

The answer is that regardless of a Jew's spiritual standing he must
always have kabalat ol, acceptance of the yoke of Heaven. Despite
whatever spiritual attainments he many have achieved, in the end there
is nothing as important as kabalat ol. A person must never think that
because he is on a high spiritual level, he is automatically
"immunized." Without genuine acceptance of the yoke of Heaven there is
always the danger of deterioration - even to the point of eating insects
and reptiles, G-d forbid!

Accordingly, the Torah's prohibition against eating creeping things
immediately follows the other two incidents to teach us that kabalat ol
is required in all circumstances and situations in life.

                            Adapted from Volume 1 of Likutei Sichot

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                             SLICE OF LIFE
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                              Fruit Trees
                           by Jill K. Lerner

"What's this?" I asked my daughter as I thumbed through an April edition
of the Torah Times.  "A comprehensive listing of fruit trees in Jewish
communities throughout the U.S.A. and Canada? What do we need that for?"

"I don't know," she replied.

"Why do I spend good money to send you to that Jewish school?"

"I don't know."

"Hey, I thought you're supposed to know this stuff!  What's up?"

"I don't know."

With that, I proceeded to call a friend to find out why we need a
comprehensive listing of fruit trees in Jewish communities throughout
the U.S.A. and Canada.

"Hello, Pearl? There's a comprehensive listing of fruit trees in Jewish
communities throughout the U.S.A. and Canada in this week's Torah Times.
Why do we need this?"

Pearl explained why such a listing is published. She described the
special mitzva (COMmANdment) (commandment) that can be fulfilled only
once a year. A blessing is recited the first time one sees a fruit tree
in bloom during the Jewish month of Nissan.

"Wow, that's cool!  But we only have a few days left in this month of
Nissan. Did you make the blessing yet? No? Want to go find one of these
fruit trees? This might be my first easy-to-do mitzva (COMmANdment)!  I
can hardly wait!"

The days started passing and it became obvious that Pearl and I weren't
going to get together for this "it's such an easy mitzva (COMmANdment)
even a beginner like me can do it" mitzva (COMmANdment). So I undertook
to get it done without Pearl's expertise.  Of course, I did take take
Chana, my daughter, with me, since she seemed to need this missing
aspect of her education. Off we went, on the last day of Nissan, armed
with the comprehensive listing of fruit trees in Jewish communities
throughout the U.S.A. and Canada, in search of a nearby fruit tree.

We found a listing of a fruit tree not many blocks away, and with the
excitement only a novice could feel, finally found the address of what
was described in the listing as a peach tree in the front yard.

I took one look at this "tree" and exclaimed, "This is it?!" The
supposed "tree" looked more like an ancient branch from a past
civilization that had been discarded in the tiny patch of dirt, weeds,
and a bit of standard city garbage pretending to be the front yard of a
standard-issue Brooklyn house.  "This can't be a peach tree,"  I
declared.  It was puny and decrepit. My experience with peach trees
upstate, where I lived for 17 years, was of majestic foliage with
branches raised heavenward, loaded this time of the year with
innumerable blossoms that would soon bring forth an abundance of fruit
to feed a variety of wildlife and any people who chose to partake. In
this city version,  I could count the blossoms on one hand on the lone
branch mimicking a trunk.  Surely the formation of a fruit on this would
kill it.

"Yes, this is it," said Chana.

"Are you sure?"

"Yes."

"How do you know?"

"Well, this is the address."

"We can't make a blessing on THAT!"

"Why not?"

"Well, we're supposed to be thanking G-d.  Wouldn't He think we were
mocking Him if we thanked Him for THAT?!"

"Do you want to try to find another fruit tree from the comprehensive
listing of fruit trees in Jewish communities throughout the U.S.A. and
Canada?"

"Um, well, maybe.  Do you?"

"No, I want ice cream.  Let's say the blessing and go."

As we were discussing this, a young woman approached. She must have
noticed that we were holding the comprehensive listing of fruit trees in
Jewish communities throughout the U.S.A. and Canada because she smiled
and said, "Oh, you can make a blessing on our fruit tree!"

"This is the peach tree?"

"Yes, it is. My younger sister had even written out the blessing and
tied it onto the tree before we included it in the listing, but it looks
like it fell off," she said, pointing to a particularly shredded strip
of dirty ribbon loosely hanging from the branch, er, I mean trunk, of
the tree.  I thought the old ribbon was just part of the garbage but
apparently it was a deliberate addition to the poor old tree.

"OK, thank you," I said as the woman continued into the house. "Well, I
guess we'd better do this," I said to Chana, resigned to perform this
mitzva (COMmANdment) no matter what the status of the tree.

"Great," Chana replied.  "Then can we get ice cream?"  I took a deep
breath and carefully recited the Hebrew blessing that Chana had so
thoughtfully transliterated  for me.  She recited it, too. When this
glorious moment was over, I turned to Chana and said what was on my
mind.

"We said the blessing. Do you feel any different?"

"No."

"Are we supposed to?"

"I don't think so."

"Well, what are we supposed to feel?"

"I don't know.  Let's go get ice cream."

"Do you think we would've felt something if we'd recited this blessing
on a more majestic tree?"

"I don't think we're supposed to actually feel anything. We did a mitzva
(COMmANdment), and that's good.  Let's go."

"But I thought I would feel something!  I'll bet if there was a bigger
tree..."  But Chana began to tell me the story of why the Torah was
given on plain, small, unadorned Mount Sinai....

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Yudi and Feige Ceitlin will soon be moving to Tucson, Arizona,
where they will help expand and broaden the programs and activities at
Chabad-Lubavitch of Tucson. Rabbi Arieh and Devorah Leah Raichman
recently moved to Manaus, Brazil, where they have opened a new Chabad
House to serve the local Jewish community and tourists. Rabbi Chaim and
Fraidy Litvin will be arriving soon in Louisville, Kentucky, where they
will be working at Chabad of Louisville as well as reaching out to Jews
living in the communities of Henderson, Brownsboro, Jeffersonville and
Lexington, Kentucky.

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                            THE REBBE WRITES
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                        8th of lyar, 5731 [1971]

          To the Students of the Girls Division of the Grammar
         School Lubavitch House, Stamford Hill London, England


Blessing and Greeting:

I was pleased to receive the special Pesach [Passover] edition of your
school magazine "Schoolainu." I hope you will send me also the future
editions.

On the basis of the teaching of the Alter Rebbe [Rabbi Shneur Zalman,
founder of Chabad Chasidism] that a Jew has to live in accordance with
the times - the times and seasons of the Torah as reflected in our
Jewish calendar, the present days of sefira [counting the 49 days
between the second night of Passover until Shavuos] have a timely
message for each and every one of us.

As you surely know, our Sages tell us that the origin of the counting of
these days goes back to Yetziyas Mitzrayim [the Exodus from Egypt], when
our ancestors, immediately after leaving Egypt, began to count the days
and weeks to the great day of Mattan Torah [the Giving of the Torah,
i.e., Shavuos]. For Moshe Rabbeinu [Moses] had told them that the whole
purpose of their being freed from Egyptian bondage was in order that
they should receive the Torah at Mt. Sinai, and they eagerly and
impatiently looked forward to it, counting each day that brought them
nearer to that great moment.

On the basis of this, G-d later made it a mitzvah [commandment] for Jews
to count these days of the omer, which connect Pesach, the Festival of
Liberation (from physical slavery) with Shavuos, the Festival of Mattan
Torah (true spiritual freedom).

If our ancestors were so eager to receive the Torah even though they
hardly knew anything about it, how much more so, after Mattan Torah,
must Jews appreciate the Torah and mitzvos, especially we, in our
generation, who know what the Torah and mitzvos have meant for our
people throughout the past generations.

Needless to say, that the appreciation and love of the Torah and mitzvos
must express themselves in the daily life, in accordance with the
teaching of our Sages that "the essential thing is the deed." By this is
meant that the daily conduct should be such that it is clearly seen to
be the result of the teaching and instruction of the Torah
(Torah-hora'a), including every aspect of the daily life at home and in
the school, etc. Where there is a will and determination to this effect,
hatzlocho [success] is assured, as our Sages tell us that "nothing
stands in the way of the will."

May G-d grant that you should have good news to report in all the above,
and that you should go from strength to strength in your advancement.

                                *  *  *

                        7th of Iyar, 5741 [1981]


Greeting and Blessing:

I duly received your letter of the 1st day of Rosh Chodesh Iyar and, as
requested, will remember you for the fulfillment of your heart's desires
for good.

There is surely no need to remind you that there is always room for
advancement in matters of Torah and Yiddishkeit [Judaism], which is a
must for its own sake, but is also the way to widen the channels to
receive G-d's blessings in all needs.

The present days of sefira are particularly auspicious for such
advancement, in preparation for the festival of Mattan Torah [the Giving
of the Torah i.e., Shavuos]. In this connection, it is noteworthy that
in counting the days of the omer, we do not use the ordinal numbers
(second day, third day, etc.) but the cardinal numbers (two days, three
days, etc.).

This indicates that the advancement in matters of Torah and mitzvos is
not just a matter of rising to a higher level, but at the same time it
implies retention of all previous achievements in a cumulative way. Thus
we say "shnei yomim" rather than "yom sheni" - the difference between
two days and the second day.

With prayerful wishes for hatzlocho to you and yours,

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                            WHAT'S IN A NAME
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CHANINA is Aramaic, meaning gracious or compassionate.  Rabbi Chanina b.
Dosa (3rd century c.e.) said, "He whose good deeds exceed his wisdom,
his wisdom will be permanent; but he whose wisdom exceeds his good
deeds, his wisdom will not be permanent." (Ethics of the Fathers 3:12)

CHANA means grace or gracious.  Chana was the mother of Samuel the
prophet (I Samuel 1:2).  Another Chana, from Chanuka times, was known
for her bravery in encouraging her seven sons not to bow down to idols
despite certain death.  Chana was also the name of the Lubavitcher
Rebbe's mother.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Shabbat we will bless the new month of Iyar. In the Torah, the
months of the year aren't referred to by name but by sequential order,
to teach us that the yearly cycle is an ongoing, continual process.
Nisan, the month when the Jews left Egypt, is "the first month"; Iyar is
"the second month." Each month is a preparation for the one that
follows.

The month of Iyar is an especially auspicious time for healing. Indeed,
its Hebrew letters are an acronym for "Ani G-d Rofecha," "I am G-d your
Healer." The healing G-d provides, however, is very different from that
of a human doctor. A regular doctor is given the ability and power to
cure illness, but the cure is not retroactive. By contrast, G-d can
remove the illness retroactively, so that it seems as if the person was
never sick!

The month of Nisan, characterized by the miraculous redemption of the
Jews from Egypt, "spills over" and influences the month of Iyar, to
ensure that the healing will be in a G-dly manner. Only G-d, Who is
above nature, can utterly root out illness as if it never existed.

In the same way that there is physical illness and health, so too is
there spiritual illness and healing. During the time between Passover
and Shavuot, it is customary to learn Ethics of the Fathers on Shabbat
afternoons. Its pithy teachings inspire us to acquire positive character
attributes and "heal" the soul. As the weather outside warms up from its
winter coldness, so too does the Evil Inclination become thawed out and
reactivated. Yet "armed" with the miraculous month of Nisan, and further
fortified by our Sages' teachings, the month of Iyar provides us with an
opportunity for "super-natural" spiritual wellness. For now is the
perfect time to heal any infirmities that might exist, and work toward
true spiritual liberation.

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                          THOUGHTS THAT COUNT
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And Moses said: "This is the thing that G-d has commanded that you
do-and the glory of G-d will appear to you." (Lev. 9:6)

Every mitzva (commandment) has inner, esoteric meanings. Even the most
learned scholar cannot fully grasp these secrets, for human
comprehension and understanding of the infinite is limited. This is why
Moses commanded the Jews - "This is the thing that G-d has commanded" -
no matter how much one has studied and no matter how many inner meanings
a person has learned, the real reason to do a mitzva is because G-d has
commanded. When your intent in performing a mitzva is solely because G-d
wants that particular act to be performed, then "the glory of G-d will
appear to you."

                                                   (Tiferet Shmuel)

                                *  *  *


These are the animals you may eat...whichever divides the hoof (parsa)
and chews (literally "brings up") the cud (geira) (Lev. 11:3)

The Hebrew words "parsa" and "geira" have more than one meaning. Parsa
is related to the word meaning to cut bread, and the geira is an ancient
coin that weights one-twentieth of a shekel coin. From this we learn
that one of the primary distinguishing marks of a Jew is that he
willingly shares his bread with the poor and distributes charity freely.

                                                (Rabbi Zev HaMagid)

                                *  *  *


Sanctify yourselves, and you will be holy, because I am holy (Lev.
11:44)

Rabbi Levi Yitzchak of Berditchev said: If the father is wealthy, it is
easier for the child to be successful in matters of livelihood. If he
prefers, he doesn't need to work too hard since he can always fall back
on his father. This is what the Torah means when it says "Sanctify
yourselves": one needn't do more than begin to be involved in holy
matters, and immediately "you will be holy," for "I am holy." Because
G-d is holy and we are His, it will be easy for us to become Holy.

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                            IT ONCE HAPPENED
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Rabbi Avraham Benyamin Sofer was the son and successor of the
illustrious rabbi known as the Chasam Sofer. Rabbi Avraham Benyamin, who
was called the Ksav Sofer, was appointed by the secular government to
the head of Austro-Hungarian Jewry. To mark the Ksav Sofer's
appointment, a gathering was made with all the heads of the Jewish
communities throughout Austro-Hungaria. At the gathering, the Ksav Sofer
addressed the crowd: "In honor of my illustrious guests, I would like to
make a surprise presentation." All eyes turned to the Ksav Sofer as he
removed his wallet and withdrew from it a small silk pouch. He opened it
and took out a gold coin. "This coin is a half-shekel, the same coin
used in the Tabernacle and the Holy Temple for sacrifices, and other
needs."

Everyone in the room craned their necks to get a better look at the
coin. Each person wanted to see it and hold it in his own hands, to
experience a personal brush with history. The Ksav Sofer continued, "I
received this half-shekel from my father, who received it from his
father and so on through all the generations of my family from the times
of the Holy Temple. This coin is the only one left; it is unique in the
entire world."

An excited murmur passed through the crowd as the coin was passed and
lovingly examined. While this was occurring on one side of the room, the
rabbis across the room sat discussing its weight and shape and
exchanging their differing opinions. A short while passed when suddenly
one voice rose above the others saying, "Where is the half-shekel now?"

Everyone started searching for it, but it was as if the coin had
disappeared into thin air. The Ksav Sofer turned white. He turned to the
assembled crowd and said, "I do not, G-d forbid, suspect anyone of
taking the coin. It is forbidden to suspect another Jew. But, it is
possible that while your thoughts were so absorbed with the coin, one of
you might have accidentally laid it down amongst his other possessions.
Therefore, I ask you to please look through your things, and perhaps you
will find it."

Everyone did as the rabbi requested, but the coin was not found. Then,
the Ksav Sofer had another idea. "Since the coin has not been found,
please check your neighbor." Everyone agreed, but suddenly one elderly
rabbi who was known as a great scholar, opposed this idea. "It would be
good to wait for fifteen minutes. Perhaps the coin will be found."

The Ksav Sofer agreed, but after the fifteen-minute wait, the coin
failed to turn up. The elderly rabbi requested another fifteen-minute
waiting period, but again it wasn't found. When a third time the rabbi
asked for another fifteen minute period, everyone was coming to the
conclusion that the rabbi had quietly pocketed the coin and was stalling
in the hopes of finding a graceful way to extricate himself from the
situation. Even the Ksav Sofer said, "Despite the request of the
honorable rabbi, I won't extend the time. In the next five minutes
please check your neighbor."

The rabbi again rose and with tears in his eyes, pleaded with the Ksav
Sofer to wait yet another fifteen minutes. The Ksav Sofer stood in
silence for the allotted time while the elderly rabbi stood in a corner
and prayed. Many of the assembled notables were confident that the rabbi
would soon admit that he had taken the coin, and waited expectantly.

Suddenly the shammes (orderly) rushed forward and exclaimed, "We found
it! After the meal we removed the tablecloths and shook out the crumbs.
I started thinking maybe we accidentally shook the coin into the
garbage. I searched for it and just now I managed to find it in the
garbage."

When everyone settled down, the rabbi asked permission to speak.
"Gentlemen, I also have in my possession a gold half-shekel which has
been passed down in my family as well. When I set out to attend this
gathering, I intended to share with you my prized possession, and so I
brought it with me.

"But when our host surprised me by bringing his coin, and in addition
saying that his was unique, I left it in my pocket. Imagine what would
have happened if we had searched and the coin had been found in my
possession! I would have been considered a thief. Each time I requested
another fifteen minutes, I prayed that in the merit of the Chasam Sofer
I would not be shamed. Thank G-d, my prayers were answered and the coin
was found." The rabbi removed the coin from his pocket and solemnly
looked at the half-shekel, which was identical to the other.

When the gathering drew to a close the Ksav Sofer again addressed the
crowd. "Do you know why we gathered today? It was to explain the words
of the Mishna which teach that we should judge every person in a
meritorious fashion, rather than assume that he is guilty. The Mishna
appears clear and simple. But we can see for ourselves that if we had
found the coin in the rabbi's pocket, would anyone have believed that he
hadn't stolen it? Especially as I had stressed that it was unique, would
anyone have believed that there was another like it in this very room?
So we are gathered here to understand that sometimes circumstances point
to someone's guilt, but we should still see him as innocent. We see how
deep is this Mishna and how far we must extend ourselves to really
fulfill this commandment."

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                            MOSHIACH MATTERS
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In this week's Torah portion, the Torah lists four animals that have
only one of the two kosher signs and are therefore non-kosher - camel,
hyrax, hare and pig. Each animal symbolizes one of the four nations that
enslaved the Jews in exile. We are now in the last of these four exiles,
corresponding to the pig - "chazir" in Hebrew. The word "chazir" means
"return." After this fourth and final exile the glory of the Jewish
people will "return" to the way it was intended.

                                                     (Vayikra Raba)

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                END OF TEXT - L'CHAIM 1115 - Shmini 5770
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