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                         L'CHAIM - ISSUE # 1163
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                           Copyright (c) 2011
                 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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        March 18, 2011            Tzav          12 Adar II, 5771
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                             Inside Outside

Purim is the holiday of opposites. Historically it's the day Haman's
plans were overturned. In fact, that's the term used in the Megila of
Esther - "overturned."

This concept of "out of order" pervades many, if not all, aspects of
Purim. In the story, Esther needs to appear before the king and win his
favor. Instead of putting on make-up (a mask), she fasts for three days.
(Not likely to make her look her best!) Yet the king is immediately
moved to grant her request.

And part of our Purim celebration is dressing up - masking. Even the
staid and serious rabbi often gets into the spirit. One of the mitzvot
(commandments)  of the day is a "Purim feast," celebrating until we
don't know the difference between "Blessed is Mordechai" and "Cursed is
Haman."

We can find other examples of reversals, opposites associated with
Purim. For instance, the Megila is the only book in which G-d's Name
does not appear.

Clearly, then, there's an underlying theme to Purim - an
"inside-outside," if you will. But why? Why is Purim not only a holiday
where the inside is outside, and the outside inside, but the only
holiday where we find this pattern of ideas and mitzvot?

The answer comes from first understanding why we have parties - the
different reasons for celebrations. And then we can see how Purim
uniquely expresses the spiritually highest reason for celebration.

We party for one of two reasons: as a diversion, a way of letting go, to
take our minds off our troubles. The source for the party or celebration
is external. There's something outside of us that offers an attraction,
that excites us, that "takes us out of ourselves."

There's a danger, though, if the only reason for a celebration or party
is to "take us out of ourselves," sometimes such partying can lead to
inappropriate behavior. Once the emotional or intellectual restraints
are removed, the physical restraints might also be "let loose."

But we also celebrate, have a party, for a different reason: when we
reach a stage of transition, when we've accomplished something, when
there's a deep internal joy - say, from an intensifying or realization
of a relationship - then that joy "breaks out" and in our fullness we
celebrate - we share the joy with others.

Most Jewish holidays and life-cycle celebrations are of the second kind.
Either the Jewish people as a whole or individuals transition into a new
stage (receiving the Torah), accomplish something significant (raising a
child to the age of mitzvot), or intensify the relationship with G-d
(finish studying a section of Torah).

Purim is unique among Jewish holidays in that while it has a spiritual
source, and thus is celebrated through mitzvot (charity, hearing the
Megila) which recognize that level of significance, it expresses its
source at the most physical. On Purim, we don't eat and drink because...
(pick the reason for a holiday). On Purim we eat and drink because
eating and drinking is the whole point!

And that's because Purim celebrates a purely physical rescue. Purim,
though it involves spiritual elements such as faith, self-sacrifice and
Torah study, was a war to save the physical lives of the Jewish people.

And so we have a "Purim party" - a feast, a physical celebration Ad Lo
Yada - until we don't know -  within the spiritual (which therefore
keeps the party within bounds). It's part of the paradox of Purim that
what appears to be an external - a purely physical - reason to party, is
actually the most spiritual.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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We find that G-d used three different expressions in commanding Moses to
transmit the Torah's 613 commandments to the Jewish people: "say"
(emor), "speak" (daber), and "command" (tzav). This week's Torah portion
is called Tzav, as it opens with the words "Command Aaron and his sons."
Rashi, the foremost Torah commentator, explains "tzav" as implying
"urging on, for the immediate moment and for future generations."

Of the three expressions - "say," "speak" and "command" - the last
("tzav") is most closely associated with the basic concept of mitzvot
(literally "commandments"), as both are derived from the verb meaning
"to command." Moreover, as will be explained, it is with regard to these
particular mitzvot that "urging" and encouragement are most necessary.

According to Chasidic philosophy, the word "mitzva" is related to
"tzavta," meaning joining or uniting. The mitzva forges an eternal
connection between G-d, the Commander, and the Jew, who is commanded to
fulfill the Creator's will.

Connecting to G-d is only possible through mitzvot; a created being is
simply not capable of creating a connection with the Infinite on his
own. In fact, the only relative "value" man has comes from the fact that
G-d has chosen and commanded him to fulfill His mitzvot. In other words,
in giving us the commandments, G-d has provided us with the only means
of true "access."

This connection is most strongly emphasized in the mitzvot conveyed
through the expression of "tzav," as when a person obeys them it is
obvious that he is fulfilling a command or obligation. By contrast, the
commandments transmitted through "say" or "speak" do not stress the
aspect of compulsion as strongly. Moreover, the G-dly commandment itself
("tzav") creates the connection ("tzavta"), as if the person has already
fulfilled it!

Of course, a Jew always has free will whether or not he will comply with
a command. Nonetheless, because the mitzvot transmitted through "tzav"
penetrate all the way to the innermost levels of the soul (as opposed to
the mitzvot conveyed through "say" and "speak," which affect only the
outermost aspects of the soul), if, for whatever reason a Jew doesn't
comply (G-d forbid), it contradicts the connection he already has with
the Commander.

The "tzav" commandments thus require more "urging" and encouragement.
For once the essence of the soul is uncovered, the Jew will discover how
in reality, his very being is fundamentally connected to G-d, and his
own inner desire is only to fulfill G-d's will.

                            Adapted from Volume 7 of Likutei Sichot

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                             SLICE OF LIFE
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                              Earthquake!
                            by Sheina Perman

I am from California and I now live in Chile. I grew up with earthquakes
and the Spanish language. But not this much earthquake and not this much
Spanish!

My husband Levi and I, together with our adorable son Yaisef Nachman,
moved as emissaries of the Lubavitcher Rebbe to Santiago, Chile, in
August of 2009. We joined my in-laws, Rabbi Menashe and Rebbetzin Chaya
Fraida Perman, and my sister-in-law Sarah and her husband Ishai
Liebersohn.

Generally, the adjustment was pretty smooth, and as our first Purim drew
near, my thoughts were on the children's program we were planning that
would take place on Purim Day - Sunday, February 28, 2010.

The Friday night before, we finished our Shabbat meal at 11:30 p.m.,
stacked the dishes on the counter, and went to sleep, very tired.

At 3:44 a.m., I woke Levi up because I felt an earthquake. Being from
California, I knew exactly what was happening.

In Chile (unlike California), the earthquakes are usually no big deal
(we'd already had a few small ones since our arrival six months
earlier). So I said to Levi, "Let's get Yaisef," and he said, "Nah." But
the tremors were growing stronger and almost violent and not stopping,
so he quickly changed his mind and we ran to Yaisef's room.

We stood in the doorway for a second. The shaking was HARD and LONG and
SCARY. Now it was really violent. Imagine a giant has grabbed you and
your whole house and is shaking you and the house and everything in it
as hard as he can. You're being thrown all around the room, things are
crashing and falling and glass is shattering.

Levi picked up Yaisef and decided we should move to the doorway of our
apartment because that doorway is stronger.

On the way the electricity went out. Total black-out. The house was
rolling and moving, and the horrific noises weren't stopping.

We got to the doorway and the earthquake was not stopping or slowing. If
anything it was getting stronger. I asked Levi, "What should we do?"

Visions of Haiti were fresh in my mind, since that terrible earthquake
had taken place only six weeks before and there were photos of the
tragedies wherever you looked.

Levi answered, "Grab the mezuza!" He had meant I should hold on to it to
feel safer, but I misunderstood and yanked it right off the doorway

Levi decided we should go downstairs, so we ran for our lives down three
flights of stairs amidst major rolling and total pitch black darkness.

By the time we got outside, the shaking had stopped and I felt a little
safer. At least here, if the building would collapse, we wouldn't be
buried.

The three of us walked to my in-laws' house four blocks away, barefoot
and in our night clothes. I didn't realize until later that I was still
clutching the mezuza.

The streets were strangely silent.

At my in-laws' home, chandeliers had fallen and there was glass on the
floor. One of the daughters had lit a fancy candle for Shabbat, one that
burns "forever," so we had a tiny bit of light.

Levi swept up so Yaisef could run around a little, and we sat and talked
out our trauma until it was light outside.

My father-in-law came back from checking on the Libersohns at about 6
a.m. Then we went to sleep for a little while, too.

We woke up a few hours later to go to shul, after all, it was Shabbat!
Levi wore my father-in-law's clothing and I wore my mother-in-law's
clothes.

Right after Shabbat, which ended at about 9:00 p.m., I spoke with my
family in the U.S. to reassure them that we were okay. We went home
briefly. We were in a rush because it was Purim and we had to be at the
Megila-reading by 9:30 p.m.! We got some clothes, Levi's glasses and
some diapers.

The kitchen was covered in glass. Of all the things that we had shipped
to Chile when we moved from the U.S. (and waited three months for),
thank G-d only the things on the counter and the serving dishes were
broken. However, Most of our furniture was damaged.

Every closet was open with all the contents on the floor. The bookcase
had fallen over and was lying flat on the floor. I wasn't sure where the
computer screen was, but the computer had jumped off the desk.

At the Megila reading that night, we heard that the earthquake was three
minutes long and measured 8.8 on the Richter scale.

The next morning was Sunday and Purim morning. Not one of the five women
my mother-in-law had hired to help her cook the Purim meal for the
community came. Most of them lived in the hardest-hit parts of town and
not in fortified buildings, but in shacks. In addition, instead of the
150 people my mother-in-law was expecting, approximately double that
number now decided to come, because they were traumatized by the
earthquake and wanted some spiritual solace, and the comfort of talking
it over with others.

Thank G-d, many people in the community came over to the Chabad House
kitchen and helped my mother-in-law get all the cooking done. Thanks to
her strength and positive attitude, and her vast experience in cooking
for crowds, the food was plentiful and delicious as always!

Now we have our own Purim miracle. We thank G-d for our lives and for
His kindness.

    This article, which originally appeared in the N'shei Chabad
    Newsletter, was reconstructed by Rishe Deitsch from the emails she
    received from her niece, Sheina Perman. Reprinted with permission.

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                               WHAT'S NEW
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                            Celebrate Purim!

The fun and festive holiday for young and old alike, Purim, starts this
coming Saturday evening March 19 after nightfall. Call your local
Chabad-Lubavitch Center to find out about how and where you can
celebrate Purim and fulfill all of the special mitzvot (commandments) of
the day, including hearing the Scroll of Esther read on Saturday evening
and Sunday, eating a festive meal, giving charity to the poor and gifts
of food (mishloach manot) to friends and family.

                        Children's Torah Scroll

If you know a child under the age of Bar or Bat Mitzva, surprise them
with their very own letter in a Torah scroll being written exclusively
with the participation of children! Visit www.kidstorah.org for more
info.

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                            THE REBBE WRITES
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                          7 Adar, 5712 [1952]

...Our Sages say that the miracle of Purim, which rescinded the Heavenly
decree for the Jews from death to life, physically and spiritually, was
brought about by the fact that Mordechai gathered 22,000 Jewish children
whom he taught the Torah and with whom he prayed for G-d's mercy.

Mordechai imbued them with the spirit of self-sacrifice, so that they
declared unanimously, "In life or in death we will not part from
Mordechai."

Mordechai was one of the heads of the Sanhedrin, the greatest Jew of his
time, in scholarship, piety and all possible attributes of greatness.
Nevertheless, he set everything aside in order to strengthen the
foundations of education, actually going in person to teach the holy
Torah, with piety and mesiras nefesh [self-sacrifice], to small
children.

The profound message for us is this:

No matter what one's station in life is, or how important one's
activities seem to be, one must, first and foremost, dedicate at least
some part of his time and efforts to the most important of all causes -
saving our younger generation by implanting in them devotion to all that
has been holy to us ever since our ancestors received the Torah at Mount
Sinai, devotion to the point of self-sacrifice.

Only in this way can we make sure that the younger generation will
remain with us, and, as a matter of course, ensure the existence of our
people. Moreover, herein lies our strength against all Hamans and our
security under G-d's protection.

                                *  *  *

                         7 Adar II, 5741 [1981]


..One of the most inspiring lessons of Purim is the extraordinary
courage of Mordechai the Jew, who "would not kneel or bow down," despite
the physical vulnerability of our people being "spread and scattered
among the nations" - a tiny minority against an overwhelming majority.

Yet, it is this uncompromising stance that brought triumph over all
adversaries, so that "for the Jews there was light, joy, gladness and
honor," and the awesome respect of their detractors.

The teachings of our Torah, like the Torah itself, are of course
eternal, including the lessons of Purim; particularly since we are still
"spread and scattered among the nations," including our brethren in the
Holy Land, for they, too, are surrounded and besieged by numerically
overwhelming hostile nations.

But Purim teaches us that the strength of our Jewish people, as of every
Jew individually, is in our G-d-given capacity of "not kneeling or
bowing down" to any force that is contrary to our Jewish essence, which
is rooted in the Torah and mitzvoth [commandments].

Indeed, yielding to any influence that is alien to our Jewish spirit and
way of life, far from winning good will and respect, must necessarily
bring forth contempt, be it overtly or covertly. For what is one to
think of a cringing Jew who is willing to compromise his true Jewish
identity and noble traditions going back to the time when the world was
steeped in barbarism?

Needless to say, the true Jewish spirit, as exemplified by Mordechai and
Esther, must not remain in the abstract, but must be translated into
concrete behavior in everyday life, in keeping with the basic principle
of our Torah that "action is the essential thing."

Certainly this is to be expected of young people, who are generally
blessed with a greater sense of urgency and doing. Especially young
couples who start out on their own, establish a home on the foundations
of Torah and mitzvoth, raise a family in the true Torah tradition, and
build "an everlasting edifice" in the fullest sense.

And here, of course, a great deal depends on the akeres habayis [the
pillar of the home], in whose hands G-d has entrusted major
responsibilities for the character and actual conduct of the home, such
as kashruth, Shabbos observance, Family Purity, raising the children,
and so forth.

This in no way diminishes the husband's full share of responsibility in
this Divinely-blessed partnership, and they must consistently encourage
each other to upgrade all things of goodness and holiness, Torah and
mitzvoth; but there is no getting away from the fact that it is the
young wife and mother who bears the noble calling of akeres habayis.

..It should be noted, in conclusion, that there is no greater emphasis
on the historic role of the Jewish woman in Jewish life than in the
events that brought about the miracle of Purim, as related in the
Megillah, which is named not after Mordechai, nor Mordechai and Esther
jointly, but solely after Esther!...

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                            WHAT'S IN A NAME
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ACHINOAM means "my brother is pleasant." King Saul and King David both
had wives named Achinoam.


ADIN is from the Hebrew meaning "beautiful, pleasant, gentle." In the
Bible (Ezra 2:15), Adin was one of the people who returned to Israel
with Zerubabel from the Babylonian exile.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Saturday night and Sunday we celebrate Purim, commemorating the
Jewish people's deliverance from Haman's decree of annihilation. As soon
as Haman's plot to destroy the Jews became known, Mordechai sent a
messenger to Queen Esther, asking her to go to the king on behalf of her
people.

Esther hesitated; anyone who approached the king without being summoned
and did not meet with his favor forfeited his life. When Esther relayed
this message to Mordechai, the Megila tells us he responded:

"Think not of yourself.... For if you hold your peace now, the
deliverance will come to the Jews from elsewhere.... And who knows
whether you came to the kingdom for just such a time as this."

Esther understood Mordechai's message. As the leader of the Jewish
people of that generation, Mordechai knew, through Divine inspiration,
that the Jewish people would be delivered. Their deliverance was
certain; it would come from somewhere. The only question was who would
help actualize this Divinely inspired promise?

Esther accepted the mission and asked Mordechai to tell the Jews to fast
and pray for three days so she would be successful. That is what
happened and ultimately the Jews were delivered.

The Lubavitcher Rebbe stated, "The time of your Redemption has arrived."
The Rebbe said that to prepare ourselves for the Redemption we should
learn about Moshiach and the Redemption. Now, as then, the Rebbe's
message was that the deliverance is coming, the Redemption will take
place, it's happening.

The only question is, "Who will help actualize this Divinely inspired
promise?"

The responsibility lies with each of us. We must do everything possible
to spread the Rebbe's message of the imminence of the Redemption and the
importance of learning about it. Then we will surely merit the total
fulfillment of one of the last verses of the Megila that, "there was
light and joy, gladness and honor," so may it be with us.

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                          THOUGHTS THAT COUNT
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A perpetual fire (Lev. 6:6)

There were two types of fire in the Sanctuary and Holy Temple: one that
burned on the outer altar, and one that burned in the menora inside. The
priest whose job it was to light the menora did so with a flame taken
from the outer altar. This teaches an important lesson: The outer altar
is symbolic of our Divine service with other people; the kindling of the
menora alludes to Torah study, as it states in Proverbs, "The Torah is
light." Thus in order to merit the Torah's light it isn't enough to
concern oneself with one's own spiritual progress; the concern should be
extended to others as well.

                                                   (Likutei Sichot)

                                *  *  *


This is the law of the burnt-offering...which the L-rd commanded Moses
on Mount Sinai, on the day that He commanded the Children of Israel to
offer their sacrifices (Leviticus 7:37-8)

From this verse Maimonides concludes that the proper time for bringing
sacrifices is during the day and not at night. Nonetheless, he
continues, it is permissible to burn any portions of the animal that
were not consumed during the daytime throughout the night. Similarly,
the Jew's mission in life is to "sacrifice" his animal soul, his desire
for physical pleasures, and transform it into holiness. Optimally, this
type of service is to be done "in the daytime" when the Jew's connection
to G-d is fully revealed, sustaining him body and soul. Nonetheless, if
our sins have caused us to enter a state of spiritual "night," our
service of G-d must continue, for this in itself will dispel the
darkness and transform it into light.

                                 (Sefer HaSichot, Bechukotai, 5749)

                                *  *  *


This is the law...and of the sacrifice of the peace offerings (Lev.
7:37)

The Rebbe of Lublin said: It is far better to have an imperfect peace
than a perfect controversy. It is preferable to live in peace with one's
neighbor, even if the peace is superficial and not with a full heart,
than to engage in controversy, however well intended. Why is the chapter
"Where were the places of sacrifice in the Holy Temple" included in our
daily liturgy? One of the most important things we pray for is peace,
and this is the only chapter in the Mishna where there is no controversy
between the Sages.

                                                        (Bet Yosef)

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                            IT ONCE HAPPENED
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The Purim festivities in the court of Rabbi Yisrael of Ruzhin were truly
something to behold. Every year, hundreds would travel from near and far
to attend the festive meal and to bask in the presence of their Rebbe.

In the center of it all sat the Rebbe, delivering words of Torah,
gladdening the hearts of all present. From time to time the chasidim
would burst into impassioned song, piercing the heavens with their
voices.

One could feel the excitement in the air for a full month before Purim.
Young and old were involved in getting ready for Purim; the bolder among
the chasidim would attend the festive meal in disguise.

This year, however, the mood in Ruzhin was more somber than usual. The
joy of the approaching holiday was intermingled with fear and dread, for
dark clouds had begun to gather on the horizon of Russian Jewry.

The enemies of the Jews had been successful in persuading the czar to
issue several anti-Semitic decrees, threatening their lives. The
atmosphere in the Rebbe's court, however, was entirely different. No
anxious whispering was heard; the Rebbe had instructed his chasidim to
prepare for Purim with more enthusiasm than usual. Their joy would annul
the evil decree, he said.

Amidst this bustle of preparation it was rumored that Reb Chaikel, a
husky butcher known for his strength, planned to attend the festive meal
disguised as Czar Nicholas himself, the object of their dread.

Purim day arrived. The enormous study hall was filled to the brim. The
Rebbe's face shone with a holy light, as he and his chasidim left the
mundane world with all its worries behind, thoroughly immersed in the
joy of Purim.

All of a sudden, however, a hush fell over the massive assemblage. The
door to the great hall opened, and in walked "Czar Nicholas." Attired in
regal finery and bedecked with scores of military medals, the "Czar" was
obviously drunk. Everyone began to laugh, with the exception of the
Rebbe.

The Rebbe's face was serious as he fixed his eyes upon the "Czar." The
"Czar" proceeded to make his way through the rows of tables directly to
the Rebbe, haughtily pushing aside anyone who blocked his path. Everyone
was amazed when the Rebbe stood up and invited him to sit at the head of
his table. The "Czar" accepted the invitation and sat down, arrogantly
glaring at the crowd as befits a Russian Czar.

The Rebbe motioned for the singing to cease. All conversation stopped as
the Rebbe and the "Czar" became the focus of attention.

"O merciful leader," began the Rebbe as he addressed the strange guest.
"Do you not know that the Jewish people already suffered greatly? Now we
hear that even greater evil is being plotted against us, and that even
harsher decrees are being planned. I implore you," the Rebbe continued,
"please search the depths of your heart and annul these terrible
decrees!"

A murmur swept through the crowd. This was the first time that the Rebbe
was participating in the Purim levity! Yet the Rebbe's face remained
oddly serious. Not even the hint of a smile broke his lips. He watched
the "Czar" closely, waiting for his reaction with bated breath.

The "Czar" was silent for a moment, as if considering his words. "Two of
the decrees I will invalidate, but the third I refuse to annul."

A look of pure sorrow passed over the Rebbe's face. "I beg you," he
insisted, "please reconsider. The decree will cause untold difficulties
for your Jewish citizens. I implore you!" the Rebbe cried.

It appeared that Reb Chaikel was playing his role for all its worth,
obviously pleased that the Rebbe was going along with the game.
"Absolutely not!" he declared. "The decree will not be revoked!" The
Rebbe continued to implore the "Czar," but all his words and tears were
for naught. The "Czar" would not be budged.

Suddenly, the Rebbe arose from his seat, his face pale and his eyes
aflame. "Get out of here, you wicked villain!" he cried, pointing his
finger at the "Czar." "Be gone, and let me never see your face again!"

It took only a few seconds to realize that the Rebbe was not jesting.
The "Czar," confused and disoriented, stood up and left the hall as
quickly as possible. Rabbi Yisrael of Ruzhin remained quiet, absorbed in
his thoughts.

Everyone waited for him to speak. At long last, the Rebbe uttered a
sigh. "If only the fool would have agreed to annul the third decree, it
would have really been annulled. But the forces of evil were
victorious..." he lamented.

Reb Chaikel was led to his house, where he immediately fell into a
drunken stupor. The next morning he had no recollection. When told of
what had transpired, he could not believe that he refused the Rebbe's
request.

A few days after Purim it was learned that the first two decrees against
the Jews had been retracted, but the third had indeed been signed into
law. The chasidim then understood that far more than Purim entertainment
had been at stake that year.

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                            MOSHIACH MATTERS
*********************************************************************
On Purim in the Megila we read: "Then the king said to her [Esther],
'What is your wish. it shall be given to you even up to half the
kingdom.' "  (Esther 5:3) On this the Targum Yonatan explains that
Ahasuerus meant: "Even if you ask for half my kingdom I will give it to
you but not if you ask to build the Holy Temple which stands on the
boundary of half my kingdom, that I will not give you..."

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                 END OF TEXT - L'CHAIM 1163 - Tzav 5771
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