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                         L'CHAIM - ISSUE # 1165
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                           Copyright (c) 2011
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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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 1, 2011            Sazria         26 Adar II, 5771
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                                  RFP


RFP is a term that is used throughout the business world. It stands for
Request For Proposal. When a company (or government agency) wants to
purchase a product or service, it must send out a notice to potential
suppliers.

A Request For Proposal is usually a bit more complicated than its
cousin, the RFQ (Request for Quotation). The RFQ also invites bidding
and competition. But an RFP wants to know, besides what you're the
selling the widget for, what kind of sales force and support staff you
have, what's your corporate history and finances, etc.

In other words, with an RFP, the buyer wants to know not only if you
sell the product needed, but who are you, are you reliable, and can you
support what you make?

What's the value of an RFP? Well, it helps a business gather correct
information, decide on a strategy, obtain the best deal and consider
alternatives. It also encourages suppliers to make their best effort and
to analyze just what they can supply. It insures competition, specifies
the product or service - reducing or eliminating misunderstanding, and
allows for a wide response. It also lays out the criteria for
evaluation.

Obviously, it takes skill to craft a good RFP. But the result is a good
working relationship between business and vendor, and a prosperous
partnership.

We can see a parallel to the RFP in the way G-d interacts with the world
in which we live. G-d wants to make, manufacture, create a world in
which His Presence dwells - a world of holiness and goodness.

But in order to make such a world, G-d needs suppliers - and products.
The suppliers are the Jewish people, and the products are the 613
mitzvot (commandments), which, when performed, create elements or
"bricks" of holiness.

When we're commanded to do a mitzva, it's as if G-d is issuing an RFP:
He doesn't just want to know if we can fulfill his command in the
practical sense. He wants to know how much attention we are paying to
the mitzva we're doing, how much of our selves we are investing in it.
What are you willing to give up to perform the mitzva, how important is
it to you? Are you doing it according to detailed rules of Jewish law?

Which mitzva is most dear to you? The Sages of the Talmud used to ask
each other that. We can become "specialists" in certain mitzvot, a chief
"supplier" of the spiritual elements associated with tefilin, for
instance.

How do you compare to the competition? Are the mitzvot you "produce" or
can "supply" of the same quality as your competitor? A "competitor" in
this sense is someone at the same stage or level of observance and
learning. Are you producing the same quantity - doing as much as you
can, which is measured in part by what others are doing. And here,
competition is good, because mitzvot are not a "zero-sum game." G-d's
need for mitzvot is infinite. He will "buy" mitzvot from every supplier.

Finally, where do you, as a supplier, get your supplies from? What are
you doing to help another Jew, another human being, do a mitzva and help
build a world that is indeed a dwelling place for G-dliness.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Tazria, deals with the laws of ritual
impurity and how to purify oneself after becoming impure. A discussion
of these laws follows the discussion in previous chapters pertaining to
animals - which are pure and which are impure, and animal sacrifices.

"The same way that man's creation took place after all the other animals
and birds, so are the laws pertaining to man to be found in the Torah
after the laws dealing with animals," our Sages teach.

The Talmud and Midrash offer several explanations as to why man was
created only after very other creation was complete. One of them is so
that man would arrive in a world ready and completed and be immediately
able to perform mitzvot (commandments). A second reason given is that if
man's behavior is not worthy and proper, one can say to him, "Even a
mosquito was created before you, even an earthworm preceded you."

These two explanations express the dual nature of the essence of man.
The first presents man in the role of the crown of Creation, for whom
G-d prepared everything in advance. The second explanation stresses the
relative unimportance of man as compared to all the other animals, to
the point that even the mosquito came first.

The first reason stresses man's merit and is related to the soul every
Jew. The second explanation, stressing the unimportance of man, relates
to the physical body.

By virtue of the G-dly soul, which is literally a part of G-d, man
stands on a level higher than all other creations. This aspect of man
cannot be changed even if, G-d forbid, he sins. However, because of his
physical body, man is concurrently lower than even a mosquito; an animal
does not have free choice and can only carry out the function for which
it was created. Man is the only creature that can chose not to carry out
G-d's will.

Because man has the ability to lower himself below all other animals,
the laws pertaining to him are written in the Torah only after the laws
pertaining to the animals.

This contradiction in man's nature raises the question, "How is it
possible to be, at the same time, on both a lofty exalted level and yet
lower than all other creature?"

Man's subordinance is hidden within a great virtue. Precisely because of
man's corporeal nature, he is able to fulfill the purpose of Creation.
G-d's will is that the lofty soul should come down and "clothe itself"
in a physical body, to elevate and purify the body. The purpose of
creation is that man ("adam" in Hebrew), created from earth ("adama")
should uncover and fulfill the potential of his soul and elevate his
corporeal nature.

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                             SLICE OF LIFE
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                        Who Will be the Zaidys?
                           by Yosef Shandling

In the spring of 1968 I completed my commitment as an officer in the
United States Public Health Service, having been stationed the last six
months in Cincinnati, Ohio.  A friend invited me to a Passover seder in
Cincinnati, but I decided to return to my home in Brooklyn and attend
the seders with my family, largely because of the warm feeling I
associated with the family seder and all its rituals led by my
grandfather.

But my grandfather had passed away the previous August, and I knew that
without him, the seder would be lacking. Grandpa Milkman was a
traditional, Yiddish speaking Jew from Russia, and he certainly
conducted a traditional seder. Each year my immediate family would
attend, along with all my cousins, uncles, and aunts. It was by far the
richest Jewish experience of the year.

That first year after my grandfather's passing, at my aunt's home in
Long Island, we celebrated Passover with a festive meal, much more
"modern" than Grandpa's seder. Our meal included matzas and rye bread,
and not too much singing or reading from the Hagada. It was more than
lacking, it was a disappointment. I knew then and there that if there
were to be any more seders in my family, I was going to have to be the
one to make them.

In the summer of 1968, I went to Israel and learned in an ulpan
(intensive Hebrew language course) for six months in Kibbutz Maayan
Tsvi.  I then worked as a volunteer for a year at Kibbutz Yotvatah in
the southern part of Israel.

At the end of the year, I toured Israel, and arranged the paperwork and
other details in anticipation returning home to the U.S.A., and touring
Europe on the way. Yaakov Klausner, my ulpan teacher and mentor at
Maayan Tsvi, where I had returned for a visit, suggested that I see a
village called Kfar Chabad.

I traveled to Kfar Chabad and stayed there for a couple of days. Meir
Bastomski, a young Israeli Chasid who could speak some English,
encountered me early in my visit. He befriended me and shared his
genuine warmth and love for Jews and his enthusiasm for learning Torah.
I was impressed by the village's warmth, spirituality, and authentic
old-world Jewish character. I was touched by the camaraderie of the
guys, much like me, who were studying there in the yeshiva's special
program for young men from non-observant backgrounds. This program was
later to become Yeshivat Ohr Temmim presently led by Rabbi Schneur
Zalman Gafne and Rabbi Tuvia Bolton.

As attractive and alluring as I found the people and the environment, I
was presented with a challenge. I saw myself getting caught up, perhaps
indefinitely, with the Chasidic village, and ruining my plans for Europe
in particular and my very exciting, free ranging future in general. I
decided I needed to leave before I got stuck.

I boarded the bus for Tel Aviv, where I would continue preparations for
my return home. As the bus left Kfar Chabad, I took off the yarmulke
from my head that I had been given and placed it in my pocket.

Once in Tel Aviv, I walked on Allenby Street, the busy "Forty-Second
Street" of Tel Aviv. I needed to sort out where I wanted to be for the
upcoming Passover seders. I had a number of invitations. "Kfar Chabad,
that's where they will really make a seder like Grandpa Milkman, the way
its supposed to be," I thought to myself. "No," I said, quashing the
idea, "If you go back there, you're going to get stuck there."

I decided to go back to Kibbutz Yotvatah for the seders. Having settled
that matter in my mind, I continued walking on Allenby Street. As I
walked, I realized that I was in the thick of the urban "garbage" that I
had talked about the other day with one of the American yeshiva students
that I had met in Kfar Chabad.

During the year and a half that I had been on the two kibbutzim, I would
from time to time  travel from the kibbutz and visit other places in
Israel including various cities. I would  typically look forward to
these trips with some excitement. But inevitably, I would find the city
environment, in contrast to the rural kibbutz, to be very disorienting.
When I became aware of this, I tended to be somewhat wary of making the
trips. The cities were full of distractions, many of them not
necessarily very wholesome.

As I passed the shops, signs and the masses of strangers, I felt
strongly the disorientation I had experienced over the last 18 months
whenever I visited a city while living in the rural kibbutz. I thought
to myself: "Here I am in the middle of the city, Allenby Street in Tel
Aviv, and all the garbage. I don't know anybody and nobody knows me. I
want to meet someone, right now, who I know."

After the briefest of pauses on my part to see what response any "Higher
Power" might offer, Meir Bastomski popped out of the crowd, gave me a
warm "Shalom" and asked me "Where are you going to be for the seders?"
You can just imagine where I spent Passover and the seders that year.

    Yosef Shandling is a member of the Chabad Community in Monsey, New
    York. He leads his family seders every year, with all of his
    children and grandchildren in attendance.

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                               WHAT'S NEW
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                            Kosher in Russia

A new kosher restaurant opened recently in Kazan, Russia. The Jerusalem
Restaurant is under the supervision of the Kashrut Department of the
Chief Rabbi of Russia, The Slavprom Winery (Slavyansk-on-Kuban) in the
Krasnodar region has has produced its first batch of three kosher wines,
also under the Chief Rabbi of Russia, Cabernet dry red, Cabernet
semi-sweet red and Isabella semi-sweet red wine.

                            Kosher in Sydney


Thanks to the efforts of Rabbi Mendel Kastel of the Jewish House, in
Sydney, Australia, Sydney Kings Basketball fans can now have kosher food
at games. "The Yankees do it in New York. So why not the Sydney Kings?"
says Rabbi Kastel.

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                            THE REBBE WRITES
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                        11 Tishrei, 5712 [1951]

In reply to your letter and questions contained therein:

Re: the apparent contradiction between the Omniscience of G-d and man's
free will (or choice of action), there is a whole literature dealing
with the subject and it is impossible to give an outline of it in the
course of a letter.

I would refer you to at least to the Rambam [Maimonides] (Hilchos
Teshuvah, ch. 5). However, I cannot leave you without some answer, so I
will state briefly: G-d's foreknowledge is no contradiction to man's
free choice. What could be a contradiction to free choice is compulsion,
not knowledge. Hence a foreknowledge that is not compelling or forcing
is in no way limiting to one's free choice of action.

I will cite two illustrations: first, assuming that there are people
with prophetic knowledge, their forecast concerning certain people does
not compel the people to act in a certain way and does not rob them of
their free choice of action. Secondly, as you know, G-d is not subject
to time, and the past, present, future are all the same to Him (He was,
is and will be, all in one).

It follows that to G-d the future is like the past, and just as
knowledge of a past action is no contradiction to free choice, so is His
knowledge of a future action. In other words: G-d knows the thoughts of
man and his - man's - decisions and such knowledge does not rob man of
thinking and deciding how to act.

Re: your question to my opinion of the Theory of Evolution. You do not
mention what evolution you are referring to, presuming of animal and
vegetable life.

My opinion is, as is stated in the Torah, that during the six days of
creation, G-d created the four animal kingdoms (mineral, vegetable,
animal and man), independently of each other. Our Sages have enlarged
upon this question in detail. However, this creation does not deny the
possibility of evolution after that of particular species through
various mutations.

With regard to your question concerning the role of Aggadah in the the
Talmud, particularly those dealing with medicine, I want to point out
that you are touching upon two distinct questions: Aggadah in the
Talmud, and medicine in the Talmud.

As to Aggadah not all Aggadah can be treated equally. In the
introduction to various editions of Ein Yaakov you will find out how our
Sages class the Aggados of the Talmud.

As to the question of Medicine in the Talmud, they are not at all as
fantastic as they may appear. As a matter of fact, many medical
suggestions in the Talmud have been confirmed in recent years as to
their therapeutic value, although medical science had long derided them.

Generally speaking, however, inasmuch as the nature of the human
organism has undergone many changes since those days, the medical advice
contained in the Talmud cannot be applied nowadays. But it is quite
certain that in their days the remedies were quite effective.

But it is quite certain that in their days the remedies were quite
effective. For references consult: Tosafoth Moed-Koton 11a; Kesef
Mishneh, Ch. 4 of Hilechoth Deoth, Ch. 18, and sources mentioned in
Sdei-Chemed, vol. of Kelolim, under the Klal 54, where it is mentioned
that due to physical and climatic changes, medical treatment and
remedies of old no longer good generally.

In the history of Medical Science many illustrations are cited as to
changes in both in man's susceptibility to disease and treatment, the
development of virus attack, new diseases, etc. There is quite alot of
literature on the subject, and there is no need for me to enlarge upon
this subject. I am surprised that you do not mention in your letter
anything about your activities in influencing others to bring them
nearer to Torah and Yiddishkeit [Judaism], which serves also to
strengthen one's own convictions.

With Blessings,

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                            WHAT'S IN A NAME
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LIBA is from the Yiddish, meaning "loved one." It is also from the
Hebrew "lev" which means heart.


LIPPE is a shortened form of Lipman, Yiddish for "lover of man(kind)."

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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On the second of Nissan (this year corresponding to April 6), Rabbi
Sholom Dov Ber, the fifth Chabad Rebbe, known as the Rebbe Rashab,
passed away.

Today, the second of Nisan, is the anniversary of the passing in 1920 of
the fifth Lubavitcher Rebbe, Rabbi Shalom Dovber. Only hours before his
passing, the Rebbe Rashab told his Chasidim, "I am going to heaven, but
my writings I am leaving with you." Although the Rebbe wouldn't be
physically present, the Chasidim could still connect to him through his
holy writings and teachings.

In 1914, after World War I broke out, the Rebbe Rashab sent a minyan of
yeshiva students to the gravesites of his father and grandfather to
recite a special prayer every day. As the words of a tzadik are eternal,
there is no doubt that the Rebbe's prayer still reverberates in the
celestial spheres, and is especially relevant in light of the world
situation today.

In free translation:

"May Your mercies be aroused, O Source of all mercy, for the sake of our
brothers, the Children of Israel, who are in grave danger. It is already
several months since a war has broken out...with the kingdom of Ishmael.
Many Jews have been killed in the terrible warfare...among them are
married men, the fathers of children. May Jacob be redeemed from this
current horror!

"May the light of Israel succeed in imploring G-d's mercy for the
Congregation of Israel who live in lands affected by the strife. May G-d
protect them and save them from the sword and from all enemies who lie
in wait. May they succeed in all their endeavors and return in full
health to their homes. May G-d implant the desire for peace in the
hearts of the kings responsible for this bloodshed, so that the world
will be spared this great and terrible destruction. ...And may we be
worthy of greeting the Final Redeemer, speedily in our days, Amen."

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                          THOUGHTS THAT COUNT
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It might become in the skin of his flesh the plague of leprosy (Lev.
13:2)

The Biblical plague of leprosy was a physical manifestation of a
spiritual illness. Said Rabbi Shmuel bar Nachmani, in the name of Rabbi
Yochanan: There were seven reasons a plague might occur: gossip,
bloodshed, taking a false oath, forbidden relations, arrogance, robbery,
and envy.

                                          (The Talmud, Arachin 15a)

                                *  *  *


And if the appearance of the plague is deeper than the skin of his
flesh, it is a plague of leprosy (Lev. 13:3)

If the outbreak of the disease is limited to the "flesh," to a person's
corporeal nature and the desire to fulfill his physical cravings, the
damage is superficial, and there is still hope that he will recover. By
contrast, once the illness has penetrated deeper and has already
infected a person's thought processes and outlook on the world, it is
much more difficult for him to be healed.

                                                (Tiferet Yehonatan)

                                *  *  *


The flesh also, in which an inflammation was in the skin, and is healed
(Lev. 13:18)

The Torah uses words "and is healed" only in reference to a plague that
occurs specifically in the "flesh." From this we learn that a person who
is as humble and yielding as "flesh" will more readily recover from the
trials and tribulations of life than one who is hard and inflexible.

                                  (The Talmud and Rashi on Sota 5a)

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                            IT ONCE HAPPENED
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The young, newly married couple were happy in every respect. But when
the young man lost his job, their joy was clouded over. An expert
mechanic, he just couldn't find another job, and their panic increased
from one day to the next as they grappled with their financial
difficulties.

One day, the young man was speaking to some of his acquaintances, who
happened to be Chasidim of Rabbi Sholom Dov Ber (the fifth Chabad Rebbe,
known as the Rebbe Rashab, whose anniversary of passing is this coming
Wednesday). "Why don't you go to see our Rebbe. He is very wise, and he
will help you."

The young man, who was not a Chasid, responded, "What does the Rebbe
know about being a mechanic? How can he possibly help me?" But, as time
passed and no job appeared, the proposition gained credibility in his
mind. After all, the young man reasoned, what could I lose? He went to
the Chasidim and told them that he was now ready to see their Rebbe.
Everyone contributed a little and soon they had enough money to send the
young mechanic to Lubavitch.

Eventually, the mechanic had his chance to speak privately with the
Rebbe. He described his terrible plight while the Rebbe listened
attentively. Then the Rebbe said, "You and your wife should go to [a
certain city]. There you should open a hat store." The Rebbe blessed
them with much success, and the confused young man departed for home.

When he returned, he confronted the Chasidim: "Your Rebbe gave me the
strangest advice! He told me to go to a city I never heard of and sell
hats - something I know nothing about!" The Chasidim were not in the
least put off by the seemingly irrelevant advice. "A Rebbe is not like
other people," they told him. "If he gives you advice, listen to him,
even if it makes no sense to you. The Rebbe sees further than we do,"
they concluded.

The young man left, and after discussing it with his wife, they decided
that maybe they should try the Rebbe's advice. Another collection was
taken up, and soon the young people were on their way to what they hoped
would be a new beginning.

When they arrived in the town they looked for a suitable property, but
all they could afford was a very small place on the outskirts of town.
How would anyone ever find out about their shop? Would anyone come to
buy hats from them? Their doubts were confirmed as days and weeks went
by. They sat in their tiny shop and looked at their beautiful hats, but
no one came. They began to wonder if they had made a mistake by
listening to the Chasidim and the Rebbe.

Then one day, a luxurious coach pulled up in front of their shop. A
well-dressed man entered their modest shop and said, "I am returning
home from a business trip, and I'm looking for a gift for my wife." He
began selecting hats and placing them on the counter. Within the space
of several minutes the man had amassed a great selection of hats. In
fact, almost every hat in the little store was sitting on the counter.

"How much do I owe you?" he asked.

The young proprietors stood tongued-tied. If they charged him the actual
price, he would surely change his mind about his extravagant purchase,
so they mentioned a very low price. "What!" the wealthy man exclaimed.
"That can't be the correct price!"

"Actually, sir," replied the man, "We are giving you the wholesale
price."

"No, I insist on paying a fair price for your merchandise," said the
buyer, taking in the apparent lack of activity in the tiny shop and the
nervous look on the proprietors' faces. He counted out a generous sum to
cover the many hats he had chosen, and was about to leave, when he
stopped.

The young man looked so sad. "What," he asked solicitously, "is the
reason for your downcast appearance?"

The wealthy man's inquiry elicited a detailed explanation. "I'm a
mechanic," the young man said, "and a very good one, too. But a few
months ago I lost my job and couldn't find another one. The Chasidim in
my town convinced me to go to their Rebbe, and the Rebbe told me to move
to this town and set up a hat business. Your purchase has set us on our
feet. But really, sir, I am a mechanic, not a shopkeeper."

"I may have the perfect solution!" cried the wealthy man. "My brother
owns a factory and two of his most valuable machines stopped working
almost six months ago. He's at his wits' end since no one seems to be
able to fix them. Maybe you'll be successful." The wealthy man then gave
him a letter of introduction and lent him the money for traveling
expenses.

A week later the young man reported to the factory, and two days later,
to the great relief of the factory owner, both machines were up and
working. "You're the only one who was able to repair the machinery, and
I'd like to offer you a position. How would you like to be the manager
of my factory?" The young man was overcome with happiness at his change
of fortune. Some months later, the young couple returned to their
hometown and the Chasidim anxiously gathered around them wanting to be
filled in on their progress. The happy couple recounted the whole story
and they drew the obvious conclusion: the Rebbe was right, and so were
his loyal followers.

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                            MOSHIACH MATTERS
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The Prophet Isaiah (66:8) compares giving birth to the Redemption. Just
as birth takes place in a day, the Redemption can come and the Jewish
nation be "reborn" in a moment.

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                END OF TEXT - L'CHAIM 1165 - Sazria 5771
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