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                         L'CHAIM - ISSUE # 1215
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                           Copyright (c) 2012
                 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 30, 2012            Tzav             7 Nisan, 5772
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                          Not a Private Matter

                        by Rabbi Eliyahu Touger

Whenever the Lubavitcher Rebbe wrote public letters (such as the one
reprinted in this issue of L'Chaim), he would address them "To the Sons
and Daughters of

Our People Israel, Everywhere." For the Rebbe did not see himself as
addressing merely his own followers, but as reaching to the Jewish
people as a whole.

To cite a parallel from the Torah: After Pharaoh's unsettling dreams of
the seven cows and the seven ears of grain, he turned to his advisers
for an interpretation. They told him, for example, "You will father
seven daughters, but then they will die." Pharaoh rejected their
explanations, but he readily accepted Yosef's explanation. What was the
difference?

The interpretations of his advisers were personal, relating to Pharaoh
as an individual; Yosef's interpretation touched upon the whole nation.
Even Pharaoh understood that if G d sends a message to the leader of a
people, it will not address a private matter, but will be of consequence
to all the members of his nation. With concern for every member of our
people as an individual and the entire nation as a collective, he has
endowed us with a vision that lifts us beyond our narrow, personal
identities and inspires depth, purpose and joy.

In one of his letters, the Rebbe writes that from childhood on, he had a
vision of the era of Moshiach, how the Jewish people would be redeemed
from exile and build a perfect society. From his assumption of the
leadership of the Lubavitch movement in 1950 onward, he made that
vision, not only his individual goal, but the goal of the movement, and
indeed, of the Jewish people as a whole, stating: "We are in the midst
of the period when the approaching footsteps of Moshiach can be heard.
Indeed, we are at the conclusion of this period. Our task is to complete
the process of drawing down the Divine Presence... so that it should
rest within our lowly world."

Year after year, the relevance of this goal became heightened. In the
period before suffering the stroke from which he did not recover, the
Rebbe gave the mission a sense of immediacy, declaring: Everyone should
realize the uniqueness of the present time. We are on the verge of the
dawning of an era of peace, prosperity, and knowledge to be introduced
by the coming of Moshiach. Everyone can hasten the coming of this era by
sharing this awareness with others and increasing their deeds of
goodness and kindness.

On the Rebbe's birthday, the 11th day of Nissan (occurring Tuesday,
April 3 this year) this goal becomes more cogent and powerful. The
Redemption can be seen as an emerging reality that we can anticipate in
our own lives and share with others.

                      From Keeping In Touch www.SichosInEnglish.org

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Tzav, contains the laws of various offerings,
as well as an account of the installation of the priests by Moses before
the entire Jewish people. The thanksgiving offering - korban toda  - was
brought to express one's gratitude to G-d, but only in specific
instances. According to Rashi, these are "after having gone down to the
sea, traveled through deserts, been released from prison, or recovered
from illness."

These four categories are only alluded to in the Torah portion, but are
openly enumerated in the Book of Psalms, where we are told exactly which
circumstances require a thanksgiving offering. After listing these
miracles, King David wrote: "Let them praise the L-rd for His loving
kindness, and for His wonderful works to the children of men."

In truth, if we were obligated to thank G-d for all of His kindnesses,
we would be busy bringing thanksgiving offerings a whole day. Our Sages
tell us that "A person should praise the Creator for each and every
breath he takes."

Similarly, three times a day we say in our prayers: "We will give thanks
to You and recount Your praise evening, morning and noon." But not all
of G-d's miracles require a thanksgiving offering; that sacrifice is
reserved for the four specific instances mentioned in Psalms.

Interestingly, the commentator Rashi changes the order in which they are
listed. Rashi's sequence is as follows: those who have made a journey by
sea, traveled through deserts, been freed from prison, and recovered
from illness.

This particular order reflects the experiences of the Jewish people
during their exodus from Egypt. The first miracle that occurred was
"going down to sea" - the splitting of the Red Sea. Next, they traveled
through the desert. Then, for 40 years they were "imprisoned" in the
desert, which surrounded them on all sides. "A sick person who recovers
from illness," is enumerated last, as it is a miracle that occurs to an
individual rather than an entire group.

In actuality, however, we find that the Jewish people were not obligated
to bring a thanksgiving offering for any of these. A thanksgiving
offering is brought only in cases involving a danger; because the
Children of Israel left Egypt at the specific command of G-d Who guided
them, their sojourn through the desert was entirely without risk.
Nonetheless, it illustrates the specific miracles that would require a
thanksgiving offering in normal circumstances.

This contains a practical lesson for every Jew: Even though G-d provides
us with all our needs during the exile, we must never forget that we are
still "imprisoned." This awareness should increase our longing for
Moshiach, who will liberate us from our spiritual and physical
imprisonment and usher in the Final Redemption.

                             Adapted from Likutei Sichot, Volume 12

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                             SLICE OF LIFE
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                        Four Pairs of Tefilin?!

 From a talk by Rabbi Moshe Feller transcribed by Rabbi Shmuel Lesches

It was 1968. The Lubavitcher Rebbe's Tefilin campaign was central to my
activities when I first arrived as an emissary of the Rebbe in the "Twin
Cities" of Minneapolis and S. Paul, Minnesota. Together with the other
emissary in the Twin Cities, Rabbi Asher Zelingold, I would frequent the
Hillel building at the University of Minnesota campus to put on Tefilin
with the students.

The rabbi at Hillel, Lewis Milgrom, was quite friendly with me. One
time, Rabbi Milgrom approached me and asked, "Moish, you know that I
already put Tefilin on every day, so what do you have to offer me?"

I responded: "For you, I have Rabbeinu Tam, I have Ra'avad, and I have
Shimusha Rabba. I have all four pairs of Tefilin!"

Incredulous, Rabbi Milgrom asked, "Do you mean to say that there are
people who put on four pairs of Tefilin?" I went on to explain that the
Rebbe and certain select Chasidim would don four pairs of Tefilin daily,
so that their observance conformed with the opinions of Rashi, Rabbeinu
Tam, the Raavad and the Shimusha Rabba. From that point on, the phrase
"four pairs of Tefilin" became our buzzwords every time we met.

About six months later, I attended a private audience with the Rebbe,
together with my wife. At the private audience (yechidut), the Rebbe
informed me that the B'nai Brith had chosen Rabbi Milgrom to open a
Hillel House at a university campus in Melbourne, Australia. "You should
tell him, and you may tell him in my name, that he should not think that
what he could not accomplish (in terms of religious observance) at the
University of Minnesota, he won't be able to achieve in Australia.
There, the students are more open to religious experience."

The Rebbe added with a smile, "I do not mean that he has to initiate
four pairs of Tefilin over there!"

When I recounted this yechidut to Rabbi Milgrom, he was amazed; neither
of us had told the Rebbe about our discussions and constant references
to four pairs of Tefilin.

                                *  *  *


I once participated in an Israel Solidarity Mission, organized by the
Jewish Federation of the Twin Cities. One of the places we visited was
the Park Hotel in Netanya, which is the site of one of the most
devastating suicide bombing attacks carried out by the enemies of
Israel. On the first night of Passover in 2002, as hundreds of guests
were preparing to enjoy the Seder in the dining hall, a Hamas suicide
terrorist arrived disguised as a woman and detonated himself. The terror
attack left 29 civilians dead and 155 wounded.

We arrived at the hotel, and we were taken to the exact spot in the
hotel's dining room where the terrorist blew himself up. A memorial was
displayed, with pictures of those who perished in the attack, a
yahrtzeit candle and a charity box. The mood amongst the delegates was
somber as one rabbi chanted the "Kail Malei Rachamim" prayer Another
rabbi led the delegation in singing of "Am Yisrael Chai" - the Jewish
people live.

Then it was my turn to speak. I turned to my fellow delegates, and I
said, "Friends, in this place where our enemies tried to negate the fact
that 'Am Yisrael Chai,' in this very place, we will demonstrate that 'Am
Yisrael Chai' - not just by declaring it, but by acting upon it and
putting on Tefilin." The group was extremely receptive, and I proceeded
to put Tefilin with all those who had not yet done so that day.

In the subsequent review of the Israel Solidarity Mission, the president
of the Federation recounted, "My most inspiring moment of the entire
tour was when Rabbi Feller put on Tefilin with me on the exact spot
where the terrorists took 29 lives."

                                *  *  *


Inspired by the Rebbe's avid encouragement of education for all Jewish
women, my wife and I, together with Rabbi Manis Friedman, founded Bais
Chana, a place where women with little or no formal Jewish education can
rediscover their heritage. It was only natural that I quickly developed
ties with our sister-institution in Crown Heights, Machon Chana, whose
mission statement was very similar to our own.

In its early years, our family was brought from Minnesota to run the
Passover Seders at Machon Chana. On the first night of Passover, the
Rebbe was accustomed to visiting several Seders in Crown Heights; the
Seder of the Central Lubavitcher Yeshivah, the Seder at "Friends of
Refugees of Eastern Europe," and the Seder at the Machon Chana
dormitory. The Rebbe would come in and observe that everyone and
everything was ready for the Seder, and he also made a point of visiting
the kitchen and thanking the cooks for their efforts.

In 1977, when visiting Machon Chana, the Rebbe asked one of his
secretaries, Rabbi  Leibl Groner, who would be asking the "four
questions" at the Seder. The Rebbe was told that it would be my young
son Mendel. The Rebbe turned to Mendel and asked him in Yiddish, "Du
kenzt di fir kashes; du kenzt zei b'al peh?" Mendel understood Yiddish
quite well, but he became bashful at being addressed by the Rebbe. The
Rebbe then repeated the question in English, "Do you know the four
questions; do you know them by heart?" Young Mendel nodded his head. The
Rebbe then pointed to me and asked, "Does he know the answers?" Everyone
in the room laughed at the Rebbe's humorous comment. The Rebbe gave his
blessing and left.

The next day, the Rebbe returned to his room after the holiday prayers.
Suddenly, one of the Rebbe's secretaries, Rabbi Binyomin Klein, came
over to me and started marching me to the Rebbe's room. We arrived at
the entrance to the Rebbe's room, and he instructed me to wait.

The Rebbe appeared at the door and told me, "The question that I asked
you last night was misunderstood by the assembled as humorous. However,
I didn't mean it in jest."

The Rebbe went on to explain, "A child is not interested in ceremonies.
So the question that a Jewish child has at the Seder is, 'We went
through all of this last year! Why are we repeating it again this year?'
"

The Rebbe continued, "Sometimes, the English language conveys the
meaning of a word better than Hebrew or Yiddish. When a person makes an
oral recitation, it is referred to in Hebrew as B'al Peh (verbal
recitation), and in Yiddish as oiserveinik (outside). However, in
English, it is referred to as 'by heart.' When a child asks the four
questions by heart, he means them with his full heart."

The Rebbe added, "And when I asked if you know the answers, my intention
was whether you could explain to your child that this year's Seder is in
fact a totally new experience, and not merely a repeat of last year's
experience."

The Rebbe concluded, "Since you are having your meals at Machon Chana
you will explain to the girls my question, and give them the answer."

       Reprinted with permission from www.rabbinicalcollege.edu.au,
            the website of the Rabbinical College of Australia & NZ

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                            THE REBBE WRITES
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          Freely translated and excerpted from a letter of the
              Rebbe dated Rosh Chodesh Nissan, 5743 (1983)


                      To the Sons and Daughters of
                     Our People Israel, Everywhere
                           G-d bless you all!

Greeting and Blessing:

Every festival contains general and particular instructions pertaining
not only to the festival days themselves, but also for every day all
year round. This is especially so regarding Passover, the first of all
our festivals.

The above refers to all aspects of the festival, and even more strongly
to those relating to the festival's main features, particularly those
that do not change with time and place, which are applicable in actual
practice both during the time of the Holy Temple as well as in the time
of Exile everywhere alike.

One of the festival's four names, Zman Cheiruseinu (Season of Our
Liberation) is mentioned many times in the prayers and blessings, etc.,
recited during the festival. It reflects aspects which are pertinent in
actual practice always, also now and in every place.

What is the relevance and meaning of Cheirus (liberation) and its
significance, instruction and influence, in regard to every day of the
year?

Season of Our Liberation, signifies not only the liberation of our
Jewish people from physical slavery in Egypt of old; but also,
literally, our true liberation, namely, the liberation of every Jew, man
and woman, in terms of a personal "Yetzias Mitzrayim," (going out of
Egypt). The Haggadah itself declares, "Not our ancestors alone did the
Holy One Blessed be He deliver from Egypt, but also us has He delivered
with them."

This concept is connected with the ultimate intent and purpose of the
liberation from Egypt, which G-d revealed to Moses, as stated in the
Torah: "When you will lead the people out of Egypt, you will worship G-d
on this Mount (Sinai)." In other words, the ultimate purpose and goal of
the Exodus from Egypt was to receive and accept the Torah at Sinai, to
implement it and live accordingly. For it is only through Torah and
mitzvos (commandments) that a Jew attains true liberation: liberation
from spiritual slavery, meaning: freedom from outside influences
(especially not to be overwhelmed by the surrounding world, and get rid
of any slavish inferiority complex to the non-Jewish world, and the
like); as well as liberation from inner proclivities and habits, one's
personal "Mitzrayim" (literally, "limitations") which preclude a Jew
from attaining the fullest completeness," both individually as well as a
part of the completeness" of our Jewish people, through mutual love and
identity (Ahavas Yisroel - love of a fellow Jew - in its fullest sense).

One of the strongest obstacles to overcome is the natural disposition to
self-love, egoism and the feeling of self-importance, which may cause
divisiveness and separateness between Jew and Jew, G-d forbid.

Incidentally, this also explains why the "Season of our Liberation" is
connected with the announcement (at the beginning of the Seder, which is
conducted in a manner of freedom): "Whoever is hungry, let him come and
eat; whoever is in need, let him come and share Passover with us" - an
invitation that is extended not just to relatives and good friends, but
to "whoever is hungry" and "whoever is in need" - to any and all Jews
without distinction, in keeping with true love of a fellow Jew to all
Jews (not just to one's relatives and good friends).

For the same reason, when the original "Season of Our Liberation" was
approaching and Pharaoh was presented with the order to let the Jewish
people go, the condition was made from the start: "We shall go with our
young and with our old, with our sons and with our daughters," etc., as
it came to pass indeed when all the Jewish people, comprising each and
all the tribes, left Egypt, and not a single Jew was left behind in
Egyptian exile - all the Jews together, without distinction, were
liberated and all in the same instant.

Observing the holiday of Passover properly enables one to become
liberated from all limitations and distractions and able to carry out
the G-d-given mission, "I was created to serve my Maker," through
adherence to the Torah and Mitzvos - especially the Mitzva which is the
Great Principle of the Torah, namely, love of one's fellow Jew; and also
in areas of secular activities, livelihood, etc. one is able to fulfill
the obligation of "Know Him in all your ways" and "Let all your actions
be for the sake of Heaven," doubly good, "good to Heaven and good to
mankind." And all this is accomplished with joy and gladness of heart -
in fullest recognition of G-d's assurance: "I am the L-rd, your G-d, who
brings you up from Egypt." that G-d constantly delivers, "elevates,"
every Jew from the Exile in the land of Egypt.

May G-d grant that everyone of us should have a truly kosher Passover
materially and spiritually, and enjoy true cheirus from all matters that
do not conduce to, peace of the soul and "peace" of the body.

And this should be a preparation for the imminent complete liberation
that the complete and true Redemption will bring to each and all Jews.

With esteem and blessing for a Kosher and joyful Passover

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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It is an ancient Jewish custom to say daily the chapter of Psalms
associated with the number of one's years. Chasidim and followers of the
Rebbe also recite daily the Rebbe's chapter.

The 11th of Nissan (this year Tuesday, April 3) marks the Rebbe's 110th
birthday, and so, we begin reciting chapter 111.

This chapter of Psalms was composed according to the Hebrew alphabet.
Each verse contains two or three words that begin with Hebrew letters in
alphabetical order. For example, the first verse has the words Odeh and
B'Sod (alef and bet) the second verse G'dolim and Drushim (gimmel and
dalet), etc. The Psalm is short - only 10 verses - but important. It
describes the great works that G-d has wrought.

Verse six is a pivotal one. It reads: "He has declared the power of His
works to His people saying: That He will give them the inheritance of
the nations."

This verse serves as the theme for the introduction to his commentary on
the Torah of foremost Biblical commentator Rashi. Rashi quotes Rabbi
Yitzchak and explains that the Torah starts with the creation of the
world to establish the first and most fundamental law: the world and
everything in it belongs to G-d. G-d, thus has the "right and power to
give anything in the world to whomever He chooses. This is not meant to
be a statement to convince the non-Jewish nations of the world as to the
validity of the legitimacy of the claim of the Jewish people to the land
of Israel, Rather, it is to strengthen the Jewish people if and when,
G-d forbid, they waver in their right to possess the entire land of
Israel and to dispossess those who have lived in the Land of Israel,
even for generations and millennia. G-d has bequeathed the Holy Land to
His people.

There is, of course, a deeper explanation to this verse as well. The
Rebbe explains that the purpose of the soul's descent into exile,
dispersed among the nations of the world, is to elevate the entire
universe to G-dliness. The strength for this comes to us from G-d. For,
according to Chasidic teachings, "He has declared the power of His works
to His people" means that G-d has given the power to His people to
elevate all that needs to be elevated.

May we merit immediately the ultimate elevation of the entire universe
and the complete possession of the Land of Israel with pride and dignity
with the complete revelation of Moshiach NOW!

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                          THOUGHTS THAT COUNT
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This is the law of the burnt offering (Torat ha'ola), it is the burnt
offering that shall burn upon the fire (mokda) (Lev. 6:2)

The great Chasidic masters used to say: When does a person's Torah study
ascend on High? (The word "ola," burnt offering, comes from the Hebrew
root meaning to ascend.) When it "burns upon the fire" - when the Torah
is studied with a fiery enthusiasm. However, the Hebrew letter "mem" of
the word "mokda," fire, is written smaller than the other letters. This
teaches that the main part of the "flame" should remain within, and not
draw attention to itself.

                                                      (Otzar Chaim)

                                *  *  *


And he shall lift up the ashes left from the burnt-offering which the
fire consumed on the altar (Lev. 6:3)

A person wishing to witness a fiery, all-consuming service of G-d need
not search among the elite; let him better look among the simple Jews
who serve G-d with all their heart, for there he will find a true, holy
fire.

                                           (The Magid of Mezeritch)

                                *  *  *


And he shall take off his garments, and put on other garments (Lev. 6:4)

Comments Rashi: "A person should not wear the same clothes while cooking
for his master that he wears to pour his wine." The High Priest was
obligated to change his clothes before performing his service in Holy
Temple; the garments he wore while cleaning the altar were inappropriate
for the exalted task. Similarly, it is a mitzva (commandment) to change
one's clothing in honor of the holy Sabbath.

                                    (Maharsha, on Tractate Shabbat)

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                            IT ONCE HAPPENED
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In 1985, Rabbi Yehouda Shvartz, a Lubavitcher Chasid in Paris, was a
truck driver for "Orly," importers of kosher food from Israel to France.
The company was owned by Rabbi Daniel Amram, also a member of the
Lubavitch community in Paris.

Once, as Yehouda was driving a used truck that been purchased two weeks
earlier, he realized that the brakes didn't work. He was nearing a red
light at a busy intersection. He had two choices: to continue forward
and kill many people G-d forbid, or turn left towards the bridge and
fall into the river.

Yehouda turned the wheel sharply and rammed into the side of the bridge.
The truck broke through the railing but then remained suspended half
over the water and the other half on the bridge. Emergency personnel
worked for hours to extricate him. The next day all the French
newspapers carried a photo of his truck balanced on the bridge's edge.
G-d had made a miracle!

The police investigation uncovered that the brakes had been faulty for
quite awhile. An inquest was to be held to determine the responsibility
for the accident.  The damage to the bridge was 25,000,000 francs and
according to the finding of the judge, one or more of the parties would
have to pay. In addition to Rabbi Amram, as the owner of the vehicle,
and Yehouda, the driver, there was also an extremely wealth elderly
gentleman who owned the company that had been responsible for repairing
the truck. Each party came with lawyers who would argue that someone
else was to blame.

But when the elderly man saw Yehouda and Rabbi Amram - with their beards
and black hats - in the courtroom, to the amazement of the judge and the
lawyers from both sides, he said: "It's not important to me who is at
fault. I agree to pay the damages, the fine and the expenses of the
case."

The judge was so taken aback that he waived the fine. He only had to pay
for the damage that the truck had done to the retaining fence of the
bridge. Then, the man said that he would take the truck to be fixed at a
garage near his home and he would pay all the expenses.

Three weeks went by and Rabbi Amram got a phone call. The wealthy man
was in Paris and could drive Yehouda back to the mechanic and get the
truck which was now fixed. A half hour into the ride, the gentleman
started asking Yehouda about Judaism. Yehouda, still shaken by the
trauma of the accident, was not really interested in getting into a
conversation.

"I once knew a rabbi," the man reminisced. "Let me see if I remember his
name. Oh, it was Schneerson. He was a student with us in our Mathematics
class in the Sorbonne." Now Yehouda began listening more intently.

"He was a noble looking young man, dressed elegantly but not in style.
He always sat at the back of the class with a book on his lap and did
not appear to be paying attention to the lesson. Moreover he was Jewish.
We were not brought up to love Jews, and in occupied France in 1939, we
did not have much to do with him at first.

"In those difficult days, some friends and I would earn money to pay for
our studies by peddling butter on the Black Market. This involved
travelling a distance and we would often be too tired to concentrate
during our classes. This young man would explain the difficult problems
to us. Many times his explanations were more clear than our teachers'.
In this way we grew to appreciate his intelligence and good character
and we became close to him.

"Then, one day, one of our professors, who clearly did not like Jews,
decided to mock our fellow student. He put up an extremely difficult
problem on the blackboard. 'We have with us an extremely intelligent
student, Mr. Schneerson.' He said with disdain in his voice. 'I am sure
that he can come up here and solve the problem for us.'

"Upon hearing his name, Rabbi Schneerson stood up. He walked calmly to
the front of the room, looking regal as always. To the astonishment of
students and teacher alike, he solved the problem, that should have
taken an expert an hour and a half or more to complete, in a matter of a
few minutes.

"We were happy that our friend was not embarrassed, but the professor
grew more and more angry by the minute. 'Imposter, thief,' he shouted.
'Tell me who gave you the answer.'

"After the professor complained, Rabbi Schneerson was summoned to the
Dean's office where a number of administrators were gathered to evaluate
what had happened. Rabbi Schneerson then explained to them in great
detail over several hours exactly how he had reached his solution to the
problem. They were astonished at the innovative approach that he had
taken and at the lucidity of his explanation.

"Once the administrators realized that they were dealing with a person
of unique intelligence, they hastened to apologize. The professor was
forced to beg forgiveness for the way he had treated his student in
front of the class.

"I believe that the story was recorded in the official 'Livre d'Or' of
the Sorbonne." The man finished, "Now you can understand why I insisted
on paying for everything. I had often thought of my classmate from long
ago, and wondered how I could repay his kindness. When I saw you and
your friend, I remembered Rabbi Schneerson, and realized that the moment
had come when I could do an act of kindness for his fellow Jews and
settle my debt of gratitude to him."

Versions of this story have appeared in several publications. Yehouda
Shvartz spoke with L'Chaim directly and recounted the original story.

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
The Previous Rebbe said, "Everyone knows that sleep is deepest before
daybreak. We must be strong and vigilant not to sleep through the great
moment [of the Redemption]... This is something that every Jew should
know. Thus, when one meets a fellow Jew one should tell him: 'Don't fall
asleep before daybreak!' " The Rebbe commented, "It is not necessary to
create the desire within a Jew to fortify himself and to act to hasten
the daybreak of the Redemption. All that is needed is to wake him up.
Once that is done, there is no doubt that he will do whatever he can to
bring the Redemption.

                               (Likutei Sichot, Parshat Emor, 1991)

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                 END OF TEXT - L'CHAIM 1215 - Tzav 5772
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