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                         L'CHAIM - ISSUE # 1219
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                           Copyright (c) 2012
                 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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        May 4, 2012       Achrei Mos-Kedoshim     12 Iyyar, 5772
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                             Responsibility

                        by David Y. B. Kaufmann

One of the first things we're taught - or should be taught - is "take
responsibility for your actions." But what does that mean? Most of us
would probably say it means something like, if you mess up, admit it. If
you break a window, cause a fender-bender, or don't do your homework
because the basketball game was more interesting - admit it.

And take the consequences. Accept the punishment. Pay for the window,
don't complain about the bad grade.

But this is after-the-fact responsibility. And there are two pitfalls
(at least two) with after-the-fact responsibility. First, the damage is
already done. There can be recompense or punishment, but the failure, or
breakdown, or disaster, can't be reversed. Second, it's possible to be
responsible for something for which we're not really responsible. That
is, we may have to accept responsibility for actions over which we have
no control. There are events we truly cannot foresee; not all of these
are natural disasters.  I don't include lack of maintenance or
vigilance, though fatigue or emotional distress may be mitigating
factors. But who can predict where lightning will strike? We are also
responsible for individuals who work for us who act against our wishes
or instructions. Agents or messengers who betray our trust or simply
don't do the job; we have to be responsible for their irresponsibility.

Of course, while we'd like legal responsibility and moral responsibility
to not just intersect, but to synchronously overlap, that's not always
the case. We are legally responsible for an employee who slaps a
customer, to use an extreme case, but probably not morally responsible.
We, or our company, will have to pay damages, but are we really
responsible for the employee's behavior? Not if we believe in free will.

Conversely, there are cases where we may be morally responsible but not
legally so. I think many would argue this is even more egregious. For
example, a teacher who belittles a child - "Jonny, you can't draw! Why
do you even try?" - is morally responsible for the harm to the child's
feelings and psyche, but not legally so. There's no liability.

Taking responsibility serves as a test of character. I don't just mean
learning from one's mistakes. I mean becoming a better person - working
on the weaknesses (and we all have them), becoming aware of the flaws so
that we begin with before-the-fact responsibility.

And that's really what we mean, or want to mean, when we say "take
responsibility." Before-the-fact responsibility can be as simple as
spell-checking or keeping accurate records. It often entails enlisting a
second person or doing a cross check.

Being human, we will inevitably experience the consequences of an
after-the-fact responsibility. More important, though, is
before-the-fact responsibility. Paying the bill fixes an after-the-fact.
But only remorse, self-examination, self-improvement - teshuva, or
return, in Hebrew - corrects a before-the-fact lapse.

Perhaps after-the-fact is for others. Before-the-fact is for yourself.

    Read more at davidybkaufmann.blogspot.com

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week we read two Torah portions, Acharei and Kedoshim. One of
commandments contained in this week's Torah portion, Kedoshim, is ahavat
Yisrael - loving one's fellow Jew.

"You shall love your fellow as yourself," the Torah enjoins us. This
mitzva is so important that Rabbi Akiva termed it "a great principle of
Torah" - the key to observe all Torah and mitzvot (commandments).

Rabbi Yisrael Baal Shem Tov, the founder of Chasidism, sought out the
unlearned Jew, whose simplicity and sincerity placed him on a higher
spiritual level than many sophisticated scholars.

Commenting on the Talmud's statement that the Jewish people are the two
pairs of G-d's "tefilin," the Baal Shem Tov likened the simple Jew to
the tefilin bound around the arm (symbolic of the deed), whereas the
learned Jew is likened to the tefilin worn on the head (symbolic of the
intellect). Just as tefilin are placed on the arm before the head, so
too, practical deeds take precedence over intellectual knowledge.

Loving one's fellow Jew, therefore, involves respecting both the
ignorant and the learned. In both these cases, however, the Jews in
question are undeniably good. But what about those who are not? The
Magid of Mezeritch, successor of the Baal Shem Tov, demanded that we
love the absolutely wicked and the righteous in equal measure! The
underlying reason is that when one concentrates solely on the Jew's
inner essence, all Jews are equal and worthy of being loved.

Yet even this kind of love is somewhat limited, for when we say that one
type of Jew should be loved like another, it implies that certain
differences between them do exist, no matter how minute.

Rabbi Shneur Zalman, founder of Chabad Chasidism, taught that the love
one Jew feels for another cannot be measured, much like the love between
two brothers that stems from their very souls.

The commandment to "love your fellow as yourself" must therefore be
taken literally: "as yourself." Just as self-love covers up a multitude
of defects, so too must we love our fellow Jew with the same intensity.

Isn't this just a high ideal for which we strive but never hope to
actually attain? Jews are different. Is it really possible to love a
total stranger to the same degree one loves himself?

Yes! Although much has been written on the subject, suffice it to say
that our love for each other is only a reflection of G-d's love for His
children, the Jewish people.

Consequently, it is only natural that not only do we love G-d in return,
but we extend that love to those whom He loves as well, without
distinction.

In a deeper sense, however, the entire Jewish people may be said to
comprise one collective whole, for the essence of every Jew is his soul,
"a veritable portion of G-d Above." On this level, ahavat Yisrael is
really loving ourselves, not some outside entity!

May we witness the greatest revelation of G-d's love for His children
with the immediate Redemption by Moshiach.

                    Adapted from the works of the Lubavitcher Rebbe


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                             SLICE OF LIFE
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                          Lag B'Omer Beginning
                         by Rabbi Uriel Vigler

Each year our community gives so much to ten of Israel's wounded
soldiers. But as much as we give them, they give us so much more in
return. They inspire us, they give us hope, they show us the strength of
the individual and the strength of the Jewish nation. They teach us
passion and dedication, commitment and Jewish pride.

One of the events we organized for the Israeli veterans in June 2010 was
a cruise. We invited young professionals in our community to join the
severely wounded soldiers for a Lag B'Omer bash. I sent out multiple
texts and emails inviting people to attend. I made phone calls and
mentioned it to everyone I bumped into.

I worked particularly hard to convince my friend (we'll call him Sam to
protect his privacy), to come to the party. I texted him. No response. I
emailed him. No response. I facebooked him. Still no response.

By Divine Providence I met Sam on the morning of the event. Excited, I
asked him, "Nu, Sam, will we see you tonight?" He hemmed and hawed and
tried to get out of it, but I cajoled him into making a commitment. I
knew Sam takes his commitments seriously, so once he said he was coming,
I knew he was coming.

When he came home from work that night he was exhausted and ready to hit
the sack. But a commitment is a commitment. So Sam jumped into a taxi
and headed to the water. Crosstown traffic was at its peak, and the taxi
wasn't going anywhere. Intent on honoring his commitment, Sam jumped
right out of that cab and ran across Central Park, where he flagged down
yet another taxi which brought him to the cruise terminal right in the
nick of time. As Sam boarded, the boat left the harbor...

Now, at that same Lag B'Omer party was Sarah (also not her real name), a
young woman who I knew only peripherally. Sarah was not a regular at our
events, but when she heard about the cruise and the wounded IDF
soldiers, she knew she wanted to participate.

Sam noticed Sarah, and something about her manner caught his eye. He
wanted to approach her, but she was busy talking to the soldiers for
much of the evening. Much as he wished to talk with her, the opportunity
did not present itself that night.

Sometime later, Sam's friend asked him to go to another event. He was
about to say "No, I'm too tired," when he decided to go along.
Unbeknownst to Sam, Sarah was at that event too. When a friend invited
Sam to join him - along with some other friends - for dinner, he
realized that Sarah was among the group. He approached her and they hit
it off immediately. They began dating and have been together since then.

Finally, this week Sam called me to share the happy news of their
engagement. Sarah and Sam will be married in a few months' time.

Two happy individuals, a Divinely determined match, and the beginning of
a new family. There is no doubt in my mind that our community received
more than we gave that group of veterans who were the start of this
blossoming relationship.

                                *  *  *


The morning after our event, I received an email from one of the
attendees which really made me stop and think:

    Dear Rabbi,

    What a great party last night!

    I found myself chatting with your brother-in-law Avi Shlomo, and we
    began to share more meaningfully. As we discussed some of the
    stresses we were both facing, we concluded that it's important not
    to worry too much about those day-to-day issues, because something
    much bigger might be right around the corner.

    Later, as I walked home with my wife and young son, I had one of
    those "bigger experiences". Not 20 feet before the intersection my
    son stopped and asked me to carry him. He said he was tired. We
    stopped for a minute, I picked him up, adjusted him so he was
    comfortable and I could walk properly, and continued on our way.

    The light was green and we began to cross the street. The first two
    lanes had cars which were stopped. The third lane seemed empty. But
    as we stepped onto the street, a car sped right through that third
    lane at 50mph, followed by numerous police cars! Had we been five
    feet ahead, that car could have killed all three of us.

    My wife and I did not sleep well after that. We were both shaken,
    and grateful to be safe and healthy. And I can't stop thinking that
    Someone was watching over us. Someone "made" my son ask us to pick
    him up. Someone "made" us stop and fall a few feet behind where we
    should have been. And that Someone saved our lives.

    Best Regards,

I re-read the email at least three times. It got me thinking: What was
the miracle here? The most apparent miracle, was that G-d saved three
lives. But the other miracle, the one we have to dig a bit deeper to
find, is that Simon realized G-d saved his life.

It's all too easy to go through the day-to-day of life without noticing
G-d directing, protecting and nurturing us. We're all guilty of it. But
Simon's email served as a wake up call to me; a reminder to open my eyes
and look for G-d. And once I remembered to look, I found Him everywhere.
He is there with us every moment of every day.

    Rabbi Uriel Vigler and his wife Shevy co-direct Chabad Israel Center
    on the upper east side of New York City. Read more of Rabbi Vigler's
    posts at chabadic.com

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                               WHAT'S NEW
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                               New Torahs

The Chabad synagogue in the "Sokol-Aeroport" neighborhood in Moscow,
Russia, celebrated the completion of a new Torah scroll. Chabad Student
Network of Ottawa, Canada, serving students at the University of Ottawa,
Carleton University and Algonquin College, welcomed the first student
Torah in the history of the Canadian Capital. The ceremony took place of
the University of Ottawa.

                               New Center


The Chabad Jewish Center of Cancun, Mexico, recently started their
building of a new center. The center will be a 3-storey, 15,000 square
feet facility. It will house a synagogue, lounge, restaurant, mikvas and
classrooms.

                           Shabbat for 1,500


Chabad at Binghamton University (NY) originated "Shabbat for 1000" 16
years ago. The goal: to get 1000 Jewish kids at BU to a Shabbat meal
together. Today, dozens of Chabad on Campus sponsor Shabbat for 1000.
And this year at BU, "Shabbat for 1500" attracted 1575 students! Mazel
tov!

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                            THE REBBE WRITES
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        Continued from previous issue, from a letter dated Rosh
                       Chodesh Teves 5734 [1973]


Parenthetically, here we find perhaps the greatest miracle, namely that
despite the fact that a substantial segment of our Jewish youth in Eretz
Yisroel [the Land of Israel] has been, unfortunately, brought up in such
a non-Jewish atmosphere, implanting in them the idea that the non-Jewish
culture is something superior to their own Jewish heritage, yet they had
the strength at a critical moment to realize that they will not be
intimidated by superior physical forces confronting them, and acquitted
themselves with such extraordinary valor.

They were quick to realize, much more so than some of their elders, that
G-d has clearly intervened in their behalf, and with characteristic
honesty and sincerity of youth draw their conclusions, as is evident in
the great religious revival among the rank and file of the defenders of
our Holy Land. One could only wish that this inspiration and revival
would be further stimulated and not allowed to evaporate.

Were the theme at hand one that is gratifying both to the writer and
reader, it would have been worthwhile to expand on it. But since it is
one that has the opposite effect, I must reduce it to a minimum. I
trust, nevertheless, that it will suffice for a person of your
background, and will stimulate you to use all the influence and energy
which Divine Providence has given you to do everything possible to
strengthen Torah-true Jewish education, both in your immediate
surroundings and wherever your influence can be felt, instead of the
schizophrenic education to which so many Jewish children are exposed and
the polarity with which they are brought up, which reduces their Jewish
identity to a miniscule part of their daily life, or to three days in
the year when the parent feels impelled to go to the synagogue and pray
and identify himself with his fellow Jews.

This is an area where every Jew, man or woman, young or old, both in the
Holy Land and in the Diaspora, can and is duty bound to do something.
And if one should think, what can a single person, or even a single act,
accomplish - we live in a day and age where it is repeatedly
demonstrated that even a small thing or a small act can have tremendous
effects, and in this case tremendous effects for the benefit of all our
Jewish people everywhere, including the Holy Land, which is the subject
of your letter....

To conclude finally, on the note of Chanukah, which we have just
celebrated. The events recalled by Chanukah seem rather strange. For
there were in those days wars and battles, apparently fought in the
natural way with actual weapons and military strategy, etc. Yet, the
victory was on the side of the physically weak and few, led first by a
Kohein Godol [High Priest], Mattisyohu, and then by his son, who
defeated the mighty and many.

One would have expected that our Jewish people, whom the Torah describes
as a "wise and understanding nation," would celebrate Chanukah in an
appropriate way. Actually the miracles of Chanukah are symbolically
celebrated by the lighting of a small candle, requiring it to be
displayed outside, so that it should illuminate not only the Jewish
home, but also the outside, and to do this in a steadily growing manner,
by adding another candle, and yet another candle each night of Chanukah.

This is to symbolize and underscore that Jewish strength lies in the
light of the Torah and mitzvoth [commandment], with which they not only
illuminate their own life, but also illuminate the darkness of the
world, and it is this that has become such a great and cherished mitzvah
for Jews. To quote the Rambam [Maimonides], the great healer of both
body and soul, and the Guide of the Perplexed (which is the name of one
of his famous works), of his generation and of all posterity: the
mitzvah of the Chanukah light is a very beloved mitzvah, and every Jew
should observe it meticulously, in order to make known the miracle and
give additional praise to G-d and express gratitude for the miracles
which He has wrought for us (Hil. Chanukah, ch. 4:12).

Needless to say, although we kindle the Chanukah lights only eight days
in the year, their lesson and message is a continuous one throughout the
year, and reflects the special mission which every Jew has been given by
G-d, the one G-d, in His one and only Torah. Hence it is also certain
that G-d provides every Jew with the ability to carry it out in the
actual daily life, in deed, words, and even in thought.

I cannot, of course, miss this opportunity of expressing to you my great
pleasure and gratification for your cooperation and assistance to our
Chabad work in your region. I do not mean it simply as "help," which
would imply the assistance given of one to another, for I consider it as
a partnership in which your interest is truly your own as well as of
those benefiting from it.

May G-d grant that here too your cooperation should proceed in a growing
measure, in the spirit of the Chanukah lights mentioned above.

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                               WHO'S WHO
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                        Rabbi Shimon Bar Yochai

Rabbi Shimon bar Yochai (commonly known by the acronym of his name,
Rashbi) lived in the 2nd century c.e. He openly criticized the Roman
government and was forced to go into hiding. He and his son hid in a
cave and immersed themselves in Torah. Emerging after 13 years he
founded an academy in the Gallilee. His esoteric teachings were recorded
by his disciples in the Zohar, the most fundamental work of Kabala. On
the anniversary of his passing on Lag B'Omer, tens of thousands gather
at his tomb in Meron, in northern Gallilee.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Thursday is Lag B'Omer, the yartzeit of Rabbi Shimon Bar Yochai.
The Rashbi, as he is known, was the first Jewish sage to reveal the
esoteric teachings of the Torah in his Zohar, which eventually led to
the development of Chasidut. The fundamental objective of all mystical
teachings of the Torah is to reveal the underlying G-dliness of
creation.

The essence of Rabbi Shimon Bar Yochai's life is perhaps best expressed
in a story related in the Midrash. When one of his disciples left the
Land of Israel and became very wealthy, the other disciples were
jealous. The Rashbi led them all to a valley outside Meron and cried
out, "Valley, valley, fill up with golden dinars," whereupon the ravine
was instantly filled with coins. The Rashbi told his students they could
take as many as they liked: however, they should know that they would be
taking away from their reward in the World to Come. The golden coins
remained untouched.

The Torah is the source of all blessing, both material and spiritual. If
we keep the Torah's laws, G-d promises us an abundance of blessing.
During the exile, this direct, causal relationship is often obscured.
But in the Messianic era it will be open and apparent.

Because the Rashbi was on such a high spiritual level, the exile did not
prevent him from perceiving the world as it really exists. The gold
coins gave his students a tangible demonstration of the Torah as the
ultimate source of all blessing on the material plane.

This contains a timely lesson for our own times, on the threshold of
Moshiach's arrival. By studying the Torah's mystical teachings,
primarily Chasidut, we can also begin to perceive the underlying truth
of existence. In fact, this is especially important now, as our Sages
have likened our generation to the generation of the Rashbi.

Happy Lag B'Omer!

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                          THOUGHTS THAT COUNT
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In the seventh month, on the tenth of the month, you shall afflict
yourselves...it shall be a Sabbath of rest...and you shall afflict
yourselves, as a statute forever (Lev. 16:29, 31)

The fast of Yom Kippur is the most stringent on the Jewish calendar, for
it is the only one mentioned in the Torah and not just in later
Prophetic writings. Yom Kippur is the only fast we will continue to
observe after Moshiach comes. Nevertheless, the possibility exists that
we may actually be permitted to eat and drink on this holiest of days!
If Moshiach is revealed during the Ten Days of Repentance (the ten days
between Rosh Hashana and Yom Kippur), the seven-day feast celebrating
his arrival will take precedence, even if it happens to coincide with
Yom Kippur. This phenomenon already happened once before in Jewish
history: Back in the days of King Solomon, the celebratory feast marking
the dedication of the First Temple began on the eighth day of Tishrei
and continued for seven days (Yom Kippur falls on the tenth of the
month).

                                                 (Peninei Hageulah)

                                *  *  *


For in the cloud I will appear upon the ark-cover (Lev. 16:2)

This teaches that we must never despair even in the worst of the times,
for G-d's Presence rested upon Israel precisely "in the cloud." No
matter how dark or hopeless a situation appears we must never give up or
become dejected.

                                     (Rabbi Meir Shapira of Lublin)

                                *  *  *


He shall wear a holy linen coat. (Lev. 16:4)

The High Priest wore only linen garb in the Holy of Holies, rather than
the gold clothing which he wore the entire year while performing his
duties. This is because Israel built the golden calf, and even a
reminder of that sin should not be brought into the Holy of Holies.

                                                    (Tz'ena Ur'ena)

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                            IT ONCE HAPPENED
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Rabbi Shimon Bar Yochai (known by his acronym, Rashbi), was one the
Jewish people's greatest Sages. He was a student of Rabbi Akiva and
lived at the height of the Roman persecutions. Even among the greatest
of our people, he was widely recognized as exceptional in piety and
holiness. It was said of him that every woman should pray that her son
emulate him, and that so exceptional was he, that his merit alone
sufficed to protect his entire generation.

When it was decreed by the Romans that Rabbi Shimon be put to death for
his anti-government remarks, he went into hiding together with his son,
Elazar. They concealed themselves in a cave for 12 years, spending all
their time learning Torah. When, at long last, the death sentence
expired and they emerged from the cave, they had risen to such heights
of holiness and divine comprehension that they saw the world in a
different light from average person. Although Rabbi Shimon was great
before his concealment, when he emerged from the cave he was greater by
far. Before his stay in the cave he could respond to every question of
his father-in-law Rabbi Pinchas ben Yair with 12 answers; when the 12
years of study had concluded, he could supply 24 answers.

Rabbi Shimon Bar Yochai composed many volumes of Torah commentary, but
he is probably best known for the Zohar, which is the basic work of
Kabala. In accordance with Rabbi Shimon's wishes, the anniversary of his
passing, which is on the 33rd day of the Omer, is marked by great
celebrations, particularly at the site of his tomb in Meron in Northern
Israel, where huge crowds gather from every part of the world.

It is somewhat unusual to celebrate on a yarzeit. One possible source
for this ancient custom at Rashbi's tomb is based upon the fact that the
Roman death sentence against Rabbi Shimon was annulled through a
miracle. Since those killed by the Romans were denied burial, the
celebration is marked at his tomb, indicating that Rabbi Shimon died a
natural death.

The antiquity and continuity of these customs are evidenced by records
in the diary of a traveler dating from 1522, "...On the fifteenth of
Iyar a great caravan was formed in Meron; more than one thousand souls
were there, for many came from Damascus with their wives and children,
and most of the community of Safed, and the whole community of Levukim,
which is a village near the cave where Rashbi and his son were hidden...
and there we passed two days and two nights [coinciding with Lag B'Omer]
celebrating and rejoicing."

In a later account by Rav Asher Zelig Margolies (1941) the pilgrimage to
the tomb of Rashbi was described in detail: "It is impossible to
describe the greatness of the day of joy and exultation with trembling
which takes place in Meron on Lag B'Omer-one can actually see that it is
a day of simcha for the upper worlds and the lower...it is actually a
simcha (rejoicing) like that of the world-to-come. Some who are there
sing out and rejoice, exult and delight in dances of holiness, with the
joy of singing 'Bar Yochai' and other holy songs; others stand wrapped
in sacred emotions, pouring out their souls in unceasing streams of
tears near the holy burial sites of Rashbi and his son Rabbi
Elazer...Here and there, groups are seen with children, dancing and
clapping, holding the little ones on their shoulders and giving the
[three-year old boys] their first hair-cuts. Distributing wine and
cakes, calling out l'chaim and exchanging blessings"

In times gone by it was customary in many places in Europe for people to
visit cemeteries on Lag B'Omer led by members of the local burial
society who would check the condition of all the graves, noting which
needed repairs. After the survey of the graveyard was completed, the
townsfolk enjoyed some boiled eggs, cakes and liquor.

The town of Homil, which was famous as the home of the tzadik Rabbi
Yitzchak Isaac, was a place which honored this custom. In Homil, only
when the tables were arranged and piled with food would a carriage would
be sent for Rabbi Yitzchak Isaac, who would first visit the cemetery and
after deliver some words of Torah.

One year on Lag B'Omer, Rabbi Yitzchak Isaac passed through the cemetery
and paused to read a certain tombstone. For several moments he stood
deep in thought. Then he turned to one of the officials of the burial
society and said, "In the Heavenly Court, they are demanding an
accounting of all the marvelous things which are written about the
deceased on this stone!" Then he added, "Go at once and bring me an ax!"

When the man returned with the ax, Rabbi Yitzchak Isaac ordered him to
demolish the inscription on the stone. When the writing was no longer
legible the rabbi returned to the waiting townspeople with the
explanation: "I was delayed because I was doing a favor for a fellow
Jew."

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                            MOSHIACH MATTERS
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Certain commandments only pertain to the land of Israel, and are not
applicable outside of its borders. Despite the admonition of the Tzemach
Tzedek (the third Lubavitcher Rebbe) to "make here the land of Israel,"
we should not feel that it is acceptable to languish in exile for even
one minute more than necessary. Our goal remains the physical land of
Israel and the ushering in of the Messianic era through the coming of
Moshiach.

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         END OF TEXT - L'CHAIM 1219 - Achrei Mos-Kedoshim 5772
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