Holidays   Shabbat   Chabad-houses   Chassidism   Subscribe   Calendar   Links

                                  B"H
                                 -----
                         L'CHAIM - ISSUE # 1221
*********************************************************************
                           Copyright (c) 2012
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
                             --------------
                  Electronic version provided free at:
                          www.LchaimWeekly.org
                          --------------------
                  Palm-Pilot version provided free at:
                www.LchaimWeekly.org/lchaim/5772/1221.prc
                          --------------------
                    To receive the L'CHAIM by e-mail
                  write to: listserv@LchaimWeekly.org
                              Subscribe W1
*********************************************************************
             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
*********************************************************************
        May 18, 2012        Behar-Bechukosai      26 Iyyar, 5772
*********************************************************************

                          You Must Read This!

Well, not really, though of course I would like you to read it. There
are very few things in life that we must do. My father taught me that.

Still, we encounter this urgent message - or a variation of it - all the
time. Sometimes the email, or snailmail, really is worthwhile. Sometimes
we're glad we read whatever it was the sender found so urgent. We
learned something, we saved some money, we improved a relationship, we
improved ourselves. Often, though, the "must read" is a waste of our
time. Oh, the sender found it worthwhile, maybe inspirational, perhaps
transformative. But for us - eh. Not so much.

And then there's the "must read" that's not only silly, but stupid - or
downright offensive. What gets into some people?

It's such a simple phrase: "You Must Read This." Only four words. Yet it
tells us a lot about how we think, what we want. And it tells us a lot
about what those who use it think, what they want.

The phrase itself is a marketing tool, obviously. It's a way to get our
attention in a crowded field, where there are all kinds of distractions
and things crying for consideration. If we listen to advertisers, they
have a similar set of phrases. They can't say, "you must read this" -
well, they can, if they're promoting a book, but usually the radio folk
want you to listen, to not change channels. (Anyone remember, "Don't
touch that dial"?) Visual attention-getters probably also have
catch-shots, pictures that elicit a visceral turn-to.

Things we're hard-wired to respond to don't always hold our attention
for more than the reflex response. Once the conscious mind takes over,
tacky tricks get glided over. We don't necessarily take the next step,
from the equivalent of "You Must Read This" to reading (as opposed to
glancing over) and then to acting on what we've read. It's like the
original telephone ring-tone. It was meant to jar us; it was designed to
subliminally force us to stop whatever we were doing and answer it. But
once past the initial reflex response, it's not so hard to ignore the
telephone ringing - not if we're doing something else equally or more
important.

We're constantly confronted with the "You Must Read This" test and
challenge, in various forms. To what urgent calls for attention "must" -
or at least, should we respond?

In this regard there's a telling story about Rabbi Shneur Zalman, the
founder of Chabad, and his son and successor, Rabbi DovBer. At one time
they shared a house. Rabbi Shneur Zalman lived on the first floor, Rabbi
DovBer lived on the second floor. Rabbi DovBer was known for his great
powers of concentration. When involved in study, prayer or meditation he
could reach a state where he was unaware of his surroundings.

One night both Rabbi Shneur Zalman and Rabbi DovBer were up late
studying, each in his respective office. Rabbi DovBer's infant son began
to cry. Rabbi Shneur Zalman heard, interrupted his studies, calmed the
child, then returned to his learning. The next morning he told his son
what had happened, concluding, "Delving into the secrets of Torah is a
wonderful thing. But we must never be so involved in our own endeavors
that we forget our responsibilities to others. We must always be able to
hear the cry of a child."

This is the test and the challenge: Is "You must read this" a
distraction from our Jewish observance or the cry of a child?

                          Read more at davidybkaufmann.blogspot.com

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
This Shabbat we read two Torah portions, Behar and Bechukotai which is
the final portion in the book of Vayikra (Leviticus). Bechukotai begins
with the Divine promise: "If you will walk in My statutes, and keep My
mitzvot (commandments) and do them" - then G-d will bestow many
blessings, including rain at the right time, ample produce, security and
peace.

One might wonder: Should we be fulfilling the mitzvot for the sake of
material rewards or for their own sake - because G-d commanded them?

Among the many answers to this question, Maimonides gives the following
answer: The mitzvot must, indeed, be fulfilled unconditionally and
without regard for reward. However, there are inevitably various
distractions and difficulties connected with daily life that makes it
harder to fulfill the mitzvot. When these distractions are minimized, it
is much easier to carry out the mitzvot fully and completely. But when
material circumstances are not quite so satisfactory, though the same
performance of the mitzvot is expected, it requires a greater effort.
For it is obviously harder to concentrate on Torah and mitzvot when one
has to overcome outside pressures.

G-d's promise of material rewards is not meant to provide reason for
keeping the Torah and mitzvot. But it is a promise that where there is a
firm resolve to walk in G-d's ways and keep His mitzvot, He will make it
easier by providing all material needs and reducing outside pressures to
a minimum.

The book of Leviticus, which we complete this Shabbat, is also known as
Torat Kohanim (the Laws of the Priests) and the Book of Sacrifices.

Jews, as a people, and individually, are expected to behave like kohanim
(priests), as G-d has declared: "And you should be unto Me a Kingdom of
Kohanim." Just as the kohen has been selected to dedicate himself to the
Divine Service - and not only for his own sake, but also for the whole
Jewish people - so has every Jew been chosen to serve G-d, with a
responsibility also for his entire environment.

To serve G-d does not mean to withdraw from the world; it rather means
to serve G-d within this world and together with this world. The
beginning of this G-dly service is in one's own home-life, by conducting
it in such a way that G-d's Presence should dwell in it, as it is
written: "They shall make Me a Sanctuary that I may dwell among them."

This is accomplished by a way of life exemplified by the sacrifices of
old. The service of the sacrifices consisted in taking things from one's
possession - a lamb, flour, oil, wine, salt, etc. - and consecrating
them.

This is the way a Jewish home should be conducted; every detail of one's
life should be consecrated to G-d. How is this accomplished? By bringing
spirituality into our daily lives and our homes through charity and good
deeds, communicating with G-d, and Jewish education. And then the Divine
Presence dwells there, and it is a home blessed by G-d, materially and
spiritually.

                   Adapted from the works of the Lubavitcher Rebbe.

*********************************************************************
                             SLICE OF LIFE
*********************************************************************
                    Chabad Cancun: Just Like Family
                            by Kristen Tywan

It's ironic that after growing up so close to the large Jewish community
in Skokie, Illinois, that I would finally get my Jewish education from a
Hasidic Rabbi in Cancun, Mexico. The Jewish community that I stumbled
across in Cancun is an oasis of familiarity for Jews in Mexico. Rabbi
Mendel Druk and his wife Rebbetzin Rachel offer an opportunity for their
fellow Jews to reconnect with their faith and heritage by bringing them
closer to each other and to G-d.

My first experience with Judaism in Cancun was a brief sighting of a man
in a black suit, large brimmed black hat, and a full red beard at one of
the local grocery stores. This man was Rabbi Mendel, the leader of the
Chabad Jewish organization in Cancun. This sighting would not have made
me stop in my tracks, as it did, if I was in my native Chicago, where
ultra-Orthodox Jews frequently occupy the sidewalks. It occurred,
however, in a Mexican resort town.

Chabad of Cancun is in the B2B Hotel. Located off the main tourist
strip, every time I have ascended to the first floor of banquet space, I
have been greeted by the inviting sights and sounds of children laughing
and playfully chasing after one another.

To the left of the elevators is the room where Friday service is held.
After services you can follow the children. They will guide you to the
home of the Chabad community in Cancun. It is a long room that changes
day to day, depending on the occasion. A typical Friday night Kabbalat
Shabbat "(Welcoming the Sabbath)" dinner hosts a long banquet table
meticulously set. Other days, I have seen the room scattered with Jewish
themed children's books and toys after Rachel's youth education class. I
have also witnessed it filled with the mouth watering scents of
Jalepeņo, Garlic, Chocolate Chip, and Cinnamon Challah with all the
tools and ingredients for making it, at a Monday night women's group.

The one thing that never changes about the Chabad center is its feeling
of permanence. It is like a home. My first experience walking into the
hotel to attend services was like a covert mission. Once I found my way,
I sat and observed the entire service and dined with the group without
ever being recognized as an outsider by the Rabbi. The reason for this
is that the table at Chabad Cancun is just as transient as the city
itself. As my observations continued, I noticed that I was one of the
few constants in the ever evolving world of Chabad Cancun.

This first visit clearly defined what I was to expect from the rest of
my experiences with visiting Jews over the course of my study. That
night I dined with Jews from France, the United States, Mexico, Canada,
Israel, Morocco, Argentina, and a visiting Rabbi and his wife from
Brazil. There were clear ethnic and linguistic differences. French,
Spanish, and Portuguese were among the guests native tongues and Hebrew
and English became the universal languages at the table. These strangers
came together with each other and the permanent members, at the guidance
of Rabbi Mendel and Rachel, as if they had known one another all their
lives.

The diversity of the permanent group rivals that of the group's weekly
visitors. I frequently observed a young couple from Canada with their
infant child that I could see shared a personal relationship with the
Rabbi and his wife. I also witnessed Luis, a Mexican Jew, and his wife
and young adult daughters frequent the Chabad Cancun services and often
sponsored the meals. Ari, one of the groups most devoted members, is
originally from Ohio although he does have Mexican heritage and speaks
Spanish. He is of retirement age and acts as a proud uncle to Rachel and
Mendel's two young children.

The permanent members share a sense of togetherness that outshines the
unity of any other group of expats I have encountered in Cancun. This is
a group that finds pleasure and humor in their differences, such as
cracking jokes about the tastier food of Sephardic Jews and friendly
debates over the proper Hebrew pronunciation of certain words. Just like
a family, it seems easy for them to overlook what makes them different
from one another because of their more solid connection to what makes
them the same.

Every Friday evening, after services, everyone dines together in the
Chabad Cancun community center. Rachel Druk prepares a host of salads,
dips, meat and rice dishes, vegetarian fare, and desserts for her guests
to enjoy.

Rabbi Mendel and his wife offer more than a tasty meal. I have
participated in a Jewish women's circle hosted by Rachel. Rachel also
provides Jewish education for the Jewish children in Cancun. The Rabbi
hosts Torah study and also serves as a family counselor, although he
tells me that he is no psychiatrist and only provides guidance when
approached. The center also offers a Hebrew school, and over 20 classes
each week for adults. Additionally, the center hosts large Jewish
holiday celebrations for hundreds of resident and visiting Jews from all
over the world.

The Druks have dreams of a mikva, permanent synagogue, kosher
restaurant, and kosher store; all things that I believe Cancun's tourist
industry would greatly benefit from.

I had the opportunity to celebrate Simchat Torah with the members of
Chabad Cancun. During this occasion, the Rabbi told a story of a Hasidic
Rabbi in Auschwitz who was beaten on the holiday some 60 years ago. He
was left for dead in the barracks, and when the other Jews came back
after their day of labor, they were shocked to not only find him alive,
but dancing in a circle. He told them that they should never stop
dancing. This story illustrates what I have found to be Hasidism. Even
in the most adverse circumstances, they never stop singing and bringing
a deeper sense of spirituality to their fellow Jews.

    This is an excerpt from the research paper Ms. Tywan wrote at
    Pennsylvania State University.

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                             Tanyas Printed

Tanya is the basic book of Chabad Chasidic philosophy written by Rabbi
Shneur Zalman of Liadi, founder of Chabad Chasidism. In 1984, the
Lubavitcher Rebbe started a campaign to print Tanyas wherever Jews are
found. The 6,001st edition was printed last month in Israel, in the area
of Elijah the Prophet's cave in the Carmel Mountains of Haifa, Israel.
The 6002nd edition was printed last week in by the Chabad Lubavitch
Jewish Center of Playa del Carmen, Mexico.

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
         Continued from previous issue, from a letter dated 29
                           Tammuz 5713 [1953]


Regarding tzimtzum ["contraction" of worlds]. You do not specify what
aspects of it are not clear to you. But inasmuch as you mention the
[book] Derech Mitzvosecho, you will surely find a great deal on the
subject, as indicated in the index, and in my notes at the end.

An illustration can be found in the following: Imagine a mathematician
engaged in the highest departments of math, who is to instruct a
beginner in the four arithmetical fundamentals (addition, subtraction,
etc.). Inasmuch as the mathematician has spent his life in higher
mathematics, it would require a tremendous effort on his part to take
his mind off the higher analytical studies, in order to concentrate on
instructing the beginner in the elementary arithmetical rules. It would
also require special efforts on his part to find the suitable terms and
ways and means to make his instruction simple enough for the beginner to
understand, for to him the simple rules and terms which he is to convey
to the beginner are a gross approximation which does not convey the
profound science of mathematics.

The difficulty arises not from the fact that the advance mathematician
does not know the elementary rules of arithmetic, but in the fact that
in the profound analytical studies, the elementary arithmetical rules
are completely "submerged." The transition, therefore, from the most
sublime to the most elementary, even in the human being, where there is
no distinction between infinite and finite, but only a distinction of
degree, requires a withdrawal, as a "contraction" of "forces"; how much
more so in the case of creation yesh me'ayin ["something from nothing"],
or in the transition of the "light" before the tzimtzum to the "light"
after the tzimtzum.

Regarding the Four Worlds, which you regard not as actual worlds, but
different levels attainable by a person, it is not so. They are actual
worlds, but not in the sense of being in different localities, but they
penetrate each other, so that the Jew, even during life on this earth of
soul in a body, can, through appropriate efforts, attain life in the
world of spiritual asiya, in the world of yetzira, and even higher
still.

By way of illustration: When we observe a second person with any of our
senses (sight, hearing, etc.) we notice and see him as a complex of
physical phenomena. This immediate sense perception is then analyzed by
us intellectually, when we realize that each physical phenomenon has a
corresponding spiritual and psychological movement in the heart or
brain.

E.g., when we see a person put on tefillin, we are immediately aware of
the movement of one hand in regard to the other, but intellectually we
understand that behind that movement there is a will, and knowledge of
the mitzvah [commandment]. And on closer reflection we understand that
behind that movement there is a will, and a knowledge of the mitzvah,
and that these inner aspects motivate the outer physical movements. Thus
we conclude that there exists a second "man" - a complex of spiritual
phenomena, which is the cause of and which permeates the "physical
complex." And as in the case of the human being, the microcosm ("small
world"), so we can get an idea of the macrocosm ("big world").

For further reference see Likutei Torah Devorim (Biur) Sois Osis, 49a.
There is also a letter from my father-in-law, of sainted memory, on the
subject of the Four Worlds, which is to be found in copy among the
yeshiva students.

With regard to what you call the "hierarchy" of the worlds, we may refer
to the illustration mentioned earlier concerning the influence of the
"inner" human world on his outer phenomena, showing the action of cause
and effect. It should be added that, as often happens, the effect
subsequently reacts upon the cause, as we see, for example, in the case
of prayer, where the very reciting of the words fans the inner
inspiration and warmth to a greater degree. In a similar way is the
action and counteraction of the worlds reciprocal, where the lower
worlds receive influence from the upper worlds, but in return also
contribute light to the higher worlds.

In the index of Derech Mitzvosecho, as well as in the index of Sefer
Hamaamorim 5710, etc., you will surely find further elaboration on the
above subjects from different angles.

Wishing you hatzlocho [success] in understanding the teachings of
Chassidus, which chiefly depends upon the student himself, as it is
written: It is not removed from thee . . . but very nigh unto thee
(Deut. 30:11, 14).

With blessing,

*********************************************************************
                               WHO'S WHO
*********************************************************************
                                Chanoch

Chanoch lived during the lifetime of Adam, and according to our Sages,
it was Chanoch who buried Adam. In Genesis we read: "Chanoch walked with
G-d." (5:24) The Zohar states that Chanoch had a special book containing
many secrets of wisdom. This book, together with a book of Adam's and a
book of Abraham's, were passed on to Jacob. The Midrash says that
Chanoch walked together with the angels in the Garden of Eden for 300
years.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
Continuing the practice of studying Ethics of the Fathers on Shabbat
afternoons, this week we focus on Chapter Five:

"There were ten generations from Adam to Noah," we learn in the second
Mishna, "to indicate how great is His patience; for all those
generations repeatedly angered Him, until He brought upon them the
waters of the Flood. There were ten generations from Noah to Abraham, to
indicate how great is His patience, for all those generations repeatedly
angered Him, until Abraham our father came and received the reward of
them all."

The first ten generations were different from the second ten in how they
"repeatedly angered Him." There are two types of evil in the world: evil
so completely bad that the only way to overcome it is through total
destruction, and evil that can be transformed into good, because it
contains a spark of goodness.

We see this reflected in the wars that the Jewish people waged against
their enemies in ancient times. They were permitted to derive benefit
from some spoils of war, but other items had to be destroyed outright.
In one instance it was a positive mitzva to transform into something
holy an object that had belonged to the realm of unholiness, yet in the
other it was a positive mitzva to obliterate it.

The evil perpetrated by the first ten generations was absolute. For this
reason, G-d erased them from the earth with the Flood.

The evil of the next ten generations, however, was of the kind that can
be elevated into good. Abraham was able to correct the failings of the
previous ten generations, and thus merited the reward of all of them.

Goodness lasts forever, but evil has no true existence. Every good deed
we do is added to the previous ones, accumulating from generation to
generation. We therefore have the greatest merit of any generation since
the world was created, and will thus merit to see this mighty storehouse
of good speedily revealed with the coming of Moshiach.

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
                            Behar-Bechukotai

"Behar" - literally, "on the mountain" - is symbolic of growth, increase
and ascending upward. "Bechukotai" - literally, "in My statutes" - comes
from the word meaning "engraving" or "carving," symbolic of permanence
and regularity, things not subject to change. The fact that these two
Torah portions are read together teaches us the necessity of combining
both these attributes: We must never become complacent about our
religious observance and must always strive upward; at the same time,
our spiritual growth must be constant and permanent.

                                            (The Lubavitcher Rebbe)

                                *  *  *


If you walk in My statutes (Lev. 26:3)

The Baal Shem Tov taught that a person must never become settled in his
habits and fixed in his ways, for G-d's laws are meant to be "walked
in." The service of G-d should never be static, but should lead us to
higher and higher levels of sanctity.

                                                   (Keter Shem Tov)

                                *  *  *


I will remember My covenant with Jacob, and my covenant with Isaac, and
also My covenant with Abraham will I remember (Lev. 26:42)

The Patriarchs are not mentioned in chronological order in this verse,
but rather in the order of the attributes and eras they personified.
After the Torah was given, the Jews entered the era of Torah,
personified by Jacob who was the pillar of Torah. When the Holy Temple
was built they entered the era of "service" and Isaac embodied the
attribute of service. And these last generations of the era before
Moshiach are connected to Abraham who was the epitome of lovingkindness.
The Baal Shem Tov explained that now, in the final era before Moshiach,
emphasis must be placed on deeds of kindness to hasten the redemption.

                                         (Rabbi Ben Tzion of Bobov)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
Great was the plight of the Jews who lived under the rule of the Romans
after the destruction of the Second Temple. The Roman government
constantly persecuted the poor, defenseless, defeated people. Despite
all of this, however, the Romans did not succeed in breaking the strong
spirit of the Jewish nation.

At that time, the greatest Jewish leaders of that period were Rabbi
Eliezer, Rabbi Joshua, and Rabban Gamliel. They went to Rome to plead
for an easing of the cruel decrees against the innocent Jews. In the
meantime, however, a decree had gone out to the effect that, within
thirty days, no Jews were to be found in the whole Roman Empire. This
meant nothing less than the end, G-d forbid, of the entire Jewish
nation, for Rome then ruled over almost the entire known world! The Jews
were doomed, for where could they hope to escape to in so short a time?

Like all their fellow Romans of that time, the Roman senators were
idol-worshippers. There happened to be amongst them one notable
exception, a man who believed in the one G-d. This particular senator
was known to greatly admire the Jews, and counted many Jews amongst his
closest friends and associates.

When word reached him of this terrible new decree against the Jews, he
lost no time in hurrying to Rabban Gamliel to inform him about it.
Rabban Gamliel and his colleagues were thrown into a state of despair!
Rome ruled the world, and it was impossible for hundreds of thousands of
men, women and children to suddenly find refuge in some far-off land!

"Don't worry," the senator comforted them. "Yours' is a great G-d and
surely Your G-d will surely not forsake you. You still have thirty days
before the decree can be put into effect, and G-d can bring about your
salvation in a mere blink of an eye!"

The days and the weeks passed unremarkably, and there were but five days
left before the decree against the Jews would become law. The senator
and his wife worried constantly about the fate of their friends, but
could not devise a plan of action to save them. One day they were
sitting at home talking about the dreadful situation of the Jews, when
the senator sadly remarked to his wife, "I feel so ashamed to be part of
a people that can do such wicked things to the innocent and defenseless
Jews."

His wife was silent for a while, then, in a serious tone she spoke
slowly and deliberately, "Are you sure there is nothing that can be done
to save our friends?"

"There is only way that they can be saved at this late stage. If a
senator were to suddenly die, the decree would be annulled. For, as you
know, according to Roman law, when a senator dies all laws passed within
the past 30 days become null and void."

Five days later, on the thirtieth day, the senator and his wife were
again sitting in their home discussing the decree against the Jews and
what could possibly be done to help them.

"Today is the thirtieth and last day," the senator said to his wife in a
tone of despair. "This is terrible! I wish I knew what to do to help
them!"

"If you really mean what you are saying," said his wife, "there is
something you can do. I know what I would do in your place to show the
world that there is still at least one man left in Rome who possesses a
conscience and a feeling of decency and respect for his fellow human
beings." After she had uttered those momentous words, she cast a sad and
poignant glance at the beautiful ring on her husband's finger.

The senator understood immediately what his wife meant. The center of
this very special ring had a tiny hidden compartment. Inside this
compartment was a fatal poison. Without further thought, the senator bid
a sad farewell to his lifelong partner, put the ring to his lips and
within seconds, death froze a smile of satisfaction on his noble face.
Because of the supreme self-sacrifice of this noble friend, the decree
against the Jews was immediately nullified.

When the Tannaim heard of the death of the Roman senator, they hurried
to comfort his widow. They praised the nobility and greatness of her
distinguished husband, who gave up his life in order to save the Jewish
people. He had willingly made the ultimate sacrifice and no words could
convey their gratitude.

"We would have been proud, indeed, to have counted your husband as one
of our own," they concluded.

"You may now know that you have, in truth, every right to be proud of
him, for he was in his beliefs, in every respect, one of you," the widow
answered.

                                      Adapted from Talks and Talesn

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
Women are given prominence over the men for, before giving the Torah,
G-d approached the women first. This is because women are "the essence
of the home." Women have the unique nature necessary to shape the
personalities of their family members, particularly young children. A
woman teaches with all her heart, life and energy, and also with the
sensitivity that make her listeners more receptive. Thus, it is through
Jewish women that the Torah has been communicated to the Jewish people
throughout the generations, including the generation of the redemption.

        (The Rebbe to the Lubavitch Women and Girl's Convention, 28
                                                   Iyar, 5751-1991)

*********************************************************************
           END OF TEXT - L'CHAIM 1221 - Behar-Bechukosai 5772
*********************************************************************