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                         L'CHAIM - ISSUE # 1267
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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 19, 2013    Achrei Mos-Kedoshim      9 Iyyar, 5773
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                             Second Chances

When you've missed the boat there's nothing you can do but wave to the
passengers. If the train has already left the station, you might as well
sit down and wait for the next one to arrive. There are many things in
life that depend on being in the right place at the right time; if
you're late, you've missed that opportunity forever.

Likewise, the Torah tells us that there are specific times for doing
specific mitzvot (commandments). There is a proper time to put on
tefilin, a proper time to light Shabbat candles, a proper time to eat
matza, and a proper time to sit in the sukka.

The Torah's narrative about Pesach Sheini - the "Second Passover"
(always on 14 Iyar), thus expresses a very radical concept in Judaism.

Right before their Exodus from Egypt, G-d commanded the Jewish people to
offer the Passover sacrifice, on the 14th of Nisan. One of the
requirements, however, was that a Jew had to be in a state of ritual
purity. As a result, not everyone was permitted to bring an offering,
and the Jews who were excluded felt terrible. "Why should we be left
out?!" they demanded of Moses. They were so eager to observe the mitzva
that G-d relented, granting them another opportunity to bring an
offering one month later, on the 14th of Iyar.

This story reveals the unfathomable depths of the Jewish soul and the
infinite power of teshuva, repentance. It teaches us that every Jew is
so intimately connected to G-d that when he makes a sincere and
heartfelt demand, it "forces" G-d, as it were, to open up new channels
through which to send us His abundant blessings.

As the Previous Lubavitcher Rebbe explained, the lesson of Pesach Sheini
is that it is never too late to correct the past and return to G-d. It
also emphasizes the power of a Jew's initiative. When a Jew cries out,
from the depths of his soul and with a genuine desire to fulfill G-d's
will, G-d listens to his plea and grants his request.

There is an additional message of Pesach Sheini. What, in fact, was the
cause of the ritual impurity which excluded some Jews from participating
in the sacrifice? The Torah states: "There were people who were defiled
by contact with the dead and were unable to offer the Passover sacrifice
on that day." According to one opinion in the Talmud, these Jews were
involved in the mitzva of burying a dead person found on the roadside
who had no known relatives to do so. Even a kohen (priest) and even a
High Priest - neither of whom is normally permitted to come in contact
with the dead - is obligated to defile himself by burying the dead
person.

This concept applies on a spiritual plane, as well. When we encounter
another person who is spiritually "lifeless" we are obligated to get
involved with him, even if it takes us away from our own spiritual
pursuits.

Ultimately, Pesach Sheini teaches us that we must never despair or give
up on ourselves, on others, and especially in inundating G-d with our
demand that He send us Moshiach immediately.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
*********************************************************************
This week we read two Torah portions, Acharei and Kedoshim.  Acharei,
begins with the words, "And G-d spoke to Moses after the death of the
two sons of Aaron." Nadav and Avihu, both of whom were truly righteous
men, were consumed by a great fire. Why did they deserve such a harsh
punishment?

The Midrash offers some reasons why Nadav and Avihu died: They entered
the Holy of Holies without permission; they performed their service
without wearing the required priestly garments; they were not married
and thus had no children. But what was so terrible about these
infractions that it brought about their premature deaths?

Chasidic philosophy explains that Aaron's sons died precisely because of
their high spiritual stature. Nadav and Avihu possessed an overwhelming
love of G-d, which ultimately blinded them to their true purpose. Their
deaths were caused by their good intentions which ran counter to G-d's
intent in creating the world. Aaron's sons' desire to merge with
G-dliness was incompatible with human existence. Their souls so longed
to be one with G-d that they could no longer remain in their physical
bodies, and the two men died.

On the one hand, this attests to Nadav and Avihu's high spiritual
accomplishments. But on the other hand, their behavior was considered
sinful because man was not created solely to fulfil his spiritual
yearnings. G-d created man for the purpose of making the world holy
through the performance of the Torah's commandments.

G-d gave us the responsibility to refine the world, purifying it and
enabling physical matter to become a receptacle for holiness. G-d
desires a "dwelling place below," not for us to follow only spiritual
pursuits and disdain this world. Nadav and Avihu's excess in the realm
of the spiritual, to the exclusion of the physical, was their downfall.

This is why the verse reads, "...when they had come near before G-d, and
they died." Their death was not the result of their actions, but rather,
the essence of their sin. Aaron's sons drew so close to G-d that
physical existence was impossible.

Entering the Holy of Holies without permission was therefore symbolic of
ascending too high; performing the service while being improperly
clothed shows an unwillingness to "clothe" oneself in mitzvot, which are
called the garments of the soul. Nadav and Avihu wanted to take the
"short cut" to G-d, without having to trouble themselves with the
obstacles posed by the physical world.

Likewise, the fact that neither Nadav nor Avihu married and had children
showed their refusal to lead a natural, physical existence. Such a path
to G-dliness was too cumbersome for them. However, this is not what G-d
wants from us.

We learn a valuable lesson from their death: Although there are certain
times when we feel a strong desire and longing for G-dliness and we
experience a great spiritual uplift, we must carry those feelings into
our daily lives and translate them into tangible actions. This is the
purpose for which we have been created - to transform our physical
surroundings into a dwelling place for the Divine Presence.

                   Adapted from the works of the Lubavitcher Rebbe.


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                             SLICE OF LIFE
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                         All Because of a Kipa!
                     by George Yosef Mordechai Gati


    Ed.'s note: From the "slices of life" that Mr. Gati is sharing with
    us, we can see how every interaction with another person can be an
    opportunity to benefit another.

It was a beautiful Friday morning.  I left my house at about 8:00 a.m.
to go to my mechanic in New Jersey. During the drive I thought that I
would like to do a chesed (lit. kindness, or favor) for another Jew
before returning to New York.

The car repair lasted longer than I had anticipated. Finally at about
4:00 p.m. I left the garage and headed to the New Jersey Turnpike.
Shabbat would start at 7 p.m.

As I was driving home, I thought about the fact that  I still had not
encountered anyone for whom I could do a chesed. I arrived at home and
still had a few errands to run before the onset of Shabbat. I went to
the dry cleaning store and realized I had an extra L'Chaim with me and I
gave it to the owner, who was happy to receive it.

The dry cleaner is open on Sundays. I suggested that I could stop by on
Sundays and we could share a few Torah thoughts with each other to start
our week off right. He jumped up and said "What a great idea!"

It has been several months since that first Sunday, and my burning to do
chesed continues!  As our Sages teach, "The reward for a mitzva is (an
opportunity to do) another mitzva!

                                *  *  *


Recently, I attended the Women's and Children's Fashion Trade Show in
Las Vegas at the Convention Center. I always wear my kipa even at the
Trade Shows. On the second day of the show, I noticed a gentleman
looking into every booth he passed. When he came to my booth he asked
me, "Do you have Tefilin  with you?"

I answered, "Yes, I do." He then proceeded to tell me that he had
forgotten to put them on that morning. I went with him to an area near
the food court where he put on the Tefilin and started to pray. After he
finished, another Jew man, having seen the first man with Tefilin on,
asked, "May I also put on the Tefilin?"

"Of course," I said, "with pleasure!" Wow, what a great feeling I was
getting from sharing my Tefilin!

On the third day of the Convention I was working with an account in my
booth when a fellow Jew came over and asked, "How far do you have to
drive to the nearest shul (synagogue) because I have to say Kaddish for
my father." I informed him that there is a minyan right here in the
building. I told him that if he would come back to my booth at 4:15 p.m.
I would take him downstairs to the afternoon services so he could say
Kaddish for his father.

After arriving back from the Trade Show in Las Vegas, I told Rabbi
Naftali Rottenstreich, the Chabad rabbi who teaches a Lunch 'n Learn
Torah class that I attend every Wednesday in Manhattan, about the many
Jews attending the Convention. Within a few months, the rabbi began
attending the Trade Show together with a fellow rabbi, to make Torah and
mitzvot even more accessible to the participants.

So many mitzvot, so many lives touched, all because I wear my kipa even
at the Trade Shows.

                                *  *  *


A few months ago, there was to be gathering at the Chabad Lubavitch
Midtown Center in Manhattan.

The manager at the Jerusalem II restaurant on Broadway said he would
gladly donate several cakes in honor of the event.

On Friday morning on my way to work, I decided to drop by the restaurant
to remind the manager of the event to take place the following Tuesday.
As soon as I entered, the manager ran over to me,  grabbed my hand and
said, "My Tefilin are missing, can you please get me a pair? I need
'left-handed' Tefilin!"

I rushed to an office a few blocks away where I attend the afternoon
Mincha service. To my dismay they didn't have any Tefilin. I called a
few other people in nearby offices.  Still no luck.

I decided to go over to the Shalom Pizza Shop on 37th Street and 6th
Avenue. I asked the owner if he had a pair of 'left-handed' Tefilin.

"Yes, they are downstairs in the basement." I had hit the jackpot!

In no  time I was on the way to the Jerusalem II Restaurant a few blocks
away. I told the manager about the Tefilin and he assured me he would go
over there shortly. At around 12:30,  I decided to call the manager to
see if he had managed to put on the Tefilin yet. He told me that the
restaurant had gotten very busy and he hadn't been able to go yet." I
decided to go to the restaurant myself; perhaps there was something I
could do so that he could leave for just a few minutes to put on
Tefilin.

As I was walking down Broadway, I spotted a Lubavitcher carrying a
Tefilin bag under his arm. I asked him if the Tefilin were for a
left-handed person. "Yes," he said. He told me that he had just arrived
from Milan, Italy, and was looking for a Kosher restaurant.

What Divine Providence!  We rushed over to Jerusalem II and the manager
was very happy to put on the Tefilin. We wished each a "Shabbat Shalom"
and parted ways.

Thank you, G-d for giving me the opportunity to help someone put on
Tefilin!


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                               WHAT'S NEW
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                           New Torah Scrolls

A new Torah was dedicated at Chabad of the Beaches in Long Beach, New
York. The welcoming of the new Torah scroll was seen as a show of unity
and the strong resolve since being devastated by Hurricane Sandy. A new
Torah scroll was dedicated in Venice, Italy. It was welcomed into the
Chabad yeshiva in that city.

                              New Centers

Chabad of Chandler, Arizona, is dedicating a new 15,000 square feet
center. The center will include a preschool, 450-seat sanctuary,
playground, library, classrooms, modern kitchen and ample room for
meetings, classes, workshops and lectures. Chabad-Lubavitch of Antwerp,
Belgium, has just dedicated a new building located on the Belgeliei, the
bustling main street in the city center. It includes a 250-seat
synagogue, social hall, Jewish library, youth center,  multimedia room,
offices, classrooms, and a large playground. The 43,000 square feet of
floor space is also slated to house a Museum of Jewish Life.

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                            THE REBBE WRITES
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           Excerpted from a letter dated 15 Iyar, 5724 [1964]

...It is customary to find fault with the present generation by
comparison with the preceding one. Whatever conclusions one may arrive
at from this comparison, one thing is unquestionably true, namely that
the new generation is not afraid to face the challenge.

I have in mind not only the kind of challenge which would make them at
variance with the majority, but even the kind of challenge which calls
upon sacrifices and changes in their personal life.

Some of our contemporary young people are quite prepared to accept this
challenge with all its consequences, while others who may not as yet be
ready to accept it, for one reason or another, at least show respect for
those who have accepted it, and also respect for the one who has brought
them face to face with this challenge. This is quite different from
olden days, when it took a great deal of courage to challenge prevailing
popular opinions and ideas, and a person who had the courage to do so
was often branded as an impractical individual, a dreamer, etc.

Furthermore, and in my opinion this is also an advantage, many of our
young people do not rest content with taking up a challenge which has to
do only with a beautiful theory, or even deep thinking, but want to hear
also about the practical application of such a theory, not only as an
occasional experience, but as a daily experience; and that is the kind
of idea which appeals to them most.

A further asset is the changed attitude towards the person who brings
the challenge.

Even though it seems logical that the one who brings the challenge to
the young people should have a background of many years of
identification with and personification of the idea which he
promulgates, this is no longer required or expected nowadays, when we
are used to seeing quick and radical changes at every step in the
physical world.

If this is possible in the physical world, it is certainly possible in
the spiritual world, as our Sages of old had declared, "A person may
sometimes acquire an eternity in a single instant." Thus, no individual
can ignore his duty to share his newly-won truth, even if he has no
record of decades of identification with it. As a matter of fact, this
may even be an added advantage, in that it can impress on the audience a
precedent.

You will surely gather that the preceding paragraphs are in reference to
the beginning of your letter, in which you express your discontent at
the lack of deeper knowledge of the various aspects of the Torah.

Besides, you surely recall the saying of the wisest of all men about
true wisdom, "The more the knowledge, the more the pain." For, in regard
to the knowledge of the Torah, which represents the infinite wisdom of
the Ein Sof, the more one learns, the more one becomes painfully aware
of the distance which is still to be covered, a distance which is indeed
infinite.

As a matter of fact, even in the so-called exact sciences, every
discovery uncovers new unexplored worlds and raises more questions than
it answers. Yet, this is what provides the real stimulus and challenge
to learn and probe further. How much more so in regard to the Torah,
Toras Chaim, the true guide in life, both the physical and spiritual
life.

Incidentally, the present days of Sefira ["counting" the omer], which
connect the festivals of Passover and Shavuot, have a bearing on the
subject matter. For, just prior to the departure from Egypt, the Jews
were in a state of slavery in its lowest form, being slaves in a land
which the Torah calls "The abomination of the earth."

Indeed, anyone familiar with the conditions in Egypt in those days knows
how depraved the Egyptians were in those days, and much of this had
tarnished the character of the Jews enslaved there. Yet, in the course
of only fifty days, the Jews rose to the sublimist height of
spirituality and true freedom, both physical and spiritual.

Furthermore, the spiritual freedom which the Torah had brought them, and
which has also illuminated to some extent the rest of the world, was
linked with material freedom, namely freedom from any material problems,
as the Torah tells us that the children of Israel had the Manna and the
Well, and all their material needs were provided in a miraculous way.

The narratives of the Torah are not simply stories for entertainment,
but are in themselves a part of the general instruction and teaching
which the Torah conveys in all its parts. And in these narratives we
find also the answer as to how the situation might be under certain
conditions at some time in the future. If the conditions would be
similar to those which existed at the time when the children of Israel
left Egypt, with complete faith in G-d, following the Divine call in the
desert, leaving behind them the fleshpots of Egypt and the fat of the
land, not even taking any provision with them, but relying entirely on
G-d, and in this state of dedication to the truth, they followed the
Pillar of Light by day and by night - should these conditions be
duplicated, or even approximated, then one may well expect a most
radical change, not only over a period of years, but in the course of a
number of days.

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                               WHO'S WHO
*********************************************************************
Naftali was the son of the Patriarch Jacob and his wife, Bilha. He was
named by Rachel, the name referring to her "wrestling" with her sister
Leah in competition to bear a child. Naftali was one of the Twelve
Tribes. He was known for his ability to run swiftly (his symbol is a
gazelle) and for his beautiful singing voice. He was blessed by his
father with fertile territory whose crops ripened first. The Kings of
Israel had their gardens and orchards in the territory of Naftali. In
the battle against the Canaanite King Sisera, men of the tribe of
Naftali fought valiantly under the leadership of the prophetess Devora
and General Barak.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This coming Wednesday is Pesach Sheni, the "Second Passover." It is
customary on Pesach Sheni to eat matza, together with bread, in
commemoration of the day.

In the times of the Holy Temple, all those who were unable to offer the
Passover sacrifice at the proper time, on the 14th of Nissan, were
permitted to bring it in the second month, on the 14th of Iyar.

This special sacrifice was initiated during the second year of the
Jewish people's wandering in the Sinai desert, a year after the first
Passover had been celebrated in the wilderness.

Some Jews due to ritual impurity, had not been permitted to offer the
Passover sacrifice.

They approached Moses and Aaron and protested, "Why are we kept back,
that we may not offer the offering of G-d in the appointed season among
the children of Israel?"

They complained that unavoidable circumstances had prevented them from
offering the sacrifice. They did not want to be denied the great reward
of performing the mitzva.

Our ancestors' request was sincere and valid, and so, permission to
bring the Passover sacrifice one month later was granted to anyone,
throughout the generations, who was ritually impure, in a distant place,
was prevented by some unavoidable circumstance, failed unintentionally
or even intentionally.

Rabbi Yosef Yitzchok Schneersohn, the previous Lubavitcher Rebbe, points
out that there are many essential lessons we can learn from Pesach
Sheni, including that it is never too late to correct a past failing.

For us today, as we stand literally on the threshold of the Redemption,
the most appropriate lesson is that what the Jews sincerely requested,
they received!

In the spirit of Pesach Sheni, each of us today, must request, demand,
ask and beg for the revelation of Moshiach and the commencement of the
glorious Redemption. Then, certainly, G-d will hear our plea and answer
them as in the days of old.


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                          THOUGHTS THAT COUNT
*********************************************************************
In the seventh month, on the tenth of the month, you shall afflict
yourselves and not do any work (Lev. 16:29)

The Apter Rebbe (Rabbi Avraham Yehoshua Heschel), used to say: "If I had
the power, I would revoke all the public fast days on the Jewish
calendar, as the generations have become weaker and more exhausted. That
is, with two exceptions: Tisha B'Av, the day on which the Holy Temple in
Jerusalem was destroyed, and Yom Kippur, the holiest day of the year.
For on Tisha B'Av, who can bring himself to eat? And on Yom Kippur, who
needs to eat?"

                                *  *  *


You shall observe My decrees and My judgments, which man shall carry out
and live by them (otam) (Lev. 18:5)

In this verse the word "otam" (alef-tav-mem) is written without a vav,
leaving the same three letters as the word "emet," meaning truth. From
this we learn, by way of allusion, that a person who reveres the truth
and is always honest with himself and others can rest assured that he
will "live by them" - be blessed by G-d with a long life.

                                             (Degel Machane Efraim)

                                *  *  *


You shall not go gossiping among your people (Lev. 19:16)

There is nothing in the world as revealing as when a person opens his
mouth; it divulges to all who he really is.

                                                            (Zohar)

                                *  *  *


A person's eyes and ears are not under his control, but his mouth is.

                                                            (Zohar)

                                *  *  *


You shall love your fellow as yourself, I am G-d (Lev. 19:18)

True observance of the mitzva (commandment) of love for one's fellow
Jew, requires a lot of effort. That is why the Torah follows the
commandment with the words "I am G-d": G-d is ready and willing to help
us perform this mitzva, if our desire is sincere.

                                                       (Sefat Emet)

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                            IT ONCE HAPPENED
*********************************************************************
There was once a pious and scholarly Chasid whom the Baal Shem Tov sent
to serve as rabbi in a certain city. The young man took his
responsibilities seriously and worked hard to improve the physical and
spiritual condition of his flock. For a long time everyone was pleased
by the new rabbi. Then two incidents occurred that aroused a decree
against him up in Heaven:

One day the rabbi was studying in his house when he suddenly became very
thirsty. There was no water in the house and he was so thirsty that he
couldn't concentrate. Looking out the window, he saw the water-carrier
walking rapidly in the opposite direction. The rabbi called out the
window for him to stop.

Surprisingly, the water-carrier continued walking. The rabbi called
loudly out the window again, but this also had no effect. The rabbi
became angry, interpreting this as an affront to his rabbinical
authority. He ran after the water-carrier, and when he finally caught up
with him, slapped him. "When a rabbi calls to you, you must obey," he
reprimanded him. The water-carrier said nothing in his defense. The
rabbi's anger was unjustified, and precisely because of his greatness, a
powerful decree was aroused against him.

The second incident occurred a short time later. In the town lived a
Torah scholar who had become impoverished, whereupon the community had
taken it upon itself to support him and his family. Every week the
scholar received an anonymous stipend that allowed him to live in
dignity.

Occasionly there were other poor people in need, and the donors to the
scholar's fund refused to contribute, claiming that they had already
given enough charity. When the rabbi heard what was happening, he
declared that the needs of the many must take precedence. At that point
several of the regular donors stopped contributing to the scholar's fund
entirely, and others cut down on their contributions. From week to week
the amount that was collected shrank, until eventually the person in
charge decided that it wasn't worthwhile to expend all that effort for a
few pennies, and the venture was abandoned. The next Shabbat eve the
scholar received nothing. He burst into tears, which created another
decree against the rabbi.

A trial was held in the Celestial court, and it was decided to deliver
the rabbi into the hands of the Satan. The Satan was very pleased with
his new mission. After much consideration he decided that he would
punish the rabbi with a fate worse than death: he would cause him to
renounce his faith!

The following Shabbat, immediately after the morning services, the rabbi
was seized with an inexplicable urge to convert. Rushing home from
synagogue, he threw off his tallit and started running through the
streets in the direction of the priest's house, as if in the throes of a
delirium.

When the priest opened his door and saw the rabbi standing on his
threshold he was very surprised. He knew the rabbi very well, and even
secretly respected him. He asked him the reason for his visit.

"I wish to renounce my faith," the rabbi replied. "And the sooner the
better!"

The priest was shocked yet overjoyed. However, he invited him inside.
After plying the rabbi with food and drink, the priest left him alone
while he hurried off to prepare for the conversion ceremony. The rabbi,
who had drunk a glass of whiskey, climbed into the nearest bed and
immediately fell asleep.

                                *  *  *


One of the Baal Shem Tov's customs was to bring to mind all his Chasidim
during the third Shabbat meal. The Baal Shem Tov would check on what
each was doing to determine if help was needed. That Shabbat, however,
when the Baal Shem tried to think about the rabbi he couldn't find him
anywhere, neither in the higher realms nor in the lower. The Baal Shem
Tov utilized all kinds of spiritual means until he finally located him
in the priest's house, about to renounce his faith.

The Baal Shem Tov immediately protested to the Heavenly court, but the
court insisted that the rabbi's punishment was just. The Baal Shem Tov
disagreed and began to enumerate all of his merits, but to no avail. As
a last resort, the Baal Shem Tov mentioned that the rabbi was very
careful to wash his hands for bread at the Melave Malka meal after
Shabbat. The Baal Shem Tov was told that this particular merit had the
power to save the rabbi but on condition that he wash for Melaveh Malka
this Saturday night, as well.

Immediately after Shabbat, the Baal Shem Tov handed a challa to one of
his Chasidim and instructed him, "Take this and go. And may G-d help
you."

The Chasid did not ask questions but set out at once. He had no idea
where he was going, but surely G-d would help. A few steps later and he
found himself standing outside an unfamiliar house. It was the home of
the priest, many hundreds of miles away...

For the second time that day the priest was surprised to find a Jew on
his doorstep. Ushering him inside, he led him into the room where the
rabbi was babbling in a drunken stupor about renouncing his faith. The
Chasid then understood why the Baal Shem Tov had sent him.

The Chasid offered the rabbi the Baal Shem Tov's challa. The rabbi
grabbed it and was about to eat when the Chasid stopped him. "You are
still obligated to wash your hands and make a blessing before eating."
The rabbi agreed, washed his hands, made the appropriate blessings and
took a bite.

The holiness of the Baal Shem Tov's challa had an immediate effect. The
rabbi awakened as if from a dream. "What have I done?" he began to wail.
"Will I ever be able to find a tikkun (rectification) for such a
terrible sin?"

The Chasid calmed him and offered him encouragement. "In the same way
the Baal Shem Tov has always taken care of you, so will he continue to
lead you along the right path and show you a tikkun."

"But how can I even go to the Baal Shem Tov?" the rabbi wept. "He is
many thousands of parsangs from here..."

"Do not be afraid," the disciple reassured him. "I arrived here in a
miraculous manner. Hold my belt. We will start walking..."

No sooner had they taken a couple of steps than the two men were
miraculously transported to Mezhibozh and were standing outside the Baal
Shem Tov's house. In fact, the Baal Shem Tov was still sitting at the
table with his Chasidim, engrossed in thought. The rabbi resolved that
he would not leave until the Baal Shem Tov gave him a tikkun, and
indeed, he eventually returned to G-d in complete repentance.

          Repirnted from Beis Moshiach Magazine, told by Rabbi Levi
                                                  Yitzchak Ginsberg

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
Mitzvot (commandments) are referred to as "seeds," as it is written,
"Sow for yourselves for charity." For every mitzva is an infusion of
Divine-energy into our material world, which when cultivated will
blossom and bear fruit. In an ultimate sense, the fruit of the seeds
will be the Redemption, the era when the G-dliness invested in the world
through the Divine service of the Jewish people for thousands of years
will flourish in overt revelation. This will remake the nature of our
existence, allowing us to appreciate the inner Divine core within all
being. Since the world itself will become conscious of its G-dly nature,
this redemption will never be followed by exile. For G-dliness will
never become concealed again.

                                       (In the Garden of the Torah)

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         END OF TEXT - L'CHAIM 1267 - Achrei Mos-Kedoshim 5773
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