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                         L'CHAIM - ISSUE # 1271
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                           Copyright (c) 2013
                 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 17, 2013             Nasso             8 Sivan, 5773
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                             Please Hold...

Isn't it wonderful that so many services are automated these days? You
can pay bills, check balances, make purchases, etc., etc., etc., by
computer or automated phone systems and never have to hear a busy signal
or be put on hold.

There's only one problem with all of this computerization and
automation: When you need to speak to a real, live, breathing, thinking
(?!) person, you usually have to wait indefinitely on the phone. "Please
hold for our next available representative" has become the
all-too-familiar refrain to many who call businesses, especially
services and utilities, for help.

If you've had one of these frustrating experiences in the recent past
(and who hasn't?), you'll be happy to know that there's no waiting or
holding when it comes to getting through to G-d.

Each and every person, from the youngest child to the most senior
citizen, has equal access to the Big Boss. And it's as simple as can be,
because you don't need any special equipment, nor do you need to call
during "business hours." Every hour is a business hour for G-d and the
only thing you need to get through is the desire to communicate with the
Creator.

Another plus is that fame, position, success, and power have never made
G-d unapproachable. And you won't be pushed off on some underling... you
can always go directly to G-d.

One might wonder how so many billions of people can have such a personal
relationship with G-d, but, as Jewish teachings explain, the matter is
only dependent on each individual. Your ability to communicate with your
Creator, to relate to your Divine Parent, to be intimate with your
Beloved, depends on you and your desire.

This does not mean that the relationship is one-sided, though. For, when
we work even slightly on our rapport with G-d, G-d responds infinitely,
as Jewish teachings explain that G-d tells us, "Open for Me a space the
size of the eye of a needle and I will open for you a space that an
elephant can go through."

Lastly, there's nothing impersonal about our Divine relationship. Not
excluding the fixed prayers that we say daily, we can and do turn to G-d
for all our needs, great and small, in words that come from the heart,
in the language of our choice, at the time we feel appropriate.

And even those fixed prayers, when studied and understood on a myriad of
levels, can attain personal and subjective significance.

There is, however, one very major matter, concerning which G-d has made
us "hold the line."

We have been holding, for the past two thousand years, for the
commencement of the Redemption. It's time to stop being so patient and
show G-d what we're really made of. It's time we take advantage of our
very personal relationship with G-d, and during our own private
communication as well as during the fixed prayers, we demand of G-d that
He make good on his ancient promise to finally bring peace, harmony,
health, prosperity, and G-dly light to a world that is so desperately in
need of Moshiach. Surely if we are sincere we will not have to be put
"on hold" much longer.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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"And every offering of all the holy things...which they bring to the
kohen, shall be his," states the Torah in this week's portion, Nasso.
the great Torah commentator Rashi explains, "This refers to bikurim
(first fruits)."

The very first fruits to ripen are to be brought to the Holy Temple in
Jerusalem and given to the kohen (priest), as his due.

Agricultural produce does not grow by itself. In order to produce those
fruits a Jew must toil countless hours painstakingly plowing, sowing and
tending his fields. Yet instead of enjoying for himself the first
tangible results of his labor, the Torah demands that they be brought to
Jerusalem and presented to a total stranger!

We learn from this that the very first and best of whatever a person
possesses should be used for the purpose of tzedaka (charity).

Many people don't find it too difficult to accept this principle when it
comes to supporting religious institutions. They give willingly when
asked to contribute to a synagogue or yeshiva.

But a strange thing occurs when it comes to giving tzedaka to a needy
individual: "Why should I part with my hard-earned money to support
him?" the Evil Inclination prompts us. "Why should his needs come before
mine? Why must I part with the very best? Is not second best good
enough? Better I should take care of myself first, and only afterward
help others with whatever is left over."

We learn, however, from the mitzva of bikurim, that such is not the
Jewish way. We are commanded to give the first fruits to the kohen, an
individual, for his own personal use. Only after this is done are we
permitted to derive benefit from the blessings G-d has given us.

Significantly, the Torah commands us to bring the first fruits to the
Holy Temple, "the house of the L-rd your G-d" in Jerusalem before
presenting them to the kohen. A Jew must first understand that whatever
wealth is granted him from Above is not truly his, despite the labor he
may have invested to amass it.

When a Jew realizes that everything, in reality, belongs to G-d, the
protests of the Evil Inclination are silenced, and it is far easier to
part with the "first fruits" of one's earnings even for another
individual.

When a Jew acts in this manner, he can be assured of the blessing that
Rashi speaks of in the verse that follows: "He who gives the kohen 'the
gifts that are coming to him ... shall be blessed with great wealth.' "

                                 Based on Likutei Sichot, Vol. VIII

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                             SLICE OF LIFE
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                           Tuning In To Teens
                           by Arlene Hisiger

It is no secret that the teenage years can be quite challenging. Today,
this is truer than ever. The typical high school student faces added
responsibilities and pressures. Whether it is striving for excellence in
grades, sports, extracurricular activities or just good old peer
pressure, the life of a teen is packed. Against this backdrop, Jewish
growth is not always high on the teen to-do list.

Five years ago, Rabbi Yitzi and Rishi Hein settled in Pittsford, a
Rochester, New York suburb, to open a new community Chabad center with a
special emphasis on programming for Rochester area Jewish youth.

Armed with many years of youth-related service the exuberantly energetic
20- something Hein couple possess just the right mix of earnestness,
knowledge, and approachability guaranteed to appeal to even the most
challenging of youthful audiences.

The couple's foray into the field of teen programs began with social
programs such as Bat Mitzvah Club, sushi-making and The Friendship
Circle, a mentoring program that matches teenagers with special needs
children. All the teen programs acquaint teens with Jewish values in a
fun and meaningful way.

A couple of years ago, Rabbi Hein looked into a custom- crafted teen
educational series designed by the Jewish Learning Institute (JLI), the
educational arm of Chabad Lubavitch. "I saw what the JLI for Teens
series was accomplishing in other Jewish communities around the world,"
he said, "so I thought, 'why not try it here in Rochester?'"

Yet the rabbi still had a nagging worry. "Initially, I was a little
skeptical that teens would want to study more," he admitted. "I mean, as
noble as the idea might sound, maybe this type of program would not be a
priority for them given their overcommitted schedules."

In the end, Rabbi Hein realized his fears were unfounded. Alex
Hollenberg, a senior at Pittsford Sutherland High School, described the
impetus for his attendance at the teen JLI study program, "This class is
important to me," he said, "because I get to learn about Jewish values
and how they relate to real-world situations. I learn about things I
wouldn't have otherwise learned had I not attended the class. For
instance, the Ten Commandments teach us both not to steal and not to
kill; so are you allowed to steal to save a life?"

"It amazes me how legitimately busy these kids are," said Rabbi Hein,
"they're striving for academic excellence and involved in sports. Yet
their level of interest in participating in a forum to discuss these
issues in a deep way blew my mind." Over the course of eight weeks,
during the recent bleak winter months of October through December, some
fifteen boys and girls spanning the gamut of Jewish affiliation, ranging
in age from 14-18 years old and from all corners of the metropolitan
area, gathered on Sunday evenings in the new Chabad Center of Pittsford
to wrestle with Jewish law as it pertains to modern life.

The aim of the series titled Life on the Line: You Make the Call is,
according to the informational flyer, to "discover a different way of
navigating through life's tough decisions." With the help of textbooks,
videos and interactive Power Point presentations, participants were
encouraged to voice their opinions regarding the case studies examined
during each of the course modules. With intriguing module titles such as
Heroes and Hoodlums, Your Money or My Life, and Last Man Standing, the
students grappled with moral choices such as: Whose life is more
valuable - yours or your friend's? Is it morally acceptable to save
one's own life by killing another person? Is it permissible to steal or
damage someone else's private property to save oneself from danger? To
place these conflicts within a Jewish framework, the students delved
into a wealth of Jewish sources, from the Talmud to the present day, to
learn the Jewish approach to these modernday dilemmas.

Helen Kaufman, a Pittsford Sutherland High School junior, stressed the
importance of discussing modern issues within a Jewish context. "I think
it's really important," she said, "to learn about what your religion
believes regarding these issues." Sixteen year old Michael Seluanov, a
junior at Honeoye Falls High School, underscored a greater appreciation
for the worth of life as the most important take away message from the
JLI teen sessions. "It really helped me understand the worth of life,
within a Jewish context and Jewish values. You don't often find classes
like these," he said. His parents, Vera and Andrei, were greatly
impressed with the program as well and were pleased to see how motivated
Michael was to attend.

"For us, this course was exactly right," Vera said. "We missed the
window of opportunity for Jewish education for him when he was younger."
Andrei shared that the family had been looking for a good Jewish studies
program, expressly for teenagers, for quite some time. "Michael was very
motivated to attend the classes because the discussions were relevant -
real-life situations. He will definitely go to the next level."

                   Reprinted from The Chabad Times, Rochester, N.Y.

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                               WHAT'S NEW
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                          New Torah and Center

The Jewish community in Tomsk, Russia, welcomed a new Torah scroll and
celebrated the  ground-breaking for a new Jewish educational campus. The
Torah was brought into the beautiful, newly renovated historic Tomsk
Synagogue.

                               New Mikva

Warsaw, Poland, celebrated the opening of a new mikva in the city
center. The mikva, the second opened by Chabad-Lubavitch in that city,
was donated by Sigmund Rolat, one of the founders of the Museum of
Jewish History of Polish Jews.

                               New Center

Chabad of the East Valley in Chandler, Arizona, recently opened the
Pollack Chabad Center for Jewish Life. The 15,900-square-foot facility
includes a sanctuary that seats up to 450 people, offices, classrooms, a
kitchen and a gift shop. Future plans include a mikva.

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                            THE REBBE WRITES
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                   Erev [eve of] Shavuos, 5734 (1974)
              To All Boy Students and To All Girl Students
                             G-d bless you!

Greetings and Blessings:

Summer vacation is approaching, and no doubt you are all looking forward
to making the most of it. I would like to make a suggestion to you in
this connection.

The summer recess is meant to give you an opportunity to strengthen your
health of body and soul, which, of course, go hand in hand together. For
Jewish boys and girls to be truly healthy means, first of all, to have a
healthy Neshomo (soul). And a Jewish soul derives its health from the
Torah and Mitzvos [commandments], which are "our life and the length of
our days," as we say in our prayers.

Needless to say, life and health must be continuous, and one cannot take
a "vacation" from them.

The Torah and mitzvot are to the Jewish soul what breathing and
nourishment are to the body. A healthy person seldom thinks about the
vital necessity of breathing and food. However, on certain occasions one
becomes acutely aware of these things. For example, when one swims under
water and holds his breath, then comes up and feels the urge to fill his
lungs with fresh air. Or, after a fast-day, when the body has been
temporarily weakened from lack of food and drink - one immediately feels
the invigorating effect of food and drink.

Now, during the school year, when a great deal of time that could be
spent in studying the Torah and doing Mitzvos is taken up with other
unavoidable occupations, such as the study of English and arithmetic,
etc., the soul gets somewhat undernourished. At such times, your soul
"holds its breath," so to speak, which makes it more eager to get back
to Torah and Mitzvos whenever time is available.

Comes the summer recess, and your soul can now breathe more freely and
more fully, for you are then released from those other unavoidable
studies and occupations.

Thus, the summer vacation gives you an opportunity to apply yourselves
to Torah study and Torah activities with the utmost eagerness and
enthusiasm - not only to make good use of your free time, but also to
make up for lost time during the past school period, and, what is not
less important, to give your soul a chance to fortify herself and "take
a deep breath" for the school period ahead.

As a matter of fact, the summer vacation seems to be so well planned for
this purpose, for it is a time when you can devote yourselves to Torah
study and Torah activities in particularly agreeable circumstances: in a
relaxed frame of mind and in pleasant natural surrounding of sunshine
and fresh air.

Moreover, it comes soon after the Festival of Shavuos, the Season of
Receiving Our Torah at Sinai.

As you know, this Festival comes after the days and weeks of Counting
the Omer, in memory of the eager anticipation of our ancestors, from the
day after they left Egypt until receiving this greatest Divine gift -
the Torah and Mitzvos - seven weeks later. This should provide an added
measure of inspiration to last through each and every day of the summer
vacation and, indeed, through the year.

I urge you, dear children, to make the most of your summer vacation in
light of all that has been said above. Think about it, and put it into
effect - in the fullest measure, and G-d will surely bless you with a
happy and healthy summer, happy and healthy both spiritually and
physically.

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                               WHO'S WHO
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Ruth was a descendant of the prophetess Miriam. She lived in Bethlehem
together with her husband Elimelch adn sons Machlon and Kilyon. During a
famine in the Holy Land she did not want to leave but felt it proper to
follow her husband to Moab. There, her sons married the princesses Ruth
and Orpa. Upon the passing of her husband and sons she returned to
Israel and Ruth returned with her, becoming a righteous convert and the
ancestress of King David and the eternal Jewish monarcy which will be
re-established with the coming of Moshiach.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Summer is a great time for kids. Without the pressures of school,
children have the opportunity to spend their summer vacation in
enjoyable and educational pursuits. The summer schedule is particularly
suitable for children to grow spiritually, by attending a day or
overnight camp with a vibrant, exciting and Torah-true Jewish
atmosphere.

Each year, without exception, as the summer approached, the Rebbe would
emphasize the importance of Jewish children attending Jewish camps. The
amount that a child can learn in the summer, unencumbered by the pursuit
of reading, writing and arithmetic, goes far beyond what he can
accomplish at any other time of year. And, as this knowledge is being
imparted in an atmosphere of fun and excitement, in an environment
totally saturated with Jewish pride, it remains with a child long after
the summer months are over.

It's still not too late to enroll your child in a Jewish camp. And it's
certainly not too late to facilitate other children attending a Jewish
camp if you do not have camp-age kids. By calling your local
Chabad-Lubavitch Center, or visiting chabad.org, you can find out about
a summer camp experience for someone you know, the benefit of which will
last a lifetime.

By the way, adults, too, should take advantage of the more relaxed
atmosphere of summer to revitalize and nourish themselves Jewishly. Try
a Jewish retreat or even just a weekly Torah class to enhance your
Jewish pride and knowledge.

And may this summer be our last one in exile and our first in the Era of
the Redemption.

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                          THOUGHTS THAT COUNT
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This is the service of the families of the sons of Gershon... their
charge shall be under the supervision of Itamar, son of Aaron the priest
(Numbers 4:28)

The name "Gershon" is derived from the word meaning "to expel," alluding
to the expulsion of evil. "Itamar" is related to the word for speech,
alluding to words of Torah. The juxtaposition of the two names teaches
that speaking words of Torah severs evil from good and expels it.

                                                      (Ohr HaTorah)

                                *  *  *


Then shall they confess their sin which they have committed (Num. 5:7)

Why is the commandment to confess one's sins, the very foundation of the
concept of teshuva (repentance), mentioned in connection with stealing?
Because all sins contain an element of theft: G-d grants a person life
and endows him with strength in order to carry out His will. If he
misuses these gifts he is, in essence, stealing from G-d...

                                                  (Chidushei HaRim)

                                *  *  *


The L-rd make His face shine unto you (Num. 6:25)

G-d's "face," as it were, is symbolic of His innermost will and love;
"unto you" implies the Jewish people and the realm of holiness. Although
everything in the world is sustained by G-d, things which are not holy
receive a lesser vitality that emanates from a more external aspect of
the Divine Will. An analogy: When the king throws a banquet for his
royal ministers, even the household servants get to enjoy the leftovers.
Nonetheless, the servants' enjoyment is secondary; the king's main
intent is to please his guests.

                                                (Kuntreis U'Maayan)

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                            IT ONCE HAPPENED
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Rabbi Leib Sarah's was a man who never rested. How could he when there
were always so many mitzvot which demanded his attention? Neither the
sweltering heat nor the frozen winds prevented him from trudging along
the paths of towns and villages. His mission was to collect funds to
sustain hidden tzadikim and ransom Jews held captive by rapacious
landlords.

Reb Leib Sarah's was well acquainted with the whereabouts of the many
beneficent Jews who never refused to contribute for these holy causes.
On one of his many trips through the countryside near Berdichev, Reb
Leib Sarah's happened to meet a young man who made his living buying and
selling spices.

"Young man, I have a very urgent need for 500 rubles," Reb Leib Sarah's
said. The tzadik was well known, and although the young merchant had
earmarked the money for purchasing merchandise, he didn't hesitate for a
moment. He handed over the entire sum (which also happened to be all the
money he had) and accepted in exchange a promissory note stating the
date on which the loan would come due.

Reb Leib Sarah's instructed the young man to sell whatever merchandise
remained in his possession and he went on his way to accomplish the holy
mission which awaited him. As for the young merchant, since he had no
more money, he had nothing to do in Berdichev. The only problem was what
to tell his wife who was patiently waiting for the new merchandise for
their shop.

The young man had no choice but to return, but he hesitated telling her
the truth. So he decided on a likely story; he told her that he had
failed to find the proper merchandise, and that he would make the trip
again a few weeks hence. That seemed to satisfy her, but the young man
looked forward anxiously to the date when the loan would be repaid and
he could resume his business.

Finally the due date arrived and the young man stood in his shop waiting
on customers. A man he had never seen before walked in and bought a
large quantity of spices. He paid the entire bill and departed, but as
soon as he was out of sight, the young man noticed that the customer had
left a wallet on the counter. He dashed outside, but the man was nowhere
to be seen.

"Oh well," he thought, "I will probably meet him at the afternoon
prayers." So, he took the wallet with him - certain that he would
encounter the owner - but the stranger was not in the synagogue.

The young man had just finished his prayers when he heard a familiar
voice behind him ask, "Have you received your payment yet?" He looked
and there was Reb Leib Sarah's.

"No, I haven't received it yet," the young man replied. Reb Leib Sarah's
seemed surprised, but he said nothing and they parted.

When the young man went home he decided to open the wallet and count the
money. To his surprise, it contained exactly the sum he was owed, and
since this was the day on which the money was due, he began to think
that this was indeed his payment.

He ran back to the shul to find Reb Leib Sarah's and tell him about the
payment. The tzadik was waiting for him, and was very pleased with the
character of the young man. He had not even mentioned the tardiness of
the payment when they had first spoken in the shul, and then the
merchant had so swiftly come to tell him of the payment. He decided to
reward the generous and good- hearted young man.

"Young man," the tzadik said, "you may make a request of me, and if I am
able, I will fulfill it."

The young man didn't have to think for a moment. He instantly blurted
out his desire: "I would love to see one of the 36 hidden tzadikim who
sustain the world."

"That is not easy, but I shall fulfill my promise," answered Reb Leib
Sarah's. The young man was brimming with happiness at the prospect of
actually seeing one of these holy men with his own eyes. The long and
arduous journey was nothing to him, and when he entered the remote
little town, his joy could not be contained.

"Go to that street and enter the third house. There, sitting on the
floor, you will see a man holding a needle and thread. Ask him to patch
up your coat. As he works, you will be able to gaze into his face."

The merchant found the house, knocked and was ushered in. There, on the
floor, sat an old man holding a needle and thread as if sewing
something. "Could you please mend my coat?" the merchant asked the old
man.

The tzadik took the garment into hands unaccustomed to sewing and
laboriously began to stitch the garment. Meanwhile the young merchant
thirstily drank in the shining features of the holy man.

When the repair was finished, the merchant paid with a whole ruble and
took his leave. Returning to Reb Leib Sarah's, the young man was still
under the spell of what he had witnessed.

The experience of having seen the holy face of the tzadik illuminated
the life of the young merchant. And because he merited to see such
holiness, he was given the strength to continue his selfless love of his
fellow Jews all the rest of his life.

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                            MOSHIACH MATTERS
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The renewal that will be brought about in the world at large in the Era
of the Redemption is alluded to in the Torah portion of Nasso. This
portion describes the journeys of the Sanctuary in the desert, and also
the construction of the Sanctuary. Significantly, the Sanctuary was
constructed in a desert, a place unfit for human habitation. Thus
constructing the Sanctuary in such a place alludes to the transformation
of the lowest aspects of this world into a dwelling for Him. In an
ultimate sense, this will be revealed in the Era of the Redemption, when
the entire world, not only the Holy Temple, will be revealed as a
dwelling for G-d. For "on that day, G-d will be One and His Name One."

                              (The Rebbe, parshat Nasso, 5751-1991)

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                END OF TEXT - L'CHAIM 1271 - Nasso 5773
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