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                         L'CHAIM - ISSUE # 1291
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                 Lubavitch Youth Organization - L.Y.O.
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        October 11, 2013       Lech-Lecha       7 Cheshvan, 5774
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                           Optical Illusions

We've all seen pictures of optical illusions: which line is longer? Is
it a vase or two faces? Which dots are darker? But did you realize that
every instant you are encountering optical illusions?

Lying in bed just days before his passing, Rebbe Shneur Zalman, the
founder of Chabad Chasidut, was discussing this very topic with his son,
Rabbi Dov Ber. "Do you see that ceiling beam," the Rebbe asked his son.
"It is pure G-dliness," he declared.

Touching the beam, Rabbi Dov Ber objected, "But father, all I feel is
material wood."

"That is because you are touching it with physical hands," his father
explained.

Does it seem hard to imagine that everything in this world is, as Rebbe
Shneur Zalman proclaimed, pure G-dliness? Try considering the following
and it might be easier.

Every part of matter is made up of atoms and even smaller particles.
These atoms and all of their particles are constantly in motion. Yet,
when we look at a ceiling beam for instance, what we see is a very
solid, stationary object.

Now, rather than discussing particles of matter, consider pure
G-dliness. According to Jewish philosophy, G-d is very much in touch
with the world He created. He did not simply, as some believe, create
the world and then leave it to its own devices. In fact, the world
continues to exist because, and only because, G-d is constantly
reinvesting His life-force into the world. This means that each and
every object, from the largest building to the smallest particle, from
the squirmiest jello to the most solid ceiling beam, exists only because
it is constantly being reinvested with G-dliness. It is pure G-dliness!

When Rebbe Shneur Zalman explained to his son that he was feeling
physicality because he was using his physical hand, it's like the 3-D
glasses that let you see everything three dimensionally, or rose colored
glasses that make everything seem rosy. The fact that everything looks
3-D or seems rosy doesn't mean that either of those conditions are true.
Similarly, because we look at or touch things with physical limbs
doesn't mean that they lack G-dliness.

The Lubavitcher Rebbe said that Moshiach is already here; if we only
open our eyes we will see him. Most people don't go through life with
their eyes closed. So what does "open your eyes" mean? Perhaps the Rebbe
is talking about spiritual eyes.

So, how do we open our spiritual eyes? How about trying to see the
positive points in others. Or, every time something happens
"coincidentally," realizing that it is Divine Providence that
orchestrated the event. Or, thanking G-d for all the good in your life.
(If this seems difficult, spend a few moments with the less fortunate
and you'll realize there's lots to be thankful for.)

Looking at everything with spiritual eyes is unlike using rose-colored
or 3-D glasses, though. For, with spiritual eyes, we see the true
essence of everything; as Rebbe Shneur Zalman declared, everything is
pure G-dliness. And once we have exercised our spiritual eyes in this
manner, they will be healthy and fit enough to see Moshiach, who, as the
Rebbe said, is already here.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Lech Lecha, deals entirely with Abraham, the
very first Jew. In the Mishna "Ethics of the Fathers," Abraham is
referred to as one of G-d's five special "possessions": "The Holy One,
Blessed Be He, acquired five possessions in His world. These are the
Torah, one possession; heaven and earth, one possession; Abraham, one
possession; Israel, one possession; and the Holy Temple, one
possession."

G-d created the world, so the whole universe obviously belongs to Him.
Why, then, are these five "possessions" singled out? Furthermore, if the
entire people of Israel is already a possession, why is Abraham regarded
separately?

The explanation lies in the exact wording of the Mishna, which states
that G-d acquired these possessions "in His world," not "in the world."
G-d "owns" all of creation, but in some creations this ownership is more
apparent than in others. The five possessions listed in the Mishna were
chosen because they most openly demonstrate G-d's ownership. Let's look
at each of them individually:

The Torah, even as it is enclothed in physical terms we can relate to,
is obviously G-d's wisdom and will. The Jewish people, whose souls are
"a veritable part of G-d Above," testify to G-d's presence in the world
by revealing holiness. Similarly, the Holy Temple functioned as a
dwelling place for the Divine Presence. From Jerusalem, the Temple's
light spread out to illuminate the entire world.

Heaven and earth reveal G-dliness because of their quality of
everlastingness. Most creations are visibly affected by the passage of
time, but the stars and planets appear immutable and unchanging. The
earth, too, reminds us of G-d because of its latent powers of
germination and growth.

Finally, our Patriarch Abraham is worthy of inclusion on this list
because his entire life was devoted to teaching people about G-d. All
Jews are G-d's possessions by virtue of their soul, but Abraham's sole
raison d'etre was to make G-d's Name known wherever he went.

Abraham is especially noteworthy because he lived before the giving of
the Torah. Nonetheless, he succeeded in fostering belief in G-d in his
fellow man, despite tremendous obstacles. Not only did Abraham remain
uninfluenced by the prevailing idolatry of his era, he was able to
persuade others to worship G-d and to serve Him.

Abraham is thus regarded as a "possession" in his own right, or as G-d
told him, "I consider you My partner in the world's creation."
Furthermore, as a descendant of Abraham, every Jew inherits this ability
to withstand opposing forces and reveal G-dliness and holiness in his
surroundings.

                               Adapted from Likutei Sichot, Vol. 35

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                             SLICE OF LIFE
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                             A Second Home
                            By Keren Baruch

Every Friday night, Rivka Gurary serves a $1,000 meal to her family. She
spends two to three days preparing dishes of chicken, soup, challah,
gefilte fish, rice, salads and desserts - from scratch.

The meal is not only for her immediate family - her husband, Rabbi Moshe
Gurary and their five children - but also the entire Jewish community at
UB (University of Buffalo).

The Chabad House is a home away from home to over 100 UB students and
thousands of UB alumni, according to Rabbi Gurary. Since 1971, the
Chabad has hosted services, meals and other activities for free each
Friday night and Jewish holiday.

When Rabbi Gurary was born, his father was the rabbi at the Chabad house
on UB's South Campus. Growing up, Gurary spent every Shabbat, the Jewish
Sabbath, helping his family host dinners for Jewish students. He said he
always knew he would someday follow his father's footsteps.

Now, he's continuing his father's tradition at the Chabad on North
Campus. Gurary said he is inspired by the impact the Chabad has had on
Jewish students for 35 years. He said the Chabad welcomes all Jewish
students from any kind of background.

"Many people have a myth and they think that this is for religious
people, run by rabbis in black hats and beards," Gurary said. "They feel
intimidated and think that they won't be accepted if they are not
religious. But, actually, the majority of the students that do come to
the Chabad House are not religious, and students are welcomed because we
look at them as Jewish. It doesn't matter what level, this is a home for
every Jew." Gurary said the intimidation usually ends as soon as
students walk through the doors.

Dana Himoff, a senior communication major, comes from a modern Orthodox
Jewish family in New York City. Her grandfather was a well-known
Orthodox rabbi who moved to Israel from Yemen and was very active in his
Jewish community. Himoff was very close with her grandfather and feels
obligated and inspired to continue spreading Judaism the way he did, she
said.

She studied at a yeshiva, an orthodox Jewish school, from kindergarten
up until attending UB. She was nervous to go to a big school like
Buffalo because it was her first time fully engulfing herself in a
non-Jewish community. She said the Chabad changed her entire experience
at UB.

"Chabad plays a huge role in my life," she said. "It's definitely a home
away from home for me. I go every Friday night for Shabbat dinner and on
every holiday. I also like to support Chabad with any events they have
and try to involve other people as well. Judaism is a huge part of my
life."

Ebbie Boutehsaz, a dental school student, also spends every Friday night
at the Chabad. "Growing up in a community where family and religion are
important aspects of life, I believe the Chabad house offers both, in a
relatively similar manner, with individuals from all walks of life,"
Boutehsaz said.

Himoff and Boutehsaz see the importance of staying in touch with their
Jewish heritage and believe the Chabad has helped them do so.

The Chabad serves over 100 UB students currently, but is always looking
to promote its services to other Jews at UB.

The Chabad does not receive funding by UB or any other national
organization. Every dollar used for meals, programming and lessons comes
from fundraising. Parents, alumni and others in the Jewish community
donate to the Chabad, Gurary said. Each Friday night meal costs
approximately $1,000.

Rivka said the atmosphere is "amazing" each Friday night. "It's so
powerful," Rivka, who recently had a baby, said. "Sometimes I don't feel
good; I turn to my husband in the morning and say, 'How am I going to
pull this off today?' I just can't imagine. After not sleeping, cooking
for days, nursing and having a baby, but the second the students walk
in, I get such a burst of energy and I don't even know where it comes
from."

Rivka doesn't mind dedicating hours each week to cooking the food for
dinners and holidays. Furthermore, the Chabad provides room and board to
students staying at UB on Jewish holidays. The Chabad has even housed
students who didn't have anywhere to live for a few months.

"If a student gets stuck and doesn't find an apartment, we welcome
them," Rivka said. "You know, I had a student that couldn't find an
apartment for a few months and lived here. I have a student now that's
going away and she didn't want to spend $500 to live here for a month so
she's living by me, too."

Rivka maintains very close relationships with the students. She has five
children of her own and works as an online Jewish studies teacher for
children in Guatemala, Sweden, America and all over the world. Yet, she
finds time for the UB students.

Rivka loves helping students during their time in Buffalo and even after
they graduate. The Gurarys recently went to New York City to attend
weddings of UB alumni who attended Chabad each week.

"The students are so close to me," Rivka said. "I had a student who woke
up once and there was something wrong with her eye. She couldn't see,
she saw stars and she couldn't open her eye. I was the first phone call
she made. During their lifetime - when they give birth, for bad things
too, God forbid, funerals of parents - we're there through it all."

Judy Buchman, a UB alumna, felt immediately connected to Rivka and the
Chabad. "Even before I moved into UB, Rivka messaged me and asked if I
needed help moving in, or a home-cooked kosher meal, which really made
me feel at ease," Buchman said. "I always saw the Rabbis at the Student
Union trying to indulge the Jewish students in Morning Prayer, they had
Tefillin prepared. They really care about the students and not only
preach the Jewish religion, but they make it relatable and fun to
learn."

Himoff encourages every Jew to try out the Chabad; she emphasized how
welcoming it is to everyone. "It does not matter how religious you are
at all, it's just a place where Jewish students can learn about Judaism,
meet other people and have extremely good food," Himoff said. "It's
definitely a great experience."

                                     Reprinted from the UB Spectrum

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                               WHAT'S NEW
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                           New Torah Scrolls

Chabad of the Cayman Islands on Grand Cayman Island in the Carribean
recently welcomed two new Torah scrolls. The writing of the Torah
scrolls was actually completed on the island, an historic first for the
Cayman Islands.  After borrowing Torah scrolls for years, Chabad of
Okanagan,  British Columbia, Canada, now has their own Torah scroll. The
Torah completion and dedication ceremony took place this past month.

                            Family Tehillim

The Illustrated Family Tehillim is a "must-have." Each of the 150
chapters of Tehillim (Psalms) is prefaced by a short paragraph
consisting of a core message, background information, and historical
context. In the page margins, tidbits with a wide range of information
appeal to many different interests, imbuing the reader with the insights
into the inspiration with which King David wrote these Pslams.
Illustrated by Michoel Muchnik, published by the World Wide Tehillim
Club.  www.thefamilytehillim.com

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                            THE REBBE WRITES
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         Continued from the previous issue, from a letter dated
                      24 Marcheshvan, 5720 [1959]


Consider these six Miitzvoth [commandments]. What does it mean, To
believe in G-d? If we come to define belief in G-d, we will have to
admit that a child's belief in G-d is adequate for him, though he
imagines G-d to be a big, strong man, with powerful arms, something like
his father, but perhaps more so. But what would we think of a grown-up
person who has such an idea of G-d? For this is the very contradiction
of one of the basic principles of our faith that G-d is neither a body
nor a form in a body, etc.

Or consider the Mitzvah of being constantly aware that there is no
reality outside of Him. This involves the principle that "there is no
place devoid of Him" (as the Zohar states), for if one would admit that
there is a place devoid of Him, one would admit a separate, independent
existence, which again would be in direct conflict with our faith, as
explained also in the Rambam, [Maimonides] in the beginning of Hilchos
Yesodei Hatorah.

Similarly in regard to the commandment always to bear in mind that G-d
is one and unchangeable, a belief which must go hand in hand with the
belief that G-d created the world 5720 years ago, and that prior to that
date our world was non-existent, yet G-d remained the same after the
Creation as He was before Creation, and that the plurality of things
does not, G-d forbid, imply a plurality in Him, and so on.

Suppose Mr. A. comes to Mr. B. and offers to give him a deeper
understanding and insight into these highly abstruse subjects which are
so remote from the ordinary mind, yet which have to be borne in mind
constantly, and Mr. B. does not wish to be bothered, being quite content
to remain with his childish image of G-d, etc. - this would not be a
case of merely forgoing a Hiddur [enhancement] of a Mitzvah, but of
renouncing the entire Mitzvah. For having the brain and ability to
acquire the necessary knowledge about G-d, yet refusing to make use of
them, is tantamount to willful refusal to comply with the Mitzvah.

Likewise than with regard to the commandments to love and fear Him.
Surely it is impossible really to love or fear anything without at least
some knowledge of that thing, as is also alluded to in the Rambam,
beginning in Hilchos Yesodei Hatorah Chapter Two. Note there.

Finally, the same is true of the sixth commandment - not to go astray
after the heart and eyes. For insofar as a (spiritually) mature person
is concerned, the commandment surely does not refer only to carnal
temptation and crude idolatry, but that one should have a heart and eyes
only for that which is true and good, to see in the world what is truly
to be seen and to think what are truly good thoughts. However, to
cultivate such vision as to see the inner content and reality of the
world, and to train the heart only to dwell on the good and the true -
this is a very difficult attainment which requires tremendous effort, as
explained in Kuntres Etz haChayim.

Nevertheless, everyone is commanded to attain all that he is capable of
attaining, each and everyone according to his mental capacity and grasp.
And when it is said "each according to his capacity," it should be
remembered that a rich man who brings a poor man's offering, has not
fulfilled his obligation," and there is "no 'riches' or 'poverty' except
when it refers to the mind," i.e. potential intelligence.

I trust you will take no offense, if I ask you, Do you really think that
you can fully carry out the Mitzvah of "Thou shalt love G-d thy G-d," a
Mitzvah which is to be performed not by uttering a verbal form, but with
heartfelt feeling, if you will know about G-d only from what you have
learned in the Gemoro, or Yoreh Deah, etc.

Needless to say, all that has been written above at such length is not
for the purpose of causing you pain, but in the hope that perhaps it may
after all bring you to the realization that it is the Yetzer Hora [evil
inclination] that is inventing for you all sorts of strange and peculiar
reasons to discourage you from learning Chassidus, thereby not merely
preventing you from knowing what is taking place in the World of Atzilus
[the highest spiritual world], as you put it, but preventing you from
fulfilling actual Mitzvoth, commanded in the Torah, Toras Chaim [the
Torah of life], to be fulfilled every day. But, of course, the Yetzer
Hora does his work 'faithfully', and he will not come and tell you: Do
not observe those six Mitzvoth which one is obligated to fulfill every
day; he is too 'smart' for that. Instead he will tell you, what good
will it do you to know what is happening in Atzilus!

Incidentally, let me add that the Wilner Gaon (not only the Baal HaTanya
[Rabbi Shneur Zalman, founder of Chabad Chasidism], mind you) writes
that those who do not learn Pnimius haTorah [inner teachings of the
Torah] prolong the Golus [exile] and delay the Geulo [Redemption], and
that without the knowledge of Pnimius haTorah it is impossible to know
properly nigle d'Torah [revealed aspects of Torah].

May G-d grant that you have good news to report concerning all that has
been written above, and may it be soon.

With blessing,

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                               WHO'S WHO
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Rachel was one of the four matriarchs of the Jewish people. She was the
second wife of Jacob, but the most beloved. She gave birth to Joseph and
died nine years later when giving birth to her second child, Benjamin.
She passed away on 11 Cheshvan and is buried outside of Bethlehem, in
Kever Rachel (Rachel's Tomb). Kever Rachel has been a place of prayer
for Jews for over 35 centuries. The Midrash states that Rachel is the
only one able to extract a promise from G-d that the Jewish people will
return to the Holy Land after they are exiled.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Friday is the seventh day of the Hebrew month of Cheshvan. In the
times of the Holy Temple, the Jewish people traveled to Jerusalem for
the festivals of Passover, Shavuot and Sukkot, the seventh of Cheshvan
marked the end of the pilgrimage season surrounding the festival of
Sukkot, according to our Sages. During Sukkot, the entire Jewish people
were in Jerusalem. For the Jews living on the Euphrates River, the
furthest reaches of the Holy Land, their journey home took fifteen days
and thus, was concluded on the seventh of Cheshvan. It was beginning on
the seventh of Cheshvan that the prayer for rain commenced, once all of
the pilgrims were comfortably home again.

This fact, of the delay of the prayers for rain until the last pilgrims
reached their homes, is relevant to the concept of Jewish unity.

During the pilgrimage festivals, the essential unity of the Jewish
people is expressed. However, that unity applies to the essential
oneness that binds our people together, while transcending our
individuality. The unity expressed by the seventh of Cheshvan relates to
Jews as individuals. Jewish unity remains even after each Jew returns to
his own home and his individual lifestyle.

The seventh of Cheshvan is the final stage of Jewish unity that was
begun during the month of Elul (the days of preparation for Rosh
Hashana) and enhanced throughout all of the days of month of Tishrei.
May we continue to work on and enhance Jewish unity in every way
possible until the ultimate revelation of total Jewish unity and the
unity of G-d and the entire world with the coming of Moshiach, NOW!

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                          THOUGHTS THAT COUNT
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Go out of your country...to a land which I will show you (Gen. 12:1)

The Hebrew word for "I will show you" can also be interpreted to mean "I
will reveal you." It is through man's service of refining the earthly
plane that his true potential is revealed. Regardless of a Jew's
position in the world, he is connected with G-dliness and can thus
elevate the world, revealing the G-dliness within it.

                                            (The Lubavitcher Rebbe)

                                *  *  *


Your name shall no longer be called Abram, but your name shall be
Abraham, for I have made you the father of a multitude of nations.

Rashi explains that the changing of Abraham's name from Avram, meaning
"the father of Aram," to Avraham, meaning "father of many nations,"
shows how our forefather transcended his previous level of spirituality
and achieved a new level of service. As reflected in his name, Abraham
was thus given the potential to elevate the entire world.

                                  (Sefer HaSichot 5752, Lech Lecha)

                                *  *  *


Also the nation they serve will I judge, and afterward they will go out
with great substance (Gen. 15:14)

Just as those Jews during the Egyptian and Babylonian exiles who put
their faith in the nations and their kings for salvation were proven
wrong, so too will those who, in our present exile, think that we must
rely on the nations of the world for our continued existence and
redemption. When Moshiach comes and G-d judges all the nations, the Jews
will see that their faith was misplaced. At that time we will also "go
out with great substance," the greatest riches of them all - the
ultimate Redemption.

                                            (The Lubavitcher Rebbe)

                                *  *  *


And G-d said to Abraham...your reward is exceedingly great (Gen. 15:1)

According to logic, the reward for doing a mitzva should be limited to
the amount of effort that the person expended on its behalf. G-d,
however, in His infinite greatness, increases our reward beyond the
boundaries of time and place.

                                                    (Sefer Haikrim)

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                            IT ONCE HAPPENED
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David Leib, the son of the famous rabbi and scholar Tzvi Aryeh, was
ready to marry. The wealthy Reb Chaim of Vitebsk was happy to offer his
daughter's hand in marriage. After all, such a promising young scholar
would certainly bring great honor to the family. As part of the
arrangement, young David Leib was promised eight years of support during
which he would be free to pursue his budding rabbinical career.

The time passed in fruitful study, but when it was drawing to a close,
the parents-in-law started to worry, for their illustrious son-in-law
showed no inclination whatsoever to seek out a rabbinical position. When
they broached the subject, he informed them that he did not intend to
make a living from his Torah knowledge; he intended to earn his bread as
a cobbler!

What was wrong with him? they wondered. And what would they tell their
friends and acquaintances who were all expecting great things? They
couldn't imagine a greater disgrace. When they saw that the pressure
they were exerting on him made no difference, they suggested that he
give their daughter a divorce; at least she would have a decent chance
at a "normal" existence. But when his devoted wife heard the talk, she
cried, "What about me? I don't want a divorce!" That was the end of the
discussion about divorce.

David Leib's in-laws couldn't have guessed that over his years of study,
David Leib had developed into a serious philosophical thinker. He  had
delved deeply into the wells of Jewish mysticism and had decided to
devote himself to the perfection of his character in the manner of
hidden tzadikim (righteous people), while trying in every way to aid his
fellow Jews.

His in-laws were so distraught that they enlisted the aid of David
Leib's father, Rabbi Tzvi Aryeh. Surely he would be able to talk some
sense into his son! When David Leib heard of the imminent arrival of his
father, he decided to meet with him in advance of his arrival in
Vitebsk, to better explain his point of view away from the excitement of
the city.

The father and son had not seen each other for eight long years during
which time David Leib had matured considerably. They enjoyed each
other's company and scholarly discussions, and Rabbi Tzvi Aryeh gave his
blessings to his son's chosen path of Divine service. Thus, life
continued on a steady, but uncomfortable course.

One day, a solution presented itself. A customer at his cobbler's shop
suggested to David Leib that he move to Hatinka where he would be
welcomed, and he would be able to make a good living from his cobbling.

Soon the young family settled in Hatinka, David Leib secretly devoting
himself to his studies and the welfare of his fellow Jews. He greatly
desired to find other hidden mystics, many of whom used to travel
through the towns and villages, exerting themselves to instill a love of
Judaism in the simple Jewish workers. By turning his home into a hostel
for wayfarers, David Leib was able to form a close bond with some of the
hidden mystics who crisscrossed the countryside during that interesting
period of early Chassidut.

One of the secret mystics was Shmerel, the local village "idler." Known
to one and all as "Shmerel the Idler" and "Shmerel the Yawner," this
Shmerel was the local character. He would spend his time telling the
women and children inspiring stories of Jewish history and heroes. In
his gentle way, he would tell them that they should never envy others,
and they should love their fellow Jews. Since Shmerel was so very
good-natured, his little "talks" were  always popular with his eager
listeners.

Only David Leib suspected there was something more beneath Shmerel's
mask. One day his suspicions were confirmed when he decided late one
evening to follow Shmerel to his home. As his passed Shmerel's run-down
shack he heard the most divine, heavenly singing of the evening service
that he had ever heard. That proved that Shmerel wasn't the illiterate
bumkin he pretended to be. David Leib desperately wanted to become an
intimate of this hidden tzadik.

One day he couldn't contain himself any longer. David Leib approached
Shmerel and tearfully begged to be admitted into his confidence. From
that day on David Leib became part of the elite circle of hidden
tzadikim, a member of a world of which he had only dreamed.

Although David Leib's own son noted how his father secretly cared for
the sick and the needy, how he would deposit a new pair of shoes on the
doorstep of a destitute family, how he would always manage to send some
food to a poverty-stricken new mother, during his lifetime no one ever
knew how David Leib aided his fellow Jews. David Leib and his associates
were some of the unsung Jewish saints of a bygone era, a time when there
were men and women who served G-d and man with only the stillness of
their own souls to witness to their deeds.

              Adapted from The Previous Lubavitcher Rebbe's Memoirs

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                            MOSHIACH MATTERS
*********************************************************************
Until the Redemption, we are constantly seeking to take possession of
the Land of Israel as it exists in a full state, a land of ten nations.
These ten lands refer to the refinement of our personal powers, the
seven emotional powers and the three intellectual powers. In the present
time, the Jews were granted only the lands of seven nation, i.e., the
seven emotional powers. Although we also make use of our intellect, the
intellect serves the emotions. In the Era of the Redemption, the three
intellectual powers will be expressed in their full potential, achieving
a complete bond with G-d. For through Torah study, a person connects his
mind to G-d as He is manifest in the Torah.

                  (The Lubavitcher Rebbe, Parshat Lech Lecha, 5752)

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              END OF TEXT - L'CHAIM 1291 - Lech-Lecha 5774
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