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                         L'CHAIM - ISSUE # 1330
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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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        July 18, 2014            Matos            20 Tamuz, 5774
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                           We Were Kidnapped

                         by Rabbi Uriel Vigler

Shock. Horror. Tragedy. Outrage.

There are literally no words that can accurately describe the profound
loss we felt on June 30.

For 18 days, I had checked the news first thing each morning to see if
the boys had been found. Eyal, Gilad and Naftali have been in our hearts
and on our minds virtually non-stop. We prayed fervently and
wholeheartedly that our boys would be found alive. I listened to Eyal's
grandfather pray at a rally with 10,000 people. When I heard him scream
from the depths of his heart, I was sure the heavens would pierce open.

But after 18 days we received the shocking, brutal news that Eyal, Gilad
and Naftali had been shot dead in cold blood just hours after they were
abducted. We were brought to tears when Rachel Frankel, Naftali's
mother, cried, "Rest in peace, my dear son,"

We also finally heard Gilad's phone call. He was able to call the police
and whisper, "I've been kidnapped." In the background are Arab voices
screaming, "Put your heads down!" and then shots are fired. Then there
are voices of rejoicing. The call should have created an emergency
alert. Instead, it was ignored and the kidnappers had a 10 hour head
start.

The Jewish nation is likened to a lioness, crouching in the field, ready
to pounce. Often we lie dormant, but when the call comes, we wake up and
pounce.

While Gilad wasn't able to initially mobilize the police force, he was
certainly able to mobilize the global Jewish community. There are rare
moments in life where we get "that call" - a call to action. This was
one of them. "I have been kidnapped." The call of Eyal, Gilad and
Naftali grabbed hold of us, shaking us to the core, refusing the loosen
its grip. And even though we, as a nation, disagree sharply on so many
things, this call mobilized us as a single unit. We responded as one
nation, with one heart. One family. We prayed, studied Torah, lit
Shabbat candles, put on tefillin and committed to keeping new mitzvot in
their merit.

For 18 days it didn't matter if you live in Japan, South Korea, Alaska,
America or Israel. It didn't matter which branch of Judaism you identify
with or which community you belong to. The truth became abundantly clear
- we are all Jewish and we are all in this together. Eyal, Gilad and
Naftali awakened us and we pounced.

The unity that prevailed is unprecedented. The immense power of social
media enabled us to connect with one another, pray together and cry
together. And then tragedy struck. But that does not mean we should
abandon the call. No, instead, we should listen and internalize it.

We read in Torah portion from the week of the funeral of these three
holy murdered teenagers, that the Jewish people are a "nation that
dwells alone." We saw that too, throughout those 18 days. Nobody cares
about us like we do, but the love and care we have for each other
stretches across the entire globe. Let's make a concerted effort to
continue what Eyal, Gilad and Naftali started - unparalleled love and
unity through all segments of the Jewish population. When we are truly
united, nothing can stand in our way.

We continue to demand from our dear Father in Heaven #bringbackourboys,
bring Moshiach and redeem us from this bitter and dark exile, when we
will be reunited with Eyal, Gilad and Naftali.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The conclusion of this week's Torah reading, Matot, relates how the
tribes of Reuven and Gad approached Moses with a request. Instead of
entering the land of Israel with their brethren, they preferred to
settle in the lands conquered by the Jews on the eastern bank of the
Jordan. That land was good grazing land; they had many sheep and they
wanted to settle there.

Moses was aghast. He had shepherded the people for 40 years, nurturing
them to the point where they would be ready to enter the Land. That
moment had almost arrived and suddenly, some of the people weren't
interested. Moreover, their lack of interest could be infectious,
deterring everyone from entering the land.

Moses voiced his concerns quite forcefully and the members of those
tribes comprehended the negative consequences that could arise. On the
other hand, they really wanted to settle in those lands. So they offered
a compromise. They would enter the land of Israel as the vanguard of the
Jewish people and they would stay there until the land was conquered and
divided. Only afterwards would they return to their land in Transjordan.

Moses understood that this approach would not dishearten the people as a
whole, so he accepted it. But the question arises: He was the shepherd
of the entire people. Why did he give up on two entire tribes and
indeed, invite half of another tribe, the tribe of Menashe, to join them
on the other side of the Jordan?

To resolve this question, we have to understand the uniqueness of a
shepherd's tasks. Of all the ways of earning a livelihood available in
Biblical times, shepherding was the most peaceful. A shepherd spent his
time peacefully watching his flocks. He had time to think and to
meditate. In that way, he was not bogged down with material concerns.

Judaism needs such people. On the other hand, it also - and primarily -
needs people who are in the business of making things happen. Whether in
agriculture or in commerce, the main bulk of the people have to produce.

This is not only an economic perspective; it is a spiritual one. Gd
created the world so that our material world be made into a home for
Him. To accomplish that objective, He needs people ready to be involved
in the nitty-gritty of day-to-day realities. On the other hand, were
everyone to follow that course, there might not be anyone who would see
past those realities.

This was the core of the compromise suggested by the tribes of Reuven
and Gad. The people at large would be involved in the Jews' primary
mission of establishing a dwelling for Gd through involving themselves
in mundane activities. They themselves, however, would be involved in
the more contemplative, pastoral lifestyle of shepherds. And they would
work to make sure that a connection between the two was maintained so
that the spiritual awareness they attained could be shared by the people
at large.

               From Keeping in Touch, adapted from the works of the
       Lubavitcher Rebbe by Rabbi E. Touger, published by Sichos in
                                                           English.

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                             SLICE OF LIFE
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                            We Are With You
                         by Rabbi Uriel Vigler

The following is from Rabbi Vigler's blog written during the search for
Eyal, Gilad and Naftali.

It's been a full week since our boys - Eyal, Gilad and Naftali - were
abducted by Hamas terrorists from a bus stop on their way home for
Shabbat.

The global Jewish community has banded together, united in outrage,
courage and prayer. We feel the pain of the teens and their families
intimately. Their agony is our agony, their loss our loss.

I watched Iris Yifrach, Eyal's mother, speak at a press conference on
Israel's national television. What would her message be, I wondered. She
is suffering unimaginably. Her son, who she has loved, cared for, and
raised for 19 years has been snatched by cruel, despicable terrorists,
and she has no idea where he is or what he's going through. This is
every mother's nightmare, a torturous reality. How would she have the
courage to speak? I was certain she would not be able to utter a sound.

But when I watched, I was astounded to see her strength and
determination. Despite the pain in her heart and the worry in her eyes,
despite the crushing agony and palpable distress, she was not broken
down. She appeared strong and composed, and I was able to draw strength
from her.

"Our Jewish people, we love you with all our hearts. I'm begging from
the bottom of my heart, continue to pray!

"Our Eyali, we love you! The Jewish world is praying for you. Look what
a beautiful people! Give a strong hug to Gilad and Naftali. Thanks so
much to everyone."

The mothers of Eyal, Gilad and Naftali, the three abducted teenagers,
travelled to the UNHRC in Geneva this week, where Rachel Frenkel, mother
of Naftali, passionately implored the international community to put
greater pressure on those responsible.

These brave women waged a desperate attempt to explain to the world that
Palestinian terrorists kidnapped young students - a criminal act which
blatantly violates every human rights law.

It was shockingly horrific to watch UN representative after
representative mock these poor mothers who had just poured out their
hearts and souls.

One after the next, representatives from Syria, Iran, Qatar, Egypt,
Turkey, Morocco, Russia, China and Cuba, attacked the three Israeli
women and accused Israel of every possible - and impossible - crime
against the Arab people. They accused Israel of being the biggest human
rights violator in the world.

As we know, those inciting against Israel don't let facts stand in their
way.

In fact, they had the audacity to blame the kidnapping on Israel (!)
because Israel has been "occupying" their land since 1948. What a
ludicrous and dishonest portrayal! But it is certainly nothing new. For
60 years the Arab world has been calling us thieves, claiming we stole
their land and built our country on Islamic soil.

Well, let me tell you something, dear UN. Eyal, Gilad and Naftali were
kidnapped near  Chevron area  and  the IDF search has focused mainly on
the Hebron area. My father is an 8th generation Jerusalemite, and his
great-grandmother Chaya Bluma Rikel lived in Hebron in 1929. My family
is descended from Menucha Rochel Slonim, the granddaughter of the first
Chabad Rebbe, Rabbi Shneur Zalman, who immigrated to Israel and settled
in Hebron in 1845.

So long before Israel declared independence, long before the IDF was
even established, my family was living in Hebron, and here's what
happened:

On August 24, 1929, local Arabs went on a murderous rampage, butchering
and massacring Jews, ransacking homes and synagogues. At the time,
20,000 people were living in Hebron, only 700 of whom were Jews. By the
time the massacre ended, 67 Jews lay dead - their homes and synagogues
destroyed. Why were they murdered? Simply for being Jews.

Chaya Bluma Rikel's first cousin was Rabbi Dov Slonim, who was extremely
well connected and friendly with the Arab leaders. He sheltered about 30
Jews in his home that day, because he'd been promised many times he
would never be harmed by the Arabs. But on that fateful morning he, and
all the Jews with him, were brutally murdered. Why? Simply for being
Jewish!

Following the horrific massacre, the Jews were forced to leave Hebron,
until in 1967 G-d performed a tremendous miracle and returned Hebron to
the Jews. At that time, the Arabs were sure the returning Jews would try
to take revenge for the massacre, but no. The Jews, who the UN claims
are the biggest human rights abusers, let their Arab neighbors live in
peace. In fact, they have more rights there than their Arab brothers in
most other places.

In 1929 while my family was slaughtered, the British stood idly by. And
nothing has changed. Terrorists from Hebron kidnapped our boys and the
world stands idly by. So no, we will not "show restraint." We will do
whatever is necessary to bring back our boys.

We know this land is our land. The only reason Jews travelled perilously
from Odessa, Vilna, Warsaw etc. to the Land of Israel is because G-d
gave His holy land to us, the children of Abraham, Isaac and Jacob,
which is stated clearly in the Torah.

We know we'll persevere; we know we'll survive. The tremendous
outpouring of unity, love and concern from Jews worldwide proves that
nothing can destroy us.


    Rabbi Vigler and his wife Shevi direct Chabad Israel Center of the
    Upper East Side (New York City).

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                               WHAT'S NEW
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                              Daily Wisdom

Daily Wisdom's 378 daily lessons, are a taste of the Lubavitcher Rebbe's
vast and deep teachings, filled with love for G-d, Torah and the Jewish
people, pragmatic optimism, and the conviction that evil and negativity
will disappear when we learn to emphasize goodness and kindness These
ideas are woven together throughout the book, resulting in a precious
daily resource that will enrich and elevate the lives of all readers.
Translated and adapted by Rabbi Moshe Wisnefsky, and produced by Chabad
House Publications of California, Daily Wisdom summarizes each daily
Torah reading and presents an original insight based on the Rebbe's
teachings.

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                            THE REBBE WRITES
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                         16 Tammuz 5743 [1983]

Greeting and blessing:

This is in reply to your letter of June 20.

I must say that it is one of the most "amazing" letters I have ever
received, based on a most amazing conclusion of a person who, after
following the Jewish way of life for 17 years, has now decided that it
was wrong because he did it for the sake of his wife and family. Hence
he feels impelled to make a radical change, although by his own
admission the conclusion is not based on irrefutable proofs, but is
solely motivated by "strong doubts" and insufficient knowledge about G-d
and the need of observing His mitzvoth [commandments].

Curiously, as strong as his doubts are about the past, there seems to
him no doubt whatever about his future course; so much so that he has
already initiated steps to put an end to his past 17 years' life and
family.

Surely there is no need to point out that however wise a person may be,
it is not always wise to rely entirely on one's judgment, since the
wisest person may sometimes make a mistake, especially in a case where
one is personally and deeply involved.

Moreover, by your own recognition, your conclusion is based on doubts,
albeit strong doubts, but doubts nevertheless. If so, why all this haste
to carry out your decision? Surely, before taking steps that even from
your viewpoint could possibly be destructive to yourself and your
family, don't you think you ought first to discuss your doubts and
conclusions with knowledgeable friends, both frum [Torah observant]and
(if you so desire) not frum? After 17 years, a little more time wouldn't
make all that much difference.

After all, when a Jew is in doubt - lacking strong convictions about the
need to do mitzvoth, the logical way of thinking is as follows: If after
further intensive study his convictions are strengthened, all the
better. On the other hand, should he come to the conclusion that what he
was doing was unnecessary, then the most he could regret would be the
"inconvenience" of having spent a few minutes on putting on tefillin
every weekday morning, or having deprived himself of non-kosher food,
having kept Shabbos and Yom Tov [holidays], and so on. But if he
recklessly gives up his Jewish way of life, and eventually, sooner or
later, he is bound to realize that the Torah and mitzvoth and Jewish way
of life are indeed "our life and the strength of our days," both in this
life and in eternal life - then he will never forgive himself for having
treated it so "lightly."

As for your doubts about the basics of Yiddishkeit [Judaism] - there is
a whole body of literature, classical and contemporary (including in
English) that deal with the subject. Much of it is based not on faith
but on fact. Suffice it to mention here, by way of example and because
of its timeliness (having recently celebrated zman mattan Toroseinu
[Shavous]), that the Divine Revelation at Sinai, when G-d pronounced the
Decalogue and gave us the Torah, is one of the most scientifically
established events in human history. It is based on the evidence and
personal experience of 600,000 male adults, besides women and children,
which has been transmitted in identical form from parents to children
throughout the generations in an uninterrupted chain of tradition,
further authenticated by virtually identical daily observances of the
same mitzvoth by Jews in all generations and in all countries of the
world, and with such devotion and commitment that they were ready to
make every sacrifice, even martyrdom, in their loyalty to the One G-d,
One Torah, and One Jewish people.
                        continued in next issue


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                              TODAY IS ...
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                               22 Tammuz

Rabbi Sholom Ber of Lubavitch said: A Chasidic aphorism makes the head
clear and the heart clean; a Chasidic virtuous practice fills the home
with light; a Chasidic melody fortifies hope and trust, brings
joyousness, and places the home and family in a state of "light."

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This past week began the three-week period of mourning over the
destruction of the Holy Temple in Jerusalem. The period commenced with
the Fast of the Seventeenth of Tammuz, this year July 15 and culminates
with Tisha B'Av on August 5.

On the Seventeenth of Tammuz (70 c.e.), the Romans breached the wall
surrounding Jerusalem. This in turn enabled them to enter the city, and
ultimately destroy the Temple on the Ninth of Av.

Our Sages say that the Holy Temple was destroyed because of reasonless
and unwarranted hatred amongst Jews. In previous generations, a focus
during these three weeks was to increase in ahavat Yisrael - love of a
fellow Jew - as an antidote to the destruction. However, the Lubavitcher
Rebbe has stated unequivocally that even this terrible sin, on a
national level, has been rectified. What remains for us to do is,
especially at this time, is to increase in ahavat Yisrael as a foretaste
of the manner in which we will live when Moshiach comes and the Temple
is rebuilt. This behavior, says the Rebbe, will prepare us for and
hasten the Redemption.

Rabbi Yisrael of Koznitz said: "When every Jew will give his hand one to
another, the hands will join into one great hand that will be able to
reach all the way to G-d's holy 'throne.'"

We must all strive to put aside our differences and join hands, one to
another. Then surely we will be able to approach G-d's holy throne and
petition Him to take us out of exile and bring us to the Holy Land with
Moshiach, NOW.

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                          THOUGHTS THAT COUNT
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All Israel have a share in the World to Come... (Introductory Mishna to
Ethics of the Fathers)

In Hebrew, the verse literally says, "All Israel, they have a share in
the World to Come." The plural is used to indicate that it is only
because of their brotherhood and unity that the Jewish people is
deserving of reward. According to Maimonides, a person who is otherwise
totally scrupulous in religious observance but separates himself from
the Jewish community is not worthy of a portion of the World to Come.

                                    (Blossoms, Rabbi Yisroel Rubin)

                                *  *  *


Moses received the Torah from Sinai (Ethics, 1:1)

Why doesn't the verse say, "Moses received the Torah from G-d"? Just as
the Jews received the Torah at Sinai with awe and reverence, so too must
all Torah study be approached with the same respect. Furthermore, the
Torah in its entirety was revealed at Sinai, including those
commandments which G-d had previous given the Jewish people. All mitzvot
are done solely by virtue of their being given at Sinai.

                                             (Biurim L'Pirkei Avot)

                                *  *  *


And passed it on to Joshua (Ethics, 1:1).

Just as Moses passed on to Joshua the complete body of Torah knowledge,
so too must we impart the entire Torah to future generations. Because
all Jews inherit the Torah from Moses, as it states, "The Torah that
Moses commanded us is the heritage of the congregation of Jacob," we
must likewise emulate his actions as well.

                                            (The Lubavitcher Rebbe)

                                *  *  *


Whoever engages in excessive talk brings on sin (Ethics, 1:17)

Rabbi Abraham Yaakov Sadigorer used to say: "The train was invented to
teach us that every minute in life is important; a person may miss the
train if he arrives even one minute late. The telegraph was invented to
teach us that our every word is precious, numbered and accounted for.
And from the telephone we learn that everything that is said is also
heard..."

                                            (Fun Unzer Alten Otzar)

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                            IT ONCE HAPPENED
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Years ago, the Jewish settlement in the Land of Israel was entirely
dependent on the generosity of its brethren in the Diaspora. To that
end, special emissaries would travel throughout Europe collecting
donations, visiting local Jews and soliciting funds.

One time an emissary arrived in a certain city and was given a warm
welcome. All of the townspeople came to the synagogue to hear him
deliver his appeal. At the end of the speech, a prominent member of the
local community volunteered to accompany him on his rounds from house to
house.

The two men walked through the Jewish section knocking on doors and
asking for donations. Not one family refused to contribute. The
contributions varied according to financial circumstance, but everyone
was happy to give at least something. Then the emissary noticed that
they had skipped a mansion, and asked his companion why. "It would be a
waste of effort," he was told. "The man who lives there is miser. He has
never given even a penny to charity."

"But we have to try," the emissary insisted. "Who knows? Maybe our words
will penetrate his heart."

They knocked on the door, which was opened by the wealthy miser himself.
"Good day!" the emissary said cheerfully. "May we speak with you for a
minute?"

"You may certainly speak, but if you've come for a donation of money
you're wasting your time," the miser said dryly.

But the emissary would not give up. "You're obviously a wealthy man.
Don't you want to help support the poor Jews of the Holy Land? Everyone
else is contributing generously."

"My money belongs to me," the miser declared sharply. "I worked very
hard for it, and saved every penny. I refuse to give the fruit of my
labors to someone who didn't expend the effort."

The emissary looked at him with pity in his eyes. "You're right, it's
your money and your decision," he conceded. But before he left he added
under his breath, "It looks as if you're going to be the third."

The miser closed the door with the emissary's words echoing in his ears.
What did he mean? A whole day he couldn't get the comment out of his
head, and that night he tossed and turned in bed. "It looks as if you're
going to be the third." The third what? He had to find out.

The next day the miser searched the city until he found the emissary
from Israel. "I must know," he pleaded with him. "What did you mean when
you said that I would be the third?"

The emissary smiled. "Yesterday I honored your principle of not giving
away any of your hard-earned money. So how can you expect me to share my
wisdom with you for nothing? I also worked very hard to acquire it."

The miser acknowledged that he was right, and agreed to pay for the
answer. The emissary insisted on a sum three times what he usually asked
of the rich, and the transaction was made.

"Now I will tell you a story," the emissary began. "Many years ago there
lived a very wealthy man who was as stingy as he was rich. He was even
miserly when it came to himself. He even refused to marry, lest a wife
and children drain his finances.

"The man worked very hard his whole life and eventually amassed a
fortune. Before he passed away, he instructed the Burial Society to bury
him with all his money. Even after death he refused to part from his
riches.

"His final wishes were carried out, and not one cent remained above
ground. When the grave was filled, the angel in charge of the deceased
came to accompany him to the Heavenly Court.

"'Did you study Torah?' the man was asked. 'No,' was his reply, 'I was a
businessman.'

"'Then certainly you supported those who did with your charity. Tell
us,' the judges urged him, 'which good deeds did you perform with all
your money?'

"'Look, there's nothing to talk about,' the man answered. 'I brought all
my money with me. Do whatever you want with it.'

"'You don't understand,' they explained. 'Here money has no value. The
only currency is mitzvot (commandments).' The man's fate hung in the
balance.

"After much discussion the judges realized that there was only one
precedent in history, when the wealthy Korach had been swallowed up by
the earth with all his riches. In the end it was decided that the miser,
who had also been buried with all his money, should be sent to keep him
company. The lonely Korach would no doubt be delighted.

"But it's very hard to spend such a long time with even two people," the
emissary continued. "I'm sure that Korach and his friend are very bored
by now, and would welcome a third conversationalist into their group.
When I met you I thought to myself, 'Who knows? Maybe their boredom will
soon be alleviated. But now that you've given me your donation, I think
that Korach and his friend will have to wait a while longer."

From that day on the former miser was always the first to contribute to
every charitable cause that came his way.

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                            MOSHIACH MATTERS
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Since we are standing on the threshold of Redemption which will arrive
imminently, it follows that the study of the laws of building the Temple
this year must be of an entirely different order. First and foremost,
this study must be permeated with the awareness and full recognition
that this study is not merely an academic exercise, but it is relevant
for practical use for the very next moment. For indeed, the "Future
Sanctuary that we are anticipating has already been built and is fully
developed (above and will thus imminently) be revealed and arrive from
Heaven" instantaneously!

                       (The Lubavitcher Rebbe, 17 Tammuz 5751-1991)

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                END OF TEXT - L'CHAIM 1330 - Matos 5774
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