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                         L'CHAIM - ISSUE # 1340
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                           Copyright (c) 2014
                 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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        September 24, 2014sh Hashana / Ha'Azinu    29 Elul, 5774
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                            The Focal Point

When it comes to a political debate, a loquacious lecturer, a 900-page
novel, we often lose interest or get bored and ask, "What's the point?
Where is this heading? Is there a focus here?"

During the upcoming two-day holiday of Rosh Hashana - the Jewish New
Year-as we peruse the timetable of services or flip through the prayer
book pages, we might have similar queries.

The Zohar, the basic book of Jewish mystical teachings, as well as the
more pragmatic Mishna both teach that "action is the main thing." The
main action, the prime mitzva (commandment) of the Jewish New Year, is
to listen to the shofar. So, somewhere in between the hours of prayers
and the thousands of calories of festive foods, there will be a few
moments directed and focused on listening to the sounding of the shofar.

An analogy is given by the Baal Shem Tov, founder of Chasidism, to
explain the sounding of the shofar on Rosh Hashana: There was once a
king who sent his only son to a distant land to learn about its peoples
and customs.

As time passed, the prince's royal garb became faded and torn, and he
even forgot how to speak his native tongue. One day the prince heard
that his father, the king, would be visiting the region. "How will I be
able to approach him?" he thought.

"My clothes are torn, and I cannot speak the language." The son decided
that he would simply call out to his father in a cry without words,
emanating from the heart, which the king would surely recognize. This is
the call of the shofar, it appeals to the King's very Essence.

"From the constraints I call to You and You respond to me from Your most
expansive place." We read these and other verses from Psalms seven times
as a way of preparing ourselves for the momentous moment of listening to
the shofar. The constraint, the place of limitation, is like the
mouthpiece of the shofar. That's where we are coming from when we
communicate with G-d. But G-d, in His great kindness, responds to us in
an expansive, open way, likened to the open end of the shofar whence the
sound bursts forth. The words "From the constrains..." are at once a
recognition of where we are and a resolution to go beyond our comfort
zone or boundaries.

The shofar is also a wake-up call. The shofar is sounded on Rosh Hashana
because it is an explicit commandment in the Torah. Nonetheless,
according to Maimonides, it seems to convey a hidden message: "Wake up
from your slumber!" it arouses us. "Return to G-d and remember your
Creator! To those who forget the truth and waste most of the year in
frivolity and foolishness, look into your soul, improve your behavior,
and correct your negative ways."

Maimonides states in his Laws of Repentance that every person should
view the entire world as if it were perfectly balanced between good and
evil. Any one person's positive action can tip the scale and can bring
not only personal redemption to that individual but also global
redemption to the entire world. No one knows whose mitzva it will be.
Perhaps by one of us listening to the sound of the shofar on Rosh
Hashana we will facilitate the sounding of the great shofar that will
herald the coming of Moshiach, may it be NOW!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The word "Haazinu," the name of this week's Torah reading, is generally
translated as "listen." Literally, it means "give ear." In that vein,
our Sages compare Moses' call: "Listen O heavens, and I will speak;
earth, hear the words of my mouth," with Isaiah's prophecy: "Hear O
heavens..., listen O earth."

They explain that Moses was "close to the heavens and far from the
earth." Therefore, he was able to address the heavens at close range.
Isaiah, by contrast, despite his lofty spiritual stature, was still
"close to the earth and far from the heavens." And thus he used wording
that reflected his level.

But questions arise: Why did Moses address the earth as well as the
heavens? And why did Isaiah address the heavens as well as the earth?
Why did they not confine themselves to speaking to the realm closest to
them?

The answer to these questions depends on a fundamental tenet of Judaism:
We must relate to both earth and heaven. For material and spiritual
reality are meant to be connected, instead of existing on separate
planes. Judaism involves drawing down spiritual reality until it meshes
with worldly experience (Moses' contribution), and elevating worldly
experience until a bond with the spiritual is established (Isaiah's
contribution).

Indeed, the two initiatives can be seen as phases in a sequence. By
revealing the Torah, Moses endowed every individual with the potential
to become "close to the heavens." Isaiah developed the connection
further, making it possible for a person to experience being "close to
heavens" while "close to the earth" - involved in the mundane details of
material life.

In a more particular sense, "the heavens" can be seen as an analogy for
the Torah. The Torah is Gd's word, and through its study a person comes
"close to the heavens," nearer to spiritual truth. Mitzvot
(commandments), by contrast, are often associated with the earth, for
their observance involves worldly matters.

In the first stage of a person's spiritual development, he should be
"close to heaven," submerged in Torah study. Afterwards, he must realize
that deed, not study, is the essential. Each of us must emerge from the
protective cocoon of study and become "close to the earth," shouldering
our part in the mission of making this world a dwelling for Gd.

        From Keeping in Touch by Rabbi Eliyahu Touger, published by
                                                  Sichos in English


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                             SLICE OF LIFE
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                           My Father's Torah
                       by Chaya Rochel Zimmerman

My father Simcha Yosef ben Ephraim Yakov passed away on the eve of Rosh
Hashana in 2002 at the age of 91. He spent the last 40 years of his life
immersed at Congregation Agudath Achim Chessed as a shammes, a position
his father had held before him. "Shammes" is a poor choice of words. My
father was also the minyan gatherer, cantor, treasurer, historian,
kaddish reciter, bar mitzva tutor, secretary, Kiddush organizer,
janitor, confidant of the yeshiva boys who studied in the building,
secret deliverer of food to the poor and more.

My siblings and I unanimously agreed that a fitting tribute for my
father was to write a Torah scroll in his honor. We commissioned a
reputable scribe to write the Torah. The first year came and went with
only a small section completed. The same thing occurred in the second
and third year. A few more similar years passed by. Eventually, we
received our money back.

It was a month before Rosh Hashana, 2012. My  son Rabbi Ephraim
Zimmerman, his wife Mushkie, and  their two young daughters had recently
moved  to Oro Valley, Arizona, a suburb of Tucson, to open  a new Chabad
House. Rosh Hashana was to be their first public event for the dozen or
so Jews they had thus far encountered. They were planning to hold
services in the living room of their home.

"Do you think you would like a Torah scroll for Rosh Hashana? It's yours
if YOU are willing to undertake all the details," I told Ephraim. My son
immediately swung into action and called Machon Stam in Brooklyn. "Do
you have a new, pre-written Torah scroll available for this Rosh
Hashana?"

"Yes," they replied, "but our Torahs are in Israel."

Ephraim asked his brother-in-law in Israel to choose a high-quality,
well-written Torah, while Machon Stam found a young man willing to
escort the Torah from Israel to New York.

A few days later, when Ephraim was in the midst of preparing the mailing
for the Rosh Hashana services, Rabbi Yossie Shemtov, regional director
of Chabad of Tuscon, called to see how he was faring. Rabbi Shemtov
encouraged him to think big and rent a hotel conference room for
services. The closest hotel was also the fanciest one in town; the
Hilton El Conquistador. Ephraim decided to go in personally to inquire
about renting space in the hotel. As he entered, he was fortuitously
greeted by the hotel  manager. "What can I do for you sir?"

"I'm Rabbi Ephraim Zimmerman, new to the area, and I'm inquiring about
availability and rental fees for the Jewish High Holiday Services."

"Our prices are quite steep," the manager informed him. "The rate is
$725 per day plus extra for the cleaning crew. However, personally I
have great respect for the Jewish people and I will gladly give it to
you for $200." My son was surprised and happily signed a contract. They
would be setting up 60 chairs and he hoped it would not appear too
empty. Now he needed to place an order for 40 Rosh Hashana machzorim
(special holiday prayerbooks).

Ephraim's phone rang later that day. It was a gentleman he had met a
month earlier. He was asking if there would be Rosh Hashana services
since he had not yet seen any flyers or advertisements. When Ephraim
told him that a venue had just now been secured the gentleman offered to
pay $1000 toward advertising in the local papers.

Two and a half weeks before Rosh Hashana. Ephraim, Mushkie and their
children traveled to Jacksonville, Florida for a family simcha. His
father-in-law, Rabbi Yossi Kahanov, director of Chabad Lubavitch of
Northeast Florida, had received a very large Ark together with a
beautiful curtain from a synagogue that had recently closed.  "Ephraim,"
he offered, "take our other curtain back with you to Arizona where it
can be used."

Two weeks before Rosh Hashana, Ephraim called Nissim Baron, the owner of
Woodcraft Design in New York who graciously donates Arks to new Chabad
emissaries. Ephraim asked if there was a possibility of getting an Ark
in time for Yom Kippur, explaining that he was sure it was impossible to
get one so close to Rosh Hashana. "Why is it impossible?" asked Mr.
Baron. "Don't ever talk like that," he admonished him.

Mr. Baron began calling local Israeli moving companies until he found
one going to Tucson that agreed to take the Ark free of charge. Six days
before Rosh Hashana it arrived.

Ephraim marveled at all that was happening. He felt like a puppet; G-d
was deftly and decidedly pulling the strings in every scene to bring the
10-year saga of the Torah scroll to a speedy close.

The Torah arrived safely in New York from Israel and then touched down
in Arizona, three days before Rosh Hashana.

In the week before Rosh Hashana, the embroidery company emailed pictures
of elegantly embroidered Torah covers to choose from. My sister and I
chose the exact replica of the design fondly etched in our memories that
had adorned the ark in my father's synagogue. It was the one with the
two lions standing up holding the tablets of the Ten Commandments in
their paws.  My son was told that the embroidering of my father's name
would take three days and then would be sent by two-day air. It arrived
two days before Rosh Hashana.

Reservations had been slowly trickling in and now began to climb - 25,
35, 50, 65. Ephraim called the hotel, "Please set up 85 chairs." He
borrowed another 20 machzorim from Rabbi Shemtov. The day before Rosh
Hashana would be my father's tenth yahrtzeit, and what I couldn't
accomplish in 10 years time was completed in 30 days!

The final piece came together when a man arrived for services on Rosh
Hashana morning. "I had this silver Yad (pointer) in my home for several
years and I thought your new synagogue could use it."

I experienced great joy that Rosh Hashana when my father's Torah found a
home in his grandson's new Chabad House, read for the first time by
another grandson  Boruch.  The backing came from Chicago, the Torah from
Israel, the cover and the Ark from New York, the curtain from
Jacksonville and the Yad from Arizona. What a grand finale. Now the
honor belonged to my father.


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                               WHAT'S NEW
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                        Have Shofar Will Travel

With shofars in hand, on Rosh Hashana Lubavitcher chasidim throughout
the world will walk to hospitals, jails, nursing homes, army bases and
college campuses from Johannesburg to Tel Aviv, Melbourne to Paris, and
Hawaii to Rhode Island.

In the New York area, the Lubavitch Youth Organization is sending out
teams of young people to hospitals, jails and nursing homes to sound the
shofar.

The sick, the elderly and the confined will be able to hear the shofar,
thereby linking them with their brethren around the world in fulfilling
the fundamental mitzva (commandment) of hearing the shofar on Rosh
Hashana.

L.Y.O. is also sending hundreds of energetic chasidim on foot to cover
facilities within a ten mile radius of the Lubavitch community in Crown
Heights, Brooklyn.

To find out about  High Holidays services for Rosh Hashana and Yom
Kippur in your area, or special shofar blowing ceremonies nearby,
contact your local Chabad-Lubavitch center or visit chabad.org.

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                            THE REBBE WRITES
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                            Free translation

                  In the Days of Selichoth 5725 [1965]
            To the Sons and Daughters of Our People Israel,
                     Everywhere, G-d bless you all!

We are at the threshold of a Shemittah Year (the seventh and sanctified
"Sabbatical" year in the cycle of years); may it be a good one for all
of us, amidst our people Israel.

One of the central teachings of Shemittah is conveyed in the order of
the verses and words by which the Torah defines the institution of
Shemitta, namely: "When you will come into the land... the earth shall
rest a Sabbath unto G-d. Six years shalt thou plant they field," etc.
(Lev. 25:2-3)

The order in the text seems to be reversed, for the six work years
precede the Sabbatical rest year, and not vice versa. Hence, the text
should have first mentioned the six years of planting, and then decree
the resting.

However, order in Torah is also Torah ("instruction"). The arrangement
in the text mentioned above, relating to Shemittah, is significant and
instructive in that it teaches the proper approach to life. It is
expressed as follows:

When one "comes into the land" and desires to establish his way of life,
which involves "working the soil," it is necessary to bear in mind that
first and foremost, as an idea and as a goal, is "Sabbath unto G-d"; not
the "earthly" and material, but the spiritual and sacred. This approach
will ensure one against being submerged by the material and mundane
aspects of life. Moreover, bearing constantly in mind the above idea and
goal will transform the six drab working years; they will lose much of
their drabness and become more refined and meaningful. Furthermore, the
change and elevation of the six years will raise to a higher plane also
the seventh year: from a "Shabbos unto G-d" to a "Sabbath of Sabbaths"
unto G-d (v. 4), with a dedication and solemnity of a higher order.

Similarly, in the daily life there are those aspects which have to do
with material preoccupation (to earn a livelihood, etc.) and "common"
necessities, such as eating and drinking, etc. - all those aspects
wherein there is "no preeminence in man over animal." But there is also
the area of "earthly rest" - of breaking away from the mundane living.
Here, too, the teaching of Shemittah is that it is necessary to begin
the day with the idea and approach that, although it may be necessary
later in the day to engage in "mundane" activities, the essence and
purpose of these things are - to attain a "Sabbath unto G-d." In this
way, even the mundane aspects will attain refinement and real content,
while the aspects of holiness and G-dliness will be intensified and
elevated to a higher order. This is the way to attain a complete and
harmonious life.

Standing on the threshold of the Shemittah Year, we pray that the
Alm-ghty help each and everyone, man and woman, to begin the year with
the above-mentioned approach: That not the material, but the spiritual
is the essence and goal in life; that "the earthly," the material has a
raison d'etre only if it is permeated with the idea of "the earth shall
rest a Sabbath unto G-d"- which is when the material serves and fulfills
the higher aspirations of holiness and G-dliness. It is only then that
all the days in the year, and all the activiities of each day, will
reflect "the preeminence of man over animal" and give evidence that man
was created in the Divine "image and likeness," living accordingly;
while those moments and periods which are characterized as "Shabbos"
will in turn rise to the sublime heights of "Sabbath of Sabbaths."

Then will surely also be fulfilled the Divine blessing that goes with
Shemittah - "And I will command My blessing upon you" (v. 21) - in a
supernatural way.

Rosh Hashana is the day to make the firm and lasting resolution to
implement the above appoach. It is the day when the first man was
created in the Divine image and likeness; the day when he gained mastery
over all of Nature and elevated all Creation to the recognition of the
Sovereignty of the Creator with the call, "Come, let us worship, and bow
down, and kneel before G-d our Maker" (Ps. 95.6); The day when we pray
for the realization of G-d's Kingdom on earth, "reign, in Thy Glory,
upon all the world... and let everyone who has a breath in his nostrils
declare, 'G-d, the G-d of Israel, is King, and His Kingdom rules
everything!'"

With the blessing of Kesivo Vachasimo Toivo [to be inscribed and sealed
for good]

For a happy and pleasant year blessed with the joy of children, life and
ample sustenance,

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                              TODAY IS ...
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                               3 Tishrei

Each letter of the word teshuva (return, repentance) is the initial of a
verse. T: Tamim - "Be sincere with the Eternal your G-d." Sh: Shiviti -
"I have set G-d before me always." U: V'ahavta - "Love your fellow as
yourself." V: B'chol - "In all your ways, know Him." H: Hatznei'a -
"Walk discreetly with your G-d." When Rabbi Sholom Ber told the above
teaching to his son, he concluded: "The word teshuva comprises five
(Hebrew) letters, each letter a path and a method in the avoda of
teshuva." (He explained each method at length). Each moves from a
potential state to actuality through the prayer.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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In honor of this new year, 5775, we would like to wish the entire Jewish
People our sincerest blessings for a k'siva vachasima tova, l'shana tova
u'msuka - to be inscribed and sealed for a good, sweet year, with
blessings from every letter of the Hebrew Alef-Beis. May this year be:

A year of "Arise and have mercy on Zion,"... uplifted in matters of
Moshiach and the Redemption... faith in G-d and Moses His servant...
traveling with the Heavenly clouds... Revealed Wonders; Wonders in
Everything... the building of the Holy Temple... trust; Great wonders...
the true and complete Redemption; Dignified Wonders... victory... the
seventh generation is the generation of Redemption...King David lives
and is eternal; "Those who rest in the dust will arise and sing and he
will lead them"... Moshiach is coming and he has already come... the
revelation of Moshiach; "He will redeem us"... "And they believed in G-d
and in Moses His servant"; "This one will comfort us"; the wonders of
true freedom... a new song; an abundance of good (Rambam); the king
shall live; inscribed and sealed for a good year... the harp of
Moshiach; learning Moshiach's teachings; the coming of Menachem who will
comfort us... the King Moshiach; wonders... revealed miracles... a
double portion; treasures... the completion and end of exile... the
revelation of the Infinite Divine Light; "Humble ones, the time of your
Redemption has arrived," wealth, materially and spiritually; "Jerusalem
will dwell in open space," paratzta - 770; Your servant David will go
forth; the ingathering of the exiles... acceptance of his sovereignty by
the people; Rebbe - Rosh B'nei Yisrael; peace... a new song...
Moshiach's shofar... unity of the Torah, unity of the Jewish people,
unity of the land of Israel; Resurrection of the Dead... "A new Torah
will come from Me"

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                          THOUGHTS THAT COUNT
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Jacob is the lot of His inheritance (Deut.32:9)

The Hebrew word for "lot" - chevel, also means "rope." Jacob was the
third of the Patriarchs.  Like a rope that is strong because it is made
of a number of threads or cords wound together, Jacob had three merits:
the merit of his father's father, his own father and himself.  Through
these combined strengths Jacob and his sons were able to become G-d's
inheritance.

                                                             (Rash)

                                *  *  *


He, and Hosheia the son of Nun (Deut. 32:44)

Why was Joshua referred to here by his original name, Hosheia? To inform
us that although he was being given a position of greatness as the
successor of Moses, he did not become egotistical or overbearing. He
remained the same as always.

                                                            (Rashi)

                                *  *  *

                  Between Rosh Hashana and Yom Kippur


Between Rosh Hashana and Yom Kippur we are given a period of seven days,
containing every day of the week - one Sunday, one Monday, and so forth.
This complete week, neither more nor less, is given to us to enable us
to atone and repent for any wrong deeds accounted for during the
previous year, and to better our way of life in the new year. That we
have been given a complete week in which to accomplish this is
significant: Spending the Sunday of this week as we should, and making
the most of the time, serves a a repentance and atonement especially for
all the wrong done on all the Sundays of the previous year; the same for
all the Mondays of the past year on the Monday of this week, and so on.

                                            (The Lubavitcher Rebbe)

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                            IT ONCE HAPPENED
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The story is told of a simple Jew who kept a tavern in a distant village
many weeks journey from the nearest Jewish community. Rarely did he see
the inside of a synagogue; most years, he could not even make it for the
High Holidays services. One year he decided to make the trip with his
wife to the Jewish community for Rosh Hashana.

When he entered the synagogue on the morning of Rosh Hashana, it was
already packed and the service was well underway. Scarcely knowing which
way to hold the prayer book, he draped his prayer shawl over his head
and took an inconspicuous place against the back wall.

Hours passed. Hunger was beginning to gnaw at his innards, but
impassioned sounds of prayer around him showed no signs of abating.

Visions of the sumptuous holiday meal awaiting him at his lodgings made
his mouth water in anticipation. Still the service stretched on.

Suddenly, as the cantor reached a particularly stirring passage, the
entire congregation burst into tears, their heart-rending cries
virtually setting the synagogue walls atremble.

Why was everyone weeping? Then it dawned on him. Of course, they, too,
are hungry. They, too, are thinking of the elusive meal and the endless
service.

With a new surge of self-pity he gave vent to his anguish; a new wail
joined the hundreds of others as he, too, bawled his heart out.

But after a while the weeping let up, finally quieting to a sprinkling
of exceptionally pious worshippers. Our hungry tavern-keeper's hopes
soared, but the prayers went on. And on. "Why have they stopped crying?"
he wondered. "Are they no longer hungry?"

Then he remembered the delicious pot roast his wife had prepared back at
his lodging. Everything else for the holiday meal paled in comparison.
He distinctly remembered the juicy cut of meat she had put on the fire
the day before. And though the tavern-keeper was an utter stranger to
the ins and outs of the Rosh Hashana prayers, he knew a thing or two
about pot-roast: the longer it cooks, the more sumptuous it is. He'd
glanced under the lid on his way to shul this morning, when the roast
had already been gently cooking for many hours. He'd sniffed
approvingly. But give it another few hours and ahhh... A few hours of
aching feet and a hollow stomach is a small price to pay considering
what was developing in that pot with each passing moment.

Obviously, that's what his fellow worshippers were thinking as well. No
wonder they had stopped crying. Let the service go on, he consoled
himself, the longer the better.

On and on the service went. His knees grew weak with hunger, his head
throbbed in pain, his throat burned with suppressed tears. But whenever
he felt that he simply could not hold out a moment longer, he thought of
his roast, envisioning what was happening to that piece of meat at that
very moment: the steady crisping on the outside, the softening on the
inside, the subtle blending of flavors. Every minute longer, he kept
telling himself, was another minute on the fire for the roast.

An hour later, the cantor launched into another exceptionally moving
piece. As his tremulous voice painted the awesome scene of Divine
judgement unfolding in the heavens, the entire shul broke down weeping
once again. At this point, the dam burst in this simple Jew's heart, for
he well understood what was on his fellow worshipper's minds. "Enough is
enough!" he sobbed. "Never mind the roast! It's been cooking long
enough! I'm hungry! I want to go home!"

                                *  *  *


The Jewish people have been scattered throughout the world so that we
may come in contact with the sparks of holiness which await redemption
in every corner of the globe. And the holier the spark, the deeper it
lies buried. Thus the more painful the exile, the more challenging its
trails, the lowlier the elements it confronts us with - the greater its
rewards. Every minute of exile represents more sparks of holiness
redeemed, and its every further descent brings deeper dimensions of the
Divine purpose to fruition.

But there comes a point at which every Jew must cry out from the very
depths of his being: "Enough already! Our succulent holiday meal has
been cooking long enough! We want to come home!"

May we all be home, to the Third and Eternal Holy Temple, this very Rosh
Hashana.


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                            MOSHIACH MATTERS
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One of the many explanations given for sounding the shofar on Rosh
Hashana is that it is a foretaste of the time when "The Great Shofar
will be sounded," i.e., when Moshiach comes. The sounding of the shofar
expresses our accepting Gd's Kingship just as trumpets are sounded at
the coronation of an earthly king. At present, our acceptance of Gd is
incomplete for we have a natural tendency towards self-concern. It is
likely that in our Rosh Hashana prayers we will concentrate more on the
words "Inscribe us in the Book of life, blessing, peace, and prosperity"
than on the words "Reign over the entire world in Your glory." In the
era of Moshiach, however, we will identify with Gd's Kingship, not only
from the perspective of  the spiritual but also from the physical.

                             (Keeping in Touch by Rabbi Eli Touger)

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       END OF TEXT - L'CHAIM 1340 - Rosh Hashana / Ha'Azinu 5775
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