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                         L'CHAIM - ISSUE # 1368
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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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        April 24, 2015       Sazria-Metzora        5 Iyyar, 5775
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                              Shining Days

When Reb Pinchas Horowitz first became a disciple of the Maggid of
Mezritch, the Maggid advised him to study with Reb Zusha of Anapoli.

Reb Pinchas went to Reb Zusha and told him of the Maggid's advice. Reb
Zusha humbly replied that he could not understand why the Maggid would
send anyone to study with him, but that he would be happy to join as
great a sage as Reb Pinchas in his studies.

"What should we study?" Reb Pinchas asked.

"Whatever you are studying," Reb Zusha replied.

Reb Pinchas took out a volume of Talmud and began explaining the
following passage. "When there are only nine people in the synagogue,
there is an opinion that the ark of the synagogue can be counted to
complete the quorum of ten necessary for prayer.

As Reb Pinchas stated this, Reb Zusha interrupted: "What does the Talmud
mean: 'Is the ark a person?' Everyone knows the ark is only an object."

Reb Pinchas was puzzled; the question was obviously rhetorical. Didn't
his partner appreciate that?

Reb Zusha continued: "Maybe the intent is that a person can be an ark in
which the Torah is contained, a veritable repository of knowledge, but
unless he is a person, unless that knowledge is integrated with his
humanity, there is a question if he can be counted among the community."

Reb Pinchas understood that this was the lesson the Maggid had wanted
him to learn from Reb Zusha: not how to augment his knowledge, but how
to use his knowledge to refine himself and change his character.

Judaism considers personal growth a lifelong task for each of us, 365
days a year for every year of our lives. Nevertheless, every year, a
period of time is set aside when these efforts become the focus of our
attention. This reflects the spiritual significance of Sefirat HaOmer,
the 49-day period between Passover and Shavuot.

The Hebrew word "sefira"means, "counting." Every night we count one of
these 49 days. But sefira also means, "shining." During these 49 days,
we should endeavor to make our personalities shine.

According to Jewish mystical teachings, we have seven fundamental
emotional qualities. These qualities then interrelate, combining each
one with another to form the full range of human feeling. Seven times
seven equals 49, the number of days mentioned above. This is not
coincidental, for the cultivation of our spiritual personalities during
these 49 days involves the refinement of our emotions, eliminating their
coarseness and directing them to Gdliness. As we work to upgrade our
emotional potential, we prepare ourselves to relive the experience of
the giving of the Torah on the holiday of Shavuos.

The ultimate experience of personal refinement will come in the era of
the Redemption, when "there will be neither envy nor competition...."
For then the Gdly spark that is latent within every person will be
revealed. At present, effort is necessary to look beyond our fundamental
self-concern and appreciate the inner, spiritual core that exists within
ourselves and within others. In the era of the Redemption, such an
endeavor will not be necessary; it will be the way we naturally view
things.

What can we do to hasten the coming of this era? Conduct ourselves at
present in a manner that demonstrates our awareness of this inner
Gdliness. When we show genuine love to another person, we are
highlighting the Gdly spark that both we and the other person possess
and are establishing a connection between the two. How more Messianic
can one be?

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

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week we read two Torah portions, Tazria and Metzora. In the second
portion, One of the laws pertaining to the Biblical affliction of
leprosy (discussed in this week's Torah portion, Metzora), seems
somewhat surprising.

If a person discovered an eruption, a bright spot, or a white hair
indicative of the disease on part of his body, he was pronounced
"impure" by the priest. If, however, the leprosy covered his entire
body, he was pronounced pure. "[If] it is all turned white, he is pure,"
the Torah repeats.

How can it be that when the leprosy is confined to one area, the person
is impure, yet once it has spread all over his body, he is pure? There
are two possible explanations:

The sole reason he is considered pure is because it is G-d's will.
According to logic, the person whose leprosy covers all of his flesh
should be impure; G-d, however, has decreed that he is pure.

The law itself is logical. When the leprosy appears on only a part of a
person's skin, it is obvious that he is suffering from some sort of
malady. If it covers all of his skin, it is indicative of the
individual's constitution and nature, not symptomatic of a disease.

The Talmud cites this law in connection to the concept of redemption,
using the affliction of leprosy as a metaphor for sin. "The son of David
[Moshiach] will not come until all authority has become heretical,"
i.e., when G-dlessness is officially sanctioned and widespread
throughout the world.

Here we may ask the same question raised regarding leprosy: If the world
will be entirely dark, how will it be possible for the light of
Redemption to shine through? Why will the Redemption occur precisely
when evil is so powerful that it has overcome the entire world?

Again, the above two explanations may be applied to solve our dilemma:

There is no logic involved. Moshiach will come when he does only because
G-d will have decreed it thus; the Redemption will occur independent of
the world's condition. An all-powerful and eternal G-d can certainly
bring Moshiach no matter how degraded and evil the world becomes.

The fact that evil is ascendent throughout the entire world is proof
that something unusual is taking place; were this not so, some pockets
of good would certainly have remained. Rather, the absolute supremacy of
evil indicates that all the negative forces have become externalized, as
they have already been fully vanquished from within.

Thus, the phenomenon of "all authority has become heretical" is actually
part of the world's purification, a process of separating good from evil
that will ultimately culminate with Moshiach's revelation. At that time,
the world will be sufficiently prepared for the light of Redemption.

                   Adapted from Likutei Sichot of the Rebbe Vol. 32

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                             SLICE OF LIFE
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                      Passover Wasn't Passed Over

The nearly 3,000 Chabad-Lubavitch centers around the world organized
pre-Passover programs for their communities as well as public Passover
Seders for locals and visitors alike. Pre-Passover events were as
diverse as Model Matza Bakeries, humanitarian food distribution, kosher
for Passover cooking demonstrations and camps. Passover events centered
around the Seders - large and small - that enabled tens of thousands of
our brothers and sisters to celebrate the holiday as one united family.

In Israel, a group of soldiers who were stationed in an out-of-the way
place contacted their closest  Chabad shaliach (emissary of the Rebbe)
whom they found via google.Though the call came in just hours before the
onset of the holiday, the shaliach managed to arrange for the soldiers
to have everything necessary for the Seder delivered to them in time for
them to celebrate like their brethren around the world. All Seder photos
taken before the onset of the holiday

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                            THE REBBE WRITES
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                        30 Tishrei, 5720 [1959]

I received your letter of the 17th of Tishrei in which you write about
your background and activities. I was especially gratified to read about
your activities to strengthen Yiddishkeit [Judaism] in your environment,
in the field of kashrus [the kosher dietary laws], etc.

I was especially pleased to read you realize that there is a great deal
more to do. For the realization that there is more to be done ought to
bring forth additional forces to meet the challenge. All the more so,
since every one of us is commanded to go from strength to strength in
all matters of holiness, which should be on the ascendancy.

In this connection it is well to remember the saying of my
father-in-law, of saintly memory, that at this time every Jew should
consider himself in the position of a mountain climber climbing a steep
mountain.

In this situation he must continue to climb or slide back, for he cannot
remain stationary... It is also a well-known law of physics that the
rate of a falling object accelerates. The lesson is obvious.

I read with interest about the books you read and study. I was surprised
to note the absence of the Tanya [the basic book of Chabad Chassidic
philosophy]and other works on Chassidus, which you no doubt could study
in the original, though part of this literature is available in English.

The study of Chassidus would not only be greatly inspiring to yourself,
but would have a great influence on your work and inspiration on behalf
of others.

Young people not burdened by family responsibilities, and full of
youthful energy, should make the fullest use of their opportunities.

I trust that you have friends among Anash [members of the Chassidic
community] with whom you can discuss a method of learning Chassidus and
what sources you should study, though I imagine you should have a fairly
good idea. But nevertheless, many heads are better than one.

As for your question with regard to my attitude towards the Holy Land
etc., I trust you saw my reply to the question "What is a Jew?" which
has been published both in Eretz Yisroel [the Land of Israel] and here
in America. Your particular question with regard to emigration and
settling in Eretz Yisroel does not indicate whether it refers to
yourself or is in a general way. But my answer would depend on the
circumstances of each individual, for it is not possible to give blanket
advice on such an important question.

As for your question with regard to my attitude towards the Holy Land...

I should like, however, to emphasize one general point. No matter how
much is expected of a Jew in regard to Torah and Mitzvoth
[commandments], wherever he may be, a great deal is expected of him if
he is in Eretz Yisroel, of which the Torah says "It is the land on which
the eyes of G-d are upon, from the beginning of the year to the end of
the year." So much so, that it is regarded as a Holy Land even among
non-Jews. Our Sages refer to it as "The Palace of the King." A person
wishing to enter the Royal Palace must be prepared to answer such
questions as on what business he is there, and he must be properly
prepared in every way. It is demonstrated by his conduct and actions
that he realizes he is in a Royal Palace. It is unnecessary to
elaborate.

May G-d grant that you will succeed in what is your true and inner
purpose in life, namely to spread Yiddishkeit, and in an ever-growing
way, and may you have good news to report always,

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Connecting Passover and the Holiday of Shavuot is the period known as
sefira. We count the days of the Omer starting on the second day of
Passover - our day of liberation from slavery. We continue counting for
49 days until the day on which we commemorate the receiving of the Torah
- the culmination of our liberation.

What, we might ask, is the point of counting days, measuring time? Time
just marches on. We can all march to the beat of a different drummer,
but we can't actually change time, can we?

Quantitatively, time cannot be changed. But, we learn from sefira, that
qualitatively, time can be changed. Time is like a container. We can
fill it with nothingness by wasting it away, or, we can fill it with
meaningful activities.

In the days between Passover and Shavuot, we are preparing for the
receiving of the Torah. During this preparation period, we should make
sure to fill our time "container" with meaningful accomplishments.

In this way, we will actually be able to "stretch" time. By instilling
our actions in the here and now with Jewish content, we fill our limited
time with infinite and eternal acts. We transfer and elevate our own
time beyond and above time.

Every day when we count the Omer, we are reminded to fill our time with
the mitzvot that need to be attended to on particular day and not push
them off for another time. In doing so, we will certainly hasten the
Redemption and bring Moshiach, NOW!

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                          THOUGHTS THAT COUNT
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For the person undergoing the purification there be taken two live
kosher birds, cedar wood, yarn dyed crimson in the blood of a worm, and
a hyssop branch. (Lev. 14:4)

The disease of tzaraat is the result of slanderous talk which is like
babbling words. Consequently birds which babble continuously were
required for his purification. The disease was also caused by pride.
Through humility one rid himself of this trait. The lowly hyssop and the
worm from the purification process allude to the necessity of viewing
oneself with humility.

                                                            (Rashi)

                                *  *  *


When Rabbi Levi Yitzchak of Berditchev would hear someone speak poorly
of another person he would go up to him and say, "My dear friend, aren't
you ashamed? You are slandering G-d's tefilin upon which it is written,
"Who is Your People Israel."

                                *  *  *


He shall shave off all his hair - his head, his beard, and his eyebrows.
(Lev. 14:9)

Tzaraat came as punishment for three things: haughtiness, gossip, and
jealousy. Therefore, the cleansing process for one afflicted with
tzaraat was done in the following order: First, the hair on the head was
shaved off, because the person's excessive pride caused him to desire to
be above others; second, the hair of the beard was removed, because he
did not control his mouth and spoke slanderously against his fellow man;
and third, the eyebrows were shaved off, as they did not prevent his
eyes from looking narrowly and with avarice at the possessions of
others.

                                                       (Klai Yakar)

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                            IT ONCE HAPPENED
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For many years the Jews of Bukhara were terribly persecuted by their
Muslim neighbors. In one historical period, the Muslims enacted 18
separate laws designed to oppress them and cause public humiliation.

Failure to comply with any of these edicts was punished by whipping,
having one's hands or feet cut off, and worse. If the infraction was
more serious, the Muslim courts had no compunctions about sentencing a
Jew to death.

In addition, whenever a Jew was arrested and imprisoned he would be
subjected to immense pressure to convert to Islam, lured by the promise
of a reduced sentence. The Muslims believed that their religion
compelled them to convert as many Jews as possible. It was not unheard
of for Jewish children to be kidnapped from their homes.

In the event that a Jew did convert, willingly or unwillingly, his every
step was eagerly scrutinized. If it was discovered that he had retained
any Jewish custom or practice, he was immediately put to death.

The story of Khudadad, a young Bukharan Jew whose Hebrew name was
Netanel, took place approximately 200 years ago. One day Khudadad was
walking through the streets of the city when he thought he recognized an
old childhood friend. Without thinking twice, the young man said hello
and extended his hand in greeting. The stranger took the outstretched
hand and shook it before he could see to whom it belonged.

It was then that the unfortunate error was discovered. The stranger was
not an old acquaintance but, in fact, a religious Muslim, whose hand
Khudadad was prohibited from shaking by law. The Muslim was very upset
by what had happened. Through no fault of his own he had allowed himself
to be disgraced publicly.

Khudadad was the first to recover. In an attempt to smooth things over
and dissuade the Muslim from hauling him off to the nearest police
station, he clapped him on the shoulder. This, of course, only incensed
the Muslim further, who even more than he hated Jews was worried about
what his friends might say if they saw him. "No matter, my friend,"
Khudadad said with a smile. "Do we not all believe in the same G-d and
agree that He alone is the Creator of the world?"

The Muslim, who by then had gathered his wits, seized the Jew's words as
if he had suddenly stumbled upon a great treasure. "Did you hear that?"
he cried out in a loud voice to the crowd of onlookers. "This young Jew
just accepted the Muslim religion upon himself!"

Khudadad was immediately led to the emir's palace, where the Muslim
testified that the Jew had converted to Islam of his own free will.
Several Muslim bystanders also swore that they had heard the Jew's
declaration of belief in G-d and the prophet Muhammad with their own two
ears.

Khudadad realized that he was in far more trouble than he would have
faced for merely shaking a Muslim's hand. "They're lying - it just isn't
true!" he protested, but no one believed him. The emir accepted the
witnesses' testimony and pronounced Khudadad an authentic Muslim.

But the young Jew was unwilling to cut himself off from his Judaism,
even outwardly. "You can believe whatever you want, but I was born a Jew
and I'll die a Jew," he insisted. In the face of such sacrilege the emir
had no choice but to throw Khudadad into prison.

The leaders of the Bukharan Jewish community did everything they could
to save him, but the only concession they won (with the help of a
sizeable bribe) was that Khudadad was allowed to remain under house
arrest until his trial.

Even though the outcome of the trial was a fait accompli, Khudadad
conducted himself calmly during this period, offering encouragement to
his parents, brothers and sisters, and young wife. "Just make sure to
tell my children when they grow up that their father sacrificed his life
for G-d and for the honor of the Torah," he told them.

On the day of the trial a huge crowd of Muslims and Jews gathered around
the emir's palace, waiting tensely to hear the verdict. Again Khudadad
was offered the opportunity to save his life by accepting Islam.

But Khudadad remained unimpressed, and with a disdainful smile he
refused their gesture. "Hurry up and carry out your sentence," he
declared. "My revenge will ultimately be taken by the G-d of truth."
That very day Khudadad was executed.

The story of Khudadad, the young Jew who bravely sanctified the name of
G-d, was passed down from generation to generation, and later greatly
encouraged the Jews of Bukhara under the totalitarian Communist regime.
At the end of the nineteenth century his children emigrated to the Holy
Land and settled in Jerusalem, and many of his descendants are today
pious Jews and Chasidim.

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                            MOSHIACH MATTERS
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When a fetus reaches full term, its mother's body naturally initiates
birth; the child descend and emerges of its own accord. By contrast,
when a caesarian is necessary, the child is removed with external force.
Had the Jews remianed in Egypt for their full term of 400 years, Pharoah
would have released them naturally, avoiding the need for the plagues.
However, the Jews were at grave risk and G-d removed them early, with
external force. By contrast, the final redemption will occur at full
term, when the work of recitification is complete. Not only will the
nations not resist, but they will assist, as Isaiah prophesied (66:20),
"They will bring all your brothers from all the nations as a tribue to
G-d.

                  (Shem MiShmuel/Yalkut Moshiach UGeula al HaTorah)

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            END OF TEXT - L'CHAIM 1368 - Sazria-Metzora 5775
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