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                         L'CHAIM - ISSUE # 1387
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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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        September 4, 2015       Ki Savo            20 Elul, 5775
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                                So Sorry

"Listen, I'm really sorry it happened and I'm going to try to make sure
it doesn't happen again," you say spontaneously but with genuine regret
after the minor snafu. It was, after all, a mistake - an avoidable error
that you hope will not be repeated.

What about when a bigger slip-up happens? One that you can't smooth over
as easily with an, "I'm sorry, it won't happen again"? Whether you've
got to come clean with your boss, your significant other, a colleague or
a family member, you've got to put more thought into your apology and
into how you can make sure the mistake won't reoccur.

And if it's a really serious transgression, it'll take more than a
well-thought out apology to clear the air. It might take a series of
open discussions with the person, a chain of actions to undo the harm
done, and lots of time to heal the wounds.

Beginning on the Saturday evening before Rosh Hashana, and continuing
each morning thereafter until the New Year, we say special prayers
asking for G-d's forgiveness. These prayers, known as Selichot, are a
spiritual work-out that helps us get ready for the Day of Judgement on
Rosh Hashana. For, on Rosh Hashana, when we stand before the Heavenly
Court, all of our misdemeanors cheerfully come to greet us, so to speak.
We have to be well-prepared for the encounter with real and practiced
feelings of regret and positive plans for the future. The Selichot
prayers help us accomplish just that.

"G-d, may our prayers come before You, and don't turn away from our
entreaties, for we are not so impudent and hardened as to declare before
You that we are righteous and have not sinned. Indeed, we and our
ancestors have sinned.

"We have transgressed, we have deceived, we have robbed, we have
maligned. We have acted perversely and wickedly, we have purposefully
sinned, we have been violent, we have incriminated others. We have given
harmful advice, we have lied, we have scoffed, we have rebelled, we have
provoked, we have been disobedient, we have done wrong, we have wantonly
transgressed, we have oppressed others, we have been obstinate. We have
acted corruptly, we have damaged, we have acted abominably, we have gone
astray, we have led others astray."

The story is told of a young boy, the son of a great rabbi, who heard
his father reciting the Selichot prayers before Rosh Hashana in a somber
voice punctuated with sobs and bitter tears. "We have transgressed, we
have deceived, we have robbed..."

The boy was shocked and heartbroken. All these years he had thought, no,
he had known, that his father was a great and righteous person. So many
people came to him for advice. So many studied Torah with him. So many
came just to bask in the presence of this special person. Yet, here
stood his father, reciting a litany of heinous transgressions.

The young boy ran crying to his home, ashamed and bewildered. His mother
approached him and listened to his woeful tale.

"All Jews are connected one to another. Your father did not commit all
of those sins himself. Our Sages ordained that we should say the
selichot prayers in the plural - 'We have sinned, we have
transgressed...' because we are all one. What one Jew does affects every
single Jew. And so, before Rosh Hashana, when we ask for forgiveness for
ourselves, we ask for forgiveness for every single Jew."

Those of us who are not yet totally righteous might find some personal
truth in many of the admissions that we recite in the Selichot prayer.
Not necessarily on the most obvious level, of course, but in actions,
thoughts or deeds that are more subtle than those listed.

Get in shape for Rosh Hashana starting this Saturday night after
midnight at your local synagogue. You - and every other Jew - will be
happy you did.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Torah portion, Ki Tavo, begins with a detailed account of the mitzva
of bikurim, "first fruits." The Jewish farmer was required to bring the
select fruits of his crops to the Holy Temple to show his gratitude to
G-d for the blessing of the land.

The precept of bikurim had various restrictions. It applied only in the
Holy Land and only when the Temple was in existence. It was limited to
one who owned a parcel of particularly fertile land. It was also
restricted in its time of application, for the declaration of bikurim
could only be made from Shavuot (late Spring) to Sukot (Fall).

Yet the precept of the "first fruits," despite its seemingly narrow
application, contains a broadly applicable lesson: We are to take from
the "first of the fruits of the earth" and bring them to the Kohain -
priest. We are to dedicate the best of our material matters to sanctity.
As Maimonides writes: "When one gives food to the needy, he should give
the best and most delectable of his table; with the best of his wardrobe
should he clothe the naked, and when he builds a house of worship he
should render it more beautiful than his own dwelling, as it is written
"all the best...is to the Alm-ghty."

The first-fruits were not burned on the altar where the physical nature
would be annulled, where their materiality would be consumed and
transformed into the spirituality of G-dliness. Rather the fruits were
given to the Kohain to eat. In this fashion they were elevated and
dedicated to a higher purpose. Similarly, our approach in life is not to
"nullify" the material but to imbue it with sanctity while still
remaining in its lowly material state.

One further point: the farmer is obligated to bring "...from the first
of all the fruits of the earth, etc.," not all the fruits. The idea is
not that the person should give away all the fruits of his labor to the
sanctuary. Most of the fruits were to remain in his possession,
including also some exceedingly good fruits, and only a small portion of
them - the best - given to the Kohain. The underlying idea was for the
first-fruits to be a representative portion of the whole harvest; the
sanctity of the bikurim donation was to affect, to permeate and elevate
all the fruits remaining, just as a donation of tzedaka - charity,
brings an element of consecration or sanctity into all one's wealth.

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                             SLICE OF LIFE
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                            The Last Journey
                      by Rabbi Raphael Jaworowski

Every Rosh Hashana the Chicago Mitzvah Campaign arranges for volunteers
to blow shofar for Jewish patients at many Chicago area hospitals. One
year, Rabbi Aron Wolf, director of CMC, took his shofar and walked from
West Rogers Park to Weiss Memorial hospital overlooking Lake Michigan.
There, among other Jewish patients, he met a bedridden middle-aged man,
Mr. "W," who was very happy and relieved to see a rabbi.

After fulfilling the mitzva (commandment) of hearing the shofar, Mr. W
told Rabbi Wolf about his dire health condition. His doctors had
diagnosed him with two different types of blood diseases, each of which
was considered terminal. In fact, over six months prior they had
informed him that he had at most half a year left to live. Rabbi Wolf
encouraged Mr. W and cheered him with words of support and comfort.

The conversation between rabbi and patient turned to matters of the
spirit. Regrettably, Mr. W had never been given the benefit of more than
minimal exposure to Jewish education and observance. Now in middle-age,
with his body failing him, his soul's flame was beginning to sparkle,
and he expressed interest in refreshing and renewing his connection to
Judaism. Upon Rabbi Wolf's advice he resolved to move forward in the
areas of putting on tefillin, prayer, and Torah study.

Delicately, Rabbi Wolf broached the subject of funeral arrangements. Mr.
W related that he had instructed his wife that, when the time would
come, his body should be cremated. His parents were both buried (in
separate locations) in Waldheim cemetery, and it was his wish that his
body's ashes be sprinkled on his father's grave!

Rabbi Wolf was saddened, although hardly surprised, at this revelation.
Unfortunately, there are many Jews today who do not realize the
importance of a Jewish burial. He spoke earnestly with Mr. W about the
importance of a traditional Jewish funeral, its customs and its
significance. Mr. W had never heard of these Jewish traditions and was
touched by the rabbi's heartfelt words and demeanor.

After a pause, Mr. W began to speak hesitatingly of financial hardship
that affected his ability to pay for even such basic items as food and
other household bills. It was clear to Rabbi Wolf that the difference in
expense between a funeral and a cremation would be a significant
obstacle for Mr. W. Rabbi Wolf assured Mr. W that he would take care of
all expenses and logistics for the funeral. Mr. W said that he would
think it over, and Rabbi Wolf wished him a "Shana Tova" and bade him
farewell.

A few days later, Rabbi Wolf received a call from Mr. W's brother who
wanted to confirm for himself the rabbi's offer. Soon afterwards Mr. W
called Rabbi Wolf directly and proposed that everything be put in
writing. The rabbi enthusiastically agreed, and suggested that perhaps
an empty plot might be found next to one of Mr. W's parents in Waldheim.
Upon further investigation, he discovered that indeed there was an
available space neighboring Mr. W's father!

On the night before Yom Kippur Rabbi Wolf met Mr. W, who was now
hospicing at his home. They signed the documents setting forth the
rabbi's undertaking of responsibility to provide for all of Mr. W's
funeral arrangements and expenses.

Defying his doctors' expectations and despite frequent urgent trips to
the hospital, Mr. W clung to life for several more weeks. During this
time Rabbi Wolf kept in close contact with him, providing encouragement,
support, and spiritual counsel. He connected Mr. W with me, and during
these weeks I visited Mr. W regularly in Weiss Memorial, helping him to
put on tefillin and pray, and discussing with him wisdom from the Torah.

It was obvious that Mr. W looked forward to these visits with great
anticipation. Disregarding his physical weakness and discomfort, he
would sit up in the hospital bed and stretch out his bruised and aching
arm to be wrapped in the tefillin. Although his condition prevented him
from talking much at all, he would make a remarkable effort to proudly
repeat the words of the "Shema," slowly, laboriously, in both Hebrew and
English. His wife and nurses often remarked how glad and excited Mr. W
was about these visits, and how this happiness brought about a tangible
physical benefit in his physical condition.

Several weeks passed and Mr. W's soul took leave of his body. Rabbi Wolf
provided for all of the arrangements in full accord with traditional
Jewish practice, and personally conducted Mr. W's funeral at Waldheim
Cemetery, in the presence of a minyan. Thus did he fulfill the promise
he made to Mr. W weeks earlier in Weiss Memorial Hospital, on Rosh
Hashana, the start of the Jewish new year. And, perhaps more
importantly, thus was Mr. W's soul given the opportunity to benefit from
a proper Jewish burial, an appropriate and befittingly Jewish way to be
born into its new journey in the world of truth.

          For more info about the work of Chicago Mitzvah Campaigns
                               visit www.ChicagoMitzvahCampaign.com

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                               WHAT'S NEW
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                              New Centers

The Edmond J. Safra Sefardic Synagogue in the Ipanema neighborhood of
Rio de Janeiro, Brazil, celebrated the inauguration of their new
facility with over 1,500 people participated in the opening event,
marked by the completion of 3 new Sefer Torahs. The 6 story building
contains a synagogue has, study hall events hall, 2 kitchens, 3 mikvahs,
classrooms, a library, and a children's room.

Chabad at the Shore opened the new Chai Center in Ventnor, New Jersey,
just one block from the Atlantic Ocean. When completed, the Chai Center
complex will include a 250-seat sanctuary, social hall, "hospitality
rooms," rabbi's study, library and offices, and a commercial kitchen
that will offer kosher catering. A separate school building will hold
several classrooms, offices and an additional kitchen.

The Jewish community of Abakan, Russia, celebrated the opening of a
Jewish Community Center.  Abakan is the capital city of the Republic of
Khakassia, Russia in Eastern Siberia. The new center includes a
synagogue, study hall, dining room, kitchen, classrooms and offices.

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                            THE REBBE WRITES
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                     Freely translated and adapted

                  In the Days of Selichos, 5726 (1966)

In addition to the perennial qualities which each festival, Rosh Hashana
included, brings with it from year to year, there are certain qualities
which are associated with certain years, and which, therefore, are of
particular significance in the year of their occurrence.

The approaching year - may it bring good and blessing to all of us and
to all our people Israel - has the distinction of being a "post-Shemitta
(Sabbatical) year."

As such it is characterized by the additional special commandment of
Hakhel ("Gather together"), which is described as a "solid pillar and
great honor to our faith" (Sefer HaChinuch).

During the time of the Holy Temple, it was required to gather the people
- men, women, and children, including the very little ones - into the
Temple, in order that they hear certain selected Torah portions, which
were read by the king.

This had to take place at the first opportunity in the new year (namely,
Succoth, when Jews came to Jerusalem on their pilgrimage).

Since the Temple was destroyed this mitzvah is no longer practiced -
until it will be restored again, may it be speedily in our time.
However, the Torah and mitzvoth (commandments) are eternal, so that also
those mitzvoth which were to be practiced only during the times of the
Temple, by virtue of their eternal spiritual content, have a special
significance in their appropriate day or year, which has to be expressed
and fulfilled in an appropriate manner (e.g. prayers at the time of day
when the sacrifices were offered in the Temple, etc.)

The mitzvah of Hahkel had two features which, at first glance, seem to
be contradictory:

On the one hand, it was required to "gather the people, men, women and
small children and the ger (stranger) in thy gates" - indicating that
everyone, regardless of his or her station in life and intelligence can
and must be a participant in the event; and on the other hand, it was
required that the portions of the Torah be read to them by the most
august person of the nation, the king.

One explanation is the following:

The Torah was given to us in order that it permeate and vitalize each
and every Jew without exception - man, woman, child and stranger - so
thoroughly, and to such an extent and degree, that one's entire being,
in all its aspects, senses and feelings, will become a Torah and
mitzvoth being.

And in order to attain this end, most deeply and fully, the Torah was
read on that occasion by the king, whose awe-inspiring quality filled
the audience with an overwhelming sense of awe and subservience, to the
extent of complete bitul - self effacement.

The significance and instruction of the mitzvah of Hakhel to each and
every one of us is, to avail ourselves of the opportune awe-inspiring
days of Tishrei, to gather our fellow Jews - men, women, and children,
including the very little ones - into the hallowed places of prayer and
Torah, in an atmosphere of holiness and devoutness; and gather them for
the purpose which was the very essence of the mitzvah of Hakhel, as
stated in the Torah: In order that they should listen and should learn,
and should fear G-d, your G-d, and observe to do all the words of the
Torah (Deut. 31:12).

Particularly it is the duty of everyone who is a "king," a leader, in
his circle - the spiritual leader in his congregation, the teacher in
his classroom, the father in his family - to raise the voice of the
Torah and mitzvoth, forcefully and earnestly, so that it produces a
profound impression and an abiding influence in the audience, to be felt
not only through the month of Tishrei, nor merely throughout the year,
but throughout the seven years from the present Hakhel to the next; an
influence that should be translated into daily life, into conduct
governed by the Torah and mitzvot, with fear of Heaven, and, at the same
time, with gladness of heart.

May it please the One Above, Whom Jews crown on Rosh Hashana as the
"King of Israel" and "Sovereign Over All the Earth," to bless each man
and woman in carrying out the said task, in the fullest measure, and
this will also speed and bring closer the time when the mitzvah of
Hakhel will be fulfilled in all its details, in the Holy Temple, with
the appearance of Moshiach, speedily in our time.

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                               TEACHINGS
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Ben Zoma said... "Who is rich? He who is happy with his lot, as it is
said: (Psalm 128:2) 'When you eat of the labor of your hands, happy are
you, and it shall be well with you' " (Ethics 4:1)

A person's wealth is not measured by the amount of money he has stashed
away in boxes and treaure-chests. For no person is wealthy other than in
knowledge (See Talmud Nedarim 41a). One who is happy with what he has is
a truly wealthy person. (Maharal of Prague)

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Shabbat afternoon, we study two chapters of Ethics of the Fathers,
chapters three and four. In chapter four our Sages counsel us to be
"humble of spirit before every man."

As we are now in the midst of Elul, when our thoughts are focused on
amending our ways before the New Year, this advice is especially timely.
But how are we to implement our Sages' words? What can a person do to
achieve humility?

In truth, there are two ways. The first involves reflecting on how we
are not complete as lone individuals. Perfection is only possible as
part of the sum total of the Jewish people, who are described as a
"single upright body." In the human body, each and every limb performs a
unique function without which the body cannot survive. For example, by
providing it with mobility, the foot complements and completes the head.
So too is it with the "body" of the Jewish people. No matter how high a
level we may attain, we are always incomplete without our fellow Jews.
Reminding ourselves of this truth will cause us to feel humble and
indebted to others.

The second way involves turning inward, concentrating on our various
flaws and inadequacies. This approach will also lead to humility, but by
emphasizing the negative, it will also make us feel sad. According to
Chasidic philosophy, sadness is counterproductive. A Jew must always
strive to serve G-d with happiness and joy. Thus this second method must
be reserved for very rare occasions, such as when a person feels
completely incapable of conquering his Evil Inclination and must resort
to other means.

In general, however, the first approach is the easiest way to be "humble
of spirit before every man." When we realize that we are deficient on
our own, we will automatically feel humble with regard to others.

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                          THOUGHTS THAT COUNT
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You will be mad from the sight of your eyes which you will see (Deut.
28:34)

Coveting everything one sees is indeed a terrible curse, for it is the
root cause of all the other punishments that are mentioned in this Torah
portion, eventually leading to "you will be only oppressed and crushed
always."

                                                      (Ohr HaTorah)

                                *  *  *


Because you would not serve the L-rd your G-d with joy and with gladness
of heart... therefore, you will serve your enemies (Deut. 29:47)

We see from this that joy is such an important part of the Jew's service
of G-d that the harshest punishment of "you will serve your enemies" is
not meted out for a deficiency in the service itself, but for
worshipping G-d without joy and vitality. When the Jew is happy, G-d is
happy, as it were, and even the harshest decrees are annulled -
analogous to an earthly king granting amnesty to his prisoners when he
is in a cheerful mood.

                                                        (The Rebbe)

                                *  *  *


And all people of the earth shall see that you are called by the name of
the L-rd, and they will be afraid of you (Deut. 28:10)

It is through the Jewish people that the nations come to fear G-d.
Because "You are called by the name of the L-rd," your influence extends
over all the peoples who observe you.

                                                 (Butzina Din'hora)

                                *  *  *


And G-d shall make you plentiful for good, in the fruit of your body
(Deut. 28:11)

The Torah promises length of days and good years - even beyond what is
truly deserved - in the merit of children who are raised and educated
according to Torah.

                                                      (Torat Moshe)

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                            IT ONCE HAPPENED
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Rabbi Shneur Zalman, the founder of Chabad Chasidut, was surrounded by a
shining constellation of Torah scholars and Tzadikim. These men, many of
whom were considered great enough to be Rebbes in their own right, were
drawn to the Alter Rebbe to learn how to perfect their G-dly service and
to develop their character traits to the highest levels.

One such person was Reb Shmuel Munkis, [1758-1848] a beloved Chasid,
known for his humor and wit. Of course, he was no empty joker, but a
very deep personality, who could abide no falsehood, whose own ego was
completely nullified to perform the will of his Creator. Reb Shmuel was
one of the few chosen by the Rebbe to be his personal emissary. Reb
Shmuel's greatness was recognized by all. Even the gentiles considered
him a holy man. When it was noticed that those fields where Reb Shmuel
mediated yielded a bountiful harvest the gentile farmers tried to find
ways to get Reb Shmuel to come to pray in their fields.

During the month of Elul, a maggid (traveling preacher) came to Reb
Shmuel's town. The townspeople saw his letter of introduction which
referred to him as a great Tzadik, who also gives up his own comforts to
travel from town to town only to arouse and inspire Jews. Being
G-d-fearing people, they immediately invited him to speak and inspire
them to serve G-d better.

The maggid began his speech. Over and over again, he accused his
audience of committing terrible sins. His entire speech was filled with
accusations and descriptions of the terrible punishments awaiting them
because their evil behavior had aroused G-d's anger. Only if they would
wholeheartedly repent would they possibly have a chance to be spared.
The townspeople were utterly broken by the maggid's harsh words, and
they cried bitterly, fearing the awesome punishment.

After his speech, the maggid, satisfied with himself, retired to the
room that the community had arranged for him.

A short while later, Reb Shmuel entered the maggid's room. He carried
with him a long knife and a stone with which to sharpen it. Reb Shmuel
closed the door behind him and then bolted it. Without saying a word,
Reb Shmuel began to sharpen his knife.

A few tense moments passed. Finally the maggid broke the silence and
asked in astonishment, "Sir, could you please tell me what are you
doing?"

Without glancing up from the knife he was sharpening, Reb Shmuel
answered, "As the honorable, great maggid knows, we are very simple
people in this town. Perhaps, it is because of our unintentional sins
that we have never merited to have a great, righteous, G-d-fearing
scholar in our midst."

Not knowing what to make of this answer, the maggid replied, "Yes, that
is true. Nevertheless, what does that have to do with sharpening the
knife?"

Reb Shmuel answered simply, "We were taught by our parents that before
Rosh Hashana, one is supposed to pray at the graves of the righteous."

Still unsure of what Reb Shmuel's point was, the maggid asked, "What is
correct. But why are you sharpening that knife?"

"Oh, that is very simple," explained Reb Shmuel. "The nearest grave site
of a righteous person is very far from our town. For some of us it is
extremely troublesome and difficult to make such a long journey."

With these additional words, the maggid began to feel uneasy. He started
sweating and ventured, "But you still have not explained why you are
sharpening your knife in this room!"

Reb Shmuel answered, "Quite simply, I am sharpening my knife here
because the townspeople want a very righteous person buried in this
town."

Now the maggid had not even a shadow of a doubt as to what Reb Shmuel's
intentions seemed to be. The maggid stammered, "But I am not completely
righteous. I have also done some small sins, such as ..."

Reb Shmuel dismissed the maggid's revelation, saying, "Honored maggid,
you are still a very righteous and learned person. As for the sins that
you mentioned, I did not even know that they were transgressions."

The maggid trembled and stuttered, "But I did some transgressions that
were much more serious, such as ..."

Concerning this revelation, as well, Reb Shmuel shrugged, arguing, "But
to us you are still a Tzadik; for us, you are quite good enough."

This strange dialogue continued for some time with the maggid,
mentioning more and more severe transgressions and Reb Shmuel telling
him, "But you are still acceptable to us, since you are far better than
we are."

Finally, the maggid admitted to some extremely serious transgressions
and that he was not really the great Tzadik that his letter of
introduction and credentials claimed him to be. In essence, he was
saying, "I am an impostor."

Now, Reb Shmuel no longer played the simpleton. After putting away the
knife, he began chastising the maggid for causing the Jews of the town
so much pain and sorrow. After making sure the maggid fully understood
how one is to talk to and treat another Jew, Reb Shmuel unbolted the
door and let the maggid go on his way, much the wiser and more sensitive
than before.

     From Early Chasidic Personalities: Reb Shmuel Munkis, by Rabbi
                                                       S. D. Avtzon

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                            MOSHIACH MATTERS
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"It will be, when you come into the land...you will take of all the
fruit of the earth...and you will go to the priest" (Deut. 26:1-3)
Fourteen years elapsed after the Jewish people entered the land of
Israel until they were able to bring their first fruits to Jerusalem.
Seven years were spent conquering the land; seven more years were spent
dividing the land among the 12 tribes. Our generation, which will very
soon enter the promised land with the coming of Moshiach, will not need
to wait before bringing our first fruits to the Holy Temple. Not only
will there be no need to conquer and distribute the land, but the fruits
themselves will grow with such rapidity that their harvesting will take
place simultaneously with their planting.

                     (The Rebbe, Shabbat Parshat Ve'etchanan, 5751)

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               END OF TEXT - L'CHAIM 1387 - Ki Savo 5775
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