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                         L'CHAIM - ISSUE # 1462
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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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        March 3, 2017           Terumah             5 Adar, 5777
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                           Feeding the Birds

Did you ever notice what happens after you put bread outside for the
birds? Within minutes there are a dozen or more birds of various shapes
and kinds happily pecking at the pieces.

Where did the birds come from? How did they find out about the food?
Just a few seconds ago all you saw was one little sparrow eyeing you
warily! As more birds alight on your front garden to enjoy the edibles,
you hear the chirping of birds on nearby trees. If you were King
Solomon, who knew the language of all of the animals, you would
understand what they are saying. But you are not King Solomon, and you
can only guess that they are telling their friends about their find.
They are sharing the good news of finding food.

The Talmud tells us that if the Torah had not been given, we could have
learned important rules of behavior from animals. For instance, we can
learn modesty from a cat, honesty from an ant, chastity from a dove, and
good manners from a rooster. (Eiruvin 100b)

What can we learn from the common sparrow or pigeon? We can learn to
share good things and good news.

If you're in a good mood, share a smile or an energetic hello. (As the
Mishna teaches us, "Greet everyone with a pleasant face" and "Be the
first to say 'hello.'")

When you find out about a great kosher restaurant (or simply that there
is a kosher restaurant) in your area, pass the information around.

If you hear about a lecture, class or program at your local
Chabad-Lubavitch Center, tell a friend and go together.

After you've finished reading an amazing Jewish book, lend it to someone
else who will enjoy it.

Share a Shabbat dinner, a Passover Seder, some cheesecake on Shavuot.

Give "mishloach manot" - gifts of food presented to friends and
acquaintances - on Purim (Saturday night, March 11 - Sunday evening,
March 12 this year).

Though "misery loves company" and "a trouble shared is halved," call
people to whom you normally complain and tell them about good news as
well - when a problem has been solved or things are going well.

On the theme of sharing good news, the Rebbe suggested that we tell
family and friends that the era of world peace and personal peace,
prosperity, health and wisdom - the Redemption - is imminent. (The Rebbe
went so far as to say that "This announcement must be made even by those
who argue that they have not completely absorbed its full meaning!")

To help hasten the Redemption, spread a little goodness and kindness, as
the Rebbe said, "Moshiach is ready to come, now. Our part is to add in
acts of goodness and kindness."

And don't be worried that there's not enough to go around. The birds
never do!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Teruma, we read how G-d tells Moses to ask
the Jewish people to willingly bring as offerings 13 different
materials. These materials will be transformed into the Mishkan, the
traveling Sanctuary in the desert, that the Jewish people are commanded
to make with the words, "They shall make Me a sanctuary and I will dwell
in their midst."

While most of the vessels in the Mishkan were constructed from a
combination of materials, two vessels - the Kaporet (the golden covering
of the ark) and the Menora - were made from solid gold. Welding was
forbidden, they were only to be hammered from solid chunks of gold.

What significance do these two hold? Why did they have to be made of one
solid piece?

The Kaporet covered the ark. It was a rectangular plate that had two
cherubim protruding from the top, one with the face of a girl and the
other with the face of a boy. The Kaporet symbolized the relationship
between G-d and the Jewish people. It was one solid piece because,
though at times our relationship seems flimsy, we are in essence one and
therefore symbolized by a single piece.

The Menora symbolized the relationship of the Jewish people to one
another. The Menora had seven branches, suggesting unique qualities or
differences. Yet like the Kaporet, it was from one solid piece, because
at the core we are one. This core is the soul which, as is explained in
Jewish mystical teachings, is truly a part of G-d. The more we are in
tune with our soul, the more love we feel towards other Jewish people,
because we all share a single essential core. Loving him is loving
yourself.

The Kaporet and the Menora were both made of a single piece of pure gold
to show how important these two ideas are. We need to implement both of
these principles in our lives to accomplish our mission - to change the
world into a Mishkan, a place where G-dīs presence can dwell openly.

First the Kaporet, being one with G-d, we can accomplish extraordinary
things and we "can" change the world.

Second the Menora, recognizing that each of us has a unique mission,
however we are all in this together. Being there for each other is
necessary to accomplish our common goal. Loving each other is the
catalyst for change.

           Adapted by Rabbi Yitzi Hurwitz from the teachings of the
            Rebbe, yitzihurwitz.blogspot.com. Rabbi Hurwitz, who is
       battling ALS, and his wife Dina, are emissaries of the Rebbe
                                                   in Temecula, Ca.

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                             SLICE OF LIFE
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                           The Cholent Affair
                           by Richard Morris

I started my return to my Judaism when I was 43. Late, yes. Too late,
no. I was a stand-up comedian with national TV talk show credits, steady
major night club bookings and personal appearances at large arenas -
opening the shows for some of the nation's top star music attractions of
the day. But along with the excitement of being on a show business
fast-track, I was fortunate enough to realize another fast-track I'd
been on: losing my connection to my Judaism - and fast.

I grew up in a very Jewish, kosher home but my parents, my brother and I
were never observant. And when I had the opportunity, by chance, to
become aware of Jewish observance, it was a major culture shock. New
practices, new rituals, new experiences....

But my most bizarre shul (synagogue) experience culminated one
scorchingly hot July Shabbat day at a local synagogue at my first ever
Shabbat lunch. Outside it was 105 degrees, inside it was about 112
degrees. My temperature, I'm glad to say, was a refreshing 98.6 degrees.
I wasn't sweating yet, but I could sense that most of my internal organs
and certainly my outer skin were beginning to conspire with each other
to begin this process.

After services, we started the meal. We sanctified the wine (kiddush),
by saying the proper blessing, we ritually washed our hands before the
meal, sat down at the tables, sanctified the bread with the blessing,
and started eating. And apparently it was this - eating process - that
prompted the increased sweating. I began wondering if along with the
blessings over the wine and the bread - could there be a proper blessing
for sweat?

The room temperature soared with every slightest movement! Cold wine,
cold salads, cold fish all teetered on the brink of spoiling even before
each item would reach the table. And I actually thought I saw plastic
forks melting! I started fanning my fork in a frantic cooling motion
hoping the fork would keep its shape and continue to be indeed, a fork,
and not just some warm glob of plastic. I know it might seem that I'm
being rather subtle here, but I hope I've made my point: It was hot in
that room!

And then came the songs in Hebrew. And not being able to speak Hebrew,
these songs, I imagined, must have contained words describing how hot it
was in that room! With every Hebrew lyric, I didn't need anyone to tell
me what the song was about. I translated each lyric for myself: Oy, it's
hot! Boy, it's hot! Ayayayaya, get me, please, a damp cloth! Then, as we
clapped our hands in time to the music - I would purposely miss hitting
my hands together - so I could get the full effect of the breeze!

I couldn't believe it. No air conditioner, no fan. People were
delirious! And then one person got up and gave over a few words of
Torah, very nice, but touching on the theme of how much time the
Israelites had spent - in the desert! I was thinking, aren't there any
passages in the Torah describing how the Israelites took a day off and
went skiing?

But before I had a chance to bring up this point - and humiliate myself
completely - someone from the kitchen came in and plopped-down, right in
the center of the table, a giant silver bowl bellowing huge amounts of
steam. Not unusual since everything in that room seemed to be bellowing
huge amounts of steam! But this steam was different. This was definitely
steam like opening the door of a sauna-bath in the middle of an ice
rink. Big steam! Everyone gasped, "Wo," in unison. And I guessed wo was
maybe the Chinese word - for steam! But in this context, I guessed wo
might have also been the Hebrew word for steam. I had never seen
anything like it. I glanced inside the bowl. It looked like a Bessemer
Converter filled with beans, potatoes, onions, meat and, even though I
didn't see any, I thought it must have contained the necessary main
ingredient in a Bessemer Converter - iron-ore! I mean, it looked like
everything that was a thing was in that steaming bowl. I looked forward
to a good amount of - finished steel - coming forth from this concoction
momentarily.

I looked at this smoldering bean-potato-meat mass, and the only thing I
could assume was that everything on Shabbat was for a purpose. But what
was the purpose of delivering a steaming cauldron of supposedly edible
things to a lunch-table, on a blisteringly hot July summer's day? It
looked like something they would serve in the middle of winter in
nineteenth century Romania.

And that's exactly what it was. It was something called cholent: a
mixture, a combination of everything I had mentioned above - except the
iron-ore. The idea was that there should be enough cholent for everybody
at the tables and for anybody who might drop by. It was a meal that
started cooking on the stove before Shabbat started, without being
stirred, and ladled out about 20 or so hours later at lunch.

Cholent! It was nourishing, it was good, and in far-off places, in the
middle of winter - especially in frigid places to Jews - like Romania or
Hungary or Poland, or Russia - where my grandparents and
great-grandparents ate their cholent - it was life.  Cholent went a long
way. And even today, it goes a long way.

And I found out about cholent the hot way, in July, that all through the
year there should be something hot to eat on Shabbat day when initiating
cooking is not to be done. And I saw, and I learned that afternoon, that
even on a swelteringly hot day in July, in a swelteringly hot room, I
could be with fellow Jews, sing songs and eat bubblingly-hot cholent,
and get a warm feeling inside - which I will always remember as being,
if I may, quite cool.

    Richard Morris is the author of the book Funny You Should Think
    About a Return to Judaism. He currently performs his entertaining
    outreach program Comedy and Coming Home at Chabad Centers, and can
    be reached at: info@richardmorrisworks.com

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                               WHAT'S NEW
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                            CTeen Shabbaton

Nearly 2,000 teens, with their chabad rabbis and rebbetzins, converged
on Crown Heights, Brooklyn, for the ninth annual international CTeen
Shabbaton. The Shabbaton participants hail from all over the world
including over 40 new CTeen chapters such as Munich, Rio de Janeiro and
Moscow. A highlight of the Shabbaton each year has been a massive
Saturday night Havdala and live concert in Times Square, New York city.

                          New Mikva in Nigeria


The very first mikva in all of Western Africa has recently been
completed.The state-of-the-art mikva was dedicated last week with donors
and women from surrounding areas, some traveling from Lagos and Ghana to
participate in the gala event. Several attempts had been made in the
past to build a Mikvah in the city, but due to the prohibitive costs of
land and building permits, the project was delayed until last year, when
construction began on the project.

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                            THE REBBE WRITES
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                        7th of Adar, 5731 [1971]

I am in receipt of your letter of Rosh Chodesh Adar, containing the good
news that things are progressing satisfactorily. I trust you received my
acknowledgment of your previous correspondence. May G-d grant the
fulfillment of your heart's desires for good, especially that you should
go from strength to strength, as you write.

In reply to the two points which you raise in your letter:

Regarding Chasidus [Chasidic teachings], it is not correct to say that
it is a "supplementary aid" to the proper fulfillment of the Mitzvoth
[commandments], for it is that element which permeates the fulfillment
of all the Mitzvoth. For example, it is possible to fulfill a Mitzvo
without any Kavono [intention] whatever; it is possible to fulfill a
Mitzvo with the general Kavono of fulfilling G-d's command; and it is
possible to fulfill a Mitzvo with inspiration, enthusiasm and joy, as a
deep-felt experience pervading one's entire being, although the Mitzvo
is only a part of one's being.

By way of illustration: When taking chalo [a portion of dough separated
and set aside from the rest], one can be permeated with a great joy and
feeling of dedicating the first part of the dough, even before partaking
from it, to Kedusho [holiness] although in our time it cannot be given
to a Kohen [of the family of Aaron], and must therefore be burned.

At the same time, as explained in Chasidus (in Shaar Hayichud
V'Haemunah), on the subject of the continuous renewal of Creation, one
can realize that G-dliness is the actual reality of all things, except
that it was G-d's Will that the spiritual should be hidden in a material
frame. But the Jew, by the capacity of his intellect, Kavono, and
knowledge, can reveal the spiritual through the predominance of form
over matter, the spiritual over the material, the soul over the body,
until he can see with the eyes of his intellect how the material is
being constantly brought into existence as in the Six Days of Creation.
Permeated with this knowledge, he realizes that the first of everything
should be dedicated to G-d, and only then can he partake of all the
things which G-d has given him.

In the light of the above, one can appreciate that Chasidus is not
something supplementary, but the very soul of the Mitzvo, or, as you
also mention it, creates a new dimension in the fulfillment of every
Mitzvo.

In the above there is also a reply to those who claim that Chasidus
looks askance on, or rejects, other Jews chas v'shalom [G-d forbid].
This is not so, for basically the Jew who fulfills a Mitzvo even without
any Kavono, and even without knowing the original source of the
commandment in the Torah, is nevertheless fulfilling the Mitzvo, and has
to make a Brocho [blessing] and so forth. Similarly, the woman who does
not know the Posuk [verse] in the Torah which speaks of Chalo, and knows
nothing of the deeper significance of the Mitzvo, etc., is also
fulfilling the Mitzvo. On the other hand, it is indeed a very great pity
if one does not try to learn and understand the deeper aspects of the
Mitzvoth. For very often even a minor detail in a Mitzvo has profound
significance and implication, and even in a small piece of dough taken
as Chalo, there can be hidden a profound world outlook.

With regard to your other question, whether when talking to a person who
knows nothing about Torah and Mitzvoth, one should bring in Chasidus
too, or only discuss the immediate matters - it is self-understood that
if the person is capable of grasping the matter in the Chasidic way,
there is the Mitzvo of "V'Ohavto L'Reacho Komocho," ("Love your fellow
as yourself") to share a good thing with another person to the fullest
extent.

On the other hand, if that person is not yet capable of grasping the
inner aspects of the Mitzvoth as explained in Chasidus, one can only
talk to that person in basic terms and according to that person's level
of understanding.

This is what is meant by the verse, "instruct the lad according to his
way," as explained at length by the Moreh Nevuchim [the "Guide for the
Perplexed"], the true "guide" of all generations, namely the Rambam
[Maimonides], in his Introduction to his Commentary on Mishnayos [the
Mishna]. For, just as it is necessary to teach a child gradually, in
accordance with his grasp and capacity, so it is necessary to teach
adults who are "children" insofar as knowledge and understanding is
concerned.

P.S. I trust that you have seen my talk to Jewish women on the subject
of Chalo. No doubt it is available in the library of the Seminary.

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                              ALL TOGETHER
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Why is it customary to give charity before praying on weekdays?


To dispel whatever may hamper the acceptability of one's prayers,
charity should be given before praying. Before praying Rabbi Eliezer
would give a pauper a coin, in the spirit of the verse, "With tzedek -
righteousness   (like tzedaka - charity) shall I behold Your
countenance." Also, by giving a poor person charity before prayer and
thereby giving him life, one's prayers come alive.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This coming Tuesday, 9 Adar, is the anniversary of the Previous Rebbe's
arrival in the United States.

In honor of this occasion, I would like to share with you an explanation
of the Previous Rebbe on a point from this week's Torah portion.

In this week's portion, we read the verse, "Make Me a sanctuary and I
will dwell within them." Why does G-d say He will dwell in "them" and
not in "it"? Within them, as explained by Chasidic literature, means
within every Jew. For, within the soul of every Jew is a place devoted
and dedicated to G-dliness.

The Previous Rebbe explained: The site of the sanctuary remains sacred,
even in times of exile and desolation. The Midrash says that the Divine
Presence never departs from the Western Wall. The destruction of the
Temple is limited to its building alone. This is true, too, of the
personal sanctuary within every Jew. For, the foundation of every Jew is
whole. Every form of spiritual desolation found in the Jewish people is
only in those aspects of a person analogous to the part of the building
above the foundation. The foundation of the individual sanctuary,
however, remains in its holy state.

Expanding on this idea, the Rebbe spoke on numerous occasions about the
need to turn our homes into mini-sanctuaries. This is accomplished by
turning our homes into sanctuaries for Torah study, charity, and prayer.
In addition, we would do well to fill the house with true Jewish
furnishings - Jewish books and a charity box attached to a wall so that
it becomes part of the actual structure.

Each family member, including children of all ages, can also participate
by making their own rooms into mini-sanctuaries. Torah study, prayer,
and charity can all be practiced in the mini-sanctuary, as well as other
mitzvot.

Within every Jew, within each Jewish home, is that spark of G-dliness
that remains totally indestructible. It is the sanctuary that G-d
commanded us to make in this week's Torah portion. May we all merit to
beautify and enhance our own personal sanctuary.

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                          THOUGHTS THAT COUNT
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And they shall take for Me an offering (Ex. 25:2)

The word "offering" has two meanings: something set aside for a special
purpose and that which is picked up and raised. An offering made to G-d
achieves both of these objectives. Setting aside one's money to do a
mitzva elevates the actual physical object that is bought with that
money, transforming the material into holiness, as it says in Tanya:
"G-d gives man corporeality in order to transform it into spirituality."

                                                   (Likutei Sichot)

                                *  *  *


Of a talent of pure gold shall it be made (Ex. 25:39)

Man's purpose in life is to illuminate his surroundings with the light
of Torah and mitzvot. This responsibility holds true no matter what the
individual's circumstances or mood may be. The numerical equivalent of
the Hebrew word for talent, "kikar," is 140--the same as the numerical
equivalent of "mar" (bitter), and "ram" (lofty). No matter what our
situation, our task remains the same.

                                       (Previous Lubavitcher Rebbe)

                                *  *  *


Two and one-half cubits its length, and a cubit and a half its breadth,
and a cubit and a half its height (Ex. 25:10)

The ark was measured in fractions, not whole numbers, teaching us that
to achieve spiritual growth, one must first "break down" and shatter
one's negative characteristics and bad habits.

                                     (Sefer Hamamarim U'Kuntreisim)

                                *  *  *


And you shall make for Me a Sancutary so that I may dwell in them. (Ex.
25:8)

"In it" is not stated but rather "in them" - in every Jew. Every person
must make himself into a sanctuary for G-d.

                                                 (HaShlah Hakodesh)

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                            IT ONCE HAPPENED
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The seventh of Adar is the birthday and anniversary of passing of Moses

When the grateful Pharaoh invited the Hebrew relatives of Joseph to take
up residence in the Land of Goshen, there was no way he could have known
how prosperous they would become.

To the native Egyptians it seemed that there was no place void of their
influence. Once the old king died, and Joseph, too, was forgotten, the
question remained, how to rid Egyptian society from this Hebrew hoard.

The new Pharaoh developed a plan; enslave the Hebrews through heavy
taxation and forced labor; that would surely stop their growth. But,
though the Hebrews were forced to built cities, storage centers and
other huge public projects, they continued to multiply at a frightening
rate. If an enemy were to attack, these Hebrews would prove a formidable
fifth column. When Pharaoh's astrologers predicted that a Hebrew man
would eventually steal his throne, a new plan was set in place: cast the
newborn boys into the Nile; allow only the girls to live and assimilate
into Egyptian society.

The Hebrews were panic-stricken by the new edict. They tried every way
to hide their children, but Pharaoh's soldiers had endless tricks to
discover them. The soldiers would enter in pairs, carrying an Egyptian
infant. One of the men would pinch the child and his wailing would bring
a similar response from the Hebrew baby, who would be ripped from the
arms of his weeping parents.

It was at this time that Yocheved, the wife of Amram (a grandson of
Levi), gave birth to a baby boy. When their child was born they did
everything possible to conceal him from the authorities, but after three
months, Yocheved despaired of keeping the secret. She constructed a
water-proof basket and tearfully set out for the river. She set her son
amid the tall rushes that grew on the banks of the Nile and with a heavy
heart, returned home alone. Yocheved had assigned her six year old
daughter Miriam the duty of keeping watch over the tiny baby.

The hot Egyptian sun burned higher and higher in the sky. Suddenly,
Miriam saw an entourage of maidens accompanying a woman to the river. As
the aristocratic woman stepped into the water, the silence was broken by
the wail of an infant. Batya, the daughter of Pharaoh had come to the
Nile to bathe. She reached out her hand far into the river to retrieve
the floating basket. As she removed the lid her eyes were assaulted by a
blinding light. It seemed that the face of the tiny baby was shining.
What could this be, she wondered, but she didn't think for too long.
This was obviously a Hebrew child, and though she was aware of her
father's action against the encroaching Jews, she had fallen in love
with this beautiful child and in an instant, she decided to adopt him as
her own. She called him Moshe because she drew him out of the water.

How ironic that the Hebrew destined to redeem his people from the Iron
Cauldron of Egyptian slavery would be raised as royalty in Pharaoh's
court, the king's adopted grandchild! Sitting with little Moses on his
lap, Pharaoh felt no foreboding. His star-gazers had foretold that the
usurper of the throne would die through water. Surely, his scheme of
drowning the male infants succeeded.

Only on that one day when Moses had unexpectedly reached up and grabbed
his crown did Pharaoh experience a moment of fear. The courtesans in
attendance gasped, and the majority of his advisors said, "Death to the
child!" But the lone, measured voice of Yitro prevailed. "All children
are attracted to shiny objects," he declared. They set two bowls before
the child: a bowl of burning coals and a bowl of glittering gold.
Everyone looked to see which the child would choose. Moses, who would
one day speak face to face with G-d, who would proclaim the Divine
wisdom to the world, possessed an extraordinary intellect. He
instinctively reached for the gold, but an angel intervened, and he
picked up a burning coal and thrust it into his mouth. His shrieks of
pain filled the hall! It was apparent for all to see that Moses was just
a normal child and there was nothing to fear. Moses' speech was affected
by his burned lips and tongue; but his words would convey a message that
would shape the world.

When Moses became old enough to understand the plight of his fellow
Hebrews, he displayed the traits which marked him as the prototype
leader of his people. Leaving the palace, Moses would discard his royal
robes and toil together with his brethren. When he dared to kill an
Egyptian overseer who was persecuting a Jewish slave, he brought the
wrath of his adopted grandfather upon his head and was forced to flee.

Moses' return to Egypt marked the beginning of the saga which eventually
led to the Exodus. When Moses was eighty and his brother Aaron was
eight-three they entered the palace to demand in the name of G-d, "Let
My people go, that they may feast to Me in the desert." Pharaoh was
unaccustomed to acceding to commands. After all, he was looked upon as a
god who answered to no one but himself. Only with the giving of Torah on
Sinai did the world discover the Master of the Universe also ruled the
earth below. Ten bitter lessons would soon reveal this truth to Pharaoh
and to all of Egypt.

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                            MOSHIACH MATTERS
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The prophet Isaiah described six qualities with which the Messiah will
be blessed: "G-d's spirit will rest upon him, (1) the spirit of wisdom
and (2) understanding, (3) the spirit of counsel and (4) might, (5) the
spirit of knowledge and (6) fear of G-d" (Isaiah 11:2). In all these
qualities, the Messiah will excel all other human beings.

         (The Real Messiah, Rabbi Aryeh Kaplan, Moznaim Publishers)

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               END OF TEXT - L'CHAIM 1462 - Terumah 5777
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