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                         L'CHAIM - ISSUE # 1469
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                           Copyright (c) 2017
                 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 28, 2017       Sazria-Metzora        2 Iyyar, 5777
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                               Your Heart

How's your blood pressure? Now is surely the time to ask this question
as we enter National Blood Pressure Month in the United States. Whether
your blood pressure is high, low, or thank G-d, normal, it couldn't hurt
to say a few words about the heart.

Throughout the next few months, on Shabbat afternoons, it's customary to
study the tractate of the Mishna known as "Ethics of the Fathers."
Ethics contains moral guidance from many of our greatest Sages, like the
famous question of Hillel, "If not now, when?" And when if not now (yes
now, especially as May is also National Get Caught Reading Month) is a
more appropriate time to read Ethics on Shabbat afternoons?

So, what can one learn from Mishnayot about the heart, the cause of
blood pressure?

In the second chapter of Ethics, studied this Shabbat, we read of an
interaction between the great teacher and mystic Rabbi Yochanan ben
Zakkai and five of his most outstanding disciples.

Rabbi Yochanan instructed his students, "Go and see what is the good way
to which a person should cleave." Rabbi Eliezer said: A good eye; Rabbi
Joshua said: A good friend; Rabbi Yosay said: A good neighbor; Rabbi
Shimon said: One who considers the consequences of his actions; Rabbi
Elazar said: A good heart.

Rabbi Yochanan ben Zakkai said to them: "I prefer the words of Elazar
ben Arach to all of yours, for in his words yours are included."

Rabbi Yochanan further instructed his disciples: Go and see which is the
evil path from which a person should keep far way. Rabbi Eliezer said:
An evil eye; Rabbi Joshua said: A wicked friend; Rabbi Yosay said: A
wicked neighbor; Rabbi Shimon said; He who borrows and does not repay...
Rabbi Elazar said: A bad heart.

Rabbi Yochanan responded: "I prefer the words of Elazar ben Arach to all
of yours, for in his words your are included."

Obviously, neither Rabbi Yochanan nor Rabbi Elazar were discussing the
physical health of one's heart. They were discussing its spiritual
health.

The heart is the core and essence of a person, and it is the source of
all of a person's powers, both physical and spiritual. Rabbi Elazar is
teaching us that if the source - the heart - is good, everything else
will also be good, and will not be flawed in any way.

How did Rabbi Elazar come to these amazing conclusions? The Torah
concludes with the Hebrew letter "lamed" and begins with the Hebrew
letter "bet." When put together they spell the word "lev," heart. From
the Torah, we learn how to have a truly good heart. And it is, perhaps,
for this reason that Rabbi Elazar's advice to future generations as
recorded in Ethics: Rabbi Elazar said: "Be diligent in the study of
Torah."

So, whether in celebration of Blood Pressure Month, National Get Caught
Reading Month, or simply for its own sake, do something good for your
heart: Study Torah.

"Mishna" in Hebrew has the same letters as "neshama," or soul. The words
of our Sages as recorded in the Mishna are intrinsically connected to
our souls. This is the origin of the custom to study Mishna for a loved
one who has passed on, for it brings an elevation to the deceased
person's soul when Mishna is studied in the merit of his or her neshama.
Studying Mishna is so powerful that Jewish teachings explain, "All the
exiles will be gathered in only by virtue of the study of Mishna."

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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 Metzora we
read of a home afflicted with tzara'at, a spiritual plague that caused
green or red patches to form on the walls of a home.

What was the cause of this tzara'at? Rashi explains that Canaanites hid
gold in the walls of their homes. The tzara'at would appear in these
homes. To purify the home from tzara'at, the wall had to be demolished,
thus revealing the gold within.

The Zohar explains that only a small number of Canaanites hid gold in
their walls. While most Canaanites were resigned to G-d's plan to give
the land of Canaan to the Jewish people, there were those who were not.
These consisted of Canaanites who were deeply steeped in idolatry, and
morally depraved even by Canaanite standards. These Canaanites hid their
gold with the plan to one day come back and expel the Jewish people from
the land.

The impurities of idolatry of most of the Canaanite homes were
superficial and were removed when a Jew would observe mitzvot
(commandments) in the home. The walls of the homes of the deeply
depraved, however, were penetrated with impurities and it took the
presence of a very holy person to extract the impurities. Through Divine
providence, only the holiest people moved into these homes. Then,
impurities would come out in the form of tzara'at, the house would be
demolished, and the gold would be found.

What lesson are we to take from the holy person in a house afflicted
with tzara'at?

We all find ourselves in situations which at first glance seem like a
punishment, similar to  a holy person who finds tzara'at on the walls of
his home. The person could rightfully think, "What have I done to
deserve this?" But with time and trust in G-d that He knows best, you
will find, that it is all to reward you with a treasure.

The same is true when you find yourself hit with a devastating blow; you
must realize that G-d specifically put you into this situation. Just as
when G-d put a holy person into a depraved house, only YOU have the
ability to extract the good from the predicament and reveal the treasure
within.

Before I was born, my parents were blessed with a special needs child,
my brother Shalom. My parents included him in everything we did. I grew
up loving him as they did and did things with him all the time. I would
get teased a lot and it hurt. But I think it is my relationship with
Shalom that made me into the person I am today. Now I think, what a
treasure, what a gift, to grow up this way.

Of course, this is only when dealing with difficult predicaments, but
sometimes G-d hands a blow that is so devastating, for example, the loss
of a loved one. What treasure could be found in this situation? Even if
there is positive, it doesn't take away the pain. In this case all we
can do is accept G-d's will and with His help the pain will lessen with
time.

With all this said, it is time for Moshiach to come and put this
discussion to rest.

           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 Empty Seat
                     by Rabbi Yosef Yitzchak Wolff

It was during the intermediate days of Passover this year, when I get a
call that the President of Ukraine is coming to town to install a new
local government. As the rabbi of Kherson, I am invited to attend. I'm
not eager to go. My mother and lots of my siblings and their spouses and
children have come from far to share the holiday with us, and I really
want to enjoy every minute with them.

But duty calls, and I go. I am seated among the invited guests - the
city's top brass - to welcome the president. I am impatient, sorry to be
missing precious time with my family. At some point, a gentleman comes
over and asks if he could sit down in the empty seat next to mine. It is
the only available seat left in the whole place. I introduce myself. "I
know who you are," he says. "You're the chief rabbi here."

His name is Alexei. We get to talking. I soon learn that he is the
administrator of the city's prison system. I ask him if there are any
Jews in the local prisons. He tells me about a Jew in a certain prison.
He is the prison ringleader, he says.

I tell Alexei that the next day is the 7th day of Passover, and that I
would like to get some matzah to the Jewish prisoner. No problem, he
tells me. He'll do whatever is necessary to clear me through security at
the prison. I wait until I have the chance to shake hands with the
President and quickly leave. The area is closed to traffic because of
security, so I sprint back home. I grab a package of matzah, some Jewish
literature in Russian, and get into my car. The prison is about half an
hour's drive.

When I get there, I am greeted by prison personnel waiting to escort me
through security.

The prisoner is also waiting for me. "They told me that the rabbi is
coming to see me," he says to me. We speak for a while, and I give him
the matzahs and the literature.

Outside, I am surprised to see Alexei waiting for me. He wants to know
what else he can do for me. Are there other Jewish prisoners, I ask. He
already did his research. There are 11 altogether. Let me know how I can
help, he says.

Since then, thanks to Alexei's help, I lead a regular Torah class for
the Jewish prisoners.

I missed a few hours with my family that Passover day, but look at what
I gained...

                                *  *  *

                  Tefillin in the Eldridge Street Shul
                        by Rabbi Yossie Denburg


This past summer, my wife and I and our 12-year-old daughter spent a few
days in New York for her bat mitzvah. We love Jewish history so we
visited the historic Eldridge Street Synagogue on Manhattan's Lower East
Side.

As it turns out, we were the only people in the group. The tour guide
was Mr. Yood, an older gentleman in his 80s. He was really passionate
about the shul and very excited to show it to us. He recognized that
with us he had an audience familiar with shuls. At the very outset I
suggested he do tefillin with me. He said "I can't because the shul is a
federal landmark, paid for by federal funds, so you aren't allowed to
daven in such a place...."

"We're putting on tefillin before this tour is over," I said.

It was obvious that he really cared about the place. I asked him why,
and he said "Rabbi Yudilevitch was the first rabbi of this shul, and he
was my grandfather. I'm named after him."

"What about your religious association?" I asked. He told me that his
parents had belonged to a little shul in Florida. I had not mentioned
that we live in Florida. I don't know why, but then I asked him if the
shul his parents went to was in Coral Springs.

Now, Coral Springs is a tiny place with, at most, a population of
150,000, so the chances of that were slim. I still don't know why I
thought to ask him.

"Wow, yes!" he said. I asked him if it was called Congregation Bnai
Israel and he said yes.

I told him that in the early 80s it was a flourishing congregation and
I'd go there occasionally. Then, as the shul's population began to
dwindle, we would send people to help them make a minyan. When it
finally closed down and the remaining Jews really didn't want to see all
their plaques and other memorabilia get thrown out, we offered to take
them and place them in our shul so they wouldn't end up in the garbage.

"So," I said to Mr. Yood, whose parents had davened in the shul next
door, and whose plaques are hanging in our shul, "are you going to put
tefillin on with me now?"

And he did.

 Reprinted from Lubavitch International. Read more at lubavitch.com

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                               WHAT'S NEW
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                         I Go To Eretz Yisroel

Join a young brother and sister as they take their very first airplane
trip, all the way to Eretz Yisroel - the Land of Israel! Reading this
book, written in excellent rhyme, is a great way to prepare young
children for what to expect when traveling by air... from the busy,
crowded airport, to waiting in long lines, to checking in their
suitcases.  Once on the plane, they say the special traveller's
prayer,follow instructions, and enjoy the flight. The whole family goes
together to special holy places in the Jewish land.   They may be
little, but even small children know it's important to pray at these
holy places.  And of course, they take a break to eat falafel, their
most favorite treat! Every aspect of this exciting experience is
presented in a perfectly age-appropriate manner.  Like all the books in
this valuable series, I Go to Eretz Yisroel highlights mitzva
opportunities, safety and polite behavior in every situation. Written
and illustrated by Rikki Benenfeld, Laminated pages. A glossary at the
end of the book defines words that may be unfamiliar to the reader.
HaChai Publishing.

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                            THE REBBE WRITES
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                        7th of Iyar, 5727 [1967]

Greeting and Blessing:

I duly received your letter, in which you write about various things
which you do not under-stand, such as the suffering of your father, etc.

Judging by your letter, it is surely unnecessary to emphasize to you at
length the obvious idea, namely that it is certainly not surprising that
a human being does not understand the ways of G-d, for a created and
finite being surely cannot understand the Infinite. The opposite would
rather be surprising, and it is only due to G-d's infinite kindness that
He has revealed to man certain aspects of His Divine Providence. There
is a simple illustration: It would surely not be surprising that a
five-year-old child could not understand the conduct of a great
scientist, even though the scientist was at one time a five-year-old
boy, and the present five-year-old boy may grow up and become even a
greater scientist. In other words, the five-year-old boy is potentially
in possession of all the qualities of the mature scientist, yet it would
not be surprising that the five-year-old boy cannot understand the great
scientist. But a created human being has nothing in common with the
Creator insofar as intelligence and capacities are concerned. It is only
that because of G-d's kindness that certain aspects of G-d's Providence
have been revealed to man, including also the question of suffering,
where we can use a similar analogy.

When a young child is told to sit down and learn the ABC, and do
homework, etc., this deprives him of going out into the fresh air,
sometimes interferes with having his meal on time, and might also
curtail his sleeping hours, etc. The child, while complying with these
instructions, is not doing so because he realizes their wisdom, but
because he has no choice in the matter, since he is compelled by his
father or mother or teacher to do this. This is not a case where his
freedom is curbed so that he would not go about breaking windows, and
the like. Insofar as the child is concerned, it is for him true
suffering to be deprived of fresh air, or rest, etc., which by common
consent are considered good things. Nevertheless, of what consideration
is the child's temporary suffering, even though it extends for days or
months, by comparison with the good which he will enjoy thereby for the
rest of his life.

A further point to remember is this: When a person who has been ill
succumbs to his illness, it is clear to every normal person that the
illness could affect only the physical body. Obviously if there is
something wrong, say, with the blood of the patient, it cannot affect
the patient's spiritual life and his everlasting soul. In other words,
when a patient succumbs to an illness, this only happens because the
union between the soul and the body has come to an end, but the soul is
an everlasting one, and this is one of the basic foundations of our
Jewish faith, as many other faiths.

In the Torah it is frequently explained and emphasized that life on this
earth is only a preparation for the future and everlasting life in the
world to come. This is also taught in the well known Mishnah of Pirkei
Avos, which we read and study these Shabbosim [Sabbaths]. The Mishnah
states, "This world is like a vestibule to the future world; prepare
yourself in the vestibule so that you can enter the banquet hall" (Perek
4, 21).

Now, when during the time when one is in the vestibule there has been a
period of suffering, whereby there will be an infinite gain in the
"banquet hall," it will surely be worthwhile. It is impossible to
describe the joys of the life of the soul in the world to come, for even
in this world while the soul is connected with the body, its life is on
an infinitely higher plane; how much more so when the soul is no longer
distracted by the body. Compare the joy and excitement of a child when
he receives a tasty candy, with the joy of a very wise and learned
scientist who succeeds in resolving an important scientific problem.
Here again, as mentioned before, there is some connection between the
child and the scientist, and everything is relative. But insofar as the
life on this earth and the life of the soul in the future world is
concerned, the differences are not of degree but of kind, and there is
no common denominator between the two.

At the same time it should be remembered that the suffering in the
"vestibule," which is no more than a corridor to the "banquet hall," is
after all a temporary one, and the gain is eternal.

Of course, you may ask why things are so conditioned that one must give
up something in order to gain more. This would be the same as a child
asking why he must give up his outdoor pleasures, etc. But surely it is
not unkindness to the child to "deprive" him so.

I trust that the above will suffice to answer your question.

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                              ALL TOGETHER
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         Why do people say, "bli ayin hara," or "kenina hora"?

An "ayin hara" means an evil or begrudging eye. It is believed that an
envious or begrudging glance is able to cause evil to the person at whom
it is directed. According to a statement in the Talmud, 99 out of 100
die of an evil eye. Hence, we use the expression in Hebrew "bli ayin
hara," or in Yiddish "kenina hora" - meaning, without a begrudging eye,
when a person's health, wealth, intelligence, success, etc., are being
admired.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The Land of Israel is not like other lands. Other countries' borders are
determined by wars, treaties and politics. The Land of Israel's borders
are determined by G-d. There are many mitzvot that apply only in Israel;
anywhere else in the world, and you can't do them.

The Land of Israel is called the Holy Land for a reason: its very soil
is hallowed, permeated with G-dliness and holiness. It is a land "upon
which the eyes of G-d rest, from the beginning of the year until the end
of the year." The very air itself "makes one wise," according to our
Sages.

After the terrible destruction of the Holocaust, G-d gave the Jewish
people a wonderful gift - the opportunity to return to their ancestral
home and live according to their own dictates. For the first time in
almost 2,000 years, millions of Jews were able to take refuge in the
Holy Land. But not only would the Land of Israel provide physical
refuge, it was a golden opportunity for real spiritual freedom. For even
though the Jewish people would remain in galut (the exile will end only
with Moshiach's coming, may it happen immediately), Jews would be able
to practice Torah and mitzvot proudly and openly. In allowing Jews
political autonomy, G-d gave them a chance for true independence, which
can only be attained through the Torah.

Shleimut ha'aretz, literally "the integrity of the land," means that the
whole and complete Land of Israel belongs to the Jewish people. Given by
G-d to every single Jew, it simply isn't in our power to reject this
gift. Aside from the fact that it is against Torah law to cede portions
of Israel to non-Jews (thereby putting Jewish lives in danger), the land
always retains its special, holy nature.

May G-d continue to guide His people along the right path, and help us
to live up to His expectations.

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                          THOUGHTS THAT COUNT
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Rebbi [Yehuda HaNasi] said, "...Be as careful in a minor mitzva as with
a major one, for you do not know the reward given for the mitzvot..."
(Pirkei Avot - Ethics of the Fathers 2:1)

Fulfill all of the mitzvot (commandments) in order to please your
Creator, not in order to receive reward or honor. One who is interested
in achieving honor through the mitzvot tries to fulfill the "major"
mitzvot, whereas he tends to place less emphasis on the "minor" mitzvot.
That is, he fulfills the mitzvot which will bring him more honor.

                                           (Or Torah of the Maggid)

                                *  *  *


He [Rabbi Gamliel] used to say: "Fulfill His will as you would your own
will, so that He may fulfill your will as though it were His will..."
(2:4)

Try to make the will of the Almighty your own will, and fulfill His will
as you fulfill your own wholeheartedly and with enthusiasm. And if the
Almighty's will is difficult for you to fulfill, set aside your will
because of His will. As a reward, the Holy One, blessed is He, will
nullify the will of others, who do not agree with the way you would like
things to be, and He will agree with your view.

                                                    (Machzor Vitri)

                                *  *  *


He used to say: "...The bashful person cannot learn, neither can the
short-tempered teach..." (2:5)

A student should not be too bashful in front of his colleagues to say,
"I do not understand." Rather, he should ask and ask again, even several
times.

                                             (Shulchan Aruch HaRav)

                                *  *  *


A teacher who is overly rigid and oppressive prevents his words from
being accepted by his audience. His students will not be able to discuss
their learning with him in the proper way.

                                                            (Meiri)

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                            IT ONCE HAPPENED
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This Friday is 2 Iyar, the birthday of Rabbi Shmuel, the fourth Rebbe of
Chabad- Lubavitch, known as the Rebbe Maharash.

During the time of the Rebbe Maharash there lived a kind nobleman in the
area of Vitebsk who owned the entire village of Chekhov. Many Jews lived
on his vast estates and he was so well disposed toward them that he
lifted the burden of taxes from those who were poor. In addition he
permitted the religious functionaries, the rabbi, the shochet (ritual
slaughterer), and the teachers to pasture their livestock free of
charge.

This count was not in good health and the older he grew, the weaker and
sicker he became, having to visit Doctor Bertenson in Vitebsk more and
more frequently. The count's illness forced him to give the
administration of his properties over into the hands of his manager who
was a violent Jew-hater. This manager together with the local priest
conspired to change the count's administrative practices and thus
deprive the Jews of the favor they had enjoyed. They even went so far as
to deprive many families of their livelihood and to require taxes from
even the poorest families. This collusion between the two anti-Semites
continued for two years.

During all that time the local Jews, who were mainly chasidim of Rebbe
Shmuel of Lubavitch, visited their Rebbe on all the festivals and many
Sabbaths. The Chasidic discourses he gave enlivened their existence and
they went often to Lubavitch to receive the Rebbe's blessings for their
health, their children or their livelihood. Not one of the Jews thought
it proper to bring up the topic of the priest and the manager and how
they were changing the benevolent policies of the count.

There was one local Jew who did business for many years with the count.
He was called Reb Shmuel Isaacs and was respected throughout the region
as a reliable, honest merchant. He spent his all his free time studying
Torah, and was learned in its revealed and mystical aspects. Once he was
visiting Lubavitch for the holiday of Shavuot in the year 1880. In the
course of their conversation, the Rebbe asked Reb Shmuel about the state
of affairs vis-a-vis the livelihoods of the Jews in the town.

Reb Shmuel answered truthfully and in great detail describing the
illness of the count and the ensuing problems of his Jewish tenants
caused by the troublesome manager and priest. The Rebbe replied that he
was aware of the condition of the count, since Dr. Bertenson had
described the nobleman's fragile health. "But why," continued the Rebbe,
"didn't you tell me about the change in policy towards the Jews on the
count's estates?"

The Rebbe sat quietly in meditation for a few minutes and then said:
"Return home now, and when you have the opportunity, tell the count in
my name, that I know that his condition is dangerous and that his
doctors have all but given up. Nevertheless, I promise him that if he
helps the Jews of Chekhov and the neighboring villages, the Alm-ghty
will grant him one month's health for each family that he aids."

Reb Shmuel returned home at once and began frequenting the environs of
the count's home in the hope of meeting him, but the nobleman stayed
inside most of the time now, due to his ill health. One lovely day his
physicians advised him to ride out into the countryside to get some air,
and it was then that Reb Shmuel encountered him, weak and pale, being
escorted into his carriage.

The count recognized the merchant and invited him along for the ride.
Reb Shmuel related his conversation with the Rebbe, and the count lost
no time in commissioning the merchant to assemble extensive and exact
lists of all the Jews living on his properties. He was to visit each of
them and assess their needs, while not allowing the purpose of his visit
to be discovered.

In due time the count received a list of more than one hundred and sixty
families from the township and others from the surrounding villages. The
Jews were again aided in making a living, and the count was helped by
the Alm-ghty to regain his health.

Reb Shmuel enjoyed a close relationship with the count from that time
on, and each year the count was sure to sent a lulav from his own palm
trees and some myrtle sprigs from his gardens as a gift to the Rebbe
with which to honor the festival of Sukkot.

The count's good health continued for another fourteen years after which
he began to feel very weak. He sent at once for Reb Shmuel and asked him
to go to Lubavitch and visit the grave of the Rebbe, who had passed away
some years before. He was to tell the Rebbe that the count was feeling
weak. According to his calculations he was owed another year and seven
months of life, and he requested that the Rebbe fulfill his promise.

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                            MOSHIACH MATTERS
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Tzara'at (typically translated as leprousy) is an external blemish, a
surface impurity that cannot be cured by one's own efforts. Hence,
Moshiach is metaphorically called a metzora, one with tzara'at, for he
will refine the "outermost edge" of the Jewish people. The tiny,
out-of-the way blemish we cannot reach on our own prevents the world
from being a dwelling place for G-dliness. But Moshiach will do more
than refine the negative; he will also reveal the positive.

      (From Reflections of Redemption by Dovid Yisroel Ber Kaufmann
                          o.b.m., to whom this column is dedicated)

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            END OF TEXT - L'CHAIM 1469 - Sazria-Metzora 5777
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