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                         L'CHAIM - ISSUE # 1474
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                           Copyright (c) 2017
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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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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        June 2, 2017             Nasso             8 Sivan, 5777
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                      Perceptions and Motivations

Your 80-something aunt saves wrapping paper, glass jars, and plastic
shopping bags. She reuses them, as well as the cotton that comes stuffed
into the top of medicine and vitamin bottles. She never has more than
one light on in the house, and she is known to mumble something like "We
don't need to make the electric company rich." Everyone in the family
rolls their eyes. The best of you call her "thrifty," others call her
"frugal," and a few shake their heads about "depression mentality" even
though the depression was over more than half a century ago.

Your next-door neighbor has become eco-friendly. She travels almost
exclusively on public transportation, turns off lights and raises the
thermostat on the air-conditioner when not in a room, drinks water from
her Sigg Traveler, saves junk mail to use as scrap paper, and when she's
washing her dishes (of course, she doesn't use throwaway) she first
soaps all of the dishes and then turns on the faucet and rinses them so
as to conserve water. She reuses wrapping paper, glass jars, and plastic
shopping bags, as well as the cotton that comes stuffed into the top of
medicine and vitamin bottles.

You marvel at your neighbor's devotion to the environment and resolve to
emulate some of her earth-friendly behavior.

Is there a difference between the actions of your aunt and that of your
neighbor? Not really. What separates them is not their actions but why
they're doing what they're doing. Or perhaps the difference is in how
you perceive or react to their motivation?!

A similar scenario can be used to illustrate attitudes to the observance
of mitzvot (commandments) - or our attitudes towards those who observe
them.

One person views Torah and mitzvot as restrictive. "How can you limit
yourself by doing a, b or c (or not doing x, y, or z)?" he asks.
"Shabbat, for example," he continues. "You can't watch t.v., you can't
talk on the telephone, you can't surf the net."

But another person perceives Shabbat differently. "Prohibitive?" he
responds. "On Shabbat I have permission to do so many things! I can
actually relax and enjoy a meal without being disturbed by the
telephone. I have permission to read a book without caring if my stocks
went up or down. My fingers don't itch and twitch to flip the switch on
my computer this one day a week. What a pleasure!"

A Midrash describes a bird complaining to G-d that she was created with
cumbersome and weighty wings. How can she possibly get anywhere wobbling
along on two tiny feet while balancing her feathered appendages? G-d
explains to her how she can use the wings to gracefully and swiftly soar
to the highest heights and furthest distances.

Mitzvot and Torah study are like wings. With the right attitude, we can
use them to carry us to unimaginable heights and distances.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Nasso, is the longest portion with 176
verses. It is always read right before or right after the holiday of
Shavuot. This is a clear indication that there must be something of
great importance to be learned from here that is central to our keeping
of the Torah.

Nasso starts with the tribe of Levi's responsibilities of transporting
the Mishkan (Sanctuary). This is followed by the Priestly blessing.
Finally, it ends with the offerings brought by each of the Israelite
tribal princes for the Mishkan's inauguration. This adds to the central
importance of the message to each tribe and each classification, Kohen
(priest), Levi and Israel, with regards to our service of G-d,
symbolized by the Mishkan.

What central lessons can be learned from these three sections, Levi's
responsibilities, Kohen's blessing and Israel's inaugural offerings?

The service of the Levi was manual labor, moving and hauling parts of
the Mishkan. This teaches us that even physical work can be holy and
that we must serve G-d not only with Torah and mitzvot (commandments)
but also our physical day to day actions.

The Kohen, with love, blesses all the Jewish people with blessings of
physical abundance, physical grace and physical peace. The Kohen, is
made to recognize that G-d loves and values every Jew, in every place
and at every time and wants him to have material abundance, etc. So too,
we must recognize the value of every Jew and seek to have them included
in G-d's service. We must find pleasure in each others good fortune and
seek to help those who haven't found their good fortune yet.

It seems that all the princes brought the same offering, but if one is
to delve deeper into the symbolism of each princes offering, you will
find, that what looked the same was unique in meaning and therefore,
truly different.  When we do a mitzva, it might seem that it is the same
as the next guys mitzvah, we both put on Tefilin, we both light Shabbat
candles. In truth, we are all different and though we are doing the same
action, the mitzvot we do couldn't be more unique. No one can do your
mitzva. This is why each offering had to be separately written, though
they look alike, they are not.

So you see, your physical action is holy, your physical abundance is
cherished and your mitzva are unique, the same but different. We can't
do without you.

The Jewish people and the Torah are one.  We are the ones who live it.
We are living Torahs and everything we do can be holy and special.

           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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                              Is This Me?
                           by Eliana Amundson


    From a speech at the 62nd Annual International Convention of the
    Lubavitch Women's Organization.

I'm from Orange County, CA - from Newport Beach. And I'm a student at
Machon L'Yahadus, a full-time women's seminary in Crown Heights,
Brooklyn, under the direction of Rabbi Shloma Majeski.

Growing up I had a good life. I have one brother who is three years
younger than me. My father is a lawyer, and my mother left her law
practice to be a stay at home mom. We lived in a great area.

When it came to Judaism, we were Jewish friendly. We went to synagogue
on Yom Kippur and Rosh Hashana. We made sure we went to a Passover
seder, lit the Chanuka menora, and bought some challah here or there.
And that was about it. We loved being Jewish, and were somewhat familiar
with the customs, but we never did anything on our own volition.

When I was 12 years old life really hit hard. My mother got sick, my
parents got divorced, and my brother started getting involved with the
"wrong" crowd. At that point, not only was I just focusing on surviving,
but I was pulled out of the Bat Mitzvah classes that I has been taking,
and there went any Judaism that I had come to know.

Fast forward to when I moved up to Los Angeles to go to college. One day
I was walking through campus and there I saw Rabbi Eli Moshe Levitansky,
standing in a sukkah on my college campus. I approached him and we had a
conversation. He  invited me to a Shabbat meal, and the rest is history.
Getting involved, keeping mitzvot, and being passionate about Judaism
came relatively naturally to me. I became that girl who did every Chabad
on Campus program, I was president of Chabad - you name it and I was
there. To the point that when I graduated, I became known as "that
Chabad on Campus girl."

I graduated from Cal State University Northridge with my degree in
Political Science-International Relations and Middle Eastern Studies. A
week later I was on a plane to Washington DC to work for the summer at
the Jewish Policy Center, a non-profit think-tank that works with Jews
in America, American-Israeli relations, Middle Eastern politics and the
like.

I had my dream job working with America/Jews/and Israel, I lived three
blocks from Capitol building, everyone in the office was Jewish,  there
was kosher food in the fridge, and I went to the Chabad house for
Shabbat. I was living the life!

When it came to the end of my time there at the job, I knew that I had a
decision to make. I knew that I had entered into one of these life
defining moments. And the decisions that we make in these moments, are
the decisions that affect us for the rest of our lives.

I laid down at night. I looked at my dream staring at me right in the
face.  I looked at everything I had spent years and years working
towards.  I looked at everything that I had ever wanted looking at me
right in the eyes, and I asked myself, "Is this really me?" And the
answer was no.

So I enrolled in Machon L'Yahadus and moved to Crown Heights to go to
seminary.  Why? I'm here because I knew that I needed to learn how to
act like a Jew. It's not much more complicated than that.

But it wasn't until coming here that I realized that not only was I
learning how to live and behave like a Jew, but learning how to "act
Jewish" is also learning how to be a person. Between elementary school,
middle school, high school, and six years in college, I was in school
for 19 years. And during those 19 years not once did I learn how to be a
good person. Not once did I learn how to treat somebody else, how to
overcome life's challenges, or how to deal with issues that I have
inside. So much of Torah and Chasidic teachings have to do with that! So
much of Torah and Chasidut is about how to be nice to my friend, how to
be nice to myself, and how to just be good.

Technically I could have learned all of that on my own. I mean I could
have had a great life. I could have had my dream job in DC, a nice big
Torah observant family, a nice big house, I could have learned at the
local Chabad house. I could have lived a nice, beautiful, and
comfortable life. This is what people dream about!

But something inside of me knew that this wasn't enough. Because when
someone is a chassid, they know that life is not about being
comfortable. Life is about growing! Because if we are not growing, then
what are we even doing with our lives?

That's why I am here. I am here to learn, I am here to grow, I am here
to be uncomfortable - and I love it!

So I am sitting here in class in Brooklyn, NY; 3,000 miles from home,
150 miles from my closest relative, and 230 miles from where I was told
I would be happy. Because while becoming Torah observant  came
relatively naturally to me, the decision to be truly happy and fulfilled
was the scariest and most frightening decision that I have ever made in
my life.

And the Rebbe showed me that this was the right decision to make. How?

On my birthday, which occurred at the very beginning of the school year,
Mrs. Tzivia Jacobson came to school to speak on the topic of Women in
Chasidut. At the end of her talk she raffled off a dollar that her
husband had received from the Rebbe.

I won that dollar!

When the Rebbe handed that dollar to Rabbi Gershon Ber Jacobson, the
Rebbe knew that 25 years later, there would be a girl sitting in
seminary on Eastern Parkway, who is going to change her life forever,
and who is going to need that dollar.

But I'm not the only one. I sit in class with 35 other beautiful, smart,
and courageous women who have done exactly the same thing as me. Because
that's what we do at Machon L'Yahadus. We are changing our lives, we're
there learning how to be Jews, we're there learning how to be people,
and we're changing the fabric of our souls.

          For more on Machon L'Yahadus visit www.WomensYeshiva.org.

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                               WHAT'S NEW
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                     New Campus for Alberta Chabad

The Jewish community in Calgary recently joined together for the
ribbon-cutting of the new Chabad-Lubavitch of Alberta, Canada.The
13,500-square-foot building, sitting on two acres of property, includes
a synagogue, social hall, kosher kitchen, library, youth center,
computer lab, classroom, administrative offices and facilities for Camp
Gan Israel.

                           Chabad ACT Expands


Chabad ACT - Australian Capital Territory, in Canberra, Australia, has
expanded. Just less than two years ago, two properties were purchased
that now house the Chabad ACT synagogue, mikvaot, childcare centre,
preschool, Hebrew School, Library, Shop, commercial kosher kitchen,
clothes bank, food bank, administration offices and counselling/tutoring
rooms. The purchase of the new facility was necessary due to the rapid
growth of the preschool.

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                            THE REBBE WRITES
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                      2 Sivan, 5711 [June 6, 1951]

Greeting and Blessing:

With the approach of Shovuoth, the festival of our receiving the Torah,
I want to send you a brief message, although I am greatly overburdened
with work. This ought to indicate to you how highly I value the work of
your group for advancement in both knowledge of Torah and practice of
its precepts.

Being G-d given, the Torah has infinite aspects. The purpose of this
message is to point out to you one of the most important aspects of the
Torah.

To many the Torah may be a means to gain reward and avoid punishment.
Others consider the Torah a guide to good living. I will give you my
view after a brief introduction.

The world is a creation by G-d. As such it can have no common
denominator with its creator. This cannot be amplified here, for lack of
space, but it should be sufficiently clear anyway.

This world consists of a variety of creatures, which are generally
classified into "Four KinG-doms: minerals, vegetation, animals and
mankind.

Taking the highest individual of the highest group of the four mentioned
above, i.e. the most intelligent of all men, there can be nothing in
common between him who is a created and limited being, and G-d, the
Infinite, the Creator. No analogy can even be found in the relative
difference between the lowest of the lowest "KinG-dom" and the highest
of highest, for both are creative things.

However, in His infinite goodness, G-d gave us the possibility of
approach and communion with Him. G-d showed us the way how a finite
created being can reach beyond his inherent limitations, and commune
with G-d, the Infinite.

Obviously, only the Creator Himself knows the ways and means that lead
to Him, and the Creator Himself knows the capacity of His creatures in
using such ways and means. Herein lies one of the most important aspects
of the Torah and Mitzvoth to us. They provide the means and ways whereby
we may reach a plane above and beyond our status as created things.
Clearly, this plane is comparatively above the highest perfection which
a man can obtain with his own created (hence, limited) sphere.

From this point of view, it will no longer appear strange that the Torah
and Mitzvoth [commandments] find expression in such simple, material and
physical aspects as the Dietary Laws, and like.

For our intellect is also created, and therefore limited within the
boundaries of creation, beyond which it has no access. Consequently, it
cannot know the ways and means that lead beyond those bounds.

The Torah, on the other hand, is the bond that unites the created with
the Creator, as it is written, "And you that cleave to G-d your G-d, are
all living this day."

To the creator - all created things, the most corporeal, as well as the
most spiritual, are equally removed. Hence, the question, "what
relationship can a material object have with G-d?" has no more validity
than if it referred to the most spiritual thing in its relationship to
G-d.

But the Creator gave us a possibility to use, not only within our
created bounds, but beyond, toward the Infinite, and he desired that
this possibility be open to the widest strata of humanity. Consequently,
He has conditioned this possibility upon ways and means which are
accessible to all, namely, the Torah and Mitzvoth.

From this point of view it is also clear that no sacrifice can be too
great in adhering to Torah and Mitzvoth, for all sacrifices are within
the limits of creation, whereas the Torah and Mitzvoth offer an
opportunity to rise beyond such limits, as mentioned above.

It is also clear that no person has the right to renounce this Divine
opportunity by professing indifference toward reward and punishment.
Such views are but the product of his limited intellect which has no
right to jeopardize the very essence of the soul, for the latter, being
a "spark of the Divine", is above the intellect and any arguments it can
produce, to deter him from the utmost perfection he is able to attain.

I wish each and every one of your respective families an enjoyable and
inspiring Yom Tov with lasting affect throughout the year.

With blessing,

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                              ALL TOGETHER
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                     Why do we dance at a wedding?

Part of the mitzva (commandment) of "making the groom and bride happy"
is to entertain them with dancing. By dancing around the bride and
groom, the community expresses its support for the couple. The Talmud
relates many instances when the greatest of our Sages set aside their
uninterrupted study of Torah for the sake of entertaining the couple. In
accordance with Jewish law, men and women dance separately with a
mechitza (divider) separating them.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Many of us are already involved in making plans for the summer. We
consider the weather, prices, accommodations, attractions, and other
variables and options.

But, there should be many other concerns on our list of considerations.
If we're away over Shabbat, is there a place we can hook up with that
will allow us to celebrate Shabbat in the proper spirit? Will there be
kosher food for body and soul?

When we look for a day camp or overnight camp for our children, we must
make sure to check into the atmosphere of the camp. A Jewish camp run on
authentic Jewish ideals can not only fill our children's hours with
healthy activities for their bodies and minds, but for their souls as
well.

At a Jewish camp, run according Torah ideals, a Jewish child can learn
to be proud of, and love, his heritage in a positive, hands-on
environment. Unencumbered by books and desks and white-boards, Judaism
literally comes to life through stories, songs, activities and practical
mitzvot.

Vacation time, and especially the beautiful, warm days of summer, is the
perfect time to check out the really important "attractions" in life.

Experience a traditional Shabbat, bask in the sunlight of mitzvot
(commandments), swim in the deep pool of Torah study.

Include Torah and mitzvot at the top of your list of considerations this
summer for you and your family.

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                          THOUGHTS THAT COUNT
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                         Ethics of the Fathers

The Mishna Ethics of the Fathers, containing guidelines and rules
governing moral behavior, is introduced by a detailed account of the
transmission of Torah down through the generations. Although non-Jewish
thinkers have also produced works on ethics and codes of conduct, our
Sages wanted to emphasize the Divine origin of the sayings contained in
the Ethics of the Fathers.

                                                        (Bartenura)

                                *  *  *


All of Israel have a share in the World to Come (introduction to Ethics
of the Fathers)

Every Jew deserves reward just for being a Jew. A portion of the
World-to-Come is his just by virtue of belonging to the Jewish people.
Without a proper Torah education, an untutored Jew's mitzvot may be
lacking. Yet he is still part of the nation of Israel and deserving of
eternal life. Even the simplest Jew is full of mitzvot, like seeds of a
pomegranate, by the weight of Jewish fate and responsibility.

                                 (Blossoms, by Rabbi Yisroel Rubin)

                                *  *  *


Be of the disciples of Aaron...loving your fellow creatures, and
bringing them near to Torah (Ethics 1:12)

One must never think it is permissible to adjust the Torah to the level
of those who may be disaffected or estranged from Judaism, in an attempt
to bring them closer to observance of Torah and mitzvot. It is forbidden
to alter or deviate from any part of the Torah. Judaism must remain in
its entirety. Our efforts must lie in bringing alienated Jews closer to
the authentic Torah.

                                                        (The Rebbe)

                                *  *  *


Shimon his son said:...not learning is the main thing, but doing. (1:17)

In short, theory is not as important as practice. Our own Jewish
community seems to be sinking by the sheer weight of its own wordiness.
Conferences, conventions, and commissions continue to grind out reams of
paper with endless words. We bemoan, we bewail, we diagnose and
prescribe. But all these are no substitute for actions and deeds of
meaning.

                                (Ethics from Sinai, Rabbi I. Bunim)

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                            IT ONCE HAPPENED
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During the period of Roman hegemony in the land of Israel, the great
sage Rabbi Abahu was the leader of his generation. He was greatly
honored, not only by his fellow Jews, but by the Roman rulers, including
the emperor himself.

Rabbi Abahu was a valued advisor and often the invited guest of the
Roman emperor. Whenever he would enter the royal palace, singers would
be stationed at the entrance to sing his praises. Rabbi Abahu was fluent
in Latin, Greek and many other languages spoken in the huge Roman
Empire.

Rabbi Abahu had every reason to hold himself in high regard, but, in
fact, he is remembered for his extreme humility. A very handsome and
wealthy man, he was so self-effacing that it is written that it was hard
to find his like, even in that generation of tremendous Torah giants and
righteous individuals. A number of instances are noted in the Talmud
which illustrate his remarkable traits.

At that time, it was customary for the sages to address the masses with
the aid of an interpreter. Rabbi Abahu would speak in a terse,
abbreviated Hebrew, and his interpreter would expound on the ideas in
great detail, simplifying them so that the thoughts were accessible to
all.

One day Rabbi Abahu's wife and the wife of the interpreter had an
argument. In the heat of the angry exchange the interpreter's wife
blurted out, "What does my husband need your husband for?! He's just as
great a scholar any day, and he is perfectly capable of teaching Torah
without your husband's paltry contribution!"

Rabbi Abahu's wife was shocked and deeply insulted, for her husband was
known as one of the outstanding sages of the age. Not wanting to argue
further, she walked away without replying, but she was seething inside.

That night Abahu noticed that his wife was not her usual self. "What is
wrong?" he asked her. She told him the whole story of her encounter with
the interpreter's wife, sure he would be upset at the woman's rude
remarks. Perhaps he might even want to hire a different interpreter.

"Is that a reason to be so upset?" he asked her. "And even if she was
speaking the truth, her husband and I both have the same goal. We are
both teaching, not for our own honor, but for the honor of Heaven."
Rabbi Abahu was so great that his own personal honor had no meaning to
him.

Once, it was necessary to choose a new Rosh Yeshiva (spiritual leader
and chief instructor of the Torah academy) for the great yeshiva in
Caesarea.

On account of his great scholarship and remarkable personal qualities,
the Sages wanted to appoint Rabbi Abahu but he refused the honor,
suggesting instead Rabbi Aba, a poverty-stricken sage who lived in the
city of Acre.

Rabbi Abahu hoped that with the appointment to the honored position of
Rosh Yeshiva, the poor rabbi's financial hardships would be lifted. In
making his recommendation Rabbi Abahu said, "Rabbi Aba is the most
humble man I know. Why, when I see how he conducts himself, I cannot
even compare to such a man!"

It happened once that Rabbi Abahu and another great scholar, Rabbi Chiya
bar Aba, were visiting the same town. Every evening they would meet to
learn and discuss Torah thoughts, and afterward Rabbi Chiya would walk
Rabbi Abahu home, as an indication of respect. That Shabbat they decided
to deliver their discourses at different study halls.

Rabbi Abahu spoke about Aggada, the stories of the Torah, while his
colleague spoke about Jewish law. Many people attended both lectures,
but when they heard that Rabbi Abahu was speaking about Aggada, they
left Rabbi Chiya and swarmed to hear Rabbi Abahu. When Rabbi Chiya
realized what had happened, he was crestfallen.

Word of Rabbi Chiya's reaction reached Rabbi Abahu and he at once set
out to the lodging of his colleague. "The people came to my lecture only
for one reason, and I will illustrate it with a story," began Rabbi
Abahu.

"Once, two peddlers came to the same town. One was selling precious
stones, while the other was selling all sorts of household miscellany.
The second man had so many customers he couldn't keep up with the
demand, while the man selling the precious stones sold nothing. Was it
because his wares were unworthy? No, the deficiency was entirely on the
part of the customers. Not only did they lack the money to purchase
jewels, they didn't even have an understanding of the value of gems.
Common household items were all they knew about.

"You and I have come to a town where there are very few learned people.
The majority find it easier to listen to the stories of the Aggada
(without even realizing that they understand very little of them). So,
you see, it isn't that they prefer my discourse to that of my learned
colleague, they just find the topic more compatible with their
unsophisticated level of understanding."

After Rabbi Abahu spoke to him in this consoling manner, Rabbi Chiya
felt somewhat better, but Rabbi Abahu sensed that he remained
unconvinced. As a further indication of his esteem, Rabbi Abahu changed
the usual order and accompanied Rabbi Chiya to his residence, to show
the great honor in which he held him.

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                            MOSHIACH MATTERS
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The Jewish people journeyed through the desert with the Tabernacle to
subdue the force that nourishes the negative, the evil in the world. The
physical desert is a metaphor for a spiritual desert - a life,
environment or society devoid of Torah and G-dlienss, which are compared
to water. The Levites carried the Tabernacle throughout the desert and
the Divine Presence resided in the Tabernacle. The Levites, each family
performing its assigned task, enabled the revelation of the Divine
Presence in the desert. We must all be Levites, transforming the desert
in which we find ourselves into a dwelling place for G-dliness.

      (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 1474 - Nasso 5777
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