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                         L'CHAIM - ISSUE # 1477
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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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        June 23, 2017            Korach           29 Sivan, 5777
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                          Continued Leadership

Many people express wonder at the fact that the Rebbe's leadership is
spoken of in the present tense, that the Rebbe's chasidim and admirers
refer to the Rebbe's leadership as being uninterrupted.

Jewish teachings state that G-d showed the first person Adam, all future
generations together with their great leaders. These leaders are the
tzadikim (righteous individuals) whose souls were sent into this world
to guide the generations, caring for them both spiritually and
materially and showing the Jewish people the path to follow. Chasidic
philosophy explains that these great leaders are the mind and the heart
of the body of the Jewish people.

Each generation has its own unique mission and role in the overall
fulfillment of G-d's purpose in the entire creation: to create a "home"
for G-d in this physical world through the revelation of Moshiach and
the Redemption.

In Tanya, Rabbi Shneur Zalman (founder of Chabad Chasidut) explains that
earlier generations are like the head, their major preoccupation being
Torah study; later generations, known as the "heels of Moshiach," are
more closely associated with raw action. Within generations we also see
these subdivisions with the tzadikim, and especially the leader of the
generation, comprising the head and providing direction to the people as
to how to fulfill their unique role.

G-d sends each generation the leader appropriate to the task of the
times. The generation's leader comes to guide his generation in a unique
direction in the fulfillment of G-d's purpose for creation commensurate
with their own nature and purpose.

Let's apply these principles to our own generation. In the first
official Chasidic teaching articulated by the Rebbe when he accepted the
mantle of leadership, the Rebbe declared that the unique purpose of our
generation, the seventh from Rabbi Shneur Zalman, is to fulfill the
original intent of G-d's creation. This will be achieved by drawing down
G-d's presence into our world with the complete revelation of Moshiach
and the commencement of the Redemption.

The Rebbe told us numerous times that we have finished the Divine
service of exile and that our purpose now is to prepare for the
Redemption. "The time of your Redemption has arrived," the Rebbe
declared. This is a totally different message that has never before been
enunciated in the history of the Jewish people. The Rebbe explained that
we should involve ourselves in more good deeds, more Torah study, the
enhanced fulfillment of mitzvot, as a preparation and foretaste of the
Redemption.

However, until the Redemption actually begins, with the rebuilding of
the Third Holy Temple in Jerusalem and the ingathering of all of the
Jews from the diaspora, the ultimate fulfillment of our purpose has not
been achieved and we remain in the seventh generation with the Rebbe at
our head.

Why the Rebbe's leadership is currently in this form will most likely
remain a mystery until the complete revelation of Moshiach. But we do
know what the Rebbe told us in no uncertain terms: that the role of our
generation is to actually bring about the Redemption and to prepare
ourselves and the entire world for it. Until this has been achieved, we
remain in the same generation.

The Rebbe and his leadership are very much of the present and will
continue until we succeed in our mission!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Korach, describes Korach's confrontation with
Moses. Korach protested: "The entire nation is holy and G-d is among
them. Why do you exalt yourself over the congregation of G-d?" Why did
G-d support Moses totally, bringing about a unique miracle to destroy
Korach and his following?

To answer this question, we have to focus on two different leadership
approaches. One approach is based on charisma. Such a leader attracts
people because he shines; he projects an image of a more exciting
future. Korach was rich and he promised the people better stakes. And
so, many gullible people ran after him.

Moses was tongue-tied and had trouble communicating. The people found it
difficult to understand him. Nevertheless, they knew that Moses spoke
G-d's truth. His source of strength was not his personal self, but
rather his ability to transcend himself.

The dissonance between the feelings he inspired led to a conflict.
Because Moses didn't promise them glitter, they weren't overly excited
about his message. On the other hand, they realized - and were
constantly reminded by G-d - that Moses was G-d's messenger. He was only
saying what G-d wanted him to say.

A Moses-style leader is concerned with empowering his followers to
discover and fulfill their mission in life. Every person was created
with a unique G-d-given purpose. A Moses does not give a person quick
answers and ready solutions. Instead, he motivates him to penetrate to
the depths of his being and understand G-d's intent for him.

True, this requires a person to look beyond his immediate horizons. He
has to think not of what makes him feel good at the moment, but of what
is genuinely right and true. That's a lot more challenging, but
ultimately a lot more gratifying. For if something is right and true,
even though it may require some immediate sacrifice, it will certainly
lead to the person's good. Moreover, that good will be continuous,
existing not only for the moment, but for the future.

Moses gives people a long-term vision that enables them to live their
lives with purpose and joy. Instead of looking for an immediate high, a
Moses person thinks about the goals he is living for. And the awareness
of that mission endows him with vitality and joy. He is excited about
living because every act he performs resounds with significance; there's
genuine value in what he is doing.

In every generation, we can find leaders who are like Korach and those
like Moses. Similarly, each one of us can be a Moses or a Korach - for
in our homes, in our workplaces, and among our friends - all of us act
as leaders at one time or another. When exercising this leadership
potential, we should not focus on selfinterest - neither our own or that
of the people we are trying to impress - but on the higher purposes that
are involved. This is what Moses' leadership teaches us.


      From Keeping in Touch published by Sichos In English, adapted
                                                 by Rabbi E. Touger

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                             SLICE OF LIFE
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                          Chasid in Camouflage
                       with Rabbi Benjamin Blech



    Rabbi Benjamin Blech is associate professor of Talmud at Yeshiva
    University and author of many books. This story was taken from
    Here's My Story and is presented with permission from JEM's My
    Encounter with the Rebbe oral history project, which is dedicated to
    recording first-person testimonies documenting the life and guidance
    of the Rebbe.

My name is Benjamin Blech and I come from a long line of rabbis - in
fact, I am the tenth in line to have rabbinic ordination in my family.

My father was a chasidic rabbi - a follower of the Chortkover Rebbe -
with a congregation first in Zurich, Switzerland (where I was born) and
later in Boro Park. He was also the Rosh Yeshiva of Mesivta Toras Emes
(where I was educated). So my father was also my first and most
influential teacher. After Torah Emes, I attended the Yeshiva Torah
Vodaas and the Lakewood Yeshiva. I received my rabbinic ordination from
Yeshiva University, as well as a Master's Degree in psychology from
Columbia University. Subsequently, I became a pulpit rabbi - of Young
Israel of Oceanside - and also a teacher at Yeshiva University.

I explain my background here because it has a great deal to do with how
I came to the attention of the Lubavitcher Rebbe and why, I believe, he
selected me for a special mission in the Far East.

The first time I met him was in the 1960s, when I became president of
the National Council of Young Israel Rabbis. The Rebbe had called Young
Israel and requested that the president of the National Council come to
meet him - in order to discuss the issue of Soviet Jewry. Although it
was a long time ago, I still remember the awe I felt in coming
face-to-face with this Torah giant. I have met many famous and important
people, but there was no comparison with any of them and the Rebbe, in
terms of the aura of holiness around him.

At that time, Russian Jewry was not yet the popular cause that it
eventually became, and the Rebbe was trying to impress upon me - as a
representative of Young Israel - the critical need to help the Russian
Jews stay connected to their Judaism. He realized that the common
attitude of American Jewry was that the Russian Jews were lost to the
fold - they had either intermarried and, even if they were still
clinging to some vestige of their roots, there was no one on the outside
who could take on the Soviet Empire and save them.

But the Rebbe believed otherwise. He was not one to ever give up on a
Jew. His attitude was that we need to wade into the water and only then
the sea will part. And indeed, as history now testifies, it did.

The next time I met with him was in 1989. At that time I was taking a
sabbatical from my pulpit and from my teaching responsibilities because
there was a book that I wanted to write, which eventually became
Understanding Judaism: The Basics of Deed and Creed. Before I could
embark on that project, however, I got a call from the Rebbe's
secretary, Rabbi Yehuda Leib Groner. He said, "We understand that you
are a free agent at the moment. So the Rebbe would like to meet with you
to discuss a special mission. He would like to send you to the Far East
- to speak with the Jews there and bring them back to Torah."

I was flattered of course, but my first thought was, "I guess the Rebbe
wants me to raise money for Lubavitch." So I asked if this was the real
reason. But the answer was an unqualified no. "We don't need you to
raise money. We need you."

Now I was even more puzzled. "You need me? Are you sure you have the
right person?"

To be honest, it was inconceivable to my mind that the Rebbe would want
someone like me to go on a mission for him. I am not a chasid. I am a
modern Orthodox rabbi who dresses accordingly - no beard, no long
side-locks, no black hat, no black coat. I told Rabbi Groner that. He
said, "The Rebbe doesn't judge people by externals. And he knows all
about you. He wants you to come and hear what he has in mind for you."

So I came to see the Rebbe, and he explained that he wanted to send me
to various communities in the Far East, where he had already established
beachheads. The Jews in these places were wary of his chasidim because
they were not used to seeing chasidic garb which looked other-worldly to
them; thus they were keeping their distance. But someone like me, who
looked "normal" and who spoke well in English, using the modern idiom,
could get the message across, ease the way for the emissaries, and bring
everyone together.

How could I say no? Of course, I went. The chasidim arranged everything
- all I had to do was speak. I spoke in Australia and in New Zealand; I
spoke in Singapore and Tokyo; I spoke in Bangkok and Hong Kong. Wherever
I went, I was very well received, and my mission was highly successful.

After I came back from my trip - which lasted almost three months - I
met with the Rebbe again, and he congratulated me on what I had
achieved. He said, "I am very happy with what you have done, and I want
to tell you something - whether you know it or not, you are a chasid in
camouflage."

I thought that was a fantastic line. And it really encapsulated the
attitude of Chabad Lubavitch - not to judge any Jew by the externals but
to recognize the inner essence of every Jew for what it is: the power to
make the world a better place.


                         To read more visit www.MyEncounterBlog.com

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                               WHAT'S NEW
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                                My Story

From the first-time mother to the commander in Israel's Air Force; the
struggling dentist to the community rabbi, in My Story, 41 people open
the door to their private experiences with the Rebbe, allowing you to
step into their stories of connection, comfort and care, told in vivid,
first-person detail. New stories that were not yet featured in JEM's
weekly "Here's My Story," as well as added details and biographical
notes, portraits, family and archival photos. My Story is published by
Jewish Educational Media and is available on-line at jemstore.com or at
Judaica Stores.

                             New Emissaries


Rabbi Nochum and Chyena Yusewitz recently arrived in Grass Valley,
California. Grass Valley, located in Northern California, was once known
as the hub of the Gold Rush. the Yusewitzs have been traveling between
New York and Grass Valley for the past six months and are now making
their presence in the city permanent.

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                            THE REBBE WRITES
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                       28th of Sivan, 5724 [1964]

...It is surprising to me to note in your letter that it is your
impression as though Chassidim do not participate in the outside world,
etc. As a matter of fact, the reverse is true, for there is hardly any
sphere or area in the world at large which Chassidim exclude from their
interest. This attitude is the direct result of the emphasis in
Chassidus on the true concept of Monotheism. The Chassidic concept of
the oneness of G-d goes much further than the generally accepted view
that there is only One Deity and no more, but that there is only One G-d
and nothing else. For, inasmuch as G-d's word (whereby it He brought the
world into existence) constantly and without interruption creates and
vitalizes the whole Universe and every particular of it, and without
this creative force, which is the true essence of every existing thing,
nothing could exist, it follows that there is no true reality other than
G-d, and there is actually nothing but G-dliness. Chassidus emphasizes
that it is one of the central aspects of man's purpose in life to
establish this truth and to spread it to the utmost extent of his
influence. This is not merely an idea, but a way of life which is
expressed in the daily life, and which permeates the whole inner being
of a Chossid.

A corollary to this viewpoint is another fundamental principle in the
teachings of Chassidus, namely that Divine Providence extends to each
and every particular in the Creation, not only to each individual of the
human race, but each particular in the realm of the animal world, the
vegetable and even the mineral, as it is well known to everyone who
studies Chassidus.

Thus it is fundamental for the Chassidic philosophy and way of life not
to exclude any part of the world from its sphere of interest.

As for your writing that you have not come across any names of Chassidim
who participated in certain movements, such as civil rights etc., this
is also surprising, inasmuch as many have taken an active part in this
and other constructive movements. Many more, however, among those who
participate in such constructive movements do so while avoiding
publicity and headlines in the press.

You do not write about your own background, from which I assume that
your own affairs are in order. From what has been said above, it will be
clear that true "order" is accomplished when the spiritual aspects and
higher values in life have preponderance over the material aspects or,
to put it in the Chassidic way, when the spirit prevails over matter,
and this, not on special occasions in the course of one's life, but in
everyday life.

With blessing,

                                *  *  *


                           Freely translated

                        25 Adar II, 5711 [1951]


There is a well-known statement of Rabbi Sholom Ber that the role of his
students was to become "neiros lehoir - lamps to diffuse light."

The words of the righteous are precise in all their details. This is
especially so with regard to statements by the nesi'im of the Jewish
people concerning their disciples and concerning those who are connected
to them. Hence, the term "lamps to diffuse light" is a guide, in several
vital respects, to those who are connected with the speaker. Let us
therefore consider a few of the characteristics of a lamp:

The lamp itself is the source of the light - a luminary, albeit in
miniature.

Moreover, a lamp comprises oil and a wick. Metaphorically, the oil
represents the Torah and its mitzvos (commandments).The wick represents
man - that is, the body,or, more correctly, the level of his soul called
nefesh, which is "the body's partner." Moving on to the perspective of
the Torah's inner dimension, that soul-level is the Divine soul that is
vested in the animal soul.

Another characteristic of a lamp: when the wick is lit, and becomes one
with the oil, the light of the lamp is diffused by many luminaries.
These comprise two main modes of light: "black light" and "white light,"
which represent respectively two phases in a person's Divine service -
elevating his soul and, reciprocally, drawing down spiritual light.

Finally, the light of a lamp is uniquely effective when one is searching
among hidden cracks and crannies, probing the heart's innermost
recesses.

The metaphorical messages of the above characteristics are clear and
self-evident - but what matters most is their practical application.
When one applies them in his life according to the directives of the
Rebbe Rashab, one's inner lamp lights up the particular portion of the
world's materiality that he is obligated to refine and elevate,and in
particular, it lights up his own animal soul and Divine soul. This
illumination is the ultimate purpose for which the soul descended to
This World, and on it depends the ultimate purpose of the era of
Mashiach and the Resurrection of the Dead. May this come speedily, in
our own days, Amen.

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                              ALL TOGETHER
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What are some customs throughout the year connected to Moshiach and the
Redemption?

To mention two: There is a "cup of Elijah" at the Passover Seder. This
custom is an expression of the Jewish people's belief in the coming of
Elijah, who will herald the imminent Redemption. With the Melaveh Malka
meal at the close of Shabbat, the Sabbath Queen is escorted on her way.
This meal nourishes the "luz" bone, and from this bone the body will be
resurrected when Moshiach comes. In addition, many of the laws and
customs observed when preparing a person's physical remains for burial
are inspired by the anticipation of Resurrection.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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In the end of the summer of 1990, clearly and unmistakably, the
Lubavitcher Rebbe announced that "The time for your Redemption has
arrived." The Rebbe explained that that this statement was being made
through the gift of prophecy and should be disseminated throughout the
world. The world was now ready for the Redemption.

What role are we to play? The Rebbe stated this clearly, as well. Our
primary task, he said, is to study and teach about Moshiach, to live
with the idea of Moshiach, to make essential changes in our way of
looking at life, and to publicize the prophecy that Redemption was
imminent, and that everyone should be actively preparing to greet
Moshiach.

The Rebbe's most recent talks, from 1991 and 1992, consistently
communicated the news that the time of the Redemption has arrived and
that every individual can and must play an active role in hastening the
Redemption. One of the ways this can be done, the Rebbe explained, is by
permeating our lives with the awareness of the imminent Redemption.

By attending classes at your local Chabad-Lubavitch Center, by listening
to Torah classes over the phone, by studying and reading the Rebbe's
published talks and essays (available in many languages), you will
connect to the Rebbe and everything he personifies.

As we approach Gimmel Tammuz, the pain has not lessened. But there is no
room for despair. For, as each moment passes, we are one moment closer
to seeing in a revealed manner that, to quote the Rebbe, "Moshiach is
coming," and "he has already come." We are one moment closer to
recognizing that "the world is ready for Moshiach" and that "the time of
the Redemption has arrived." We are one moment closer to being reunited
with the Rebbe, and "he will redeem us."

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                          THOUGHTS THAT COUNT
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Ben Zoma said: Who is wise? He who learns from every person, as it is
stated: "From all those who have taught me I have gained wisdom; indeed,
Your testimonies are my conversation" (Ethics 4:1)

The verse stated, "From all those who have taught me I have gained
wisdom," whereas the Mishna adds that one must learn from every person.
One must learn not only Torah from one's teachers, but also the good
qualities of character and upright conduct which one discerns in any
person, even if he is an ignoramus or a wicked fellow.

                                           (The Maggid of Mezritch)

                                *  *  *


Who is rich? He who is happy with his lot... (Ethics 4:1)

It is unnecessary to point out that when our Sages taught that the rich
person is one "who is happy with his lot," they were referring to
material matters. However, to be happy with one's lot in spiritual
matters is a serious error.

                                                  (The Rebbe, 5749)

                                *  *  *


Ben Azzai said: Run to perform even an easy mitzva, and flee from
transgression; for one mitzva brings about another, and one
transgression brings about another; for the reward of a mitzva is a
mitzva, and the recompense of a transgression is a transgression.
(Ethics 4:2)

The reward given to a person for doing a mitzva is not the same as
payment given to a worker for doing a job. A worker plows and sows,
etc., and the owner of the field pays him money for his labor. However,
the worker does not create the money he is given as his wage. However,
in our case, the mitzva itself creates its reward.

                                         (Likutei Pirushim l'Tanya)

                                *  *  *


Rabbi Yannai said: We are incapable of understanding either the well-
being of the wicked or the sufferings of the righteous. (4:15)

Why do the wicked prosper? And why are the righteous plagued with
troubles and suffering? Most of the prophets expressed their views on
this matter, some at greater length, and others more briefly. Rabbi
Yannai, however, stresses that we are incapable of understanding G-d's
ways in these matters.

                                                            (Meiri)

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                            IT ONCE HAPPENED
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Rabbi Sagi Har-Shefer of Nes Tziona, Israel, relates, "On Gimmel Tammuz,
1994, I was working in my office, when my neighbor suddenly ran in and
told me the terrible news being reported on the radio. I immediately
grabbed my tallit, tefillin, and passport, and ran to the airport.

"I joined a charter flight that had been organized, and went straight to
the Ohel. The next day when I returned from New York to Israel, I
received a call from my mother. Although she isn't a Chabad chasid, she
would always ask the Rebbe for advice when a question arose. She
explained to me that she has a pressing issue at the moment, but now
that she doesn't have anyone to ask advice of anymore, she doesn't know
what to do.

"I reassured her that she should write to the Rebbe just like she had
always done in the past and surely the Rebbe will find a way to answer
her. " Dr. Tzippy Har-Shefer, Rabbi Har-Shefer's mother, elaborates,
"Just to provide some background, in the early 1990s I worked for the
city of Haifa under Mayor Aryeh Gur'el. I oversaw a project called
Shikum Hash'chunot - otherwise known as 'Project Renewal' - which was a
program for the rehabilitation of distressed, underprivileged
communities.

"Mr. Gur'el had lost the elections to Amram Mitzna and it was decided to
discontinue this project due to a budget problem. Mr. Mitzna offered me
a new job as director of Beit Hagefen, which was undergoing management
changes at the time. The Beit Hagefen Center is a Jewish-Arab cultural
center, which runs joint social and cultural programs. I was hesitant
about the new job, but time was of the essence and I had to make a
decision whether I was indeed interested in taking on this new job
opportunity or not. I was afraid that if I declined the offer, I would
be out of a job for a while, but I was also hesitant to say 'yes.'

In such a situation I would usually write to the Rebbe to get advice,
but I felt that since Gimmel Tammuz, I no longer had whom to turn to.
With this dilemma in mind, I called my son Sagi. Having just returned
from New York, I was shocked when he told me to write to the Rebbe! I
was very hesitant and skeptical, but I really needed advice about the
pending job opportunity so I decided to take my son's suggestion and
write to the Rebbe anyway.

"With reassurance from my son, I wrote down all of my concerns and
reservations. After sending the letter to be read at the Ohel, I
inserted it into a Tanya [the basic book of Chabad chasidic philosophy,
written by Rabbi shneur Zalman, founder of Chabad Chasidsim] that I had
at home and awaited what would happen with a mixture of curiosity and
skepticism."

"My mother wrote her letter and I sent it to Rabbi Binyomin Klein, to
take to the Ohel," Rabbi Har-Shefer continues. "Two days later, my
mother was already calling me to find out what will be happening now
that she wrote to the Rebbe. She couldn't understand how she would ever
get an answer, but I told her that we must have some patience and that
somehow there will be one.

"That Friday, my parents came to our house from Haifa to spend Shabbat
with us. After the Shabbat meal, my mother went to her room and suddenly
I heard her call out, "I got an answer!"

Explains Dr. Har-Shefer, "I enjoyed reading a weekly column from former
mayor Gur'el, in the local Haifa newspaper Kolbo. As a city employee, I
particularly enjoyed it, as Gur'el primarily discussed local city gossip
and the like. That particular week, I opened the newspaper and was
surprised to see that Mr. Gur'el's column - which was usually about the
ins and outs of the city - was about the Rebbe! I was stunned when I
read the headline, 'My Encounters with the Lubavitcher Rebbe.' I was
further shocked upon reading the synopsis of the article, which read,
'The former mayor recalls his meetings with the Rebbe, and reveals that
. . .the Rebbe strongly opposed the existence of Beit Hagefen in Haifa.'
After reading the headline and subtitle, I immediately realized that I
had received my answer directly from the Rebbe. I understood that even
after Gimmel Tammuz, the Rebbe can still direct me to his answers.
Needless to say, I called Mr. Mitzna and told him I would not be
accepting this new position."


Reprinted with permission from A Chassidisher Derher, www.derher.org

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                            MOSHIACH MATTERS
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The Torah reading of Korach and the incidents of Gimmel Tammuz contain a
valuable lesson for us. Each event that occured on 3 Tammuz began with a
denial of the leader as the unifying intermediary. Korach rebelled
against Aaron, the sun protested against Joshua, and the communists
imprisoned the Previous Rebbe. Each event eventually led to a greater
revleation of G-dlienss with the world. Neither natural pehnomenon nor
the actions of man can truly hinder a Jew's Divine service. Through
these tests we are to reach a stronger and higher level of Divine
service. Then for the Jews, and indeed the whole world, there will be
light and joy, gladness and honor.

      (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 1477 - Korach 5777
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