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                         L'CHAIM - ISSUE # 977
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                           Copyright (c) 2007
                 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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        July 6, 2007            Pinchas           20 Tamuz, 5767
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                       Songs of Awe, Songs of Joy

We all know the power of song. When we hear a moving song, whether of
sadness or joy, it alters our mood. And depending on our feelings, we
will seek out a particular song. Indeed, when happy we will
spontaneously break out in song. It's as if we literally cannot contain
ourselves, and must break out of our limitations.

Let's analyze the two movements, the two ways songs affect - or express
- our emotions. The first elevates us. Such a song expresses a longing,
a desire, a compulsion to get beyond ourselves. Often such songs are
simple - melodies, tunes, wordless refrains. There is a sweetness about
them.

Even when there are words, they speak of another, of an absorption of
the self in something higher, of an abandonment of ego, the material, of
a removal of physical limitations and a realization of the spiritual.

Many Chasidic nigunim (wordless tunes) express this longing of the soul.
Jewish songs with words also emphasizes the emotional power of positive,
uplifting music; the artists combine words of Psalms, verses from the
Torah, or allusions to them, with soul-stirring melodies.

And this leads inevitably to the second type of song. Here there is a
bitterness, a recognition that we are not yet united with G-dliness,
that we still reside - must reside - in the physical world. These are
songs set, for example to the words of Psalm 42: "As the hart cries out
in thirst for the springs of water, so does my soul cry out in thirst
for You, O G-d. My soul thirsts for G-d, for the living Almighty; when
will I come and appear before G-d?"

If one type of song expresses a desire for closeness, a longing for
negation of the self in an ecstatic inclusion of the soul within
G-dliness, the other recognizes the distance between ourselves and G-d,
how immersed in the mundane we truly are, how much the physical demands
from us.

But as we all know, we do not remain mired in the bitterness, the sense
of distance. Indeed, the anguish itself evokes the longing; the
acknowledgment that we are not yet united, our souls are not yet
elevated somehow elicits the joy that we can, and ultimately will,
experience an attachment to and revelation of G-dliness. We become
inspired, and that inspiration inspires us further until...

The song cycle reflects the rhythms of time, the moments and movements
of the year.

Further, this emotional cycle of ascent and descent and further ascent
has a parallel in the soul's journey, and its Divine Service. In Hebrew
it is called ratzo v'shov - a transcendent elevation and an imminent
return. It embodies a fundamental concept, namely that every descent
leads to a higher ascent; indeed, the higher ascent cannot be achieved
without the descent.

Just as our songs cycle through the bittersweet, from songs of loss and
separation to songs of joy and union, so the Jewish people have cycled
through stages of occlusion and revelation, of ignorance and knowledge,
of exile and redemption. In each mini-cycle the energy of descent fuels
a a greater ascent. And ultimately, our songs of loss and separation
will energize the ultimate song of joy and union, a celebration of the
final Redemption, as it says in Psalms: "Then our mouths will be filled
with laughter, and our tongue with joyous song."

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Pinchas, details the manner in which the land
of Israel was to be apportioned between the Twelve Tribes. The Torah
states: "According to the mouth of the lot shall the inheritance of each
be divided."

The lot determined which section of the Land of Israel each tribe would
inhabit. It was not a rational process, but a method of dividing the
land in which no logical reasoning was apparent. According to Chasidic
philosophy, the physical plane of existence is a reflection of its
higher spiritual source. It follows, therefore, that just as the
division of the Land of Israel was accomplished by means of a lot, so
too are certain aspects of a Jew's spiritual service determined in a
super-rational manner.

To explain: Every Jew is obligated to keep all of the Torah's mitzvot
(commandments). However, certain commandments are more pertinent to some
individuals than to others. We are told of various Sages of long ago who
were especially scrupulous in their performance of one mitzva
(commandment). Of course, being righteous people, they observed all the
Torah's commandments. But one mitzva was more personally relevant than
all the rest. How do we explain this?

That a particular mitzva has special significance for a given individual
is not something that can be explained rationally; the person himself
doesn't necessarily perceive that this is so, either. In truth, it is a
matter that transcends intellectual understanding, just like the process
of choosing by lot. Indeed, the particular mitzva that is most relevant
to each of us is determined from Above.

The Jew's function in life is to be especially careful in that one area,
and to observe that mitzva to the best of his ability. The simplest way
to determine which mitzva is the most vital to us personally is by
examining the relative ease or difficulty we encounter in observing it.
As a general rule, the mitzva we find the most difficult to fulfill is
the one that is most imperative on a personal level. In fact, the
hardship we experience is proof of this, as the evil inclination,
recognizing the mitzva's special significance, will spare no effort in
trying to deter us. The machinations of the evil inclination increase in
direct proportion to the mitzva's importance.

The lesson to be learned is tremendous. Whenever we find it
exceptionally difficult to do a certain mitzva, or it seems that the
effort required of us is greater than that required of other people, it
is forbidden to throw up our hands in defeat. On the contrary, we must
try even harder in that one area, as it is most relevant to us
personally. Indeed, the mitzva for which we must overcome the greatest
number of obstacles is the one which can be said to have fallen to our
lot.

                Adapted for Maayan Chai from Likutei Sichot, Vol. 2

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                             SLICE OF LIFE
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                            A Zalman Moment
                        by Gitel Rochel Shagalov

This Shabbat, the 21st of Tammuz, marks the first yartzeit of my
father-in-law, Rabbi Shneur Zalman Shagalov. Self-sacrifice for Reb
Zalman, as he was affectionately known, was a way of life. In 1937, when
he was only five years old, the Communist regime arrested and executed
his father, Rabbi Yitzchok Elchonon Shagalov for his "anti-government"
actions of teaching Torah to Jewish children and for being a mohel
(ritual circumciser) and shochet (ritual slaughterer). His widow,
Rebbetzin Maryashe Garelik Shagalov, who passed away this year at age
106, continued to raise Reb Zalman and his five siblings alone, with a
strong Chasidic upbringing under the most difficult conditions.

Throughout his life, Reb Zalman was actively devoted to helping Jewish
refugees from the Former Soviet Union and was personally responsible for
thousands of children and adults undergoing brit mila (circumcision).
Till the last day of his life, Reb Zalman continued to help Russian
immigrants, whether it was shoes, pots and pans to make a kosher
kitchen, a family's rent, enrolling the children in Jewish schools,
making peace between husband and wife, or a warm smile and
encouragement. If food or clothing was needed for families who were too
embarrassed to go themselves to receive a public donation, Reb Zalman
would stand in line for them for as long as necessary. He did everything
in a quiet way without making a big fuss.

Reb Zalman is best known for his warm smile and his tremendous love of
his fellow Jew, which he did with the utmost genuine humility and
simplicity. He always greeted everyone he met, Jew and non-Jew, with a
smile and loving concern. During shiva (week of mourning), many people
said that they felt they had lost their best friend. Even the UPS driver
came upstairs with tears in his eyes, telling us that the night before,
every time he tried to fall asleep, he saw Reb Zalman's face and smile
and he missed him very much. He recalled the previous winter when Reb
Zalman at age 74 offered to help him push his UPS truck when it got
stuck in the snow.

Shortly before he passed away, while walking to shul, Reb Zalman spotted
a young man who had grown up in a religious home but who had become
disconnected from the Torah way of life. He called the boy's name and
waved for him to come over to him. The boy waved back saying, "Old man,
if you want to talk to me, you can come over here." Reb Zalman crossed
the street with a warm smile and put his arms around the boy, gave him a
big kiss, and lovingly told him, "You could be my son!" The boy came to
Reb Zalman's funeral wearing a yarmulke on his head, something he had
not done for a long time, and told the family that Reb Zalman's hug and
kiss had put him back on the Torah path.

When Reb Zalman's five-year-old granddaughter, Michal was asked what she
missed most about her grandfather, she summed it up for all who knew him
when she said, "The way he loves me!" One day during the shiva I was in
the grocery store. As I waited in line, ahead of me were two young
brothers who were buying groceries for their family. Their groceries
cost $42.86, but as the boys only had $40, they asked the cashier to put
$2.86 on their family's credit account. The cashier said, "I can't put
any money on this account because it's already over the limit." The boys
pleaded with her but the cashier, who was new, just repeated, "I can't
do it. Your account is over the limit!" Finally she called the manager
over and he extended the family's credit.

I paid for my groceries and left the store thoughtfully. I knew that I
had just missed an important moment, what we now call, "The Zalman
Moment." I was wrapped up in my own little world while I was waiting in
line, but as I left the store, I realized that if Reb Zalman had been
standing where I was standing, he would have tuned into the moment of
their need and quietly paid the cashier the amount that they were short,
without any fuss. I felt so bad about missing that "Zalman Moment," that
I decided to return to the store. I spoke to the manager and told him
that I wanted to put money on the family's account so that they would no
longer be over the limit. The manager looked at me strangely for a
moment and then his face lit up. He said, "No, you don't understand. The
family doesn't have trouble paying the bill; they were just out of town
and haven't had a chance to come in and take care of it and my cashier
who is new didn't know what to do. May you merit to do more mitzvot!"

As I returned home with the groceries, I had another "Zalman Moment."

I passed by one of the ladies on the corner who asks for charity.
Instead of just handing her a quarter and rushing on, I paused and held
her hand for a moment as I gave her the coin and a blessing. Tears came
to her eyes and a big smile as she blessed me also.

When I came into the house, I told the family about my "Zalman Moments"
- how my perception was starting to change and deepen as I look at the
world the way that I imagine Zalman sees it - looking outward at other's
pain and then doing something to lessen their pain.

Our daughter Chaya Sara left for California soon after that, and she
called us from the airport all excited. "I just had a Zalman Moment!"
she said, "I was paying for something in one of the airport shops. When
the cashier routinely said, 'Hi, how are you today?' I answered her,
'I'm fine. How are you?' and then I waited for her to answer. Her face
lit up with the biggest smile as she realized somebody really wanted to
know about her day."

If after reading this you, too, have a "Zalman Moment," please share it
with us at yys770@aol.com. Gitel Rochel (Rae Ekman) Shagalov can be
reached via her website www.holysparks.com

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                               WHAT'S NEW
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                             New Emissaries

A new Chabad House is opening in Gloucester County, New Jersey, under
the directorship of Rabbi Avi and Mina Richler. Rabbi Yossi and Rivky
Shuchat will be arriving soon in Sydney, Australia, to serve at the
South Head Shul. Rabbi Dovid and Chanie Altein have just moved to
Calgary, Alberta, Canada, where they will direct Friendship Circle as
well as other activities. Rabbi Zalmy and Esther Rader will be arriving
soon in Mont-Royal, Canada where their efforts will focus on adult
education. Rabbi and Mrs. Mendy Atal have come on board at the Chabad
Center of Tel Aviv to establish programs especially for French-speaking
Jews in that city. Rabbi Zev and Ariela Johnson recently moved to the
University of Texas campus in Austin, Texas, to expand the Chabad on
Campus work taking place at that university.

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                            THE REBBE WRITES
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                          Iyar 20, 5712 [1952]

To the [National] Committee for the Furtherance of Jewish Education: I
am gratified to learn, periodically, of the growth and development of
your activities. I trust that this growth is both in quantity as well as
in quality.

Obviously, one hour a week of released time for religious instruction
does not give an adequate education by far. The release hour should be
considered as a stimulant for both the children and their parents, to
the end that the children should be induced to seek an adequate
religious Jewish education in Yeshivot, Talmud Torahs, etc. I am glad to
note that you are working along these lines, and I wish you great
success in this, too. Yours is a youth organization dedicated to Jewish
youth.

Youth has special qualities of untapped reserves of energy and
enthusiasm. In addition, being still on the threshold of life, youth has
a greater measure of goodness and purity, not having had too much
contact with the negative aspects of life. All these qualities of youth
are extremely important in all youth activities, especially with regard
to the education of growing children Youth responds more readily to
youth, as it is more readily influenced intuitively than through the
medium of reason. Consequently, the character, feeling and idealistic
approach of the instructors and teachers is a decisive factor in the
children's education.

I wish you to use all your youthful energies in this most important
cause in human life - the upbringing of a new generation on firm and
proper foundations.

I send you my prayerful wishes and blessing that your enthusiasm and
efforts be crowned with unqualified success.

I want to remind you of the words of my saintly father-in-law, the
founder of your movement, to the effect that although the "religious
hour" is primarily for the benefit of the children attending same, there
is at the same time an additional purpose for the benefit of the men and
women instructors, since their work in the release hour program elevates
them spiritually and morally, and leads them on the road to perfection.

I should like to extend this thought also in relation to the supporters
of the movement, who will undoubtedly derive personal inspiration from
their association with this holy work. Paraphrasing a saying of our
Sages, I may say that as much as they help the movement, the movement
helps them even more, aiding them in elevating themselves on a higher
spiritual plane. It gives them also an opportunity to transform quantity
into quality, for by their generosity in both money and effort, they
enable the movement not only to increase the number of children in the
program, but also to enlarge and extend its curricular activities.

In addition, it is most certain that their work of so noble a cause will
bring them, and all theirs, Divine blessings in abundant measure, both
materially and spiritually.

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                                CUSTOMS
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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. Thus we find that 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." For accusatory voices On High adjudge whether a
worshipper is indeed worthy of entering the heavenly palace of the King
of Kings in prayer. Yet "charity rescues..." and "charity elevates a
nation..." Also, by giving a poor man 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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We find ourselves now in the "Three Weeks," the period of time between
the 17th of Tammuz and Tisha B'Av (the 9th of Av), which presents us
with a unique quandary on Shabbat:

On the one hand, these Sabbaths occur during a period of lamentation
over the destruction of the Holy Temple and the exile of the Jewish
people. At the same time, the Torah forbids mourning on Shabbat.

What's a Jew to do? Rejoice even more on these Sabbaths than on a
"regular" Shabbat, lest they be tainted by the sadness of the mourning
period.

Shabbat is likened to the Messianic era, which is called "the day that
is entirely Shabbat." In the Days of Moshiach, the very concept of exile
will cease to exist. The emotion of sadness is thus altogether
inappropriate on Shabbat, and it's a great mitzva to be happy. But why
do we have to rejoice even more than usual? Why isn't the usual measure
of joy sufficient?

The answer lies in the following principle: The purpose of exile is to
bring us to a higher spiritual level than before. If the process of
exile and redemption were only intended to restore us to a previous
level, it would serve no useful function.

When Moshiach comes, an entirely new light will illuminate the world.
This light will be so intense and brilliant that it will negate the very
possibility of future exiles. In truth, the Sabbaths of the Three Weeks
are a semblance of the Messianic era, which is why an additional measure
of joy is required. By infusing us with the power to transform even the
Three Weeks into a joyful time, they are a forerunner to the future
revelation that will negate all exile and sadness forever, may it happen
immediately.

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                          THOUGHTS THAT COUNT
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Be of the disciples of Aaron, loving peace and pursuing peace, loving
people and drawing them near to the Torah. (Ethics 1:12)

The Hebrew word used for people here is briyot - literally, "creatures."
The term "human being" (ben adam) is used to stress a person's humanity
and his relationship to Adam, father of all mankind. The term "Children
of Israel" is used to emphasize the significance of being a Jew. The
term "creatures," as explained by Rabbi Shneur Zalman of Liadi, refers
to those who have no other virtues. Their only merit, as it were, is to
have been created by G-d. These Jews, too, are worthy of our love. (The
Lubavitcher Rebbe)

Hillel used to say: "If I am not for myself, who will be for me? And if
I am only for myself, what am I? And if not now, when?" (Ethics 1:14)

It is up to the individual to better himself and improve his behavior
through his own hard work. No one else can do this for him; only he can
achieve his own perfection. Yet no matter how high a level is reached, a
person must never become to self-satisfied. "What am I" one should ask,
"How may I further improve?" Finally, the observance of mitzvot should
never be postponed until a later date. If negative character flaws are
not corrected in one's youth, it is far more difficult to change in
later years, when bad habits have already become ingrained. (Mili
D'Chasiduta)

Moses received the Torah from Sinai and passed it on to Joshua; Joshua
[passed it on] to the Elders; the Elders to the Prophets; the Prophets
passed it on to the Men of the Great Assembly. (Ethics 1:1)

Why does the Mishna state "from Sinai," instead of "from G-d"? Saying
"Sinai" underscores two important character traits. On the one hand,
Sinai is a mountain, reminding us to stand tall in the face of all
challenges. Nevertheless, Mount Sinai is "lower than all the mountains,"
emphasizing that this pride must be tempered by humility. (Sichot Kodesh
Shemini, 5731)


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                            IT ONCE HAPPENED
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One time a case was brought to judgment before Reb Levi Yitzchak. A
young and inexperienced broker who lived in Berditchev had the idea that
if a certain business in Berditchev merged with one located in a
neighboring town, each would have a much greater profit.

Because he was unfamiliar with the world of business and virtually
unknown, he turned for help to a more experienced broker who also lived
in Berditchev.

The young man proposed that in exchange for the older man's help, the
two would divide the profit equally. The experienced broker agreed. He
successfully arranged the deal, and when the transaction was completed,
collected the profit.

The trouble began when the experienced broker refused to divide the
money as he had promised. There was no choice but to go to court. Reb
Levi Yitzchak heard the case and ordered the man to give the other
fellow his fair share of the profits. The case was closed and the two
departed, but as time passed it became obvious that the older man still
refused to abide by the ruling of the rabbi. The young man had no
recourse but to return to Reb Levi Yitzchak with his complaint.

When Reb Levi Yitzchak heard what had transpired he immediately
dispatched an emissary to the broker, who repeated the words of the
rabbi: "My dear sir, you should be aware that I too am a broker with
quite a bit of experience under my belt. I, in fact, act as a broker
between the Jewish people and their Father in heaven. In this capacity,
I transport the merits of the Jews to G-d, and in return, I receive my
sustenance and many blessings from Him.

"As I occupied myself with these matters, I realized that here was an
excellent opportunity to make a very good deal. Amongst the Jews I saw
three types of products for which they had absolutely no use:
intentional sins, unintentional sins, and sins which occurred because
they were ignorant that the Torah considered them sinful.

"I saw that in Heaven they also had three kinds of products for which
they had no use: forgiveness, absolution and annulment. And I said to
myself, what a good idea it would be if the Jews and Heaven were to
exchange products! I went and presented my ideas to the Heavenly Court
and they were quite pleased to accept my proposition. But before the
deal was finalized, they suggested that I first speak to the other
partner in the transaction, the Jewish people.

"So, I went to the Jews, but it was more difficult to sell my idea to
them. They convinced me to try for a greater commitment from the
Heavenly Court.

"They wanted three additional things - children, health and livelihood -
to be added to the package. I went back to the Heavenly Court with their
request, and the new terms were granted.

"The deal was signed and sealed. I was then asked by the Heavenly Court
what I wanted as my reward for completing this transaction. I replied
that as far as the Jews were concerned, I didn't want any reward; as for
G-d, I trusted completely that He would pay me whatever is my due.

"At that point G-d said to me, 'Levi Yitzchak, I will give you a special
reward: the additional terms the Jews added to the original contract,
namely, children, health and livelihood. I hereby place these in your
hands, to distribute or revoke at will.'

"I therefore tell you that if you fulfill the ruling of my court at
once, it will go well with you, but if you continue to refuse, I will
act according to the law of the Torah that was put into my hands."

The broker listened to the rabbi's message, but thought the entire
episode was just a jest. He went home that night and laughingly repeated
the story to his wife.

Imagine Reb Levi Yitzchak trying to pressure him to incurring such an
enormous financial loss with such a ridiculous story!

He had no sooner finished speaking when he was suddenly afflicted with a
high fever. Moaning and groaning in pain he tossed from side to side,
unable to find comfort.

The best doctors were called in; no expense was spared, but nothing
helped. Finally, the patient was given up for lost.

With his last ounce of strength, the man summoned his wife. "Take a
purse of money to Reb Levi Yitzchak of Berditchev and beg him to have
mercy on me."

The hysterical woman ran weeping and pleading to the rabbi. She gave him
the money, accurate to the last penny. "Please, have mercy on my
husband. He's dying," she cried.

Needless to say, as soon as the debt was paid, Reb Levi Yitzchak prayed
for the man's recovery. The broker's body returned to full health, and
as far as his soul was concerned, that too was much healthier for the
experience.

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                            MOSHIACH MATTERS
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The prophet (Zechariah 9:9) states Moshiach will be "A poor man, riding
on a donkey." In Hebrew, the word "chamor" - "donkey," is related to
"chumriyut," meaning "materiality." Three "famous" donkeys mentioned in
the Bible - the donkey of Abraham, of Moses, and of Moshiach - allude to
three successive stages in the subordination and refinement of the
materiality of the body and the materiality of the world. The light of
Moshiach will be revealed through the very chamor/chumriyut itself:
materiality will become so refined that it in itself will reveal the
light of holiness in the world.

                        (The Lubavitcher Rebbe, Shmot, 5749 - 1989)

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                END OF TEXT - L'CHAIM 977 - Pinchas 5767
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