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                         L'CHAIM - ISSUE # 1187
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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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        September 9, 2011      Ki Seitzei          10 Elul, 5771
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                                Two Eyes

When the Previous Lubavitcher Rebbe was a child, he once asked his
father: "We have one nose and one mouth. Why do we have two eyes?"

His father, ever-conscious of the opportunity to provide his child with
character-building guidance, told him: "One to see the good in other
people and the other to see what needs to be corrected in ourselves."

This lesson takes on greater significance in the present month. The
month of Elul is a month of preparation for Rosh Hashana and Yom Kippur.
Elul, the last month of the Jewish year, is compared to a time when the
owner of a business closes his shop to take inventory. Similarly, at
this time of year, we step back and evaluate our conduct.

We all like to do, to make decisions, to see the results and to progress
further. If we are successful, we also look back and glow in the halo of
achievement for a while, but honestly, we prefer doing much more than
reviewing what we have done.

Certainly, there is virtue in continued positive activity, but if we
never give our efforts adequate evaluation, it is possible we will
misdirect our efforts. Moreover, behavior tends to be self-reinforcing.
So quite often, we may continue following the same pattern, relearning
our mistakes and ingraining them deeper into our personalities.

One of the signs of maturity is to contemplate our actions and examine
them, considering whether we acted correctly or not. Recognizing the
necessity to do this is one of the first signs of growing up
spiritually.

Jewish thought puts an emphasis on such careful review. At the end of
each day, we recite the "Shema Before Retiring." Before the Shema, we
conscientiously evaluate our conduct throughout the previous day, seeing
where we've been successful and where we've failed, where our energies
were employed advantageously and where they could have been better used.

This process is carried out with greater intensity Thursday night, as we
assess not only our conduct on that particular day, but throughout the
entire week. On the last day of every month, we should think over the
entire month and make such an accounting.

All these times, though, are dwarfed by the process of self-analysis
that should characterize Elul. Elul is an entire month devoted to
examining our conduct in the previous year and preparing for change and
progress in the coming year. It is a month dedicated to taking stock of
our conduct and seeing how it can improve.

Introspection, however, does not always lead to positive results.
Sometimes, it just makes us heavy, without propelling us forward.
Introspection is valuable when we have a purpose. Then our thoughts are
directed to defining our goals more clearly and seeing whether or not
our deeds are aligned with these purposes.

For when a person feels purpose and direction, he is charged with energy
and feels the need to achieve. He wants to see the goals in which he
believes and identifies to be manifested in actual life. Therefore he is
both active and reflective. He desires to do, but wants his actions to
be constructive and fruitful. So from time to time, he appraises his
activities and sees whether they are aligned with his ultimate objective
or whether it is necessary to redirect his focus.

When we set aside time in Elul to review our conduct with this focus, we
will ensure ourselves a good and sweet year in all matters, including
the matter of ultimate importance, the coming of Moshiach.

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

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Ki Teitzei, closes with the following verses:
"Remember what Amalek did to you on your way out of Egypt. When they
encountered you on the way, and you were tired and exhausted, they cut
off those lagging behind... Therefore, you must obliterate the memory of
Amalek from under the heavens. You must not forget."

The command to wipe out Amalek is read not only when the Torah portion
of Ki Teitzei is read. It is recited every day, at the end of the
morning prayers, as one of the "Six Remembrances."

Who was Amalek and why are Jews - described by the Torah as
"compassionate" - commanded to destroy the people of Amalek?

The destruction of Amalek is symbolic of the nullification of a specific
negative trait which can manifest itself within each one of us.

When a person is inspired and wants to go out of "Egypt," from
boundaries and limitations of a corporeal nature, "Amalek" comes along
and tries to prevent him from doing so.

How does Amalek accomplish this? The phrase "When they encountered you"
in Hebrew is "karcha." "Kar" means "cold." The foremost Torah
commentator, Rashi, explains that Amalek attempted to stop the Jewish
people by making them cold.

Holiness thrives on warmth and excitement. Amalek cools down a person's
inclination to G-dliness, and numbs him from being excited about
anything holy, by planting seeds of doubt. In fact, the numerical value
(gematria) of the Hebrew letters in the word "Amalek" is the same as
"safek" - doubt.

The antidote to Amalek is "remember." A person must always have Torah
thoughts engraved in his mind and memory, so that he may meditate on
them at any time and in any place. Through this a person can nullify the
evil of Amalek.

But how was Amalek able to hurt the Jews? Weren't they protected in the
desert from enemy attacks by the Divine clouds that accompanied them
throughout their sojourn there? Amalek attacked those who were "tired
and exhausted." Rashi explains that the Cloud cast out some of the Jews
due to their sins. They had "no strength" to overcome their desire to
sin.

Amalek attacked only those Jews who had transgressed and whom the Cloud
had thrown out of the camp. Yet, it was to save these very Jews from
Amalek that the entire Jewish people left the protection of the Cloud to
go to war.

When the need arises, we too, must go out of the comfort and safety of
our own "clouds" in order to help another Jew, no matter who he is,
where he is, or what he has done in the past.

                                Adapted from the works of the Rebbe

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                             SLICE OF LIFE
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                            A Life's Mission
                           by Nosson Avrohom

Avraham Kraft was born in Manhattan in 1945. "I was primarily raised by
my grandparents. They believed in G-d and were proud of being Jewish,
but were not observant.

"I remember when I was five, we went to upstate New York. The majestic
mountains, the forests and birds, the glistening rivers all led me to
conclude that Someone must be responsible for all this, Someone greater
than us.

"When I was a teenager, I met a friend from elementary school whom I
hadn't seen in years. He was wearing a yarmulke. I asked him why he was
wearing it. He explained that he had become a baal t'shuva (returnee to
Torah observance). He invited me to his rabbi's house in Williamsburg.

"I spoke with the rabbi and he invited me for Shabbat. Every moment of
that Shabbat was enjoyable and uplifting. Seeking life's meaning had led
me to read literature from many eastern religions. But no exercise or
mantra gave me the wonderful feeling that I felt during the Shabbat
prayers or at the meals."

Avraham spent several months in the company of the yeshiva students in
Williamsburg and broadened his knowledge of Torah. "As the summer
approached, I was offered a job in a Jewish camp. It was my first time
involved with children and I was very successful. But working with kids
wasn't where I was heading. I wanted to be a successful businessman and
make money.

"After that summer, I experienced a crisis. If Torah was true and it
refined a person's character, why did I encounter behavior that wasn't
honest? Also, I met some religious people who said they didn't
understand why I needed to become a baal t'shuva. I spoke to a good
friend, a Satmar Chasid, who advised me to go to Lubavitch.

"I arrived in Crown Heights. Within a few hours, I understood that the
atmosphere was very different. I met Lubavitchers with whom I am still
in touch. They advised me to consult the Rebbe.

"I sat in '770' and wrote to the Rebbe about everything I had
experienced until then. I told the Rebbe that I was feeling down and
didn't know what the future would bring. The Rebbe responded, saying I
should work with children. I was stunned because I hadn't written to the
Rebbe about my success in camp."

Although the Chasidim said the Rebbe was telling him his life's mission,
Avraham didn't agree. "The Rebbe hadn't specifically told me to be a
teacher. I could work with children in my free time, or maybe the Rebbe
meant working with my own children when the time came. A few days later,
I had the opportunity to pass by the Rebbe together with hundreds of
others. Without saying my name, I asked the Rebbe what I should do in
life. The Rebbe said, 'I already told you to work with children.' I was
amazed that the Rebbe knew who I was. But I did not submit to his
suggestion."

Over the next few months, whatever job Avraham took did not work out. "I
wrote to the Rebbe again: I was not an educational expert, I didn't have
a degree, and all of my experience involved a few weeks in camp. Who
would hire me?" The Rebbe responded to teach, noting that if he made the
effort he would easily find work.

"Two weeks later, I met the Satmar chasid who had directed me to
Lubavitch. When he heard what the Rebbe had instructed me to do, he
suggested a morning job in a Belzer elementary school in Williamsburg,
teaching English. 'They are looking for an English teacher,' he said.
The next day, I went for an interview and was hired.

"I told the kids stories in English, played educational games, and we
got along well. I really enjoyed my job. The principal told me that
other teachers had not been able to get the children to appreciate the
language; I was the first one to do so and in a Jewish way. A few months
later I also started an afternoon job in a different yeshiva.

Avraham decided to pursue music, as well. "I thought that through music
I would be better able to impart important Jewish messages to the
children." Avraham got a guitar as a gift and bought a music book. "I
studied with a good friend. I began composing my own songs.

"I played at children's assemblies and combined songs with stories. I
got invitations to events in summer camps. One of my well-known songs is
'Jewish Child,' which begins, 'I am a Jewish child, Hashem loves me.'

The song was a result of a very disturbing incidental one of the first
Jewish camps Avraham performed at: Children were singing Christian
missionary songs. "When I got home I begged Hashem to give me something
to counteract the missionaries' message, a song that would talk about
Hashem and His love for Jewish children, and the words popped into my
head. I had barely written them down when a tune came to mind. I quickly
grabbed my guitar. I was thrilled when the words fit the tune and a
great song emerged."

With the Rebbe's blessing, Avraham became involved in counter-missionary
work with Jewish children. "I started with Brighton Beach where there
was a big center with a smooth-talking missionary who ensnared many
people.

"I often disguised myself in order to be able to enter these places. At
one Christian orphanage I went to there was a Jewish boy. I said I was
homeless and asked to stay on the premises. I spent the night in the
boy's room. Throughout the night I talked to him. I arranged for the
boy's transfer to a Jewish institution. Today, he is the father of a
beautiful Jewish family.

"Another time, I was on the subway and I heard a woman tell her son,
'Moshe, hurry. We must get to church.' I was shocked and asked her why
she sent her son to church. She said, 'To learn about Judaism.' I
offered to visit her at home to explain what authentic Judaism is. She
eventually removed her son from the church.

Five years ago, Avraham moved to Israel, where he continues his life's
mission that the Rebbe gave him. Avraham is is presently writing songs
for a new CD in the Zaidy Avi series. He is also finishing a book
refuting Christian missionary claims.

                             Reprinted from Beis Moshiach Magazine.

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                               WHAT'S NEW
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                               New Center

The Chabad-Lubavitch center in the Negev Desert - Chabad of Merchavim -
recently purchased an Egged bus to convert into a mobile youth center
and library. The (non-mobile) Chabad House, headquartered in Gilat,
Israel, services Jews living in villages of a 143,000 acre area in the
northwestern Negev.

                             New Emissaries

Mendy and Hadassah Korer have moved to Islington, London, England, to
open a new centre for young professionals in the area. Rabbi and Mrs.
Pinchas Kirshenzaft have joined the other emissaries who are working
with evacuees from Gush Katif, Israel, who are still languishing in
temporary villages.

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                            THE REBBE WRITES
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                          4 Elul, 5734 (1984)

I am in receipt of your letter of 14 August. Needless to say, I am very
sorry that my previous letter caused you some anguish, which, of course,
was neither intended nor anticipated. I therefore hasten to reply to
your letter in order to clarify my intent and, hopefully, to dispel your
anxiety.

By way of preface, you must not think that I take personal offense if
the suggestions which I convey in writing or orally are not followed.
Certainly, in your case, there was no thought in my mind that if my
suggestions were not accepted there would be cause for apprehension. It
is only that when I am asked for advice and the like, I offer it as I
see it, to the best of my knowledge, in the best interest of the
inquirer, and in the case of your husband and yourself - in the best
interests also of those in your environment.

Now to your letter and my previous one, to which it refers: I am certain
that your husband can accomplish a great deal in his field, and that he
can accomplish it in a way that will also be beneficial to the cause of
Yiddishkeit [Judaism], which will be a source of blessing to yourselves
and many others, as indicated above. The more the activities are in
harmony with G-d's directives and Shabbos observance is one of the most
important ones, not only as a basic mitzvah [commandment] of the Torah,
but also of the Ten Commandments - the wider are opened the channels to
receive G-d's blessings.

In the present instance there is a further benefit, in that generally
when there is a proposition to appear in a show or entertainment, and,
in the nature of things, such an offer may have both positive and
negative aspects - the question of Shabbos and Yom Tov [holiday]
observance can serve as a test of its desirability. For if it has to be
declined on this ground, it is an indication that it is not desirable
also on other grounds, including the material aspect.

The above may seem like a mystical approach to material things. But on
deeper reflection it can be seen that the mystical approach is also a
practical one. Moreover, in recent years we have seen that where certain
celebrities insisted on Shabbos observance, their religious convictions
were respected. To cite some instances: The American Grand Master of
Chess, Samuel Reshevsky, while participating in a tournament in Moscow,
refused to play on Shabbos, and the game was postponed until after
Shabbos. And although religion is not at a "premium" in that country, it
only raised his prestige. It was also beneficial to him from a practical
viewpoint, for it gave him an opportunity to rest an extra day in
between games, which, needless to say, are rather strenuous.

The world chess champion, B. Fischer, who is a Jew, though he professes
to be a follower of the Seventh Day Adventists, also refused to play on
Shabbos, even though he forfeited the game, but it did not hurt his
chances to win the crown.

A further example from the world of business: A person who is a friend
of mine participated in an International Fair in Moscow some 4 or 5
years ago. He notified the authorities that he could not do business on
Shabbos, and a special session was arranged for him on Sunday. It turned
out highly satisfactory for him, even business-wise, quite
unintentionally and unexpectedly.

You write that you hesitated to show my letter to your husband, not
knowing if he would follow my suggestion, etc. But I do not see why you
should be apprehensive, since, as I explained, above, it is not
connected with any stricture on my part. It is only free advice which, I
believe, is for his benefit also materially, in addition to the
spiritual aspects. But if he is not ready yet to accept it, I am certain
we will remain good friends...

May I add that apparently I give your husband more credit than you do,
for I firmly believe that he is capable of forgoing the material gain
and personal satisfaction of appearing in a show if he is convinced that
there is a worthwhile cause to warrant it. At any rate, my suggestion
was based on the assumption that it would come - as you express it in
regard to yourself, and also your husband, "from within, on a voluntary
basis," being certain that your husband already has it "within" him, and
only needs to bring it out to the surface in actual deed.

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                            WHAT'S IN A NAME
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YEHOSHEVA means "G-d has sworn; G-d's oath." Yehosheva was a daughter of
Yoram, a king of Judah (II Kings 11:2)


YISHAI means "gift." Yishai was the father of King David (I Samuel 16:1)
The Anglicized form is Jesse.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The High Holidays are almost upon us - Rosh Hashana, the New Year, and
Yom Kippur, the Day of Atonement. However, in the original Hebrew, these
days are called Yamim Noraim, Days of Awe. Indeed, who isn't filled with
awe and reverence just thinking about their significance?

Among Chasidim, a distinction was always made between a professional
chazan (cantor), and a baal tefila, "someone who knows how to pray."
When choosing a person to lead the prayer service, Chasidim don't look
for a melodious voice, a set of powerful lungs or technical expertise in
chanting. Yes, a baal tefila should be pleasant to listen to, but the
main criterion is his ability to stir the heart.

Rabbi Shmuel, the fourth Chabad Rebbe, once declared, "A baal tefila
stands on a threshold. He can bring merit to a congregation or lead them
astray." On another occasion he said, "Most of the time a baal tefila
brings merit, whereas a cantor usually leads them astray."

The Previous Rebbe defined a baal tefila as "one who knows before Whom
he stands...his intellect grasps the splendor and glory that should
suffuse a person standing before the Creator, and his heart feels what
his mind perceives."

A Chasid once asked Rabbi Sholom Ber, the fifth Chabad Rebbe (known as
the Rebbe Rashab) for his consent to become a chazan. The Rebbe agreed
on three conditions: 1) that he always immerse in a mikva before
praying; 2) that he cover his head with his talit; and 3) that he not
repeat a word for musical effect, as many cantors do.

One Yom Kippur there was a fire in Lubavitch, and the smoke drifted down
to the synagogue. Almost everyone ran outside except for the Rebbe
Rashab and Reb Isser, who was leading the prayers at the lectern. He was
so absorbed in praying that he was completely unaware that everyone had
long since fled.

Now that was a real baal tefila!

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                          THOUGHTS THAT COUNT
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When you go forth to war against your enemies...and you shall take him
captive (Deut. 21:10)

In the war against the Evil Inclination, it is insufficient to merely
conquer and subdue it; one must also "take him captive" and utilize
one's negative impulses to serve G-d. In truth, there is much to learn
from the Evil Inclination, whose G-d-given role is to constantly attempt
to cause man to sin. We would be well advised to emulate its dedication
in fulfilling G-d's will.

                                                (The Baal Shem Tov)

                                *  *  *


But he shall acknowledge the son of the hated woman as the first born,
and give him a double portion (Deut. 21:17)

The "son of the beloved" refers to the first Tablets of the Ten
Commandments, given when the Jews were righteous. The "son of the hated
woman" alludes to the second Tablets, which were given after the Jews
sinned but returned to G-d. As we see here, the penitent receives "a
double portion" of reward. Indeed, the first Tablets contained only the
Ten Commandments, whereas the second set were accompanied by Jewish laws
and the Torah's allegorical portions.

                                                      (Ohr HaTorah)

                                *  *  *


...Similarly you shall do with all of your brother's lost things (Deut.
22:3)

When one helps his fellow man by returning a lost object (either in the
material or spiritual sense), he merits spiritual benefit for himself
and an elevation of his own soul. As our Sages declared: "The poor
[recipient of charity] does more for the master than the master does for
the poor man."

                                                       (Sefat Emet)

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                            IT ONCE HAPPENED
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Jewish teachings explain that the making of a shidduch, a match between
a man and a woman, is as difficult as splitting the Red Sea. In the case
of the marriage of the daughter of the renown Rashash (Rabbi Shmuel
Shtrashun) of Vilna and the son of Reb Zalman, maybe it was even harder.

One day, as the Rashash sat immersed in his Torah studies, a local
tailor by the name of Reb Zalman came to borrow some money. The Rashash
was not only a noted scholar, but in addition to his job as a banker, he
administered the free-loan fund.

When he explained his needs, Reb Zalman was given three hundred rubles
which were to be paid within one year. The Rashash duly recorded the
transaction in his ledger book and went back to his studies.

When Reb Zalman appeared before the Rashash exactly one year to the day
later with the entire three hundred rubles in his hand, the Rashash was
deeply involved in a difficult problem in the Talmud. He took the money,
but since he didn't want to interrupt his studies, he inserted the money
into the back of his large tome. So preoccupied was he with his learning
that he completely forgot that Reb Zalman had ever been there that day.

Two months later, when the Rashash was checking over his ledger, he
spotted the name of Reb Zalman, the tailor, who had borrowed three
hundred rubles from the fund, and had not yet repaid the debt. He
summoned Reb Zalman to his office, but when he asked that the money be
repaid, as it was already overdue, Reb Zalman turned pale, and replied,
"But I paid it exactly on the due date!"

The Rashash had no memory of the incident, and according to his records,
the money was still outstanding. There was nothing to do but go to a
rabbinical court to decide the matter. When the simple tailor and the
great scholar went together to a Jewish court, the whole city was
ablaze. How could Reb Zalman have the chutzpa to try to pull one over on
one of the greatest scholars in Vilna! Imagine him contradicting the
great Rashash, respected guardian of the city's free-loan fund!

The court ruled that since there had been a debt incurred and it was
only the word of one man against another, Reb Zalman would have to
solemnly swear that he had repaid the money, and then he would be
absolved of the debt. Swearing, however, is no light matter. The Rashash
was not willing to subject a fellow Jew to the possibility of swearing
falsely, and so he decided to drop the entire matter.

But the case was not closed. In fact, it never really closed, for the
townspeople were filled with disdain toward the unfortunate tailor. They
stopped patronizing his shop, and wouldn't even look his way in the
street. Eventually he had to close his business and move to a small
village outside the city. He and his family were completely broken by
the whole episode.

The following year, the Rashash was again studying the same subject he
had been engrossed in when Reb Zalman had repaid the debt. Fingering the
pages, he was astonished to find a pile of bills stuck in the back cover
of the book. Then it all came back to him. He pictured in his mind the
figure of Reb Zalman, proudly handing over every last penny of the loan,
and saying, "Here is all the money I owe, and today is exactly one year
to the day."

The Rashash was overcome with emotion. How much misery he had caused by
his carelessness! He rushed to the home of the tailor, but he no longer
lived there; then he went to his shop, but there were different
occupants. After asking around, the Rashash discovered the extent of the
damage that had ensued. He made his way to the small village and there,
in a broken down shack he found Reb Zalman.

"Reb Zalman, please forgive me! I have just found the money you repaid!
You were right all the time, and I was wrong!"

"So, I forgive you, but what does that help me? I have lost everything,
my livelihood, my home, my reputation. I am a broken man."

"I will do everything humanly possible to help you regain your position.
I will return your money, but that is not all. I will stand on the bima
of the synagogue and announce that I have wronged you."

"That won't help. Everyone will just think, 'The Rashash is truly a
great man. In his compassion for the poor tailor, he is trying to help
cover up for him.'" When he heard that, the Rashash knew that the tailor
was speaking the truth, for people would, indeed, think that way. What
could he do that would really make amends for all the suffering Reb
Zalman had endured?

"Reb Zalman, I have a daughter who is almost of marriageable age. You, I
believe, have a son. If I betroth my daughter to your son, no one will
be able to doubt that you are an honest and upright man, for I certainly
wouldn't align our families forever if it were not so. Reb Zalman
agreed. Here was a solution that would work. The two young people agreed
to the match, and the betrothal was celebrated in a fitting manner.

Reb Zalman was restored in the estimation of the community, and the
Rashash had corrected the effects of his mistake. The young couple, who
would never have come together except for the incident between their
fathers, was blessed with great happiness. And that is how difficult it
sometimes is to make a shidduch, harder even than splitting the Red Sea.

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                            MOSHIACH MATTERS
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In this week's Torah portion we read, "But you shall surely let the
mother go, and the young you may take for yourself" (Deut. 22:7). This
is the mitzva (commandment) to drive away the mother bird before taking
the eggs or young birds from her nest. What is the reward for observing
this mitzva?If you have no children, G-d declares, I will grant you
offspring. Furthermore, observing this commandment hastens the coming of
Moshiach and the arrival of Elijah the Prophet.

                                                    (Midrash Rabba)

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              END OF TEXT - L'CHAIM 1187 - Ki Seitzei 5771
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